Apostle to the Inuit: The Journals and Ethnographic Notes of Edmund James Peck - The Baffin Years, 1894-1905 9781442670914

Table of contents :
Contents
Acknowledgments
Chronology
Map - Cumberland Sound
1. The Founding of an Anglican Mission on Baffin Island, 1894-1905
PART ONE. The Journals
2. Eleven Years among the Inuit of Cumberland Sound, 1894-1905
3. Journal, 1894-1895
4. Journal, 1895-1896
5. Journal, 1897-1898
6. Letter, 1899
7. Journal, 1900-1901
8. Journal, 1902
9. Journal, 1903-1904
10. Journal, 1904-1905
PART TWO. The Ethnographic Documents
11. The Ethnography of Peck
12. The Eskimos, Their Beliefs, Characteristics, and Needs
13. Describing 'Heathen Customs'
14. Eve Nooeyout
15. Oosotapik
16. Qoojessie
17. The Tuurngait
18. List of Spirits by the Missionary E.J. Peck
Notes
References
Index of Names

Citation preview

APOSTLE TO THE INUIT: THE JOURNALS AND ETHNOGRAPHIC NOTES OF EDMUND JAMES PECK, THE BAFFIN YEARS, 1894-1905

This page intentionally left blank

EDITED BY FREDERIC LAUGRAND, JARICH OOSTEN, AND FRANÇOIS TRUDEL

Apostle to the Inuit The Journals and Ethnographic Notes of Edmund James Peck, The Baffin Years, 1894-1905

UNIVERSITY OF TORONTO PRESS Toronto Buffalo London

www.utppublishing.com University of Toronto Press Incorporated 2006 Toronto Buffalo London Printed in Canada ISBN-13: 978-0-8020-9042-3 ISBN-10: 0-8020-9042-7

Printed on acid-free paper

Library and Archives Canada Cataloguing in Publication Peck, EJ. (Edmund James), 1850-1924. Apostle to the Inuit: the journals and ethnographic notes of Edmund James Peck, the Baffin years, 1894-1905 / edited by Frederic Laugrand, Jarich Oosten and François Trudel. Includes bibliographical references and index. ISBN-13:978-0-8020-9042-3 ISBN-10: 0-8020-9042-7 1. Peck, E.J. (Edmund James), 1850-1924 - Diaries. 2. Inuit - Missions– Nunavut - Baffin Island. 3. Anglican Church of Canada - Missions Nunavut - Baffin Island. 4. Missionaries - Nunavut - Baffin Island Diaries. 5. Inuit - Nunavut - Baffin Island. I. Laugrand, Frederic II. Oosten, Jarich III. Trudel, François IV. Title. BV2813.P42A32006

266'.3'092

C2005-904227-3

University of Toronto Press acknowledges the financial assistance to its publishing program of the Canada Council for the Arts and the Ontario Arts Council. University of Toronto Press acknowledges the financial support for its publishing activities of the Government of Canada through the Book Publishing Industry Development Program (BPIDP).

Contents

Acknowledgments vii Chronology

ix

Map - Cumberland Sound

xiii

1 The Founding of an Anglican Mission on Baffin Island, 1894-1905 3 PART ONE: THE JOURNALS 2 Eleven Years among the Inuit of Cumberland Sound, 1894-1905 33 3 Journal, 1894-1895 50 4 Journal, 1895-1896 66 5 Journal, 1897-1898 86 6 Letter, 1899 106 7 Journal, 1900-1901 113 8 Journal, 1902 150 9 Journal, 1903-1904 173 10 Journal, 1904-1905

247

vi Contents PART TWO: THE ETHNOGRAPHIC DOCUMENTS 11 The Ethnography of Peck 285 12 The Eskimos, Their Beliefs, Characteristics, and Needs 13 Describing 'Heathen Customs' 14 EveNooeyout 15 Oosotapik 16 Qoojessie

308

337

357 382

17 The Tuurngait

397

18 List of Spirits by the Missionary E.J. Peck 419 Notes

469

References

485

Index of Names

495

297

Acknowledgments

We wish to thank Dorothy Kealey and Terry Thompson, record managers of the General Synod Archives of the Anglican Church of Canada, for their help in the archival research of The Peck and Fleming Papers. Though often under severe time pressure, they continued to provide assistance and helped us out with photocopies and missing pages. Without their help this book would not have been feasible. We also thank Maaki Kakkik for translating and transcribing the letters written to Peck by the Inuit from Cumberland Sound quoted in this book. We thank Julie Rodrigue and Julie Tracol, two graduate students at Laval University, for their work on the transcription of the manuscripts and Eileen Kilabuk, Julia Shaimajuk and Louis-Jacques Dorais for their transcription of several Inuktitut texts. Alexina Kublu and Susan Sammons of Nunavut Arctic College, Iqaluit, provided indispensable assistance by transcribing and interpreting the list of tuurngait. We also thank John MacDonald of the Nunavut Research Institute in Iglulik, who provided us with hospitality in the bunkhouse when we were transcribing the manuscript. We thank Christopher G. Trott, who shares our interest in the study of Inuit cultural traditions, for his support of our research. The National Archives of Canada and the General Synod Archives provided us with the photographs. The publication of the book was funded by the Social Sciences and Humanities Research Council of Canada (SSHRC) through the Community-University Research Alliance (CURA) program Memory and History in Nunavut (833-1999-1038). Preparatory research for the book was also partially funded by grants from SSHRC (410-99-1230) and Fonds Gerard-Dion at Laval University. Finally, we wish to thank

viii Acknowledgments

the Netherlands Institute for Advanced Science (NIAS) and the Netherlands Organization for Scientific Research (NWO) for providing us with the opportunity to complete this research at NIAS in Wassenaar, The Netherlands.

Chronology

Church Missionary Society (CMS) Voyages in South-Baffin (1894-1904)

1894

21 August: E.J. Peck and J.C. Parker arrive at Blacklead Island.

1895

4 May: Peck departs for the station at Kikkerton. He leaves Kikkerton on 6 June 1895 and arrives at Blacklead Island on 7 June. 2 July: Parker departs from Blacklead Island in a boat for Singnia, a whaling station close to Frobisher Bay. On 27 August, Parker returns from Frobisher Bay.

1896 15 February: Parker departs to visit Inuit around Blacklead Island. He returns on 22 February 1896. 23 March: Peck and Parker leave Blacklead Island for Kikkerton (station owned by Mr Noble, where James Mutch is in charge). They arrive on 26 March. 30 March: Peck and Parker visit Inuit five miles north of Kikkerton. Peck stays in a camp and visits a neigbouring camp. He does not return to Kikkerton before 14 April. Parker returns to Blacklead Island on 31 March. On 4 May, Peck leaves Kikkerton for Blacklead Island, where he arrives on 6 May. 11 August: Parker leaves Blacklead Island in a boat with Captain Clisby and four Inuit. On 14 August, in the company of some Inuit on the island of Nawyaktalik Peck learns from a hunter about the wreck of the boat on which Parker had embarked.

x Chronology

22 August: Mr Sampson arrives at Blacklead Island on board the Alert. 19 September: Alarmed about the health of his wife, Peck leaves Blacklead Island on board the Hope (Lieutenant Peary). He arrives in Sydney on 26 September and in Halifax on 29 September. Then he travels to Rimouski. On 4 October he embarks on the Labrador for Liverpool, where he arrives on 12 November.

1897

23 August: Peck departs from Peterhead on 13 July and arrives at Blacklead Island. Here he meets Sampson again, who has visited Kikkerton during his absence.

1898

21 March: Peck leaves Blacklead Island in the company of an Inuk to visit the northern area of Cumberland Sound. Then he travels to Kikkerton, arriving on 2 April after Mr Mutch had sent him a sled with dogs. On 13 April Peck leaves Kikkerton for Blacklead Island on the sled of Mr Duval. He arrives at Blacklead Island the next day, 14 April. 12 May: Sampson leaves Blacklead Island for Kikkerton. He returns to Blacklead on 4 June. 25 June: Sampson departs for Singnia. He leaves Singnia on 17 August and returns to Blacklead Island on 23 August. 28 August: Bilby leaves Scotland on 3 July and arrives at Blacklead Island on board the Alert. He meets Peck and Sampson. Peck, Bilby, and Sampson work together between 1898 and 1900.

1899

29 January: Sampson departs for Kikkerton where he arrives on 2 February. He returns to Blacklead Island on 22 May. 25 March: Peck travels to the head of the gulf and returns on 7 April. April: Peck makes a trip to Kikkerton. October: Peck leaves Blacklead Island on board the Alert. Sampson and Bilby remain on Blacklead Island.

1900 20 August: Peck leaves Scotland on 9 July and arrives at Blacklead Island on board the Alert. He meets Bilby at Blacklead Island. Sampson has gone to Frobisher Bay (Singnia). 29 September: Sampson misses the departure of the Alert from

Chronology xi

Blacklead Island by a day and travels to Kikkerton, where he embarks on the Alert and arrives in Scotland on 29 September.

1901 16 March: Peck leaves Blacklead Island for Kikkerton, where he arrives on 21 March after meeting two Inuit groups on his way. 17 April: Bilby joins Peck in Kikkerton to replace him. Peck leaves the station on 22 April and arrives at Blacklead Island on 26 April after having met an Inuit group. On 16 May, Bilby leaves Kikkerton. He arrives on 17 May at Blacklead Island after a stay of four weeks at Kikkerton. 19 July: Bilby goes caribou hunting with the Inuit and returns at Blacklead Island on 6 August. 18 September: Greenshield arrives on board the Alert. He replaces Sampson, who has resigned his post. On 24 September, Bilby leaves Blacklead Island on board the Nova Zembla after a residence in Cumberland Sound of three years. He arrives in Scotland on 3 October. Peck remains on Blacklead Island with Greenshield. 1902 18 June: Peck leaves Greenshield on Blacklead Island and travels in a boat to Singnia, which has not been visited by a missionary for two years. He arrives on 24 July and to his surprise meets Sampson, who had just returned from hunting. 25 July: Sampson returns to Scotland with his own boat, the Forget Me Not, at the end of the summer of 1902. September: Peck leaves Blacklead Island for Scotland. Bilby arrives at Blacklead Island on 15 September after a journey of five weeks and remains on Blacklead Island with Greenshield.

1903

2 January: Greenshield intends to travel eighty miles north of Blacklead Island to help a sick European, but cannot make it because of bad weather, and must return to Blacklead Island after six days. Bilby reaches the person after a four-day trip. End of February: Bilby travels in various camps in the Cumberland area. He stays two weeks at Kikkerton and returns to Blacklead Island on 5 April. End of March: Greenshield travels to Singnia and stays there for about four months, returning to Blacklead in August.

xii Chronology

9 July: Peck leaves Peterhead for Blacklead Island on board the Gerda. He arrives at Blacklead Island on 11 August to join Greenshield and Bilby. The previous winter, Bilby had spent two months at Kikkerton. In March, Greenshield had left to spend four months at the whaling station of Frobisher Bay (Singnia). 13 September: Greenshield leaves Blacklead Island on board the Gerda and arrives in Scotland on 28 October.

1904

24 February: Peck and Muneapik leave for Kikkerton with a dog sled, leaving Bilby at Blacklead Island. Peck arrives at Kikkerton on 1 March. On 26 March, he leaves Kikkerton with Soapik and travels through the surrounding area on the ice. He meets various Inuit groups. He returns to Kikkerton on 9 April. 9 March: Bilby leaves Blacklead Island for the whaling station at Frobisher Bay (Signia) but cannot reach it because of the ice conditions. 12 April: Bilby leaves Blacklead Island and joins Peck at Kikkerton. On 16 April, Peck returns to Blacklead Island. Bilby leaves by boat a month later for Kikkerton and returns to Blacklead Island on 14 May. September: Greenshield arrives at Blacklead Island on board the Heimdal. He joins Peck and Bilby and brings Peck the sad news of the death of his little daughter Annie. (Peck had been already informed of her death by Cdt Low, who had recently visited Blacklead Island on board the Neptune.)

1905

9 July: Peck, Greenshield, and Bilby are on Blacklead Island. Greenshield stays in Kikkerton during the winter. He leaves Kikkerton on 8 March and arrives at Blacklead Island on 19 March. 7 October: Peck leaves Blacklead Island on board of the Theodoren and arrives at Peterhead on 8 September.

Cumberland Sound

This page intentionally left blank

APOSTLE TO THE INUIT

1. Five Inuit with the Rev. E.J. Peck celebrating the service outside, early 1900s. (Anglican Church of Canada/General Synod Archives, A ANG P 7502.12C, copy at Avataq Cultural Institute)

1 The Founding of an Anglican Mission on Baffin Island, 1894-1905

Apostle to the Inuit A Sailor Turned Missionary

In this book we present the journals and ethnographic notes of the Anglican missionary the Reverend Edmund James Peck (1850-1924), which he compiled during his stay among the Inuit of Cumberland Sound, Baffin Island, between 1894 and 1905.1 With Joseph C. Parker, Peck opened the first Anglican mission on Blacklead Island (Uumanarjuaq), a whaling station belonging to Crawford Noble. He introduced the Anglican faith to the Inuit of northeastern Canada and played an important role in increasing literacy among the Inuit by developing and spreading syllabic writing in northern Quebec and on Baffin Island. Peck's importance was widely acknowledged during his lifetime, and in 1904 Arthur Lewis devoted a substantial book to him, focusing on his missionary work and popularizing Peck's reputation as the 'Apostle to the Eskimos' (Marsh 1964:428) After his departure the Inuit of Cumberland Sound never forgot him and corresponded with him until his death in 1924. In the academic literature, little attention was paid to Peck. Ken Harper2 devoted a few short articles to him, discussing his contributions to the development of Syllabic writing in the North (Harper 1985,1992); he also wrote a brief unpublished biography (Harper n.d.). Peck's letters, diaries, and ethnographic notes were preserved in the Anglican archives without anthropologists or historians taking any notice of them. In 1994, Cathleen Knotsch discussed some of these archived letters at the Inuit studies conference in Iqaluit. A year

4 Apostle to the Inuit before, in 1993, Laugrand had examined the collection in the archives and was struck by the wealth of Peck's data. It was the beginning of extensive research on the Peck papers, which resulted in various publications (Laugrand, Oosten, and Trudel [2000]; and Laugrand, Oosten, and Kakkik [2003]). Edmund James Peck was born in England, in Rusholme near Manchester, on 15 April 1850. Like many Anglican missionaries, he came from a lower-middle-class background (Usher 1971). He was the eldest of four children in a pious family of modest financial means. His mother died when he was ten. He had to leave school in order to work in a printing office. After his father died three years later, Edmund entered the Royal Navy, where he stayed from 1865 to 1875. He served on the Ajax, Impregnable, Caledonia, Excellent, and Hector. While on board this last vessel, he found his true vocation when organizing prayer groups among the crew. After 1875, Peck devoted himself to studying Greek and theology at the Reading Institute of the Church Missionary Society (CMS) in Islington. He halted his studies in the spring of 1876, when John Horden, bishop of Moose Factory, recruited him for mission work in James Bay.3 In June 1876 he left England for Canada on a Hudson's Bay Company ship, the Princes of Wales. During the three-month crossing, he studied Inuktitut, the language of the Inuit, using texts published by the Moravian missionaries in Greenland and England.4 Peck's observations from his unpublished autobiography are quoted in Lewis (1904): 'Before leaving England I was able to obtain from the Moravian Brethrens' office in London a copy of the New Testament which had been translated by the Brethren labouring on the coast of Labrador. This, to me, great treasure I studied when on the trackless deep, and by carefully comparing it with our English translation I was able - especially where there was a repetition of the same words, as in St. John, chap. 1 - finally to hit upon the meanings' (36). Missionary in Northern Quebec Peck arrived in Moose Factory, James Bay, on 1 September 1876. From there he set off for Little Whale River, a Hudson's Bay Company post on the eastern coast of Hudson Bay, where he arrived on 24 October 1876.5 For almost a decade he ministered to both Inuit and Cree Indians as they came to trade at this post. His first years at the mission were his apprentice years. He studied Cree and Inuktitut and focused on con-

The Founding of an Anglican Mission 5

verting the Inuit. For this, he depended much on the assistance of Inuit such as John and Moses Melucto and Adam Lucy. To spread the Gospel, Peck adopted the Syllabic system devised by the Methodist missionary James Evans and adapted to Inuktitut by J. Horden and E.A. Watkins (Harper 1983,1985). In 1877 he distributed his first catechisms. After 1878 he published various texts in Inuktitut: Portions of the Holy Scripture for the use of the Esquimaux, on the Northern and Eastern Shores of Hudson's Bay (1878), Portions of the Book of the Common Prayer, with Hymns and Addresses for the Use of Eskimo of Hudson's Bay (1881), and Saint Luke Gospel translated into the Language of the Eskimo of Hudson's Bay (1881). In the summer of 1884 he completed his first stay with a successful exploration journey of three weeks (July 17 to August 10). This took him from Little Whale River to Fort Chimo, whence he left for England on 5 September 1884. In England, Peck married Clara Coleman on 29 April 1885.6 They were to have three children, born in 1886,1889, and 1891. He returned to northern Quebec in 1885 and stayed there, with intermittent leaves in England, until 1894. In 1886 the mission at Little Whale River was moved south to Fort George on the James Bay eastern coast. Between 1892 and 1894, during another leave in England, he explored the possibility of travelling to Baffin Island with a whaling expedition. In 1893 he met Crawford Noble, a Scottish shipowner who owned a whaling station on Cumberland Sound. His boats used to travel from Peterhead to Blacklead Island every year. In February, and again in March 1894, Noble offered to carry Peck at no charge on one of his boats.7 This generous offer enabled two missionaries to make the arduous trip. In addition, Noble allowed Peck to use a house at the whaling station and to bring some materials on the voyage so that he could open his mission (Boon 1962; Davis 1987: 109 and 165).8 Accepting Noble's offer, Peck and fellow missionary Joseph Calder Parker sailed on the whaling ship Alert for Cumberland Sound, Baffin Island. From there, they travelled to Blacklead Island, where they met Noble's agent, Captain James Mutch. On 21 August 1895, Peck and Parker founded the first Anglican mission on Blacklead. Except when on leave in England, Peck would live there till 1905, most of the time in the company of other CMS missionaries, such as Charles G. Sampson, Julian William Bilby, and Edgar William Tyler Greenshild. Just after he arrived on Blacklead Island in 1894, Peck explained to Mr Higgins, secretary of the CMS, the strategic position of such a mission: There are facilities here of reaching the Eskimos both in a

6 Apostle to the Inuit

westerly and northern direction and this place occupies almost a central position/9 Over the next ten years, Blacklead Island became the centre of the Anglican mission. From here, Inuit all over Baffin Island and in Kivalliq received the Gospel in the form of the famous red books provided by the Anglican missionaries. The Mission on Blacklead Island

Soon after arriving on Blacklead Island, Peck and Parker opened their first church, which was made out of sealskins: 'Our building, a kind of skin tent or tabernacle in which the people might assemble to worship God. This peculiar structure was opened on Sunday last (the 4 th. of Oct) ... Our church, if such it may be called, is twenty feet long, and about ten feet wide. It is principally of seal skins sewn together, which skins are stretched on a frame and seats are placed inside on which the people sit in ... The whole structure was erected, and in a great measure planned by the Eskimos themselves.'10 This church did not last long: it was eaten by hungry dogs on 23 February 1895. This unfortunate event forced the missionaries to build a temporary snow structure with the help of about twenty Inuit. A wooden building was finally erected in the summer of 1897 and the first church service in it took place on 12 September. More than one hundred Inuit were present.11 After that, the mission was continually enlarged with materials shipped by Mr Noble. A small hospital would be opened in 1902 with the help of a new missionary, the Reverend E.W.T. Greenshield (Fleming 1932: 52-3). Most of the time between 1894 and 1905, two missionaries were present in Cumberland Sound. Once or twice a year, one of the missionaries of the Blacklead mission visited the neighbouring whaling stations, usually the two stations at Kikkerton (Qikiqtat), where they could rely on Captain Mutch, and Singnia (Frobisher Bay), where Captain Clisby was in charge (see the chronology at the front of this book for details on these trips). The missionaries were accompanied by Inuit guides.12 The newcomers were usually well received by the Inuit,13 even if they often did not seem to show any interest in the missionaries' message. The mission was provisioned by whalers from Scotland, but their ships experienced frequent delays as a result of weather and ice. The arrival of a ship was often a cause of anxiety to the missionaries,14 and in fact two shipwrecks occurred (the Heimdal in 1905 and the Jantina Agatha in 1909). Concern for the ships was one reason why Peck left Blacklead Island after the wreck of the Heimdal in 1905. The ships

The Founding of an Anglican Mission 7 brought not only provisions, but also letters from home, and they transported the missionaries themselves. The texts in Inuktitut produced by Peck and his collaborators were transported to England by ship, printed, and sent back to Blacklead Island to be distributed to the Inuit. On Baffin Island, Peck translated and transcribed scripture texts, adapting texts used in northern Quebec to the Baffin dialect. In 1897 he published Four Gospels translated into the Language of the Eskimo of Hudson's Bay and a version of Portions of the Book of the Common Prayer. In 1900 he published Hymns and Addresses in Eskimo.15 The CMS attached great importance to translating of the scriptures into the native vernacular.16 Peck followed the CMS's policy, translating the scriptures into Inuktitut and transcribing the syllabic texts from the northern Quebec dialect into the southern Baffin Island dialect. In his journal he noted on 12 September 1897: 'We spent in truth a happy time made so by the presence and blessing of God, and by the fact that several of the Eskimo held in their hands and read with one a portion of our Saviour's precious words from the Gospels, which the noble Bible Society - which one I think, may truly call the backbone of missionary society's - had enabled me to prepare for this little flock in the wilderness.' Peck felt that spreading the Gospel in the vernacular was essential to the success of the mission. In 1922, looking back on his missionary work, he stated: 'After the departure of the "Alert," Mr. Parker continued his study of the language and much time was spent in preparing the Gospels for publication. These were printed by the British and Foreign Bible Society in 1897, and proved, with the Acts of the Apostles transcribed later on, a mighty faith-creating and life-giving force, which the magicians could in no wise withstand' (1922: 21). Peck's strategy proved effective. The Inuit quickly learned to read and write, and the texts distributed by Peck and his colleagues were soon passed on by the Inuit themselves. When Peck visited a few posts along the Hudson Strait between 1909 and 1919 (trips in 1909, 1911, 1917, 1918, and 1919), he was impressed by the spread of the Gospel among the Inuit.17 Thus in 1917, during a short stay at the mines near Lake Harbour, where Bilby and Fleming had founded a mission in 1909, he was able to report: Saturday, 25th ... Went to see the Eskimos working at the mine, ... the desire of these people for instruction is something wonderful, the country is barren and [24] weather conditions are trying, but no man could wis for a more promising people from the spiritual point of view. They receive

8 Apostle to the Inuit

2. Peck on deck of a ship during one of his travels in the early 1900s. (Anglican Church of Canada/General Synod Archives, A ANG P 7502.45F, copy at Avataq Cultural Institute)

The Founding of an Anglican Mission 9 the truth in great simplicity of heart and are not obsessed with the materialistic and formal spirit which too often chokes the spirit of true religion amongst many in other lands ... Speaking of the catechists we cannot thank God enough for all He has enabled them to do ... Luke Kidlaapik18 travelled again last winter in an easterly direction and thus came in touch with some Eskimos who could give information regarding the Christian Eskimos at Blacklead Island ... There are three active Christian teachers amongst these people ... I also hear through Luke Kidlaapik that the Eskimos right along the shore of Davis Straits have discontinued their heathen customs, and one of these men living at Pond's Bay, travelling some further distance north met to his surprise, some strange Eskimo [29 of very small stature. He at once spoke to them, as follows "now then let us shake hands (let us take hold of it) for we have one Father named God who made heaven and earth, and we have a Saviour named Jesus." Expressing deep surprise at such strange men, as they, poor creatures, had lived in total ignorance of God and the Saviour, but wishing to be friendly, they stretched out not their right but left hands, as this mode of greeting was quite new to them.19

During another trip, in 1919, he wrote, 'Wednesday, 13th. Arrived at Cape Dorset. Was delighted to meet two Eskimo, who had been at Blacklead Island many years ago, and hearty indeed was the welcome they gave me. As these and others showed a great desire to be enrolled in Christ's flock, and as they could all read, ten adults and one child were received into Christ's visible Church. There are one hundred and fifty Eskimo living about here who greatly desire to have a missionary.'20 Peck continued his translation and transcription work after he left the Arctic. In 1919 he completed a grammar (Eskimo Grammar) and a dictionary, which was edited and published by the Reverend William Gladstone Walton in 1925. A Church Missionary Society Man

Peck pursued the goals defined by the CMS, especially while Henry Venn was its secretary:21 to make the sacred scriptures available to the Inuit and to make converts able to evangelize among the Inuit. Peck always followed this 'Native Church Policy.' On Baffin Island his first recruits as Inuit catechists were Peter Tooloakjuak22 and Luke Kidlaapik.23 It took Peck a long time to make his first converts; the first Inuit

10 Apostle to the Inuit

3. A group of Inuit gathered around the Reverend E.J. Peck for the service, early 1900s. (Anglican Church of Canada/General Synod Archives, A ANG P 7502.12B, copy at Avataq Cultural Institute)

were not baptized until 1901, more than six years after his arrival on south Baffin. But by the time he left in 1905, Christianity was firmly established on southern Baffin Island and spreading rapidly to the north.24 Peck was appointed Superintendent of the Arctic Missions the same year he left Baffin Island. His colleagues referred to him as the Apostle to the Inuit.25 The Inuit themselves called him Uqammaq, 'the one who speaks well/ and kept in touch with him by letter. Eve Nooeyout,26 one of the first baptized women, wrote: I am writing to you, because I miss you. I really want to see you, but I am unable to come. My brother, Naullaq, was really sick and almost died, but he is grateful to God because He has heard his prayers. Long ago he had an infection in his head, and he almost died. Last year, he was sick again, but it was in his abdomen. We prayed a lot and he is better and we are

The Founding of an Anglican Mission 11 grateful to God. I think about God a lot. I am also grateful to Ilataaqqau (Greenshield). He helped him a lot, and he has been helping Inuit too. He preaches really well. I do not know where you are, but I am writing to you. I thought you were in Kimmirut (Lake Harbour). I think of you a lot. My husband Qilavaaq, and I would like to see you again. I do not have anything to give you right now. I have two children, my son Piituluusi and my daughter Ivi. Farewell to all of you, and I think of all of the Inuit there. I heard that they now believe in God our Father, and in Jesus our Saviour. I am Nuijaut [Nooeyout] in Uumanarjuaq.27

Today, Peck's memory is kept alive by the elders. The late Kudlu Pitsiulak recalled with some humour: I saw him once in my lifetime. I saw him when I was a child and pretty small. I know that he used to visit people on Sundays. And when he was visiting people, knocking on the door, the people would try to hide the clothes they were working on. They would do that so fast that he could not catch them. People would not be allowed to sew on Sundays when Uqammaq started to convert people. This was his law. But people, who were not converted, they would still sew on Sundays. (Laugrand 1997: 429-30)

And Marcussie Pitsiulak remembers: 'Ohamat [Reverend Peck] was the first minister to preach on Blacklead Island. I was born while he was there but I don't know the year. My wife also came from Blacklead and we both remember the minister very well. The shamans used to test his faith in God all the time but he never faltered. He used to be laughed at by them, he tried to teach the faith but he never got mad. Some of the people on Blacklead Island ignored Ohamat's wishes and drumdanced in secret, sometimes all through the night' (in Houston 1976: 6). Whalers and Shamans Whaling By the time Peck and Parker arrived at Blacklead Island on 21 August 1894, the Cumberland Sound area had long been visited by Qallunaat, white people. In 1576 Martin Frobisher entered Frobisher Bay, and in 1585 John Davis entered Cumberland Sound. Yet contact between Qallunaat and Inuit was rare until the development of the whaling

12 Apostle to the Inuit

industry. Whalers had begun sailing to Davis Strait before 1700; by the nineteenth century, whaling had developed into a flourishing industry (Ross 1997: 100-2). The Inuit involved themselves gradually in whaling. By 1840, whaling had expanded into Cumberland Sound: 'British and American whaling captains began hiring Eskimo men to complete their whaleboat crews, and they were soon employing entire boat crews of Eskimos who operated their own whaleboats, obtained second-hand from the whaling ships ... The women sometimes made the crews winter clothes from furs and skins. In return for their various services, the Eskimos received useful material goods ... The basis of a strong and continuing economic interdependence between Eskimos and whites was firmly established in the 1850s' (Ross 1997: xv-xvi). In 1839, William Penny reached Cumberland Sound; he was the first European to enter that area since John Davis. Between 1840 and 1850, contacts between the Inuit and Scottish and American whalers were still incidental, although trade was developing and a few Inuit from Cumberland Sound were brought to Europe. Eenoolooapik accompanied Penny to Aberdeen in 1839 and returned with him to Cumberland Sound in 1840 (Ross 1997: xxx). Between 1850 and 1870, contact between Inuit and Qallunaat became more frequent and familiar, especially after the latter began to winter over. Permanent whaling stations were opened at various sites on Cumberland Sound. In 1857, the Nuvujen and Kikkerton stations were established by Scottish whalers. In 1860, four more stations were opened in the same area: one on Blacklead Island by the Scots, and three by the Americans at Cape Haven, Kikkerton, and Blacklead Island. The latter two stations were later sold to the Scots. The whaling stations attracted many Inuit. They came to trade, and many Inuit were also employed in whaling. Contacts with the whalers made Western goods available to the Inuit but also caused also a rapid spread of Western diseases among them. A sharp decrease in the Inuit population was the likely result. Contact between whalers and Inuit women introduced venereal diseases to the Arctic. Contemporary Western observers emphasized the deterioration of Inuit culture as a result of increased contact. Mathias Warmow, a Moravian brother and the first missionary to visit the Inuit of South Baffin Island, observed: T am always sorry to see the Esquimaux ... imitating the Europeans in all respects. They were undoubtedly better off in their original state and more likely to be gained for the kingdom of God. But when they begin

The Founding of an Anglican Mission 13

to copy our mode of life they are neither properly Europeans or Esquimaux and will speedily die out, in consequence of the change' (1858:89). A similar assessment was made twenty years later by Kumlien in his discussion of the whalers' impact on the Inuit: It is certain that since the whalers have begun coming among the Cumberland Eskimo, and introduced venereal diseases, they have deteriorated very much. They now almost depend upon ships coming, and as a consequence are becoming less expert hunters, and more careless in the construction of their habitations, which are merely rude temporary shelters made at a few minutes' notice. Great suffering often ensues from living in these miserable huts. The seal skin that should have gone to repair the tent is bartered to the whalemen for a little tobacco, or some valueless trinket, which is soon thrown aside. The men are employed to catch whales, when they should be hunting in order to supply the wants of their families; and the women, half clad, but sporting a gaudy calico gown, instead of the comfortable skin clothes, and dying of a quick consumption in consequence, when they should be repairing garments or preparing skins, are loafing around the ships, doing nothing for themselves or any one else. ... The Cumberland Eskimo of to-day, with his breechloading rifle, steel knives, cotton jacket, and all the various trinkets he succeeds in procuring from the ships, is worse clad, lives poorer, and gets less to eat than did his forefathers, who had never seen or heard of a white man. (Kumlien 1879: 13)

In addition, he noted, The whalemen have introduced venereal disease among them, which have spread at a terrible rate, and devastate the natives almost like a pest' (1879: 27). These witnesses testify to the great impact the whalers had on the Inuit. These observations also reflect ideas and values that were common at the time. Most Western Arctic travellers assumed that Inuit culture was in rapid decline and would not survive the onslaught of Western society. Inuit culture has proved to be much more resilient than was expected more than a hundred years ago; even so, the impact of the whalers should not be underestimated, and it is quite clear that Inuit culture was changing rapidly.28 In the middle of nineteenth century the whaling industry began to decline in the region (Ross 1975: 40). Although there were fewer whal-

14 Apostle to the Inuit

ers, various scientific expeditions and stations began arriving in the 1880s (the Scherman and Kumlien expedition of 1877, the International Polar Expedition of 1882-3, the Boas expedition of 1883-4). In the 1880s the whaling stations were occupied by only a few agents, such as Mr Noble at Kikkerton and on Blacklead Island. When Peck and Parker opened their first permanent mission on the Cumberland Gulf, the Inuit were in a period of transition. There was considerable ambiguity in the relationship between the missionaries and the whalers. The missionaries criticized the whalers for their depraved and 'immoral influences/29 which according to the missionaries were challenging the success of evangelization. Yet the missionaries depended entirely on the whalers, who accommodated them and transported them and their equipment from England to Baffin Island. The CMS missionaries were afraid the whalers would cause the complete extinction of the Inuit through the various diseases they introduced. In 1900, Sampson informed Mr Baring-Gould about his poor relations with the whalers and that he had decided to abandon the mission:30 'Last summer while the Eskimo were conjuring I went to the trader and asked him to help me [to] put a stop to it but he only laughed at me/31 The shamanic practices did not bother the whalers and sometimes they encouraged them (Eber 1989: 36-7). By 1897, Peck was warning the CMS committee about the impact of the whalers in Cumberland Sound:32 'The absolute necessity of counteracting as soon as possible the terrible influences of the crews of whaling ships. Our only effectual weapons in this connection must be spiritual and we have no doubt that by going to the men in the master's name, and seeking to be their friend we might win many of them for the Lord so that instead of being a means of destruction they might become messengers of life to the poor Eskimos/33 In 1901, Peck was still expressing fears that 'the extermination of the whole of the Eskimo in Cumberland Sound, and some other regions is only a matter of time if some check is not put to these dreadful practices.' The conflicts between missionaries and whalers sometimes placed the Inuit in a difficult position. They wished to be good Christians, but they also wished to benefit from the opportunities the whalers provided. A letter by Peter Tooloakjuak testifies to the problem. In it, he almost apologizes for working with the whalers: 'I am telling the truth, please tell your people who believe in God, the whalers are using me now in their ship. I will be with them, but I will not be involved with them, I am with your group.'34

The Founding of an Anglican Mission 15 Assisting the Inuit

On Blacklead Island and at Kikkerton, the economic situation of the Inuit became difficult after whaling decreased. Starvation conditions often arose among the 170 people of the island.35 The CMS missionaries provided medical care and food (Peck 1922: 30). In 1900, Bilby mentioned that more than 1,300 meals had been distributed during the year, especially during the winter.36 In November 1903 there was starvation because of bad weather: 'All during this month it has been starvation times for the people ... consequently, the Eskimo depended entirely on the Europeans for food/ In 1904, Bilby described the assistance provided by the missionaries to hardly more than 15 people: The amount of relief given by the Mission to the Eskimo, the majority of whom are employed by the trading firm, is yearly 1 ton ship's biscuit, 1/2 ton of oatmeal, 5 cwt. rice, 5 cwt. peas, besides beans, etc. also much clothing sent by the M.L.S. to us. Under these circumstances the people have a continual struggle for existence and are often poverty-stricken and destitute.37 Besides food, the CMS missionaries distributed to the Inuit materials and ammunition for hunting. More than seven hundred bullets were given to the hunters in December 1904.38 A few letters written by Inuit to their missionary later on ask for, among other things, clocks, an accordion, and a canvas tent.39 Relations with Traders

In 1905, Bilby complained about the traders and suggested that BaringGould move the mission: 'It would be possible to cut our connection with the traders who are and have long been a drag upon the mission and upon the people ... The traders themselves are no help to the Mission but quite the reverse, they do not believe in the work of the Mission and only use it as a convenience ... They have concubines with them continually, some of our converts being taken for this purpose and even young girls, scholars of the Mission and scarcely more than children being taken also/40 Bilby and Peck were irritated by their dependence on the traders: 'We cannot move in anyway, we cannot hire a sled with dogs and driver (excepting those which are no good) because all the natives are in the service of these men, we cannot hire a decent servant to help us in the house without their permission/ Bilby described the Inuit as oppressed

16 Apostle to the Inuit and spoliated by the traders, and concluded that for so few advantages, 'our tongues are tied.' 'No good can be done whilst we are obliged to go with Mr. Noble ship men and practically to help them in keeping the natives and converts in a state of slavery and destitution/ Repeatedly, the CMS missionaries tried to defend the Inuit against the traders. In 1905, for example, Bilby wrote an extensive letter to Baring-Gould in which he expressed his anger and distress in this respect: It is no uncommon sight in Blacklead to see a whole family lying in bed all day in the winter to keep warm, because they have no oil for their lamps, and no meat to eat. Their clothes are too thin for attempting to hunt, while there are large hogsheads of this oil alongside the tents which the traders are waiting to ship to Scotland, and in their storehouse are hundreds of seals while the Eskimo sometimes are starving in their tents, and no help given. Nor it is uncommon to see children and adults going about in the depths of winter with not enough skins to cover themselves or to protect themselves from the piercing cold, while the skins which should have clothed them have been taken into the traders store house ... People are likely to be held as serfs and often in misery and destitution ... The results of this is that illness and disease abounds amongst the people of Blacklead and Kikkerton and the natives are becoming less and less. I have treated hundreds of cases of illness during my stay in the Gulf and made up and dispensed gallons of medicines.41 With regard to medical care, the missionaries' initiatives were highly valued by the Inuit. Parker was named Luktaakuluk - literally 'the small doctor.' Later, Sampson and especially Greenshield - known by the Inuit as Ilataaqqau ('the new member of the family') - would practise medicine (Lutz 1978: 96-7). Today, Inuit elders remember well the help they received from these missionaries (see the testimony of Pauloosie Angmalik in Oosten and Laugrand 1999a). Shamanism Another major problem for the missionaries involved shamanism. They saw the shamans as their principal opponents in their efforts to convert the Inuit. The trends observed by Warmow and Kumlien with respect to cultural change were still at work: traditional beliefs and practices were being eroded.

The Founding of an Anglican Mission 17

Apparently, the shamans were opposed to the missionaries' work. In 1896, just before he boarded a ship to leave the mission,. Peck noted: 'Some of them had suggested that I should cut them with knives so that the marks of wounds would be a continual reminder of our sojourn amongst them.'42 In 1899, several years before the first conversion, Julian W. Bilby (who arrived as CMS missionary in August 1898) noted that for the first time, the famous Sedna ceremony had not been performed: Not only is the attendance at church and school greater, but for the first time, there has been little or no conjuring done and there has been no 'Sedna Feast' this autumn and thus, it would seem that superstitions and immoral ceremonies resulting from these feasts are [giving way], conjuring is carried on still by the old people, but secretly, the younger people however say they do not believe that both here and in the other parts of the country as they are reached, the Eskimo will be convinced of the [jolly] of these superstitions, as God's word reaches and enlightens them.43

In 1896, Sampson, who replaced J.C. Parker as a missionary in August of that year,44 noted that there was still Very much darkness and hardness of heart.'45 In 1899 he recorded a marked improvement: 'Although we cannot point to any conversion we have much to be thankful for ... their disposition towards us, their willingness to listen and in some cases desire to learn, and desire to drop some of their old customs, but are compelled to follow them by the old women and some of the men.'46 The missionaries seem to have assumed that the Inuit had a real interest in the Gospel but that the older generation resisted change. In a letter to Mr. Baring-Gould, written in 1900, Bilby explained: As regards the work here during the past year, there has been much to encourage one on the whole. The teaching has been carried on much the same as in former years. Good number have attended, and attention has been given to what we have told them. The Sedna feast and its evil practices were celebrated but not by all, the younger people do not take part in it, and some of those who have come for Christian instruction did not join in the event, and I think there is a real good work going on in the hearts of some of these people.47

More and more shamans began to express an interest in Christianity. In 1902, in a letter to Baring-Gould, Bilby noted: 'One of the chief

18 Apostle to the Inuit

conjurors who has been greatly against the mission in the past seemed very much changed last winter. On one occasion, when Mr. Peck was coming back from Frobisher Bay, he took shelter in a house belonging to the traders. This conjuror and his companions were sailors on board and at once requested a service from Mr. Peck. The request was granted gladly and a very hearty service followed.'48 On Blacklead Island, Peck perceived the decay of shamanism as early as 1903, noting that 'the influence of the magicians is almost overcome' (1922: 23). At Qikiqtat the situation was different because of the authority of Angmaalik, who at first openly opposed Christianity (Stevenson n.d.; 1997) and proposed his own form of Christianity, which would retain many shamanic elements. In the winter of 1903, Bilby had to meet two groups who had split outside of Kikkerton - each was claiming to have better advanced in the Christian life by setting aside all the old heathen customs - in order to bring them together again.49 In a letter to Baring-Gould, Bilby expressed satisfaction about the progress on Blacklead Island, stating that none of the Inuit had gone back to their heathen ways and that people were advancing rapidly in Christian knowledge.50 But in 1904, Peck acknowledged the shamans' persistent influence: 'the more I know these people, the more do I realize the hold their heathen superstitions and beliefs have upon them.'51 The situation remained ambiguous for several more years, and in each area the situation was different. Kudlu Pitsiulak, from Blacklead Island (b. 1910), indicated that some people on the island were still rejecting Christianity and were ridiculing Tooloakjuak and the first converts: 'People who do not believe in Christianity would make fun of the Christians [ukpirtuit] and with Tooloakjuak's wife, the people was saying "angalik tingilik." To make fun of them, they would also say that God too is a shaman, singing "angalik tingilik"' (Pitsiulak 1995).52 Nowadays the elders maintain that the shamans were afraid to come out. Aksaajuq Etuangat, born on Blacklead Island in 1901, stated: 'When I was a child, shamanism was evil in a way and everybody would know. The shamans would hide by that time and still be doing some of their rituals ... As I start to remember, not a lot of people but a few of them were still shamans. But they were scared ..., they hid themselves because they did not want that Christians could see them, they would be too shy ... I have just heard about this' (Etuangat 1995). Shamanism did not disappear, but it began to be practised outside the scope of the missionaries. Some shamans later converted to Chris-

The Founding of an Anglican Mission 19

tianity. Only after the second decade of the twentieth century did shamanic practices disappear in Cumberland Sound. As Kudlu Pitsiulak explained, 'I did not know too much about shamanism because it was not going on when it was my time. My parents and my mother would not allow it because they were converted, they were Christians, and so they didn't want me to hear anything about shamanism' (Pitsiulak 1995). Her sister, Naqqi Eqqo, who lived in other camps, added in the same vein: 'My grandparents knew some shamans but when I was born, shamanism was disappearing already, becoming like stories. Besides, the children would not listen to what they would say about shamanism. That's why we don't know too much about it now. At that time, we were taught not to listen' (Eqqo 1995). Pauloosie Angmalik, born on Blacklead Island in 1911, confirmed: 'I can hardly say anything about the time before Christianity, about the shamans, because my parents and especially my adopted mother would never talk about shamanism in front of me. My mother was really shy with shamanism because she knew that I would learn it very quickly and she wanted that I went to the right way following Christianity. So even when there were people around, she would say that she would not talk about shamanism in front of me. That's the way it was' (Angmalik 1995). Adopting Christianity, 1903-1905 Teaching Women and Children

Most of the time the men were out hunting or whaling, so the missionaries concentrated their efforts on teaching women and children - a long-term strategy that proved highly effective. Peck wrote: 'I requested the parents to send them (their children) to our house, and to our dismay they came in such force that we could not find room to pack them all away. They are bright, intelligent little creatures, and some of them, I hope, will soon be able to read.'53 In November of the same year, Peck also developed adult reading classes.54 Two techniques were adopted for attracting people: the use of a magic lantern and an invitation to a family for tea each day.55 The missionary school was open from September to July, when most Inuit on the island left to hunt caribou. The missionaries were busy with their teachings. In 1895, Peck noted: 'Daily school for children in afternoon, evening meetings followed by instruction classes for adults, together with personal conversation with one family daily in our house.'56

20 Apostle to the Inuit

4. The Reverend E.J. Peck and a group of Inuit sitting in front of a house. Photograph taken by Captain A.P. Low on Blacklead Island, 5 September 1903. (A PA 048034, National Archives of Canada)

The same year, two services are held every day: one in the morning, one in the evening. Peck well knew that evangelization faced many obstacles. In 1895 he introduced a new calendar and almanac so that the Inuit could count the days to when a Sunday would have to be respected (see figure 8, page 51).57 Then there was the problem of communication. He wrote to Higgins: They expressed great surprise when spoken to regarding the great truths of the Christian faith/58 Some Inuit entered into serious discussions with Peck. Okalingat, for example, told him that she did not understand how sin came into the world. She also told Peck she was not feeling any guilt: 'But I do not steal ... I do not commit adultery/ The idea of original sin was completely alien to her. In Kikkerton, Peck faced critical or ironic comments from Inuit who accused the Qallunaat of being the real sinners instead of the Inuit.59 Much attention was paid to teaching the Inuit to read the scriptures.

The Founding of an Anglican Mission 21

People were asked to read the same passage three or four times: 'I then read it alone, and then explain to them the truths the passage contains. They enjoy this much/60 A similar technique was used in Kikkerton, where the missionaries visited each house and taught in a snow shelter. Services generally lasted about an hour. Then the participants all sang hymns and repeated the Lord's Prayer. After instruction in the Christian doctrine, the service closed with a hymn or prayer. Syllables were taught to those who remained.61 In his correspondence with the CMS, Peck constantly asked for supplies of books to aid his teaching. As interest in Christian teachings grew among the Inuit, missionary activities in the school increased. In September 1896, Sampson, who had not yet mastered the Inuktitut language, gave about four classes and six services every week and an additional one on Sunday.62 In 1900, annual exams were introduced to these sessions for the older students. Peck noted that eleven of the eighteen who took the exam on the Ten Commandments did not make a single mistake.63 The same year, Bilby wrote that between seventy and eighty of the two hundred inhabitants of Blacklead Island participated in catechism sessions.64 According to him, attendance at the school was very regular, and the students were good not only in learning to read and calculate but also in geography and Bible knowledge. 'Examination day for the scholars, the results were quite as good as on previous years, the lessons were well learnt, the Commandments understood, and the written accounts given by the elder scholars showed a good knowledge of the general teaching of the Gospels.'65 In 1902 he was still in the same positive mood: 'the church services and school being splendidly attended, the building was full every time the natives were called.'66 In 1901 a first group of Inuit proselytes was constituted: 'a goodly band [that] became what we may call chief readers or leaders in the congregation' (Peck 1922: 21). In September 1901 the Reverend E.W.T. Greenshield, who had just arrived from England to replace Sampson, observed: 'I was very much cheered since my arrival by the attendance at the services and also to notice the great attention of many to the preaching ... There is apparently a work of grace going on in the hearts of these.'67 The instruction of Inuit children was clearly one of the keys to the success of the conversion process. In 1901, Greenshield noted that 'quite a number of the younger adults are now able to read fluently.'68 Peck described the winter 1901-2 as a real period of transition: 'one of a marked progress and of rich spiritual experience ... The children and

22 Apostle to the limit

adults showed in a remarkable manner their determination to "cast off" the chains of heathen darkness which formerly bound them' (Peck 1922: 22). In 1902, Bilby pointed out that medical knowledge was 'more than valuable here and helps the spiritual work forward greatly.'69 The First Inuit Baptized

Already in 1895, Peck was referring in his journal to an Inuk using Christian prayer: 'Men driven away on ice floe arrived quite [8] safe. One of them in a very simple but sincere manner told me that he prayed to God four times, as follows: "O God, save me, for I am in great danger"' (27 January 1895). Clearly, the Inuit were integrating Christian beliefs with their religious practices and beliefs, attaching great importance to powerful words. But there is a fair chance that they used the prayer very much as they would have used irinaliuti, the powerful words used in traditional Inuit culture. In March 1896, Peck referred to a woman proselyte, Padlo, who had been instructed during the winter of 1895.70 In March 1897 he reported the case of a woman named Toologak who had not only retained much of what she had heard, but also mastered the Syllabic characters.71 Singak was one of the first Inuit to show some interest in Christian ideas. During his stay at Kikkerton in 1896, Peck noted that Singak was suffering from consumption. After being taught by Peck, he had decided not to follow the shamans.72 Peck described Singak's attitude a few months before his death: 'He was very pleased to hear several of our Lord's precious words such as Matt. XL 28, "Come unto me" etc... He said "Jesus is good," "I thank him" ... He has also used the few words of praise and prayer it has been our privilege to teach him.'73 The same year, Peck referred to three more candidates for baptism,74 but unfortunately he did not give any names. His colleague, Sampson, did not say more about it: 'The natives are most anxious to learn whilst some to Mr. Peck's great joy have asked for baptism.'75 But it seems that none of these candidates had been taught enough to receive baptism. In 1898, Peck mentioned that another man from Kikkerton, Pukkak, 'most ready to listen to the Gospel,'76 was also willing to convert to Christianity. In 1900 another candidate was found among the women: 'A woman came to see me. She stated that her heart has been touched by the Word of God.'77 Only in 1901 did a more general change in the attitude of the Inuit

The Founding of an Anglican Mission 23

become apparent: There is a reality about prayer here which the writer has never experienced elsewhere ... God becomes a reality; faith is strengthened and hope is brightened/78 On 4 May 1901, Atterngouyak, an old woman suffering from consumption, expressed a wish to be baptized. Worried about her poor health, Peck agreed to baptize her the next morning, on 5 May 1901. On May 7, Atterngouyak was unable to come to the church,79 so she asked Peck to baptize her again, but this time in public80 (Peck 1922: 21). That year, 1901, the number of candidates for baptism rose sharply. In January, twenty-six people - twenty-four women and two men - asked for baptism: Monday and Tuesday January 14 and 15. Two wonderful days. No less than twenty four women and two men (26 in all) came to me during the above days wishing to confess their faith in Jesus. I had conversation and prayer with each person, and [13] I was indeed thankful to notice in not a few cases a real desire to cast in their lot with God's people.81

On 26 May 1901 the three most promising candidates were baptized in front of a large and attentive congregation: Arane, Immukke, and Nooeyout (see figure 5, page 24).82 The First Inuit Lay Readers

On 29 November 1903 a man named Tooloakjuak accepted to be 'appointed a teacher for his own people.'83 He had not yet been baptized, but Peck was well aware of the importance of this commitment: Tooloakjuak was an influential leader. On 21 February 1904,84 Tooloakjuak and a woman named Ningeoapik were baptized, and Tooloakjuak became the first Anglican Inuit minister on Baffin Island.85 Luke Kidlaapik, one of his relatives, soon followed in his steps as Anglican minister, and many others thereafter.86 As a result of Inuit teachers, the process of evangelization gained momentum. They may have been former shamans, and they were men of excellent reputation. In 1904, Peck listed the first thirty Inuit baptized. The years 1901 to 1904 were a time of rapid conversion. Peck observed: 'It must be obvious to anyone that a marked change has taken place in this people/87 The trend continued after he left.88

24 Apostle to the Inuit

5. The first three Inuit converts on Blacklead Island - Arane, Immukke, and Nooeyout - with the Rev. E.J. Peck. (Anglican Church of Canada/General Synod Archives, A ANG P 7502.22, copy at Avataq Cultural Institute)

The Founding of an Anglican Mission 25 Inuit Christian Leaders and the Conversion of the Shamans

The conversion of leaders such as Tooloakjuak was crucial to the mission's success. Discussions between leaders took place of which Peck was not aware. In a letter to Baring-Gould, Bilby stated: 'A great spirit of Revival was beginning amongst the Eskimo. Unknown to Mr. Peck, meetings were held by the people and the question of following Christian teaching was discussed by the heathen leaders, visits were also paid to other bands of Eskimo for the same purpose. The outcome of these meetings was that they would favour Christianity and during the following months they came to the service and diligently [to] learn and also to follow [out] the teaching/89 Peter Tooloakjuak's transition to Christianity may have triggered a series of conversions in Cumberland Sound, and especially on Blacklead Island. Several oral testimonies note the charisma of this famous hunter and camp leader. According to the German explorer Bernard Hantzsch (1977: 22, 29, 30), who met him on Baffin Island (1910-11), Tooloakjuak was fifty to fifty-two years old at the time. Hantzsch described him as a small man who looked much younger than he was: 'One of the most experienced men in those parts ... one of the most intelligent persons of the region genuinely devoted to Christianity and himself a zealous and fluent preacher at Blacklead and wherever his journeys took him.' The transition of leaders such as Peter Tooloakjuak generated new converts. Peck himself recorded the case of Paul Pootjon, who had been directly influenced by Tooloakjuak: Sunday July 24,1904 Another baptism. The young man admitted into Christ visible church (Paul Pootj'on) has been influenced much by the Eskimo teacher. While they were at the floe edge together looking out for whales Pootjon always came to the meetings held by Tooloakjuak, and the latter told me that he had spoken to his friend personally, and that he showed real signs of faith in Christ. Recent involvement in the evangelization process, a new dynamic took place in this area.

Some leaders were still looking for ways to combine the old traditions with the new religion. A good example is Angmaalik, a leader and a shaman later described by Hantzsch (1977: 32) as 'the most successful seal hunter on the Gulf.' In 1902, Angmaalik stated that he had a revelation from Sedna, the owner of the sea mammals. He was pre-

26 Apostle to the Inuit pared to follow some Christian rules but not all of them, Peck and Greenshield decided to meet him again and have a good talk with him.90 A few weeks later, Angmaalik accepted a full conversion to Christianity. Lewis (1904: 319) related Peck's reaction at that time: A wonderful day. The church was packed morning and evening. Hardly any of the men had gone hunting, and the attention and reverent behaviour of the people was quite remarkable. I naturally inquired what these things meant. This is the answer which I received, an answer which gave me great joy ... They told me that having considered the new doctrine propounded by Angmaalik, and having also considered the words they heard and read, viz., the words of Jesus, they had come to the conclusion that His words were in every way preferable, and therefore they had determined to cast away their heathen customs and come to the place of prayer. The Inuit of Kikkerton had taken longer than those on Blacklead Island to accept Christianity. Angmaalik's conversion in 1904 really opened the region to the missionaries: Their zeal is such that teaching them becomes a pleasure/91 Tradition has it that Angmaalik finally converted himself under the influence of his wife, Ashivak, a strong character who had decided they should reject the old practices and beliefs.In 1976, in Stories from Pangnirtung, Qatso Eevik related the story of Ashivak's conversion: Later, when my parents returned to Kikitaet [Kikkerton] from Oomanayoak [Blacklead Island], they saw that the people had changed from their old ways of life into bad and evil ways and worshipped a false god they called Sanah. My mother wanted the people to turn back. So in the summer my mother got some women together to make caribou clothes. The clothes were at least two times as big as the ones Eskimos wore, or maybe bigger than anybody could use on earth. They made everything, the parkas, the kamik (boots), the mittens, the pants, in fact the whole works. After they finished, everything was thrown into the water because that is what my mother wanted them to do. They made these clothes so that they could throw them into the water and no longer be followers of this God ('Sedna')-92 The case of Angmaalik illustrates the importance of converting shamans and camp leaders. Peck was well aware of this. The conversion of Peter Tooloakjuak and his appointment as a catechist in

The Founding of an Anglican Mission 27

November 1903 immediately accelerated the conversion of Inuit on Blacklead Island. After the important leaders had been converted, the other communities began to follow. In 1905, with the number of Christian Inuit increasing every year, Bilby emphasized the need for missionaries to consolidate the conversions: 'I am afraid if they were left by themselves they would either develop false notions of Christianity or relapse altogether in their former state. They still want European guiding and helping/93 By the early 1910s, Christianity was firmly rooted. Greenshield, the last missionary in the area, considered the Cumberland Sound Inuit the most fervent on Baffin Island. After the missionaries left Blacklead Island, Inuit lay preachers took over. Peter Tooloakjuak, Luke Kidlaapik, and other Inuit showed that they were perfectly able to take charge of the development of Christianity on south Baffin. They kept in touch with Peck until his death in 1924, and they oversaw the integration of Christianity into Inuit culture. The influence of the small mission on Blacklead Island was remarkable: the entire Baffin area was soon full of religious activities. Parousial and prophetic movements led by shamans and camp leaders developed in many places (see Blaisel, Laugrand, and Oosten 1999; Trott 1997), and the Inuit developed their own rituals to celebrate the transition to the new beliefs (see Laugrand 1997, 2002b; Trott 1998). In most cases, Inuit were not forced or coerced to accept Christianity; they decided for themselves to adopt the new religion. Today they see Christianity as part of their cultural heritage, and they still acknowledge the role of Uqammaq as the one who made the transition possible. The Documents Peck's Journals and Ethnographic Work among the Inuit Peck stayed in Cumberland Sound for eleven years. He spoke Inuktitut fluently and developed in the course of his career a strong interest in many aspects of Inuit culture, especially their traditional beliefs and practices. Missionaries of the CMS were advised to learn the traditions of the peoples among whom they were evangelizing, but they were not asked to pursue ethnographic research per se. Although not a goal in itself, an adequate knowledge of so-called pagan beliefs and rituals was seen as an essential tool for spreading the Gospel. For most missionaries, magazines such as the Church Missionary Gleaner and the Intelligencer

28 Apostle to the Inuit

6. Peck reading to an Inuk. (Anglican Church of Canada/General Synod Archives, A ANG P 7502.69, copy at Avataq Cultural Institute)

were a means for stimulating interest in missions and for collecting funds for evangelical work (see Usher 1971).94 It was quite unusual for a CMS missionary to take a keen interest in the traditions of the native people, and the CMS does not seem to have specifically encouraged it. Peck almost never mentioned his ethnographic work in the journals he kept so faithfully between 1895 and 1905. The importance of Peck's role as an ethnographer in the Canadian Arctic has not always been sufficiently acknowledged. His journals, correspondence, and ethnographic documents have never been published. Lewis (1904) relied heavily on the journals in his biography of Peck. His book is unapologetic in its support of the missionary endeavour and does not provide much ethnographic material. Today, most historians and anthropologists are unaware of the importance of Peck's ethnographical work. In the first part of this book, we present the journals Peck sent to the CMS during his four sojourns on Baffin Island (1894-6; 1897-9; 1900-2; 1903-5). Unfortunately, the journal for 1899-1900 could not be found in

The Founding of an Anglican Mission 29

the archives. The journals present a good overview of the gradual progress of the mission and the everyday life of the missionaries. They shed much light on the living and travelling conditions of Qallunaat (white people) as well as Inuit in the Arctic at the time. In the second part of the book we present unpublished ethnographic documents by Peck. Peck was a keen observer of Inuit life in Cumberland Sound. In 1897 the famous anthropologist Franz Boas approached him with a request for ethnographic data and translations of songs. Peck was forthcoming, and especially the later publications by Boas on Inuit shamanism (Boas 1901,1907) rely on data provided by Peck. However, Peck's ethnographic findings far exceed the texts published by Boas. His Christian converts provided him with much information on the beliefs and practices of the Inuit in Cumberland Sound. Peck's ethnographic documents provide a far richer and more differentiated understanding of the religious life in this area than the texts so far published. His ethnographic notes contain many texts that seem to be verbatim translations of the accounts of his informants. In this respect his data are comparable with those of Knud Rasmussen, the great ethnographer who tried to preserve the perspective of the Inuit themselves in his descriptions of the beliefs and practices of the Inuit in the Iglulik, Nattilik, and Kivalliq areas. In this respect, the Peck notes are unique for the south Baffin area. All of these documents were written between 1894 and 1924. Most were written before Peck retired in 1905 and settled in Ottawa. There, up until his death on 10 September 1924, he devoted himself to the task of raising funds for the missionary activities of the CMS. Transcribing and Editing the Texts

The documents included in this book are preserved in the Peck Papers in the General Synod Archives of the Anglican Church of Canada in Toronto. They were made available to us by the archivist, Mrs Dorothy Kealey. Copies of some of these documents as well as a few letters were also obtained from the National Archives of Canada. All documents were photocopied and carefully transcribed and input. The transcriptions were checked against the original documents. Reading the texts raised many problems, as there are many erasures and corrections in the originals that were often hard to read. Especially some of the ethnographic documents pose problems. They are full of comments in the margins or inserted between lines in the text. They

30 Apostle to the Inuit

were never intended to be published. They contain many literal translations of Inuktitut texts with hardly any punctuation. In the journals, punctuation is also often lacking. We have inserted punctuation where necessary to facilitate reading. We tried to keep close to the original texts and have kept added punctuation to a minimum. Spelling errors were corrected in cases where the text might otherwise give rise to misunderstandings. However, we have generally retained Peck's spelling even if it is not always consistent. Where the text is unreadable, the sign [?] is inserted. In case of erasures, we have given the erased text between brackets only when the variation may be relevant to a better understanding of the text. We have inserted the original page numbers in the text between brackets.

PART ONE

The Journals

7. The Rev. E.J. Peck wearing Western clothing. Photograph probably taken in England in the early 1900s. (Anglican Church of Canada/General Synod Archives, A ANG P 7502.45C, copy at Avataq Cultural Institute)

2 Eleven Years among the Inuit of Cumberland Sound, 1894-1905

Peck's Journal During his residence in Cumberland Sound, Peck maintained a journal that gave an account of daily events. The Church Missionary Society (CMS) required an annual letter summarizing these events from the missionaries. Each year it was sent to the committee of the CMS so that they could assess the progress of the mission. Brief extracts of it were published in CMS publications such as the Church Missionary Record, the Church Missionary Intelligencer, and the Church Missionary Gleaner. All journals were handwritten. On the journals from 1894 until 1898 is written 'Extracts from Journal of the Rev. EJ. Peck/ The journals of 1899 could not be found in the archives. Instead we have inserted a letter reporting on the highlights of that year, including information provided by other missionaries who were present. We do not know whether Peck himself kept a more extensive private diary that year. It is possible that other versions coexisted. The first entry of the journal of 1894-5 presented in this book is dated 3 November. However, Lewis (1904: 215) quotes from a journal that started earlier: As early as September 9 this entry is found in Mr. Peck's diary: 'Visited several of the tents, and asked the parents if we might have the children to teach them. To this proposal they readily assented, and to our dismay the little ones came in such numbers that we could hardly find room to stow them all away.' They proved to be very intelligent and eager to learn, and the missionaries were much encouraged. Frequently notes are found to the effect that the children were very attentive, learning their hymns,

34 The Journals repeating verses of Scripture, or endeavouring to master the syllabic character. He continues to quote from this text until 21 December. Then he returns to the text of the journal presented here (1904: 220). Lewis used a different version of the journal for 1895-6 than the one presented in this book. The two versions are usually quite close, but some interesting entries are lacking in the version presented in this book, including the following entries from 1896: Thursday, April 2. Very busy teaching and visiting all day. A striking illustration of God's power to answer prayer was given today. The Eskimo in whose house I am living asked me quite spontaneously to pray with him, and to ask God to give him success in his hunting. For some time past he had not caught a seal, and was therefore short of oil for his lamps. God answered the prayer, for the man brought back with him with great joy in the evening two seals - just the number we asked for. Friday, April 3. Prayed again with our friend; and he returned this time with three seals. In the journal quoted by Lewis, Peck seems to allow himself more latitude in expressing his personal feelings. In the journal reproduced in the present volume he writes on 11 August, just before the fatal accident of Parker: Went out to see Mr. Parker start. There was a fresh breeze blowing, but nothing to cause anxiety. After a hearty shake of the hands, and after seeing the boat out of sight of island returned to our little house. As I was reading through the Acts of the Apostles I read from XXc 17th to end. While reading this portion, which speaks so touchingly of St. Paul's farewell address to the elders of the Ephesian Church, felt almost overcome with most solemn feelings accompanied with a tender constraining sense of love to the Lord Jesus, and affection to Mr. Parker. In the journal quoted by Lewis, he states: The boat was ready, and I went out to see Mr. Parker start. There was a fresh breeze blowing, but nothing to cause anxiety. After a hearty shake of

Eleven Years among the Inuit of Cumberland Sound 35 the hand, and watching the boat out of sight of the island, I returned to our little house. The passage of Scripture which came that day in my ordinary consecutive study happened to be the 20th chapter of the Acts of the Apostles, which speaks so touchingly of Paul's farewell to the Elders of the Ephesian Church. While reading this portion I was almost overcome with a strange, overpowering emotion which I cannot describe, but which partook of the nature of a hallowed but awfully solemn and tender sense of love to the Lord Jesus, and of strangely drawn-out affection for Mr. Parker. (1904: 260)

Thus he is much more precise in qualifying his love and affection. Sometimes Lewis inserts additional information collected from ethnographical notes or an unpublished autobiography. Peck never mentions the name of Sedna, the sea spirit, in his diary. Lewis, however, is able to provide more details: Again, later in the same month, the weather was very stormy, and hunting was consequently a failure. The heathen Eskimos, then, headed by their conjurors, organized a series of heathen abominations in connection with their worship of Sedna (or Senna, as the name seems to be pronounced in Cumberland Sound). These ceremonies were to propitiate the goddess so that expeditions for game might become possible and successful. As has been mentioned in a former chapter, some of their practices in this worship are of a terribly immoral nature. (1904: 241)

In the journals of 1900 to 1905 no reference to extracts is made. The entries in the journals of 1894 to 1898 are usually short. This may relate to the fact that the mission did not seem to be making much headway. Once the conversions began to come, the entries in the journal became longer and more enthusiastic. The journals should be seen as public documents intended to be read by members of the CMS. So it is not surprising that many important issues that may have occupied Peck's mind rarely appear in his journals. Thus he noted on Christmas Day 1903, in referring to a letter he had received: 'These very words were made a means of unspeakable rest and strength on former occacions, especially the crisis the mission passed through some three years ago.' But Peck did not identify this crisis, and on the basis of the entries in the journals we can only speculate about it. Perhaps he was referring to the discussions concerning the continuation of the CMS mission in 1899, the influenza epidemic the

36 The Journals

same year, or the lack of converts before 1901. In the journal of 1900 we do not find the word 'crisis' at all. We also find no references to the problems that arose with the CMS when it became known that Julian Bilby was living with an Inuk woman. Peck defended Bilby but did not refer to the matter at all in his journal. Often we hear only in retrospect that Peck went a through difficult time. In an entry of 3 April 1905 he noted: 'It is now just six years ago that the Holy Spirit led one - in much the same surroundings and locality - to claim in faith all the still unevangelized Arctic lands for our Lord and King, not one Eskimo convert had we in Cumberland Sound then. All seemed dead and hopeless. How different now. How wonderfully has God, especially of late, been working out His plans for the [49] salvation of this people/ The mission on Blacklead Island depended on the financial and moral support of the members of the CMS. The missionaries received packages with letters to be opened at specific dates. According to his journals Peck usually followed the instructions meticulously and took good care to thank the senders extensively. He noted on Easter, 10 April 1898: 'I was greatly helped in spirit by the thoughtful kindness of a lady who gave me before leaving England a little parcel with directions not to open it till some special reason arrived when I thought its contents might be helpful. Easter day seemed a suitable time, so before I crept out of my fur sleeping bag I opened it and found a letter full of Christian sympathy and comfort together with a most useful and helpful little book full of helpful quotations and texts/ Peck rarely discussed his private correspondence with his wife and children in his diaries, so we know very little about it. It is quite clear that these letters meant a great deal to Peck. Thus he noted in his journal just before his departure from Peterhead in 1903: 'Wrote P.C. and sent a telegram to my dear wife. I also received a telegram from Mrs. Peck from Edinburgh full of love, and encouraging words' (9 July 1903). While preparing his own letters to be sent to friends and family on September 1903, he noted: 'Busy writing letters to friends, also settling various business matters for next year ... Speaking again of letters who can understand (outside the writer) what it means to gather together messages of love and encouragement for Mrs. Peck and the dear children. How often is the heart moved to its inmost depths when the links of loving thought are joined together and page after page becomes full with the soul's deep longings. And all must be said now' (11 September 1903)

Eleven Years among the Inuit of Cumberland Sound 37

In the journals Peck always subordinated his personal interests to those of the mission. He often referred to himself in the third as person as 'one.' We never hear the Christian names of his wife and children except when his small daughter Annie died of consumption. Then he had to deal with his grief. The news was brought to him by Commander Low of the Neptune,1 as reported in Peck's journal entry of 31 August 1904: After most kindly inviting us to lunch, and after we were quite alone Commander Low with the greatest kindness and tact broke to me the sad news of our dear Annie's death. Just one year and twenty eight days ago was the sweet child borne up to the bosom of her Saviour. I hardly know how it is but she seems quite close to me now, and I seem to see the Saviour and the dear one looking right down upon me. I understand now how and why I have realized in such a wonderful way right through the past winter the near presence of the Lord, and the comfort and power of the Holy Ghost. The sympathy and prayers of so many of God's dear people have lifted both my dear wife and myself right up to God, and I feel now that our dear one's death like a seed corn cast into the earth, yea, may I not say into these Arctic wilds, has brought glory to God, and will still bring glory to God in connection with these poor Eskimo. How true it is that 'a little child shall lead them.' It was the intimation of the first known symptoms of her dire disease together with other soul-piercing news which just three years ago made me in utter helplessness cast these people upon [62] God, after which the blessing of the Lord came down. The same causes drove me to look to a living God, and to ask Him to draw to Himself in His own good time the unevangelized Eskimo throughout all the Arctic. It was little Annie, which drew the map which shews the still unevangelized Arctic regions, and which in a larger form enabled me to point out to the Committee the real scope of this Northern work. Her touching little prayer written for me while I was at home viz. O God, please take care of the Eskimo, please, let somebody go to those who have not heard of Thee. 'Please (also) take care of dear2 - help him always to say the right thing to people' - This prayer rings in my heart and ears, and it seems to me now that the Lord through her death, and the wonderful sympathy and prayer, thereby has actually begun to link together His plans for sending His Gospel to the poor heathen Eskimo in other parts. Thus come through our deepest sorrows our deepest joys. Commander Low whom I knew when I laboured in Hudson's Bay and who is most kind to me, and is deeply interested in the Eskimo, offered me a passage

38 The Journals on the 'Neptune' which is going in a Westerly direction, and will call at one or two places where I could see some heathen Eskimo, but had I accepted, this kind offer would have necessitated my going home to England this year, and much as I should like to cheer and strengthen my dear wife, still it seemed my plain and obvious duty to remain here this year especially as Mr. Greenshield has not landed yet, and I have no letters yet of importance to guide me to a clear decision. However the Lord's time is not always our [63] time. He has doubtless got some wiser and more effective movement in view, especially does this seem so as the 'Neptune' will still continue (D.V.) her yearly voyage especially to the Western parts.

Peck was deeply grieved by the death of his little daughter and he often referred to her in years to come. But her death also became an inspiration to him, and he was not shaken in his belief that he had to stay on Blacklead Island and persist in his mission. The journal entry illustrates how Peck firmly integrated his own personal life into his religious beliefs. Arctic Life: The Inuit

In his journals Peck informed his English readers without any Arctic experience about his activities and the conditions of life in the Arctic. Sometimes his examples were quite elementary. Discussing Inuit hunting practices, he stated: 'It seems hard to kill these creatures, but the Eskimo must have fresh meat. They cannot live entirely on our imported food. There are no butcher's shops in these regions, and a native must replenish his larder or starve' (14 July 1902). His concern was clearly to convince his readers that they should not condemn the Inuit for their lifestyle as hunters. Their superstitious beliefs and practices, however, were another matter. Here a firm position needed to be taken. In 1895 he noted: A season of much trial, and deep spiritual conflict. We have had such a number of wild days lately that our poor people (some 170 being now on the island) were not able to catch seals, and consequently were in great need. Some of them wishing to propitiate their [7] evil spirits (tongak) commenced their conjuring practices thinking their incantations would have the desired effect of changing the weather. I spoke to them at our meeting of the power and love of God and exhorted them to repent and

Eleven Years among the Inuit of Cumberland Sound 39 turn to Jesus if they desired His great salvation. Thank God some gave heed to the word spoken, but no one (I imagine, except ourselves) can fully understand our position. We are here in the depth of a trying winter, in the midst of a starving and heathen people, without human sympathy or support. No wonder the Prince of Darkness tries to shake our faith. No wonder at times, anxious thoughts rush into our minds. This entry has all the elements required to convince the readers of the necessity of the good work that was being done. A trying winter, a poor heathen people in great need, and the Prince of Darkness lying in wait. This pattern recurs in many entries. Peck always informed his readers about the difficult conditions of Arctic life; topics such as the cold, the darkness, the desolate Arctic wastes, and poor creatures recur frequently in his diaries. In the first years Peck struggled hard against the shamanic practices of the Inuit. An extract from Lewis (1904: 240-1) indicates how, during the first years of the mission, Peck could not easily impose his views on local shamans: In the early days of October, Mr. Parker had been attending a sick man, but he did not improve so rapidly as he had hoped he would. This then was an opportunity for those who had been ousted. The ignorant sick man is seldom satisfied with anything short of a miracle; he cannot bear to wait for the slow development of medical science. So one of the conjurors was allowed to come in and practise his art through one night. These practices have been more or less described elsewhere, so nothing need here be said in detail. Mr. Peck determined to speak to the people about this matter when they should come together for instruction. At the evening meeting, however, but few were present when the instruction commenced. T was, therefore,' he said, 'half inclined to leave the matter for what I thought would be a more favourable opportunity. But I was moved by a strong inward impulse to speak from the First Commandment, and just as I commenced, who should enter our meeting but the very conjuror who had practised his demoniac art. After I had gone on some time he interrupted me by saying that we were both conjurors, or, in other words, that there was no difference between my preaching the Gospel and his heathen incantations. I was led, therefore, to speak to him very plainly and to point out, in no unkind spirit, I hope, the real difference between our objects. All the people present listened with the greatest attention, and I felt sure that God by His Holy Spirit was speaking to them.'

40 The Journals A few days later, however, Peck and his colleagues had to continue their fight against what they called 'customs of a most immoral nature.' On 20 October 1895, Peck noted: A week of much prayer, trial, and conflict. As we have had quite a succession of snow storms for some time past, some of the heathen Eskimo headed by the conjurors organized [2] a regular series of heathen incantations, etc. for the purpose (as they expressed it) 'of commanding that there should be no more wind.' Connected with these superstitious practices the conjurors recommend and in a measure enforce customs of a most immoral nature. As the whole thing was directly opposed to the truth of God, Parker and myself set our faces dead against it. This incensed many of them not a little, and thinned out in a remarkable manner our 'stony ground' hearers. But some, Thank God, stood firm, and for this I rejoice, yea, and will rejoice. We ought not, I think, to be dismayed or downcast at this revival of heathen opposition. Satan is evidently stirring up his agents, and this is in itself a sign that his Kingdom here is being really assailed. Again the people are beginning to realize that to become a Christian means something more than attending meetings, and formally assenting to the truths they hear. There is a cross to be taken up. They cannot have Christ and their heathen superstitions, and it is right that they should know this.3 The correction of the wind was one of the most important shamanic activities described by Peck in his ethnographic documents. The customs of a most immoral nature concerned the practice that in these rituals unmarried men and women were paired. Against the background of contemporary Victorian morality, Peck was not prepared to go into details, but he made quite clear that a compromise in these matters was out of the question. Parker and he 'set their faces dead against it.' Not only these Inuit ritual customs, but also the frequent sexual relationships between Inuit women and white sailors, were a matter of great concern to Peck: Found to my great sorrow that some of the candidates for baptism had been on the steamer the whole of Monday night. Spoke to these personally [42] and warned them of their danger. I also told them that newness of life was the real sign of true belief, and that I could not think of baptizing them if they willingly rushed into positions of temptation. Of the six that I spoke to five seemed sorry and assented to the truth set before them. May

Eleven Years among the Inuit of Cumberland Sound 41 they be led to true repentance and to Christ. There are joys in the work here and there are also sorrows. The anguish of soul which one experiences here at times is something almost unbearable. My heart would sink within me if did not know and experience the loving kindness power and sympathy of my Saviour and my God. (4 September 1901)

Despite his misgivings about Inuit beliefs and practices, which he studied in great detail, Peck also admired the Inuit for their sturdiness and for their capacity to deal with the difficult conditions of Arctic life. He noted in his introduction to his list of tuurngait: The Eskimo are certainly a brave people (The Eskimo hunter "is as brave as a lion"). During their hunting adventures, and in other circumstances, the brave manly spirit of these northern heroes shines forth. Nerve, endurance, coolness, courage and vigour are characteristics which we all admire and such are seen to perfection in the Eskimo hunter/ He also gave several examples of the courage of the Inuit in dealing with that master bruin,4 the polar bear. The capacity of the Inuit to withstand the cold amazed him: Man mentioned yesterday returned today. He had been carried some distance down Cumberland Sound, and then fortunately came to a standstill near a point called Koutak. Between him, however, and the shore there stretched a thin sheet of ice which had only recently formed. On this he managed somehow to crawl along, and finally reached the land beyond, from whence he walked on [24] the in-shore ice to Blacklead Island. Wonderful indeed are the experiences of many of these hardy men. Just imagine a man on an ice-floe all night in some fifty degrees of frost; think also of his having strength to drag himself over a newly formed belt of ice, and then walk some seventeen miles over and through rugged boulders to the place he left the day before! (7 January 1904)

Peck made it a habit to pay regular visits to all the Inuit in the community. He collected their names and counted the number of people (see 7 May 1895). He observed their customs and described them in his journals. He referred repeatedly to the handshaking of Inuit at greetings (22 March 1998, 11 August 1903). He noted that the children were outside playing between ten p.m. and six a.m., and he wondered at the eating habits of the Inuit: Visited from house to house. I witness some strange sights in these Eskimo dwellings, an Eskimo feast, for instance being by no means uncom-

42 The Journals mon. Imagine a seal fresh from the sea laid on the floor of hut surrounded by a number of hungry people all armed with knives ready for the fray. The seal is cut open down the middle, the skin taken off, and the carcase roughly cut up: pieces of the gory flesh and [24] blubber are then devoured with the greatest avidity, and soon the mass of meat vanishes away. (31 May 1895)

We hear little about his personal relationships among the Inuit. He had many dealings with them, but as in the case of his relationships with his family, he hardly discussed them. He spoke with enthusiasm about Peter Tooloakjuak. Especially in cases of death, he showed his regret in the journals: A sad and solemn day. Annie Atterngouyak fell asleep, in Jesus (I trust) this morning. I was with her when she died. She was quite unconscious, but a calm and peaceful look spread over her worn and wasted face as the spirit returned to Him who gave it. I have a strong hope that all is well with her, and that she is now with Jesus; never have I been moved to pray for any Eskimo more than for this poor girl, and the fact of her having desired baptism and having been for years more or less under Christian instruction and having professed faith in Christ for sometime, these facts rarely ought to give us strong grounds for comfort in her case. (13 June 1901)

Annie Atterngouyak was the namesake of Peck's daughter Annie, who was to die a few years later. In March 1904 a disaster on the ice took place near Blacklead Island. Several groups of Inuit were surprised in camps on the sea ice by the breaking of the ice at night, and several perished. One of them was Lydia Ittukasak. 'One of these a Christian woman named Lydia Ittukasak while struggling along fell into the sea between the heaving blocks of ice. She was pulled out by her husband only, however, eventually to freeze to death. Although I feel her loss much, yet I believe she was a true child of God and is now with her Saviour in glory. But how different might her spiritual position have been!' (18 March 1904). Peck cooperated closely with several Inuit Inuit women (for example, Nooeyout, Oosotapik, Qoojessie). Personal friendships may have developed. After he left, the Inuit spoke highly of him, and many continued their relations with him by corresponding with him.

Eleven Years among the Inuit of Cumberland Sound 43 Arctic Life: The Missionaries

The missionaries lived in wooden houses and did not participate in the hunting activities of the Inuit. Their existence was often lonely. Usually two missionaries resided in Cumberland Sound. Sometimes they shared the house on Blacklead Island, sometimes one of them resided for a time in Kikkerton. Peck rarely discussed his personal relationships with his fellow missionaries. Generally he spoke about them with respect and sympathy. He usually referred to them as 'mister' or 'brother.' He used the term 'friend' only a few times. One time he referred to Parker as his 'fellow labourer and friend' (6 May 1896). After Parker died by drowning, he wrote: T feel the loss of brother Parker much. He was so willing to do anything, and so useful with the people. How lonely it feels now in our little dwelling! How everything reminds one of him who is now at rest' (17 August 1896). After he returned to Blacklead Island in 1897, he referred to Sampson (who replaced Parker in 1896 and stayed until 1900) as his 'friend.' He never used the term with respect to Bilby, who arrived in 1898; and only once, in 1905, for Greenshield, who arrived in 1901. He never discussed their personal affairs (Sampson's problems with the traders, or Bilby's problem concerning the Inuit woman he lived with). Clearly, he opted to consider his fellow missionaries as his brethren. If there were tensions or irritations between the missionaries, he preferred not to make them public. Several times he described their daily life in the cabin: 'We are now going on with our regular daily work, viz. school for children, services for adults, visiting from house to house, entertaining visitors, housekeeping, cooking, etc., etc. Strange as perhaps the statement may seem, we can both truly say that our days are more than full. We know nothing of what in common parlance is called "killing time"' (21 October 1903). On 21 April 1905 he noted: 'Week literally packed with work. The working day with us now means from 6.30 A.M. to 10 P.M.' Elsewhere Peck described an average day: Here is a sample of our daily life. Our servant - an old man - lights fires in winter at about 7.0 A.M. Then cook for the week (either myself or my colleague) prepares breakfast. This we have at 8 sharp. Then follow prayers, private devotions, study till about 12 A.M. Dinner 1 P.M. School 2.30 P.M. Visiting till 5. Tea 5.30. Evening service 7.30. Reception of visitors, study,

44 The Journals etc. till 10 P.M. Bed about 11. As regards our food we try to vary it as much as possible. Tinned meats of various kinds, preserved vegetables, flour, biscuit, oatmeal, tea, sugar, coffee, jams, soups, tinned fruits some of the latter items being the kind and thoughtful gifts of friends - these form our chief stock in hand, and are supplemented by any fresh food we can obtain from the Eskimo. Sometimes we can obtain from them a [good] supply of venison and seal's meat, but only sometimes, and it would be utter folly on our part to depend even in a small measure, upon the resources of such a country. (28 January 1901)

Three years later the routine had changed little, but the account was more detailed. There is no reference to a servant this time, and the house cleaning was apparently done by the missionaries themselves: - 6.30 lit fires [6] this means wriggling out of a warm fur sleeping-bag, dressing in the bitter cold, raking out ashes getting wood - which we dry in the stove the night before - and at last warming one's chilly frame by the genial heat engendered. Next item, sweep up room, make bed. Thursday being our bread baking day, flour is placed in oven to warm. Wash up: lay the bread: this is made with yeast which is manufactured by the writer, and which is said to act like a charm. Breakfast at 8 A.M. This generally consists of coffee, with bread and butter. After breakfast we have our regular reading and prayer together ... Private devotion follows. I am now [7] going through St. John's Gospel again. It is an inexhaustible mine of divine truth. After devotion set to work writing out in the Syllabic character a portion of the book of Revelation. I have taken this book in hand, while Mr. Bilby goes on with the Epistle to the Hebrews About 11.30 'wind and weather permitting' go out on the ice [floe] for a walk, after which - should it be my turn to cook - I prepare our midday repast. Dinner follows at 1 P.M. This often consists of stewed seal's meat or seal's steaks fried in Arctic fashion viz, with plenty of fat. School for children follows at 2.30. Mr. Bilby - who is a wonderful teacher - takes this while I generally prepare an address or go on with our transcription and revision of the Eskimo scriptures. I generally visit in turn the people from about 4 P.M. to 5.15. Tea at 5.30: This consists of tea, bread and [8] butter and sometimes we use jam instead of the latter. After tea further preparation of address, and if there is no service we go on with the revision or perhaps, one may call it dialectal translation of God's word. After service we generally have a number of visitors or callers. Some kindly bring in pieces of seal's meat. At 10 P.M. we have a social chat, sometimes a cup of cocoa,

Eleven Years among the Inuit of Cumberland Sound 45 and retire to rest at about 11 P.M. Thus are our days packed in with work, and we find that by keeping our minds well and healthily occupied the time flies quickly, and we lose sight in some measure of the critical position in which we are placed, and are led to see that time redeemed is time so to speak laid up for God, and therefore laid up for eternity. (3 November 1904) Seal meat, apparently provided by Inuit coming to visit, had become a more important component in the missionaries' diet and seemed to be the main dish at dinner. Yet, the missionaries relied as much as possible on their own food resources. Peck had little confidence in country food. He stated: 'I am very doubtful if a body of white man could exist on seal's meat alone' (21 December 1904) and he expressed great enthusiasm for a load of frozen potatoes (17 February 1905). Visits to Inuit houses were part of the daily routine. It was not always easy as he disliked the stench in the Inuit dwellings and thought it affected his throat: For of late I have suffered much from sore throat - an old complaint of mine - which has been aggravated of late especially by the offensive smells of the Eskimo dwellings. Indeed at times I have felt almost unable to speak. Great also at times is the mental strain connected with this work. Fierce also are the assaults of Satan who tries to shake the very foundations of one's faith, especially as one sees in certain cases no response to Christ's loving invitations. Sorrow and anguish of heart I might almost say have pressed me down as I have from time to time thought about the still heathen Eskimo, and their dire needs. (3 April 1904) Highlights were the Christian feast days such as Christmas and Easter. The missionaries invested much time and energy in organizing these feasts. They introduced Christmas trees, hosted the Inuit, gave prizes, and so on: The safe arrival of our friend gave relish, so to speak, to our day's festivities which consisted in a good feast and our celebrated Chistmas Tree for our little angels. Two large kettles of tea together with plum pudding, cake etc., gave them a good substantial meal which, I need hardly say, they heartily enjoyed. We also cheered their hearts by the lively sounds of a Musical Box, and mighty cheers arose from time to time as fresh helpings of the various good things 'hove in sight.' In the evening Mr. Bilby

46 The Journals with the help of some Eskimo ladies rigged up our Christmas Tree. And it was grand [?]. Kind friends - and quite a number shew their practical sympathy with us - had sent us toys, prizes, and Christmas Tree decorations of every conceivable variety. These were hung up on wool-covered hoops, which hoops friends will doubtless remember were formerly taken off a flour barrel. The candles of various colours were then placed in position and then lighted. Fifty one scholars (not such a small number for these Arctic lands) most of these having won three prizes each, now gathered near to view the enchanting scene. A hymn was then heartily sung, prayer offered up, and after a brief address from myself, the distribution of prizes commenced. Mr. Bilby and myself spent a considerable time in this agreeable occupation, and although we had spent a very busy and tiring day, yet we felt really encouraged and cheered by the good progress [25] of the scholars, and by the joy which such a time as that recorded must and does bring into their lonely lives. (7 January 1904)

Preparations of lessons and services took an important place in the daily routine: 'Our services generally last about an hour. We sing hymns, the Lord's Prayer is then repeated together with John III.16V. Instruction in Christian doctrine then follows, and we close with a hymn and prayer' (23 May 1895). Peck attached great importance to prayer: 'I have also given them a prayer which reads as follows: O, God give me thy Holy Spirit that I may truly repent of my sins, truly believe in Jesus and be made a new creature, (lit. After eskimo idiom) that I may because to have a new life (creation) for Jesus' sake, Amen' (18 January 1901). In his journals Peck often wrote about the walks he took, and he regretted it when the weather did not allow him to take his regular walks. They allowed him the moments of meditation and reflection that he needed. 'A very fine day. Rose early. Had breakfast, and then took a long walk on the ice. One can thus secure a quiet time for prayer and meditation before commencing actual work amongst the people' (28 March 1904). Peck derived inspiration from the books he read about explorers and missionaries. Especially when crossing the ocean, he spent much time reading about great men who had led exemplary lives: Have been reading lately the Memoirs of Sir Thomas Powell Buxton. Here was a man of God who in spite of many domestic trials (I refer to the loss of some of his loved children) and the most stubborn opposition on the

Eleven Years among the Inuit of Cumberland Sound 47 part of those who opposed his views still firmly grasped the noble object he had set before him, and through the help of God, finally gained the day. May the Lord give me a like spirit. I ought through the all abounding love and grace of the Lord to hold on to the object which He has planted in my soul viz., to do all I possibly can in every way for evangelization of the still heathen Eskimo. Truly it has been said by a great writer that - 'the only failure a man need fear, is the failure to cleave to the purpose that he sees to be best.' (25 January 1904)

The reading of these books clearly strengthened him in his resolution and purpose. The notion of martyrdom appealed to him greatly: Finished reading today the life of the Rev. J. Chalmers of New Guinea. A true type of missionary. A man whose influence brought glory to God in life, in death, and (now) after death. In life by his wonderful devotion, and self-sacrifice, in death by the martyr's 'blood stained crown'; after death by the stimulating, uplifting, and enobling power which the records of his career [and exercising] are having, and will continue to have upon immortal souls. Surely we can conceive of nothing nobler than such a life. (24 May 1904)

In his Journals he often referred to Biblical texts, notably the Gospel According to Saint John, which clearly inspired him very much. 'A fine day. The men started very early on a hunting expedition. The floe extended some miles in a seaward direction so after reading a portion of the XVII chap, of St. John's Gospel my favorite chapter especially when actually living amongst the Eskimo' (3 April 1905). Departure from the Arctic In 1905 Peck left Cumberland Sound. There were several reasons for his departure. The CMS had decided in 1903 to retire from Canada, and the mission had been gradually handed over to the Missionary Society of the Church of England in Canada (the transfer was completed in 1920). Peck was to assume an important position as superintendent of the Arctic missions. By 1903 he had already clearly formulated the goals of the mission: For some years I have tried both by pen and voice to set before God's people the needs of the heathen Eskimo who are scattered over a coast line some four thousand miles in extent. Thankfully do I remember the prayers,

48 The Journals love, and sympathy of friends in connection with the work in Cumberland Sound, but what we long to see is a firm and intelligent grasp of the nature of the problem still - so to speak - stretching out before us. We need to claim in faith and prayer the [19] whole of the still unevangelized Arctic regions for Christ, and what Arctic explorers have done for purposes of discovery, so we must be willing to do as much, and if needs be, a great deal more to win the Eskimo for our Lord. For which is greater, the discovery of the North Pole, or the salvation of immortal souls? (6 December 1903).

Several times he discussed in his journals the strategies that had to be applied. He was especially concerned about provisioning the mission and about communications between the mission and the south - a problem that had worried him since the start of the mission. Ships often could not reach the mission or arrived too late. Peck wanted to extend the mission, but with the poor existing communications, this was hardly possible. After the wreck of the Heimdal in 1905 he decided he should do something about this situation: 'Sick man belonging to the Heimdal died this morning. Death seems awfully solemn in these still desert wastes. Two men have now died in the country through the fatal mistake of sending out a vessel utterly unsuited for ice work. Experience will no doubt teach in time but the lesson or lessons may be learnt at a fearful cost' (14 August 1905). Moreover, news had reached him that the situation at home was very serious and required his attention: My dear wife's health in a sad state, home broken up, and the dear boys scattered. What a home coming to look forward to! But shall I repine? In no wise. These repeated and crushing blows are not sent or given by an unkind hand. There is [69] a loving heart behind all who is moulding one's life, and working out His all wise plans. Truly there is no room to murmer for if 'I suffer it is in the cause of one who suffered a thousand times more for me.' (21 September 1905)

Peck felt he had no choice but to leave Cumberland Sound, as he noted in his entry for 22-3 September 1905: 'Discussed between ourselves, in view of the Commitee's [?] plans to be adopted as regards the mission. My way is now quite clear. I must go home both on account of Mrs. Peck's health and also to consult with Commitee regarding a workable means of communication etc.'

Eleven Years among the Inuit of Cumberland Sound 49 In his journal Peck described how he parted from the Inuit: Visited the Eskimo, and had prayer with them. What tokens of kindness, sympathy, and love are shown by these poor people. One poor woman wept when I gave her a parting present. Another poor woman whose daughter (Annie Attangouyak) our first convert had died in the faith made out of a little seal skin - about the only thing she possessed - a present to take home with me. Another man, who had been a great conjuror, took out of his box a pair of Eskimo wooden spectacles and desired me to keep them for his sake. Almost on every hand the people seem to grasp the blessedness of the work which has been wrought through the Holy Spirit king in their midst. Let God be praised, not man, for this work of grace. (5 October 1905)

3 Journal, 1894-1895

Extracts from Journal of the Rev. E.J. Peck from November 1894 to September 18951

1894 Saturday November 3,1894. A whale caught today. Thank God for this. Both people and dogs are in a starving condition and this monster of the deep will more than supply the wants of all. We also hope to have a supply of whale skin, which is considered quite a dainty. Monday November 5. People busy cutting up whale. The total length of this huge creature is about fifty feet; height fully fifteen, and breadth of tail twelve. The thickness of blubber in some places measured fully twelve inches. Both dogs and people are now feasting away to their heart's content and they seem quite elated at the prospect of having many a hearty meal. Busy during day speaking to the people, and teaching them in our little church. Tuesday November 6. Mr. Parker and myself had our first meal of [2] 'mukte' i.e. (whale skin). It is about an inch thick, and of a dark colour, and when well boiled fairly palatable. Sunday November 11. Very cold today. Thirty-nine degrees of frost. Visited from tent to tent, and spoke to the people of Him who is mighty to save.

Journal, 1894-1895 51

8. Eskimo Almanack for 1895.

52 The Journals

Monday November 12. Children are getting on nicely, and we have now commenced a reading class for adults. It gives us great joy to see our little books in the people's hands, in which are portions of God's holy word. Thursday November 15. Weather very cold. Fifteen degrees below zero today. Had usual meetings for our flock. Friday November 16. The Eskimo caught several seals today, and they very kindly brought us several pieces of seal's meat. We cut this up in steaks and fry it; as it is considered a capital preventative for scurvy we think it wise to use it freely, and when well cooked it is certainly more digestible than canned meats. [3] Wednesday November 21. Days are getting short now, we do not see the sun till about 10.30 A.M. Our Eskimo are getting on nicely with their reading etc. Tuesday November 27. It is now five months since we parted from loved ones. How often they are taken to God in prayer, and how gracious the Lord is to keep our mind in peace regarding them. Sunday December 9. Spoke at our evening meeting of the Holy Spirit's power and work. The people listened with great attention. Sunday December 16. A very blessed day. Was led to plead much to God in prayer for our people. Our evening meeting was very hearty. Twelve of our adults can now read, and some of the dear children are also in our reading class. Thank God for this blessing. I find Mr. Parker a real help and strength. Monday December 17. Was led to ask God definitely for another man to help in the work. The Eskimo scattered over these vast regions [4] shall in God's good time hear the Gospel, and God will send us the man, we feel sure.

Journal, 1894-1895 53

Wednesday December 19. Days now very short. Sun first seen at 11.25. A.M. Set again 12.30. P.M. We have to use our lamp now nearly the whole day which, of course, is very trying to our eyes. Tuesday December 25, (Christmas) Spent a very happy day. Gave all the people material for Christmas treat, which they thoroughly enjoyed. Very often our thoughts flew away to the homeland, and we tried to picture the loved ones in our mind's eye and then we carried them in prayer to Him whose love and sympathy never dies. Wednesday December 26. Gave the adults a Magic Lantern lesson on the life of our Lord. When the scene of the crucifixion was shown, some cried out, 'Had he not great love!', others, 'Oh what love!' Many many times they have heard from our lips of the Saviour's dying love, and many of them we trust know the way of salvation [5] and we may well believe that the Holy Spirit is taking, and will take of the things of Jesus, and guide them into all truth. The Gospel of God's grace and love can never fail: 'for it is the power of God unto salvation, to every one that believeth, to the Jews first and also to the Greek.' 1895

Tuesday January 1,1895 We have now commenced a New Year. May it be one of much joy and blessing here for the Lord. Wednesday January 2. In the evening had Magic Lantern lecture for adults. Our tabernacle was so crowded that in spite of the intense cold outside we felt quite warm, and many of the people perspired most freely. Saturday January 5. A fearful day: blowing and drifting furiously so we did not have many at our evening meeting. We had, however, a blessed season together. Tuesday January 8. No sun today. We do miss his genial rays. But Jesus the Sun of Righteousness does not leave us without His soul-reviving presence. [6]

54 The Journals

Wednesday January 9. Blowing and drifting again. I could not go far in the driving snow, but managed to crawl into four Eskimo dwellings, which were close to our house, and speak a few words for the Saviour. Sunday January 13. Visited several of our flock. Had meeting for adults, and school for children. We have regular classes daily for both young and old, and there are now some forty in all who can read more or less of their little books. In teaching the people I am greatly helped by my friend Mr. Parker. Saturday January 19. A wild day. So heavy was the storm that we could not gather the people together so we spent the day in study and communion with God. From Sunday January 20 to Saturday January 26. A season of much trial and deep spiritual conflict. We have had such a number of wild days lately that our poor people (some 170 being now on the island) were not able to catch seals, and consequently were in great need. Some of them wishing to propitiate their [7] evil spirits (tongak) commenced their conjuring practices thinking their incantations would have the desired effect of changing the weather. I spoke to them at our meeting of the power and love of God and exhorted them to repent and turn to Jesus if they desired His great salvation. Thank God some gave heed to the word spoken, but no one (I imagine, except ourselves) can fully understand our position. We are here in the depth of a trying winter, in the midst of a starving and heathen people, without human sympathy or support. No wonder the Prince of Darkness tries to shake our faith. No wonder at times, anxious thoughts rush into our minds. Saturday January 26. Having asked God definitely to give the people success in hunting we had the joy of seeing five seals brought home. To our great sorrow and dismay, however, we were soon told that some of the people had been driven away on a field of ice. We are praying earnestly to God for them. Sunday January 27. Men driven away on ice floe arrived quite [8] safe. One of them in a very simple but sincere manner told me that he prayed to God four

Journal, 1894-1895 55

times, as follows: 'O God, save me, for I am in great danger/ In the morning these poor people noticed, to their great joy - that new ice had formed between them and Blacklead Island, and although this actually bent under their weight still (as already stated), they succeeded in escaping from their perilous position. From Sunday January 29 to Sunday February 3. Was another week of tempestuous weather. The average temperature was also twenty below zero. Some of the people, however, were able to catch a few seals, and on the whole the scarcity of food was not so keenly felt as in previous week. We have now adopted the plan of inviting one family to tea every day. They have some tea and biscuit, and we chat away freely together for a time. I then take our large English Bible, and explain to them that this is the book which God has given to teach men the way to heaven. We then translate for them some suitable portion [9] and explain it. Before we part, they kneel down and we have prayer together. Poor people, they do seem so grateful, and we may well believe that some of their hearts are being drawn to Jesus. Sunday February 3. Had meeting for adults, also school for children. Brother Parker and myself also partook of the memorials of our Saviour's dying love. How precious He is to us here in our lonely home. Monday February 4. Fearful storm raging. The ice near shore broke up with fury of gale. Friday February 8. A very fine day. How we enjoyed the sun's bright rays after the weather we have had lately. From Sunday February 10 to Sunday February 17. Duties as usual, viz., daily school for children in afternoon, evening meetings followed by instruction classes for adults, together with personal conversation with one family daily in our house. God we believe is blessing these [10] means. Some seem impressed, and seem really desirous of knowing the truth. As the people have great difficulty in counting the days, made some Almanacks and printed them with our Typograph' (I enclose one of these as, perhaps, it may interest friends).

56 The Journals

Saturday February 23. We were started this morning at about 3. A.M. by a pack of hungry dogs: these creatures had managed to climb up on the roof of our skin church, and to our dismay were tearing the edifice to pieces. Hastily slipping on our fur coats Mr. Parker and myself rushed out in the bitter cold. Here in the dim light we could make out our position. We were literally besieged by dogs, and they must in all have numbered over a hundred. Most of these were on the roof, some had fallen through the same, others were devouring pieces of seal skin, and altogether such a confused mass of dogs young, old, bruised and wounded it would be hard to find [11] anywhere else. After a sharp battle we managed to put these unwelcome visitors to flight, and we then managed by the help of our Eskimo friends to patch up, with some old canvas, the holes in our little church. Tuesday February 25. Party of our Eskimo left today. One of these named Tadlo' has attended our services most regularly, and we have the joy of knowing that she can read in her own tongue portions of God's holy word. May she become a missionary amongst her people. Sunday March 10. A very happy day. Spoke to the people at our morning meeting from John III. Subject, the New Birth. They seemed much impressed. Mr. Parker took afternoon school for children. Our 'little ones' are getting on nicely. Several can read, and some answer correctly when questioned on the leading truths of the Christian faith. Evening meeting also very encouraging. Said before the people the glorious Gospel [12] of the blessed God. How it warms one's soul to speak of Him to whom we owe so much, and what message can we find that will arrest the attention, soften the hard heart, and renovate the soul life, Jesus Christ, and Him crucified. [Sunday night], 10 P.M. A glorious night. Moon partly eclipsed. After eclipse the stars shone with wondrous lustre, and the 'Northern Lights' (Aurora Borealis) which were of every conceivable tint of the most exquisite colours [imaginable] flitted across the heavens. In gazing upon such a scene one's whole soul seemed to be lost in wonder and admiration in beholding the Creator's handywork. Truly in these Northern latitudes

Journal, 1894-1895 57

one may well say - 'the heavens declare the glory of God and the firmament showeth His handywork.' From Monday March 12 to Sunday March 19. Continued revision and transposition of St. Matthew's Gospel. We have the copy translated by the Moravian Brethren, but we are changing this [13] into the Syllabic character, and altering some words of a dialectic nature. Very earnestly have we asked God to bless this effort for His glory. Thursday April 4. Two men went out on the ice to seaward, but a strong wind springing up they were carried away from the island. We managed with the help of the Eskimo to launch a boat, it is well we were able to do so, for some time after the whole body of ice had disappeared. Held usual meeting for adults, white men, and school for children. [Visit to Mr. Noble's other Whaling station situated on the northeastern side of Cumberland Sound.] Have decided to go to Mr. Noble's other Whaling Station which is called 'Kikkerton,' and minister to the Eskimos in that locality. My brother Mr. Parker will, I feel sure, do everything possible for the people here. Wednesday May 1. Preparing for journey. As I shall [14] have to live in the open air for some considerable time I have to provide various requisites (l)[st] - a tent. This we are having made of canvas, and will be about eight feet long, six high, and six broad. (2)[nd], - provisions. (3)[rd] - Cooking appliances. As there is no firewood to be found in these parts I am taking a small lamp, and some methylated spirit (4)[th] - clothing and bedding. These consist of a complete suit of fur, and a sleeping bag the inside of latter being made of reindeer skin, and the outside of sealskin (5)[th], Sledge and dogs together with supplies for my Eskimo companion. Saturday May 4. Wind blowing strong and from the North. As I was, however, desirous of reaching some Eskimos and remaining with them for the Sabbath we determined to start. Had prayer with the Eskimo and my kind

58 The Journals

helper Mr. Parker and then faced the piercing wind. After a long day's travel we found the Eskimo we were in search of. They [15] also spoke very nicely and I felt really thankful to God for inclining their hearts to listen to the Gospel. In the next house found a poor man with his wife. The former is suffering from a painful and incurable disease. I tried to point him to Jesus the fountain of life, blessing, and comfort. In the next habitation found another conjuror with his wife and family. Spoke to them of the Saviour's love. Passed into next dwelling. Here I found a man with his wife who were very favourably disposed, and who listened to our words with evident interest. Had the children together during day, and found them bright, intelligent, and most eager to learn. Sunday May 5. Spent the day in work for my Saviour. Six snow-houses formed our Eskimo village. The inmates of the house in which I lived showed little desire for instruction but I tried to lay before them God's message of love [and] mercy. In the next house a conjuror with his wife and family resided. Spoke to them about God's love and goodness. They listened with some attention to our message. The next dwelling contained four inhabitants: one, a young woman, was very encouraging. The mother of this young person. [17] Mr. Noble's agent here (Mr. James Mutch) very kindly invited me to his house for meals, but as there is no sleeping accommodation in his dwelling I shall have to sleep in my tent. Monday May 6. Started early for the Kikkerton Station. To reach this place we have to travel near the edge of ice floe close to the open sea. On our way we met some more Eskimo with whom we had a friendly chat, and also held a little meeting in their snow house. Arrived at Kikkerton at about 7 P.M., and erected our tent on a barren looking spot. [16] People were living in a cluster of snow houses between some rugged rocks. Took up my quarters with an old man and his wife. True their house was in a most filthy state - blood, blubber, and pieces of seal's meat being thrown about in all directions. I made the best, however, of my not over comfortable abode, and tried to make the portion of house allotted to me as clean as possible. Tuesday May 7. Went to see the Eskimo, also took their names, and told them my object in coming amongst them. I was very kindly received, and

Journal, 1894-1895 59

invariably find the people ready to appreciate a visit made to them in their own dwellings. Friday May 10. Still visiting. Finished taking names. Find some 180 souls at this place. Saturday May 11. Having no house to assemble the people in, I requested some Eskimo to build a large circular wall of snow about six feet high to keep out the piercing wind. The seats - if such I may call them - were made of square blocks of snow which were placed close to the snow wall. When I called the people together, quite a number of adults and children came to hear the Word of God in our Arctic church. Our service consisted of hymns, prayer, and I then [18] told them some simple Scriptural truths. What a strange sight these walls of snow with nothing between us in an upward direction but the blue heavens. Truly the angels of God might look down upon such a gathering with wonder and joy. Sunday May 12. Spent the day in holding meeting in our snow church. Many came and we had a grand time together. Had some sweet communions with my Saviour, and never dying Friend. Wednesday May 15. A dull day. Snowing rather heavily. Crawled into several miserable dwellings, and spoke to the inmates concerning the thing of God. Mr. Mutch left today, so I am in a measure thrown on my own resources. Had tea in tent this evening. Bread was frozen quite hard so I had to chop off pieces, and altogether I made but a poor meal. Thursday May 16. Weather finer today. Had a more satisfactory meal than that of previous day - experience having taught me a lesson. The frozen bread I wrapped in a towel and took [19] to bed with me the previous night, and through the heat generated in my fur bag it was quite thawed by the morning. Snow was melted by one of the Eskimo and brought to me. This was finally by means of my methylated spirit lamp brought to the boiling point, and I soon had the pleasure of drinking a cup of hot cocoa, which beverage by-and-by is most acceptable in these cold regions. It is certainly preferable to either tea or coffee on account of its sustaining properties.

60 The Journals

Monday May 20. Was much cheered today by meeting two of the people who had heard much of Jesus from one of the Blacklead Island Eskimo. Tuesday May 21. Had meetings in our snow church as usual. The people are now beginning to understand the simpler truths of the Christian faith. While visiting during day met an old woman named Okalingat who showed much intelligence and who inquired particularly how sin came into the world. I, of course, dwelt upon the fall of our [20] first parents, and pointed out that we being their offspring were so through their disobedience made sinners, and more than that we have by thought, word, and deed departed from the living God and were altogether lost and undone. She listened attentively, together with others who were present, but how true it is that this people, even as others, need the enlightening power of the Holy Ghost before they can realize their lost condition, and see their need of a Saviour. Often when speaking of man's lost fallen state to the Eskimos, they make remarks which show that they - if any people under heaven - ought not to be placed in the list of sinners. Some remark, when I mention the various sins to which they are addicted - 'But I do not steal,' 'I do not commit adultery' etc. etc. Others again, not I must confess without just cause, refer to the sins of white men who have visited them from time to time, and they naturally reason that if they are specimens of the religion [21] we have come to teach, the Eskimos might just as well remain as they are. Thursday May [23]. Busy visiting from house to house, and in holding meetings in our snow shelter. Our services generally last about an hour. We sing hymns, the Lord's Prayer is then repeated together with John III.16V. Instruction in Christian doctrine then follows, and we close with a hymn and prayer. The Syllabic characters are then learnt by those who remain. Some friends might, perhaps, be disposed to blame me for remaining so long in the open air with only a wall of snow for protection. But there is no alternative. There is not a fragment of wood or anything else here to make a more suitable meeting place; but God has not failed to strengthen me wonderfully to bear the cold. The weather is, I am thankful to say, getting warmer, and I slept quite comfortably last night in my tent. The bread in my box is also beginning to thaw so there is much to be thankful for. [22]

Journal, 1894-1895 61

Friday May 24. Busy visiting and holding services. Have also very refreshing seasons of private prayer and meditation. The life of God in the soul seems strengthened when through discomfort and trial we are thrown, so to speak, entirely upon our God. Sunday May 26. Spent a very happy day, visited some of the people. Felt great joy in telling them of the Friend of sinners. People listened attentively, and with deep concern. Monday May 27. Snowing all day. Could not hold meetings in open air so visited from house to house. In one dwelling I had the pleasure of meeting one of our Eskimo who had heard the Gospel at Blacklead Island during the winter. When I spoke to the people he warmly seconded my remarks, and spoke very kindly of our work. There are wonderful signs from time to time of God's blessing, and ready help, and one would be faint hearted indeed to doubt the power and presence of our God. [23] Tuesday May 28. Busy visiting etc., weather fine. There is really no night here now. The sun shines about eighteen hours out of the twenty-four, and the twilight seems to me almost as light as the other portion of day. The children, strange to say, have adopted the plan of playing from about 10. P.M. till nearly 6 A.M., they then go to sleep nearly the rest of the time. It does seem strange certainly to be woke up about what we would call midnight by the noise without, and to be for a time puzzled to know if I have not by some miraculous means passed into a land of endless light. Friday May 31. Visited from house to house. I witness some strange sights in these Eskimo dwellings, an Eskimo feast, for instance being by no means uncommon. Imagine a seal fresh from the sea laid on the floor of hut surrounded by a number of hungry people all armed with knives ready for the fray. The seal is cut open down the middle, the skin taken off, and the carcass roughly cut up: pieces of the gory flesh and [24] blubber are then devoured with the greatest avidity, and soon the mass of meat vanishes away.

62 The Journals

Wednesday June 5. Visiting several tents. Had some interesting conversations with some of the people. A sledge (sent for me from Blacklead Island) arrived this evening. I leave here (D.V.) tomorrow. The people seem very sorry, but the ice is getting very weak in some places, and it is not safe to wait longer. Thursday June 6. Left Kikkerton at about 7 A.M.. Made our way across the vast ice field which trends in a Northerly direction to the opposite shore of Cumberland Sound. We followed in some places the tracks of sledges which had preceded us on the way, but at last, to our dismay, we saw [that] the ice had been [driven away] broken up in some places, and that the open sea was quite close to us: we were obliged, therefore to alter our course and after a hard day travelling we succeeded in reaching the shore in safety. Found some Eskimo here who received us [25] very kindly, and with whom I soon felt at home. Our methylated spirit lamp was soon lit in their house, water soon boiled, a cup of tea made, and we attacked our evening meal with an appetite which only an Arctic traveller, I think, can fully understand. Had evening meeting with people and then wriggled into my fur bag and was soon fast asleep. Friday June 7. Strong wind which was quite fair for us. As our dogs were tired we rigged up a sail on the forepart of sledge and after prayer with our Eskimo friends we started and were driven along by the breeze over the frozen sea at the rate of about six miles an hour. Kept on sailing but we did not arrive at Blacklead Island till about 2 A.M. on Saturday morning. On arrival I was surprised to see many of the people out and about, and they gave me a very warm welcome and right glad I was to meet again my friend [26] Mr. Parker, and to hear good accounts of his welfare and work. Sunday June 23. Had a happy day. Ministered to the people morning and evening. Climbed the rocks to see sunset and sunrise. Sun set at 11.05. P.M. and rose at 12.55 P.M. Although the sun was not visible during this interval, still the bright light on the horizon was most lovely to behold, and I could see to read almost as well as if it were midday.

Journal, 1894-1895 63

From Sunday June 23 to Sunday June 30. Had usual meetings for people, and school for children. Spent a goodly portion of our time in preparing St. Matthew's Gospel for our people. I find this work a great blessing to my own soul. After prayerful consideration Mr. Parker leaves with some Eskimos who are going to a whaling station near Frobisher Bay. May God bless his journey in every way. Sunday June 30. Spent another happy day. Mr. Parker addressed [27] the people in the evening. He spoke very nicely, and he has certainly made very good progress in the acquisition of language. Thursday July 2 Mr. Parker left today. I accompanied him to the boat, and we had prayer together by the beach. I feel lonely here now with not one soul to speak to my own tongue. But Jesus is near, and why should I think of repining while His promises are true and faithful? Sunday July 14. Had morning and evening services for the people. We are now steadily going through our little books which contain portions of God's word. The people read over alone and with me a passage three or four times. I then read it alone, and then explain to them the truths the passage contains. They enjoy this much, and God is blessing His own word I feel sure. From Sunday July 14 to Sunday July 21. Work as usual during week. Weather now very warm, and the scanty vegetation about here [28] is beginning to look green. I have planted some mustard and cress together with some other vegetable seeds in two boxes. I managed with difficulty to get some soil which I worked up as fine as possible. I hope our efforts may be successful. One does miss a few fresh vegetables. From Sunday August 4 to Sunday August 11. Had the pleasure during week of eating some mustard and cress, but the other seeds I planted are coming on but slowly. Held usual evening services during week, but discontinued for a short time our

64 The Journals

other work. A rest now and then is needful. 'Come ye yourselves apart,... and rest a while/ Tuesday August 20. While having dinner some of the people rushed into our little house and cried out - 'Oomeakjuak, Oomeakjuak/ (i.e. a ship, a ship). I could hardly credit the news for joy. Went out and saw a vessel bearing up for our island home. She had evidently been driven to [29] seawards of the island during the stormy weather we have had lately, and was now (as sailors say) beating to windward. But, alas, when she was almost close to us a thick fog settled over everything, and the wind began to blow with great fury. We knew the vessel could not make the land so we returned to our solitary dwelling and committed the ship and her crew to God's care, and then felt quite at rest. Wednesday and Thursday August 21 and 22. Weather still foggy and stormy. Could see nothing of vessel on account of the fog. I wonder where she is now! Friday August 23. Fog cleared away. Had the joy of seeing the ship again, but some considerable distance to seawards of the island. The vessel which on approaching we found to be Mr. Noble's brig the Alert succeeded in reaching her anchorage in the evening. I immediately went on board, and, of course, our first inquiries were concerning loved ones far away. My heart overflowed with [30] thankfulness to God when I read their letters. How great His mercy in having kept my dear wife and our four little children in health and strength, for it is now over thirteen months since I heard a word about them. Truly our God is a covenant keeping God, who will fully keep that which we commit to His trust. Other letters both from [the] Society and dear friends are full of comfort, and one feels more than repaid by such tokens of love and sympathy for leaving all to come out to this desolate place. Sunday August 15. Held services for our Eskimo, also for crew of 'Alert.' God was with me to strengthen and bless. Monday August 26. Busy with various matters. I find [the] committee have consented to

Journal, 1894-1895 65

allow Mr. Parker to remain here beyond 1896, and a large supply of stores have been sent out for his use. I also hope to have the pleasure of welcoming another brother next year. We need two or three men at least to carry on [31] the work in these vast regions. Wednesday August 27. My dear brother Mr. Parker arrived from his long and perilous journey to the South. The gentleman in charge of the Whaling station near Frobisher Bay received him with the greatest kindness, showed great interest in his work, and is desirous of helping us in every possible way. Mr. Parker met Eskimo who had travelled from the Northern and Western shores of Hudson's Straits, and we may well believe that the Gospel of God's grace and love will soon spread over these Arctic wastes, and that God's name will be glorified amongst the poor Eskimo.

4 Journal, 1895-1896

Extracts from Journal of the Reverend E.J. Peck [from August/September 1895 to September 1896]1 1895

Saturday September 28,1895. Mr. Noble's brig the 'Alert' left today. Many messages have been written to loved ones and God, we believe, will bring the little vessel home in safety with news from a far country. How well that we are in living contact with that Immortal Friend to whom time and place are as nothing. Sunday September 29. Had very full meetings in our little tabernacle, and in greater comfort than we have hitherto experienced. Kind friends sent out quite a nice supply of canvas so we have been able to line our church and make it quite snug and warm. Mr. Hall (Mr. Noble's agent) kindly attended our morning service, and he seemed much surprised to notice the people's attention and the readiness with which they read their books. Certainly there is a great change. So God be all the praise and glory for anything he has enabled us to do. Sunday October 20 to Sunday October 27. A week of much prayer, trial, and conflict. As we have had quite a succession of snow storms for some time past, some of the heathen Eskimo headed by the conjurors organized [2] a regular series of heathen incantations, etc. for the purpose (as they expressed it) 'of

Journal, 1895-1896 67

9. Whalers harpooning a whale. (Anglican Church of Canada/General Synod

Archives/Peck Papers, M56-1, series XXXIII, nos 4-6,8-13)

68 The Journals

commanding that there should be no more wind/ Connected with these superstitious practices the conjurors recommend and in a measure enforce, customs of a most immoral nature. As the whole thing was directly opposed to the truth of God, Parker and myself set our faces dead against it. This incensed many of them not a little, and thinned out in a remarkable manner our 'stony ground' hearers. But some, Thank God, stood firm, and for this I rejoice, yea, and will rejoice. We ought not, I think, to be dismayed or downcast at this revival of heathen opposition. Satan is evidently stirring up his agents, and this is in itself a sign that his Kingdom here is being really assailed. Again the people are beginning to realize that to become a Christian means something more than attending meetings, and formally assenting to the truths they hear. There is a cross to be taken up. They cannot have Christ and their heathen superstitions, and it is right that they should know this. Friday November 1. A fine day. Had a nice walk. Attendance fairly good at our evening meeting. Some of the heathens appear utterly ashamed of themselves, and seem anxious to attend the meetings again. Sunday November 3. Held usual meetings for adults, school for children was also kept by Mr. Parker. Another demon, in the shape, of strong drink has found its way here. A woman was picked up almost dead outside one of the houses. She had been drinking heavily, and was almost frozen with the cold. I spoke plainly to the [3] white man who was principally to blame in this matter. He promised to be careful as regards giving the Eskimos intoxicants. I only hope he may be careful. Tuesday November 19. Had our house 'banked up' with snow. A wall of snow some five feet thick and ten feet high was built close to our house. This was the work of some twenty Eskimos who cut out and hauled to the house several large sledge loads of frozen blocks of snow. Wednesday November 20. A very heavy gale raged during day; indeed the heaviest we have experienced since landing here. One of our fires could not be kept alight as we were almost suffocated with sulphur and smoke. How

Journal, 1895-1896 69

we could have fared I hardly know had we not been led most providentially to encircle our house with, what proved, a real shelter. A snow wall five feet thick keeps out not a little wind. From Sunday December 1 to Sunday December 8. Weather much more settled. Was able to go out on the frozen sea, and enjoy some good walks. Our usual work is kept, through God's help, well in hand. We spend an hour every morning over language. School for children is held daily. An evening meeting is regularly held for adults followed by a knitting class for women. Nearly all my time between other duties is spent in finally revising and writing out St. Matthew's Gospel. What a privilege to help in some little way to give the people in a readable form the word of God. A copy [4] of this Gospel in the Syllabic character will soon be ready for the people's use. By the intelligent reading of this we trust that some souls at least will be brought into living contact with Christ, and become through His merits partakers of everlasting life. Men may write books, and good books too, but many of these are soon forgotten. Not so with that immortal word the influence of which shall never pass away. Sunday December 8. Had Holy Communion with brother Parker. Had a very blessed season together. Mr. Parker spoke at the evening meeting. People very attentive. The good seed sown in many hearts must we feel sure, bring forth fruit in due season. Wednesday December 11. Finished St. Matthew's Gospel. It is now ready for printing. Greatly has this portion of God's word been blessed to my own soul; may it be made a means of much blessing to the Eskimo. Sunday December 15. A very happy day. The people manifested a much more serious and earnest spirit than I have hitherto noticed. At our evening meeting, especially, they listened with deep attention when I spoke to them of the need of true repentance and faith in Jesus if they wished to be saved. Saturday December 21. The shortest day. Weather being clear we were able to take a few

70 The Journals

observations. At no period of day did we see the full orb of Sun, but the upper rim of disc was seen for one hour and ten minutes. As the mountain range where sun was seen varies much in height sometimes half and even more of the Sun's face could be seen as our globe moved on its course. Sunday December 22. Held usual services. Thought much of loved [5] ones far away. God, we feel sure, will be their Friend and Keeper. Christmas Day, 25. Had quite a number of our Eskimo friends along today. Several brought presents of gloves, caps, etc., which they had knitted, and some of which they desired us to use for our own comfort, and also to show to the kind ladies in England who had sent them the wool and knitting pins. After friendly greetings we entertained our visitors with coffee and cake, and pointed out to them the true reason why we should rejoice on this day. Poor people, we do desire them to know Jesus as a living personal Saviour. Friday December 27. Children's day. Tried to make the little ones happy. Feast commenced at 3 P.M. This consisted of plum pudding, tea and coffee. How the little things did eat. What capacious stomachs these Eskimo[s] have! But at last they had, in many cases, to cease the attack. I then advised them to carry off the fragments that remained for their mothers and fathers, a hint, by the way, they were not slow to take advantage of. 7 P.M. The great events of the season, viz., distribution of prizes, and illumination of Christmas tree. The latter, made by Mr. Parker, proved a great success. This was made from the hoops of an old flour barrel the hoops being very ingeniously and tastefully decorated and were then hung on a pole. Candles were distributed in true order and various ornaments made our tree [6] when lit up quite brilliant. Mr. Hall (Mr. Noble's agent) took the Chair at 7 P.M. sharp, while various people crowded in to see this novel sight. After singing a hymn and engaging in prayer, the distribution of prizes took place. These were, first for the most regular attendants at school, second, for the most cleanly. One girl who had not missed a day at school received the first prize, another girl had only missed one, while another had only been

Journal, 1895-1896 71

absent twice. Fourteen prizes were given to those who had shown some love, at least for soap and water, and had made their appearance at school with clean faces and hands. This is encouraging for on our arrival here one could not tell the natural colour of their skins so thickly were they coated with dirt and grease but now there is, in several cases, a great change. After distribution of prizes the tree was stripped of its ornaments and each member of our little flock was presented with some article. After prayer we separated thanking God for the happy time we had spent on our island home.

1896 News Year's day, January 1,1896. Spent a very happy day. Carried the dear ones to God in prayer, and pleaded for a blessing on the future. Made up register of school attendance for the last three months and find that the average daily attendance has been thirty-one out of a total of forty-five on the books. Thursday January 9. Magic Lantern lecture in evening for people. The slides which were kindly sent by a kind lady in England gave vivid sketches from Bunyan's wonderful work the Pilgrim's Progress. Eskimo greatly interested, instructed, and I believe, edified. [7] Sunday February 2 to Sunday February 9. Weather very fine lately. Had several long walks on the frozen sea. Captain Clisby arrived on Friday from his station near Frobisher Bay. He reports the capture of a large whale last Autumn at his post. (Sunday) February 9. Besides our usual services in Eskimo held also English service in the evening. Captain Clisby and two other traders attended. We had a very hearty and profitable meeting, and the address from Rom.VIII.I.v was, we trust, blessed to their souls. Saturday February 15. Weather still fine. How thankful we feel to God for His mercies. One does appreciate a bright day in [these] desolate regions. Mr. Parker

72 The Journals

started today on journey to the Eskimo, several of whom are now living some little distance from the place. Saturday February 22. Mr. Parker arrived today from visit to Eskimo. The change has been beneficial, and he had the privilege of speaking to many of the Lord Jesus. He tells me that he had lived almost entirely on native food. He is indeed a wonder to many in this respect. I have never met a white man who can so thoroughly enjoy the company and fare of these poor people. From Sunday February 23 to Sunday March 1. Fine weather still. Have daily walks on the ice. Remainder of time spent in teaching, study, preparation in Syllabic characters of St. Mark's Gospel, cooking etc, etc. Sunday March 1 to Sunday March 8. A party of Eskimo arrived from Captain Clisby's station during [8] week. Mr. Parker had seen some of these last summer and one woman especially, named Toologak, had not only retained much of what she had heard, but she has also mastered the Syllabic characters, and, indeed seems one of the most earnest women I have ever met amongst this race. Saturday March 14. Finished today first copy of St. Mark's Gospel. This we have transposed from the Roman character (used in the Moravian Brethren's translations) into, the Syllabic and made necessary dialectical changes. After examining every word in the Brethren's translations of St. Matthew and Mark's Gospels it is only right and just that I should state how ably they have through God's help, performed their sacred task. We missionaries following in their path owe them an unspeakable debt of gratitude. Truly it may be said of us especially in connection with their literary work - 'One soweth and another reapeth' - 'Other men laboured, and ye are entered into their labours.' Wednesday March 18. Mr. Hall informs me that there will be an opportunity of going to the Kikkerton Station. I have therefore decided, after consulting brother Parker, to start (D.V.), on Monday next. We have arranged to go in

Journal, 1895-1896 73

company to the station: our brother will thus have an opportunity of making the acquaintance of the people living in that vicinity and of helping me for a short time with the work. Journey to Kikkerton Station in company with Mr. Parker. Monday March 23. Left Blacklead Island at about 6.30 A.M. Weather cold, and wind rather strong. Pressed on over the desert waste of ice and snow. Met a party of Eskimo. These were located near some rough ice, and their snow-houses were almost hidden from view by the rugged masses. How desolate a scene! How unhappy, one might think, such surroundings. But God has given to these people such powers of endurance and such cheerful spirits that they have, I trust, in this latter respect often [9] taught me a lesson. Journeyed on until about 4 P.M. when we met another band of these people. They received us very kindly, and soon took our sleeping bags etc., and invited us to remain with them. Parker and myself had very close quarters, and the smells etc., were • almost unbearable, but still we made the best of our surroundings, and spoke to our friends of the Saviour's love. Tuesday March 24. After commending ourselves and the people to God's care started on our way. As our day driver hoped to meet some Eskimo further on we determined to go on to the place where we expected to find them. On arrival, however, no one could be found; we had therefore to make a shelter for the night right out on the frozen sea. We made the walls of our temporary dwelling of blocks of snow, and then covered the top with our canvas tent. Our methylated-spirit lamp was then lit, kettle filled with snow, and patiently we waited until water boiled. Parker made some cocoa (Cadbury's) and in the midst of vapour - which froze as soon as it reached our canvas roof - we drank with avidity the warm and refreshing beverage. After blocking up the small hole which we had used for a door - with a block of snow we managed, by the light of our candle to crawl into our sleeping bags where we slept in tolerable comfort through the night. Thursday March 26. Arrived at Kikkerton Station in good time. Mr. Mutch (Mr. Noble's agent here) received us very kindly, and we had also the pleasure of

74 The Journals

finding a considerable number of people at the place. Slept - or I should rather say - tried to sleep in one of the Eskimo residences, but the smell and heat of oil was almost unbearable while the snoring of an old man who was quite close to me, and which sounded almost like the braying of an ass, [10] made sleep an impossibility. Friday March 27. Busy, in company with Mr. Parker, visiting the people. Monday March 30. Morning wild, also snowing heavily. Cleared up about noon. Determined to start and try to reach a large party of Eskimo living in a Northerly direction. Had travelled about five miles when we discovered the tracks of a large bear. Could not, however, see the creature although it had evidently passed shortly before we arrived. Reached our destination about 8 P.M. The people received Mr. Parker and myself most kindly, and we soon prepared something for our evening meal, and then retired to rest. Tuesday March 31. I remain on the ice with the people while our brother Parker (as previously arranged) returns to Blacklead Island. The morning was cold and rather windy, but travellers in this region cannot wait for a really fine day as such days are few and far between. After commending our friend to the care of a loving God, he started, and I watched him till he was hid from view amongst the rugged boulders of ice. Wednesday April 1. A sketch of our home and surroundings may be of interest especially as I am now just near the Arctic circle. 1st Eskimo village. This consists of fourteen snow-houses. These are built near large boulders of ice, and look like large bee hive shaped piles of snow. This peculiar 'Arctic town/ the inhabitants of which number in all fifty-five souls, is situated on the frozen sea some four miles from the mainland. The coastline in this locality is rugged in the extreme, and the mountain peaks rise, covered with a white mantle of snow, far into the clear blue sky. The sight though desolate is one of rugged grandeur and boldness, and the picture fills one's soul with feelings of wonder and solemn awe as we gaze upon the Creator's handywork. My snow hotel is inhabited by three persons besides myself. My host has been a noted

Journal 1895-1896 75

conjuror; his wife who is rather young, is [11] cleanly in appearance, which fact speaks volumes for an Eskimo, while their little foster son a nice hearty little fellow about six years of age - makes quite at home with me so that we get on famously together. 2nd. Our daily life is, as fellows. Kettle filled with snow-water is placed over oil lamp about 6. A.M. I creep out of fur bag about 7, and dress. Breakfast then follows. This generally consists of fried seal steak, biscuit and coffee. After breakfast have prayer with people, and then go out for walk on ice field. After walk have private reading, and seek to realize in one's own soul the presence of the Lord, for in vain do we speak to others if our own hearts are dead and cold. From 10 to 12 A.M. visit the people in their snow houses. The inmates are taught the leading facts of the Christian faith, man's lost state, Christ all sufficient Salvation, and the power of God the Holy Ghost to convince, teach, and sanctify. At 12 A.M. prepare dinner which generally consists of seal steak etc., as at breakfast. After dinner hold school for children. We have sixteen on our list of names, and bright, intelligent little creatures they are. After school take long walk on the vast ice floe, and then visit again till teatime. When the men return from hunting in the evening, they assemble in our snow residence and listen attentively while I unfold to them the great truths of the Christian faith. The people do certainly show a remarkable desire for instruction, and some of them are now able to read very well. The reading sheets which I gave them last year have been used to good purpose, and as I promised to give a book to every one who mastered the Syllabic characters, and could read the sheets, I am besieged with applicants, who after passing through a rather 'tough' examination successfully, carry off the books they have thus won with many exclamations of joy and pleasure. [12] Sunday April 5 (Easter Sunday). Before speaking to people had long walk on the ice, and had sweet communion with the risen and glorified Saviour. Thoughts much centred on 1. Cor. 15e., where the evidences and fruits of the Resurrection are so vividly set forth. How much spiritual food there is in this precious Chapter to strengthen and sustain the faith of God's people. Especially do we think this portion fitted to cheer and comfort the soul of the missionary. Situated as we are here there is little from outward sources calculated to strengthen the inner life. The poor people though so willing to learn are in life and practice heathen and some of them through contact with ungodly white men - heathen of the basest

76 The Journals

moral type. How well then amidst this mass of corruption to look right up to Jesus the risen and ascended Lord, and in view of the mighty victory He has already accomplished and of victories still to come to link Him, so to speak, with our daily life and work and thus become strong to labour or to wait because strong in Him whose risen life is our own. Wednesday April 8. A fearful day. Heavy gale from the North. Snow driving furiously. Weather so bad that I could do little for the people. All eatables such as meat frozen during night so had to thaw our seal's meat over lamp before we could have [any] breakfast. Friday April 10. A fine day. Had a long walk which was most beneficial. Visited people during remainder of day, also had service behind a wall of snow. Saturday April 11. Started this morning to visit another band of Eskimo living somewhere on the ice. After a drive of some hours through rather rough ice we found our friends. They received one with many expressions of joy, put my kettle over their oil lamp, filled it with snow water which they had previously made for their own use, and, indeed were most hospitable and kind. Having made a kettle of coffee I invited them to have a cup with me, and a right happy party we were as we eagerly devoured some hard biscuit and warmed our chilly frames with the steaming cup. Towards evening it came on to blow and drift furiously. [13] One of the men who had gone off early in the morning to catch seals has not returned, and the people are somewhat anxious regarding him. During night storm increased, and our little dwelling seemed almost to shake with the violence of the wind. Fortunately our snowhouse is situated on the lee side of a large block of ice and this acts as a break to the wind. What would become of us should the ice break up I hardly know, and certainly the fact of there being only some three or four feet of ice between us and the sea below does not (tend to) make one feel over comfortable when trying to sleep in an Eskimo dwelling under such conditions. Sunday April 12. Storm moderated. Missing man arrived about 10 A.M. Both dogs,

Journal, 1895-1896 77

sledge, and driver were literally covered with the driving snow. The poor fellow had quite lost his way in the storm, and was obliged to remain in a snow drift during the night. Had profitable day with people. Taught them several times, and sought the Lord's presence for my own comfort and support. Monday April 13. A fine day. Men went away to look for young seals. These are found between the ice, and the snow drifts on top. The mother makes a house in cavity and the young seals are born, and, for a time, suckled inside. Wednesday April 15. My birthday. For twenty years has the Lord now kept me in work amongst this people. Had a most blessed day in communion with God. Truly a season of peace and joy through the power of the Holy Ghost. Friday April 17. Accompanied some of our friends to the Kikkerton Station. Was very kindly received by Mr. Mutch, and several of the people gave one a warm welcome. Tuesday April 21. Through Mr. Mutch's kindness was able to erect a kind of canvas tent to gather the people in. The poles for this were kindly lent by Mr. Mutch, and an old sail was stretched over these. The snow made a nice floor, we also had the [14] same material for seats. Not a very warm Church surely, but certainly a great improvement compared to our snow-church of last year. Sunday April 26. Happy day spiritually. Was much impressed with an Eskimo named Singak. This man is suffering from consumption and cannot, I'm afraid, live long. I was informed that he had not sought help from any of the conjurors, and he certainly shows a marked desire for instruction, and seems to have a clear view of the plan of Salvation. He was with us at Blacklead Island last year and heard much of Jesus. The word of God has thus been cast into good ground. Lord, I must not doubt thy power to reveal thyself more fully, and to keep this poor creature - so precious to Thee - to the end.

78 The Journals

Monday April 27. Visited during day, people also assembled in tent for service. As they have only a bank of snow to sit on many of them brought to our evening meeting quite an assortment of the most novel seats imaginable. Some brought the lids of old boxes, another I noticed with an old saw the flat part of which was used for a seat, another marched along with a box, and another I noticed with a piece of old seal skin. What would many in Christian England say, I wonder if asked to worship God under such uncomfortable conditions. Does not the earnestness of these poor Eskimo put us to shame? Sunday May 3. Visited sick man Singak twice during day. He was very pleased to hear several of our Lord's precious words such as Math. XL 28. 'Come unto me' etc. When I spoke of the Saviour's unfailing love he said 'Jesus is good' - 'I thank him.' He has also used the few words of praise and prayer it has been our privilege to teach him Jesus I thank thee because Thou had died for me. Monday May 4. Left Kikkerton for Blacklead Island. Visited sick man Singak. He seemed so grateful for what little we had done for him. Commended him to God in prayer, and then clasped his hand, to bid him farewell, a hand, I fear never to be held again in this life. May the Lord of life hold him up, and keep him to the end. While we were preparing to [15] start, several of the people brought young seal skins for which I gave them 'tabouyootiksak' (i.e. a parting present) in return. As the sledge moved down on the frozen sea I heard some of our friends singing hymns. What a joyful sound to hear in this frozen land. Tuesday May 5. Continued our journey. Met some Eskimo in the afternoon who were on their way to Blacklead Island. We all camped together in the evening. Our tent (mine and the two Eskimo who were driving dogs for me) was soon erected. Snow was then melted with our methylated spirit lamp - the precious gift of a friend - tea was then made, and all was done in about one hour and twenty minutes. Wednesday May 6. Snowing heavily the greater part of day, but we pushed on our way

Journal, 1895-1896 79

and after a long day's travel we managed to reach Blacklead Island at about 10 P.M. Here I was very kindly received by the people, and was most thankful to meet again my fellow labourer and friend Mr Parker who, I am glad to say, seemed well and hearty. Thank God for his upholding and sustaining grace so freely shown to us both. Monday May 11. Commenced transposition and translation of St. John's Gospel. Sunday May 24 to Sunday May 31. People suffering much from lack of food, and the poor dogs are really in a famished state. We experience much difficulty in holding our meetings as the people can hardly leave their dwellings on account of the dogs who are always on the alert to break through and steal. We do what we can to keep the poor children and others, and our house is turned into a kind of coffee saloon almost every evening. Mr Noble's agent also does everything that lies in his power, but when seals are scarce - as have been lately - it is hard to supply the needs of [16] these people. Sunday June 7 to Sunday June 14. A boat arrived from Kikkerton during week. News were brought of the death of Singak the sick man previously mentioned. By accounts received he evidently died in the faith of Christ. Here we have another token of the Gospel's power. We need never despair while we have such a message to proclaim to fallen man - Weather very fine now. Snow all gone in some places. Little green blades of grass are now beginning to appear. I cannot express [one's] my feelings of joy on beholding these signs of, what one may almost call, an Arctic resurrection. Sunday June 28 to Sunday July 5. Weather still warm. Busy with St. John's Gospel. School for children held daily, also meeting for adults. We have now almost finished the exposition of St. Matthew's Gospel. Both the people and ourselves have found the study of this a great blessing. Sunday July 5. Held usual services for people morning and evening. Mr Parker takes the children on Sunday. The little ones like him very much.

80 The Journals

Friday July 31. Captain Clisby arrived from his station near Frobisher Bay. He brought in boats some whale bone. He remains here till arrival of vessel (the 'Alert') when he hopes to go home. Extracts from journal in connection with sad loss of Mr Parker, Captain Clisby, Mr Hall and four Eskimos. Sunday August 2 to Sunday August 9. Mr Hall (Mr Noble's chief agent here) is making arrangements to go to a river to catch salmon some twenty miles away. Mr. Parker, who has been working very hard of late especially in copying out an Eskimo Dictionary, told me that he had arranged to go. Captain Clisby, who is a most experienced boatman together with four Eskimo also go in the boat. As our brother really needed a rest and change I quite agreed with him that the trip would (D.V.) be beneficial. I also offered to remain and [17] mind the station while they are away. Sunday August 9. Very happy meetings. Mr. Parker spoke in the evening from Acts l.c 6th and following verses. People very attentive. Monday August 10. Weather fine. Mr Hall called on Mr. Parker and told him that he intended starting for Salmon river on the morrow. Our brother busy during portion of day preparing for trip. Tuesday August 11. Rose early. Had breakfast, and we then had our usual reading and prayer together. Portion for the morning was from Luke XIII 3v to end of chapter. Went out to see Mr Parker start. There was a fresh breeze blowing, but nothing to cause anxiety. After a hearty shake of the hands, and after seeing the boat out of sight of island returned to our little house. As I was reading through the Acts of the Apostles I read from XXc 17th to end. While reading this portion, which speaks so touchingly of St. Paul's farewell address to the Elders of the Ephesian Church, felt almost overcome with most solemn feelings accompanied with a tender constraining sense of love to the Lord Jesus, and affection to Mr. Parker.

Journal, 1895-1896 81

Friday August 14. Weather very fine. Went with some Eskimos to an island called Nawyaktalik. We had been ashore about three hours when an Eskimo, who had been some [little] distance to the North in his canoe hunting, came to us with the awful news, of his having found a boat - with a dead body inside. I was almost overcome with such tidings, and could only kneel down, and cast the matter on the Lord. Having gathered the people together we rowed some miles in a Northerly direction, and there we found the very boat in which our friends had sailed with the body of Captain Clisby inside. As the weather was calm, and the boat did not seem much damaged I desired two of the men to help me to bale out the boat. After some hard work we got the [18] water under. We then took the boat in tow, and succeeded in reaching Blacklead Island late in the evening. Our arrival caused as may well be imagined great consternation and grief, for the people know what a friend they have lost in Mr Parker, and some of the poor creatures had relatives in the ill-fated boat. Captain Sheridan (Mr Noble's other agent, who fortunately remained on the island) myself and others carried the body of Captain Clisby up to Mr. Noble's store. Here on examining the body, and from the marks and wounds discovered we are led to believe that after the boat left (the wind was quite fair when she started), she was probably struck by a squall, the boat's boom was then rolled under water, and while she was, as it were, held down the sea rushed in. In this emergency Captain Clisby most bravely rushed forward, cut the halyards of sail, and the rigging on one side of mast (evidently with the object of getting the boat upright), he then managed to get to the other side and was engaged in clearing away the remaining stays which held the mast, when the vessel seems to have suddenly righted herself, the mast toppled over, tore away the socket in which it was held, caught Captain Clisby (on what was now in a measure the lee side) and there the poor fellow must have been held by the weight of mast and so perished. We suppose that the remainder held on to the boat as long as possible (none of the Eskimos could swim, and Mr. Parker and Mr Hall could only swim a little) but were finally overcome with the cold and the sea, and were then washed right out of the boat. How sad! What can we do in this trying season? Our refuge is in God. What he doeth we know not now, but we shall know hereafter. Saturday August 15. After consulting Captain Sheridan it was decided that he should take

82 The Journals

the few men now on the island and look for any signs of wreck; we also thought (although the chances are slight indeed) that some of the party might possibly have reached one of the adjacent islands. As Captain Sheridan knows the country, it was arranged that he should take the search party, and that I with the help of an Eskimo should make a coffin for the remains of Captain Clisby. Captain Sheridan returned late in the evening, but sad to say, he saw not a vestige of anything. Sunday August 16. Remains of Captain Clisby laid to rest; nearly [19] all the people attended the funeral. Two boats were manned the coffin being placed in the stern of one while the other took us in tow. We then proceeded to an island some five miles from here. This has been used as a burial place for men who have died in the country from time to time.2 After the Eskimo had made a grave I called them together, and close to the open tomb we all sang, 'safe in the arms of Jesus.' The Burial Service was then read in English (Captain Sheridan being present). I then read a portion of the same Service in Eskimo, and afterwards spoke to the people of the need of our ever being ready - through faith in Jesus - to meet our God. Poor people, they did seem touched. May the Lord speak to them, and to all of us through this pressing sorrow. Monday August 17. Wind very strong. Captain Sheridan could not therefore send off another search party as intended. I feel the loss of brother Parker much. He was so willing to do anything, and so useful with the people. How lonely it feels now in our little dwelling! How everything reminds one of him who is now at rest. Tuesday August 18. Climbed the rocks and had season of special prayer for support and guidance. Lord, let Thy will be made clear. Yea, Thou wilt make it clear. Thou has never failed me yet, and why should I doubt Thee now? Search party started today. They are to go along the coast and islands, and return in a week's time. Wednesday August 19. Had meeting as usual. Spoke to the people of the nearness of death, and the need of ever making Jesus our rest and refuge. Lord make them shine through the power of the Holy Ghost.

Journal, 1895-1896 83

Saturday August 22. The Alert arrived today. People on board were greatly distressed to hear of the loss of our friends. The arrival of Mr. Sampson cheered my heart, and strengthened my faith in God, and gave one the assurance that God wished this work prosecuted, and had therefore moved the Committee, with the [20] help of His people to send a brother here. I gave Mr. Sampson a hearty welcome, and the first thing we did on reaching our little home was to commit ourselves, the work, and people to our covenant keeping God. I am much exercised in mind regarding the will of the Lord, in connection with my movements at this critical time. One fact seems clearly impressed on my mind viz., that God does not will my going further North in whaling vessels next year, as I had hoped to do. If I go home this year, I have a strong desire to return here (D.V) the next, and before deciding anything it is absolutely necessary to know more about Mr. Sampson and arrangements must be made with Mr. Noble's agent here that, if possible, Mr. Sampson can live in his house before I can leave him even for the winter. Of course one must not forget to weigh the great responsibility connected with Mrs Peck's health, and what might be the result on account of further mental strain. The Lord will surely guide if we seek His guidance. True are the words - Tn all thy ways acknowledge him, and he shall direct thy paths.' Sunday August 30. Had morning meeting for Eskimo, and evening service on board the 'Alert' for crew and others. Both meetings were hearty, and God gave me grace to lay before the people his message of Salvation. I have decided (D.V) to return to England this year, and return in the following. Judging from what I know of Mr. Sampson I do not think there will be any danger regarding his health especially as Captain Sheridan has arranged to house him if necessary, and he is also able I find to eat seal's meat which is considered a sure preventive of scurvy. Saturday September 5. The 'Alert' left for Kikkerton Station today. We have been very busy lately with study of language, holding meetings, and in various domestic matters. Enjoy much the reading of God's words and prayer with Mr. Sampson. Thursday September 17. Heavy snow storm raging this morning. Was greatly surprised to hear

84 The Journals

about 9 A.M. that a steamship was close to the island, and that some of the people from the vessel had landed. The steamer proved to be the 'Hope' with Lieut. Peary and a large party of scientific gentlemen [21] on board. As the 'Alert' will probably be late this year returning from the Kikkerton Station, and as Lieut. Peary most kindly offered me a passage to a Canadian port (Sydney), thought it well to take this opportunity of going home. Friday September 18. The 'Hope' leaves tomorrow. Busy packing up. Had special prayer with Mr. Sampson. God gave us a refreshing season together. Entertained many of our Eskimo who crowded into our little house to bid us farewell. I was much touched with the kindly remarks of these poor people. Truly God has not left us without comfort in the ministry of His word amongst this race. Went to bed at about 12.30 Saturday morning up again at 4. Commended ourselves again to God's keeping and then went on board the vessel. Some of the Eskimo, even at this early hour, came on board to say farewell. Some of them had suggested that I should cut them with knives so that the marks of wounds would be a continual reminder of our sojourn amongst them, but this priviledge we thought it well to kindly refuse. After starting we had to steam right against a head wind and sea our progress was therefore some what retarded. Sunday September 20. A day of much blessing. Two of the leading gentlemen on board having kindly desired me to hold service I gladly complied with their request. Spoke from the words 'I am come that they might have life, and that they might have it more abundantly.' Had nice conversations with various members of the expedition during day, and had a little meeting for men in the evening. Everyone seems most kind. God has helped us of a truth. Tuesday September 22. Had pleasant conversation with ship's Steward who, I believe, is on the Lord's side. Have also had conversations with Lieut. Peary. He is evidently a person of much force of character. One evidently fitted to lead. He takes a lively interest in the Eskimo he has met on his Northern journeys, and has done much to improve their condition. [22]

Journal, 1895-1896 85

Saturday September 26. Arrived at Sydney. Was most kindly received by the clergyman living here, and invited to preach on the morrow. Sunday September 27. Had much freedom in speaking of the Saviour's love. Enjoyed much worshipping God in a civilized land again. The trees and green fields were also a source of pleasure and joy to one. We little realize[s] how great our treasures are until we are deprived of them. Tuesday September 29. As I hoped to catch a steamer at Halifax I reluctantly parted with friends at Sydney, whose kindness was indeed great and took train for this port. Arrived at Halifax late in the evening. From Wednesday September 30 to Saturday October 3. Met some very warm friends of the Church Missionary Society. Many remembered with pleasure the visit of Eugene Stock and the Rev. A.P. Grubb. Meetings were arranged for me at Halifax and another place called Dartmouth. Both of these, through God's blessing, were means of help to some of God's people. The kindness of many friends whose names I cannot mention - will ever be remembered by me with feelings of pleasure. Certainly there is a wonderful cordial, free, and hospitable spirit manifest amongst our Canadian friends. They deem it as honour to receive a brother in Christ from the 'Old Country' not being able to get a berth on board of a steamer at Halifax (as all were already taken). I had to go to a place called Rimouski where I took passage in a steamer of the Dominion line (the 'Labrador') on the 4th of Oct. and after a pleasant voyage, and most profitable intercourse with some of our fellow passengers, three of whom were ladies going to [England] India for mission work, we arrived at Liverpool on Monday the 12th. On Tuesday I had the great joy of meeting Mrs. Peck, and our dear children again, and on looking back over the path which God has led us we can truly say that in spite of tribulation and trial the mercy and goodness of the Lord have compassed us about on every side. He has been our Shield Defence and Keeper - our exceeding great reward.

5 Journal, 1897-1898

Extracts from the Journal of the Reverend E.J. Peck from 23 August, 1897 to 18 September 18981 1897

Monday August 23,1897. Arrived at Blacklead Island. Found my friend Mr. Sampson quite well. He speaks of the work as encouraging. We both praised God for His Goodness, and sought in united prayer His blessing for the future. Tuesday August 24. Commenced preparing a place for the house which Mr. Noble kindly allowed us to take out in his vessel. It is hard to find a suitable site on this barren island as the rocks are so uneven. From Wednesday August 25 to Sunday August 29. Busy from morning till night erecting our house. We have many puzzling problems to solve before we [2] can make headway as many of the posts etc. are but indifferently marked. Sunday August 29. Had people together for service in our little tabernacle. It was a real joy to speak to them again of Him who loves them with such a deep and lasting love. Mr. Sampson helped me with service, and he certainly has done remarkably well in keeping the people and work so well in hand.

Journal, 1897-1898 87

10. Walrus hunting: two kayaks and a whaleboat with a white man at the rudder. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6, 8-13).

From Sunday August 29 to Sunday September 5. Busy again all the week erecting house. We also spend much time during the evening and night in writing letters. Altogether we spend in various duties some sixteen hours a day. These secular tasks, so called, take up a large share of our time. But it is well to remember that all are truly spiritual when done for 'His sake, and the Gospels/ Sunday September 5. Tried to do what we could for the spiritual good of the people, and I was glad of a little time between the services to read some suitable matter so that I might as it were get a help by the way.

88 The Journals

From Monday September 6 to Sunday September 12. Working away at building, also busy writing letters. As there are quite a number of Eskimo here we have [3] decided to use the building which was intended for our dwelling house - for a church, and later on, (D.V.) when we can enlarge the house in which we are now living, we will be able to go to our more comfortable and capacious dwelling. Sunday September 12. Our new building being almost completed, we invited the Eskimo, the crew of the 'Alert/ and Mr. Noble's agent (Captain Sheridan) to our first services. All the White Men were present at the evening service, and at both morning and evening meetings we had fully a hundred Eskimo present. We spent in truth a happy time made so by the presence and blessing of God, and by the fact that several of the Eskimo held in their hands and read with one a portion of our Saviour's precious words from the Gospels, which the noble Bible Society - which one I think, may truly call the backbone of missionary society's - had enabled me to prepare for this little flock in the wilderness. Friday September 17. The Alert left today. I have written altogether one hundred and twenty letters [4] and have also sent quite a number of circular letters. We often thank God for the number of praying friends in the homeland. Isolated we truly are here, but from a spiritual point of view we are compassed about with a host of spiritual helpers. It is always a great comfort for one to know that friends are praying continually for our welfare, and for the work, and it is a source of deep joy to know that we are united to the loving Saviour whose presence more than fills the void place left on one's heart by the absence of dear ones. Sunday September 19. Very happy services in our new building. People seemed deeply interested and touched when I mentioned Mrs. Parker's kind message to them. I told them that Mr. Parker had left home and friends for their sakes. I told them how deeply his dear mother mourned his loss but how resigned she was to the will of God, and how she longed to see the Eskimos in glory. They know quite well how much our late brother and companion loved to toil for their temporal and spiritual good, and his example I feel sure has left its mark. 'He being dead, yet peaketh!'

Journal, 1897-1898 89

From Sunday October 3 to Sunday October 10. A week of storms. No whales seen, and the outlook is anything [5] but pleasant. We, however, seek to stay our minds upon God, and we are greatly strengthened and helped by our mutual study of God's word, and in taking our difficulties and anxieties to God in prayer. Sunday October 10 to Sunday October 17. Weather still very unsettled, and the people are. very hungry. We made some soup for them. Poor creatures, we must show in a practical manner what our teaching means. Sunday October 31. A fearful day - blowing and drifting furiously. Could not have people together so Mr. Sampson and myself tried to visit some of our congregation. I managed to crawl into one miserable dwelling through a very low door. I remained with the inmates some time and then tried to get out again, but the drift had quite blocked up the entrance, so I was caught in a regular snow trap: however, by dint of pushing and much exertion I was able finally to make my exit from smells and sights quite beyond my power of description. Monday November 1. Weather very cold. The ice [6] is forming along the shores of island. We are now inviting each family to our house. They spend about an hour with us and before they leave we always have prayer together. Days are well filled in with various duties. Both adults and children are taught daily; and we have about seventy children on our list with an average attendance of fifty. As regards household duties Mr. Sampson and myself divide the cooking by taking a week in turn. We are able now to serve up some rather passable dishes. Sunday November 7. Had usual services morning and evening. Mr. Sampson spoke at the evening meeting: his address was well prepared, and God, I trust, blessed his message to the people. Wednesday November 17. Invited Captain Sheridan and his helper to dinner. We enjoyed their company very much, and their visit made a break so to speak in our rather monotonous lives.

90 The Journals

Sunday November 28 to Sunday December 5. A trying week. People almost starving through scarcity of seals which the men are unable to catch on account of [the] bad weather. Tried to help [7] them again, but we have to husband our supplies for we cannot, in the case of the vessel not reaching us next-year, live like the Eskimos entirely upon seal's flesh. The days are now getting very short, but we make our little home bright and cheerful by burning paraffin oil in a nice lamp we got from home. The small lakes on the island are all frozen solid, so we either make snow water or the Eskimo bring us lumps of ice which they chop off the icebergs. This makes nice fresh water, and is far superior to that made from snow. Sunday December 19. A fine clear day. Services were held as usual. At all our meetings we read together a portion of God's word which I try to expound in a manner suitable to the people's mental capacity. Friends at home, I think, can have no possible conception of the difficulty of speaking to a people whose isolated position and desolate surroundings shut out from their mental vision many of those bright and vivid pictures which appeal so forcibly and touchingly to our minds. How difficult, for [8] instance, to explain fully to an Eskimo congregation the Xe to XV chapters of St. John's Gospel. Saturday December 25. Christmas Day. How forcibly was I reminded on this day of the Lord Jesus, and the loved ones far away. Had people together and gave each family according to the number of same - some flour and lard, and told them the reason we observed this season, and tried to make others happy. About eleven A.M. rang bell for service. Quite a large congregation assembled but the babies, some of which were in their mother's hoods, kept up such an incessant and discordant noise that I found it most difficult to proceed with the meeting. Captain Sheridan kindly invited Mr. Sampson and myself to dinner. We had a very pleasant time, and enjoyed ourselves much. In the evening we read over letters again which we received last August [from our loved ones]. We took the loved ones to God in prayer, and found such rest and peace in knowing that we had committed them to the care of Him who never fails. Monday December 27. Busy preparing articles for Christmas tree, also in cooking for child-

Journal, 1897-1898 91

ren's feast. Mr. Sampson has undertaken to make the puddings while I make the cakes. Wednesday December 29. A wonderful day. The dear [9] children quite enjoyed themselves, and we are more than grateful to the kind thoughtful friends who sent us so many nice presents for the little ones. The Christmas Tree candles and other ornaments were a source of delight to them, and our Christmas Tree, which was designed by Mr. Sampson, looked really splendid. The prizes were distributed by Captain Sheridan [Mr. Noble's agent] to the following; first those who had made good progress in Scripture knowledge; second, those who attended regularly; and, third those who tried to keep themselves clean. Some of the girls, who took first prizes, repeated without making a single mistake thirty Scripture texts, while several of the other children only made one or two mistakes in saying by heart the same verses. The attendance at school has been very good. The total number of names of [scholars] children on our list numbered seventy-eight, and the average attendance was fifty. Four little ones never missed a day, while four only missed one day. As regards cleanliness, I am thankful to say that some at least are now beginning to find [10] out the natural colour of their skin, and we hope as time goes on that they may become more cleanly in their habits.

1898 Saturday January 1,1898. New Year's Day. Had fervent prayer together for God's blessing to rest on ourselves, our loved ones, and our work. Hitherto hath the Lord helped us, and He will help us still. Friday January 7. While taking a walk on the ice I met a man who was going to watch at a seal hole. The poor fellow had been for a long time most unsuccessful in catching seals. I spoke to him, and pointed out the power of God to supply his need. Mr. Sampson and myself had also special prayer for him, and to our great joy, he brought home a fine large seal. Sunday January 9 to Sunday January 16. Weather during week very trying. True the thermometer was not very low - at least for us - for it only registered 25 below zero, but

92 The Journals

on account of the wind which blew with considerable force, we were almost pierced through and through when we went outside. Tuesday January 18. Had usual study of language with Mr. Sampson. He is getting on nicely, and I find him a great help in many ways. [12] Sunday January 30 to Sunday February 6. The coldest week we have so far experienced. On Wednesday the 2nd, the thermometer registred fully 44 below zero, but in spite of the cold God enables us to carry on our various duties. Every day we have our regular study of language, and daily services are held for adults. I have now nearly gone through St. John's Gospel with the people, and nothing has given me greater joy in all my missionary experience than to see the Gospel in the hands of several of these poor creatures, and to notice how the word of God is finding a place in some, at least, of their hearts. Sunday February 20 to Sunday February 27. Days are getting longer now, and we get a peep at the sun when the weather is clear. Sunday February 27. Held usual services during day. Mr. Sampson addressed the people at evening meeting. I am thankful to notice a more reverent and attentive spirit amongst our attendants. It seems as if God's Holy Spirit is gradually breaking down their prejudices to some truths which strike hard at their besetting sins. [12] May they be led on into the full light of the glorious Gospel of Christ. Sunday March 6. Happy day in the Lord's work. Brother Sampson and myself partook of the memorials of the Saviour's love. We have, of course, our crosses and trials here, but how real and deep is the love of that Friend who died for us on the tree. Wednesday March 16. A Mr. Jensen arrived from the American whaling station near Frobisher Bay. He went out last year in company with Lieut. Peary who landed him with necessary stores to prosecute the whale fishery. We

Journal, 1897-1898 93

were very pleased to have a visit from what seemed to us, the outside world, and I am thankful to say that Mr. Jensen promises us every assistance should either Mr. Sampson or myself be able to visit his station. This may be, through God's blessing, a means of doing more for the Eskimos to whom our late brother Parker had the privilege of first carrying the Gospel. Sunday March 20. A day of much blessing. Invited Mr. Jensen, Captain Sheridan, and Mr. Duval (Captain Sheridan's assistant) to the house in which we are living for service. They gladly came and we had a very hearty meeting together. Mr. Jensen [13] also attended our evening service for the Eskimo, the congregation at which was very good. An Eskimo arrived from the Northern part of Cumberland Sound, and as I wish to see the people in that direction and in other parts I intend to start with him tomorrow. Monday March 21. Rose early. Had prayer and reading of Scripture with Mr. Sampson, and then started on my way. We found the snow on top of ice in good condition. Previous gales had packed the snow in hard masses which we could in most cases walk over without sinking in the least. We travelled on at good speed - at least what we consider good - viz., some five miles an hour; after going some distance we saw two snowhouses which were partly hidden in a snow drift. Spoke to these people and then drove on. A few hours drive brought us to another band of Arctic wanderers. To these I also spoke, and we then kneeled down together on the frozen sea while I commended them to God's care and keeping. After a long days journey we arrived at what one may call, a regular Eskimo town. By this term, I mean a place where ten or more snow-houses are found. I was received [14] very kindly, and they listened attentively to the words which the Lord, I trust, gave me to deliver. Tuesday March 22. Awoke about 6 A.M. Had coffee, biscuit, and 'meat balls' for breakfast. The latter I prepared before leaving. They are made of preserved meat, bread crumbs, cooked preserved potatoes, and a little flour. All the ingredients were first mixed together and made up into a kind of mash, and then formed into balls. These when frozen could be easily

94 The Journals

packed in my travelling box, and on arrival at snow-house all I had to do, was to place frying pan over methylated spirit lamp, and in a short time I could proceed with repast. Perhaps Arctic Dumplings or Arctic meat balls, would be appropriate names for this strange receipt in the culinary art. After a hearty shake of the hands with our friends passed on in a Northerly direction. As the land to which we are going trends well out in a Northerly direction we made a straight course some miles out from the mainland. Did not arrive at our destination till about 8 P.M., and I am not ashamed to own that twelve hours exposure in the intense cold, jolted about as I was continually by the motion of sledge, without a refreshment in the way of food but a bit of dry biscuit tried my powers of endurance in no small degree. [15] However, God's compensations - if I may so speak - far outweigh the seeming crosses and privations, and it is a joy to know that one crosses these frozen seas for the Lord of life and glory - and He is worthy for whom we should do this. The poor people also gave me a very warm welcome, and I was soon at home with them, and soon had an opportunity of telling them of that wondrous Saviour who died for the Eskimo even as for others. Was led while praying in my ice-bound dwelling to pray very earnestly for loved ones. How often they are in one's thoughts. How distant and yet how close. Wednesday March 23. Had friends together morning and evening. We sang hymns, read together, after which I spoke a few simple words, and we then closed with prayer. In our cramped quarters I generally get near the lamp, and the members of congregation crowd around me, and manage to pack themselves away in a marvellously small space. Managed to have a walk in the forenoon on the ice. I was glad to get out of my residence as the smells emanating from blubber, lamp and seal's meat were, to say the least, strong. About 3 P.M. came on to blow and drift furiously, and I felt truly thankful to God who had led me here the previous day. I ought, perhaps, to mention [here] that these Eskimo are located in the most northerly position [16] of any of the inhabitants of Cumberland Sound, and one feels almost 'at the end of the earth' in this barren spot. Friday March 25. Started with one of the men in search of some other Eskimo. The wind was light, but the loose snow which had fallen the previous day was in

Journal, 1897-1898 95

many places over a foot deep, and it was by no means easy work to get sledge and dogs along. We travelled on for some distance when the weather changed, and snow began to fall. Not knowing exactly where the people we wished to see were located we were for some time in a rather awkward position: the weather, however, cleared up again in the evening, and we had the pleasure of seeing some snow-houses on the Southern side of a large iceberg, which houses we finally reached, and were warmly welcomed by the inmates. Had meeting before retiring to rest, (that is wriggling into a fur bag). All came together, and we made the Arctic waste ring again with the praises of God. Saturday March 26. A fine bright morning. Rose early and had men together before they started for hunting. One of this party, I am thankful to say, has learnt to read through the agency of a woman named Padlo. This woman who had been instructed at Blacklead Island, during the first winter of our arrival in the country, has, I find, been useful in teaching several of the people, and has also been used of God in increasing interest in the work at large. How thankful one ought to feel for this striking token of His blessing. Sunday March 27. Spent a day of much spiritual refreshment. Was led to pray much for the loved ones at home, and the Eskimo. [17] Monday March 28. Left this party, and passed on to another Eskimo town some distance South. This consisted of eight snow-houses which were situated some six miles from the land close to some rough ice. As I had met all this party the year before last, they looked upon me as quite an old friend, and spoke in a rather flattering style of my being now 'a complete Eskimo/ and they also kindly remarked, 'you are not like some white men, for you come and live with us filthy people, and tell us pleasant words/ After warming myself with a cup of hot coffee, made in a short time with a methylated spirit lamp, set to work visiting and teaching the people. Had meeting in my host's residence in the evening which was well attended and very hearty. Tuesday March 29. Heavy snow storm raging. Was of necessity kept almost a prisoner the

96 The Journals

greater part of day, but during lulls in the storm I managed to get out through the small hole in bottom of snow-house and rush to the other houses, where I was always kindly received, and listened to with much attention. Our experiences on the frozen sea, as friends can readily imagine, are not especially from a physical point of view sometimes very pleasant, but I think I can, through God's comfort and grace, truly say that our most trying times physically are often our happiest spiritually. The Holy Spirit comforts me by the assurance that our life on the frozen waste is used of God to warm the hearts of these Eskimo with heavenly light and love and sometimes, I am [18] cheered by the thought that perhaps our life out here may speak to many in the home land who enjoy so many comforts and privileges, and may lead them to go forward, if the Lord so wills, to preach His glorious Gospel, and to taste of that heavenly manner which Christ gives to those who take up the cross, and follow Him in the plan of suffering. Wednesday March 30. Weather mild today. Spent the day in visiting and teaching. Quite a new experience fell to our lot. The snow-house in which I was living having been built on a large bank of snow underneath which (though quite hidden from view) [there] was a large crack in the ice. Through this crack the sea water forced itself up till we had some inches of water inside our dwelling. At about 9 P.M. I was obliged to pack up, and flee to another house. Here I was kindly received by the residents, and doubtless God ordered this little inconvenience for [the] best as I can now do more for the spiritual good of the family with whom I am living. Thursday March 31. Visited the people, and taught from house to house. After men returned from hunting they came together in the dwelling of a man named Ohittok. This man, who had been a noted conjuror remarked (when I spoke of the Saviour's love) 'how well it would be if the Eskimo would become as the white men.' I pointed out, however, that our perfect example was Jesus, and that it was best in every way to follow Him. To this remark they readily responded. Friday April 1. Gave a copy of St. Luke's Gospel to Ohittok and told him to read it carefully, and he would then see for himself our Lord's wonderful life

Journal, 1897-1898 97

and love. [19] I also pointed out to him how blessed would be his portion if he gave himself to Jesus, and tried to live for his Lord, and teach others of his love. I trust many will pray for this man for if he were a true Christian he would be of great use in teaching his fellow countrymen. The gentleman in charge of Kikkerton Station (Mr. Mutch) having sent some dogs here for a sledge, and having very kindly given me the opportunity of going to Kikkerton by his conveyance I shall (D.V.) leave here tomorrow. Saturday April 2. Went on to Kikkerton. Was very kindly received by Mr. Mutch, and it was a pleasure to meet the people, and to notice the very friendly spirit manifested. Sunday April 3. Mr. Mutch having most kindly placed at my disposal a portion of one of the houses. [Here] I was able to gather the people together, and teach them with more comfort than in former years. I am truly thankful to say that the people, though enjoying so few means of instruction, have made good use of the books which were left with them, and they do show a remarkable desire for instruction. Our brother Sampson's visit here last year has also helped in no small measure to keep up their interest in spiritual things. Monday April 4. Was much encouraged and pleased with a man I met today named 'Pukkak.' I was led when here on a previous visit to speak to him about his spiritual [20] state. He speaks now, I am thankful to say, of the sad state in which he lived in the past, and of his desire to believe in Jesus. Tuesday April 5. Had people together in the forenoon and afternoon. Many came and listened most attentively. Saturday April 9. Very cold day with wind from North. Found our meeting place very cold, but people came together as usual when called. The man previously mentioned (Pukkak) is visited twice each day. He is always most ready to listen to the Gospel.

98 The Journals

Sunday April 10. Easter Sunday. This day brought home to one's mind very forcibly the fact of Christ's conquest over sin and death, and the probability, when we consider the signs of the times, of His speedy return. I was greatly helped in spirit by the thoughtful kindness of a lady who gave me before leaving England a little parcel with directions not to open it till some special reason arrived when I thought its contents might be helpful. Easter day seemed a suitable time, so before I crept out of my fur sleeping bag I opened it and found a letter full of Christian sympathy and comfort together with a most useful and helpful little book full of helpful quotations and texts. After breakfast, went to minister to the people, and although I suffered from the cold and an inflamed throat, yet the Lord made these crosses a means of drawing me into the shadow of His presence, and thus making my weakness a means of showing forth His strength. Monday April 11. Ministered to the people as usual. They came readily to hear the word of God. Mr. Duval (Captain Sheridan's assistant) arrived from Blacklead Island. He [21] brought good news of our brother Sampson, and the people in that vicinity. Tuesday April 12. A very wild day, still the people came together in the morning and afternoon to listen to the glad tiding. As Mr. Duval has most kindly offered me a place on his sledge on his return to Blacklead Island I intend (D.V) leaving here tomorrow. Wednesday April 13. Morning seemed fine. Started about 8 A.M. Many of the people bid me farewell in a most kind and sympathetic manner. Truly the Eskimo are a very kind people. After leaving made almost a straight course across to the opposite shore of Cumberland Sound. As the weather now looked somewhat threatening we pressed on with all possible speed, and had gone about twelve miles when a heavy snow storm came on. The wind was now about S.E. and blowing strongly. We determined, however, to press on and try, if possible, to reach the other shore; occasionally we caught, above the blinding drift a glimpse of the sun which helped in some small measure to give us an idea of our position; at last, however, everything in the heavens became obscured, and

Journal, 1897-1898 99

we had to steer our course by the wind. Knowing what direction the wind was blowing from Mr. Duval tried to keep the dogs going in the right direction. We were greatly helped in this by watching (or rather steering by) the dogs' tails the briskly tips of which were blown in a particular [22] direction providing our canine friends kept going the right way. After driving on for seven hours on not having arrived at any land, we determined to build a snow-house, and take our chance for the night. Mr. Duval (who is remarkably handy) soon cut out a number of snow blocks. I handed these to him, and a small house was soon 'run up.' Into this I crawled, lit methylated Spirit Lamp, and soon had a cup of tea ready which, I need hardly say, we heartily enjoyed after some eleven hours exposure. As the storm was still raging we thought it wise to try and get to sleep so I soon crept into my fur bag and in spite of the terrific roar of wind outside managed to sleep pretty well through the night. Thursday April 14. Morning stormy. Still blowing and snowing. I made some coffee with lamp which warmed us up nicely, read some comforting passages from the 91 psalm (the same that the Rev. A. Gates spoke from at our dismissal by the Committee, and some of whose thoughts came home to my soul with fresh power) and felt sure that God would be with us, and would help us. And so it came to pass. About 11 A.M. weather cleared up, and we found we were close to land, but what particular land we could not say. We soon harnessed the dogs, and made for the object seen. We finally found out that we had made the shore to the North of where we wished to go. No doubt dogs and sledge had been driven bodily to leeward by the fury of the gale. Pressed on our way now with renewed courage. The dogs struggled [23] on through soft snow, the greater part of which had fallen during the previous day and night. Poor creatures, they do work with a will, and show most wonderful powers of endurance. Towards evening met some Eskimo, and one of them kindly helped us on our way, and about 10. P.M. we reached Blacklead Island where with feelings of gratitude to God Mr. Sampson and myself spoke of the Lord's mercies shown to us since we parted. Friday April 15. My birthday. Lifted up my soul to God. Tried to remember God's past mercies, and gather from past experiences strength and courage, and hope for the future.

100 The Journals

Saturday April 16. Set to work again. Visited people in their dwellings, and spoke to them at one evening service. Monday April 18. More Eskimo arrived today. Commenced study of language again with Mr. Sampson. I also hope to enlarge our instruction book by the addition of fifty hymns, prayers, Scripture texts, etc. before the arrival of our one connecting link with the outer world viz. the 'Alert/ Sunday April 24. Meetings very well attended during day. Mr. Sampson addressed evening congregation. May his words be made a means of blessing to many. [24] Tuesday April 26. Several of the men left for the 'floe edge' today. The whaling boats, which were taken close to the open sea, were placed on large sledges which were hauled along by all the dogs that could be found - over a hundred I think. The men remain at the 'floe edge' for several weeks, and should a whale be seen they start in pursuit from the edge of the main body of ice which is called, in whaler's phraseology, 'the floe.' Thursday May 12. Our brother Sampson left for Kikkerton Station today. He will be away (D.V.) about sixteen days. May his journey be a means of blessing to the Eskimo. Sunday May 15. Was much helped during day, and thought much about, and prayed for loved ones far away. Sunday May 15 to Friday May 20. Weather very cold again with heavy fall[s] of snow. In some places the snow is deeper than it was in the month of January. Friday May 20. Planted inside house in boxes some Mustard and Cress, Turnip, Radish, and Onion seed. I hope they will grow.

Journal, 1897-1898 101

Sunday May 22. Wonderfully helped during day. Had a very large congregation at the evening service. The attention was very marked. At times especially the people do now show marked interest in God's message. I miss the company of our kind and helpful brother (Mr. Sampson) but he is often in [25] our thoughts and prayers, and I doubt not but I am in like manner remembered and prayed for by him. Sunday May 22 to Friday May 27. Snowing more or less every day, and our surroundings as far as snow is concerned is almost like the depth of winter; when the Sun does peep through the snow clouds his genial rays are fully appreciated. I am now busy preparing book for people: two of the native adherents help me much, and they seem to take quite an interest in the matter. The Mustard and Cress seed which I planted last week are beginning to sprout. It is quite a pleasure to see anything here in the way of vegetable life. Saturday June 4. Mr. Sampson arrived from Kikkerton Station. I was delighted to see him again, and he speaks of the work at Kikkerton as most encouraging. Sunday June 19. Usual meetings for people. Not many attended, but we realized the Lord's presence in our midst. When He is with us then have we joy. Wednesday June 22. Our brother Sampson is desirous of going to Signia (the American Whaling Station near Frobisher Bay). As the actual sea is some [26] sixteen miles from Blacklead Island, the boat which Mr. Sampson will use together with provisions, tent, etc., have to be drawn over the ice with a team of dogs so we are employing some Eskimo for this purpose. Friday June 24. As Mr. Sampson intends (D.V.) to start tomorrow he spoke to the people at our evening meeting. They listened very attentively and, I trust, his words reached their hearts.

102 The Journals

Saturday June 25. I accompanied Mr. Sampson to 'floe edge/ We travelled over the frozen sea for about four hours and then saw some Eskimo dwellings. The people had camped some little distance from the sea, and we could see the water close at hand in which various sea birds were enjoying themselves. After a short stay had people together, and standing on the frozen sea - some four feet thick - we commended them to God's care and protection. I parted from Mr. Sampson with many feelings of regret, but as we are both seeking to glorify the same great Lord and master we feel sure He will be with us, and He will bless us. Arrived at Blacklead Island about 10 P.M. Found people roaming about with no idea of going to sleep. We have no night here now, and the people just rest when they feel inclined. I always have blinds or shutters on our windows to exclude the light, if not, I'm afraid I could hardly go to sleep. To make sure of the time we have three time pieces going so that if one stops [27] we can refer to another. Friday July 1. A fearful storm raging. The ice from 'floe edge' to Blacklead Island (some sixteen miles) was broken up with the fury of the gale. Again we can see on one side of us the clear blue sea. What a contrast to the cold white expanse of ice and snow. Thought much of brother Sampson's safety. How well I can take him to God in prayer. Thursday July 14. A whale captured today. Captain Sheridan and every one on the island delighted. There is food now for man and beast for some time to come. Sunday July 17. Very good congregations during day. Was much helped in laying before the people the claim and love of God. Monday July 18. Busy now trying to make our new house as complete and bright as possible. As weather was warm today gave the roof of house a coat of paint. Thursday July 21. Heavy snow storm today. Painted roof covered with snow, and the

Journal 1897-1898 103

paint not having dried sufficiently our labour seemed in a measure lost. Sunday July 24. A fine bright day. People came together [28] again in goodly numbers. Spoke much to them of the Lord Jesus. He can lift them up out of their lost condition, and give them life and peace. Monday July 25. Another storm arose. The remainder of ice which hemmed us in on the inshore side is now swept away so we can see the sea on all sides. From Monday July 25 to Saturday July 30. People busy preparing their boats for summer trip to hunt reindeer. Saturday July 30. Nearly all the people left today. They seemed in a great hurry to leave. Their visit to the deer country is the event of the year to them, as they long to pursue their own free mode of existence. Sunday July 31 to Sunday August 7. Very busy still in preparing new books for our Eskimo friends. The mental strain connected with this is at times especially, very great, but I am wonderfully helped by the Lord, and upheld by the sweet thought that work like this is eternal. Sunday August 14 to Sunday August 21. Captain Sheridan, I am sorry to say, is very ill. We have watched him during portion of night, but I feel it very difficult to know the best thing to do for him as regards medical treatment. He is made, however, the subject of much prayer, and God will give me wisdom and guidance. [29] Monday August 22. Captain Sheridan seems a little better. Crisis now past we think. Tuesday August 23. Our brother Sampson arrived from Signia. His accounts of the work are encouraging, and God wonderfully helped him both in the journey going and returning.

104 The Journals

Saturday August 27. Our day of days. Ship seen in the distance. What excitements, what wonderful surmises and expectations! Sunday August 28. 'Alert' came to anchor. Great was our joy to welcome another brother. Mr. Bilby will, we trust, be made a great means of blessing to the Eskimo. Truly we have not been forgotten, but are helped and prayed for by many friends. What a number of letters we received and what a flood of Christian love and sympathy they contained. News from Mrs. Peck and our dear little ones (for they all managed to write something) very comforting and cheering. To God be all the praise for His goodness and mercy. From Monday August 29 to Sunday September 4. A quantity of timber having most kindly been shipped for us by Mr. Noble we are now able to enlarge the house in which we lived last winter, and which we will (D.V.) use for [30] a church, while the building which was taken out last year, and which was planned for our dwelling house will be used for [the] purpose intended. We all set to work with a will, and with the help of some Eskimo we managed to make headway in preparing both buildings for the uses named. Mr. Bilby having a good knowledge of technical work helps us immensely. Sunday September 4. Had special season of prayer together, also partook of the Lord's Supper, and altogether spent a blessed season in communion with God. Eskimo also attended services morning and evening and we had a very happy season with them. Sunday September 4 to Sunday September 11. Working away during day at buildings, and then go on writing letters at night time: altogether we spend about sixteen hours a day writing and labouring. We have no alternative in this matter for on the one hand heavy snow storms will soon set in, when it is impossible to do any outside work, and on the other the 'Alert' will return as soon as possible to Scotland: what we have to do, therefore, we must do quickly.

Journal, 1897-1898 105

Sunday September 18. Eskimo gathered together in enlarged building. It will answer nicely for a church. We are now in the house which we find nice and comfortable, and where we hope to spend many happy days together in the study of language, and in mutual fellowship and brotherly love. [31]

6 Letter, 1899

Peck left Blacklead Island in October 1899. Sampson and Bilby took charge of the mission. There is no journal by Peck available from the fall of 1898 to the fall of 1899 in the General Synod Archives or in the National Archives of Canada. We do not know why this journal is absent from the archives, but as Lewis (1904) used it extensively in his biography of Peck, we have inserted here the most interesting entries for that period. We have also inserted a letter by Peck concerning the missionary work in 1899. Peck may have taken this letter with him when he returned, or written it during his leave to give an account of the main events on Blacklead Island in 1899. According to a letter sent by Sampson to Baring-Gould in England, Peck left Blacklead Island in October 1899 on board the Alert. Sampson's letter basically confirms Peck's account and provides some additional data. Thus Sampson relates that Peck visited him at Kikkerton on Easter Eve: 'I had a very pleasant surprise; Mr. Peck arrived, it did me good to see him, he took the address on Easter morning, the Resurrection being the subject, this was most appropriate, as I had tried to tell the folk the various things as they occurred in Passion Week.'1 In other correspondence, Sampson provides information regarding the missionary work both on Blacklead Island and at Kikkerton: 'Although we cannot point to any conversions, we have much to be thankful for and to cheer us on in the work, their disposition towards us, their willingness to listen, and in some cases desire to learn, and desire to drop some of their old customs, but are compelled to follow them by the old women and some of the men/2 The journals by Bilby and Sampson discuss the progress of the mission and the attendance to the school and services. Bilby taught Syllables

Letter, 1899 107

11. Man and woman. The man looks like a white man and may represent one of the missionaries, possibly Peck himself. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6, 8-13)

108 The Journals to twenty young children.3 Peck and Sampson each taught a class of adults. The teachings were having an effect, but had not yet resulted in conversions. Yet, people were combining Christian beliefs and the new Christian teachings in various ways. In November 1898, Bilby relates an interesting case: We had one great loss at the beginning of the month by the death of Mary, the wife of one of the Eskimo here, her lungs had been out of order for several years, she also had the illness which has been so bad here, and this with the early and severe autumn overcame her, every effort was made for her recovering but to no purpose. Her death was felt very much, for she had become a sincere Christian and also a great help in the language question, being able to explain many difficulties, she had great influence too with the natives and often explained to them difficulties in the Gospels which she had previously thrashed out with Peck. We were glad to find that before her death she would not allow any conjuring to be practiced over her, saying it was not necessary and that she believed in Christ and His salvation. After her death, Mr. Sampson and myself made a coffin for her out of an old box and form and the following day she was buried. The funerals here are different to those in our own country, for here, the people are generally sewn up in skins and placed under a heap of stones, but in this case we had for the first time a European funeral. A sled was borrowed and the coffin bound on, then with some Eskimos to haul, and one of each side to keep the sledge upright we started over the rocks, having reached the foot of the hill the coffin was placed on the ground and covered with stones, then gathering our heads close together with Mr. Peck in the centre the burial'service was read ... We were sorry that the husband, in spite of the example of his wife, showed that he was not a Christian by leaving his tupik to be eaten by the dogs (for according to the Eskimo superstition if any one dies in a tupik or igloo the place has to be abandoned and thus a severe loss in experienced by the owner). But although he is to all outward appearance, an unbeliever, yet he is a regular attendant at the services and seems to endeavour to understand what he hears.4 Bilby described the celebration of Christmas, which consisted of a shared meal and a distribution of many prizes. At New Year's eve a shaman visited the missionaries: The last day of the old year was a very busy one and we had many visitors. In the evening a watch night Service was proposed but the idea was not carried on. This evening also we had a notable visitor in the shape

Letter, 1899 109 of a conjuror who had just arrived from the North, bringing with him the wife of some other man. He did not get off free for Mr. Peck had a long talk with him about it and tried to make him understand the sin of it in God's sight. We had not seen him since but trust he will not forget what he has heard.5

Bibly also notes that, from 25 March to 7 April, Peck made a trip 'at the head of the Cumberland Gulf: 'While away he had been able to visit and stay a little while with all the various tribes of Eskimos scattered over the ice, and found that some of them, although belonging to another part of the country, had Testaments and could read them, and these Eskimos had never been to the mission stations, for instruction, they must have traded the books from the natives round here and have been taught by them/6 In March, during one of his journeys, Peck observed an open attitude from the children he had taught before: Four hours travel brought us to a band of Arctic wanderers whose snow houses were situated near a barren and rugged island. Some of the little children who had noticed our sledges coming in the distance came out to meet me. These little ones we had taught from time to time of the Saviour's love, and it is one of the brightest spots in our life here to know that we are planting the seed of immortal truth in their hearts and that many of them seem to be drawn to the loving Saviour. Perhaps I have a tender place in my heart for these little Eskimos, seeing that the bright faces of my own treasures are ever standing out as a living picture before my mind's eye. (Peck in Lewis 1904: 296)

According to Lewis (1904: 285), Peck could thus feel some satisfaction: 'I am much cheered by the improvement in some of the people who attend our meetings. God, by His Holy Spirit, is touching some hearts ... The Word seems to lay hold of some of their hearts. Now surely the time is not far away when some will come out boldly for Christ.' In 1899, by contrast, during his four-month sojourn at Kikkerton (from 29 January to 22 May), Sampson observed that many traditional practices were still going on: Sometimes when the men visit me they tell me some of their tales, and customs. This knowledge is of use to us because it helps us to understand why they do certain things. For instance, I told a man one day to get me a piece of soapstone to make a large pot like the Eskimo used to make before

110 The Journals the European came. He said that he would get it if I would give him something to give as a present to the spirit of the rock... Another man told me that when they go to a certain land and they speak of the animals, they must use different names. If they do not do so, they will have bad luck or else fall sick. When a near relative dies for a whole year they must speak of animals a similar style. The various customs and practises to be observed when they kill a bear are enough to fill a small book.7

According to Peck, 1899 was a difficult year because of the very hard conditions of Inuit life: In May, 'the people on the island were very much in need of food. We can do little for them as we have given away nearly all our stock. The weather has been most changeable of late, and the distress is great. May the Lord in answer to prayer soon stay the winds and storms. I am, at this season, reminded often of the green fields at home. Here we see nothing but rocks and snow, and we seem to live in an everlasting winter/ August at length came, and when it was well advanced, 'we are now beginning to look out for the Alert. May God keep the little vessel and bring her safely here with our supplies/ From Sunday, 20 to August 27 Almost every day 'we climbed the rocks and gazed at the horizon anxiously expecting the Alert with our supplies, and news from loved ones. The poor people on the island are in a sad state. Most of them are living on the shell fish which they dig out of the sand. We can do nothing for them; our stock of provisions is exhausted/ But still day after day went by so that they were almost fearing the worst. At last, however, on September 7 the joyful news was passed round that a vessel had been sighted in the distance. 'We can just make out her masts. God be praised. The Lord is gracious and kind to us!' is the entry in the diary. Two days later, on September 9, the Alert was safely anchored off the island, and discharging her precious cargo. (Lewis 1904: 280-1) Peck's Letter

Baffin Land Eskimo mission, Blacklead Island 18998 Dear Friends Through the mercy of God I am able to send you again a word of cheer, and heartfelt thanks. The year which we now review has been,

Letter, 1899 111

on the one hand, a period of much sorrow, and on the other, a time of joy and comfort. Sorrow we have had on account of the terrible gap which death has made in our little flock. No less than eighteen souls have passed away. An epidemic resembling influenza attacked the people, and this followed by seasons of famine proved too much for even their iron constitutions, and again and again we had to mourn the loss of our [friends] people. It is a comfort for us to state that through the kindness of friends, who sent through our great helper Mr. Malaher a supply of rice and peas, we were able in some measure to alternate their sufferings, and to show in a practical manner the meaning of Our Lord's teaching. We were also comforted in knowing that one of those who died showed by her life and death signs of the Holy Spirit's power upon the soul. We did what we could to give her remains Christian burial. Our brethren made a coffin out of some old boxes. As there is no soil deep enough here to dig a grave we had to place the coffin on the rocks. - In the midst of a blinding snow storm we struggled on to the appointed place of burial. How strange a funeral this! What a picture of desolation and gloom! But how well to remember Him who is alive for evermore and has the keys of death and of hell. Truly Jesus has turned death into life. - Friends well be very pleased to hear that we have been kept in good health. My time has been fully taken up helping my companions with the language, and in teaching the people, etc. I have ever found [2] my brethren ready to assist me in any way they could. Mr. Sampson helped me much with the evening and Sunday services, while our brother Bilby was ever ready to do anything that laid in his power. - The school for children has given us much encouragement. The Christmas Tree with various toys, prizes, etc., the gifts of kind helpers, was to them, at least, the great event of the year. I only wish, dear Friends, you could have seen their bright, happy faces. The sight would, I feel sure, have repaid you in a sevenfold measure for your thoughtful kindness. - Mr. Sampson was away at Mr Noble's other station, which is situated on the northern shore of Cumberland Sound, for about four months. I paid him a short visit and was surprised to see the novel abode he had constructed. The walls of this, which were made of snow, were covered with a canvas, and then with a seal skin cover. - As regards our joint work in these icy wastes we have certainly very cause for encouragement. Many of the people can now read the gospels, and during the past winter a more earnest and attentive spirit has been shown. the 'Alert' did not arrive here till the 9th of September. Her arrival was to us a cause of deep thankfulness to God. For twelve months I had

112 The Journals

heard nothing of Mrs. Peck, and our dear little ones. How great was my joy then to hear that they had been kept in health and strength -1 am now about to leave for home for a short rest. I know I shall be borne up on the mighty deep by the prayers of many friends. Warmly thanking all kind friends for their cheering letters, and most acceptable gifts both for ourselves and people, and with much Christian love. Your fellow-worker in Christ Jesus, E.J. Peck

7 Journal, 1900-1901

Journal from Thursday June 28th to August 20th1 2900 Return Journey to Cumberland Sound, 1900 Thursday June 28th. Left Reading in company with my dear wife for Seamington, near which place my brother-in-law lives. How full my heart felt as I left the dear little ones. But Jesus is our stay and comfort. Friday June 29th. Spent a blessed day with Mrs. Peck. God was our stay and comfort. Parted from our loved ones at Seamington for Rugby so as to catch the mail for Aberdeen. What a wrench. What a laceration of the deepest cords of feeling. But why repine! He who gives the cross will give grace to bear it. My kind brother-in-law (The Rev. W. Coleman) most kindly accompanied me to Peterhead. I was glad to have him with me. One did not feel, from a human point of view, alone. Saturday June 30th. Reached Aberdeen about 8 A.M. Mr Noble (owner of the Alert) kindly called to see us at the hotel where we were having breakfast. He very kindly invited us to lunch. We spent a very pleasant and profitable time with Mr and Mrs Noble. We thanked God for their kind sympathy and help. Passed on to Peterhead in the evening and put up at a temperance hotel. Had the pleasure of meeting here a Mr Murray.

114 The Journals

12. Top: interior of an igloo with a seal lying on the floor. Bottom: a whale accompanied by birds. (Anglican Church of Canada/General Synod Archives/ Peck Papers, M56-1, series XXXIII, nos 4-6, 8-13)

Journal, 1900-1901 115

A most devoted servant of God who is engaged in evangelistic work amongst the fishing people. [2] Sunday July 1st. Spent a happy day; gathered some spiritual food which was a comfort to my soul. The sermon in the evening, preached by the Rev. Mr. Halliday, was very appropriate. 'Be thou faithful unto death, and I will give thee a crown of life/ Faithfulness, the being true, real, steadfast to Christ and His cause must be maintained to the end. Life is crowned with honour, glory, and blessing when used for our Great King. Monday July 2nd. Attended to various business matters and wrote to my dear wife. I desire above everything else that God would make our words a means of spiritual comfort and joy to her. Mr Coleman went with me to various places, and we enjoyed buying little things for the voyage, etc. Tuesday July 3rd. There is at present no prospect of the Alert sailing so I had time to write to Mrs. Peck. I am continually encouraged and supported by the knowledge that many are praying for me. Mr Allison (One of the ministers here) invited me to say a few words in a Prayer meeting. God, I trust, gave me a word for those assembled. They seemed delighted to hear of the Lord's work amongst the Eskimo. But friends at Peterhead ought, we think, to have done something long ago for the Eskimo. Wednesday July 4th. Writing again, and visited various shops in connection with points of business. Have much spiritual refreshment and comfort by hearing [3] good news from Mrs. Peck whose heart seems filled with peace through the Saviour's fullness. Thursday July 5th. 'Alert' not ready yet. It is trying to be called away too soon from loved ones, but God gives me in Mr. Coleman a true companion and friend. Friday July 6th. We are continually helped by the Lord, and we find in some of our companions at the hotel much to refresh and strengthen the soul.

116 The Journals

Saturday July 7th. 'Alert' will not get away yet. We pray that on the coming Sabbath we may have a season of blessing. Sunday July 8th. A happy and profitable day. Was touched in spirit by morning Sermon Luke XV. 10 There is joy in the presence' etc. How much we all need the spirit of true repentance. How cold and hard are our hearts! Monday July 9th. Got up early to see about vessel starting, but as there was no wind we were obliged to wait. Had another opportunity of writing to loved ones. How one's heart flows out in love to them. Attended a meeting in connection with young women employed in herring fishery. Told them some of our experiences. They seemed moved and pleased. Miss Davison (a great worker amongst the fishing people) who followed me told them of our church which was devoured by dogs. One of the girls remarked to Miss Davison in her own telling way, but in language which I cannot reproduce - 'Now we have heard of a kirk (church) having been eaten by dogs, it is not hard to believe how Jonah was swallowed by a whale.' Shortly after service we heard that 'Alert' was to leave so quite a number of God's workers [4] with whom I have come in contact, and whom I have learned to love for their work's sake, accompanied me to the ship. These with my devoted brother-in-law gave me many words of comfort and a prayerful farewell. How full one's heart felt, but hearty cheers rage through the air as our little vessel once more passed out of harbour to face the Arctic seas. And what need I fear. Our great Captain and Pilot is overhead to keep and protect us every inch of the way. To Him we look. In Him is joy, peace and strength for evermore. Thursday July 10th. The wind being light and fair I spent, on the whole, a comfortable day. I am kept continually in prayer. A need of heavenly support and comfort keeps up a prayerful spirit. Thank God for this. We give up only to receive. There are losses which God turns into gains. Wednesday July llth. A fine day. Was much refreshed spiritually by reading the opening verses of the 1st Chap, of Hebrews. Christ in his fullness of power and grace, is indeed sufficient for every need of our souls. Towards

Journal, 1900-1901 117

evening the sea became quite calm so our captain brought up hooks and line and succeeded in catching two fine cod fish. They will be quite a treat -1 am waiting upon God for guidance so that our influence and testimony may be used in the wisest and best manner for the good of those who sail with me. Thursday July 12th. Raining heavily all day. Spent much time in communion with God. Was able during day to say a few words for Christ. The way will be opened out as I leave myself to [5] the guidance of God the Holy Ghost. Friday July 13th. Weather fine today. The loved ones are often taken to God in prayer. What a connecting link we have with God and each other by prayer. I am much comforted by knowing that I am compassed about with a praying host who remembers me, and those with whom I sail. Saturday July 14th. Wind very light, but weather, on the whole, fine. Went to see men in forecastle this evening. I had asked God to give me a word for them. He was with me, and spoke through me. I also gave each man a hymn book, and invited them to a service we hope to hold tomorrow. Sunday July 15th. A bright, fine warm day. Had service in the evening. God gave me a word which, I trust, reached the hearts of those assembled. Read, during portion of day, Mr Moody's life. What a man of God he was, and therefore what a man of power. Monday July 16th. Weather foggy. Wind light. Study of Epistle to Heb. Very soul refreshing. Tuesday July 17th. Wind heavy and ahead the greater part of day. Symptoms of my old enemy (sea sickness) come on. Could not do much as regards reading, but had some refreshing seasons of prayer. Wednesday July 18th. Heavy head wind, and heavy sea. Our little vessel was driven to leeward by the fury of the wind. Could do nothing but rest in my bunk (bed) during day.

118 The Journals

Thursday July 19th. Wind still ahead. Three weeks to-day I left the dear children. I wonder how they are. Safe in [6] the hands of a loving God, so all is well. Friday July 20th. Wind fair again and weather pleasant. Saw a very large whale which came quite close to us. Saturday July 21st. Wind strong and fair. We are now making good progress. Went to see men in forecastle, and was enabled to say a few words for Jesus. Sunday July 22nd. Wind shifted. Heavy sea running. Could not have service in cabin as portion of crew had to remain on deck. Went to see men who were not on duty. Read John III, and spoke of the wonderful love of God. Could not, however, say much as the fearful motion of vessel nearly brought on an attack of sea sickness. Was much in prayer during day for loved ones and friends. Monday July 23rd. Wind became light, and the sea therefore fell considerably. Spent some considerable time during day in the study of Hebrews, and in reading Mr. Moody's life. Tuesday July 24th. A very fine day. Spent much time in reading and prayer. Had nice walk on deck at various times. Today (the 24th) is the day of days. • Thousands are praying for the Eskimo, and those who labour amongst them. The Cycle of prayer is a reminder of our needs, and many remember us I feel sure. Wednesday July 25th. Wind fair but light. The dear ones are continually lifted up to God. He is faithful. He will not fail them. Thursday July 26th. Almost calm to-day, and we are making but little headway. The Lord, we may be sure is arranging [7] all in love. 'How sweet the wind (as Rutherford says) that floweth out of the quarter where Christ is.' And where is He not?

Journal, 1900-1901 119

Friday July 27th. Weather still fine. Finished reading Mr. Moody's life to-day. The account of his consecrated life has been a real help to me. His presence and words told upon others because God was with him. He was filled with power because He was filled with the Holy Ghost. Saturday July 28th. Weather fine again. How many are the mercies of our God. Sunday July 29th. A nice warm day. Had service for our friends. All came together, and God helped me wonderfully in speaking to them of faith in Christ. Monday July 30th. A heavy gale raging. Was quite laid up, and would have given almost anything to get on dry land once more. About noon ship had to be laid to' as sea was very heavy. A piece of our weather bulwarks was knocked in by the violence of the waves, but otherwise we received no damage. Tuesday July 31st. Towards noon the storm abated, and the captain was able to set some sail. We are now about 130 miles from Cape Farewell so we have still a good way to go yet. Wednesday, August 1st. A fine day. The men are now getting the rigging ready for the 'crow's nest.' A nest so called is a large cask which is lashed to the main top gallant mast. A kind of opening fitted with hinges is made in the lower part of a cask, and through this hole the look-out man [8] creeps, the door shuts after him and forms a kind of platform on which he stands, and from wich he surveys the surrounding waste of waters or ice. A good view can thus be obtained and 'Crow's nests' are chiefly used in whaling ships to pilot, on the one hand, the ship through the openings seen in the vast ice floes, and on the other, to give the alarm when a whale is seen blowing in the distance. Thursday August 2nd. A nice fair breeze early part of day which, however, towards evening increased almost to a gale and we were driven along at the rate of about seven to eight miles an hour (quite a record speed for the

120 The Journals

'Alert'). The motion of vessel was so great that I could get no rest during night. The bunk in which I repose is situated across the vessel so that when the ship rolls my head is driven towards the partition wall on the one side and my feet on the other. What sweet repose under such conditions! Friday August 3rd. Wind fell light about noon. Was able to do some reading to-day. We are now in Davis Straits, and we feel the cold biting wind. - The loved ones are ever in my mind and prayers. Saturday August 4th. Wind ahead so we are doing very little. We have, however, been wonderfully helped so far, and we ought in no case to murmur. God doeth all things well. Sunday August 5th. A fine day. Held service in cabin which was hearty and well attended. Was led to pray much for loved ones and friends. Monday August 6th. Wind greater part of day ahead. Reading again the Epistle to the Hebrews. Find the study of this most soul strengthening.

Thursday August 7th. Saw iceberg this morning. Sailed quite close to this icy mountain. The waves rolled on its weather side with great fury, and clouds of spray rose in the air. Wednesday August 8th. Wind light and contrary so we made but little headway. Thursday August 9th. Wind still contrary. Friday August 10th. Wind a little more favourable. Busy reading during day. Writing is out of the question on account of vessel's motion. Saturday August llth. Wind fair, we are now making a little headway.

Journal, 1900-1901 121

Sunday August 12th. Saw the land today, but as the wind went right ahead we were not able to sail into Cumberland Sound. Had service in evening which was well attended. Subject the new birth may the Lord give to our friends this the greatest blessing. The loved ones as usual were much in one's thoughts and prayers. Monday August 13th. Wind right ahead. We are all longing to get our destination, and we have need of patience. Tuesday August 14th. Wind ahead, but we managed, however, to beat some little distance to windward. Wednesday August 15th. Wind still ahead, and we are still beating to windward. We passed through some loose ice today. The sea made quite a noise as it dashed against [10] the floating masses. Thursday August 16th. Wind still ahead, but we are making a little headway by using a heavy press of sail, and driving our slow craft up to windward. Passed a very large iceberg today. Our masts were quite hid behind this towering mass, the height of which must have been some two hundred feet, and the length about three hundred. Friday August 17th. Beating again to windward. We are slowly getting into the Sound. Saturday August 18th. Wind fell light so we did not make much headway. We can see Blacklead Island in the distance (some twenty miles away). Thank God for bringing us so far. Saw men in forecastle. They received me very kindly. God has indeed given me the hearts of these men, and we have had a happy time together. Sunday August 19th. Beating about all day. Could not reach Blacklead Island. Tried to do what I could for the souls of those on board.

122 The Journals

Monday August 20th. Wind became fair so we soon came to anchor at our island home. Mr. Bilby [soon] came and gave me a hearty welcome. Our brother Sampson is away on a missionary journey to Frobisher Bay. All accounts are cheering. God has blessed our brethren and their work. Praise the Lord for His goodness. Praise the Lord, O my soul. Journal, 29 September 1900-18 September 19012 Saturday September 29,1900. The 'Alert' left today. Our brother Sampson is on board. We have taken him in prayer to God, and God will, we believe, take the little vessel in safety over the mighty ocean, 'The sea is His.' He can keep those who travel on His own. Sunday September 30. Held usual services which were well attended. Sunday October 7. Held morning service but in the afternoon a furious gale arose. The noise was so great that we could not hold evening service, neither did we sleep much during the night. The Eskimo also passed a miserable night. Living as they are at present in tents parts of the tenting (skins) were blown about by the heavy gusts. The hungry dogs, even on the alert, tore away and devoured these loose portions, so what with wind and dogs sweet repose was hardly the lot of our Arctic friends. Monday October 8. Weather having moderated, commenced school for children in the afternoon. Some sixty children and young people assembled, and we spent a good time together. Thursday October 11. One of the Eskimo men is very sick. Mr Bilby is doing everything possible for him. Saturday October 13. The poor man mentioned died today. [2]3 [3] How sad, these gaps. How one feels such visitations in a place like this.

Journal, 1900-1901 123

Sunday October 14. Good congregations. Our little church looks now both clean and comfortable. Kind friends, through their liberality have enabled us to make it suitable for the worship of God. We heartily thank them for their kindness. From Sunday October 14 to Sunday October 21. We have now got into full working swing. Study of language, teaching children, cooking, holding daily services, attending to various calls from the sick, poor, etc., together with time set apart for our own private devotions [etc]. These duties are more then sufficient to fill up all our time. Sunday October 21. Good attendance of women at both morning and evening services. The men however, through various causes, do not attend our meetings very often. From Sunday October 21 to Sunday October 28. Days now getting much shorter. We have also three cases of severe illness on the island. Many of the people have scarcely any oil for their lamps so that, from some points of view, matters are far from cheering. Looking to Jesus, however, we find strength for the daily need. Sunday October 28. Held usual services. The attention shown by some is very marked, and we believe the Spirit of God is working in our midst [4] Thursday November 1. A wild day, snowing and blowing. Was able, however, to have school for children, and service for adults. Read two letters, enjoyed their contents much. Kind friends have sent me quite a number of letters, which are to be read as directed. The particular month in which they are to be opened is written on the outside of envelope. I have letters which are marked July 1st 1891, and one feels somewhat like a greedy boy who would like to eat up the whole of his cake at one sitting. I am going, however, to exercise patience so that words of Christian Sympathy and love may be spread over all the year and one may have the pleasure of receiving, so to speak a monthly mail.

124 The Journals

Friday November 2. Weather getting cold. Some thirty degrees of frost yesterday, and the ice along shore is collecting rapidly. Snow and utter desolation are the pictures which meet one's gaze everywhere. Truly there is nothing here from outward aspects to cheer the heart. But we do not repine. We are sent here by our loving Saviour to bring life and blessing to the Eskimo. Their surroundings are one thing, the salvation of their immortal souls is quite another. Sunday November 4. Had a busy but happy day working for God. From Sunday November 4 to Sunday November 11. Weather getting [5] colder and colder. We have school for children regularly together with evening service for adults. Our average attendance at the former is about fifty-five and at the latter from forty to fifty. We also invite a family along to our house every night. These we entertain with coffee and biscuit and show them various 'Scrap Books' which kind friends sent for their use. Before they part with us I always offer up prayer for them and they in most cases, seem to appreciate these visits. Sunday November 11. Morning service was but poorly attended, but evening congregation was good. Monday November 12. A fearful day - blowing and drifting. Could not have people together, but had private reading and study. The stormy days here are most trying. They test one both mentally and physically. Wednesday November 14. Some men ventured out on ice today to catch seals. Three of these have not returned. They are driven away on a large piece of ice. Thursday November 15. Men, Thank God, were rescued. They passed a trying night, but were finally brought to land in a boat which went for them.

Journal, 1900-1901 125

Sunday November 18. Very hearty services during day. Mr. Bilby spoke in the morning. His address was well prepared, and was of an instructive nature. Saturday November 24. Our day on the Cycle of Prayer. [6] Many, we feel sure, remember both ourselves and our loved ones at the throne of grace. Went off today with sledge and dogs for a day's outing. We have been prisoners on this desert island almost for some three months. Let friends try and realize what that means, and they will understand that even a little change is a great boon to us. Monday November 26. Have finished taking the names of all the people on Blacklead Island. There are altogether forty dwellings inhabited by 194 people. These, with Mr. Noble's agents and ourselves included, make a total of 199 souls. Not such a small community for such a desolate country, and one we may be sure, our King and Saviour longs to save and bless. Sunday December 2. Good attendance of women at both our morning and evening services. I am now going carefully through St. John's Gospel, several of our hearers seem to pay much attention, and some, I believe, are beginning to grasp the hidden meaning of many of our Lord's wonderful words. Friday December 7. We gave the people a Magic Lantern lecture on the life of our Lord. Our meeting place was crammed. The children were packed side by side like herrings in a cask, and as some of the little dears did not like such close quarters they made no small stir and uproar which was hardly agreeable to the elder members of [7] our congregation. However, we finally managed to get them somewhat quiet, and Mr. Bilby was then able to show the views, which soon arrested their attention. Sunday December 9. Held usual meetings. Some of the men came to both morning and evening services. The evening service was very hearty, and the people listened with evident attention. We certainly do realize some remark-

126 The Journals

able times and the Holy Spirit, in answer to prayer, is moving some hearts. Oh, that one might believe more in the power of God the Holy Ghost. From Sunday December 9 to Sunday December 16. Week filled up with various duties. We are employing a band of women (ten in all) to clear out a small lake from which we draw our water supply in the Summer time. This lake, or rather large hole, has been from year to year the receptacle of all manner of filthy refuse, and we attribute with just reason some of the people's ailments to the polluted water supply. The place being now frozen over, large blocks of ice are chiselled out and removed to a safe distance. Fresh clean snow will soon take the place of the above. This melted in the Summer will give us a fresh supply of water. Sunday December 16. Very hearty services, and very good congregations. [8] Tuesday December 18. Women finished clearing out 'water hole.' Fortunately the weather was all we desired. The task would have been almost impossible had snow storms set in. Wednesday December 19. Commenced examination of our elder scholars: the subject for examination being the Ten Commandments (not in rotation) with a brief summary of the meaning of any commandment mentioned. I am pleased to state that out of a class of eighteen, eleven passed through this ordeal without making a single mistake. I find a total of 77 scholars on our list and we have had an average attendance of 55. We have also taught some of the children and young women some of our English figures. Their own method of counting really extends to the toes and fingers. They pass from one hand to the other then to the toes of each foot. Twenty then, roughly speaking, is the limit of an Eskimo's calculations, not a high figure certainly. Several of them can now, however, write out and say our numerals up to 150. No wonder therefore our Arctic friends tell us 'their minds are getting larger.' Friday December 21. The shortest day. Made it as bright and cheerful as possible. We gave

Journal, 1900-1901 127

the children a Magic Lantern entertainment in the afternoon and the adults [had] one in the evening. [9] Several of the slides referred to various animals, birds, etc. not known in this country. These interested our audience immensely. We, of course, did not forget to open and close our meeting with praise and prayer so God's blessing rested upon us, and we all enjoyed a happy day. Monday December 24. Chrismas Eve. How many thoughts and prayers in connection with loved ones far away. Five strings so to speak (Mrs. Peck and our four little ones) continually pulling at the heart. But much rest, peace, and joy from Him who lives on high. We give up only to receive. We are not far away from Christ when we share His cross. Where I am, there shall also my servant be: if any man serve me, him will my Father honour. Tuesday December 25. Christmas Day. And this is how we spent it. The first thing on waking was to carry the dear ones in prayer to God I then with feverish expectations opened some parcels and letters which were marked, as follows - 'Not to be opened till Christmas Day.' Both Mr. Bilby and myself were at breakfast time particularly helped and encouraged especially by one of these thoughtful messages. Kind friends can have no conception how much our hands are strengthened in this work by their sympathy, prayers, and thoughtful help - And what did we have for Christmas dinner? Quite a royal [10] repast - jugged hare and plum pudding. We were indebted to the kindness of a good friend for the latter (which we both thought excellent) while an Eskimo fortunately brought us in a hare on Christmas Eve. This I cooked and tried to serve up in grand style - How did we arrange for the people? We were able to give every soul on the island some oatmeal and we then had a very hearty service [in our church] which was very well attended. How did we spend the rest of the day? Letters from loved ones and friends were taken out and some of them read over and over: the writers were then taken in prayer to God, and one seemed to be brought close to them and close to our Lord, and so our day became a day of peace because the Lord of life and glory through His servants, and through His presence more than compensated one for the loss of home pleasure and surroundings - cold increasing. Thirty-one degrees below zero today.

128 The Journals

Wednesday December 26. Commenced preparations for our school treat, distribution of prizes, etc. As we have to do everything practically ourselves, our holiday time is well occupied in trying to cheer the hearts of others. Friday December 28. Baked altogether during this and previous day some 70 Ibs. of cakes and bread [11] for our children's feast. Monday December 31. Last day of the old year. Passed from the old into the New Year in a right happy manner. Friends - and thoughtful ones they are - sent me some letters which were directed to be read on New Years Day. I, however, took the liberty of opening half of these about a quarter before the midnight hour, and the remainder after. I was therefore, so to speak, led into the new year with the company of God's people. Truly God is mindful of our wants. He uses His servants to strengthen our faith and hope in this isolated corner of His vineyard. 2902 Tuesday January 1. New Year's Day. Mr. Mutch (Mr. Noble's agent here) kindly invited us to dinner. Had a nice meal, and enjoyed the change. Wednesday January 2. Mr. Mutch and his two helpers came to 'the manse' for dinner. We enjoyed the company of our friends. Friday January 4. The day of days. Gave the little ones a good feast. How they enjoyed themselves! It repaid one a hundredfold for any labour expended to see them so happy. After feast we 'rigged out' Christmas Tree. Mr. Bilby - always ready to help - made it look quite grand with various toys, candles, etc. Gave also quite a number of prizes etc., the distribution of which occupied us for over an hour. [12] Tuesday January 8. A day of great encouragement. A woman came to see me. She stated that her heart has been touched by the word of God. I have noticed her

Journal, 1900-1901 129

attention for a long time, and I believe that God is leading her into the way of life. We do thank Him for this token of blessing. Wednesday, Thursday, and Friday, the 9th., 10th., and llth. Had a party of some fourteen men and women to make a wall of snow outside our house and church. Both buildings look now something like white fortifications. The spaces left where windows are look like port-holes. One fact I ought to mention is the good supply of food God is giving us. We have had quite a number of partridges, and also a good supply of venison lately. Sunday January 13. A day of much blessing; was led to speak at our evening service regarding the subject of baptism. Pointed out to the people the necessity of confessing publicly their faith in Christ, and invited those who wished to become candidates for baptism, to come to me and give me their names. Monday and Tuesday January 14 and 15. Two wonderful days. No less than twenty four women and two men (26 in all) came to me during the above days wishing to confess their faith in Jesus. I had conversation and prayer with each person, and [13] I was indeed thankful to notice in not a few cases a real desire to cast in their lot with God's people. I shall (D.V.) hold special classes for our friends so that they may be fully instructed concerning the rite of baptism. And so after some six years labour is the shower of blessing descending. A long time this to wait and one that has tried I'm afraid, the faith of some of our supporters. But to myself and our brethren who labour here and know only too well the awful state of moral depravity into which the people have been led through the vile influence of the crews of whaling ships who have visited these parts, we marvel at the power of our God, and wonder that He has enabled us to what has been done for such a people in comparatively speaking, so short a time.4 Friday January 18. Had our first special meeting for candidates for baptism. This gathering took place in our house while Mr. Bilby took the service in church. Took the opening passages of our baptismal service for adults and explained the portions read. Pointed out as forcibly as I could the

130 The Journals

absolute need of the Holy Spirit's enlightening power and presence and exhorted all to call upon God most earnestly for the gift of the Holy Ghost. I have also given them a prayer which reads as follows: O, God give me thy Holy Spirit that I may truly repent of my sins, [14] truly believe in Jesus, and be made a new creature, (lit. after Eskimo idiom) that I may be caused to have a new life (creation) for Jesus' sake, Amen. Wednesday January 23. Very cold day. Thirty six degrees below zero, and [a] heavy wind blowing. Could hardly face the wind. It seemed to cut into one's very flesh. Thursday January 24. Thirty eight below zero, but not so much wind as yesterday. We have been for the last few weeks making soup almost daily for the hungry people. This with our other necessary household arrangements takes up a considerable portion of our time. But these are not really secular matters and done for Christ and His glory. Friday January 25. Held class for candidates for baptism. A full attendance. Subject, opening verses of St. John III, which I explained, I then invited inquiry and asked our audience if they quite understood the meaning of our Lord's words. Yes, they replied, and we will ask you if we do not understand. Monday January 28. Blowing 'great guns.' Could not hold school or evening service. Passed most of the day in study, and tried to liven ourselves up now and then with 'musical Box.' This, the gift of a kind friend, has helped to cheer us up not a little, and it is also a source of great pleasure to the Eskimo. Here, perhaps, some detailed [15] account of our life, surroundings, etc., may not be out of place. Our surroundings then, what are they? Our island home especially in the winter time may be truly styled a picture of complete desolation. [We see] Barren rocks swept by fierce gales. Snow packed many feet deep in the [holes and] gullies. Ice along the shore piled up in some places fully twelve feet high. No tree or plant in the winter to cheer or gladden the heart. Eskimo dwellings like mounds of snow, scattered about in every direction. Rav-

Journal, 1900-1901 131

enous looking dogs ever growling about seeking something to satisfy the pangs of hunger. Eskimo - some at least - looking more like wild animals than human beings in their bulky fur garments: such is the scene upon which the eye rests day after day and week after week. And how do we live? How can we stand the rigours of such a climate, and keep up healthy mental and physical tone in the midst of such surroundings? We must have, for one thing, a proper dwelling. This we have been able, through the kindness of friends, to obtain and the room in which I now write this account is both cheerful and warm. Our house is divided into three compartments, viz., two dwelling rooms, and a kitchen or general reception room all of which are on the ground floor. Our Arctic home is made, as follows, first the frame of [16] house itself, next a coating of tarred felt outside the frame, boards then cover the felt, and canvas nicely painted covers the boards. Coming now to the inside of the frame we have between the inside boards and frame a good packing of moss which we were able to collect in the Summer time: tacked on the inside of boards is a lining of calico, and then a nice coloured wall paper is pasted on this. Windows of house are double with a sliding arrangement for ventilation on the outside window. The inner window is fitted with hinges, and can therefore be opened or shut at pleasure. A slow combustion stove, fitted into the partition which divides our dwelling rooms, is used for heating both places although we have when necessary an oil stove to augment the heating power. In the kitchen we use an Eagle Range with a heat indicator fitted on the oven. This we have found most useful for when baking bread etc. We need not open the oven door until we know the things inside are cooked and so we keep out the cold draughts. Every item of coal paraffin oil must come out from home, and it is of course a matter of great importance to obtain as much heat as possible with a moderate consumption of fuel. We think we have been pretty successful in this matter for our yearly output of coal does not exceed for two stoves more than seven [17] tons. We make our surroundings as bright and cheerful as possible. Pictures, artificial flowers, bright texts and photos of loved ones adorn the walls of our dwelling rooms which present a striking and pleasant contrast to the desert wastes of ice and snow outside. Healthy occupation both for mind and body is a blessing anywhere and especially so in such surroundings as ours. But we are not idle. Here is a sample of our daily life. Our servant - an old man - lights fires in winter at about 7.00 A.M. Then cook for the week (either myself or my colleague) prepares breakfast. This we have at

132 The Journals

8 sharp. Then follow prayers, private devotions, study till about 12 A.M. Dinner 1 P.M. School 2.30 P.M. Visiting till 5. Tea 5.30. Evening service 7.30. Reception of visitors, study, etc. till 10 P.M. Bed about 11. As regards our food we try to vary it as much as possible. Tinned meats of various kinds, preserved vegetables, flour, biscuit, oatmeal, tea, sugar, coffee, jams, soups, tinned fruits some of the latter items being the kind and thoughtful gifts of friends - these form our chief stock in hand, and are supplemented by any fresh food we can obtain from the Eskimo. Sometimes we can obtain from them a [good] supply of venison and seal's meat, but only sometimes, and it would be utter folly on our part to depend even in a small measure, upon the resources of such a country. By [18] the judicious use of both 'home and country produce' we have, I am thankful to say, been kept in good health, and have not, through God's help, suffered from even a symptom of scurvy. The graves of several White Men who have died through this terrible disease are to be found in this icy land. How thankful then ought we to be to our God who has not only given us the food necessary for our sustenance, but the wisdom also to use His gifts in the most useful manner. What friends may ask, is the effect of your position and isolation from a mental and spiritual point of view? It has like, [perhaps], most other conditions of life both an adverse as well as a helpful tendency: want of change, the sense of isolation, the hungering for just a word concerning the welfare of loved ones, continual contact with a people whose lot is often one of extreme privation, the possibility of magnifying differences or seeming grievances with a colleague which in other conditions or less confined surroundings would soon be lost sight of, these are factors and sometimes weighty ones too, which try our faith and patience not a little, on the other hand we have here a good school especially for prayer and self restraint. There is a reality about prayer here which the writer has never experienced elsewhere. There are times when one is brought so to speak, in contact with the heavenly powers. [19] God becomes a reality; faith is strengthened and hope is brightened. Then again there is a certain power and nobility of purpose in a life lived for Christ here. God comforts us with the fact that our lives are speaking to many in the home land as well as to the people here. He deigns to use us thus, and we thank Him for it. We are placed here by the King of Kings in one of the uttermost parts of the earth, and if He can and does keep and bless us here doubtless He wishes by this fact to teach His servants elsewhere that He can keep and bless them.

Journal, 1900-1901 133

Tuesday January 29. Most wonderful change in weather. A 'warm wave' of air has been wafted along here by some hearty southern winds, and the consequence is that we are in a most uncomfortable state. A kind of rime forms on the inside of our roof. The steam issuing from kettles etc. during our culinary operations ascends. When it reaches the upper part of the inside roofing of our house it freezes and after a time becomes almost an inch thick. This is now thawing and dropping down in every direction. The snow porches also which we have had erected over the doors of our house and church are also falling down, so altogether we are in a lively condition. Wednesday January 30. A sledge arrived from the Kikkerton [20] Station. The news from that quarter is sad indeed. Some twelve adults have died since last autumn. Sunday February 10. A wild day. Snowing and blowing. Was able, however, to have services, and we had, considering the weather, good congregations. Monday February 11. Weather still bad. Much snow falling. Wednesday February 13. Still snowing. In some places the snow is so deep that one can hardly plough through it. Friday February 15. Weather clear now but snow still very deep. Two men who had been away hunting reindeer returned today. They had to leave their sledge, two dogs died on the journey, and altogether they had a most trying time. Sunday February 17. Spent a happy day in our Saviour's work. Wednesday February 20. Very heavy snow storm. Could not have either school or evening service.

134 The Journals

Saturday February 23. Snowing again. The drifts in some places are very deep. Both ourselves and people have had a trying time lately, but the Lord of Hosts has been with us, and has enabled us to make soup for the famishing creatures. Sunday February 24. Hearty services. Some of the people pay much attention. From Sunday March 24 to Sunday March 3. I am now preparing for journey to Kikkerton Station where, if the Lord will, I hope to go the latter [21] part of March. I am having reindeer skin socks and fur boots made. My sleeping bag and outer clothing are also made of deer skin so, I trust, I shall not suffer much from the cold. Classes for candidates for baptism have been held twice during week and the other services have also been held. Weather this week has been, on the whole good, the men, however, can catch but few seals. The ice which was broken up by the heavy gales, we have experienced lately, is now piled up in heaps of all manner of shapes and sizes conceivable, and it is almost impossible for the men to travel over it, or to find seal holes amongst the rugged masses. Sunday March 10. Had fairly good congregations. I am led to pray much about proposed trip to Kikkerton Station. Hope to leave about the 20th. Thursday March 14. Mr Mutch (Mr. Nobles chief agent) kindly sent to know if I would like to go to the Kikkerton Station in company with his assistant - Mr. T. Esslemont. Mr. Mutch proposes my taking an Eskimo with sledge and dogs while Mr Esslemont will travel with another sledge by which arrangement we will have each other's support and company. I felt that this was a providential leading and thankfully agreed to the arrangement. If the weather is fine we will D.V. start on Saturday. Friday March 15. A very busy day. Prepared meat-balls; [22] these are made of venison, preserved meat, Hugon's beef, suet, and preserved potatoes. Mr. Bilby kindly helped by filling cans with methylated Spirit while an Eskimo

Journal, 1900-1901 135

woman packed up my clothing etc. Spoke to the people at the evening service from St. John XVIIC, 20th, and following verses and pointed out that the Lord of life had prayed for others as well as for them, that it is His will that all men should hear the Gospel, and therefore I left them, and felt sure they would attend the meetings and give heed to the things spoken by our brother Bilby. After service some fifteen of our friends brought letters which they had written in the syllabic Character and which they desired me to give to their friends and relatives at Kikkerton. Saturday March 16. Started about 8 A.M., Mr. Esslemont joining me shortly after with his dogs. The 'going being good' viz., the ice, or rather snow on top of ice, being hard, we made good progress, and finally succeeded in reaching a snow-house about 6 P.M. Here we were made most welcome and during our stay were most kindly treated. Sunday March 17. A fine day. Spent during day a happy time. Spoke to the people morning and evening concerning the Saviour's love and compassion. Sunday March 18. Left our kind friends at about 8 A.M. [23] Drove on in a Northerly direction over the vast expanse of ice, and then proceeded to cross Cumberland Sound. This, however, proved a most difficult task. The ice in many places was piled up in great rugged masses, and it was difficult at times to know the best road to take. Our Eskimo guide had then to climb high hummocks of ice and from his icy pinnacles survey the surrounding scene, having at last made up his mind which way to go we then struggled on generally through, what one may call lanes or narrow passes; these being smoother than the surrounding ice we were able to make some little headway. To make matters worse Mr. Esslemont's sledge runner broke. This was lashed together again with seal line, and we proceeded on our way. Having gone some distance we came to a regular standstill. Right in our way stretched a vast barrier of rugged ice [blocks]. We determined therefore to camp and wait for the morning light for we could not possibly force our way through it in the dark. Our Eskimo soon cut out a number of snow bricks (blocks) and with these we made a snow-house. By the time,

136 The Journals

however, kettle boiled etc we did not partake of our evening meal till about 10 P.M. Then after committing ourselves to God's care we crept into our fur bags, and slept through the night. [24] Tuesday March 19. Drove on as far as we could and then attacked the ice barrier already mentioned. Nothing could be done but to make a road through it. Armed with an ice chisel our Eskimo broke up or loosened the blocks of ice which Mr. Esslemont threw on one side. I remained behind to keep our canine friends in order, and watch their movements. A very necessary precaution as these creatures are apt to eat almost anything they can get at; one dog this morning actually managed to devour almost the whole of one of our whips, and it is a favourite trick of theirs to eat up the seal skin traces which bind them to the sledge, they are then at liberty of course, to roam about and watch us from a distance, as it is almost impossible to catch some of these wily creatures A rough road having been made we moved on cautiously and then came to a fairly smooth expanse of ice. Went on again and then came to another barrier. Sad to say while struggling through this Mr. Esslemont's sledge became a complete wreck. The runners (that is one of the long pieces of wood which forms the frame of sledge) coming in contact with a jagged piece of ice smashed it from one end to the other. As we were still some distance from the Northern shore of Cumberland Sound - a by no means safe position in the event of heavy gale or thick weather - we packed what necessary articles we could on our sledge, left the broken sledge, and pressed on our way. Some more [25] terrible experiences in the way of shoving, shaking, and incessant yelling at dogs and we had the pleasure of seeing a pretty smooth road which we hoped would take us to the land. After going some distance we saw some sledge tracks. These we followed, and in the evening had the pleasure of seeing some of our friends. Their snow-houses were built in the midst of rugged rocks, and seemed to look like large balls of snow from a distance. I found here 34 souls. I then delivered to some of them the letters I had brought with me. An Arctic mail is certainly not a frequent event and they evidently read with much interest the contents of their epistles. They certainly think the art of writing a wonderful invention. I have heard some remark that letters are 'just the same as people' for although they cannot see the writer still his mind is in the writing. Visited the people and then had meet-

Journal, 1900-1901 137

ing in a snow house for men. This was full, and God gave me a word to say to these poor creatures. Wednesday March 20. Mr. Esslemont sent off an Eskimo for his sledge. I shall remain here, and pass on D.V. with him to Kikkerton Station on the morrow; employed myself during forenoon visiting, taking the names of people, inquiring about their spiritual state etc. Was sorry indeed to see gaps made by death in the families of some of these desolate people. After [26] words of sympathy I pointed out the absolute need of our being prepared, through faith in Christ, to meet death. True, they replied, for the time of death is uncertain/ Hearing that some more Eskimo were to be found not far away I started in the afternoon with sledge and dogs to find them. Drove on for some time when we discovered our friends in a sheltered nook near some high rocks. This party consisted of some seventeen young and old. I spoke to them of the Lord Jesus and then returned to our former residence. Thursday March 21. Passed on with Mr. Esslemont to the Kikkerton Station. Captain Sheridan (Mr. Noble's agent at this place) received me very kindly, and told me 'to make myself at home' in his house. After having some refreshments, commenced to visit the people. Their names were taken, words of sympathy spoken to those who had been bereaved, their knowledge inquired into, and words were spoken for the Lord. Friday March 22. Finished taking names. Find here a goodly number to minister to. Captain Sheridan having most kindly lent me a house in which the people might assemble, and having also sent some of his men to help we proceeded to make the place 'ship shape.' Saturday March 23. Busy during day, with the help of Captain Sheridan's men, getting the house ready for tomorrow. [27] Heavy wind blew both yesterday, and the early part of today. Noticed in the afternoon the ice driven away from the shore and the open sea full in sight. Truly the Lord 'arranges kindly.' Had I left Blacklead Island on the date I formerly intended to start (viz, the 20th) I would certainly have been caught in these heavy

138 The Journals

winds and might have been actually crossing Cumberland Sound when they came on. Sunday March 24. Spent a happy and busy day in the King's service. Had a goodly number at both our morning and evening services. The children were also taught in the afternoon. Our experiences during morning service were, I think, somewhat interesting and amusing. The house in which we were assembled not having been used for some time, was coated in all parts with a thick crust of frost. This with the combined heat of our stove and bodies, formed about the middle of our service, a kind of shower bath, which sprinkled freely our heads, garments, and books. Under such conditions I told our audience to close their books, spoke a few words, and then dismissed the assembly. Tuesday March 26. Snow storm raging, managed, however, to get through the deep snow, and invited the people to come to our meeting place. Quite a number responded, and we had a good time together. I am now going through the Ten Commandments. They must know the holy mind of God that they may realize their own fallen state 'by the law is the knowledge of sin/ [28] Friday March 29. Snowing and blowing. Gloomy looking aspect. Snow, show, everywhere. Sunday March 31. Snowing again. Managed to have services for adults morning and evening, also school in afternoon for children. In all our meetings we try to bring before our hearers the love of Jesus. They often say that Jesus is good and true. May their hearts be affectually drawn to Him through the power of the Holy Ghost. Wednesday April 3. A very cold day. Snowing at times with light wind. Went in the evening to see a man whom I had been attending during a severe internal attack. Found a conjuror inside his dwelling. This man was making the most unearthly noises imaginable, others were joining in the tumult, and altogether the place seemed a kind of pandemonium. I

Journal, 1900-1901 139

went in and spoke for my master. I told them that now they had heard the truth, it was surely time for them to turn from these wretched practices. Although evidently excited they listened attentively to what I said, and assented to the truth set before them. After prayer in their midst I left them. May the Lord turn them from darkness to light. Nothing but His power will do it. Many of these people cling to their heathen practices with wonderful tenacity. Thursday April 4. A clear, but cold day. Was delighted to feel the Sun's genial rays. What a friend he is [29] in these gloomy wastes. Held meeting during day. When calling the people one old woman crept out of her snow-house, followed me, and said, 'will you give me tobacco (Eskimo women are great smokers) if I go to the meeting/ I replied that she ought to be willing to go to hear of Jesus without any thought of pay, and think of her soul's salvation. She immediately replied, 'pityangelanga/ (I shall not do it). Some of the people - not all I am thankful to say - have strange notions regarding our work and the object we have really in view. They actually think they ought to be paid when they attend our gatherings. Truly the days of the loaves and fishes are not ended yet. Friday April 5. Poor man previously mentioned (the 4th) died today. His constitution was shattered, and a complication of ailments made his case hopeless. This is another physical and moral wreck which the crews of whaling vessels have left behind them. For years such men carried on their deeds of inequity unchecked. After the evil is done Christian missionaries appear on the scene. But why were they not sent before? The task of burying this poor man chiefly fell to the lot of Mr Noble's agent and myself. The frightened people left the body and fled, so assisted by a woman, the wife of the deceased, we had to drag the body through the deep snow to the place of burial. [30] Saturday April 6. Gathered what people I could together and spoke to them of Our Saviour's love and then pointed out that those who believe in Christ ought to live for Christ and that a true believer would hardly act as they did yesterday when they left the body of their friend to the care of anyone. They remarked that what I said was right and true. May they be led to do what is right.

140 The Journals

Sunday April 7. (Easter Sunday) Spent a most happy day spiritually. Read letter from a kind friend which was not to be opened till Easter Sunday. Felt comforted and helped by its perusal. Had happy season of prayer in our meeting place before the people came together. Had good attendance at our morning and afternoon gatherings but in the evening a snow storm came on, and I could only muster eleven souls to hear of Christ's victory over death and the grave. Friday April 12. I am expecting our brother Bilby here soon to relieve me. May his visit here be made a blessing to the people. Saturday April 13. A little Eskimo boy rather badly bitten by some hungry dogs. Washed and dressed the wounds, while doing so the manly little fellow bore the pain remarkably well. Sunday April 14. Blowing and snowing during forenoon, managed to have service. Some twenty assembled. God was with us in the midst of snow and gloom. There is no real darkness or gloom where He is. Towards [31] evening weather cleared up, and our meeting place was quite full. Certainly one cannot complain regarding the attendance of our Arctic friends And in spite of trying incidents mentioned - for I certainly think a faithful account ought to be given of the dark side of our experiences as well as the light - we are making through the help of our God good progress here. One should never forget, and I hope our friends will never forget the good old saying that 'praying wins.' Christ has said it and Christ will stand to it. His own words that if we 'ask' we shall 'receive.' Monday April 15. My birthday. Read and meditated on Acts XX, from 17th to end of chapter. Was much moved by the Apostles thrilling and touching words. What mighty lessons here for the Lords embassadors. Here are some which found a place in my memory. May they be made a reality in ones life also through the power of God. 1st. The Apostles' faithfulness - 'I have kept nothing back' - 'Have taught you publicly, and from house to house.' 2nd His message - 'Repentance towards God

Journal, 1900-1901 141

and faith towards our Lord Jesus Christ/ 3rd His [?] yearning for souls - 'I ceased not to warn [you] every one [of you] night and day with tears/ 4th. His solidity and tenacity of purpose - But none of these things move me neither count I my life dear unto myself so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus [32] to testify the Gospel of the grace of God. Wednesday April 17. Mr. Bilby arrived from Blacklead Island. He had a long and trying journey on account of the deep snow, but he pressed on and finally overcame every difficulty. We have mutually arranged that [our brother] Mr. Bilby remains here for some four weeks while I return to Blacklead Island to carry on the work there. Friday April 19. A very heavy gale raging during early part of day; weather, however, cleared up toward evening, when we were able to have a service for the people. Saturday April 20. We are preparing to leave here on Monday. Mr. Esslemont and myself travel in company. We take two sledges and an Eskimo guide but as Mr. Esslemont has a large team of dogs he has most kindly offered me a seat on his sledge. The outlook for travelling is not very bright as we hear that the snow on ice is deep and soft, but it is necessary that we return, and we can, at least, try. Sunday April 21. A pretty fine day. Mr Bilby and myself spent a pleasant day teaching both children and adults. Mr. Bilby took the greater part of evening meeting. He never spares himself in making every necessary preparation. He rightly believes in hard work as well as prayer. Certainly a missionary [of any man] ought to take pains. He can hardly expect to speak intelligent to others in a strange tongue without hard study [33]. Monday April 22. Left Kikkerton early. Passed on to the ice floe. Got on very well for a time, and then came to deep snow. The dogs tugged away with all their might, but our progress was slow - only about two miles an hour. Almost wearied out we prepared our snow hotel and evening

142 The Journals

repast. Mr. Esslemont and our Eskimo made the snow-house while I melted snow. This I managed to do by placing a methylated Spirit Lamp inside a box which was placed on the lee side of sledge, deer skins etc. were also placed on the sides and top of our novel fine place to keep out the cold wind. Lamp lit, a kettle filled with snow was placed on top. After some time this melted. A kettle of snow, however, only gives about one third its bulk in water, more snow was added and melted till at last we had a full kettle. By this time snow house was up. It took about one hour and a quarter to make our house, then crawled inside kettle in hand, and soon had the pleasure of bringing it to the boiling point. Tea was then made, biscuit and butter placed in order, we then gathered round [the kettle], and with appetites only known to Arctic travellers we crunched our biscuit and drank the warming and refreshing beverage. Our sleeping bags were then prepared, door of house blocked up to keep out the cold, and Eskimo dogs, and with hearts lifted up in gratitude to God we wriggled into our fur bags, and were soon fast asleep. Tuesday April 23. A most tiring and trying day. Snow [34] in some places very deep. We tugged at sledge and yelled at dogs, but made [but] very little headway. Fortunately we had with us a pair of Norwegian ski which Mr. Bilby used when travelling to Kikkerton, and which were introduced into the country by Mr. Sampson. These we found most useful. One man was thus able to walk on ahead of the dogs while the others took charge of the sledges. Camped about 7 P.M. Made during day, some 24 miles travelled altogether about thirteen hours. Wednesday April 24. Made somewhat better progress today. The dogs, poor things, are holding out wonderfully well considering the little food we are able to give them. It is difficult enough in this barren land for the Eskimo to obtain sufficient seal's meat for their own needs, and it impossible at times to get even a little blubber or seal's meat for our canine helpers. Made a snow-house at about 7.30. One does feel grateful to God for His sustaining and protecting care. True, my limbs feel stiff and sore on account of the heavy walking and pushing, but I do experience especially in times, the nearness of my Saviour, and the truth of His promises. True are the words of one of God's scholars. 'When Jesus is present all is well, and nothing seems difficult, but when Jesus is absent, every thing is hard.'

Journal, 1900-1901 143

Thursday April 25. Snow in many places still deep, but we struggled on. One poor dog belonging to my sledge would walk no longer. My Eskimo driver wished to [35] leave it on the ice to die. I ordered him, however, to tie it on top of the sledge. We may see some Eskimo today, and in any case we can give the creature a rest, when doubtless it will be able to follow the sledge. Pressed on with our dog passenger. After a lot more tugging saw, with feelings of joy, an Eskimo habitation. Was warmly welcomed by our Arctic friends. Their dwelling, poor as it was, seemed a palace to us weary travellers. Our hostess soon prepared water for tea. This we heartily enjoyed. Had hymn and prayer before bed time. Slept pretty well through the night although we were packed pretty close together; a keen sense of smell is not an enviable possession either if one wishes to sleep in the proximity of greasy Eskimo. Friday April 26. Pressed on our way. Found the snow on ice much harder, and our dogs were able, in some places, to trot along nicely. Arrived at Blacklead Island and was kindly welcomed and entertained by Mr. Mutch. How thankful I felt to have a meal in comfort after our late experiences. People seemed very pleased to see one again. I have been away just six weeks. Six weeks of help from our God and deeper experiences, I trust of His love and faithfulness. Saturday April 27. Busy with various matters such as paying Eskimo for loan of dogs etc. cooking, and preparing for Sunday duties. Rather a heavy fall of snow today. How thankful I felt to God for bringing me here in time. [36] Sunday April 28. Held services morning and evening and visited the sick in the afternoon. Amongst the latter there is one poor girl who is suffering from consumption and is wasting away rapidly. I spoke to her regarding the Saviour, and tried to help her in other ways. Poor creature she seems very thankful and has I believe a good knowledge of Jesus' work and love. Saturday May 4. The sick girl mentioned above on April 28th. has expressed a wish to be baptized. Spoke I see no reason why her wish should not be com-

144 The Journals

plied with. We claim this soul for Christ. I have been led much to pray for her. Sunday May 5. Atterngouyak had a violent attack of bleeding from the lungs. Succeeded in checking this. I then baptized her privately. She seemed very thankful, and said that if she was spared a little longer she would like to be-baptized publicly. Spoke to some of the candidates for baptism regarding her, and I was so pleased to find that one woman went to see her and prayed with her. Monday May 6. A wild day. Blowing and snowing. Visited sick girl three times during day. Attack of bleeding has ceased, but she is still very weak. Did what one could to comfort her in body and soul. Tuesday May 7. Weather much finer. Atterngouyak desired to be publicly baptized today. She was, however, too weak to go or to be taken to our church, so behind a wall of snow at the entrance of her dwelling we gathered [37] together and dedicated her again to God. It is now about six years since it was decided to start this work, and the Lord has [now] not left us without tokens of His blessing. The first fruits of what we trust will be a mighty harvest of souls has been gathered in. Let the word of life then pierce all these icy wastes. Friday May 17. Mr Bilby arrived from the Kikkerton Station. God prospered, and helped him in many ways. Monday May 20. After much prayer for guidance decided to baptize (D.V.) next Sunday three of the most promising candidates for baptism. Spoke to these individually, and exhorted them to be earnest in prayer for God's blessing. Sunday May 26. White Sunday. A day of days. The three candidates (women) previously mentioned were baptized. We had a large and most attentive congregation. It was indeed a solemn and heart searching time, and

Journal, 1900-1901 145

the spirit of God was in our midst. Arane, Immukke, and Nooeyout have for a long time shown a great desire for instruction, they can all read fluently, and have a good report amongst the other Eskimo. One has every reason to believe that the Holy Spirit has worked and is working in their hearts. I commend them to the prayers of every reader of this cheering account. May they be made through the power of God a vital and aggressive force for good amongst their own people. Sunday June 2. A fine day - fair congregations. Mr. Bilby gave address at morning service. He is always ready to help. [38] Wednesday June 12. Four beautiful little flowers seen today. What a pleasant sight! Thursday June 13. A sad and solemn day. Annie Atterngouyak fell asleep, in Jesus (I trust) this morning. I was with her when she died. She was quite unconscious, but a calm and peaceful look spread over her worn and wasted face as the spirit returned to Him who gave it. I have a strong hope that all is well with her, and that she is now with Jesus; never have I been moved to pray for any Eskimo more than for this poor girl, and the fact of her having desired baptism and having been for years more or less under Christian instruction and having professed faith in Christ for some time, these facts barely ought to give us strong grounds for comfort in her case. As we desired in every way to show the people how a Christian ought to be buried, we had in the first place a coffin made. This Mr. Bilby kindly managed. I then told all who could possibly do so to attend service in church. Several came and followed me into the Burial Service now to be found in their books. We then repaired to the place of burial, I do not mean an open grave. We cannot dig graves here. There is no soil deep enough, and what little there is only thawed as yet, two or three inches from the surface. Our burial places, must therefore be on the rocks, or we must cover the bodies with stones. We placed the coffin on the rocks, big stones were put on top to prevent its being blown over by the violent winds. I then concluded the service, spoke a few words to those assembled of Him who is in truth the resurrection and the life, and then we parted. [39]

146 The Journals

Sunday June 16. A trying day. An old woman died today and I am sorry to say that the heathen Eskimo carried on their incantations over her to the last. How sad! And so the battle rages between the powers of light and darkness, we know however who is on the winning side. Our King can never be overcome. He has conquered all along the line, and is conquering here also. Friday June 21. Longest day. Climbed the rocks to see the sun set but it only set for a short time. How beautiful the sky looked. Saturday June 29. Just a year since I felt my dear wife, and our little ones, and some weeks must pass yet before I hear from them. Such a hungering for news must be experienced to be understood. I cannot explain it to my friends, but one thing I do know that God gives me great rest and assurance regarding the welfare of those I have left for His sake. The cross is not heavy when Jesus draws near and bears the heaviest end. Sunday July 7. Very poor congregations to-day. There is no night, and then sleep during the greater part of day. Friday July 19. Our brother Bilby left today with a party of Eskimo. He is (D.V.) going some distance inland with them to the reindeer country. Sunday July 21. Nearly all the people came to our services today. Monday July 22. Mr. Mutch left today in his vessel The Rate/ He goes to hunt walrus. From Monday July 22 to Sunday July 28. Busy translating some matter Mr. Bilby collected during the winter. It is difficult but interesting. [40] Thursday August 1. Started with a crew of six Eskimo for fishing place. I needed a change and rest. Such is needful both for mind and body.

Journal, 1900-1901 147

Tuesday August 6. Returned to Blacklead Island. We have had a nice trip, and also succeeded in catching a number of salmon trout. These will prove a treat indeed. Saturday August 10. Mr. Bilby returned. I was glad to see him again, and [feel thankful] for the mercies vouchsafed to him. Sunday August 11. Had very good congregations today. Friday August 16. Masses of ice seen to seaward. These have been doubtless driven in with the heavy South wind we have had lately. Finished today translation of Eskimo customs etc. The matter is most valuable and instructive. Sunday August 18. Very good congregation in the evening. From Sunday August 18 to Sunday August 25. We are looking out for the 'Alert.' We are afraid, however, the ice pack is in her way. Sunday August 25. Held usual services. Had fair congregations. From Sunday August 25 to Friday August 29. Busy now writing our extracts from journal. We have a slack time now, as many of the people are away deer hunting so we utilize it in collecting matter which we trust will interest and encourage our friends. Friday August 29. Heavy fall of snow today. No sign of 'Alert' yet. We carry the vessel and our needs to God. He knoweth all about us. Sunday September 1. Good congregations during day. Monday September 2. Much excitement. A vessel evidently a steamer - seen in the distance.

148 The Journals

She proved to be the Nova Zernbla, a whaling ship from Dundee commanded by Captain Guy. We had no news from our loved ones or the Society, but gathered a little news in general, the most startling and heart searching of which was the death of [41] our beloved Queen. What a loss! The prospect as regards the arrival of the 'Alert' is by no means promising. Captain Guy says that his vessel has been driven down Davis Straits by the heavy bodies of ice pieces of which were forty feet thick. He also states that away to the south the ice pack extends fully fifty miles, and that no sailing vessel can possibly force its way through such obstacles. But nothing is impossible with God. We must trust in Him at all times. He can, if He so wills, make a way for the little vessel and send us some news from our dear ones. Tuesday September 3. Was sorry to hear that a number of women had been on board of steamer all night, and that there was every reason to believe that practices of an immoral nature had been carried on. I have more than once pointed out to these sensual people the sure and certain goal to which they are travelling. The extermination of the whole of the Eskimo in Cumberland Sound, and some other regions is only a matter of time if some check is not put to these dreadful practices. I hope these remarks will not be lost sight of. It is high time that something was done, and done quickly too. About 8 P.M. vessel weighed anchor. She goes up to the head of Cumberland Sound to try and catch 'white whales.' Wednesday September 4. Found to my great sorrow that some of the candidates for baptism had been on the steamer the whole of Monday night. Spoke to these personally [42] and warned them of their danger. I also told them that newness of life was the real sign of true belief, and that I could not think of baptizing them if they willingly rushed into positions of temptation. Of the six that I spoke to five seemed sorry and assented to the truth set before them. May they be led to true repentance and to Christ. There are joys in the work here and there are also sorrows. The anguish of soul which one experiences here at times is something almost unbearable. My heart would sink within me if did not know and experience the loving kindness power and sympathy of my Saviour and my God. As there is no sign of the 'Alert' yet, and as the Nova Zembla will perhaps leave soon, Mr. Bilby and myself came to

Journal, 1900-1901 149

the agreement that it would be well for one of us to return home. Mr. Bilby having been here three years it is right for him to go, so he will (D.V.) leave later on. Thursday September 12. No sign of the 'Alert' yet. A boat, however, arrived from the south, and we hear that there is ice everywhere. Friday September 13. Heavy fall of snow during night. Wednesday September 18. Alert arrived today, bringing Mr. Greenshield to help in the work. May he be made a great blessing. Mr. Bilby goes home in the Nova Zembla. I shall miss him much. [He] has proved a real help in the work. He returns, however, (D.V.) next year if the Committee so arranges. I know friends will give him a hearty welcome.

8 Journal, 1902

As Peck's diary for 1902 is incomplete, we first provide some additional texts by Peck that are quoted by Lewis (1904: 315-20) and then Peck's notes on his trip to Signia. Sunday, February 2. A great day. Nongoarluk, a poor woman who has long been a great sufferer, desired to be baptized. She has learnt to read, and is, I hope, moved by the Holy Spirit to take this important step. She was, therefore, in the presence of some of her friends, admitted into the visible Church by baptism. Nothing, truly, in her surroundings to call forth joy or gladness her small snow-house, her wasted frame, her years of suffering, all these things, she might well say, are against her; yet the tears - tears, I hope, of contrition and holy joy - flowed from her eyes when we sang some hymns, hymns composed by the good Moravian Brethren, which pointed out the boundless love of God and the fullness of Christ's salvation. Wednesday, February 5. Questioned another candidate for baptism concerning her spiritual state. There is every reason to believe that God is teaching her, and leading her to a saving knowledge of the truth. Saturday, February 8. Have decided after very careful preparation to baptize some more converts tomorrow. Had them with me in the evening, prayed with them, exhorted them to cleave to Christ with full purpose of heart, and then pointed out the particular order of service, etc.

13. Map by Netseapik. The route of journey from Blacklead Island to Sigma in summer 1902 ('36 days pushing through ice')- (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6, 8-13)

152 The Journals

Sunday, February 9. Another wonderful day. Seven (two men and five women) were added to Christ's flock here in the wilderness. Many came to the church, great attention was shown, and a spiritual power seemed to rest upon us. Those baptized showed a very earnest spirit, and evidently realized the important step they were taking. It was certainly no light ordeal to stand up before their own people and acknowledge their faith in Jesus. We thank Him for this blessing. Let Him be praised for evermore. Monday, February 10. "They shall come from the North.' Another Arctic wanderer baptized today. His wife, Eve Nooeyout, who was one of the first Eskimos baptized last year, has, I believe, used her influence for Christ and has thus led her husband to make a public confession of his faith. I have been led to pray much of late for the still unevangelized Eskimos. There can be no possible doubt that the souls found in these Arctic wastes belong to our Master. 'All souls are Mine.' Facts like these ought to speak to Christ's people with no uncertain sound, and I boldly ask them in Christ's name to do their duty, to stand, so to speak, shoulder to shoulder with us, to take up Christ's Arctic enterprise with whole-hearted zeal, and never rest till all these lonely wastes are won for their Lord. Saturday, February 22. A young man named Rounak came to me for a copy of the gospels. I gave him one, and pointed out to him the nature of the treasure he now possessed. As friends may like to hear his history, I give it here in full. Some time ago Rounak was a candidate for the office of conjuror. He tried to learn the conjurations, etc., but was almost driven mad in the attempt, and for some time was in such a state that he did nothing as regards seal catching. Now as seal-skins are one of the articles of barter here, and as Rounak was in a measure supported by Mr. Noble's agent, he naturally got into troubled waters with this gentleman; so finding matters so tangled and unpleasant he gave up the idea of being a conjuror altogether. His next move, which has certainly proved the most satisfactory - as it has for untold numbers before him - was to enter the matrimonial arena and win the heart of a young Eskimo lady. This young person I am glad to say is a Christian, and she has had a marked influence over him for good. In this connection she told

Journal, 1902 153

me lately (using an Eskimo expression) that 'his mind is being put in order' and that he wishes to follow her and believe in Jesus. This is good news. Here we see the drawing influence of Divine and human love. Sunday, February 23. Another day to be long remembered. Six of those recently baptized were joined together in Holy Matrimony, Quite a number, chiefly women, came to our little church, and great was their surprise to see how Christians are married, and to hear the holy and searching words of our Marriage Service. This object lesson will not, I feel sure, be lost upon the heathen. How different to their loose and sensual ideas. Lewis (1904: 323-9) provides some interesting quotations from Peck's diary for the months of March and April. On March 24, Peck and Greenshield were travelling together: March 24. We travelled in company with an Eskimo, who kindly offered to take some of our load on his sledge; I also remained with his conveyance. While passing between some islands we met with what might have been a most serious accident. All at once Mr. Greenshield's sledge, which was some fifty yards behind us, broke through the ice. Mr. Greenshield himself narrowly escaped a ducking, which under such conditions might have meant at least some frozen limb or limbs. With great difficulty we managed to haul the sledge up on top of the ice again, but nothing, I am thankful to say, was lost. The accident was doubtless due to the thin state of ice which had been eaten away by a strong under current. Shortly after this strange experience we saw some snow-houses which had evidently been only recently abandoned. We took possession of the largest and cleanest, a line of action quite lawful amongst this free and sociable people; here we made ourselves at home, boiled our kettle, warmed our meat balls with a methylated spirit lamp, and then fiercely attacked our evening repast. Our special man for the trip is a Christian, and the man who has kindly helped us is a candidate for baptism, so altogether we were quite a happy band, and right heartily we sang hymns together before retiring to rest for the night. Rest would have been impossible, for some of us at least, had all the articles on Mr. Greenshield's sledge got wet. Fortunately, however, the very articles we most needed were on

154 The Journals

top of the load, and these we were able to haul off the sledge in time. Surely we had, and have, reason to thank God for this mercy. Tuesday, March 25. Moved on again over the icy waste. Pressed on for some eight hours. All at once I noticed our helpful companion (Toolsahpiah) pull out his telescope, sweep the vast desert waste, and then we heard the joyful cry, 'Innuet! Innuet! Eskimos! Eskimos!' We soon drove on to the place indicated, and there we found two Arctic inns inhabited by some ten inhabitants. Here we were received kindly, and were invited to take up our quarters in the dwelling of a man named Kanaka, who, I may remark, is a mighty conjuror and has much influence amongst his own people. Here in the midst of such novel surroundings we spent a pleasant time, and were able to hold a meeting in the evening. How strange to hear the praises of our King in these cold dwellings built on the frozen sea, eight miles from the nearest land. Easter Day, March 30. We read together of Christ's conquest over death, and I then pointed out to them the nature of that marvellous Friend in whom we are all invited to confide. The people assent freely to the great truths brought before them, but when we come to the practical points which naturally flow from the great foundation truths of the Gospel, and when they know that their sins and heathen superstitions must be let go if they are to be saved, then the 'tug of war' commences - men love 'darkness rather than light, because their deeds are evil.' Monday, March 31. A poor sick woman, whom Greenshield and I had previously visited, sent word to us that she did not wish to see strangers, evidently meaning white men. All one could therefore do was to speak a few words of comfort to this poor dying creature through the window of her snowhouse. This being made of seals' intestines, which are very thin and almost transparent, the sound of one's voice and one's presence outside were evidently known to the sufferer, for she tried to answer from her couch of pain. What darkness and misery surround these poor heathen! If the Lord Jesus was or had been living, as ought to have been the case in the hearts and beings of His people, Arctic explorers for Christ - or better still Arctic soul-winners - would have pierced these polar wastes long ago. These people have seen so many samples

Journal, 1902

155

of ungodly white men in the past that we can hardly wonder if they view us with suspicion now, and think we are a curse instead of, what we try to be, a blessing to them. Friday April 4. Blowing strongly from N.W. during the forenoon; weather, however, cleared somewhat about noon. A man arrived from the north. He came from a party of Eskimos who are living on the ice some twenty miles from here. I determined with God's help to accompany this man. Mr. Greenshield will remain here till a later date while I minister to these scattered sheep on the icy wastes. Ilak, the Eskimo who arrived, wished to return at once. He told me that he knew his way quite well and that his friends expected him to return with tobacco and biscuit which they were 'longing for.' Tied dogs to sledge - some ten in all - and pressed on our way, wind being still strong and snow falling pretty freely. As we journeyed on, wind and snow increased. This was driven by the violence of the wind on one's face, where coming in contact with my beard and skin it formed a kind of ice plaster which could only be removed by the naked hand, the removal of which from one's fur gloves resulted in the inside of glove itself being freely dusted with particles of driving snow; these again melted with the warmth of hand when returned to its necessary cover. The sensations thus produced both in the face and hands by this experience might almost be described as unmitigated torture, to say nothing of the sensations produced in the whole body by the continual fury of wind and jolting of sledge. Wind still increased, but Ilak kept the dogs well in hand, and for a time he was able to keep the track which had been made by other Eskimos who had travelled to Kikkerton. Night, however, drew on apace, wind and snow increased, and at last we could see nothing. My companion kept on yelling at the dogs. On they went in spite of heavy wind, which was almost dead ahead. What sagacious creatures they are! Ilak trusted them fully. He knew that could he only keep them in the right direction their keen sense of smell and evident instinct would do the rest. And so it proved. I was beginning to feel that I could not stand this terrible exposure much longer, and earnestly lifted up my heart to God in prayer that we might be led to the friendly shelter of a snow dwelling, when I happened to look through the drift, and there, quite close at hand, I saw two or three dim lights shining from the oil lamps inside these Arctic hotels. It did not take long to wake up some of our friends. I was kindly received and

156 The Journals

housed by a conjuror named Okittok. My garments, which were literally coated with snow, were beaten with a stick, and I was soon in my fur bag. I did not, however, sleep much during the remainder of the night. Some eight hours' tossing about had chilled me through and through. Saturday April 12. As we were near some Eskimos we gladly entered their snow-house, and soon had something warm to drink. As I had not had the pleasure of washing for three days I felt that I must by some means have an ablution. Nothing in the shape of washing utensils, however, could be found amongst these primitive people, so I took my frying pan, and in this managed to have a kind of wash. Tuesday, April 15. Fifty-two today. And this is how I spent it. Blacklead Island was now seventeen miles away, our stock of provisions very low, so it was necessary to get to our journey's end as quickly as possible. The weather, however, was far from favourable. The wind was right ahead, and snow was driving heavily. My Eskimo friends were, however, confident that they could find their way. So we started. But to start was one thing, to get on was quite another. Our dogs were weak, the storm increased, and nothing at times could be seen. On we went for some five hours. A lull in the storm then brought to our view an island. This island was about eight miles from Blacklead Island. We had travelled some nine miles in five hours - certainly not express speed. Tired and hungry, we made a kind of shelter with large blocks of snow. These we placed on the windward side of our sledge. My hearty companions hauled out a large piece of seal's meat. This they chopped up with an axe, and attacked with evident relish and delight. Got under the lee of one of the men, and in the midst of driving snow munched away at some biscuit which I had close at hand. On we went again. Had not gone far when a dog belonging to Tooloakjuak's sledge dropped down dead. He, poor fellow, has only three dogs left out of seven. This mysterious complaint is thinning the dogs out on every hand. We started with ten; one died, another ran away, and the remainder are hardly able to move along. My man consequently goes ahead to lead the weary creatures through the drift. I, on the other hand, stop by the sledge. I shout, and shove, and

Journal, 1902 157

pull, and help the dogs as much as I can, and so we manage to get along. Sometimes, however, we come to a complete standstill. Sledge and dogs get fast in a bank of snow. Now I have to beat down the snow in front of sledge, and with some mighty shoves, which strain every muscle in one's body, and with a number of regular war cries, which startle - if they do nothing else - the tired dogs, we are again on the move. About 2 P.M. we fortunately saw some old sledge tracks. Our poor dogs brightened up wonderfully. Sledge tracks are to them what one may call Arctic roads - roads which lead them sooner or later to a place of rest. Arrived at Blacklead Island about 4 p.m. Mr. J. Mutch (Mr. Noble's chief agent) received me most kindly, and a welcome repast, which he had most thoughtfully provided, seemed to put new life and vigour into my weary frame. I was also greatly cheered to notice the kindly spirit of the poor Eskimos. Several of the men, I ought to mention, came down on the ice to help our dogs up the rugged shore ice to the level space beyond. I spent the remainder of my birthday in profitable reading, and in prayer for the people and my own loved ones in the homeland. Speaking of the latter, it is not weakness on my part, I feel sure, to state that their forms stand out as a living picture before me day by day - five cords ever pulling at one's heart, five mighty connecting links with Jesus on the throne. Sunday, April 17. A wonderful day. The church was packed morning and evening. Hardly any of the men had gone away hunting, and the attention and reverent behaviour of the people was quite remarkable. I naturally inquired what these things meant. This is the answer which I received - an answer which gave me much joy, and will give joy to many hearts. They told me that having considered the new doctrine propounded by Angmalik, and having also considered the words they had heard and read, viz., the words of Jesus, they had come to the conclusion that His words were in every way preferable, and therefore they had determined to cast away their heathen customs and come to the place of prayer ... We pray that this movement may lead to the salvation of many souls, and that we may have grace and wisdom given to us so that we may be able to lay before this people the Gospel of the grace of God, which alone can meet the needs of their souls.

158 The Journals

Notes of Journey to Signia Station near Frobisher Bay.1 Written at Signia July 26th 1902. From Journal June 8th, 1902 After much earnest prayer with Brother Greenshield for guidance, I determined D.V., to go to the Whaling station near Frobisher Bay. The place has not been visited for two years, and it is our plain duty to preach the Gospel where we can and as often as we can, so we are now making every preparation for the trip. This however means not a little work and careful consideration. It is one thing to travel by an Express from Huston to the north, it is quite another to travel along an ice bound coast in an open boat, and make ample provision for six souls for a period of, at least, two months duration. Here are some of the needful items. 1. A good boat. 2. A good crew. 3. A good Eskimo canoe. This is necessary for one of the men who when the weather is suitable goes in the kiyak, and tries to shoot seals etc. to supply the party in meat. (4) Proper shelter viz. two tents one for myself, and one for crew. (5) Provisions, biscuit, coffee, etc. These must be stowed in waterproof bags, or suitable boxes. (6) Guns and, of course, necessary ammunition most necessary items in these barren wastes. (7) Suitable clothing such as seal skin coats, trousers etc. (8) needful fuel. We must take wood or methylated [2] spirit as no trees are to be found in these parts. (9) Harpoons, seal lines etc. etc. Notes of journey from Blacklead Island to Signia, near Frobisher Bay. Thirty-six days spent in travelling two hundred miles. Ice Packs, floes and icebergs in our way. The following notes are taken from my daily records many of which were written, I may truly say, in circumstances far from comfortable. Tuesday, June 1st. Nearly ready for trip to Frobisher Bay. Spoke to the people in the evening. Told them of the love of Him who died for all, and that I was leaving not for my own pleasure but for Jesus who longed for the salvation of all men. I exhorted them to cleave to the truth, and to help Mr Greenshield in every way they could. Wednesday, June 18th. Mr Greenshield and several of our Eskimo friends came down to the

Journal 1902 159

icy shore to say farewell. We prayed together and I then went into the boat. We had not gone more than two hundred yards, however, when a large piece of ice jammed us in on the south point of the island. Here we remained for a short time when brother Greenshield and a strong band of our Arctic friends came to the rescue, and helped us to get boat and baggage right over the frozen obstacle. When we got into the actual water beyond we soon made headway with our oars, and after some good work camped at night on a kind of frozen bay with high rocks on our southern side. What does camping on a frozen bay mean? It means camping on the outer border of floe which may be even miles from the inner fringe of ice which again may or may not be really fast to the [3] land itself. How is it done? The first thing is to ascertain if the ice strong enough to bear the weight of boat and baggage. This the men soon find out by chiselling [away] at the ice with their harpoons. Should the ice be strong enough, everything in the boat is then taken and piled up in suitable heaps on the floe. Blocks of wood are then placed on the ice on which the boat can glide easily, then with a long and strong pull and any amount of noise the boat is hauled up to a place of, at least, comparative safety. Now for tents. Find a suitable spot or spots must be chosen. These are places where the snow top of ice is not thawed too much. In some places water forms on top of the ice, and also under it, and such positions are, of course, to be avoided as one hardly cares about sleeping in a kind of icy pond. Tent having been set up the sidelines of this are tied to masts of boat which are laid on the ice near the tent. Inside our canvas dwellings short boards are placed on top of snow. These boards help in a measure to keep away the damp cold feeling of the partly thawed snow beneath and are as we found most useful. I also used on top of boards a light mattress, and on top of this came my fur sleeping-bag into which I wriggled at night and slept on the whole, fairly comfortable. Had prayers with my companions. Find it well in every way to remember our true Guide. Thursday, June 19th. About 4 A.M. heard a great noise outside. A strong wind had sprung up, and men were employed in securing my tent, and seeing to the safety of boat. Should the floe on which we [4] camped be driven from the shore, our only hope of safety would be to get into our boat as quickly as possible and try to get to some firmer ice. We, however, thank God, were kept in safety, although the wind blew with great violence the greater part of day.

160 The Journals

Friday, June 20th. Pressed on our way. Went on some distance and then climbed a high hill. Found the ice ahead of us wedged together in every conceivable size and shape from [the] towering icebergs to the small hummocky pieces. Camped again on edge of ice. Saturday, June 21st. Longest day. Made very little headway. Could only move along a little when the ice along shore became loose with the ebb tide. Camped towards evening. We hauled up our boat on the shore ice, and then carried our tents, etc. up to a suitable spot on the land. May the coming Sabbath prove a day of rest and blessing. Sunday, June 22nd. Held meetings morning and evening for my companions and was led to pray much for the dear ones far away, also for Mr Greenshield and the Eskimo. In the afternoon a bank of fog arose to windward which soon spread over us, and made the atmosphere cold and damp. Monday, June 23rd. After a morning prayers with our little flock went for a walk along the shore. Found [5] there remains of Eskimo dwellings also some bones of large whales which had evidently been killed by the Eskimo many year ago; relics of the past, when comparatively speaking these children of the north were a numerous body, but are now, especially in Cumberland Sound, but a few poor souls in the wilderness, none the less precious, however, are they in the eyes of Jesus, who I feel sure loves them with a deep and burning love. Even one poor soul saved in these icy wastes is of more value in the eyes of our King than a world conqueror. The place in which we are now camped is situated near some very high rocks, and the position impresses one with a feeling of utter desolation and loneliness [of these desert wastes], on the other hand the rugged grandeur of the scenery has a fascination quite its own, and tends to lift the soul heavenwards, as one gazes upon the wonderful works of our God. The wind having sprung up from the south, the icy barrier which had impeded our progress began to move to the north with wondrous speed. Our Eskimo friends who were watching the masses of ice pass by, saw three bears carried along right before their eyes. To the great grief, however, of our Arctic companions they could not venture out in boat on account of the violent wind, to

Journal 1902 161

do battle with these ferocious creatures. I heard some strange remarks regarding the dainty repast which was so to speak, almost within their reach but like [6] [?] who look eagerly at the tempting morsels to be seen in a confectioner's shop window but have not the cash to buy, so they had to be content with the sight of these bears in spite of watery mouths and longing eyes. Tuesday, June 24th. Wind strong early part of day, so we had to remain in our old position. One man went away to some ice along the shore and managed to shoot a seal. This was a great treat as the Eskimo have no fresh meat. We also made fortunate discovery in the shape of an old mast, which, had evidently belonged in some whaling vessel [?] in the past. We cut off a goodly portion of this for firewood. I have, of course, methylated spirit with me, but it is well to have a good supply of wood besides. In the evening wind moderated and as the ice threatened to come in again, we packed up with all possibly speed and got away just about sunset (about 11.15 P.M.) Although the sun was hid from our view but a short time, still the cold was sharp, and a thin coating of ice formed rapidly on the smooth surface of sea which grated on our oars as we dipped them in the water below. Wednesday, June 25th. Pulled away for some time, then camped on floe, and had some needful rest. After nap had some food, and then pressed on again. Pulled away for some time, and then found our way blocked with heavy ice. As we could not get to the land, we had to camp on [7] the ice again. Thursday, June 26th. Wind sprang up from seaward. Ice was driven in right on the shore so we could not move. A way will be made for us at the right time. He knoweth the way we should take. Friday, June 27th. Saw three bears in the distance on a large sheet of ice one of which was devouring the remains of a seal. These creatures are wonderful seal hunters and show great sagacity and cunning in pursuit of their prey. The Eskimo regard these Arctic rangers with feelings almost akin to those felt for their fellow creatures, and many and intricate are the superstitious customs observed in the event of the capture of master

162 The Journals

bruin. Certainly in the matter of direction these bears evidently concluded that such was the better part of valour for they gave us no chance to get near them, but ran away as fast as they could. Tried in early part of day to force our way through the icy barrier, which opened out here and there as the weather grew calm, we were, however, nearly shut in with heavy masses moving in different directions, and had to beat a hasty retreat or be crushed to pieces. The motions of the different masses or pieces of ice are evidently influenced by their shape, by their depth under water, and also by the currents and tides so that it often happens that one body [8] can be driven along in one direction, and another in quite the opposite. Tried to force our way through again in the evening, and after some perilous and nerve shaking experiences managed to our great joy to get across to the land beyond. Thank God for His guidance and ready help. Saturday, June 28th. Made a number of dashes through open lanes of water along shore. We sometimes passed through channels with ice especially on the shore side fully twelve feet high. In the evening tried to find a suitable camping place on the land where we could spend the Lord's Day in comfort. The only place, however, we could find was a fairly level spot about forty feet above the level of sea. So after passing up our belongings out of the boat along a mass of shore ice some eight feet high in which we cut steps with ice - chisel - we dragged or carried all needful articles up the rocks, and made ourselves as comfortable as possible. We waited until high water before we tried to haul up our boat, then we got a tackle on the bow, and after a lot of vigorous tugging and shouting managed to get it right up on top of the shore ice: as this [shore] ice is still frozen to the rocks there is not much fear of its breaking away at present. Sunday, June 29th. Weather damp, foggy and cold, but I spent a very happy day spiritually in ministering [9] my companions, and in communion with God. Let me here state a fact which I do for the glory of God; this is the fact; since I started on this journey I have realized in a very special sense the reality of God's promises, and the power of prayer. How true it is that God's compensations are very real. If we take up a cross for His sake it is made wonderfully light by his grace, presence and almighty power.

Journal, 1902 163

Monday, June 30th. The place we camped on Saturday is situated on the point of a large bay, and as there is no possible way of getting across this we will have to make use of any open water we can find along the shore and so gradually work our way around it to the coastline beyond. After prayers pressed on, and kept in any open water we could find pushing to the right or left the [huge] blocks of ice which sometimes stood in our way. After going about two miles came to a dead halt. Could find no more openings through which we could pass, so we had to camp at a place where we were almost surrounded with high cliffs. One new and startling experience on this journey, especially of late, has been the fearful noise almost like that of thunder which I have heard from time to time. This is caused by the falling of huge pieces of rock, which are detached from the heights above by the combined action of frost, sun, and wind, and which [10] tumble with great force upon the rocks or ice below. It need hardly be mentioned that we keep, if possible, at a respectable distance from any of these death traps. Tuesday, July 1st. Had to remain in our old position. One of men shot a seal to-day. We are not, Thank God, in want of fresh food. We have shot several eider ducks on the way, and these, although not over palatable are preferable to tinned meats, which are often indigestible, and I am afraid, not over nourishing. Wednesday, July 2nd. Could not move. Here we are shut in with ice, but safe in the hands of our God. The men, especially our guide (who ought to be the life and soul of the party), are beginning to murmur at the tediousness and difficulties of the journey. Thursday, July 3rd. At morning prayers I spoke to my companions regarding the power and presence of Christ, and pointed out to them the fact that we had not undertaken this trip for our own pleasure or advantage but we were going to tell others of the love of Jesus, and that we ought like men to go ahead and trust our Lord for needful strength and help. Truly one has, so to speak, to lean hard upon God in these desert wastes. Strong one ought to be in Him not only for my own peace of mind, but also to give hope and courage to others.

164 The Journals

Friday, July 4th. Saw a large crack in ice leading up to the head of bay. Made a dash through this, and after some most exciting work, we passed into a large stretch [11] of water beyond. Continuing our journey we did not make for the coastline but went between some islands where we found the ice broken up with fair leads of water here and there. Had the pleasure of camping after doing a really good day's work. Men are quite elated. How well it is to trust in God and not grow fainthearted. Saturday, July 5th. Continued our journey till noon when we saw a large stretch of ice right ahead of us. One of our men (a regular nimrod) Muneapik by name also saw a large bear on this ice, who we shortly discovered was making its way cautiously to a large seal which was enjoying a midday nap. Muneapik and another man2 went in pursuit of bruin armed with two rifles. So intent was the bear watching the seal that he did not see his enemies behind, who were rapidly approaching. The poor bear was soon shot. The skin of this huge creature, which measured over six feet in length, and a goodly portion of meat were soon in our boat, and then we had dinner, some of the bear's meat forming part of the repast. We tried after dinner to pass through an opening which we saw near the land, but the main body of ice nearly closed in upon us so we had to beat a hasty retreat. We then camped on a rocky island where we hope to spend a quiet and happy Sabbath. We are now, I am told just half way on our journey. [12] We have taken some eighteen days to travel about one hundred miles. Slow work surely. But we must remember who is 'overhead.' There is a Guide who never fails and one who knows how to work all things for our good. Sunday, July 6th. A very warm day. Spent a happy season in private reading, and in ministering to the spiritual needs of my companions. Monday, July 7th. Got away in the morning. Pulled away for some time, and then came to a standstill. A vast expanse of ice stretched out right before us. We will have to wait till it breaks up. This will probably happen soon as it is almost worn away in some places.

Journal, 1902 165

Tuesday, July 8th. Rained heavily during early part of day, this was followed by a dense fog so we could see nothing, and were from some points of view anything but comfortable. We have much, however, to thank God for. We have all been kept in good health, and in spite of difficulties we have many a hearty laugh, and are on the whole a cheerful happy band. Wednesday, July 9th. Heavy rain again. Employed myself in writing out some matter which, I hope, may be of use later on. Thursday, July 10th. Not raining much but [a dense] fog [13] obscured everything. Portions of floe already mentioned were broken up, but we were afraid to move as vast masses and boulders of ice were driven about in all directions, and to go amongst these, so to speak, in the dark would have been far from wise. I am continually led to pray for patience and strength. Friday, July llth. Weather foggy in morning, but cleared up in afternoon. Proceeded on our way, saw a large lane of open water beyond a point of land, and were only a short distance from it, when a large sheet of ice was driven down upon us, and nearly [crushed us] pushed us up on the shore. We had now to take everything out of the boat, haul our craft over the ice, and then carry all our goods to the boat. Proceeded some distance and then had supper, after supper pressed on again, and all through the night, in spite of damp and cold, we pulled away. Saturday, July 12th. In the morning arrived at a place called Oocushiksakrak. We hoped to find beyond this an open route between some large islands, but we found our way blocked up again. We hope (D.V.) on Monday to try another route more in a seaward direction. [14] Sunday, July 13th. Spent a very happy day ministering to our friends doing what I could for the benefit of my own soul, and in prayer for loved ones and

166 The Journals

others. Certainly this journey is teaching me the use and power of prayer. Monday, July 14th. Started to try other route, which really means going along a portion of Davis Straits. Saw two bears on ice floe; men went to them and succeeded in driving them off the ice into the water. We then gave chase in boat, and managed to overtake them, when they were shot. It seems hard to kill these creatures, but the Eskimo must have fresh meat. They cannot live entirely on our imported food. There are no butcher's shops in these regions, and a native must replenish his larder or starve. Towards evening came on to rain and blow with great violence, and as wind was right ahead we had to make our way to the first land we could reach. This proved to be an awful spot. Simply overhanging cliffs with a shelf of ice not over long and only some eight feet wide below. This had not been detached from the rocks [below], and on this limited space we had to camp and haul up our boat as best we could; my tent managed to stand during the night, but the noise of wind and rain was something dreadful, and the idea of some tons of [ice] rock coming down on top of us, or the shelf of ice being moved by [15] rain and sea were factors which certainly did not conduce to at least an outward sense of security. I was enabled, however, to commit myself and companions to the care of our God, then crept into my fur sleeping bag - which by the way, was about the only thing I was able to keep dry - and in spite of the noise without managed to get some sleep through the night. Thursday, July 15th. A dreadful day. Raining and blowing. I remained in my bag nearly all day as it was really the only place I could feel either warm or dry. Wednesday, July 16th. Snowing early part of day. Cleared up about noon. We all set to work with a will, got boat down into water from its icy shelf, threw all our baggage into boat, and then bent to our oars with a will being only too glad to leave this place of horrors. One of the men told me that he had hardly slept a wink thinking of those awful rocks which looked quite ripe for a fall. The Eskimo, by the way, have some peculiar ideas about large rocks and stones. They believe that they have their innua viz., inhabitant, but when I questioned some of our party regarding the

Journal, 1902

167

nature and appearance of said inhabitants, they laughingly told me that they did not know. The Eskimo even go so far - at least in Cumberland Sound - as to believe that large stones have the [16] power of moving about, and of making peculiar noises - Proceeded on our way, and then came to a small bay where we found a sheet of ice fast to the land. On this we camped for the night. Men climbed a very high hill but brought back the sad news that there was no possible chance of proceeding by the coast route. Masses of ice and icebergs were right ahead with not a single opening through which we could pass, so under the circumstance we decided to return on the morrow and try the inside passage again. Thursday, July 17th. Tried to get back to the inside route, found, however, a large sheet of ice, which had been driven from the land during our absence, right in our way. We must wait until the wind moves it. Patience is certainly needed on a journey like this.3 But I take comfort in the thought that our experiences, under God, will show others how He can deliver help and sustain in the most trying circumstances. Experience that really tells carries within it many a cross. Friday, July 18th. During night wind sprang up from the north and drove the ice right down on the island where we had camped yesterday. Shut in thus it was impossible to move, so we had just to wait in patience. Employed myself in writing. Find it [17] [?] in many ways to have the mind occupied in some useful way. Saturday, July 19th. An exciting day. Ice opened out a little on the southern end of island so we made an attempt to get through. We, however, were nearly shut in with some heavy pieces of drift ice so we retreated to our former position with all possible speed. Tried later on to get through on the northern side but failed. About 4 P.M. ice on southern side slacked with ebb tide, we saw an opening, made a rush for this and succeeded in getting through. Found a long lane of water which led us near to the land. Saw another opening, which branched off from our former canal, into which we tried to pass. She, however, threatened to crush us so with all haste our baggage was thrown out on sheet of ice, boat hauled up, and here we waited. After some time ice opened out. We pro-

168 The Journals

ceeded on our way, passed the place we left on Monday, and found to our joy that the ice between islands had given way, so we pressed on and made a good progress before we camped. Sunday, July 20th. Spent the Sunday in a nice quiet spot on the land. Monday, July 21st. Pushed on again. We were delighted to [18] have, at least for a time open water, in which we pulled away most vigorously. After dinner, which we had on some rocks, we again pressed on, but were soon brought to a dead halt. Large floating blocks of ice were wedged together at a point of land. There we could see the water beyond, but the difficulty was how the reach it. The only course open to us was to try and clear away those blocks of ice. One large piece, full ten tons weight, seemed to act as a kind of key piece to the rest, so we set to work and kept on chiseling at this for three hours before it started. When this huge piece broke away the others more or less loosened out and through the narrow water spaces between with much labour, we forced our way. We thank God for this day's work and take courage. We are not far from our journey's end now. Tuesday, July 22nd. A really delightful day, met with little ice, and enjoyed a sail for some four hours. Camped late in the evening. We are only a day's journey from Signia (the Station) but alas our guide has just brought word that there are vast masses of ice ahead. But we shall see. Wednesday, July 23rd. Moved on again. Found yesterday's fears in a great measure dispelled. The ice was not closely packed but open in many places so we dodged in and out going around the ice floes to the open passages beyond. Fog came on in the [19] afternoon, and as we were close to the [shore] land anchored our boat in a safe place, and then camped. Thursday, July 24th. Pressed on our way. Fog came on again, and for a time we were in a measure lost. We, however, fortunately struck the point of Signia and were then able to hug the land till we arrived at the post. To our sur-

Journal, 1902 169

prise we found Mr Sampson's vessel here, but Mr. Sampson himself was away walrus hunting. Mr. Jansen who is in charge of Signia Station, also captain Davison who is in charge of Mr. Sampson's vessel received me with marked kindness and made one feel quite at home. I am told that Mr. Sampson's Station is some thirty miles away, but the vessel has been brought to this post prior to her departure for home. After arrival visited the Eskimo dwellings and introduced myself to this new Arctic community. All received me in a very friendly spirit, and listened to all I said with evident interest. The labours of our departed brother Parker, also the visits of Mr. Sampson have left their mark here. I am only treading in the footsteps of others, and reaping the fruits of their toil. Friday, July 25th. A very wet day. I could not well call the people together so I donned my oilskin coat and visited from tent to tent. Took the names of all the adults, also the number of children, and spoke to several individually concerning their souls' welfare. [20] Sampson arrived. He looked well, and intends to go home soon in his vessel the 'Forget me not.' Saturday, July 26th. Weather finer. Had a large gathering of Eskimo. They listened with deep attention to the Gospel message. Thus are we gladdened in spirit after our strange experiences. It is well worthwhile to pass through many difficulties to reach such a teachable people. Sunday, July 27th. Held services twice during day for Eskimo also one in English. Mr. Sampson most kindly helped me with the Eskimo. We had a good time. Monday, July 28th. Taught children, also adults. These people do show a most earnest desire for instruction. I have never seen such willing pupils. I doubt if we can find their equal in any land. Their numbers may be, compared to some other countries, very few but what can missionaries do amidst the millions of China and India if many of the people will not even listen to their message? Here we can find willing listeners, and this is no small consideration.

170 The Journals

Tuesday, July 29th. Another full day. Busy from morning to night visiting and teaching adults and children, also writing letters as for home. Saturday, August 2nd. All is well. The people flock to the meetings, vessel leaves D.V. on Monday. 'Brethren pray for us/ Note from the editors Peck's Journal stops after 2 August, but Lewis (1904: 341-5) gives some more details about Peck's life and return trip until November 5: After a sojourn and encouraging work among the Eskimos of Frobisher Bay, Mr. Peck went back to Blacklead Island in Mr. Jansen's vessel, as his own men were going to hunt reindeer on their return journey. On September 2 the Alert arrived with Mr. Bilby on board. He brought the happy news that the CMS had no longer any thought of abandoning the Mission. Mr. Peck was now to return home once more. But before starting he had one more very happy day on September 14. Tour more of the poor sheep in these desert wastes were dedicated to Christ in holy baptism. They have been candidates for some time, and I believe their faith is real. Again we thank God for His goodness.' A steamer happened to have called at Blacklead Island, so the tedium of a voyage in the Alert was avoided. Mr. Peck preferred this, although she was not to return at once but was to touch at various points for the sake of trade.

Wednesday, September 17. Left Blacklead Island in SS. Balaena at 8 A.M. The Lord did not send me away comfortless. Several of the Eskimos here, who now know the Lord, thank God for this Mission, and for His kindness and love in sending to them the Gospel. The very kindly spirit of my brethren was also a comfort to me, for to leave this hallowed spot, this place of spiritual conflict and triumph in the Lord, was a sore wrench. And what does the Lord will now? What is the desire which lives day by day and hour by hour in my soul? Simply this. To spread the knowledge of Christ over these Polar wastes. The time seems to have come now when a younger brother should finally take my place at

Journal, 1902 171

Cumberland Sound, leaving my hands free to press to the 'regions beyond' in the way the Lord shall through His providential leadings indicate. Thursday, September 18. Heavy wind sprang up, also heavy snow. The funnel and weather shrouds of ship were coated with a kind of icy covering. Everything gloomy in the extreme. Continually is my heart lifted up to God for spiritual power. Truly it is needed. Went to the forecastle to see the men. Was most kindly received. There are over forty hands on board. The vessel is fitted with six 'whale boats.' These are always kept ready for use, and a sharp look-out is kept in the 'crow's nest' for a 'fish/ which means, in whaler's idiom, a whale. This vessel, like other whaling craft, is most strongly built, and is fitted with masts and sails, the engines being used more as an auxiliary power than the main moving agent. This is particularly the case when the ship is in clear water - i.e., water free of ice - and when the wind is fair. It need hardly be said that dangers from ice, icebergs and Arctic gales beset these hardy voyagers on every hand, and many a thrilling tale could be told by these brave men who face the icy seas. Friday, September 26. Arrived at a place called by the Eskimo Rivetok, but named by the whalers 'Yahhe Fieord.' On arrival was delighted to meet some Eskimos. They greeted me in a most cordial manner. I noticed in particular one woman named Padlo. She had spent one winter at Blacklead Island seven years ago, and had during her stay there shown a great desire for instruction. I find that she has used her influence for Christ. This fact, I need hardly say gives me deep joy. So here we find, some eighty miles within the Arctic circle, this little flock without a shepherd's care, but none the less precious are they in the eyes of Jesus. I had a long chat with our Arctic friends, and they told me that far away in the distant north there are other Eskimos who, they said, were 'horrible creatures,' who thought nothing of killing each other. One man also, when I told him that I was going home in the ship, said to me, Tray divide yourself in two, leaving half with us and half with those in the white man's land.' Several of them also asked me if I could not come back next year, but I told them that I could not order my own movements. God, I said, moved His servants from place to place, besides which I was under orders from the 'believers at home/

172 The Journals

and that I would have to go a long way in a ship, and (using an Eskimo idiom) 'end several moons' before I could hope to see their faces again. Poor creatures! Most gladly will I see them again if the Lord so direct. I set to work to teach them all I could. The captain kindly got a place rigged up between decks. Here we gathered together. I went over some of the foundation facts, such as the being and attributes of God, the power and goodness of God shown in His works, manifest to our very senses. I naturally passed on as soon as possible to man's fallen state, how he fell from his high estate, and the wonderful means provided for his recovery and safety through the all-sufficient work of Jesus, and the sanctifying power of God the Holy Ghost. All this has to be taught little by little. These people cannot grasp or digest much at one time, and their ideas of many objects familiar to ourselves are a complete blank. These facts will show the difficulties of this work. What we need along this coast, even as at Blacklead Island, is a station. How such a station can be established is another question. But it can be done through the power of our God. If some £60,000 has been found to fit out the Discovery, and send her on her Antarctic expedition, God, I feel sure, can give the means to carry out His plans. Do the souls of these Eskimos belong to Him? Did Christ die for them? Ought He to have them for His own? Certainly He ought. Well, then, our line of action is clear. We must use the means, and go forward in His strength to win them for our King. At last, on Wednesday, November 5,1902. 'Reached home. Three periods of separation, making in all a total of almost seven years, have now been spent for the Saviour. But do we regret this? In no wise. Both Mrs. Peck and I have found God's compensations very real, and there is very joy and satisfaction in knowing that life is used for a purpose/

9 Journal, 1903-1904

Journal of the Reverend E.J. Peck from July 1 to October 15,19041

1903 [1] Take, O Holy Spirit, these records, (if in accordance with Thy will), and use them for the glory of the Father, and the Son. Amen. [4-1A] Records of fourth expedition to Cumberland Sound. From July 1st 1903 to (D.V.) During stay at home much troubled in spirit by the failure, humanly speaking, to extend, or rather form plans to extend Christ's work in the Arctic region. These seeming failures, however, are not to be looked upon as final issues, but rather, through the power of the Holy Spirit [goals?] to more sustained and determined effort2

Wednesday July 1. Left Bournemouth with my dear wife (who travels with me to Peterhead). The dear children all drove down with us to the Station. Our sweet-little daughter Annie kept wonderfully bright, and did not cough on the way. The Lord thus kept those sharp pangs away which have so often lacerated my heart during my home stay. I know not what the Lord's will may be regarding the dear child, but when I kissed her, and looked into her face so peaceful and calm, and thought of the thirteen months which must pass away before I could hear of her, a choking heart piercing sensation quite took away my powers of speech, so I could only kiss her and our sturdy boys, and look with longing eyes at them from the carriage window. My sister was also at there to see us start, and all waved their hands till we passed out of

174 The Journals

14. Two women with different hairstyles; one has tattoos and ornamentations with beads attached to her hair. The other one wears a topknot. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII nos 4-6, 8-13)

Journal, 1903-1904 175 sight. At 8 P.M. we arrived at Derby. Here we met Mrs. Peck's sister and her husband. Spent a few hours with them, and then passed on to Aberdeen where we arrived at 11 A.M. on. Thursday July 2. After needful rest and refreshment we went to see Mr. and Mrs. Noble. The former, however, was away at Peterhead, but Mrs. Noble received and welcomed us most warmly. In the evening we [2] passed on to Peterhead when we were heartily glad to rest after our long journey I find my brave wife a tower of strength to me. [4-1B] Truly I have in her a real help mate. Friday July 3. [4-2A] Saw Mr Noble during day. Went down to see the vessel I have to face the Arctic seas in. We found a Swedish schooner called the 'Gerda' which Mr. Noble had chartered for the trip. She is a strong and new vessel but not built for ice work, and would I feel sure, soon go to the bottom if pressed between masses of ice. The captain has had strict orders from Mr. Noble not to enter the ice under any conditions, but this is easier said than done. Both Mrs. Peck and myself thought much about and prayed much regarding the wisdom of my running such a risk. We both, however, came to the conclusion that there could be no holding back, - the lost souls scattered over the Arctic wastes, and other issues at stake impelled me, through the strength of the Holy Ghost to go forward. Wrote several letters today, also settled some business matters. Saturday July 4. Vessel not ready yet. [4-2A] We had, through the kindness of Mrs Mutch, a nice outing. We went to a place called Cruden Bay, and we enjoyed the trip much. We heard news of the dear children. They are getting on nicely. Letters are coming in from various quarters. Many are full of encouragement and comfort. Sunday July 5. Spent a happy day. Preached in the Episcopal church in the evening. Weather was wet, but those who came listened very attentively. Mr and Mrs Baird received us very kindly at the Rectory where we had tea with them. [4-2 B] They are extremely hospitable and gentile.

176 The Journals Monday July 6. Heavy gales raging. We wrote letters to loved ones and enjoyed many chats together. Tuesday July 7. Weather better, but there was such a heavy swell [3] rolling into the harbour that it was impossible for the vessel to leave. [4-2 B] Tuesday 7th. Weather finer but heavy swell rolling into the harbour so we could not get away. I was not sorry as every moment with my dear wife is precious. Wednesday July 8. Weather settled with South wind. All is now ready for starting (D.V.) tomorrow. Went with Mrs. Peck to Aberdeen which we reached at 5.30 P.M. Had happy season together. God was with us to comfort and strengthen. Thursday July 9. Rose early. Commended each other to God in prayer. Went down to Railway Station. Train started at 6:30. What a wrench. The Lord alone knows what this separation means to both of us. [4-2 B] For his sake we suffer, and it is well. This is the fourth time this cross has been borne, and each time the soul's conflicts grow deeper and keener. But for His sake we suffer, so all is well. After train left, made my way back to Peterhead by next train at which place I arrived at 9 A.M. Vessel left about 11.30. [4-3 A] Wrote P.C. and sent a telegram to my dear wife. I also received a telegram from Mrs. Peck from Edinburgh full of love, and encouraging words. I am now afloat again, may God keep me and make me a blessing. Severed I am from loved ones, but not from Him who loved me, and died for me.3 Friday July 10. Leading wind. Passed the Orkney Isles. Wind then came from West causing a nasty sea. Laid low with that depressing complaint seasickness. Much in prayer for loved ones and friends. Saturday July 11. Heavy cross sea. No comfort but in God, and in prayer.

Journal, 1903-1904 177

Sunday July 12. Weather much better. Had service, but this was no easy matter. The captain and crew of this vessel are all from Sweden, and can not speak or understand much English. They are, however, most kind, hearty fellows - the captain in particular being most kind and considerate to me. I [4] proposed to the latter our reading together the XIV chap of St John before our meeting. I tried to compare the Swedish with English while my friend tried to understand the English equivalents for the words in the above chapter. The captain then called the crew together, and we passengers (there are four of us altogether viz., Mr. Noble's son, a Mr. Devison, Captain Jackson, who (D.V.) goes to the station near Frobisher Bay, and myself) led the singing, then took prayer, and gave a simple address from Our Lord's words of peace and comfort. The whole party seemed quite pleased, and they thanked me heartily for holding the meeting. Spent much of day in prayer to God for loved ones, and for friends. Monday July 13. Nasty sea still running. I am, however, thank God, feeling better. [4-4 A] The nausea of seasickness is, at times, something horrible.

Tuesday July 14. Wind still ahead, sea, however, not so heavy. I am reading Mr. Torry's book - 'How to pray.' I quite agree with him that prayer - real effectual prayer - must be the work of the Holy Spirit. He is the very life and soul of prayer. Wednesday July 15. About noon wind changed in our favour: the weather was also bright and clear so that altogether we spent a pleasant day. 'Praise the Lord, O my soul, and forget not all His benefits.' Thursday July 16. Wind fair and strong. We are making good progress. [4-4 A] Read Mr. Torry's book, also prayed much for friends [4-4 B] and loved ones.

Friday July 17. Wind still fair but lighter than yesterday. We are getting on remarkably well. How much there is to be thankful for.

178 The Journals

Saturday July 18. Wind still fair but light. We are now [5] about half way between Peterhead and Cape Farewell. Much in prayer for loved ones and the Eskimo. If the Holy Spirit thus incites me to pray for them, it is surely that He means to bless them. Sunday July 19. Wind ahead but sea not heavy. Held service. All the crew came. I read a portion of Scripture, which Captain Svenson then kindly read in his own language. Prayer was then offered up, and we also had hymns. I gave them also a short and simple address. Monday July 20. Wind changed in our favour. We are doing, on the whole, wonderfully well. Truly the Lord is answering the prayers of His people on our behalf. Tuesday July 21. Blowing a gale. We had to take in early all sail. As wind and sea are almost ahead we drove away in a southerly direction. Although feeling far from well, I was able to read God's Word, and the meditation thereon together with prayer for loved ones and friends gave strength and peace to my soul. I am also reading Dr. Nansen's book - 'Farthest North/ How I long to see something of his enthusiasm lay hold - so to speak of God's people in connection with Christ's work in the Arctic regions. Some, I rejoice to say, follow us heart and soul in this work for the King, but not many. But let us pray on. God can touch many hearts, and He will. Wednesday July 22. Still driving away in a Southerly direction. Read the first letter of my 'Arctic Mailbag.' I have a number of letters which have been written by kind friends which are to be read on the date marked on envelopes. Some of these [6] run on to July 1904. Quite a thoughtful method this of supplying me with an Arctic mail. Thursday July 23. Weather much better. We were able therefore to set sail and proceed on our way.

Journal, 1903-1904 179

Friday July 24. Profitable reading portion of day. Towards noon wind increased with heavy beam sea. Some of the sails were reefed in the evening, but still the vessel's motion was what one may call lively, for through the greater part of night I was tossed about in a frightful manner. Often were my thoughts lifted up to Him who controls the winds and the waves, and whose arms are ever bearing me up, and those I love. Saturday July 25th. Wind not so strong neither was the sea so heavy. [4-6 A] We are now about 150 miles from Cape Farewell. The weather is now cold with damp, raw, foggy atmosphere. Much in thought and prayer for loved ones, and friends. Many I know are praying for me. Sunday July 26th. We are now close to Cape Farewell, a place where storms are often experienced. Held our united service in the Captain's cabin. My heart was greatly moved to pray for my own dear ones, and for friends. Monday July 27. Weather calm. Employed ourselves portion of day turning out our bedding, and having a general clear up. Tuesday July 28. Wind in our favour but squally. Sail was taken in the evening. I am still reading Dr. Nansen's experiences. [4-6 B] May I be as ready to do as much for Christ [4-7 A] as men of his spirit do for science, adventure, or discovery. It is wonderful what men will endure for the sake of science, adventure or discovery. How much more ought the King's messengers be willing to endure 'for His sake.' Wednesday July 29. Wind increased so we had to 'reef down.' Neither the Captain or even one of his men have sailed in these seas before, consequently they are not used to the sudden changes experienced in these parts. [7] [4-7 A] Much in prayer for loved ones, how near they are. Thursday July 30. Wind light and variable. We made but little progress. We are now to the west of Cape Farewell.

180 The Journals

Friday July 31. Wind for a short time favourable, after which the sea became quite calm. Still reading Dr. Nansen's book. Most interesting, one longs, however, to see at least some recognition of the power and goodness of God in his writings. Saturday August 1. Wind still light. Most unusual for this part of the globe. Saw two icebergs today. These will soon be our constant companions. Over three weeks have slipped away since I left my brave wife and our little ones. How often they have been carried in prayer to Jesus. Sunday August 2. Wind dead ahead which caused a nasty sea. I felt far from well, but God enabled me to have a meeting for all on board, and we realized His presence and His help. Monday August 3. Wind still ahead. We have practically made little headway for the last week, but doubtless this delay will be overruled for our good in the end. Tuesday August 4. Wind light and ahead. We are making but little real progress. Wednesday August 5. Weather fine. [4-8 A] Have nearly finished Nansen's book 'Farthest North.' Find seasons of prayer and meditation a great comfort. Thursday August 6. Wind fair. Quite an agreeable change. [4-8 A] Thursday, August 6th. Four weeks to-day since I parted with my beloved wife. How often she is taken, with the dear children to God in prayer. Friday August 7. Wind fair with very little sea. My friend the Captain puts all good things down to my credit, so he calls a fair wind 'Mr Peck's wind.'

Journal, 1903-1904 181

Saturday August 8. Wind almost died away this morning. We are now almost surrounded with icebergs. May the Lord keep us [8] in these icy seas. During the night we passed through several blocks of ice. None of them, however, touched the ship, so we were kept in safety. Sunday August 9. During the forenoon we kept sailing through ice, but as the pieces were not packed together we had no difficulty in getting through. The weather during early part of day was thick but in the afternoon when the fog cleared away land was seen. The Captain asked me to look at our surroundings, which, of course, I was only too glad to do. We found that we were just opposite Cape Mercy, which is the Northernmost point of the entrance to Cumberland Sound. Right glad we all felt to get a peep at the land after seeing none for over thirty days. I had just arranged for a service when a large bear was seen sleeping on a large flat piece of ice. This was too tempting a prize for the Swedish sailors who became quite excited. Shot after shot was fired first at the bear while on the ice, afterwards at the creature in the sea. At last the poor creature was shot, and with considerable difficulty taken on board. Such was the excitement and commotion that it was impossible to hold service. I had, however, quiet seasons now and then through the day, and God was near to comfort and help. Monday August 10. About 3 A.M. went on deck. The ship was then 'laid to' on account of some ice which stood in our way. The Captain asked me what was the best thing to do. Advised him to bring the vessel nearer the inshore side (Southern side) of Sound as the winds and currents generally sweep away the ice in that direction. He did so and we were able to proceed on our way. Wind, however, soon [9] fell light so we did not make much headway. I trust, however, we will soon be at Blacklead Island. May the Lord send me there full of the Holy Spirit. Tuesday August 11. Wind very light during early part of day; breeze however, freshened about noon. On we went. Blacklead Island soon came in view. We fired three shots, and soon saw a boat coming towards us. Great was my joy to meet again my brethren Greenshield and Bilby, and right

182 The Journals

heartily did they greet me. None the less cordial was the welcome I received from the Eskimo who came on board, and when I landed, the women and children came to shake hands which they did with many friendly greetings. Thus does the Lord God compensate me for the loss of loved ones far away. Truly we never really suffer loss in the service of our loving Master. I was pleased beyond measure to hear that the work had gone on with blessing and vigour. Mr. Bilby had been able to pay a visit to the Kikkerton Station during the winter where he remained two months. Mr. Greenshield had also gone to the Whaling Station near Frobisher Bay in March. He taught the people there for four months, and had only just returned when the vessel arrived. Thus, through the help of God, the Gospel has been preached in and beyond the actual radius of Cumberland Sound. Truly there is much to thank God for. He has done wonders. Wednesday August 12. People busy unloading ship. Many tokens of Christian love and sympathy are now coming to hand. Pleasant surprises from those who love us for His name's sake. Thursday, Friday and Saturday August 13,14, and 15. Everyone at work. Everything has to be [10] hauled or carried over the rugged rocks, and it causes an endless amount of work to get our supplies from the ship to the shore, and from there to our house. Sunday August 16. Spent a very happy day. Had Holy Communion with the brethren in the morning. Mr. Bilby addressed an attentive gathering of Eskimo in the morning. At 6 P.M. we went on board the 'Gerda' where we had a hearty service with the Captain and others. The Eskimo came together again at 7.30. when I spoke to them of Christ's unfailing presence and love. Tuesday August 18. Everything now on shore. We thank God for giving us the needful supplies for another year. [4-11 B] Thursday, Friday and Saturday the 20, 21st and 22nd. Weather boisterous. The vessel, which is now ready for sailing to the Kikkerton Station cannot get away on account of the wind and sea.

Journal, 1903-1904 183 Sunday August 23rd. Could not hold service on-board ship on account of the heavy sea which rolled in with wonderous force on the beach. Had, however, service for the Eskimo morning and evening. These were well attended and hearty. What a difference now to the deadness and indifference shewn in the early years of this mission. Monday August 24. The 'Gerda' left for Mr. Noble's other station (called Kikkerton) which is situated on the Northern shore of Cumberland Sound. [4-22 A] Monday, August 24th. Vessel got away this morning. We expect her back again in about ten or twelve days since so we must get on with our writing as quickly as possible. From Monday August 24 to Friday August 28. Busy writing. We pray that the messages, which we trust will finally reach our friends, may be a source of strength and comfort to them. Friday August 28. Mr. Greenshield commenced to put together the frame of the little building we are going to erect for a hospital. Sick cases can then be attended [to] with some hope of success. [4-12 A] Sunday August 30th. Had morning service for the Eskimo. We [4-12 B] also had meeting for traders at the station and ourselves. We had a good time. We were not able to have the Eskimo together in the evening as the weather was too bad. Monday August 31st. We are still busy writing etc. The vessel may be here soon. Wednesday September 2. Wind strong from South. We are busy from day to day writing, unpacking, and doing what we can in spare moments cooking, building

etc.

[4-22 B] Thursday, September 3rd. Tried to print with Typograph some circular letter, but did not succeed in making clear copies. (Arrival of Neptune, departure of Gerda) Building hospital. Breaking up of iceberg - Pieces of this broken up and used for water.

184 The Journals

Saturday September 5. We were surprised beyond measure to see a steamer coming from a Southerly direction. This proved to be the 'Neptune' from Halifax. This vessel had been chartered by the Can- [11] adian government, and has on board some forty souls. The leader of the expedition is Commander Low (whom I had the pleasure of meeting some fourteen years ago at Fort George). He has had much experience in matters connected with the Eskimo, and is very favourably disposed to our work. The object of the enterprise seems, first, to lay custom duties on goods not purchased in Canada. From such, however, the Mission, I am thankful to say, is exempt; second, as far as possible to enforce law and order both amongst White Men and Eskimo; and, third, to try and help the Eskimo as much as possible: as the vessel can, however, call but once a year, the local pressure must so to speak rest upon those who actually live with and amongst the people, and the form such assistance or support may finally take must remain at present an unsolved problem. The 'Neptune' will (D.V.) call here again next year, and will then proceed to Southampton Island, and from there to a place between Chesterfield Inlet, and Repulse Bay, where a Station is to be formed. A way is thus open - through the leading of God, and the kindness of Commander Low - for us to get in touch with the western Eskimo, thus bringing a [goodly] portion of the unevangelized Arctic wastes - for which we have so long prayed - under the sound of the Gospel. And so our covenant keeping God answers prayer. Disappoint us He never will. And this is but a foretaste - so to speak - of what He is going to do. We cannot, of course, depend upon this vessel for supplies or for actually founding new stations, but God will give all things necessary, in His own good time, to carry out [12] His will in connection with this Arctic work. It is His work, and He is surely able and willing to carry it through. Sunday September 6. 'Neptune' left today on her way to winter quarters which will (D.V.) be somewhere in the vicinity of Repulse Bay. [4-14 A] Sunday, September 6th. Vessel, the Neptune, went to the Kikkerton Station (which is only some forty miles away) and returned here the same day. Time is rolling on and the Arctic frosting will soon visit us so Captain Bartlett and commander Low thought it will not [4-14 B] to come to an anchor. A fine barrel of fresh potatoes was

Journal, 1903-1904 185 however just kindly deposited in our boat, and away went our friends in a southerly direction. From Sunday September 6 to Friday September 11. Busy writing letters to friends, also settling various business matters for next year. For one thing one has to arrange with Mr. Greenshield for next year's supplies of flour, oatmeal, preserved meat, tea, sugar [etc.], to say nothing of coal, firewood, oil and other necessary items which if forgotten may mean a serious loss to the Mission. Speaking again of letters who can understand (outside the writer) what it means to gather together messages of love and encouragement for Mrs. Peck and the dear children. How often is the heart moved to its inmost depths when the links of loving thought are joined together and page after page becomes full with the soul's deep longings. And all must be said now. [4-15 A] There are no posts to transmit the forgotten message our 'white winged messenger'for the year 1904. Our yearly messenger is the only link humanly speaking which binds us to another world. Friday September 11. The 'Gerda' hove in sight. A heavy wind was blowing so instead of coming to anchor near the island she went to a place called Nowyaktalik which has a safe harbour. Saturday September 12. We were startled to hear in the afternoon that our brother Greenshield had to go to the 'Gerda.' Our letters must also be sent on board as the vessel will sail from Nowyaktalik as soon as the wind is favourable. With a full heart I closed my home messages to Mrs. Peck, and then clasped the hand of our brother Greenshield. A right good fellow he is. A true-[13]missionary, obliging, kind, unselfish, and prayerful. These are characteristics which leave their mark. Sunday September 13. The 'Gerda' left today. I climbed the rocks and watched the sails as they grew smaller and smaller in the distance. Here I am again on this desert island? But why? Surely 'for His sake and the Gospels.' And could I be severed from those I love for nobler ends? Certainly not. Fear not then the future. 'Be strong and of a good courage.' T will not fail thee, nor forsake thee.'

186 The Journals

From Sunday September 13 to Sunday September 20. Mr. Bilby, myself, with two Eskimo set to work with all our might to finish the building which we intend to use for a hospital. Fortunately Mr. Greenshield with the help of Mr. Jansen (who had arrived here from the Whaling Station near Frobisher Bay) had been able to erect the actual framework, still we spent the week with hammers and other tools in our hands, and found we had plenty to do as regards the roof, outer [etc.] lining, windows etc., which, of course, we were anxious to finish before the snow storms set in. During a portion of the evenings I enjoyed reading once more the life of the late George Miiller. God, I feel sure, has taught me something from the life of that man of God. Every letter sent home to friends in connection with this Arctic work is, I hope, written in faith. God has shut me in, so to speak, to this line of action, and I thank Him for it. I cannot neither do I desire to ask for money, but we do ask for prayer. This is put first. We ask friends to ask God. We believe that in asking Him in faith all things needful to prosecute His own work in these Arctic [14] regions will be forthcoming. And why should it not be so? As God through the power of His Spirit quickens and sanctifies immortal souls, can He not, and does He not, through the Holy Ghost move human souls to provide all necessary means so that poor wanderers - the lost sheep in the wilderness - may hear the Good Shepherd's voice, and be drawn into this fold? Sunday September 20. There were not many Eskimo at the place; we held, however, services morning and evening, and God was with us to bless and help. [4-17 A] Monday, September 21st. Two of the Eskimo were employed this morning to fetching to our house bags of [4-17 B] ice. Two days ago some small icebergs were driven by the fury of the wind close to our island home. Here they grounded. The waves beat upon the stranded masses, and broke away various portions [of ice]. These were again driven up on the beach. Here the Eskimo found them; various blows from an axe reduced them to pieces about the size of a large block of coal; these were put in bags and then emptied in our casks. The pieces were finally melted and as the ice from icebergs is fresh we soon had some water which we could drink with some relish, and which is quite a contrast to the water we get from a stagnant pool [4-18 A] on this dreadful island.

Journal, 1903-1904 187 From Monday September 21 to Sunday September 27. Another week of hard work. Our hospital, dwelling house, and church are now made snug and tight for the winter. Sunday September 28. A terrible day. What we call 'a regular Blacklead' i.e., wind, snow and drift combined. People, however, manage to come to church, and we spent - speaking from a spiritual point of view - a really profitable season. Certainly we do realize here the help of our God, and the power of the Holy Ghost. And this surely is not to be wondered at, for are we not remembered at the throne of grace by many friends? [4-18 B] Wednesday, September 30th. Shifted from our old store - the place that was formerly attached and devoured by dogs - but which we were able to patch up and use for a store provisions, etc. into our new house. Part of this will be used if needful for a hospital - we have made a portion nice and snug for this purpose - and the remainder will hold with safety our supplies. The old dog eaten place [4-19 A] although now covered with canvas, leaks badly in wet weather so we have decided to put our fuel in this. Bags of fuel were therefore dragged in and piled up one on top of the other. Thursday, October 1st. Finished our stores. We have now the greater part of our year's provisions etc. in suitable and safe places. Friday, October 2nd. Commenced unpacking cases which kind friends sent out through Mr Malaher. What a number of tokens of Christian love and sympathy. Truly we are not forgotten by the Lord's people. We are [4-19 B] anxiously expecting the remainder of the Eskimo from their hunting grounds. God will guide us as regards the plans to be made for their spiritual good. Sunday, October 4th. Held services morning and evening. Both were well attended, and much attention was shewn. I spoke upon Christ's [?] love at the morning meeting, and Mr Bilby gave a very good address in the evening. Thursday, October 8th. A wild [day] Blowing and raining. We employed ourselves in various matters

188 The Journals preparatory to winter's work. A party of Eskimo arrived to-day. Some of these are Christians and I trust will receive much blessing through [4-20 A] the coming winter. Saturday, October 10. Strong wind blowing. An iceberg was driven in close to our island home. We hope it will remain, as we will then be able to obtain a good supply of fresh water. Blocks of ice chopped off these ice-towers make far better water for drinking or cooking purposes, than we can obtain by melting snow. Thursday, October 15. As all the Eskimo have returned from their Summer hunting grounds, we intend (D.V.) starting our daily work for their [15] benefit next week. We both feel that it is useless to attempt work for God without power from God. We spent therefore the day in mutual prayer and the reading of God's word. We were led to study closely the work of the Holy Spirit as recorded in St. John XVI. 7-16. Here our Lord clearly states that the work of the Comforter (Advocate) is, 1st, to convince the world of sin etc., 2nd, to guide His disciples into all truth. He is also the glorifier of Christ. This He does by making Him known in all His attributes of love, truth, mercy, power, etc. Here then is the secret of power and blessing. We messengers for the King can really do nothing without the power of God the Holy Ghost. We ought to have a real personal knowledge of the Holy Spirit. We ought to have implicit faith in His work, and fully grasp the position He occupies in the Divine records. He can and will do wonders both for ourselves and others if we only trust Him. [4-20 B] Mr Bilby [4-21 A] chose the afternoon subject which was taken from St. Peter's first Epistle 1. Chap. Here again we found a mine of heavenly truth suited for our needs. At the close of such a season we both felt refreshed in soul and strengthened mightily by the Spirit of God. Friday, October 16th. Wrote out a list of names which we desire to bear before our Saviour. I am much exercised in spirit regarding some of the candidates for baptism. Candidates they have been now for over two years, and yet they seem to stand in the same old position. In our utter weakness we can only [4-21 B] carry them in prayer to God and we must have a living and steadfast faith in the power of God the Holy Ghost to convince of sin, and to lead them to the Righteous one.

Journal, 1903-1904 189

Saturday October 17. Towards evening a mighty gale arose which beat with awful fury upon our Arctic home. As, however, the gable ends of our house are only about eleven feet high the wind does not grip such a low structure. Sunday October 18. A wonderful day spiritually. Our church was full morning and evening and an uplifting power was felt in our midst. Commenced to expound the opening verses of the 1st. Chapter of the Acts - rather the Acts of God the Holy Ghost - This wonderful treasure has been printed by the noble Bible Society. Truly we owe that Society a deep debt of gratitude. [4-22 A] Truly this portion of gods word which speaks so fully of the Holy Spirit will be made a means of great blessing to the Eskimo. Monday, October 19th. A wonderful sea rolling in on the rocky store of our island [4-22 B] home. The roar of the waves seems to be ever near. Tuesday October 20 About 5 A.M. a wonderful tidal wave swept down upon the island. It actually came within sixty yards of our house [16] driving on the beach large pieces of an iceberg which had been in some measure shattered by the gale of the 17th. Some of the boats which had been hauled up well on the land were lifted right up and carried some sixty yards further on, while some of the poor Eskimo were actually driven out of their wretched dwellings by the sea and ice. Truly we pass through some strange experiences in this icy land. Wednesday October 21. We are now going on with our regular daily work, viz. school for children, services for adults, visiting from house to house, entertaining visitors, housekeeping, cooking, etc., etc. Strange as perhaps the statement may seem, we can both truly say that our days are more than full. We know nothing of what in common parlance is called 'killing time.' [4-23 A] Sunday, October 25th. Services well attended and the people most attentive.

190

The Journals

Monday, October 26th. Heavy surf still rolling right up on the beach. Heavy gales are doubtless raging in a southerly direction. Wednesday, October 28th. Sea being [4-23 B] somewhat moderate, boats were launched. The men are looking keenly for whales but the weather is most unfavourable. Two boats could not - on account of the heavy swell - be hauled up in the evening. Provisions were therefore given to the men, and they made their way to some island situated in a more sheltered position. Here we are practically in the midst of heaving waves and fierce storms. No shelter anywhere. Saturday, October 31st. Weather much colder, and wind blowing from the north. We hope the sea will soon freeze over. We will then be able to stretch our legs on the plains of ice. Sunday November 1. Spent a happy day. Partook of the memorials of a Saviour's everlasting love with Mr. Bilby. Held our usual services. Mr. Bilby spoke in the morning, while I addressed the congregation in the evening. [4-24 A] It is wonderful how the people come together, and how eager they are to hear the word. Truly the Lord is answering the prayers of many praying ones in the homeland. We are greatly cheered by the fact that we are connected by a spiritual link with friends far away. Truly there is no real isolation from this point of view. The friends of Christ can keep in touch with each other [4-24 B] through Him who lives for evermore. From Sunday November 1st to Sunday November 8th. Weather during week very changeable. Boats could not be launched on Friday morning on account of heavy wind but a whale having come in sight quite close to the island the boats were with some difficulty launched, but they were not in time to strike the monster of the deep and he was finally seen bearing away in a southerly direction. Poor people! What a loss! [For these hungry Eskimo!] We try to help here and there but it seems like casting a drop in the ocean. What they need is plenty of seals or whale meat and this we cannot give. [4-25 A] In spite of our depressing surroundings we are helped by the Lord in a wonderful manner. We teach and visit the people almost daily. While visiting we are greatly cheered to see evident tokens of the power of the Gospel. Many of the old heathen customs, which have proved for ages an intolerable yoke to this people are now being shaken off. They tell me with

Journal, 1903-1904 191 evident sincerity that it is far better to leave the old abstinence customs, and to trust in God. Sunday, November 8th. A day of much encouragement and blessing. We had quite a full church in the evening and a most attentive audience. [4-25 B] From Sunday the 8th To Thursday, Uth. Weather unsettled and mild. Mild I mean for this place and season of year. No seals can be caught as the sea is too rough to shoot them from the boats. We are all longing - strange to say - to see an icy coating cover the foaming mass. Then our Eskimo friends will be able to move about, and find food for their needs. Friday, November 13th. A terrible gale raging. Could do nothing as regards teaching, and to make matters worse a kind of [pairs?] [drizzle] evated [?] everything back began to fall which coming in contact with the cold rocks and snow turned into a [4-26 A] regular mass of ice over which it was impossible to walk with any comfort; to add to this the force of wind was so great that the stove in my room gave forth a large supply of sulphurous fumes which were driven into the room instead of having a free outlet as before. I must confess that for a time at least I felt anything but comfortable, and was inclined to murmur especially in [?] into the succession of heavy winds we have had and the never ending noise of the sea which seem almost to make one bewildered and half dazed, to say nothing of the [4-26 B] nervous strain caused by the continued calls of a half starved people. I was led, however, soon to flee to Jesus in prayer, and the study of Gods Word together with the perusal of a most encouraging and comforting letter from a friend, caused sense of inward, peace and rest which one's trying surroundings could not take away. Sunday November 15. Large congregations. People attentive. There is evidently a spiritual force resting upon our Arctic friends. Such is the joy given to us by the Lord that we are more than compensated for giving up loved ones for His sake. The cross accepted and cheerfully carried brings in its shadow - so to speak - the presence of the Son of God. From Sunday November 15 to Sunday November 22. Week filled in as usual with various duties. The Acts of the Apostles is

192 The Journals

now expounded to the people night after night. They receive much blessing, I believe, through the teaching of this wonderful record. I also called several of the Eskimo to our house not only to give them a copy of the Acts [17] but also to enquire regarding their spiritual state. I was and am comforted beyond measure by the testimony of some. I can without hesitation say that there is in several cases a casting away of idols, and a real desire to know the Lord. And so in answer to the prayers of our friends fountains of living water are flowing down upon this desert waste. [4-27 A] I am now going through the Acts of the Apostles with the people. Great blessing flows down [4-27 B] upon the people through the exposition of this wonderful book almost every page of which speaks of the Holy Spirit's work and power. I am let to dwell much upon this. The secret of our weakness, I feel convinced, both at home and abroad is the way the Holy Spirit is practically ignored and His work misunderstood. It is wonderful what a difference it makes especially to a minister of Christ, when that mighty advocate both for Christ and for man is grasped as a reality and trusted as such. Beside preparation of addresses which take not a little [428 A] time -1 have been led to call several of the people together not only to give them a copy of the new book (published by the Bible Society) but also to inquire into their spiritual condition. I am comforted beyond measure by the testimony of some. I can without hesitation say that there is in many cases a casting away of idols, and real desire to know the Lord. And so in answer to the prayers of many of God's remembrances fountains of living water are flowing down upon this desert spot -1 need not dwell [4-28 B] upon other matters such as our social gatherings for the people, the daily round of domestic duties, the visiting from house to house [the starving seeking out of needy [ones] creature]?, [ and above all the] the study of language with Mr. Bilby,, and above all the spiritual experience which is taught here by prayer and real conflict in a manner which if placed in more genial surroundings - propped up by spiritual luxuries and associations - one doubtless would never learn or understand [4-29 A] Sunday, November 22nd. Was greatly comforted by the remarks of one of the Christian women who told me with evident sincerity that she prayed both for Mr. Bilby and myself, and the main object of her prayer was that we might be helped to speak with power to the people. She also spoke of the different state of the people who she said listened with deep attention and were really beginning to believe.

Journal, 1903-1904 193 Monday November 23. Had one of the men with me who has long been a subject of prayer. I spoke to him of the necessity of confessing Christ in every possible way, and invited him out of love to Jesus, to become a teacher. To this proposal he readily consented, so we then read together a portion of Scripture. This he will (D.V.) read next Sunday in Church, and he will, I trust, be led on, through the help of the Holy Spirit, to take an active part in this Arctic work. Tooloakjuak - for this is the name of our friend - is one of the most promising candidates for baptism, has a good report amongst the Eskimo, and is in many ways, a very reliable man. [4-29 B] Great I must confess are the heart pangs which seem at times to pierce me through and [4-30 A] through when I think of our dear suffering child and the heavy strain which Mrs. Peck has to bear not only in connection with this cross and'the care of our other children, but also from the loss of one's support in a time when she specially needs it. But though the heart pangs be many they are but the forces which lead me to prayer and to Christ, and this winter especially He is giving such tokens of his power amongst the people that it seems as if the path of suffering was the very way to joy and peace and blessing. Thursday November 26. Weather now somewhat colder, but we have still 'open water' near us. Generally speaking the sea freezes over about the 10th of this month; this year, however, the waves are still rolling in on the beach as I write. This means great suffering to the Eskimo who are getting short of oil, and cannot replenish their stock until the men can go out on the ice to look for seals. We are earnestly asking God to supply the needs of the people. We do what we can to help but oatmeal or biscuit are poor substitutes for their own particular food. [4-30 B] Weather became calm and cold during night so that in the morning packs, so to speak of ice, gathered on [4-31 A] the sea. The boats were launched and the men managed to row in the open lanes of water; great was the joy of all when they returned with some seals which were shot from the boats, and which were cut up and distributed amongst the hungry people. Mr Bilby myself and two Eskimo were busy during day putting the stove pipe of our church in order. Some of the old pipes were so choked up that we could not well light the fires without being almost suffocated [with smoke] so we set to work and after a day's tinkering managed to get pipes fitted in place of the

194 The Journals old. Truly a man in these regions needs to be in [4-31 B] every sense of the word a 'handy man.' It is surprising how many things we have had to see to during even the last few months. Cooking, building, carpentering, stove [?], coal heaving, window fitting, are only some of the secular matters which have fallen to our lot. Sunday November 29. A day of days. Tooloakjuak in the presence of a full congregation was appointed a teacher for his own people. He read [18] a portion of the VI Chap, of the Acts, after which I spoke to those assembled of the necessity of teachers being raised up (D.V.) from their own people, and hoped that others might be found worthy to fill such an office. And so the work of God goes on in spite of many difficulties. 'Not by might, nor by power, but by my Spirit, saith the Lord of Hosts/ [4-32 A] Monday November 30th. During night we had a very heavy fall of snow - some eighteen inches to two feet deep - so that it was impossible to get about. Close, however, to our house I managed to have a little exercise by tramping up and down in a [4-32 B] path made through the snow some thirty feet long. The ice is still unfit for sealing; indeed the weather is too mild; only some fifteen to twenty degrees of frost to clothe the waters with an icy covering. Thought much today - St. Andrew's day - of those far away who are praying for us, and the letter of a kind thoughtful friend (which was marked for St. Andrew's day) gave me much comfort, strength, and encouragement. Tuesday, December 1st. Matters are getting really serious for the poor Eskimos. Not a seal has been caught since last Friday, and some of the poor creatures have no oil to warm [4-33 A] or brighten up their wretched dwelling. We are supplying the most needy with such articles as biscuit and oatmeal, but we cannot, of course, supply them with oil. The pressure here in connection with the people is sometimes remarkably keen for one can hardly live in the midst of such want and misery without feeling for them. Continually are we driven to the throne of grace on behalf of the people, ourselves, and our loved ones - In spite of the terrible experiences the people are passing through, the bulk of them listen with deep attention to the glorious truths of God, and their faith in God [4-33 B] though so tried - still stands, I believe, firm and unshaken.

Journal, 1903-1904

195

Wednesday, December 2nd. The men tried to get on the ice but the wind drove it about in various directions so not a seal was caught. At evening service I offered up a special prayer that God would give the hunters success on the morrow.

Thursday December 2.4 Some of the men were able to get on some large pieces of ice, and four seals, I am thankful to say, were caught. Thanksgiving was the tenor of our closing prayer during our evening gathering. I am now going through the VII. Chap, of the Acts. It is by no means an easy matter to bring before this people in a forcible and idiomatic light the mass of information contained in St. Stephen's comprehensive speech. [4-34 A] Friday, December 4th. A goodly number of seals caught to-day. We feel thankful indeed to God for this mercy.

Sunday December 6. Had a fair attendance at our morning service, but in the evening a heavy gale arose which made such a fearful drift that it was impossible to hold service. Had a quiet evening, and spent a profitable time studying the work and person of the Holy Spirit. How He must yearn over the souls scattered over these Northern wilds. Deeper and deeper grows the desire - which He has doubtless put in my soul - to spread the Gospel in the regions beyond. For some years I have tried both by pen and voice to set before God's people the needs of the heathen Eskimo who are scattered over a coast line some four thousand miles in extent. Thankfully do I remember the prayers, love, and sympathy of friends in connection with the work in Cumberland Sound, but what we long to see is a firm and intelligent grasp of the nature of the problem still - so to speak - stretching out before us. We need to claim in faith and prayer the [19] whole of the still unevangelized Arctic regions for Christ, and what Arctic explorers have done for purposes of discovery, so we must be willing to do as much, and if needs be, a great deal more to win the Eskimo for our Lord. For which is greater, the discovery of the North Pole, or the salvation of immortal souls? Friday December 11. A heavy gale raging again. Read letter from a kind and thoughtful

196 The Journals friend which was marked - 'for a specially dark day/ This I found full of comfort, and helpful quotations. [4-35 A] Friday, December llth. [A fearful] Heavy gale raging again. Could not have evening service. Had however one of the men in my room. Gave him a copy of Gospels and Acts, and had a profitable conversation with him. I was much cheered to see the evident desire he manifested to know the truth. Read letter from a kind friend which was marked 'for a specially dark day/ This I found full of comfort [4-35 B] and helpful quotations. The ice is now in many places shattered by the fury of the wind. Both Mr. Bilby and myself are longing to stretch our legs by taking a good walk on the icy sea but so far we have not been able to venture on account of the holes and unsafe places, which only the Eskimo can well approach. One of the inconveniences on this barren island is our inability to get proper exercise. One can hardly find a level spot two hundred yards long, and the rocks are coated with ice so that walking is by no means a pleasant form of recreation. Sunday December 13. Large congregations. Nearly all the men were present at our evening service. Tooloakjuak read from the second chapter of the Acts. [4-36 A] The people listened with deep attention. It is such a comfort to see one from the people's midst taking some part in God's work. [4-36 A] I gave address. It is so different now to past experience. There is such evident attention shewn that it is a joy to speak to such willing listeners. From Sunday December 13 to Thursday December 17. Much of the ice has been shattered by the fury of the recent gales. Open spaces of water can therefore be seen in various places, and in these seals rise to breathe from time to time. The wary Eskimo - ever on the watch - stands near with full-cocked gun so that the havoc made amongst these creatures has been somewhat considerable of late. The joy and delight of these poor people - after the trying experiences they have lately passed through - is now complete as they can now feast away on dainty pieces of meat and blubber. Saturday December 19. Mr. Bilby and myself were at last able to get on the ice where we had a good walk. There was one smooth open space and on this we could move about with ease. In other places, however, nothing could be seen

Journal, 1903-1904 197 but what we call 'rough ice/ And rough it certainly was. So rough indeed that in some places it was impossible to get through or over it. Imagine thousands of slabs of [20] ice ranging, say, from six inches to two feet thick hurled about in every possible direction, together with heavy blocks wedged in between or piled up on the top of the above, then perhaps friends may be able to form some idea of the chaotic mass which is often seen in these Arctic seas. [4-37 A] Sunday December 20th. Good congregations especially in the evening. I spoke of the Saviours coming into the world not with worldly pomp or glory, but as one who 'emptied Himself.' Great attention was shewn. Our helper Tooloakjuak [4-37 B] read from St. Luke 2c. to v. 15. Monday December 21. The shortest day. No sun to be seen. My throat again troublesome. The physical and mental strain is now heavy. I am wonderfully upheld, however, by the streams of prayer which I know are poured out upon this desert island. Christmas is near and so are the dear ones I mean, of course, in my heart, and prayers. Tuesday December 22. Mr. Bilby, who has most kindly taken the school work this winter thus giving me more time for preparation of addresses, etc. - asked me to examine the first class in Scripture. I wrote out nine questions principally in reference to the second Chap, of the Acts. Papers were then written by the scholars and returned to me. Some of the answers were remarkably good, and shewed a good grasp of the leading truths of the Christian faith. One girl wrote as follows - 'Because I have received the Holy Spirit my mind (soul) is now turned to God, and as my faith is increasing I always pray to God (meaning more faith more prayer). I rejoice that I am now in God (a believer in God) and I rejoice that I shall be taken to heaven to see Jesus/ [4-38 A] Beside the papers mentioned I questioned each one regarding the truths mentioned in Acts 1 and 2, and I was pleased indeed to see that in some cases, at least, they had a good hold of the leading facts mentioned in the above portion of God's Word. Thursday December 24. Christmas Eve. We celebrated it by giving the men a treat, which consisted of bread and butter, plum-pudding, and two enormous

198 The Journals

kettles of tea - a repast they evidently enjoyed. Mr. Bilby then gave them some wonderful productions from a Phonograph. They looked on evidently half bewildered by the sounds and voices which emanated from what [21] they call 'the speaking instrument/ A musical instrument - an 'Ariston' - the gift of a kind friend, also proved a source of much pleasure to our friends two of which alternately turned the handled with such vigour that streams of perspiration poured down their dirty faces. This wonderful performance therefore served a double purpose. They had capital exercise on the one hand and a kind of wash on the other. A friendly word and a short prayer concluded a very happy and, I trust, not unprofitable evening. Christmas Day. And a happy one it was. Surely much prayer must have been offered up on our behalf for throughout the day hallowed uplifting thoughts filled my soul. This was surely the work of the Holy Spirit - who in answer to prayer, took of the things of Jesus and shewed them unto me, and gave me to feel a strong assurance that God would not fail either Mrs. Peck or our little ones far away. Another fact which cheered my heart and strengthened my faith was the perusal of a letter from a real praying friend which letter I found enclosed in a most helpful book called - 'God answers prayer/ Inside the cover of this book I also found the following text. 'All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have theml904/ St. Mark XI. 24 (R.V.) These very words, I should state, were made a means of unspeakable rest and strength to me on former occasions, especially during the crisis the mission passed through some three years ago. The writer of the text had not the remotest idea that these words had been so helpful, and she mentions in her letter how, after a period of waiting upon God, the words were impressed upon her mind as a message she felt just suited for our need. And so they are. Has not God led one through the [22] study of His Word, and the urging of the Holy Ghost to claim in faith the whole of the still unevangelized Arctic regions for Jesus? And ought I not to rest in the fact that our desire and prayer in the purposes of God is really answered, although the answer so far has not been fully given - Besides these spiritual joys we spent a happy time in ministering to the wants of others: for nearly all the women came to our morning service, after which we gave them oatmeal both for themselves, their husbands and children. In the evening we had the pleasure of entertaining Mr. Essie-

Journal, 1903-1904 199

mont (Mr. Noble's agent here). We afterwards spent a quiet time when the loved ones were taken again in prayer to God. [4-40 B] Sunday, December 27th. A very happy day. Several of the men attended both our morning and evening services. From Sunday the 27th. to Thursday 31st. Very hearty services in the evening. Our holiday time [4-41 A] during day is principally taken up by preparing material - cakes, bread, pudding -for children's feast together with arrangement of prizes etc. what a wonderful collection of dolls, toys, etc kind friends have sent us. What a fountain of sympathy God has poured out upon us through His people at home. Thursday, December 31st. Thought much about, prayed much for loved ones and friends far away, dedicated our powers again to God as the old year passed away. Thou art worthy, O Lord, for thou dids't give up all for lost souls.

1904

Friday January 1. A day of joy and hope in God. Was led to ask God for means to extend His work in these Arctic lands. If according to His holy will such means will, we believe, be at our (The Committee's) disposal by the 1st of January 1906 viz., in two years time, I can truly say that I have not hastily thought or prayed about this particular matter. The following has also been brought home to my soul with peculiar force viz., as God through the power of the Holy Ghost, does save, and wills to save immortal souls, surely it is a small matter with Him to find the means that His will may be carried out in this respect. If we trust Him to do the greater, why not trust Him to do the lesser? We also believe that God will be greatly glorified if it can be shewn that the needful means for the object named have come from Him alone. Spiritual gifts, gifts I mean, which flow freely from hearts constrained and impelled by God's Holy Spirit are those which really come from God, and must bring glory to His holy name, and blessing in the work. I invite praying friends therefore to join with me in prayer. Let us pray that God will so move the hearts of His people that it will [23] be absolutely impossible for them to withhold the means needful for this work of His.

200 The Journals

Saturday January 2. [4-42 A] Busy portion of day preparing address for to-morrow. We [both] give much time to preparation. It is no small matter to prepare ones' heart and to find suitable material for our Arctic friends. They are not, as some imagine, a people who are easily convinced. Any earnest manner and simplicity of speech are indispensable. Had a walk in the afternoon on the vast floe which stretched away in a Northerly direction. Walked on for about an hour. The moon then began to shine with wondrous splendour - a sight of peculiar beauty as its rays rested upon the large boulders of ice, and made them glitter with a silvery light. Solemn thoughts filled my soul as I gazed upon this lovely scene. I thought of the love and faithfulness of the Lord who had kept me for so many years amidst ice and snow to proclaim His saving name to the poor Eskimo. I thought of the souls won for Him, and then one's thoughts flew away to the loved ones, and tender feelings such as I cannot describe - seemed almost to overcome me. As I drew near again to our Arctic home a number of Eskimo children came rushing down on the ice to meet me, and their cheerful voices seemed to lift me - so to speak - into another world. A good scramble in the snow for some sweets quite suited their ideas. And how those hardly little creatures enjoyed those good things! Snow and all went the same way. Wednesday January 6. Busy selecting prizes for our young friends, also fancy articles for our Christmas Tree - one of the men, sad to say, has been carried away on some moving ice. [4-43 B] The wind having sprung up from the Northwest the floe near our island home on the seaward side was driven from the rock bound shore. Thursday January 7. Man mentioned yesterday returned today. He had been carried some distance down Cumberland Sound, and then fortunately came to a standstill near a point called Koutak. Between him, however, and the shore there stretched a thin sheet of ice which had only recently formed. On this he managed somehow to crawl along, and finally reached the land beyond, from whence he walked on [24] the in-shore ice to Blacklead Island. Wonderful indeed are the experiences of many of these hardy men. Just imagine a man on an ice-floe all night in some fifty degrees of frost; think also of his having strength to drag himself

Journal, 1903-1904 201

over a newly formed belt of ice, and then walk some seventeen miles over and through rugged boulders to the place he left the day before! The safe arrival of our friend gave relish, so to speak, to our day's festivities which consisted in a good feast and our celebrated Christmas Tree for our little angels. Two large kettles of tea together with plum pudding, cake etc., gave them a good substantial meal which, I need hardly say, they heartily enjoyed. We also cheered their hearts by the lively sounds of a Musical Box, and mighty cheers arose from time to time as fresh helpings of the various good things 'hove in sight.' In the evening Mr. Bilby with the help of some Eskimo ladies rigged up our Christmas Tree. And it was grand sight. Kind friends - and quite a number shew their practical sympathy with us - had sent us toys, prizes, and Christmas Tree decorations of every conceivable variety. These were hung up on wool-covered hoops, which hoops friends will doubtless remember were formerly taken off a flour barrel. The candles of various colours were then placed in position and the lighted. Fifty one scholars (not such a small number for these Arctic lands) most of these having won three prizes each, now gathered near to view the enchanting scene. A hymn was then heartily sung, prayer offered up, and after a brief address from myself, the distribution of prizes commenced. Mr. Bilby and myself spent a considerable time in this agreeable occupation, and although we had spent a very busy and tiring day, yet we felt really encouraged and cheered by the good progress [25] of the scholars, and by the joy which such a time as that recorded must and does bring into their lonely lives. Monday January 11. A little child being seriously ill he was taken to our Arctic hospital. Here Mr. Bilby was able to attend to the case with some comfort and hope of success. The building is tight and snug, and we trust it may be a means of bringing glory to God by shewing the Eskimo the practical side of religion. Several of them, we trust, do now see that we have not merely come here to preach the Gospel, but also to help them in every possible way. Wednesday January 13. The little one in a very critical state. We have a woman who acts as nurse. Mr. Bilby is, as ever, most assiduous in doing everything possible for the sick. His knowledge of medicine is a wonderful help in the work.

202 The Journals

[4-46 A] Thursday, January 14th. Had a large snow porch some ten feet long by eight broad and eight large [?] over the door of our house; also a snow wall some six feet thick and ten feet high on the northern side of our house. Snow can now be sawn out in large blocks [somewhat like lumps] resembling blocks of salt, and the men handle these with ease, and soon build a wall as required. Sunday January 17. Cold intense. Wind having driven the ice away to the north of the Island, the sea then, on account of the intense cold (sixty seven degrees of frost) became like one vast seething caldron, and the air laden with frozen particles seemed to pierce us through and through. So cutting was the wind that none of the men could go off to hunt seals so we had all the people near and about us. We managed somehow to warm our Church pretty well, and we had capital congregations both morning and evening, and we spent, from a spiritual point of view, a really profitable time. [4-47 A] The little child was also much better, so we had much cause to praise the Lord for His goodness. Wednesday January 20. The little child before mentioned, sad to say, caught a chill, and soon passed away. Mr. Bilby, who had attended the sick child with the greatest care, was much grieved, but he has the comfort of knowing that everything [26] possible had been done for the little one. [4-47 B] A small coffin was prepared and the body buried. I can hardly say buried as the only thing we can do on this barren spot is to place the coffin on the rocks with stones on top. It is remarkable what an effect the messenger death has upon - some white men at least - who live in these deserts wild. An indescribable feeling of what I may call spiritual anguish seems to touch one's whole being. Doubtless one's surrounding has something to do with this searching feeling. Sunday January 24. [4-48 A] A fine day. Many of the men away hunting, but a few tried to keep the Lord's day. This is our day of days. We are remembered I know by many who use the Cycle of Prayer, to say nothing of other 'remembrancers/ who have formed a Sunday Morning Prayer Band. And who delight to take us in prayer to God. After have I felt the wonderful uplifting power which has rested upon one especially on Sundays and on the 24th of each month. Truly prayer is a mighty

Journal, 1903-1904 203

power. Let friends then be encouraged to pray on for surely their prayers on behalf of our ourselves and the word in the Arctic regions have not been in vain neither will they ever be in vain. Monday January 25. Have been reading lately the Memoirs of [the] Sir. Thomas Powell Buxton. Here was a man of God who in spite of many domestic trials (I refer to the loss of some of his loved children) and the most stubborn opposition on the part of those who opposed his views still firmly grasped the noble object he had set before him, and through the help of God, finally gained the day. May the Lord give me a like spirit. I ought through the all abounding love and grace of the Lord to hold on to the object which He has planted in my soul viz., to do all I possibly can in every way for evangelization of the still heathen Eskimo. Truly it has been said by a great writer that - 'the only failure a man need fear, is the failure to cleave to the purpose that he sees to be best/ From Monday January 25 to Sunday January 31. Have been let to pray much regarding proposed journey to Mr. Noble's Northern station. Held daily meetings. [4-49 A] God has caused the light to shine in again through the dark clouds I knew He would not fail. Praying wins. What a fountain of peace and power it is to [4-49 B] keep in touch with God. He never fails. Have been led to pray regarding our proposed trip to the Kikkerton Station, also much in prayer regarding candidate for baptism. The Lord will surely direct in these matters. Our teacher Tooloakjuak who is still a candidate for baptism gives me much joy. I had a long conversation with him regarding the work of God the Holy Ghost, and I was delighted beyond measure with the clear statements he made regarding this deep subject. Praise the Lord for this token of His blessing. Sunday, January 31st. Very good congregations morning and evening much attention shewn. Truly the Spirit of truth is [4-50 A] working in the hearts of this people. Tuesday February 2. Mr. Noble arrived from the Kikkerton Station. [27] Bad accounts reached us from this quarter. People have suffered much through scarcity of food. The ice having been driven about by various gales the men were not able to travel over the ice to catch seals - thus the distress.

204 The Journals

Wednesday February 3. Invited Mr. Noble and Mr. Esslemont to tea. Shortly after they arrived at our house a wonderful gale arose with heavy drift. With difficulty our friends managed to reach their own dwelling - which is only about six hundred yards from ours - whence they returned in the evening. Thursday February 4. Effects of gale seen on every hand. Much of the ice, even on the inshore side of the island, has been lifted up by the force of the tide and sea underneath, and huge blocks can be seen thrown about in all directions. Many miles of floe in a Northerly direction have also been swept right away, so the sea is quite close to us again. I have now on this very day to record another startling incident. In the evening we held a Magic Lantern lecture for the people - Mr. Noble and Mr. Esslemont being also present. We had got about half way through when the cry of fire arose. But where was the fire? In one of the Eskimo dwellings. Not of course, a snow-house, but a greasy seal-skin tent which had been partially covered over with snow, and which was well stocked with blubber, seal's meat etc. So great had been the drawing power of the Magic Lantern exhibition that no one had remained to mind the place. The flame of one of the lamps had then by some mysterious means ignited something close, this passed on to the oily mass of seal's fat and soon nothing but one vast sheet of flames lit up the snowy waste outside. Having found out what was [28] really the matter our meeting was, of course closed. Nearly all the Eskimo then congregated near the burning mass while Mr. Bilby and others worked with furious energy hurling large blocks of snows into the fire. It could not, however, be extinguished, and scarcely an article was saved. We were, I am thankful to say, in a position to keep the needy ones. Blankets and under clothing - the kind gifts of friends - were given to the sufferers for which they were truly thankful. Mr. Esslemont also most kindly helped in every possible way. Sunday February 7. A very bright happy day. Both Mr. Noble and Mr. Esslemont came to our evening service for the Eskimo. There was a large congregation, and the attention was very marked. It must be obvious to anyone that a marked change has taken place in this people. Truly God has not failed us.

Journal, 1903-1904 205 Monday February 8. A fine day. The sun is now mounting in his path of light. One looks upon this life-giving orb with feelings of real joy. Truly it is a pleasant thing 'to behold the sun.' - A wolf has been prowling about for the last few days so an old Nimrod thought he would try to catch, or rather shoot, the creature in the following manner. A loaded gun was placed in a hole between some rather large blocks of ice with the muzzle pointing outwards, a piece of seal's meat was then tied to a line which was attached to the trigger of gun, and so arranged that when the wolf tugged at the bait the contents of gun would be fired point-blank into him. One of the dogs, however, smelt the savoury morsel before the intended victim, and the consequence was that the unfortunate visitor received a deadly wound. The poor brute [29] lingered on in great pain for a few days, and then died. Needless to say the idea of killing the wolf on these dangerous lines was given up. Thursday February 11. Had some candidates for baptism with me. I was deeply thankful to notice their sincere manner, also signs of the inward teaching of God's Holy Spirit. Saturday February 13. Our friend Tooloakjuak who was appointed teacher and who will (D.V.) be baptized on Sunday week is getting on remarkably well. He has written out some really nice addresses in Eskimo, which will doubtless be very useful later on. [4-53 A] Sunday, February 14th. Had good congregations. Spoke in the evening from Matt. XXVIII. 18,19 and 29. Spoke of the power, command, and presence of Christ. Made our address suitable for candidates for baptism, and for those who have been baptized. Great attention was shewn, and I trust through the power of the Holy Spirit, our words went home to those assembled. Monday February 15. Tooloakjuak with me today. [4-53 A] He has written out a nice address on Acts IX. 1-10. We went over this together, and I found he had grasped pretty well the leading point in [4-53 B] connection with Paul's conversion viz. the revelation of a personal Christ to an ignorant sinner. He will (D.V.) address the people on Sunday before he is baptized. We are much in prayer for

206 The Journals the Holy Spirit's power to rest upon this man, also upon a young woman named Ningeoapik who has for some time shewn signs of a change of heart. And so the Lord is answering the prayers of our praying friends. Far away they are yet still in vital touch with us in this wonderful work for the King. This work in the Arctic regions has linked us to many who are mighty in prayer and I feel sure that it will grow and will touch many a distant sin-stricken Eskimo. For if God has moved His people to pray for us, surely it is because He means to bless us. From Sunday February 14 to Friday February 19. I am busy now preparing for our journey to the Northern Station (Kikkerton). It is wonderful what a number of articles need attending to if one is to move about in these barren regions with even safety. It is simply folly to start without proper fur-clothing, a good sleeping-bag, to say nothing of food, cooking appliances etc., I might go on writing about this subject at length, but friends, I am afraid, could hardly [30] understand our difficulties. [4-54 A] I sometimes think, however, [4-54 B] that even one journey over these awful barren seas of ice would be one of the best cures imaginable for some critics who think that missionaries have nothing to do but eat and drink and enjoy themselves to their heart's content. Friday February 19. A regular surprise today. Two sledges arrived from the Whaling Station near Frobisher Bay. Both sledges were laden, the men bringing their wives, baggage etc., along with them. One of these Arctic coaches is intended for Mr. Bilby. But how he, poor man, is going to travel over two hundred miles with his own food etc., under such conditions, is a puzzle. Sunday February 21. A wonderful day. Tooloakjuak and Ningeoapik baptized. We had both morning and evening full congregations. Deep attention was shewn, and we felt that our prayers had been fully answered. Tooloakjuak read from Acts IX.1-10 and then addressed the congregation. He spoke of St-Paul's conversion, and remarked that he also through God's help was going to take a firm stand for Christ. How the people did look and listen as he exhorted them to turn to Jesus. The whole service was one of power and blessing. Truly the Lord of Hosts was with us.

Journal, 1903-1904 207

Wednesday February 24. Started on our journey to the Kikkerton Station. Mr. Bilby accompanied me for some two miles, we then heartily grasped each other's hands, and spoke a parting word of cheer. My trip to Kikkerton would not be a long one if one could only go 'as the crow flies' viz. right straight across to the Northern side of Cumberland Sound. The recent gales, however, have torn away the ice in that direction so I shall have to go a long way up the Sound. A circuit will therefore have to be made of about 140 miles on the outward journey, and probably the same on the return. Two hundred and eighty miles will be therefore, roughly speaking, the total extent of our Arctic tour - drove on over the icy waste. [31] Some few hours after we drew near to a large iceberg which was frozen in on every side. A wonderful sight truly as the sun's rays glittered on its lofty pinnacles and sides. As the evening advanced we began to think about our sleeping quarters. No snow, however, suitable for our purpose could be found - to build a snowhouse we need snow fairly hard, and not less than two feet thick. We were now close to an island the shore of which presented a most rugged and forbidding aspect. A kind of small gully with a sloping glassy looking side of ice presented, however, a possible ascent to the land on which, we knew, plenty of suitable snow could be found. So we drove to the gully. The dogs then managed to climb some distance up the ascent, but there they stopped and howled in the most dismal manner. Muneapik (our dog driver and guide) then made holes in the ice with a harpoon which gave us a kind of footing. We then hauled away at the dog's traces with all our might, and finally succeeded in getting both dogs and sledge up the incline. Beyond the gully we built our house. And what a house! A perfect 'Jack-in-the-Box' affair. Not more than five feet high and some fifteen feet in circumference. Here three of us, myself, my man, and a boy were closely packed together. I made coffee with a Methylated Spirit Lamp the stream from which finally turned into a kind of hoar frost which resting upon ourselves and our belongings made us look like creatures dusted from head to foot in fine snow. After supper we had prayer, and I then managed, I hardly know how, to get into my sleeping-bag, where I slept pretty well through the night. Thursday February 25. On we went again. Smashed the hinder part of [32] sledge while working through some rough ice, mended it by lashing piece of wood

208 The Journals

across the broken part. Found towards evening some suitable snow so we built our Arctic residence right out on the frozen sea. Friday February 26. Reached the upper boundary of the 'open water.' We have therefore travelled from eighty to ninety miles in three days. Saw some wolf tracks on the ice during day. We have two guns with us, and a good supply of ammunition. It is necessary to be thus prepared. Only a few weeks ago a pack of these ravenous creatures bore down on a sledge which was driven by an Eskimo and Mr. Devison (Mr. Noble's assistant at the Kikkerton Station). A regular fusilade was poured in amongst them, and only when two of the creatures had been wounded did they, much to the relief of those attacked, turn away and make for the land. At another time a band of these Arctic Rangers had a royal feast. Some seals and seal skins (eighteen in all) had been left on the ice for a time. A thick covering of snow had been placed over these. But when the Eskimo returned to fetch them, nothing but a small piece of seal skin could be found. Saturday February 27. Pressed on again. For a long time nothing could be seen on account of a dense kind of hoar-frost which rose in clouds from the open sea. The wind was also very strong and piercing. On we went, however, as we were anxious to get across to the Northern shore. A gale of wind in our present position would probably have carried ice, sledge, and all of us right away. Our driver Muneapik who is a fine fellow, kept the dogs well in hand, and seemed to know just the right way to go. As for myself, I must candidly confess that [33] I felt half frozen, and longed to get a glimpse of the land so as to find out our true position. Some three hours after we joyfully saw, through a break in the mist, a point of land. We were therefore on the Northern side of Cumberland Sound past the open water, and out of the reach of danger. Shortly after this we saw some dark objects in the distance. These were Eskimo who with a few dogs were winding their way over the vast floe looking for seal holes. Had a chat with one of these, and then drove on to their dwellings. These we found right out on the frozen sea some five miles from the land. I was welcomed and housed in a snow-house which had been recently built, and which looked, compared to some I have lived in, a model abode. The sequel will shew, however, that new snow-houses for some reason are not always the most desirable resi-

Journal, 1903-1904 209

dences -1 was sorry indeed to hear from these poor people that one of their members (a lad) had recently been drowned. It appears that he had shot a seal at the floe edge. He had then after Eskimo fashion - a most dangerous practice - broken off a piece of ice with his harpoon. The Eskimo call such cakes of ice 'bad boats/ On such dangerous raft the poor boy had tried to propel himself with the butt end of his gun to the dead seal which was floating away in the distance. The piece of ice not being large and thick could not bear his weight, so he sank in the bitter cold sea and perished. How sad that in spite of every warning many of the hunters still persist in using this risky mode of fetching seals. A few, however, I am thankful to say, now take to the floe edge small kiyaks (canoes) in which they can paddle with safety to the seals they have shot. [34] Sunday February 28. Spent a goodly portion of day teaching. Brought before our friends the need of a power greater than their own if they are to become really renewed in heart and life. Had walks on the vast sea of ice during day. Was led to pray much for my dear wife, and our children ([4-59 B] especially our sweet daughter (whom friends will remember I left in a sad state), and for the spread of Christ's kingdom in these Arctic lands - Towards evening a great storm arose. The cracks and crevices in our new snow-house gave, after a time, room for the snow to enter, and this after a time literally covered everything. During the night I had to stow myself inside my fur bag, for as soon as I tried to get my head out the snow and wind seemed to pierce my skin like so many needle points. When the morning light at last broke through the darkness one naturally thought about Breakfast. But such a meal was under such circumstances quite out of the question so all I could do was to gnaw away at a piece of bread which I thawed by holding it close to my body. I also regaled myself with a piece of chocolate which was fortunately close at hand. Continued in this miserable plight till afternoon on. Monday February 29. When the weather having moderated, my host and hostess after clearing away the snow (which in most parts of the house was fully four inches deep) managed to light the oil lamps. Kettles were soon suspended over these, and a cup of hot coffee finally put new life into our cold bodies. Towards evening the weather became still better. The

210 The Journals

people were then called together and we had a pleasant service. [4-60 B] Read from St John's Gospel III. 1-7. and spoke of the need of a new birth.) Tuesday March 1. Moved on again. Before us stretched a wide expanse of ice which had been swept quite clear of snow by the recent gale. Drove on for about three hours and then met some Eskimo. Found Mr. Crawford Noble here. He had quite recently arrived from the Kikkerton [35] Station. He gave me a right hearty welcome, and then went on before me to his residence at Kikkerton. On arrival he received me into his house, and did everything possible to make me comfortable. Found a goodly number of Eskimo at this place. I shall (D.V.) remain here for some time, and then go and visit the people who are living on the ice. Wednesday March 2. A wild day. Visited from house to house. Spoke to the inmates regarding the need of God's Holy Spirit to enlighten and sanctify them. Thursday March 3. Blowing heavily from the North. Mr. Noble very kindly allowed me to use a portion of one of his stores for a meeting place. There with his kind help we were able to get ready for service. In the afternoon, when the weather became somewhat better, there was a goodly gathering of women and children in our strange church. Several, I am thankful to say, had books in their hands. Some of these they obtained from Mr. Bilby who was here last year. He must have worked hard seeing so many of them can now read for themselves, portions at least of the Word of God. As regards their spiritual state, I am sorry to say that it is, taken as a whole, far from encouraging. We toil on during our visits, but the influence of the conjurors during our absence seems almost to drag the people back to their former state of heathen degradation. We ought to have a man stationed at this place. Patient, plodding work through the Holy Spirit's power, would then overcome the forces of evil, vain is it for us to think that the Eskimo can be won for Christ without using proper means. The more I know these people the more do I realize the hold their heathen superstitions and beliefs have upon them. Friends will therefore, I feel sure, pray that we may be able to carry out a most sustained plan of teaching so that they may be really won for Christ. [36]

Journal, 1903-1904 211

Friday March 4. A very stormy day. Could not therefore hold service, but visited some of the dwellings. Perhaps no branch of our work is more trying than this. The blinding snow, the cold dwellings, the difficulty under such circumstances of presenting to the people with force and earnestness the truths one wishes to impress on their minds. Cold and shivering one feels the force of our Lord's words - The spirit indeed is willing but the flesh is weak/ Saturday March 5. Another fearful day. Spent about five hours creeping in and out of Eskimo dwellings. [4-62 B] I generally find my way through a crowd of dogs congregated into snow porch who sometimes look anything but inviting. After entering the main dwelling one of our Eskimo friends generally advances with holding in their hands aflattish piece of wood called an Annoutak - a snow beater if one may call it such - with which I am freely pounded, or to use a milder expression, dusted. This performance is necessary to clear my fur garments of the coat of snow which seems to find its way right into one's garments. Then [4-63 A] follows the teaching time. A little reading class is generally formed and a portion of scripture expounded. I am led to dwell much upon the work of the Holy Spirit in teaching. The first step in the way of life must be taught by 'the Lord and giver of life.' Sunday March 6. A fine day. Was able to gather the women together both in the forenoon and afternoon: the children were also taught during day. The men were all away hunting. Dreadful is the need of this people, especially when a succession of stormy days prevents the men going out on the ice to catch seals. Went out at night and visited some of the men. Was able to do something for their spiritual benefit. Wednesday March 9. Came on to blow and snow, was able, however to gather the people together. I am led to pray much about Mr. Bilby who is now doubtless on his way to the Whaling Station near Frobisher Bay. [4-63 B] From Thursday the 10th to Sunday the 13th. Busy teaching both young and old. Find our congregations most encouraging. The people shew more attention than when visited on former occasions.

212 The Journals Surely the Lord in answer to His people's prayers, has gone out [4-64 A] before us to prepare the hearts of this people. Sunday, March 13th. A very happy and blessed day. Was led to pray much for friends and loved ones far away. Tuesday March 15. Read a very encouraging letter from a friend. It was written in June 1903. The advice on envelope was - To be opened on March 15th 1904.' A long interval surely. The contents, however, so full of Christian sympathy seemed as fresh and welcome to me as if written but a few days before. In this connection I ought to mention how really precious and helpful these monthly epistles prove. I can at times hardly wait till the time comes round for our next Arctic letter. Kind ladies as usual were the thoughtful inventors [37] of this soulrefreshing communion with not a few of Christ's loved ones. How much this mission in indebted to the practical sympathy of friends, especially of ladies - will only be known in the life beyond. [4-64 A] Heavy wind arose in the afternoon, but the people came together in spite of the bitter cold and driving snow. Surely there must be a real desire in their hearts to know Christ. How many at home I wonder would face such weather to go to a place of worship. Wednesday and Thursday 16th and 17th. Meetings [4-64 B] as usual. Much attention shewn. Friday March 18. A sledge arrived from Blacklead Island. News from that quarter most sad. A terrible gale (on March 5th) swept down upon some of the Eskimo who were camped on the frozen sea. About midnight the ice underneath and around them began to break up. Awful indeed was their position. Amidst crashing ice, in the darkness, pierced with the intense cold they tried to get to the land. They, however, bewildered by the driving snow, wind, and darkness could not keep together, and three of them, sad to say, finally perished. One of these a Christian woman named Lydia Ittukasak while struggling along fell into the sea between the heaving blocks of ice. She was pulled out by her husband only, however, eventually to freeze to death. Although I feel her loss much, yet I believe she was a true child of God and is now with her Saviour in glory. But how different might her spiritual position have

Journal, 1903-1904 213

been! And what an incentive this ought to be both to you, my readers, and to him who writes to make known the Gospel far and wide. For without Christ men cannot be saved. It will interest friends, no doubt, if I add here the translation of a letter written while I was at the Kikkerton Station to me by Eve Nooeyout. She gives in her own simple way an account of her own experiences in connection with the above. She also shews us how the power of God sustained and kept her in her time of peril. Eve Nooeyout's Account 'While we were on the ice a great storm arose, but the ice did not break up in the day time, but at midnight when it was very dark. When the ice was breaking up, we fled from our snow-houses, we were [38] separated in the darkness - one party from the other. We could not see a sign of land anywhere on account of the darkness. - When I left my house I took nothing with me, and had to leave even some of my clothing behind. Now when it began to dawn, we (the party with me) saw a small land to which we fled passing over broken masses of ice. When we reached the side of the land (the shore) the waves and large blocks of ice were driven up on the beach. As we tried to get on the land on the cakes of moving ice, my-father-in-law fell into the sea, but as I was close I laid hold of him, and helped him out. We got on the land which was only a very small uninhabited island. Here we remained for two days (they were finally rescued by people from Blacklead Island). We were very thirsty as we had but little water; we had something to eat (however) as a seal was caught by one of the men. While we journeyed over the ice I did not see Ittukkasak but I saw Omingmuk (a poor girl who was also finally frozen to death) in the morning, and her flesh was frozen very badly. Kingmealuk (another girl who perished) I also saw when we were close to the land. I was not in much fear as we passed on over the blocks of ice for I was thinking of God, and I prayed much to Him. I feel thankful that I was taken in safety to the land, for Jesus delivered me. While I passed from our pile of ice to another (i.e. jumping from block to block with the sea between) I wished to be guided to a place of safety by the Spirit of God (by Divine direction) Okamuk (This is my Eskimo name) these things I write to you. From Nooeyout/ [4-66 B] Friday, viz. 18 Had magic lantern lecture for people in the evening. Mr Noble very kindly led the lantern while I explained the slides as they appeared on the scene. Our

214 The Journals Lord's life and death was thus illustrated. And we may well trust that this teaching through the eye as well as the ear will be owned and blessed by God.

Saturday March 19. As the man who arrived from Blacklead Island returns soon I wrote four letters in Eskimo. One to Peter Tooloakjuak, (the Eskimo teacher) and three to the bereaved relatives of those who perished in the storm. Had Magic Lantern in school for children. Illustrated our teaching by this means. The little ones were delighted, and longed to come again. [39] Monday March 21. In the evening had the adults together. Our service - or rather school was thus arranged. First, a hymn was sang, then the congregation repeated the three following texts. Rom. III. 23., St. John. III. 16,. and St. John IV. 19. These I briefly explained. Prayer then followed, after which a portion of our Eskimo Catechism was read. This referred to the Fall, and our need of a Saviour. Having spoken upon these subjects, the Magic Lantern - which was all ready - was then used to bring home to the people's minds the truths already alluded to. This we were able to do through the medium of some really beautiful slides which kind friends have given us from time to time. Our Arctic congregation was indeed a novel sight. Clad in their fur garments crowded together in our cold meeting place. Gazing with wrapt interest at the figures which stood out with life-like vividness before them. But what a contrast outside. The snow-clad ground in places several feet deep. Overhead the stars shining out in all their northern beauty and brilliancy. Everything as still as death. A scene calculated to move the soul - to raise one's thoughts to Him whose 'handywork' is here so vividly displayed. [4-67 B] Tuesday, March 22nd Mr. Noble left to-day. He has gone on a bear hunting expedition. I miss his company much. He is most genial and kind. Had magic Lantern services for both children and adults during day. [4-68 A] The loved ones far away are often in my thoughts and prayers, and often do I think ofLydia Ittukasak, and her bereaved husband.

Tuesday March 22. Light wind from the land. Sufficient, however, to start the ice from the

Journal, 1903-1904 215 inshore and stronger floe. One man is missing. He has been carried out; as the ice has not, however, moved far we hope he will able to reach this place again. Wednesday March 23. Man adrift seen on the outer floe, but he could not get across on the thin ice which had formed between the inner and outer floes. Thursday March 24. A boat was taken down to the 'new ice/ but it was found impossible to get through to the man beyond. The newly frozen sea was on the one hand, too firm for the boat to be pushed through it, and, on the [40] other, too weak to bear much weight on top. I went in the evening to see the wife of the man who is in such a perilous position. Had prayer with her and tried to cheer her heart by speaking of the Saviour's love and power. Friday March 25. To our great joy man on ice managed to get across to the strong floe from whence he easily reached the Station. Went to see him, and gave him something to eat. He, strange to say, did not seem much the worse for his three days adventure. The first day he was adrift, he managed to catch a seal with which he fed himself and his dogs. His great want he said, was water, as he had nothing with him in which he could melt snow. His wife thanked me much for praying for her husband. [4-68 B] Had Magic Lantern lecture in the evening. Quite a number of our Arctic friends came [4-69 A] together, and we had a good time. I am preparing for trip on the ice. I desire to see the other Eskimo who are away from the Station. Blowing and snowing. Saturday March 26. Some Eskimo came in from the ice. Determined to return with these. Soapik - a fine fellow - took me on his sledge with my sleeping bag, provisions etc. We drove on through blinding drift, and piercing wind. Reached the people we were in search of. Found them in a snug nook on an island. Took up my quarters in Soapik's dwelling - a small snow house, about the warmest I have ever lived in. The inside of our novel abode was lined with some old canvas tenting which helped in no small measure to retain the warm air generated by two stone [oil] lamps which were liberally supplied with seal oil. Soapik's wife - who

216 The Journals

was most kind to me soon found a place for her visitor near one of the stone lamps. My deer-skin mattress was spread out for a seat while my sleeping-bag made a kind of prop for my back. Before me, but beyond the lamps, pieces of seal's meat, seal's heads, flippers, blubber, frozen blood etc., were thrown about in all directions. Not a pleasant sight surely or one calculated to promote appetite, or soothe one's nasal organs. But one ought to cheerfully endure these little crosses. It is hard to know how an Eskimo can live otherwise. Should they place their meat anywhere within reach of the dogs, they soon make [41] a raid and devour everything. Even when they place the meat actually close to themselves the dogs sometimes manage to get inside the dwellings in which case a regular battle takes place; the dogs, however, are always vanquished in the fight, and retreat howling and yelling in a most dismal manner -1 found in this Arctic village thirty two souls in all. Visited the dwellings and was warmly welcomed by the inmates. Sunday March 27. A very fine day. Soapik asked me if he should go off to hunt seals. I told him that the true way to look at the matter was to keep the way for God's sake not for man's. I also mentioned how some of the men at Blacklead Island tried to keep the Lord's Day because they believe in Jesus. He soon replied: 'I will remain where I am, for I wish to follow Jesus.' I had several opportunities during day of teaching these poor creatures, and I was indeed cheered to notice their desire to know more of Christ. Monday March 28. A very fine day. Rose early. Had breakfast, and then took a long walk on the ice. One can thus secure a quiet time for prayer and meditation before commencing actual work amongst the people. Thought much of our Lord's wonderful words recorded in St. John's Gospel XII. 2,4: viz., 'As thou hast given Him power (authority) over all flesh' etc., and 'I have glorified thee on the earth. I have finished the work which thou gavest me to do.' Power over all flesh means power over the Eskimo as well as others. Here was and is a mine of strong consolation for one's soul. The finished work of Christ is another firm rock to rest upon. It is indeed a finished work for these ice-bound people as for all those who rest their eternal destiny upon it. Again the wonderful self obliteration or, if I may call it such, the self death of Our Lord and

Journal, 1903-1904 217

Master made me see that great results can only flow [42]5 from a life of self surrender and self denial. For it has been well said that, 'He who seeks to gather round himself that which is perishable so far perishes with it. The selfish man works his own destruction' (See also John. XII. 25). The means which our Lord used to spread the knowledge of his love throughout the world (especially through His disciples) became also another fruitful field of thought, and naturally led me to think of the unevangelized Eskimo and the spread of Christ's Gospel amongst them; means, I thought, must ever be used along the lines of Christ's will to establish His kingdom in the world. How then are we, through His grace, to establish His name in the still heathen Arctic regions? We need at least five men besides those now employed - men chosen and sent forth by the Holy Ghost - to occupy points from which the Eskimo can be reached. We must also have a proper means of communication. Men cannot be left in these regions without proper supplies. Now comes the crucial question. Can such an outlay, say, approximately speaking, £2,000 per. Annum be right considering the handful of people living in the Arctic? Have not the millions in China + India a far greater claim upon our sympathy and help? I can only answer that Christ has commanded us to preach His Gospel 'unto the utter most part of the earth/ and unto the uttermost part of the earth we must go. Considering also the isolated regions the Eskimo inhabit, and the vast extent of country they cover we must be ready to use the means mentioned or let them remain in heathen darkness. The examples, however, of the devoted Moravian Brethren whose work amongst the Eskimo of Greenland, Labrador and Alaska has been, and still is, a mighty spiritual uplifting force to the whole Church of God. The heroic deeds also of our Arctic explorers men who by their brave and noble examples have helped in no small [43] measure to enrich the manhood of our British nation - leave us not a particle of excuse as regards our plain duty in the matter, means then, must be used to accomplish certain ends. The salvation of the Eskimo is surely an end worth working for and suffering for, and for this end we must work and pray - Taught the people during day. My friend Soapik returned this evening with two seals. Tuesday March 29. Taught adults and children as usual. Took snap-shot with camera of our Eskimo habitation etc.. Had a chat with Soapik. He remarked that he longed to go to Blacklead Island that he might learn more. I find

218 The Journals

that all the people desire to have more instruction, and would welcome a resident missionary on this side of Cumberland Sound. [4-71 A] Wednesday, March 30th. Fine in forenoon. Rose early. Read John XVI. 7-16. Then went out on the ice for a long walk. Thought and prayed much regarding Our Lord's words in reference to the Holy Spirit, especially the following - 'He shall glorify me, for He shall receive of mine and shall shew it unto you. All things that the Father hath are mine. Therefore said I, that He shall take of mine, and shall shew it unto you.' The Holy Spirit is plainly set before us here as the glorifier of the Son by taking of the things of Christ viz. the truths pertaining to His life, death, etc. and making them living realities to us. As the glorifier of '[4-71 B] the missionary may well rest on the fact that He the holy Ghost, the Lord and giver of life - can and does open the blind eyes, and illuminates the souls of the poor heathen as the revealer of the divine treasury. He can and does find instruments to carry out His will, and to establish Christ's kingdom in the earth. Such facts as these give rest to the soul, and teach us to place our trust in his mighty work. Half of the unrest and anxiety of soul experienced by God's workers arises from the fact that they do not trust in God the Holy Ghost. After walk felt much strengthened in soul. Let us work amongst the people and have a good time. Thursday March 31. A remarkably fine day. [4-72 B] Had another walk on the vast icefloe. Meditated much upon Our Lord's words in St. John XV. 12. 'This is my commandment that ye love one another, as I have loved you.' The love of Christ as His own contains matters for much thought: the command - so important especially for brethren working together in the mission Field. The difficulty through various causes of following out the command in spirit and in truth. How much cause there is for repentance and humiliation before God when we consider what we might be through power divine and what we really are in actual life. [4-72 A] Got to work after walk. Dinner in a snowhotel -1 may here remark - is not a tempting repast. One's surroundings -1 cannot shock friends by describing them - are not at all appetizing. It is wise under such circumstance therefore to shut one's eyes, say nothing, and eat away. Was able to have the women - a most unusual thing - in the open air. They were very attentive, and joined heartily in the singing. Children were also taught in the afternoon. Good Friday, April, 1. Snowing during day, but managed with Soapik's help to move on to

Journal, 1903-1904 219

another Arctic village. Found only thirteen souls here. But precious indeed are they in the eyes of Him who spoke to even one poor woman at Jacob's well. [4-72 A] Thought much during day, of our Saviour's words recorded in St. Luke XXII. 31. - 'Simon. Simon' etc. V. 32. How much our Lord suffered in connection with the very men who had received from Him the greater blessings and benefits. 'They all forsook Him and fled.' What a depth of love in the words - 'but I have prayed for thee that their faith fail not.' What a comforting thought that Christ is ever interceding for His own in spite of all their faults. Visited and taught this 'little flock.' Saturday April 2. Weather bright but bitterly cold. Taught the women and children during day, and the men in the evening. Mr. Noble most kindly came to seek me out, and invited me to return with him to the Kikkerton Station. A most thoughtful and kind act as he had travelled some fifteen miles to find me. I however felt that I ought to remain with the Eskimo here. I shall (D.V.) return to the Station before I finally leave for Blacklead Island. Sunday April 3, Easter Sunday. And a really happy one it was. Read a letter from a friend thus marked - To be opened on Easter Day.' The fact [44] that cheered my heart most while reading it was the promise of prayer for this very day. I feel sure others are praying for me also, so I seemed to enter on this time of joy and hope surrounded by the prayers of the saints. Read and meditated upon the following passages - II. Cor. lo. from verses 1-12, also Phil. III. 10. The ninth verse of the former portion proved most instructive viz. 'But we have the sentence of death in ourselves, that we should not trust in ourselves, but in God which raised the dead,' also the words - That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death/ Had a long walk on the ice - the only way I could really make my feet warm, and great was the help I received spiritually as I meditated upon the truths of the above precious words. For of late I have suffered much from sore throat - an old complaint of mine - which has been aggravated of late especially by the offensive smells of the Eskimo dwellings. Indeed at times I have felt almost unable to speak. Great also at times is the mental strain connected with this work. Fierce also are the assaults of Satan who tries to shake the very foundations of one's faith, especially as one sees in certain cases no response to Christ's loving invitations. Sorrow and

220 The Journals

anguish of heart I might almost say have pressed me down as I have from time to time thought about the still heathen Eskimo, and their dire needs. My heart's desire for years has been drawn out in that direction - a desire which, I believe, is simply the urging impelling power of the Holy Ghost, and one which grows deeper and deeper as the years roll on - But why all this pressure? Why all this conflict? Surely one great object of the master is 'that we should not trust in ourselves, but in God which raiseth the dead' - Another that we may know Him - by real experimental knowledge [45] that we may grasp His power - a power which turns death into life. That we may have not only the joy of believing in Him, but may have fellowship with Him in His sufferings. That we may be moulded in a life of self sacrifice - a life which is cast on the altar of God, and moves steadily onwards towards each appointed cross. - Spent a goodly portion of day teaching our Arctic friends. As two of the women could read, we read together a portion of St. John XX. after which I spoke to them of our Lord's resurrection, and the unspeakable blessings which flow from it to us. [4-73 B] N.B. 1. Send Mr Noble a copy of Daily book like this if such can be spared. 2. Send some stoppage for [tooth?] if such can be found. 3. Send account of Eskimo drift on ice from Nooeyout's account. 4. Send Nansen's book 'Farthest north'

5. Methylated Spirit 6. See if any cadbury's empty cocoa tins and send to Mr. Noble 7. Something for lining of coat, material, [?], or other.)

Monday April 4. [7-1 A] Read St. John XII. 24, 25 and 26 verses. I then went out on the ice for a season of spiritual refreshment. The corn of wheat and the wonderful increase which would follow its death, the fertile parts of Palestine from say, two harvests at twofold 10,000. This illustration applied to the results flowing from the death of our Saviour in connection with the mighty harvest of immortal souls yearly. Yes, hourly gathered in gave me to see -as I had never seen before - that the life giving Power of the Gospel, can and must bring forth the fruit which it was intended to produce. The thoughts also of the honour of God, and the closeness of Christ to those who serve their Lord came home to my heart with peculiar force. Two men came to take me to some other Eskimo. Arrived in good time. Found thirty-four souls living in

Journal, 1903-1904 221

four snow houses situated some four to five miles from the nearest land. Went, as is our custom, to see the inmates at once. Had a very hearty and encouraging meeting in the evening. Tuesday April 5. Had another season of spiritual refreshment. Read letters from two Dublin friends. The reference made to Gideon, and his history in one of the letters gave me not a little cheer by the way. [7-1 B] The reference made to Gideon in one of these, and the other which he set up and called Jehova Shellom i.e. - 'The Lord send peace' - together with glimpses of history - the presence and power of God to strengthen him for his appointed task, his rough experiences, and the final time of peace - The country was in quietness for forty years in the days of Gideon. All these facts became very real and helpful. Another message in the same letters was also most restful viz 'underneath are the everlasting arms.' The arms which hold up both ourselves and our loved ones. These arms never tire. The more we learn upon them the stronger we find them. Busy during day teaching children and adults. Wednesday April 6. Blowing and drifting. Tried to have walk on the ice, but had to beat a hasty retreat. Studied again Gideon's experiences and spent a profitable time. Held usual meetings etc. during day. Thursday April 7. Weather finer this morning. Was able therefore to take a good walk on the ice. [7-2A] Read and studied during portion of day Job. XXII. 21-29. A most instructive portion. Knowledge of God is the key of the passage. To know Him not only as our Creator, but as our Redeemer, Director, Sanctifier, etc. Instructor brings us into a position of rest and peace, goodness follows us all our days, we are established, built up by cleaving to Him, and living feeding on His word. God becomes more precious to us than Gold or Silver for He is the Christian's delight and the light of his life. Answered prayer shews us in the reality of prayer, the desire of the heart that seeks God's glory shall surely be established, and the light shall shine upon our way - Claimed from God in prayer His help and blessing [7-IB] then set to work. Had the adults together. Although literally packed one against the other we managed somehow in our snow-church to spend a really helpful and instructive season. Also taught the children. They are getting on nicely. The little creatures seem to quite

222 The Journals enjoy themselves now the weather is fine. Most of them have [46] small knives with which they make miniature snow-houses etc. Friday April 8. [7-2B] Some of the men arrived who had been away looking for young seals. They had caught a goodly number. Shall (D.V.) go to the Kikkerton Station (some 25 miles from here) tomorrow. I expect a sledge to arrive from Blacklead Island soon - Taught adults and children as usual. Saturday April 9. Started about 5 A.M. A delightful morning. Everything so peaceful and still, and the sun's rays shone over the snow clad rocks with wonderful brilliancy. On we went - the dogs dragging the sledge with a will over the icy waste. Arrived at Kikkerton Station about 1 P.M. Mr. Noble received me very kindly, and soon made me comfortable. Sunday April 10. Held services during day which were well attended. Monday April 11. Sledge from Blacklead Island not having arrived I went on teaching the people. All came together except one poor old woman who could not walk. Went to see her later on. Tuesday April 12. Great was our surprise to see Mr. Bilby. He arrived with a sledge from Blacklead Island. He had made several brave attempts to get to Signia (the Station near Frobisher Bay some two hundred miles from Blacklead Island), but the ice having been broken up by the gales he was obliged to return. This is but another illustration of the difficulty of iterating in these awful regions. Do what we will we cannot, on account of ice, storms etc., cover more than, say, three to four hundred miles in one year. If we tried to go beyond either Kikkerton or Frobisher Bay we would simply perish for want of necessary supplies or rather the impossibility of carrying such. It is obvious therefore if the work is to be extended - and I firmly believe God wills it so to be we must occupy other workable bases such as Southampton Island, Repulse Bay, and from such travel as far as possible, and thus evangelize the people in those particular localities. To evangelize the Eskimo scattered over the whole of the Arctic regions from Blacklead Island

Journal, 1903-1904 223 [47] Island without a means of communication - is utterly impossible, and cannot be seriously thought of. Mr. Bilby kindly came over to see me as he thought his help might be needed here. Right glad was I to have his help so it is arranged that he remains here till about the middle of May. Wednesday April 13. As the dogs needed a rest after their remarkable journey - some one hundred and forty miles in about three days -1 went on teaching the Eskimo, and making necessary preparations for a start (D.V.) on the morrow. Thursday April 14. The dogs fourteen in all, (most of which, however, had been kindly lent by Mr. Esslemont) trotted along in grand stile. Travelled during day fully fifty miles. Came to a small snow-house which had been built by Mr. Bilby's man. Crept into this. Lit Methylated Spirit Lamp and soon made coffee. Arranged my sleeping bag on top of a deerskin, had prayers with my companion, and was soon snug inside my warm bag. Friday April 15. Another fine day. The ice being in good condition our dogs dragged the sledge along at express speed -1 mean for arctic travelling viz., some five miles an hour. This being my birthday I thought over the contents of a most helpful letter which was sent to me for this day. Here are a few extracts - 'God's angels do not tire. Fear not the future. Goodness and mercy will follow you all the days - all the days.' [7-3B] Had breakfast at about 6 A.M. and started at 7. This being my birthday I thought and prayed much for friends and loved ones, and consecrated my life again to God. Surely goodness and mercy have followed me all the days of my life. Weather continued fine all day - what a contrast to my last birthday spent on the ice - and although I travelled for fully twelve hours and was naturally enough jolted about not a little, yet I spent a happy time. Was hospitably received in the evening by some Eskimo belonging to Blacklead Island whom we found in a nice snug place behind a point of land. Saturday April 16. Another fine day. Arrived at Blacklead Island at 8 P.M. Quite a num-

224 The Journals

her of our friends came to meet me. Sorrow was [48] deeply stamped on some faces for had they not lost their loved ones in that awful gale? Sunday April 17. Held two services during day. Nearly every soul on the island came to hear the Word of God. Spoke from John XIV. 1-7. in the morning. Christ's words of comfort, life, and peace are ever suited to the needs and sorrows of men. Monday April 18. Went to see those who had lost their loved ones. Tried to comfort their hearts. What an awful time those poor creatures passed through. The survivors gave some thrilling incidents in connection with their own experiences, and of those who were frozen to death. [7-4A] Monday, April 18th. Went to see those who [7-4B] had been bereaved of their loved ones. (Arctic Perils Eskimo on moving ice) From the account given by them and others I find that the people on the ice were on account of the darkness separated into three bands. Were located some sixteen miles to the north ofBlacklead Island close to a kind of headland called Ottosevik. They had taken the precaution of building their snow-houses close to this place, but as the sequel will shew they could not reach that [place, land] on account of the awful situation in which they were placed by darkness, the drift, and the furious wind. Shorty after midnight when all were asleep - Eskimo do sleep soundly - one of the women was at last disturbed by the noise of the ice which began to break, she also heard the sound of kettle which swung backward and forward [7-5A] Lamp and other articles were also moved about in various directions. At once she cried out to her companions 'Put on your clothing, the ice is breaking up.' In the midst of the tumult of wind, sea, and breaking ice the poor creatures managed to slip on their garments, some also snatched up their blankets, guns, etc. and fled for their lives. But in the darkness - half blinded by the drift - which was driven down upon them by the awful tempest, they were unable to keep together, but were broken up into three bands. I now relate the thrilling experiences of these in detail. The largest party, which numbered some 17 souls in all, pressed on over the moving [7-5BI masses of ice, but three of them, sad to say, perished. One a Christian woman, beloved by all the Eskimo, named Lydia Ittukkasak, while trying to jump from one piece of ice to another fell into the intervening space. She was with difficulty putted out of the sea, her wet garments, of course,

Journal 1903-1904 225 soon becoming one hard mass of ice. Her husband, who had been looking about in the awful gloom for his mother, whom he succeeded in finding, now came to his wife. Turning to his mother he said 'Ittukasak is freezing badly I will take off some of my garments that she may wear them.' He, poor fellow, stripped himself of a portion of his clothing, but could only put these over his wife's frozen garments as [7-6A] it was impossible to take them off. Again they moved on, poor Lydia, however, on account of her heavy garments, and the frost which was deadening every faculty could only go on slowly. Her husband - who loved her much - tried to carry her. This however on account of the moving state of ice, on which he walked proved a most difficult undertaking. Tired out he was obliged to put her down, and again she tried to walk, but her legs becoming almost powerless she was, sad to say, while on a piece of ice which was tossed about almost like a boat in a seaway, hurled headlong into sea. Again she was pulled up on the ice, but she could go no further. As she sat on that freezing mass - her husband being quite unable to carry her again - she called out thinking no doubt of the deer skin blankets on which the Eskimo sit in their snow dwelling - 'Oh! that I had something soft again [7-6B] to sit upon.' Poor creature! Frozen all over, sitting on a bare piece of ice, she soon passed away to be with Jesus whom, I believe, she trusted and loved. Another poor girl named Omingmuk - one of our most promising scholars - soon became badly frozen. Bravely she struggled on although her face and legs became quite white with the deadly frost. She could not,[however] on account of her awful frozen state, keep up with some of the Eskimo who were with her, so she was, sad to say, left behind, and soon froze to death. Another girl named Kingmealuk got separated from the rest of the party, and as she was but a child, and could not walk quickly, she doubtless moved about amongst the shifting floe, not knowing where to go or what to do. She was seen some hours afterwards, but it was impossible on account of the open sea to go to her, and so she [7-7A] also perished. The rest of the party still struggled on not knowing whither they went. When, however, the morning light began to break, they saw a small island to which they ran with all possible speed. As they drew near to the shore, the pieces of ice were tossed about in a lively manner by the heavy surf which rolled in on the land and one these ice-rafts - if one may use the term - they were almost hurled on shore. It was here that one of the men not knowing hardly where to step being almost blind with the frost, fell into the surf. He, however, was bravely rescued by one of the Christian women named Eve Nooeyout (friends will remember her as one of the first converts at Blacklead Island). [7-7B] Cold and hungry they thus got safely to land. Scarcely,

226

The Journals

however, had they reached the rocks, then the moving pack, no doubt influenced by the tide which now began to ebb, drove away in a seaward direction leaving nothing but an open space of water, which, as soon as the wind moderated, became covered over with a thin sheet of ice. Let me now point out the wonderful devices these Eskimo resorted to to provide themselves with water etc. And let us not forget to notice the providential care of God in connection with the following remarkable incidents. One of the candidates for baptism a young man named Kidlaapik had been able - even in that dreadful rush - to seize his gun, and also to bring it with him safely to land. His [younger] brother had also most providentially snatched up a bag of loaded cartridges which proved - as we shall soon see - an unspeakable treasure to the whole party. Four partridges were soon shot with some of this munition [7-8A] These were divided amongst the hungry group and although by no means sufficient for a meal, yet they helped in some small measure to alleviate the pangs of hunger. Two of the party had all been able to save their knives, not however, the very long snow-knife which is generally used. With these poor tools they managed to dig out, or if one can use the phrase, make three very small snow-houses. Into these they crept, and thus managed to shelter themselves from the piercing cold. On the evening of Saturday - the cold being very intense, a somewhat thick coat of ice covered the sea. A seal fortunately got up on top of this - Kidlaapik saw the creature, fired, and shot it dead. As it was not far from them, it was soon hauled on shore amongst the hungry Eskimo. Having now through God's goodness both meat and blubber they tried to make some water to quench their thirst. But why not have eaten snow? some may say. Unmelted snow, I [7-8 B] should state, far from quenching thirst rather increases it as Arctic travellers know quite well from actual experience. But to return. One woman made drinking water - if we can call it such - by making a kind of skin kettle out of Kidlaapik's seal-skin gun cover. This was tied at the ends and suspended over a piece of blazing blubber which was lit with some matches which two of the party fortunately had in their possession. Another woman melted snow in her skin glove which was also held over some flaming seal-fat, while another used the skin of the dead seal to procure the same precious fluid. Strange methods these, which to some may seem hardly possible, but it is wonderful what dire necessity does in the way of invention. The fact of the skins not being destroyed by the flame will not surprise us when we know that they were at first held some distance from the heat. When, of course, sufficient moisture had penetrated then they were course, gradually brought closer to the flame. [7-9A] Sunday was passed on the barren island, the ice fortunately becoming thicker and thicker. On Monday they were seen - by the aid of a telescope -from Blacklead Island. A

Journal, 1903-1904 227 sledge and dogs were sent off, and over the newly formed ice they were taken to the above named place. Great was the sorrow of the people when they heard the sad news of the loss of three of their friends. Sad, however, as the tidings were they had in some measure been prepared for such by the previous arrival of three Eskimo. These formed, what I may call the second group - A woman named Kimmerdluk, who lived in a snow-house with her two children, husband, and another woman, gave me the following account. After the first alarm she hastily dressed, and began to tie up some articles in a fur blanket but while doing so the ice split across the floor of the snow-porch connected with the main dwelling. Down fell the porch, the lamps became extinguished and all was darkness and confusion. [7-9B] She cried out for her children (two lads) but they had rushed out in the darkness where they joined the party whose experiences I have already recorded. A man named Nowjaktalik now joined Kimmerdluk and her husband. They, with the woman named Akouyak (who lived with Kimmerdluk,) tried to get to the land in another direction. But finding as they went on the ice broken up in smaller blocks which with the motion of the sea actually jolted them one against the other, they gave up the idea of reaching the shore in that quarter and retreated to the larger and firmer floes which stretched away to seaward. In the morning they met some other Eskimo who had like themselves struggled on during that awful night. A break in the mist and drift enabled them to see a large iceberg. This they knew was aground, and not far from Blacklead Island. ~Nowyakta.Uk, Kimmerdluk and her Husband went on towards the iceberg, but the others being tired out [7-10A] remained behind. When they got somewhat in the vicinity of the berg, another beam of light gave them a glimpse of the north point of their desired goal - Blacklead Island - They pushed on over the hummocky ice and managed to get ashore. This happened on Saturday the 6th. Their arrival and the news they brought regarding the possible fate of the others naturally caused great grief amongst their relatives and others. Mr Bilby, however, fortunately being on the spot was able to console and comfort the excited, etc. sorrowing creatures. I now mention the experiences of the other party which were even more trying than those hitherto recorded. A man named Kooto - who had once been a noted conjuror - together with his wife, daughter, and grandchild lived in another snow-house by themselves. The daughter (Omingmuk) poor child rushed off with the first party and was, as I have stated [7-10B] frozen to death. Kooto's grandchild a little girl only about four years of age could not, of course, walk with the others. But Kooto whose brave spirit and wonderful powers of endurance deserve our hearty praise, soon utilised a reindeer skin bag to carry the child in. Leaving a kind of breathing hole, he tied up the bag

228 The Journals at both ends making with the line a kind of strap which he passed over his chest. With his living load he - with his wife - they could not find their daughter - pushed on over the crashing ice. In the morning they met the Eskimo already mentioned, but Kooto knowing that he could not keep up with them when they [speedily] went to the iceberg, and not wishing by any means to leave his precious load [behind] remained where he was. Here he was joined by Akouyak so that with Kooto's wife the party numbered four in all. As they soon got on a more extended portion of the floe - Kooto managed [7-11 A] to find sufficient snow to build a small snow-house. In this they managed to get some shelter on Saturday night, the current and tide in the mean time taking them in a southerly direction. On Sunday morning they found themselves quite close to a point of land, some eight miles to the south ofBlacklead Island. They had therefore been borne along some twenty four miles in about thirty hours. On this point they managed to land, and the Sunday night was also spent in another snow-house which Kooto built. All this party it must be remembered had during this long time (in the awful cold) nothing to eat or drink, and the cries of the little one tied up in the bag who was almost starved were most distressing and heart rending to the elder and more hardy members of the group. On Monday they journeyed on by the shore - Kooto still hearing on his back his precious charge. As they drew near to Blacklead Island [7-11B] friendly eyes soon saw the struggling [weary] band, and a sledge with a good team of dogs [soon] bore them safely and speedily supported they arrived in quite an exhausted and weak state, and the two women were severely frozen, the little boy, however, through Kooto's care was not even touched with the frost. Both Mr. Bilby, and Mr Noble's agent (Mr Esslemont) who was most kind, were able to give the sufferers every attention, and they are now, I am thankful to say, quite recovered. I was and am still deeply thankful to notice the spirit of the people in connection with this sad trial. Some of them speak with evident sincerity of [the] help and sustaining power of the Almighty. Surely trial and affliction shew the reality of our God, and the love of Jesus becomes to the soul especially in such reason a vital fact. I think friends will see that such a people as the Eskimo living, so to speak in the midst of death, need [7-12A], if any race under heaven, the sustaining, comforting, life giving messages, which flow from a Saviour's loving heart and the peace which He above can give through His all - sufficient salvation. What Christ has done and is for the Eskimo doing at Blacklead Island, He is ready and willing to do for others who are still living in heathen darkness. And one, indeed our main object in telling friends the facts recorded, is that the Holy Spirit may design to use them to kindle in many more hearts real active, practical help and sympathy for the whole of the Eskimo who are still living 'without hope, and without God in the world.'

Journal, 1903-1904 229

Saturday April 23. All the people who had been away from the place returned today. Men are now getting the boats ready for Whale Fishery. Sunday April 24. Large congregations. Find the people most anxious to listen to the Saviour's words. From Sunday April 24 to Saturday April 30. Held meetings for adults. We are now going through Acts XIII. A goodly time is spent in preparation of addresses. We cannot expect the Holy Spirit's help if all possible means are not used to make our message clear, and scriptural. Weather becoming somewhat milder although even now water freezes in my room during the night. Saw some snow-birds during week. Felt a sense of deep gratitude to God for the coming of these bright little messengers. Surely God who cares for these little birds can and does care for us. Saturday April 30. The ice having cleared away on the seaward side of the island, the men were able to launch the boats. I went down to see them start, and to give them a word of cheer. Peter Tooloakjuak (who is captain of one of the boats) will, I feel sure, do all that he possibly can to [49] further his Saviour's cause while away at the floe edge. Several of the men are now in sympathy with us. What a contrast this to our early experiences. Surely we have reason to thank God and take courage. Sunday May 1. Spent a busy day in the King's service. Held services morning and evening for adults, also school in the afternoon for children. [7-13A] From Sunday May 1st to Sunday the 8th. Carried on usual services which were well attended. The ice is now breaking up rapidly on the inside of island. A boat was sent off on Saturday to communicate with the other boats crews further north. I wrote to Mr. Bilby letting him know that it is no longer safe to travel by sledge so [7-13B] he will doubtless come later on by boat.

From Sunday May 8 to Saturday May 14. I am still going through the Acts at our evening meetings. It is wonderful how fully this Divine record brings before us the work of the

230 The Journals

Holy Spirit. I am sure the people have been wonderfully helped by the study of this portion of God's Word. Weather windy, and in the mornings, very cold. We have by no means shaken off our wintry garb yet. Snow, snow, can be seen on every hand. Saturday May 14. Mr. Bilby arrived. He came in a boat. Mr. Noble kindly helped him to get in touch with the boats belonging to Blacklead Island, in one of which he came to this place. I was glad to see him again, and to have his kindly and willing help in the work. [7-14A] Sunday 22nd. Good services. Nearly every soul on the island came to the church. Thursday May 24. [7-14A] Our 'day of days.' God does answer prayer. We always feel upheld, comforted, and blessed by the prayers of his people especially on this day the 24th. Outwardly, however, it was by no means a pleasant day. A mighty [7-14B] gale was blowing, and as the ice to seaward has all been swept away, the mighty breakers drove clouds of white spray over the still ice-bound shore. This shore ice which grows to some twelve to fourteen feet thick on account of the rise and fall of tide rises like a kind of icy reef round our island home. It was grand to sit for a time in a sheltered nook in the rocks and watch the mighty waves spend their force upon thus wonderful barrier. Finished reading today the life of the Rev. J. Chalmers of New Guinea. A true type of missionary. A man whose influence brought glory to God in life, in death, and (now) after death. In life by his wonderful devotion, and self-sacrifice, in death by the martyr's 'blood stained crown'; after death by the stimulating, uplifting, and ennobling power which the records of his career are having, and will continue to have upon immortal souls. Surely we can conceive of nothing nobler than such a life. Saturday May 28. Day on Cycle of Prayer for missionaries' children etc. Thought much concerning my own ones far away, although others were not forgotten in prayer. A boat arrived from the North [50] bringing a letter from Peter Tooloakjuak. He has met some Eskimo from the Kikkerton Station, and had taught both these and the other men who were with him. His letter gave me much encouragement. I give a translation here

Journal, 1903-1904 231 of the greater part of it - He says - 'I am pleased that God is now renewing my mind. I always wish to hold communion with Him now. Jesus has also given me the desire to teach the Eskimo. I long much to teach them. I am greatly pleased with those men from the Kikkerton Station. Ohittok (their chief) in particular desirTes to believe in God. always pray, and I pray for you, and my wife and children. A hearty farewell to you Okamuk (Okamuk is my Eskimo name). From Tooloakjuak/ Sunday May 29. Held usual services also school for children. Wednesday June 1. Read two letters from home friends. These are almost the last of our Arctic Mail. [7-15B] Sunday, June 5th. Very hearty services. People attend well in the mornings as well as in the evenings. What a contrast to past experiences. How much we have to thank God for. From Sunday June 5 to Sunday June 12. Busy during week with our usual duties and studies. Speaking of the latter we have spent of late a considerable portion of our time finding out, the deeper problems connected with the Eskimo religion. [7-16A] It is only now - at least at Blacklead Island - that we can get any satisfactory information. Naturally enough in their heathen state almost everything of this nature was hid from us. But now one of the conjurors - whose business, we are thankful to say, is almost on 'its last legs' gladly comes to our house and informs us concerning various points. The more we dig below the surface, so to speak, the more fully do we see what a hold the powers of darkness had upon these poor creatures. Truly the Lord hath wrought wonders for us. Sunday June 12. Very good and hearty meetings. From Sunday June 12 to Thursday June 16. Usual work viz. [51] evening meetings for adults, daily school for children, necessary study of our Scriptures, preparation of addresses,

232 The Journals

private reading, entertaining visitors, necessary exercise, also housekeeping. I am cook this week and am generally up at 6.30.1 can thus manage the needful cooking for the day before Breakfast, the articles cooked being simply warmed for Dinner. We manage to make capital bread (at least we fancy we do) also puddings such as rice, tapioca, suet etc., while our meat supply consists of tinned meats, seal's meat, and occasionally a few eider ducks, ptarmigan or Arctic hares. We also have preserved vegetables but, of course, fresh beef, mutton, or fresh vegetables are items which we cannot obtain - Both Tuesday, Wednesday, and Thursday were remarkable days. Heavy snow storms raged each day and literally covered the rocks with a mantle of snow. We seemed, as it were, wafted into the very middle of winter again. Friday June 17. A break in the storms. Sunday June 19. Usual services. Good congregations. Attention marked. From Sunday June 19 to Sunday June 26. Usual duties. Arctic poppies seen in some sheltered spots. Grass also beginning to look green. One can hardly express the feelings which fill the soul as one looks upon these tokens of God's presence and goodness. Truly there is no place where His love and power are not manifest. Thursday June 30. Mr. Bilby and myself examined children who have attended school. This closes what we may call our 'Easter Term.' Friday July 1. Distributed prizes to successful scholars. As the weather is now at times very warm we utilized several [52] of the articles of clothing which friends had sent us for prizes. The shirts and dress material are now most acceptable as our little friends find their fur garments too heavy and warm for this season of the year. Sunday July 10. Good congregations. Spoke in the evening from St. John XVII.3, and pointed out how the true believer knows God and Jesus Christ, and

Journal, 1903-1904

233

how such knowledge - progressive in its nature - unfolds to us more and more of the Father's love as manifested in and through His own beloved Son. Such knowledge being the teaching of the Holy Ghost brings us thus into a state of life - Life in the soul now, which in its very nature is eternal. The people listened with deep attention, and, I believe, some could enter into the inner meaning of our Lord's wonderful words. What a blessed fact for poor sinners to grasp viz., that life eternal through a vital knowledge of God in Christ - which precious knowledge is implanted in the soul through the work of the Holy Spirit - brings us into a position of life - life assured both for time and for eternity. From Sunday July 10 to Saturday July 16. Rain and heavy wind almost every day. Could do but a little as regards teaching in Church, but we utilized our time writing out copies of our Journals. I also had some candidates for baptism with me and spoke to them regarding our deep need of the Holy Spirit's presence and power in our lives. Thank God there is a mighty change in those who will (D.V.) be baptized on Sunday. Saturday July 16. Weather being now settled the men were able to reach the station from the floe edge. Not a whale had been seen during the time they were there; they however had shot [53] a goodly number of seals, and had therefore, from an Eskimo point of view, lived in royal style. Sunday July 17. A day of spiritual joy in the Holy Ghost. Six adult Eskimo and Eve Nooeyout's infant daughter were baptized. We had a full congregation and the order and attention of the people was very marked. One of those baptized (Maria) is the wife of Peter Tooloakjuak (the man appointed teacher). She has for some considerable time desired to lead a new life, and considering her past career, she is indeed a standing witness to the power of the Gospel. Two of the others [baptized] Luke Kidlaapik and his wife Rhoda Silmerk - were on the ice in March when it broke up, and when some of their people perished. Their faith in God was, however, strengthened, and they tell me that God did answer their prayers when they cried to him. Mary Oolikswak is another who has been for some time a candidate for baptism, also Matthew Ittusakjuak and his wife Lydia Sukkemuk. Before admitting

234 The Journals

any of these into Christ's visible Church it has been our object to test them fully, and we may well hope, that through the power of the Holy Spirit they may cling to Jesus even to the end. Eve Nooeyout's little daughter is named after her mother, and will, we may trust, grow up a true child of God. I give further on the names of all Christian Eskimo at Blacklead Island whom we may call the 'first fruits unto God and the Lamb' from Baffin's Land. I feel led to do this for the following reasons. I think that some of the Saviour's ransomed ones at home, who enjoy so many privileges, would like to link themselves by special prayer to their brothers and sisters in [54] Christ here. For remember, my friends, that the temptations of these poor Eskimo are many, and their light little compared to ours. I also think that has God has led you so patiently and persistently to remember us the workers in your supplications, so will He in like manner lead you to remember those whom he has gathered out to Himself through our joint but weak instrumentality. Another thought has also brought home with great force to my mind viz., would it not be a most blessed and vital bond of union with Christians at home and abroad if from various parts of the Mission Field the names of Native Pastors, Catechists, and Native Christians (especially those needing special prayer) were collected and were borne to the throne of grace in fervent prayer? For if we are going, through the love of Jesus, to live with them in glory surely, we may well pray for them here on earth - Here are the names of those we wish friends to remember. Mary Im'mukke, (needs special prayer) Maria A'rane, Eve Noo'e'yout, Peter Kil'luk'vuk (Nooeyout's husband), Eve (their child) Mary Nung'o'ar'luk Sarah Sig'luk, (this woman needs very special prayer) Mary O'it'ya'se; Annie Sik'ko'leak, (helps to teach children in school) Rhoda Ka'yo'ak'kak, (is now living right up Davis Straits.) Mary Kak'kok'tu'nak, John Muneapik, (Kakkoktunak's husband) with their children Peter and Mary John Ag'gak'ruk, Annie Arng'nak (his wife), Annie and Maria (their children) Luke Kou'nak Adam Noud'la

Journal, 1903-1904 235

Eve Kil'luk'vuk (this woman needs special prayer) [55] Peter Too'lo'ak'ju'ak/ (Eskimo teacher) Maria (his wife) Luke Kid'la'a'pik, Rhoda Sil'merk (his wife) Matthew It'tu'sak'ju'ak/ Lydia Suk'ke'muk (his wife) Mary OoTik'swak, Annie Ning'e'o'a'pik, Paul Poot'jon. Friday July 22. Some of the people left in their boats for the Summer hunt. They go inland to the reindeer country. They all came to see us, and shewed a most friendly spirit. We gave them a small parting present, and then commended them to God in prayer. Saturday July 23. Another large band left today. Two of the women belonging to this party handed me two letters written by themselves in which they speak of the great benefits they have received through hearing of a precious Saviour. I need hardly say that the perusal of these was a source of much encouragement, joy, and hope. Sunday July 24. Another baptism. The young man admitted into Christ's visible church, (Paul Pootj'on) has been influenced much by the Eskimo teacher. While they were at the floe edge together looking out for whales Pootjon always came to the meetings held by Tooloakjuak, and the latter told me that he had spoken to his friend personally, and that he shewed real signs of faith in Christ. Thus we see God using natives themselves to spread a knowledge of His love. And this is what we may truly call the joy and crown of missionary work. Monday July 25. Another large party of our friends left for the deer country. We have now but a few people left in the island [56] so we can now have, what we so much need, a short holiday. From Monday July the 25 to Sunday July 31. Weather very unsettled. Much rain and wind.

236 The Journals

Sunday August 1. Held services morning and evening. All that could found their way to the Church. One poor creature, almost a cripple, was hauled along on a sledge. Monday August 2. Employed a lad to dig out some coal. Found, however, after removing some ten inches of surface stuff, the remainder frozen quite hard. From Monday August 2 to Sunday August 7. Heavy rain almost every day with cold wind and fogs. The weather this Summer is extremely trying. This is caused by the heavy masses of ice, and large icebergs, which have been driven into the Sound by the heavy south winds. Sunday August 7th. Good congregation. God was with us to bless and help. Saturday August 13. A very heavy gale came on to blow from the South. The ice was driven along at great speed. Large blocks are now piled up on the beach, some of which are fully eight feet thick. We are now beginning to look out for the Annual vessel - our one connecting link with the outer world. What a year this may be! What news may reach me! In the multitude of conflicting thoughts I am wonderfully kept from anything like worry, and God's peace and comfort garrison my soul. This experience is surely from the Lord. He knows how to sustain, and He knows how to answer the prayer of His people on our behalf. Sunday August 14. Weather became quite calm. Two of the men [57] went off in their canoes and shot three seals. They have not had a particle of fresh meat for some time, and are in a sad state. We help them in various ways, but they really need their own native diet viz., seal's meat, to keep them in a healthy condition. Meetings in Church both morning and evening hearty and helpful. From Sunday August 14 to Sunday August 21. Another week of wind, rain, fog and ice. There is probably a heavy body of ice near the entrance of Cumberland Sound. The heavy fogs etc., are doubtless caused by this.

Journal, 1903-1904 237

Sunday August 21. Heavy snow storm. Held, however, our usual Sunday services. Tooloakjuak addressed the people in the evening. His discourse was well prepared, and was listened to with much attention. Tuesday August 23. A heavy pack of ice bore down upon us from a Northerly direction. This had evidently been in the first place driven up the opposite shore of the Sound by the heavy winds, and had then been carried down on this side by the currents which invariably flow in this direction. Wednesday August 24. Ice all driven away again. A heavy gale raged during the night, and in spite of the currents drove the ice right back again. Thursday August 25. I am having our remaining stock of coal put in order. The larger pieces, which we need for cooking purposes, are being put in casks, while the slack is shovelled together in one heap. We are afraid the ship is delayed by the ice, and it is well to be prepared for emergencies. Our God, however, we feel sure will deal kindly with us. Our 'times' are [58] in His hands.' Sunday August 28. Weather still unsettled. We had, however, good congregations. We find the people now very ready to listen, and no doubt, the Holy Spirit, is making the Lord Jesus more real and precious to, at least, some souls. Monday August 29. Heavy fall of snow during night. How we long for the arrival of the ship! One year, one month, and some twenty days have passed away since I heard a word regarding Mrs. Peck or our loved children. But how well to rest in the love and faithfulness of Him who has shewn in so many ways His love and kindness in the past both to myself and my dear ones far away. Have lately read a most interesting and soul inspiring book in reference to our old Arctic explorers who in Queen Elizabeth's reign discovered these very lands in which God is now planting His Gospel. How the words of these brave men ring in one's ears, and how they ought to act as goals not only to myself but to the whole Church of God to urge us onward in this Arctic Enterprise for

238 The Journals

our King. John Davis, that lion-hearted seaman, who discovered Cumberland Sound (rather Gulf) in August 1585, and who so named it after the then young Earl of Cumberland; in one of his Arctic voyages reached lat. 72° North in a little pinnace of only 120 tons burden. It was on this very voyage when some of his men grew faint-hearted, and wished to abandon the project they had taken in hand that he made use of these memorable words - 'It would be better (he said) to end their lives with credit, than return with infamy and disgrace/ This reply made them cling to their brave leader [59] and prosecute what finally proved one of the most successful Arctic voyages on record. Another Arctic worthy - Sir. Humphrey Gilbert - when speaking in reference to the North West passage, and the possible dangers and difficulties connected with its discovery, remarked - 'He is not worthy to live at all (let us note the words) who for fear, or (for) danger of death shunneth his country's service, or his own honour, since death is inevitable, and the fame of virtue immortal.' It was the same noble God-fearing man who when returning home across the mighty Atlantic in a little vessel (the 'Squirrel') only ten tons burden, when in the midst of a storm in which he, alas! and all with him perished, cried out to his men - 'Courage my lads! We are as near to heaven by sea as by land.' It was a Captain Hind who sailing in company with him heard him utter these deathless words, and it was the same captain who left on record Sir Humphrey's reply when invited to go on board (Captain Hind's vessel,) which was a larger and safer ship - No. 'I will not forsake, he said, my little company going homeward, with whom I have passed so many storms and perils.' It does not need in the face of such a spirit many words of mine to shew what Christ expects us, His servants, to do in connection with the dark, sin-tossed souls scattered over these Arctic lands. Let me, however, say in this connection that we (I use the word we advisedly binding up as it were all the people of God with us in this holy enterprise) have no light task before us to gather out from these icy lands through the Saviour's grace, the gems, the immortal souls which we [60] long to place in the Saviour's crown. How are the Eskimo of Davis Straits, Hudson's Straits, and the Western regions to be won for Christ? Only through much cost, suffering, and patient plodding labour for it stands to reason that we must take the Gospel to the people themselves in the first place before we can expect them to become an evangelizing force themselves. The Spirit of the living God then must clothe us with power, zeal, and devotion for this task. He will enable us to do as much for Christ, yea, a great deal

Journal, 1903-1904 239

if needs be more, for Christ, than Arctic explorers have done for the cause of science and for purposes of discovery. Wednesday August 31. How can I put in words the heart pangs which pierced me through and through this day - The morning was tempestuous, and showers of snow hid almost everything from view, while masses of ice of every conceivable size and shape were driven past the island by the fury of the wind. All at once a cry, a ship! a ship! arose, and we saw amidst the gloom a steamer (the 'Neptune') which finally came to anchor on the inshore side of the island. As soon as the wind and weather moderated we went on board. I was the most kindly received by Commander Low who has been deputed by the Canadian Government to visit these Arctic lands. We were surprised to hear that the 'Neptune's' people had seen the vessel sent out by Mr. Noble, and had been able to force their vessel through the ice to her, and were thus able to obtain some of our letters, and so bring news to us. Commander Low would most gladly have towed the vessel to Blacklead Island (she was only fifteen miles away) but the danger was too [great?]. [61] It appears that a Norwegian vessel the 'Heimdal' has been chartered for the voyage, but she is not strong enough for ice navigation, so consequently might founder if towed through the ice. Mr. Greenshield brave fellow - would not leave although invited on board the 'Neptune.' He well said in a letter kindly written to me. 'As a missionary and a Christian one does not want to shirk. I think we shall be up in a day or two. The Captain also particularly wishes me to stay aboard' After most kindly inviting us to lunch, and after we were quite alone Commander Low with the greatest kindness and tact broke to me the sad news of our dear Annie's death. Just one year and twenty eight days ago was the sweet child borne up to the bosom of her Saviour. I hardly know how it is but she seems quite close to. me now, and I seem to see the Saviour and the dear one looking right down upon me. I understand now how and why I have realized in such a wonderful way right through the past winter the near presence of the Lord, and the comfort and power of the Holy Ghost. The sympathy and prayers of so many of God's dear people have lifted both my dear wife and myself right up to God, and I feel now that our dear one's death like a seed corn cast into the earth, yea, may I not say into these Arctic wilds, has brought glory to God, and will still bring glory to God in connection with these poor Eskimo. How true it is that 'a little child shall lead

240 The Journals

them/ It was the intimation of the first known symptoms of her dire disease together with other soul-piercing news which just three years ago made me in utter helplessness cast these people upon [62] God, after which the blessing of the Lord came down. The same causes drove me to look to a living God, and to ask Him to draw to Himself in His own good time the unevangelized Eskimo throughout all the Arctic. It was little Annie, which drew the map which shews the still unevangelized Arctic regions, and which in a larger form enabled me to point out to the Committee the real scope of this Northern work. Her touching little prayer written for me while I was at home viz. O God, please take care of the Eskimo, please, let somebody go to those who have not heard of Thee. 'Please (also) take care of dear6 help him always to say the right thing to people' - This prayer rings in my heart and ears, and it seems to me now that the Lord through her death, and the wonderful sympathy and prayer, thereby has actually begun to link together His plans for sending His Gospel to the poor heathen Eskimo in other parts. Thus come through our deepest sorrows our deepest joys. Commander Low whom I knew when I laboured in Hudson's Bay and who is most kind to me, and is deeply interested in the Eskimo, offered me a passage on the 'Neptune' which is going in a Westerly direction, and will call at one or two places where I could see some heathen Eskimo, but had I accepted, this kind offer would have necessitated my going home to England this year, and much as I should like to cheer and strengthen my dear wife, still it seemed my plain and obvious duty to remain here this year, especially as Mr. Greenshield has not landed yet, and I have no letters yet of importance to guide me to a clear decision. However the Lord's time is not always our [63] time. He has doubtless got some wiser and more effective movement in view, especially does this seem so as the 'Neptune' will still continue (D.V.) her yearly voyage especially to the Western parts. Thursday September 1. The 'Neptune' left to-day. I was only able to write two brief letters by this opportunity, as the time at my disposal was so limited. A vast floe (one might almost call it a sea of ice) some forty miles long by thirty broad came down upon us from the Northern part of Cumberland Sound. The vessel sent out by Mr. Noble is simply fast in the ice and is carried right away from us in the icy sea. We are much in prayer for our brother Greenshield.

Journal, 1903-1904 241

Friday September 2. Ice still driving down. We can see no end to it. Nothing like it has been known for many years. Vessel still carried farther away. How sad! Sunday September 4. Had soul-comforting services during day. God gave me strength to offer up a prayer before the people thanking the Lord for the very gentle way in which our loved child was called home. The poor Eskimo do feel for me. One poor creature whose daughter Annie (our very first convert) called after our own little one, and who was called away through the same awful complaint, wept when she heard of my loss. How touching! How real the bond which links the Saviour's loved ones together wherever they are found! Monday September 5. Wind blowing strong from the south, and weather rather foggy. We can see nothing of the vessel. How our hearts rise up in prayer for our beloved brother [64] Greenshield, and for others on board. What we fear so much is the vessel being crushed by the floes. But God even our own God is watching over all. He is better than our fears. Tuesday September 6. We are busy writing letters etc., trusting the Lord will bring the vessel to us, and carry her home safely, in His own good time. Wednesday September 7. Vessel seen again today. Still, however, gripped firmly by the ice. Thursday September 8. Weather calm. Vessel still seen in the distance. But what icy barriers intervene. Surely the Lord God who caused His people to pass through the Red Sea will in His own good time remove these obstacles. Peter Tooloakjuak was able to get away in his kiyak, and paddle about in the open pools of water between the floes. He shot three seals. God thus in answer to our prayers provided the hungry people with food. We also gave the children some biscuit for which they seemed very grateful. Friday September 9. Tooloakjuak shot two more seals today, thus God helps this Christian man to feed the hungry people. Vessel seen in much the same position.

242 The Journals

Saturday September 10. Rather strong frost during night. Small pools frozen over. Matters are looking rather serious as regards the ship as the open spaces of water between the blocks of ice will soon be freezing up. Our great hope is that strong Northerly winds will blow the ice right out of the gulf so that the vessel may have open sea to work in. The sight which meets my gaze as I look through the window of my little room as I pen these lines is really alarming. Not more than two hundred yard [65] away vast boulders of ice ranging from ten to thirty feet thick are piled up on the shore, and the space beyond looks like a frozen sea. Sunday September 11. Very helpful and solemn services. The Holy Spirit the Lord and giver of life was surely present in our midst. Monday September 12. Vessel seen again during day. She seemed to be in an open 'lead' of water between the floes, and was evidently trying to sail into the 'open water' which seems to stretch for some little way towards the Kikkerton Station. Wednesday September 14. Heavy frost again last night. Vessel cannot be seen today. We hope she has been able to get into the Kikkerton harbour. Thursday September 15. Rather heavy fall of snow. No movement in the ice yet. Saturday September 17. Fresh breeze blowing from the North. Ice is moving down the Golf. We feel so thankful for this change of wind. Sunday September 18. Very helpful services. Tooloakjuak addressed the people in the evening on the resurrection of Christ. People listened with deep attention. Monday September 19. Weather getting cold. The small lakes on the island are now frozen over. [7-30B] We pray much for our brother Greenshield.

Journal 1903-1904 243

Tuesday September 20. Fully nine degrees of frost during night. The ice is not moving down the Sound much, while a vast body of rugged 'pack' can be seen to the North of Blacklead Island. Saturday September 24. Weather getting colder. Twelve degrees of frost last night. We are kept, thank God, in peace regarding our loved ones, also in reference to possible [66] trials connected with the ship. Sunday September 25. Very comforting and helpful services. I spoke in the morning in reference to the Holy Spirit's work upon the souls of men. Great was the attention shewn. Monday September 26. Some Eskimo went off in a small boat. They paddled about in the open 'leads' between the floes. A seal was shot, the creature was there and then hauled up on a large piece of ice, cut up, and partly devoured. Towards evening the ice cut them off from Blacklead Island, so they had to retreat to some islands which were not surrounded with ice. Tuesday September 27. Some of our friends arrived from their summer hunting grounds. Three of these are Christians. They seemed so sorry to hear of the death of our dear daughter. These are some of the 'sisters and brothers' whom the loving Saviour has raised up to comfort and cheer me. Saturday October 1. Weather still cold while heavy masses of ice can be seen on every hand. A trying time is evidently before us, but the Lord of Hosts is our stay and shield. Sunday October 2. Very blessed and hallowed services. Thus are our hearts strengthened in God. Monday October 3. Weather very cold and piercing. The North wind which blew right

244 The Journals

upon us seemed charged with a kind of icy vapour which searched one to the very bones. Tuesday October 4. Seventeen degrees of frost. Ice forming everywhere in spite of wind and tides. Wednesday October 5. Some of the men were actually able to walk on the 'new ice' which had formed on the sea between the floes, one of these managed to shoot a seal. As regards ourselves we have for some time past been economical [67] with our remaining stores and fuel. Not a cinder is wasted, and even the ashes are thrown on top of the fire as soon as the body of the flame below is sufficient. We do thank God who put the desire in our heart to bring out a good supply of provisions and fuel especially for last year. We are on the whole well provided for, but we have to look ahead and remember that other difficulties may have to be faced e.g., we know not for certain where the ship is, or if her cargo is safe, again how about the extra food needful in any case to help the ship's crew, to say nothing of other matters such as starving Eskimo, sickness etc. We do not, of course, wish to spy out the dark clouds, we only desire to use the proper and needful caution. Thursday October 6. Men on ice again. Some caught seals. It is such a comfort to know they have sufficient food. Saturday October 8. Walked to the Northern end of island. Could see almost nothing but ice. There are also some large icebergs aground which act, if one may use the word, like pegs to keep the other bodies of ice from moving. Truly we are in a critical position, but it is wonderful what comfort and peace I realize when all is taken to God in prayer. Sunday October 9. Some of the men were away hunting during the morning. They did so, however, through dire necessity. The traders here have nothing to give them so they have simply to live upon seal's flesh. We had a full congregation in the evening, and we spent a happy time together.

Journal, 1903-1904 245

Monday October 10. A most furious storm arose. Snow and wind beat down upon us with wondrous force. Tuesday October 11. Weather moderated. Went to see the effects of [68] gale. Rugged masses of ice could be seen on every hand, some of them, literally piled one on top of the other. A gloomy outlook truly. Our Eskimo friends, however, seeing some pools of water between the boulders managed somehow to climb over the intervening barriers and were able to shoot some seals. Great joy, much feasting, and bright blazing lamps made these people think they were in a kind of paradise. Wednesday October 12. More seals caught in the forenoon. In the evening, however, the wind changed and a snow storm began to rage again. I have of late visited daily some of the people. I have prayer with them, and speak to them of the great riches treasured up in Jesus. They always receive me with the greatest kindness. Poor creatures their fears seem to be all on our account. Seals they can live upon but we ('Kablunatyet') i.e. white men 'are to be greatly pitied/ so they say, seeing our mode of life is so different to their own. Thursday October 13. Still blowing and snowing. Managed, however, to go out for a walk. I am led by the Holy Spirit to plead much for my dear wife and our dear boys, also for our many friends. We know what is before them. There is no hope of the ship reaching us now. A long and anxious time of waiting stretches out before them. May God sustain them, and use this crisis in their and our experience to establish and extend His work in these Arctic lands. Friday October 14. A wild day. Wind from the North. Ice driving down the Sound, but we cannot see the upper boundary of it yet. There must have been fully a hundred miles of ice from Smith's Sound, Davis Straits, and possibly other places [69] driven in here. Judging from the size of the boulders and the thickness of the floes one might well imagine they came from the North Pole.

246 The Journals

Saturday October 15. There is a little hope of even a steamer breaking through the ice, so I close this Journal now and start, as it were, another year. What the period stretching out before us (viz., from the above date till some vessel comes to our relief) may have in store for us our loving God and Father fully knows, and He who has so far upheld us and sustained us in our sorrows, trials, and difficulties, will, I feel sure, bear us safely through. His words to His servant Joshua come home to my heart with wonderful force: 'I will not fail thee, nor forsake thee, Be strong and of a good courage.' Blacklead Island October 15 1904.

10 Journal, 1904-1905

Journal of the Reverend E.J. Peck from October 16th, 1904 to October 7th, 19051

1904 [2] Sunday October 16,1904. Thirty-one degrees of frost [this morning]. Nearly all the men were away hunting in the morning, but we had a good attendance of women. Tooloakjuak addressed the congregation in the evening. People were very attentive. Thursday October 20. Set apart this day for mutual intercession and study of the Scriptures. We desire to face this trying year in the power of the Holy Spirit. We felt at the close of day much refreshed in soul. We have earnestly asked God for guidance as regards our winter's work etc. We think it wise, considering the uncertainty of vessel's safety, not to use too much of our fuel and oil for our church purpose. We will therefore only have services for adults and school for children on Sundays, Tuesdays and Thursdays. We also think this a capital [3] opportunity to prepare as much as possible of the [Eskimo] Scriptures in the Syllabic character. Two of the Christian Eskimo will help Mr. Bilby and myself in connection with this important work: this conjointly with all our domestic work will give us plenty to do. Saturday October 22. A heavy storm raging. Prepared our addresses for Sunday but this is no light task. Abstract ideas must be kept in the background for the

248 The Journals

15. Young Inuit. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6,8-13)

Journal, 1904-1905 249

Eskimo deal more with plain every day facts than [abstracts] deep problems. How, for instance, would our readers expound to an Eskimo say the XVth. Chap of St. John's Gospel? A people who have never seen a vine or tree actually growing can hardly - even with the help of pictures - form a clear idea of the real nature of the object brought before them. Yet, how wonderful is the teaching of Our Lord. There is food for all in His words. Several of the poor Eskimo have found out by real experience [4] that His words are words of life, and words of peace. Tuesday October 25. Mr. Bilby took the school for children, while I gave the address at our evening meeting for adults. I am led to pray almost unceasingly for my dear wife and our little ones. What a long anxious waiting time stretches out before them! Monday October 31. Peter Tooloakjuak and another man went off with sledge and dogs. They are going to try and get to the Northern end of Cumberland Sound on the in-shore ice. Some of our friends here think the ship may be in some harbour on that side of the Sound, and are therefore anxious to find out. Another, and indeed the chief reason, is that they are short of tobacco and gun caps - lucifer matches, or rather the heads of the above, being used to supply the latter need. In some respects we seem like men besieged. Economy is the order of the day. Wednesday November 2. We are now busy [5] transcribing and translating into this dialect portions of God's Word which the devoted Moravian Brethren use on the Labrador coast. It is only right and honest to say that their translational work is well done; we, however, find that several words are not understood by the Eskimo of these more Northerly regions consequently we have a difficult task to find suitable words to take their place; the vocabulary of the Baffin's Land Eskimo being by no means as full as that used in the South. In this connection, and to give friends an idea of our daily life (which varied but little during the whole winter) let me give them one day as a sample. I should remark here, however, as an introductory word of explanation that for the sake of economy we could not have an Eskimo as permanent servant, consequently the bulk of the work fell on our shoulders - but so proceed -.

250 The Journals

Thursday November 3. - 6.30 lit fires [6] this means wriggling out of a warm fur sleeping-bag, dressing in the bitter cold, raking out ashes getting wood - which we dry in the stove the night before - and at last warming one's chilly frame by the genial heat engendered. Next item, sweep up room, make bed. Thursday being our bread baking day, flour is placed in oven to warm. Wash up: lay the bread: this is made with yeast which is manufactured by the writer, and which is said to act like a charm. Breakfast at 8 A.M. This generally consists of coffee, with bread and butter. After breakfast we have our regular reading and prayer together. We are now going through St. Paul's 1st. Epistle to the Thessalonians. We take the Epistles etc., in order, and try to grasp the leading truths which the portion read deals with. This is certainly the [best] plan to gain a profitable and clear grasp of the word of life. Private devotion follows. I am now [7] going through St. John's Gospel again. It is an inexhaustible mine of divine truth. After devotion set to work writing out in the Syllabic character a portion of the book of Revelation. I have taken this book in hand, while Mr. Bilby goes on with the Epistle to the Hebrews. About 11.30 - 'wind and weather permitting' go out on the ice for a walk, after which - should it be my turn to cook -1 prepare our midday repast. Dinner follows at 1 P.M. This often consists of stewed seal's meat or seal's steaks fried in Arctic fashion viz, with plenty of fat. School for children follows at 2.30. Mr. Bilby - who is a wonderful teacher - takes this while I generally prepare an address or go on with our transcription and revision of the Eskimo scriptures. I generally visit in turn the people from about 4 P.M. to 5.15. Tea at 5.30: This consists of tea, bread and [8] butter and sometimes we use jam instead of the latter. After tea further preparation of address, and if there is no service we go on with the revision or perhaps, one may call it dialectal translation of God's word. After service we generally have a number of visitors or callers. Some kindly bring in pieces of seal's meat. At 10 P.M. we have a social chat, sometimes a cup of cocoa, and retire to rest at about 11 P.M. Thus are our days packed in with work, and we find that by keeping our minds well and healthily occupied the time flies quickly, and we lose sight in some measure of the critical position in which we are placed, and are led to see that time redeemed is time so to speak laid up for God, and therefore laid up for eternity. Friday November 4. The two men who had been sent off to look for the ship returned [9]

Journal, 1904-1905 251

[but] they could see nothing of her. We must wait patiently till the ice is frozen in the middle of the Sound when a sledge will be able to cross over, and our many surmises will then be cleared up. Surely it is well in these uncertain times to stay our minds upon God. Saturday November 12. The fuel problem is becoming a difficult question - especially as we are trying to supply Mr. Noble's agents - and naturally gives us not a little thought and anxiety. Most of our remaining stock of coal is slack and is not of much use for cooking purposes. We shall probably have to make a kind of mixture with this and seal blubber. I think this compound will make our coal run out, but the odour arising there from will, I am afraid, not be over pleasant. Wednesday November 16. Forty-three degrees of frost or 10 below zero. In spite of cold etc. we are, on the whole, getting on remarkably [10] well, although naturally enough we feel the strain, and our thoughts cannot be tied down to Blacklead Island. We think very often of loved ones, and our hearts are continually lifted up in prayer to God on their behalf. We also hunger for more news. None of the Society's publications have reached me. They will be a treat if we do finally receive them. Add to this the fact of my not having had a letter from several friends for sixteen months and I think we may fairly lay claim to the title of isolated Missionaries. Sunday November 20. Good congregations. People attentive. We go on expounding the word of God. There can be no failure when, in dependence upon the Holy Spirit, we honestly make the word of life speak for itself. Tuesday November 22. Quite a surprise today. Found the whole body of ice on the move. Mildish weather lately followed by high tides and a heavy swell loosened the [11] icy barrier and it is now moving out to sea at a fair speed. We were rather longing for heavy frosts so that some one might be able to travel over the ice to the Kikkerton Station, but the Lord has willed otherwise, and it is now probable that we shall have to wait till January before we hear from that quarter. How well in all our difficulties and perplexities to cast all our cares upon God. I am finding out now as I never did before, the preciousness of prayer.

252 The Journals

Wednesday November 23. Ice all in motion. Several of the Eskimo managed to get a footing on the moving masses, and so managed to shoot a goodly number of seals which rose up between the blocks of ice. Weather mild and snow deep so we can hardly take any exercise: I am also afflicted with my throat which seems to get worse as one's years advance. We are, however, sticking to our work. Mr. Bilby has kindly typed several chapters of the Epistle [12] to the Hebrews while I have been able to finish nine chapters of the book of Revelation. But this, however, is only a fragment of our work, and through all we must try and keep cheerful, and thus shew to those around us that we are not cast down or forsaken by our God. We often use the General Thanksgiving at our services, and we never forget to thank God when the men are able to get Seals. Some of the people now pray themselves, and believe in prayer too. Sunday November 27. A fearful day. Blowing and drifting. Could not hold services so all we could do was to take the people to God in prayer. Was also led to pray much for loved ones, and our kind friends in the homeland. Tuesday November 29. Still snowing heavily. We are almost unable to move about so deep is the snow. Held, however, our service in Church, and some managed to struggle through the drift. Very few seals caught [13] lately. Truly we are passing through a trying time. Days short. No sun. Not much food. Anxiety from every earthly source but peace and strength in the Rock of Ages. Thursday December 1. Some of the men managed to struggle through the snow on the ice, but no seals were caught. Friday December 2. Four seals were shot today. These will be some little help to the hungry Eskimo. Sunday December 4. Nearly all the men were obliged to go off hunting on account of the scarcity of food. But only one seal was shot; nearly all the women attended at our morning service, and we had a full congregation of both men and women in the evening.

Journal, 1904-1905 253

From Sunday December 4 to Thursday December 8. A most trying time. Snow is becoming deeper and deeper. People are hungry and neither ourselves nor Mr. Noble's agents can help them. We have also three sick cases on hand and any food we can provide naturally [14] goes to them in the first place. Thursday December 8. Made our way through the drift to our meeting place in the evening. Was led to speak regarding the power of God to deliver, guide, and defend those who trust in Him. Offered up also special prayer for the people's needs. What a hold one needs of the living God in this awful country. How can one strengthen or cheer the hearts of others without a firm belief that 'He' is and that He is a rewarder of them that seek after Him. (Hel. XI. 6. R.V.) Friday December 9. Prayer answered. The ice opened out in various places. Several seals rose to breathe. Fifteen were shot, and so the needs of these starving creatures were supplied. To strengthen and still encourage the hunters' hearts we gave them some 700 bullets (the traders were unable to help) which had been made out of lead which we fortunately brought out from home last year; we were able also to supply them with gunpowder. They were deeply grateful for this timely help. [15] Saturday December 10. Weather cleared up, so we seem to have passed into quite another state of existence. True the snow is very deep, but it is such a joy to see a clear sky overhead. Wednesday December 14. A most trying day. Fifty-five degrees of frost with a strong wind charged with icy particles from the frozen sea. I was almost laid up with a kind of weakness together with sore throat. And rest is out of the question. I can not see another man do all the toil, and naturally enough the responsibility of managing our remaining stores etc., naturally falls to my lot. Friday December 16. Felt much better, and was able to take a walk on the ice which proved most beneficial.

254 The Journals

Sunday December 18. Very good congregations both morning and evening. Monday December 19. We are now near the shortest day. We generally use lamps in our rooms till 10.30 or 11 A.M. School work has also of late been carried on with the [16] aid of artificial light. The cold is also increasing slowly and steadily. Today the thermometer registered 56 degrees of frost or 23 below zero. Monday December 19. A fine day. Had a good walk on the ice. Finished today the transcription and dialectal revision of the Book of Revelation. Mr. Bilby has also finished the Epistle to the Hebrews. We have found this work of deep interest and blessing. The Eskimo who have helped us have also been greatly interested and instructed. Wednesday December 21. A wild day. Blowing stiff and snowing. We utilized it, however, in making our house snug and warm. The men not being able to hunt gladly came when called. They soon cut out firm blocks of snow from places tramped down by men previously employed. These formed what one may call the outer wall, and were placed from three to four feet from the wooden wall of our house, the space between being filled in with soft snow which we [17] packed in as tight as possible; several of the men tramping it down as hard as they could. The wall was thus built up to almost the top of our house; a large snow-porch being also built over the door. Altogether we were finally encased in snow: some four feet protecting our actual dwelling from the piercing wind and keen Arctic atmosphere. The difference in comfort, to say nothing concerning economy of fuel, can hardly be realized by those who have not lived under conditions such as ours. Although we were not able to pay the men much for their kind help, yet they seemed truly thankful for the little they did receive. It is only right to state here that as regards the actual needs of the mission we had ample to carry us through the whole year. It becomes, however, a different matter when the trading post here is practically left without a surplus stock on hand. Where is the wisdom of leaving a station or stations without fuel or food in the event of the non-arrival of the ship? [18] We have pointed out more than once the danger of such a course, and it is only

Journal 1904-1905 255

by the adoption of a better plan on the part of the Eskimo that we are saved from what might otherwise have been dire calamity. Even the Eskimo cannot hunt without ammunition, and the facts already stated in this journal prove beyond question the terrible struggle they have to provide even themselves with food, and I am very doubtful if a body of white men could exist on seal's meat alone even could the Eskimo supply them with this item. Saturday December 24. How close to Christmas Day and how many thoughts fill one's soul. What an experience one has passed through since last Christmas. Then I seemed to see my dear little daughter Annie cast upon a bed of suffering, now I seem to see her glorified. How very often since the news reached me has her presence seemed to fill my heart and life giving one a fresh impulse to press on towards the goal. She is not lost truly, only gone before. [19] What thoughts also fill one's heart when I think of my brave wife, and our dear boys. What must their thought be at this Christian season? They are passing through a time of uncertainty and cannot help together with many others wondering where we are, how we are, and what will be the end of their anxious waiting time. There is one thing about which we feel no doubt viz. the Eskimos of this work and the far reaching issues thereof and there is another fact which presents itself to one's mind viz that a crisis in this work is coming, and that this Arctic work can only be established on a firm and extended base through much suffering. Possibly the Lord is through our present trial working out. His plans, and will bring matters to a successful issue. This anyhow is our hope, and our joy. Sunday December 25. Christmas Day. And from a spiritual point of view it was a happy day. We had both morning and evening very full and attentive [20] congregations. Tooloakjuak spoke in the evening and he spoke well and to the point. The fact of seeing a poor Eskimo, who some few years ago was living in a state of heathen darkness stand up to proclaim Christ's love seemed to lift one's thoughts above our present difficulties and trials, and brought home to one's heart with renewed force and power the great tenet that there can be no failure where the Gospel of God's grace is proclaimed. When the Holy Spirit - as he longs to do - glorifies the uplifted Saviour, naturally enough loved ones and kind friends seemed to be brought very close to us on this memorable day,

256 The Journals

and we felt that we were held up and sustained by their intercession, love, and sympathy. Thus does our God surround us with blessings. His compensations are truly real and satisfying. Monday December 26. Had what, I may call, our Christmas feast. An Eskimo woman had managed somehow or other to shoot an Arctic hare, this she had kindly brought to us some [21] few days ago. This I 'jugged/ and managed thus with the help of some spices, to make fairly palatable. Our pudding was of the plainest nature as we had, of course, neither eggs, fresh milk or candied peel. We, however, enjoyed it much, and our digestive organs certainly did not suffer those disturbing and irritating sensations which many no doubt experienced who were enjoying their plum pudding in Old England. We have now arrived at what one may call the heart of our Arctic winter. And it is marvellous when one looks back to see so vividly how the hand of our God has held us up, strengthening us in body and soul, and giving us that hold of Him and His power without which we would long before have lost heart and have fainted by the way. No words of mine can convey to readers the real nature of experiences we have passed through. Let them, however, sum up the following facts, and they will understand in some little measure what I mean: [22] no vessel or supplies for sixteen months, and everything uncertain as regards the safety of Mr. Greenshield. Thirteen long months waiting for news concerning our beloved child, and then the brief but heart piercing news that I could see her no more in the flesh. Over a hundred hungry Eskimo hemmed in on a desert island with heavy drift ice, continual gales, and snowstorms beating down upon us. Three traders in our midst with no fuel, a little food, and the anxious care which pressed upon one almost daily in reference to the [proper] humane and economical use of the supplies which we fortunately possessed. Last but not least the difficulty under such conditions of showing to the people a brave and cheerful spirit, and of leading them on in spiritual matters. Who is sufficient for these things? Only Lord God and not ourselves. He who has helped us in the past will not fail us in the future, but will carry us through all the difficulties which may [23] stretch out before us. Tuesday December 27. A wonderful and exciting day. In the afternoon just after I had left an Eskimo dwelling (where I had been visiting) some of the people

Journal, 1904-1905 257

rushed up to me, and told me in the most excited manner that some 'stranger' [who they remarked], had gone into our house. I found to my surprise Mr. Noble who with the greatest difficulty had reached the place, and was in a most exhausted condition. I was able after he had been somewhat refreshed to gather the following incidents which I think will show very fully the dangers of Arctic travelling. Eleven days ago he had left the Kikkerton Station with fourteen dogs and a limited supply of provisions Mr. Noble had kindly undertaken this journey to see how matters were going on here, to bring our letters, and to tell us the glad news of both Mr. Greenshield's and the sails' safety. After Mr. Noble left the Station deep snow and rough ice impeded their progress. (One Eskimo accompanied him on the way) -. Some [24] of the dogs were killed to feed the others, some were lost and at last only four remained. Mr. Noble and his companion, an Eskimo, now knew that their only possible hope of reaching Blacklead Island was to walk as best they could through the deep snow. Fortunately Mr. Noble had a pair of Norwegian ski which were of much help but the Eskimo simply ploughed on through the deep drift and managed, one hardly knows how, to reach Blacklead Island some eight hours after Mr. Noble's arrival. I should mention here that two sledges had been sent off for this man's relief, as Mr. Noble was naturally anxious regarding his welfare, but in the dark and gloom they missed him, so he still with true Eskimo tenacity of purpose held on his way. We were, of course, greatly pleased to hear that our beloved brother Greenshield was safe at the Kikkerton Station where he is carrying on a faithful and energetic work for Christ. We are thankful also to know that our provisions etc., are safe at the other post, and the strain of waiting is thus in [25] some measure relieved. It will be, of course, no easy matter to haul our needful fuel etc. provisions to this place. Dogs must be fed, and it is hard to know where their food will come from: however, we need not build castles of difficulty in advance. Enough for us to know that as the need so the supply, and as the day so the needful strength to meet it. Naturally enough, after, of course, seeing to Mr. Noble's comfort. I eagerly read the letters which loved ones, and kind friends had written. The particulars of our sweet child's death which I now heard for the first time (I only received by the Neptune one brief letter from my dear wife) [from Mrs. Peck], pierced my heart through and through, but the Lord had sent other messages which acted as a comfort to my sorrowful soul. It was no small joy to gather now from Mrs. Peck's other letters that she had been wonder-

258 The Journals

fully kept and sustained by the power of God. It was also a comfort to hear through other channels that God uses our life to kindle the [26] missionary life and interest in other hearts, and it is an unspeakable joy to know that one is linked to Jesus in these sufferings. For to suffer with and for Him is an honour beyond all price. And to be partakers of His sufferings brings flashes of heavenly light down upon our paths. Neither can we have real deep inward contact with God without those keen heart searching lessons which drive us helpless to the Throne of grace. Sunday January 1. Nearly all the men were away hunting. They are just living to use a common phrase, 'from hand to mouth/ and under such circumstances it becomes a matter of dire necessity for them to provide food for themselves and their families. Monday January 2. Mr. Noble who has been staying with us is now, I am thankful to say, much stronger and better. This being in a sense our New Year's day we invited Mr. Noble's agent to spend a time with us. Although the weather was far from pleasant we spent a nice season together, and we all felt thankful [27] that we had been brought in safety to the commencement of another year. Thursday January 5. A fine day. Sun is now mounting in his path of light. Went out on the vast floe which stretched away to seaward, and enjoyed so much the bright rays of the sun. True, we will not feel for some time his warming power, but still it is 'a pleasant thing' even to see this wondrous source of light and life. Sunday January 8. Congregations on the whole, poor. We are now passing through a searching time. Our faith is tried not only by the peculiar difficulties which surround us, but also by the conduct of some who have made a profession of Christianity. Finding supplies necessarily withheld, some forty pounds of our limited stock of flour were stolen. Again, some of our congregation, who were formerly most regular attendants, now absent themselves from the services. I spoke plainly at our evening meeting regarding this wretched state of things. How true it is as has

Journal, 1904-1905 259

been well said - That it is not 'easy [28] work to bring God into His own world/ Friday January 13. A bitter cold day 35 below zero with rather strong wind in the morning. Everything that could freeze became like blocks of ice, and we found it no easy or pleasant experience to creep out of our fur bags in such a temperature and light the fires. We still do practically all the house work: lighting fires in the morning being about the most trying [?]. I am going on now with the transcription and dialectal revision of St. Paul's Epistle to the Romans. While Mr. Bilby has kindly undertaken the 1st to 2nd. Epistles to the Corinthians. The fact of employing ourselves in such a blessed task, one whose issues stretch beyond the things of time, gives soul, life, and reality to our labours, and helps in no small measure to keep us bright and cheerful in spite of all our peculiar surroundings [trials]. Saturday January 14. Mr. Noble left to day. He is now quite strong and hearty. He takes two large sledges with men, and a young army of dogs to the Kikkerton Station for supplies so we hope to have some coal etc. brought over [29] before long. I have also written to Mr. Greenshield for the Society's publications, but newspapers and other news much stand over till our friend arrives here. The days will be longer and the travelling more favourable later on so it will be well doubtless for him to remain at the Kikkerton Station for the present. Sunday January 15. A trying day. Heavy wind from South with intense cold. Piercing indeed are the South winds here. Charged as they are with icy particles from the open sea they literally pierce one through and through, and even two fur coats are hardly sufficient to keep one warm. We fired up with wood and coke and managed after some three hours stoking to get our Church a little warm. Several of the Eskimo came together, but what a sickly anaemic band we looked. What with loss of sun's heat, want of proper food, and the heavy strain of late we seem at times more dead than alive. I tried to speak words of comfort to those assembled from St. John. XIV-16-20 - The Abiding [30] Comforter - the coming Friend - the living Christ. What truths more suited to cheer and strength our hearts. Could not have service in the evening

260 The Journals

on account of the weather, but we were not left long in peace. Some hungry wolves made their way over the rocks which are situated close to the Northern side of our house, and which act as a kind of shelter from the heavy gales. These creatures were, of course, on the look out for the dogs, and the noise made by the latter, soon brought the Eskimo on the scene of action. Not wishing, of course, to lose their dogs they commenced to blaze away right and left at these nocturnal and unwelcome visitors, but not being able to see exactly where to shoot they wasted several rounds of ammunition to no purpose, the frightened wolves finally retreating from the battle field unscathed. Truly we ought to know by this time what Arctic life means! Tuesday January 17. Several seals shot today. Quite a time of feasting and rejoicing in the Eskimo dwellings. We had a fairly good and attentive [31] audience at our evening meeting. The Holy Spirit does in answer to prayer - in spite of all that may be against us - give comfort, life and power to the word preached. Friday January 20. We are getting very short of good fuel. We have not good coal left to light up in the morning. Mr. Bilby tried some seal's fat. Slack coal and wood combined for the kitchen fire. The odour emanating from this novel mixture was something awful. Still he managed after about an hour and a half to bring our kettle to the boil when we were able at last to warm our chilly frames with a cup of hot coffee. As I light the stove which warms our rooms, and as I find coke of which we have fortunately a good supply - burn freely, my task is by no means so difficult as our active and willing companions. Saturday January 21. Some of the women went off with their husbands to hunt seals. These Eskimo ladies are truly wonderful. Some of them can shoot and harpoon seals like [32] regular nimrods. They also tug and haul, and do all manner of hard work in quite a genial manner. Wednesday January 25th. As the weather was very unsettled and windy, none of the men could go out on the floe to catch seals. People are getting very hungry again.

Journal, 1904-1905 261

Thursday January 26th. We gave the last of our stock of peas to the famishing people. We hope and pray that better weather may, D.V., soon set in. Friday January 27th. Quite a change for the better. A calm day so many of the men were away hunting. I was able also to have a good walk on the ice; seeing one of the sledges returning, I asked the driver if he had caught any seals. Greatly to my surprise he immediately answered, 'I have caught four.' For one man to shoot four seals in one day, especially at this time of the year, is a most unusual event, and I felt truly thankful that God had, in answer to prayer, helped this man and others to obtain a good supply of food. [33] Tuesday January 31st. Went out on the ice for a walk but took my gun also. Wolves have been prowling about for some time past, and it is hardly safe to go out unarmed. The Eskimo much to their joy, and inward sense of rest and security, found the bones of one or more of these voracious visitors near the South end of the island. Their explanation of the matter seems to be that the wolves not being able to capture any of the dogs or to find anything else to satisfy the pangs of hunger had then, as a last resource fought each other, and the weakest had finally proved a meal for the rest. Their numbers will soon decrease if they carry on this peculiar mode of warfare and we sincerely hope that both for the safety of the dogs and others they will continue to satisfy their appetites in the same remarkable manner. Thursday February 2nd. The children are now amusing themselves in a somewhat novel but useful manner. They harness up quite number of young dogs to small sledges. Noticed on one conveyance no less than [34] three of these hardy little Eskimo sitting and yelling out in a most vigorous manner to their canine friends. It is wonderful how even the little pups obey the calls of their drivers, and even when not actually tied to the sledge they join in with the noisy children, and seem to enjoy themselves immensely. The parents rather encourage this kind of amusement as it keeps the children employed for one thing, and also helps to train the dogs for actual sledge work.

262 The Journals

Friday February 3rd. Sledges arrived from the Kikkerton Station. We hailed them somewhat like a besieged garrison would a relieving force. But, alas! my joy was, in some respects, short lived. We have been longing so much, for some good coal, and were naturally enough hoping to receive some by this opportunity. The man, however, in charge of our coal became somewhat unwell on the way, and fearing that he might not reach the place, he with the help of his companion deposited our four sacks of coal on an iceberg some sixty miles away from here. [35] Seeing no doubt the disappointed look on my face, he assured me for my comfort and consolation that the bags 'could be found as they had been placed in such a conspicuous position/ he also told me that there was little danger of the vast berg starting from its present position and thus bearing on its bosom to some more southern clime the precious deposit. Although we will have still to exercise patience and go on with our horrid mixture of seal's blubber and slack, still, we were delighted to receive the Society's publications and also another good budget of letters which had been securely packed in one of the cases, but which Mr. Greenshield managed finally to find, open, and the precious contents were then wafted at ease to their destination. So intent was I reading these welcome messages, that when I looked at the time piece which was close at hand, I found that I had read on well past the midnight hour so I packed up, crept into my fur sleeping-bag, and [36] was soon fast asleep. Saturday, Sunday and Monday February 4,5, and 6. I group these days together. I cannot let them pass without recording some of the wonderful spiritual experiences through which I have lately passed. The remarkable words recorded in St. John's Gospel XVI chap. 20-23 were these which the Holy Spirit brought home to my heart with wonderful force. Our present critical position is doubtless in God's hands the birth of this Arctic work as a whole. How true it is 'that the Christian's sorrows are often the birth pangs of his greatest joys and victories.' While walking on the vast still frozen waste and while meditating upon the above portion, the conviction grew stronger and stronger that God is even now although in a way we cannot at present grasp carrying out His plans regarding this work and people which we believe are very precious in His sight. I cannot in a record like this enter into the wonderful manifestations of God's [37] presence which I enjoyed as I knelt down on the ice and claimed in faith

Journal 1904-1905 263

these the utter most parts of the earth for Christ; enough for me to say that all doubt as regards the final victory of our King was swept away. His plans and purposes are settled and sure. He will use this Arctic work to show forth His Power, and will make it not only a blessing to the poor Eskimo, but also a light and stay to many of His beloved people in the home land. Thursday February 9. Finished transcription and dialectal revision of the Epistle to the Romans. All the words have been carefully examined, and any changes made into the Baffin's Land [Eskimo] Dialect have been done with the help of the Eskimo. Mr. Bilby and myself, with our Eskimo helper or helpers, spend on an average from five to six hours each day (Saturdays and Sundays excepted) in connection with this sacred and most important task. Saturday February 11. The two men who were sent off for our precious fuel which was left [38] on the iceberg arrived today. Thankful are we indeed to have the bags this time. Bags which seem to us like piles of treasure. And so we can at last light up in the morning without that delightful smell. That a pleasure! Sunday February 12. Good and attentive congregation. The Holy Spirit is answering our prayers but in a way quite His own. We see now that not withstanding much outward profession there is still lacking in many hearts [any] real sense of sin or true repentance. This is only too obvious by the lives and actions of some. We are therefore led to see, in a measure not heretofore experienced that the real convincer of sin must be the Holy Spirit (John XVI.8.), and we try now more than ever to shew the people the [true] nature of sin, and the fullness of the Saviour's great salvation. Friday February 17. A sledge (one) arrived from the Kikkerton Station. Two, however, it appears had been sent away from that post, one of which was loaded with fuel for ourselves. [39] The dogs, however, belonging to this sledge were in such a weak and famished condition that the driver had to abandon his load and return to the Kikkerton Station, so our

264 The Journals

bags of coal have been left on the ice some ninety miles from here: we will not have to go on counting almost every mud of good coal we burn as our last supply only amounted to scarcely 4 cwt. We received, however, by the other sledge 20 Ibs of fresh onions and 20 Ibs of potatoes. These our friend Mr. Greenshield had kindly brought out from home, and had kept them frozen through the winter: indeed the potatoes when put down on the floor of our kitchen sounded like so many stones thrown on a frosty road. Friends may be sure that we were not long in making the acquaintance of these welcome visitors. But how did we cook the potatoes? Quite after Arctic fashion viz the water into which the frozen potatoes are dropped must be boiling furiously. Only one or two potatoes must be put in at a time so that the saucepan is still kept on the boil: this mode of cooking keeps the [40] tubers firm [and good] which is by no means the case if they are allowed to thaw gradually in the water. Sunday February 19. A wild day, but we managed to hold our usual services. The Eskimo teacher addressed the congregation at our evening service. He spoke of the work of the Holy Spirit in quite a clear and intelligent manner. What a pleasure it was to hear him. Tuesday February 28. One of Mr. Noble's agents left to day for the Kikkerton Station. He took two Eskimo, two large sledges, and quite an army of dogs. He hopes with the help of another sledge to bring a good stock of fuel etc. to this station. Our friend Mr. Greenshield will also most likely come by this opportunity. His coming here will, we hope, be beneficial for all of us. We long to see him, and to hear from himself the good stock of news he doubtless has in store for us. Wednesday March 1. Letter day for me. Three welcome messages were marked for this date. I read them with pleasure, interest and increased faith and hope. The fact of friends [41] writing so freely about prayer, and the repeated assurances of their continual intercession on our behalf is a cause of the greatest possible encouragement and help to us. Friday March 3. We finished today one of the good bags of coal which arrived on the

Journal, 1904-1905 265

llth of last month. We are certainly most economical. An average of 51bs per day of hard coal is not a heavy fuel bill for the Arctic regions. A little explanation is, however, necessary in this connection. The good coal is only used for lighting our fires and for baking bread, and as our time for baking is limited to a portion of one day in each week we consequently do not use much during such a short period. After our fires are actually kindled, we use slack and sometimes coke. Wood of all kinds is also in request. The Eskimo do certainly bring us some strange assortments in this respect: old spars, boards, and other pieces of wreckage being the chief items. We also break up every box we can lay our hands [42] on, but these we use - chopped up in small pieces for helping to light our fires. Coke and nothing else, except a very limited quantity of wood is used for heating our church. A slow combustion stove is used for this purpose. Besides keeping ourselves in at least some measure of comfort, we have been able most providentially, to supply Mr. Noble's agents with some 3 tons of coke; this they have used in conjunction with the staves of old oil casks and have thus been able to live in their own dwelling throughout the winter. Thursday March 9. A fine day. I had a long walk on the ice. Found the exercise refreshing and strengthening. The days are rolling on. It is wonderful how time flies. We are so fully occupied, especially with our transcription work, that we hardly find time to pack in all the necessary duties of each day. Monday March 13. A fine day. Quite a number of seal caught. We had altogether seven pieces of seal's meat brought to our house. Matters are, I am thankful to say, wonderfully overruled by one Lord and Master, our supplies seem like the [43] widow's barrel of meal, and cruick of oil (Kings XVII. 16) which neither 'wasted' nor failed. Sunday March 19. Mr. Greenshield arrived from the Kikkerton Station at about 9 P.M. having been no less than eleven days on the way. Three sledges loaded with coals, provisions etc. had been sent from the above named place, some fifty dogs forming the moving power, many of these poor things, however, soon became so thin and weak that six bags of coal and other articles had to be abandoned. The travellers still pushed on, and under

266 The Journals

the circumstances had much to our friend's regret to go on to Blacklead Island on the Sabbath day. Held our usual services etc. during day. Monday March 20. A kind of 'open day/ Naturally enough after our long separation we asked, I might almost say bombarded, our genial brother Greenshield with all manner of questions of loved ones, their welfare, kind friends, Mr. Greenshield's experiences, the prospect of advance for Christ in these Arctic lands etc. etc. were points of intense and touching interest especially for the two poor [44] [Arctic] prisoners who had been shut up in this Arctic Patmos2 for the last sixteen months. Mr. Greenshield's experiences were certainly during the time he was drifting about in the ice most wonderful and exciting. Just imagine a frail vessel - which in spite of our previous warnings had been sent out again - driven about in heavy masses of ice for fully six weeks. Imagine blocks of wood, some few feet thick called 'fenders' which were used to ward off in some small measure the impact of floe, being almost worn through by the force of repeated blows which shook the craft from stem to stern. I shall leave Mr. Greenshield to give full particulars of what one may truly call, his marvellous preservation I only remark here that a better, safer, and more suitable means of communication is absolutely necessary to prosecute this northern work. Necessary privations, dangers, and trials in a work like this we ought not only to expect, but to cheerfully bear, but unnecessary privations and dangers we ought not to be allowed to bear. Such a statement will, I think [45] commend itself to the common sense and practical sympathy of God's people at home, [and] we will, I believe, before long have a safer, shorter, and more comfortable way of reaching and returning from these Arctic wastes. A glance at the map will show what the route ought to be viz via St. John's Newfoundland; for plenty of vessels suitable for our purpose could be found at that port. What is the use of roaming over the vast Atlantic on via the North Sea in vessels unsuited for ice work, when a strong line of steamers run from Liverpool to St. John's, and when one could charter a vessel suitable for ice work at this post, and when the distance from St. Johns to here is only eight hundred miles? Saturday April 1. Started for a brief stay with some Eskimo who are living some 30 miles to the North of this place. Our object was principally to have

Journal, 1904-1905 267

some needful change, and a rest from our ordinary routine. Some four sledges (which had arrived the previous day with seal skins etc. for trade) were returning so I had no difficulty in finding a place on [46] of the conveyances: indeed my travelling kit was portioned out amongst our Arctic friends one taking the provision box, another my sleeping-bag, and another sundries such as cooking utensils etc. Mr. Bilby and Mr. Greenshield having joined us for a short drive and to kindly see me off away we went at full speed viz about five to six miles an hour, and we formed altogether a really jovial and rather boisterous party. Peter Tooloakjuak who was the leading figure amongst the natives, kindly took me on his sledge, and tried to make me as comfortable as possible. Comfort, however, on an Eskimos sledge is under generally conditions of travel an unknown luxury: that with continual jolting, side, front, and other motions, the continual danger of being hurled amidst chaotic blocks of ice or bands of snow, keeps the traveller in a highly strung state of both nervous and physical tension; feet and hands being often fully employed, the former being used to help to guide the sledge, the latter gripping with wondrous tenacity the lashing which binds the load down to the body of sledge. At last the weary passenger [may] retain at least [47] a portion of his seat on his lively locomotive. I need not dwell either at any length on the sudden and violent concussions which sometimes bring one up all standing and when the unfortunate dogs harnesses or lines get hopelessly entangled in some rugged mass or masses of ice. Stop they must and howl they may, but there is no release for them till the driver with many strange expressions suited more to the canine faculties of this team than to the comprehension of any ordinary human being, rushes in amongst the tugging through and liberates them from their awkward plight - some six hours drive brought me to an Arctic village. Here I found three snow houses, containing eleven inhabitants. I made myself at home in one of these northern hotels: As the evening advanced we had our evening meeting and a right hearty one it was. And what a change! How different, for instance a visit to these people would have been some years ago. Here we have a little band, four of which are Christians, all of which are kind and evidently appreciate the soul refreshing truths brought before them. [48] Sunday April 2. Although I never said a word to the men, but simply asked the Holy Spirit to guide them to a true realization of God's mind and will, they gladly and quite spontaneously refrained from hunting on this the

268 The Journals

Lord's Day. We spent pleasant seasons together both morning and evening, the children were also taught in the afternoon. Monday April 3rd. A fine day. The men started very early on a hunting expedition. The floe extended some miles in a seaward direction so after reading a portion of the XVII chap, of St. John's Gospel my favourite chapter, especially when actually living amongst the Eskimo, I went for a long walk, and was well able amidst the death like silence of vast ice boulders to plead for the still unevangelized Eskimo. It is now just six years ago that the Holy Spirit led one - in much the same surroundings and locality - to claim in faith all the still unevangelized Arctic lands for our Lord and King, not one Eskimo convert had we in Cumberland Sound then. All seemed dead and hopeless. How different now. How wonderfully has God, especially of late, been working out His plans for the [49] salvation of this people. We see signs of coming victory. But sorrow comes before joy. Conflict before victory. The cross before the crown. I begin to see now that our hearts' desires and prayers are - when centred on the glory of God - sure to be realized sooner or later. I am also led to see that we often have to pass through a fiery furness before our prayers are answered. We often pray doubtless for blessing both for ourselves and others, but are we ready to face the sufferings which God in His wisdom may place upon us before the desired blessing or blessings can be enjoyed - In the evening had our meeting for the Eskimo. We read a portion of Scripture together which I expounded. Prayer then closed our homely gathering. Wednesday April 5. Another bright day. This sun-lit sky is quite delightful. Have been reading lately in my snow residence some copies of The Spectator' which Mr. Greenshield kindly brought over from the Kikkerton Station, but which through press of other work I had hitherto only glanced over. It is quite surprising and in a measure exciting [50] to gather at last some definite information concerning the war between Russia and Japan. What the end of this will be it is hard to say. But we should never forget that God lives and rules. Thursday April 6. A wild day. Blowing from the South with drift. Could not do much walking outside as my fur clothing soon became coated with snow.

R

Friday April 7. Weather thick with rather heavy fall of snow. Started, however, in company with one of the Eskimo for Blacklead Island. We pressed on in spite of snow and wind; about noon we drew near to an iceberg and as the wind was dead in our faces I asked our Eskimo companion to 'hand up' under the lee of the berg. Here we were in some measure sheltered from the piercing wind, and were able to dispose of our mid-day repast (viz; chocolate and biscuit) with some little comfort. Pushed on again, and arrived at our destination in fairly good time. A hearty welcome from my brethren, and a cup of hot tea soon put new life into my cold and weary frame. [51] Sunday April 9. Held our usual services and Sunday School. Spent a happy day. Monday April 10. Mr. Bilby started on a short visit to the Eskimo. The change will I trust be beneficial to him. Friday April 14. Mr. Bilby returned. The weather during his absence had been most endeavourable and some of his experiences are not calculated to make us anxious to take a holiday in an Eskimo dwelling. Good Friday, April 21. And what an exciting time we had. A fire having been lit in a slow combustion stove in our little hospital by some means the woodwork near the stove pipe caught fire. Fortunately Mr. Bilby happened to go in just when the fire started. Mr. Greenshield was soon on the scene of danger, and with Mr. Bilby's help the fire was got under just in time. Fortunately we had some water in a cask (which had been previously prepared from blocks of ice) so our friends were able to throw a good quantity on the burning mass. I should mention here that we had to place most of our stores in this little building, not having [52] a suitable and safe place elsewhere. If the building had therefore been burnt down, hardly a vestige of food etc. would have been saved. Sunday April 23. Easter Sunday. Brought before the people the power of Jesus as shown in His triumph over sin and death. Spent a really happy and profitable day.

270 The Journals

From Sunday April 23 Thursday April 27. Weather still thick with rather heavy fall of snow. The cold has, however, now lost its power, and we can keep our fires going with far less fuel than before. We are still busy from morning till night with transcription and revision work. The whole of the New Testament (the Gospels and Acts were formerly transcribed) and the book of Genesis will, we trust, are in the hands of the people before long. Sunday April 30. Hearty services and full congregations. Spoke at evening service from Acts XXVII, and with the help of a map was able to point out St. Paul's wonderful voyage. Mr. Greenshield spoke in the morning. His address was listened to with marked attention. His fluency and grasp of idiom shown in connection [53] with this difficult tongue is something wonderful. A party of Eskimo arrived from the Station situated near Frobisher Bay. Great want seems to prevail in that quarter. Sad news also reached us through this medium. We heard of the death of some Eskimo who had lived near Frobisher Bay. It appears that some disease laid them low and having no one near them in their sore distress they were soon cut off. We were told, however, that one poor woman named Tooloak who had spent some time during former years at Blacklead Island had passed away singing hymns in praise of her Saviour; thus has God given us another ray of light to cheer us on in this work of life and joy. The fact how which comes home with awful force to the hearts of the missionaries, who know by actual experience the position and needs of this people, is this. Why, we ask, should poor people like those mentioned be left in such a miserable condition without a single soul near them to dispense the healing remedies for either soul or body: remedies, which God has so freely given to His people at home? Why should our souls [54] be pressed down beyond measure as we think of the heathen Eskimo scattered over these Arctic wilds? Is it not high time to follow the mind of God, and to carry His Gospel - as he has so commanded - into the utter most part of the earth? One thing is quite certain. Christians will never evangelize these Arctic lands, by, so to speak, standing looking at them, neither must the difficulties connected with such an undertaking weaken or shatter their faith. But I write to many who are not thus minded but who are willing to clasp hands with us, and to hold us up in this eternal enterprise. Christ has stood the test of ages. No man has ever been disappointed in him. He is sufficient for the Eskimo even as he is

Journal, 1904-1905 271

sufficient for us: all true hearted servants of the King must therefore feel with us that the everlasting Gospel of His grace must not be held back from this much neglected race. From Sunday April 14 to Sunday April 21. Week literally packed with work. The working day with us now means from 6.30 A.M. to 10 P.M. Sunday April 21. Another most encouraging day. Truly God is with us. He does not fail us. [55] From Sunday April 21to Sunday April 28. Really nothing new to record. Weather unsettled with constant falls of snow: the sun's heat however is gradually lessening the main mass of snow and we can see in some places portions at least of the barren rocks. Thursday June 1. A wild day: blowing and snowing. Sunday June 4. Very hearty services. We are much cheered in soul lately by the marked change in one of the men. He was formerly the most cunning thief on the Island, and was quite an adept in other for forms of iniquity. We are much in prayer for him. Divine grace must conquer. From Sunday June 4 to Sunday June 11. Mr. Bilby has finished transcribing and typing the last 20 chapters of the Book of Genesis. I am still busy with the remaining chapters. Mr. Bilby has really done most useful work in connection with the above, and with other portions of God's word which he has kindly taken in hand. Saturday June 17. We were surprised beyond measure to see a small boat manned by three white men coming to the island: They proved [56] to be three of the 'Heimdal's' crew, and have come over here for an 'ice saw.' - a ponderous instrument about ten feet long, and about fifty pounds weight. They told us that the ice in the Kikkerton harbour is some four

272 The Journals

feet thick so they desire, if possible, to saw the ship out of her icy cradle. How she will be after the ice is loosed from her sides no one can exactly say at present. She may leak badly after the winter's frosts and after the heavy pressure of such thick ice: we hope, however, that all will be well, and that she may be able to come here and land the remainder of our supplies, and then make a quick run home so that our loved ones and friends may hear of our safety. The mental strain for them must be great even as it is for ourselves: but the same loving God who has sustained us, has doubtless sustained them. Sunday June 18. Very good and attentive congregations. From Sunday June 18 to Sunday June 25. Fine weather now. The snow is melting rapidly, and in many places the little Arctic poppies are breaking forth in life and beauty. I often take a walk on the rocks when the sun's bright rays, the ripple of the running water, the beauty of [57] of the flowers, and the occasional twitter of the snow birds seem to make one's heart full of joy and gladness. How good is our God. Truly His tender mercies are over all His works. Thursday June 29. We (Messrs Bilby, Greenshield and myself) with a crew of our Eskimo friends went off for a days rest and change in the mission boat. We had a nice time. The outing refreshed us both in mind and body. Friday June 30th. Finished today transcription and dialectal revision of the first 30 Chapters of the Book of Genesis, so the whole of this book together with the remainder of the New Testament is now practically ready for the kindly hands of the Bible Society. Truly God has shut us up here this year for a purpose. Our very necessities viz. shortness of fuel and paraffine oil caused us to limit our days of actual preaching and teaching to three in each week, thus the remaining days were open in a great measure for the preparation of other parts of God's word for the poor Eskimo. We have been [58] yea, even for years, praying earnestly for the extension of Christ's kingdom in these icy lands. May this not be the first great answer to our prayers; the word of life can go to places most remote and doubtless the Lord would have us fully

Journal, 1904-1905 273

armoured with the 'sword of the Spirit/ before He scatters us, which I believe he intends to do, and before He sends us to fight his battles in other parts of these Arctic deserts. Sunday July 2. Services during day very hearty and congregations good. Thursday July 6. Very fine day. Weather of late bright and warm. We are now in the midst of our Arctic Summer. Friday July 7. The 'Heimdal' in sight. We did not expect to see her so soon. We will have to press on with our writing. Friends and loved one are longing to hear news from us. [Held] a treat and various games together with distribution of prizes for children. We had a grand time. Saturday July 8. Heimdal anchored this morning at about 5 A.M. At high water boats were sent off for stores. They were landed on the shore ice, and hauled upon the land by quite a number of hearty Eskimo. [59] Sunday July 9. Besides our usual services we had a meeting for the crew of the Heimdal. [?] Some wishes above [?] our meeting and we had a good time. Monday July 10 We are for [?]. Vessel will be ready for sea on Wednesday so we are busy writing every moment we can gather from other necessary work Saturday July 15. The Heimdal left today. May she soon reach home with news for our loved ones. Sunday July 16. Men having arrived from floe edge we had large congregations. We are greatly cheered by the accounts which have reached us in reference to the men who have spent the last two months in the whale boats. Peter Tooloakjuak's influence has hold upon them.

274 The Journals

Thursday July 20. As the brethren needed a little rest and change after the long and trying winter they camped at a place called Nowyaktalik. Remained with them about two hours and then returned with crew to Blacklead Island. Sunday July 23. About midday cries arose on every hand. What a ship was in sight. Some, who ran up on the rocks with telescopes reported [?] All Eskimo, traders and myself were of course in a high state of excitement and we waited anxiously to know what ship or ships were drawing near to our Arctic home [?] our hopes were short lived. A closer view only showed too plainly that there was but one vessel and that vessel was none other than the Heimdal. I must confess that my spirits felt what they call freezing points. We here hoped that there was no ice in sight, that the craft had passed safely out of Cumberland Sound and was well on that homeward [track?], and that consequently the anxiety of our loved ones would be soon relieved. Particulars of ice3 [60] [?] reason of vessel's return can only be known when she comes to anchor and as there was no use wasting time in useless musings (?) We met together in Church Monday July 24. The Heimdal came to anchor in [?] near the [?] of Cumberland hoping to force passage brought the icy barriers. Some heavy blows however to return. [?]

[...]

Sunday July 30. [?]

[61] reverent gathering. Previous instruction, and we trust a real faith in Christ made the first Communion in Baffin's Land one of deep joy and blessing. I had, of course, taken my fellow labourers into council regarding the above. Individually we had first prayed over this important matter and together we prayerfully discussed the choice of this little band of communicants. May these be but the first fruits of the final harvest.

Journal, 1904-1905 275

Monday July 31. Quite a busy morning. Many of the people left for the deer hunting grounds. They came to see us, and we gave them some presents, and had prayer with them before they started. Tuesday August 1. A sick man belonging to the Heimdal who is in a very weak and low state, was taken into the hospital today. Mr. Bilby has kindly taken the case in hand. Medical treatment, however, is now out of the question: all that can be done is to nurse him and make him as comfortable as possible. His inability to hear together with other factors raises an almost unsurpassable barrier as regards doing anything for his spiritual good. We can, however, pray for Him, and it is wonderful how the Holy Spirit can bring to poor sinner's souls comfort and peace. He takes of true things of Jesus, and shews them to men. Wednesday and Thursday August 2 and 3. Wild weather with rain and wind. As wind is strong and from the South we are afraid the ice will be driven up the Sound again. Our trust, however, can only be in the wisdom and love of God. If His name is glorified in and through us it matters but little what trials come upon us. Sunday August 6. A wild day. Weather most unpleasant. Held our usual morning and evening services for the people remaining here. In the afternoon Mr. Bilby and Greenshield and myself went to the tent of a poor Eskimo. Here [we] together partook of the memorials of our Saviour's eternal love. Mary Nongoarluk was baptized some time ago. For years she has been more or less a sufferer. One of the facts which appeals to us is the cheerful way in which she bears her sad afflictions. It was therefore with strong feelings of hope and trust that we admitted her into the role of communicant. Monday August 7. Heavy snow storm during night. [62] Everything now looks most dreary. I have never known the snow fall here so early. We are afraid that a heavy 'pack' has been driven into the mouth of the gulf consequently the temperature of atmosphere has been lowered considerably.

276 The Journals

Tuesday August 8. Wet day. Raining heavily especially towards afternoon. Thursday August 10. Captain Jackson (who is in charge of the Station near Frobisher Bay) arrived today. He has passed through a most trying winter, the effects of which have visibly told upon him. Sunday August 13. The anniversary of our sweet little daughter home [call?]. I was led to plead much for my dear wife who has so much to fear. Monday August 14. Sick man belonging to the Heimdal died this morning. Death seems awfully solemn in these still desert wastes. Two men have now died in the country through the fatal mistake of sending out a vessel utterly unsuited for ice work. Experience will no doubt teach in time but the lesson or lessons may be learnt at a fearful cost. Tuesday August 15. Arctic funeral today. The corpse having been placed in a coffin made by two deceased man's ship mates was there with the Norwegian flag covering it placed in the stern of a boat, two other boats manned by the Eskimo, and the comrades of the deceased then towards the place called Nowyaktalik. Here a grave was made - this being the only place I know of in this vicinity where one can find a sandy spot. All being ready I read the Burial service, and gave a short address. Both in English and Eskimo at the grave: a solemn service truly which I trust touched the hearts of those gathered round that lonely tomb. From Friday August 18 to Monday August 21. The Captain [63] of the 'Heimdal' and crew started for a kind of Summer outing in their boat. Through the captains [kindness] I was able to go with them. We went to a place some six miles from the Blacklead Island place and camped on a nice grassy spot close to a small river. Such a pleasant change! Sunday August 20. We all spent a quiet restful day. As the Norwegians could understand

Journal, 1904-1905 277

something at least, of English, I held an informal little service with them in the morning and prayer in the evening. My own soul was greatly refreshed and comforted by meditating upon the word of God. Monday August 21. Wind blowing strong, but as captain and crew wished to return we faced the stretch of open sea between ourselves and Blacklead Island. Boat seemed almost buried at times between the waves, but the Norwegians handled their little craft with wonderous skill, and we finally arrived wet, yet safe at our destination. Tuesday August 22 to Sunday August 27. Set to work writing letters to friends, also spent a portion of day visiting our Eskimo friends. Time is rolling on and we [are beginning to] feel the strain of waiting for news. Someone is always on the look out for a ship but, alas the same report is ever heard: ice, ice, ice, and ice there is on every hand. Sunday August 27. Spent a happy day in the service of the King. The white men gathered together in Church and we had a very hearty service. We also held two Eskimo services during day. Wednesday August 30. A boat's crew of Eskimo arrived from Frobisher Bay. Nearly all of these had been formerly under our instruction at Blacklead Island. They brought back strange but good reports of the [64] Eskimo they had met. Some of these poor creatures, doubtless for lack of a minister or proper teaching, have, using an Eskimo figure of speech, 'Cast off their old names/ It appears that their old names remind them of their former vile life. They therefore wish to have.other names which may remind them of a better state of things. Poor creatures they have heard that some of the converts have been baptized and as there is no one near to teach of baptism, then they think that this taking of new names will in some way make up for the other. Here we have again a thirst for knowledge, but no means of imparting such. When, when, shall we be placed in a position to visit [at least] these poor hungry souls. Without a vessel we can not reach them, a vessel then is what God's people will give us.

278 The Journals

Friday September 1. Writing away. The ice is moving down the Gulf, but there is no sign of a ship. [65] Tuesday September 5th. Climbed the highest hill on the Island, and scanned minutely with a telescope the vast extent of land and sea which trends in a southerly direction. Long did I look but no welcome sail could I see; on the other hand the sky to the south had that peculiar white look which indicates the presence of ice. How matters really are, however, at the actual entrance of the Gulf no one can say, but time is rolling on, and twelve white men have to be fed every day, and it is quite certain that if relief does not speedily reach us, a crushing disaster will fall upon us. Another striking illustration surely of the need of a proper means of communication. Tuesday September 12th. Heavy wind and snow from the South. The weather is becoming colder and colder, and soon we will have to face again an Arctic winter. The Norwegians, who are now housed in our hospital, manage to keep themselves warm by using portions of the wrecked vessel for firewood. I also use blocks [66] of wood - portions of the spars of 'Heimdal' - to augment our limited stock of fuel. The remainder of our coal and coke was, of course, landed when the Heimdal arrived but this will go but a little way if we have to face again another winter. Economy therefore must be practised in every way. Wednesday September 13th. Wind veered round to the West and began to blow with great fury. I went up on the rocks in spite of the tempest but could see nothing of a ship. Was led to place our needs before God and seek wisdom from on high: on Friday we will therefore take stock of our remaining supplies and should no vessel arrive, have a joint conference on or about the 20th between ourselves and the other white men regarding the best course to be adopted in reference to the food problem and other matters of vital importance. It is wise, of course, to be prepared for coming contingencies although I [67] have a strong hope of a vessel or vessels coming to our relief. Friday September 15th. Took careful stock of our provisions etc. We have still, thank God, a

Journal, 1904-1905 279

supply sufficient for our own personal needs for some months. The mission therefore is in no immediate danger: the difficulty would be how to provide for the crew of Heimdal, and the other White men. Sunday September 17th. Held our usual services viz., one for the White men, and two for the Eskimo. Felt much refreshed and cheered in spirit in spite of pressing anxiety regarding ship etc. Tuesday September 19th. Went to the traders and spoke to them regarding the advisability of thinning out our members here, and suggested that some should start in boat for the Kikkerton Station. They thought the suggestion wise but desired to wait till the 30th of this month before starting. There are no less than eleven white men at Blacklead Island and only Mr. Noble's son at the Kikkerton Station. A timely division of our numbers may therefore mean the salvation of all. [68] Thursday September 21. Welcome news! A ship in sight. Eagerly did we prisoners for the Lord in this Arctic Patmos watch the coming messenger, and many were the surmises regarding home news, prospects for Arctic extension etc. Vessel soon came to anchor. She proved to be the smack 'Theodora' chartered most wisely by the Committee at much expense. Mr. Noble it appears has broken down financially and physically. Thus has this new complication, or rather heap of complications, fallen upon the Society and ourselves. As soon as we could find our letters we eagerly read their contents but sad, sad, indeed was the news for me. My dear wife's health in a [critical] sad state, home broken up, and the dear boys scattered. What a home coming to look forward to! But shall I repine? In no wise. These repeated and crushing blows are not sent or given by an unkind hand. There is [69] a loving heart behind all who is moulding one's life, and working out His all-wise plans. Truly there is no room to murmur for if 'I suffer it is in the cause of one who suffered a thousand times more for me.' Friday and Saturday September 22 and 23. Discussed between ourselves, in view of the Committee's [?] plans to be adopted as regards the mission. My way is now quite clear. I must go home both on account of Mrs. Peck's health and also to consult with Committee regarding a workable means of communication etc.

280 The Journals

Tuesday September 26. During the last few days we have been working almost night and day unloading vessel etc. As it is needful for [Mr. Noble's son to] the vessel to go to the Kikkerton Station, he left today for that place. We hope she may soon be here again, and that we may soon be on the homeward way. From Tuesday September 26 to Sunday October 1. Busy packing also in making various arrangements about various matters. [70] Not only has one to adjust [matters] points connected with the mission but the Society having chartered the vessel the whole of the responsibility regarding the [provisioning] removal of provisioning of the Heimdal's Crew traders etc., falls on my shoulders. Truly a network of complications which needs not a little wisdom and grace to handle aright. Sunday, October 1. Had a very happy time with the Eskimo. Spoke what I expect will be a parting word to them in the evening. They listened with deep attention and some of the poor creatures seemed much touched. Truly the loving Saviour has not suffered us to labour [here] in vain. Heathenism here is crushed. Souls have been saved. Some have passed into glory. And some there are amongst this Arctic flock who assure me of their prayers and Christian love. How light do our trials seem when one grasps the real issues of this blessed work. [71] From Sunday October 1 to Thursday October 5. Visited the Eskimo, and had prayer with them. What tokens of kindness, sympathy, and love are shown by these poor people. One poor woman wept when I gave her a parting present. Another poor woman whose daughter (Annie Atterngouyak) our first convert had died in the faith, made out of a little seal skin - about the only thing she possessed - a present to take home with me. Another man, who had been a great conjuror, took out of his box a pair of Eskimo wooden spectacles and desired me to keep them for his sake. Almost on every hand the people seem to grasp the blessedness of the work which has been wrought through the Holy Spirit king in their midst. Let God be praised, not man, for this work of grace. Thursday October 5. Vessel arrived from Kikkerton. More complications. How to adjust all

Journal, 1904-1905 281

things so that Mr. Noble's agents and Norwegians, [and crew] [71] shall be taken home and accommodated on such a little craft, etc. seem almost an impossibility. It will never do either to start without a proper supply of provisions for the Norwegians. Consequently we have to draw from our stock for this purpose. Friday October 6. Vessel not ready yet, but we hope to start tomorrow. Saturday October 7. All ready for start. I was on the point of going on board when some of those who wished to sail in the Theodora' desired me - in view of the danger of an Atlantic voyage - to go to St. John's Newfoundland. Knowing the terms of the Charter, and the difficulties and complications which might arise I told them that if a paper was written out and duly signed involving the Society in no more pecuniary risks, I would not stand in the way. As the captain of vessel who kindly thought of his owner's interests opposed their wishes there was no other course open but [72] to face the risk. So, accompanied by several of the Eskimo, Mr. Bilby and myself [with] together with the other passengers went on board and the little craft was soon under way. What thoughts filled my soul as I grasped the hand of my brave brother Greenshield, and the hand of our native catechist Peter Tooloakjuak who will together hold the Fort for our King during the coming winter. Many also of the Eskimo clustered near for a parting grasp, but we had to part so our friends got in their boats, gave us three hearty cheers and soon Blacklead Island with its many hallowed associations was far astern. The first thing to do was to settle down and shake ourselves, so to speak, together. But this was no easy matter. Sixteen souls altogether were crowded together on a vessel some sixteen feet broad by a hundred long, the cabin accommodation of which was only intended for two or three at the outside. Speaking [73] of the said cabin one of the passengers - an old 'sea dog' said to my hearing - 'One could not swing a cat by the tail in this place without knocking its brains out.' However we made the best of our surroundings, and I am not going to dwell upon the awful odours which for ever emanated from some putrid walrus hides stored in the hold or the difficulty of sleeping in such limited quarters, or true lack of appetite or inability to eat scarcely a real meal during the voyage or the incessant motion of vessel which indeed might be truly called 'perpetual' [motion], but shall [pass] on to give [a brief account of the voyage itself]. Here a

282 The Journals

remark which I think is only just and right that the Committee of our Society were in no wise to blame for this state of things. [74] They had not time given them to make a proper Charter, and as matters finally turned out, their kindly action in finding any vessel practically saved both Norwegians, Mr. Noble's agents and ourselves from destruction. I now give a brief account of the voyage itself. [On the night of Saturday] the wind being fair when we left Blacklead Island, on we sailed, and then night set in - but what a night. A barrier of ice soon stood in our way, with some open spaces here and there. Fortunately the moon was shining a little so that in some places at least we passed through without any very violent blows, in others, however, the little craft through the narrowness of openings struck the masses of ice on either side [75] with such force that I thought at times the whole of us would go to the bottom; right glad were we on the following morning to see the open water stretching out before us. After we were clear of Cumberland Sound North Easterly winds drove us down close to the Labrador coast, and only on Sunday the 15th did we pass Cape Farewell - As we sailed on over the vast Atlantic we encountered heavy head seas, which, as we learnt afterwards, were caused by Easterly gales which had raged on the Scotch coast but which fortunately had not reached us. A strong westerly gale raged when we were in mid Atlantic and although the wind was, of course, [76] fair for us, we had to lay our little craft to viz. bring her head up to the sea and wind as we were afraid of being swamped had we run before the gale. On Tuesday morning November 7th, land and island was unexpectedly seen on our port bow but no one, at least for a time, seemed to know where we were. Another island, however, soon came in sight, so we then made out our true position. On we went with a fine fair wind through the Pentland Firth, and the next day November 8th we were once more through God's mercy safe on shore at Peterhead [N.B.]

PART TWO

The Ethnographic Documents

This page intentionally left blank

11 The Ethnography of Peck

Peck and Boas In general, the missionaries of the Church Missionary Society (CMS) were not much interested in shamanism or other aspects of Inuit beliefs and practices. In Bilby's words (1923:200), they were 'a fantastic body of superstition/ Most CMS missionaries focused on translating the Scriptures and spreading the Word of God.1 Peck and Bilby were exceptional in their interest in collecting information about Inuit shamanic traditions. Bilby devoted considerable attention to shamanic practices in Among Unknown Eskimos, published in 1923. But Bilby's texts were usually less precise than Peck's and intended for a more general public. Peck's texts are more ethnographic in style, even if they do reflect missionary interpretations of Inuit beliefs and practices. Peck's texts often resemble field notes and rough materials. Peck was fluent in Inuktitut, so he was able to collect many valuable traditions in that language. At the time of Peck's residence in the North, Franz Boas was looking for reliable ethnographers who could provide him with data from the Inuit in northeastern Canada. He had already asked both Captain George Comer and Captain James Mutch to do so (Ross 1984; Saladin d'Anglure 1984). Boas was unable to translate all the tales he had collected, so he had been relying on collaboration with Henry Rink. In a letter dated 15 March 1897, he asked Peck for assistance. In a letter of 1 April 1897, Peck agreed to help Boas translate some especially difficult texts notably, some shamanic songs phrased in the shamanic vocabulary. My dear Sir, Thank you for your kind letter of March 15th. I shall be very happy to help you in any way I can as regards to the translation of the songs and tales you kindly mention ...

286 The Ethnographic Documents

16. The Rev. E.J. Peck wearing an Inuit parka and a hat. Photograph probably taken at Wakeham Bay in 1916, according to Copland (1985: 47). (Anglican Church of Canada/General Synod Archives, A ANG P 7502.45B, copy at Avataq Cultural Institute).

The Ethnography of Peck 287 I hope to return to Cumberland this year and allow me, please, to be of any use to you I can. Of course you are aware of the extreme difficulty there is in collecting a satisfactory list of tales or angekok words, but (if I may kindly suggest), I will willingly do my best without, please, any remuneration. Mr. James Mutch is still working for Mr. Noble, and a line to Peterhead, Scotland, will find him ... With all kind wishes Yours very truly, EJ. Peck2 Peck agreed to collect shamanic words and tales and send them to Boas. Only a portion of his data were published in English by Boas. As reflected in the subtitle The Eskimo of Baffin Land and Hudson Bay from Notes collected by Capt. George Comer, Capt. James Mutch, and Rev. E.J. Peck, some of the results of this collaboration were published in the first volume of the Bulletin of the American Museum of Natural History (1901). Peck's name recurs several times in this publication (Boas 1901: 167, 301-2, 333, 344-6, 350); his contributions appear especially in myths and additional tales (nos. 73 to 81: 301-5); in tales about Itiqtaujaq (33340); in songs (345-9); and in a list of 133 shamanic terms (350-4)3. Although Boas asked Peck in a letter dated 12 April 1897 to contribute to the vast collection of ethnographic objects he envisioned, we have no indication that he did so. Rev. E.J. Peck My dear Sir, I have just received your favor of April 1, and I am much obliged for your kind promise of assistance. I made the translation of the 'Songs and Traditions' without any help except that of the published dictionaries and grammars, and found it, of course, rather hard work. I send you on a separate slip an explanation of the orthography used. I understood from Mr. Peary that you had taught some of the Eskimo to write according to your syllabic system, and it will be of the greatest value to me if you could induce one or several of these people to write down songs and traditions, and if you would kindly insert a translation as near as possible between the lines of the Eskimo writing in the way indicated in the publications which I have the pleasure of sending you. I thought in this way it might also be possible to obtain a full list of Angakok words. Among the songs which I take pleasure in sending to you there are

288 The Ethnographic Documents undoubtedly one or two which are almost exclusively in the Angakok language. I shall mark those separately, and I do not think it will be possible to translate them without the help of some of the natives of Cumberland Sound ... I should be very much obliged if either you or the gentleman in charge of Mr. Noble's station would undertake to make such a collection [of Eskimo objects] for me. I presume that, on account of the desire of Mr. Noble to control the trade in Cumberland Sound, it might be better if I request his representative to make such a collection for me; but in that case I would beg to ask you most kindly to assist him with your advice, because undoubtedly you are very much more familiar with the people than any one else. I presume that it would be quite feasible a rather full collection, not counting the expense of transportation, for about a hundred and fifty to two hundred dollars. I shall be very much obliged to you for your advice in this matter, and I shall then prepare such a list either for you or for Mr. Noble's representative ... Yours very truly, Franz Boas4

The collaboration between the two men continued at least until 1903, as evidenced by a letter Boas sent to Peck from the American Museum of Natural History in New York on 1 June 1903: Dear Sir, ... I take pleasure in sending you a copy of the report on the Eskimo which I got out of the material that you yourself, Captain Mutch, and Captain Comer had the kindness to collect. ... I value the material that you obtained very highly indeed, and I beg to ask you if you would be inclined, during your coming sojourn in Cumberland Sound, to add some more to the details collected by you. Material of this kind is of so great scientific value, that I feel justified in asking you this favor. I am sending under separate cover copies of a number of texts which I collected years ago, and which I presume are full of mistakes. You succeeded so well in translating some of them and getting the correct versions, that I think the rest may be of some service to you in work of this kind. Hoping that you may feel inclined to comply with my request, I am Yours very sincerely, Franz Boas5

The Ethnography of Peck 289 In the second volume of the Bulletin of the American Museum of Natural History, published in 1907, the contribution by Peck is considerably less than in the earlier volume (Boas 1907: 374). It consists of only three additional tales at the end of the text. Boas received from Peck the tales of lavaanat (pp. 558-64), a mother-bird to her young (562-3), and Amautialuk, the bird that ate human beings. In a letter dated 25 June 1903, Boas expressed his satisfaction at the collaboration but also indicated that some documents had been lost in the transport: 'I am very much indebted to you for the valuable material that you had the kindness to send me. I feel exceedingly sorry that the work which you had the kindness to send me last year did not reach me. I fear you had no duplicates in your possession?'6 Apparently the lost materials were never found. We do not exclude the possibility that the some of the ethnographic documents published here were part of this material that never reached Boas. From Boas's publications we must infer that most of the rich treasure of ethnographic data on Inuit shamanism collected by Peck never reached Boas. As a consequence, later ethnographers were never fully aware of the richness and specific character of south Baffin shamanism. Ethnographic Significance Most anthropological studies of the beliefs and customs of Cumberland Sound are based on Boas (1888,1901,1907) and a few additional sources (mainly Hall 1865; Kumlien 1879; Bilby 1923)7 The first important ethnographic source on south Baffin Island is Kumlien's short account (thirty-four pages) on the ethnography of Cumberland Sound (1879). About half of this work is devoted to religious customs and beliefs. Kumlien collected information on the activities of the angakkuit, the Sedna feast, burial customs, and other relevant topics, and suggests that in the 1870s, long before the arrival of the missionaries in the area, these customs were already on the decline: 'It seems very probable that before the advent of whalemen they practiced a great many rites and ceremonies, many of which are now obsolete, or exist only in tradition. Sometimes one of these old customs will be repeated, but, as a general thing, not in the presence of a white man, if they can help it' (1879: 43). The ethnographic observations of Kumlien are short, and sources are not indicated. A rich ethnographic account of the culture of the Inuit of Cumberland Sound was provided by Franz Boas in 'The Central Eskimo' (1888). Boas had done his first fieldwork on south Baffin Island in 1883-4, ten

290 The Ethnographic Documents

years before the Anglican mission opened on Blacklead Island (Cole and Miiller-Wille 1984; Miiller-Wille 1998). The Central Eskimo' is a rich source of information and is, in many respects, the most important source on the beliefs and customs of the Inuit of Cumberland Sound before their conversion to Christianity.8 Boas devotes about thirty pages to describing beliefs and practices (1888: 683-714). Central topics are the inuat or owners of things, the angakkuit and their tuurngait or helping spirits, and the religious feasts - notably the feast of Sedna, the Inua of the sea. Boas's account of the Sedna feast should be read with some caution. Boas was a natural scientist by training and began his ethnographic research with a strong interest in the material culture and geographical distribution of the Inuit on Baffin Island. During his field work he developed an interest in beliefs and customs, but to some extent they were perhaps hidden from him. As noted by Kumlien, the Inuit were reluctant to let Qallunaat witness their ceremonies. Maija Lutz noted that the famous anthropologist did not himself experience most of the shamanic rituals described in his book; more often, he relied on external sources: 'He himself never saw a frame drum being made, and for that reason cites Charles Francis Hall's description of a drum from Hudson Bay rather than giving a detailed description of his own' (Lutz 1978: 51). Boas was intent on making a career as an ethnologist and highly aware that he needed to make an impact on the academic community. To that end, he constructed an ethnographic text that would satisfy the interests of his American and European readers. When we compare the first part of Boas's description of the Sedna feast with that of Peck in 'Eskimo Heathen Customs,' the differences are striking. Boas's descriptions reflect the perspectives of an outsider, as is illustrated in the following passage: 'When late in fall the storms rage over the land and release the sea from the icy fetters by which it is as yet but slightly bound, when the loosened floes are driven one against the other and break up with loud crashes, when the cakes of the ice are piled in wild disorder one upon another, the Eskimo believes he hears the voices of spirits which inhabit the mischief laden air' (Boas 1888: 603). Here Boas evokes the image of fearful savages facing the overpowering forces of the Arctic winter. This description of the winter feast of 1888 differs in some points significantly from the data in his field notebook as published by Miiller-Wille in 1998. Various details are omitted that would have suggested direct influence by or contact with the whalers. For instance, in his notebook Boas relates that during the ceremony the

The Ethnography of Peck 291

Inuit visited the house of Captain Mutch, who threw out beads, which resulted in a fine struggle for the beads (Miiller-Wille 1998: 138). It seems that Boas was intent on describing the winter feast as a traditional Inuit feast and did not want to distort that picture by making unnecessary references to Western influences or participation. It seems that his description of the ritual of the harpooning of Sedna is based entirely on a reconstruction, since no reference is made to it in his notebook entries of November 10 and November 11. Apparently Boas spent the night of November 10 to 11 reading three books (see Laugrand and Oosten 2002: 207-8). Peck's description is much closer to the participant's view. It follows the verbatim account of his informant and glosses explanations within the text: 'But as often as the weather becomes stormy, they are inclined to give ample pay to the conjurors to carry on their incantation because there will be a visitation of evil spirits (called tupelak [singular] from amongst the dead (lit. dwellers amongst the dead) and they (the tupelat) are spoken of as making the weather bad' (Peck HC, section 12). In later publications on the Inuit, Boas (1901,1907) relies mainly on Peck for the information on religion and shamanism in Cumberland Sound. Peck's documents describe beliefs and customs as they were perceived by his Inuit informants during a period of transition. We know from later sources that shamanism was not a thing the Inuit could discuss easily. The angakkuq Ava in the Iglulik area was converted during Rasmussen's travels in the early 1920s. He told Rasmussen that now that he was converted, he was free to discuss many things he could not discuss before, and he provided Rasmussen with a wealth of ethnographic information. It may well be that Peck's informants were in a similar position. Perhaps the fact that Christianity considered shamanism an evil is what motivated angakkuit to talk about it; this would have reflected the Inuit view that transgressions must be made public. It may also explain the precision and accuracy of their reports. In bringing out transgressions, one must be sincere and precise. When we compare the data collected by Rasmussen in the Iglulik, Nattilik, and Kivalliq areas with those collected by Peck, important differences surface. In the Rasmussen data, antagonism between the tuurngait, the shamanic helping spirits, and the angakkuit plays an important part. The killing of tupilait, evil helping spirits, was even a central feature of shamanism in the Kivalliq area. In the data collected by Peck in Cumberland, almost all tuurngait are perceived as good; they often appear as givers of game - a feature never emphasized in the data

292 The Ethnographic Documents

collected by Rasmussen. Thus the data collected by both ethnographers suggest important differences in shamanic traditions that must be explored further (see Laugrand, Oosten, and Trudel 2002). Like Mutch, Peck was well aware that shamanic information was usually hidden from him (see also Mutch 1910: 3, in Lutz 1978:109-10). Peck himself was not at all sympathetic to shamanism, and he was strongly opposed to the immoral practices he associated with it. Why, then, did his informants provide all this sensitive information to a British missionary who lacked all affinity with the subject? The notion of qaqqialiq or aniartuq, 'bringing things out in the open' (often translated as 'confession'), played a central role in the Inuit societies of northeastern Canada. It was an integral part of the shamanic complex, and even today many elders consider the practice of confession essential to the well-being of individuals and of the community at large.9 It may be that at this crucial stage of the transition to Christianity, it was important for his informants to bring all shamanic practices into the open. As they were starting a new life, old beliefs and practices had to be confessed and rejected. Henceforward, they would be required to abstain from shamanism as the devil's work. Sedna came to be associated with Satanasi, and after that, shamanism was no longer to be discussed. The consequence of conversion was that knowledge of shamanism in the area rapidly eroded. Recently, elders from south Baffin Island such as Etuangat, Nutaaraluk, Pitsiulak, and Shaimaijuk relate that their parents no longer discussed these things with their children. Some practices continued, however, and were observed by these elders as children. Although much of the shamans' knowledge of the past has been lost, the testimonies of the elders are still an important ethnographic source, and one that has not been used enough in anthropological literature. Inuit elders from south Baffin still remember Sedna. According to the late Aksaajuq Etuangat: Sanna was a female. She had a big dog and only the shamans could see it. I heard that Kuusiaq saw it back then. He was my relative. She is a big woman with a big dog. I don't know too much about Sanna, but I know that when there were no more food around and when there were too many days of bad weather, the shamans would ask Sanna why it was like that. They were the only way to know why because the shaman would know from Sanna, it is their power. So the shamans would try to make that end, they would try to convince Sanna to make good weather because without doing it, they would always become hungry and their hit would

The Ethnography of Peck 293 be almost depleting and finishing. That's why they would try to do their things to Sedna so much. Then it would be good weather again, and they could go hunting. From what I know, when religion came, missionaries would say that she is the devil, Satanasi. Even the shaman would say that afterwards. (Etuangat 1995)

The late Simon Shaimaijuk (deceased 1999) described the harpooning of Sedna: From what I know, Sedna (Sanna) had really white guts, she had a big caribou stuff down there. I did a sketch in a printing from the printshop. I heard from my father that when many people were starving in a community, as they were in a qarmaq, they did a kind of ritual. Through a hole on the ice, they hit and harpooned her so she got cut... and from the side, all of the seals were coming up from her gut. That was the way seals could come again (kapijaalumma, 'because she is often harpooned'). I heard that story from Sanna. (Shaimaijuk, 1995)

From Kinngait, farther west on south Baffin, the late Lucaasie Nutaraaluk (deceased 2000) added: 'My father used to say that Sanna (Sedna, Luu) who was a big woman, had a house and kept the animals (uumajuit) there because there were people who were not supposed to eat certain parts of meat (pittailijuq) as the shamans would say. So all the animals were collected in there. But people managed to get some meat out of this house through shamanism' (Nutaraaluk, 1995). The ethnographical documents provided by Peck as well as the testimonies of the elders not only enrich the ethnographic data for the south Baffin area but also provide us with Inuit perspectives of the shamanic complex. Peck's ethnographic contributions are the most important corpus data available on shamanic traditions for the South Baffin area. In many respects they are even much richer than the data provided by Boas. Peck as an Ethnographer In the pre-Baffin period (1876-93), Peck did not pay much attention to ethnography. Indeed, his first years in Blacklead Island he did not refer to ethnographic research at all, so we can be fairly sure that his ethnographic research started only after Boas's request. In his reply to Boas dated 1 April 1897, he refers to the 'extreme difficulty there is in collect-

294 The Ethnographic Documents

ing a satisfactory list of tales or Angeko words/ But he apparently succeeded well in this enterprise, since Boas published his list as well as thirteen tales and songs in 1901 and another three tales in 1907. We do not know who provided the shamanic words to Peck. Possibly it was Oosotapik or Qoojessie, both of whom were quite knowledgeable with respect to shamanism. Eve Nooeyout, one of his earliest converts, may have provided him with some stories. In the documents published in the present volume, she gives a slightly more elaborate version of the Amutialuk story than that published by Boas. From Peck's journals, we learn that he completed his study 'Eskimo Heathen Customs' (see chapter 13) in 1901. However, the information in this study was not integrated into Boas's 1907 publication. Perhaps it was part of the lost material that was sent to Boas. Of the main bulk of Peck's research on shamanism in Cumberland Sound, only the shamanic list can be found in Boas's work. It is probable that most of Peck's research took place after he sent the material for Boas to publish in 1901. In the journals we find references to ethnographic work between 1901 and 1905. Peck and Bilby cooperated on some of this work. Bilby also published part of the tuurngait list. However, he confined himself to publishing fifty of these, indicating that the list continues. Peck listed all 347 spirits in detail (see chapter 18) and then wrote an introduction to this list. This approach highlights his meticulousness as well as his precision as a collector of ethnographic data. In recording these data he kept as close as possible to the formulations of his informants. 'Eskimo Heathen Customs' seems to be a word for word account by an informant. For example, in section 29 of the document, we read: 'And when I was a child, I also saw a strange thing beyond the place where the inhabitants of Nuva live.' The informant was probably a woman,10 as much attention is given to the work of women. Peck used the same technique in recording most of the documents collected in the present volume. They are usually interspersed with glosses, questions, and comments by Peck himself. Peck's own texts are easy to recognize because they have a completely different style. Peck tries to come to grips with the complexities of ethnographic data and to find a coherent structure in Inuit beliefs and practices. He poses questions - Who is the Supreme Being? Is Sedna more powerful than the tuurngait? Is there any idea of atonement? Peck's questions and glosses reflect the theoretical and ideological issues of his time. The verbatim accounts of his participants reflect Inuit's perspectives of their own culture. By presenting accounts given by informants almost in their

The Ethnography of Peck 295

own words, Peck has preserved these perspectives and provided us with a window on the ideas and values of the Inuit of Cumberland Sound around 1900. The Documents The ethnographic documents we publish here are as follows: Document 1: 'Eskimo Heathen Customs/ a document of fifty-eight pages. This text seems in many respects to be a verbatim account of an Inuk informant, who may have been one of the three main informants Peck names in later documents: Nooeyout, Oosotapik, or Qoojessie. This document describes the most important beliefs and ritual practices in Inuit culture in Cumberland Sound. Document 2: An untitled document of thirty-two pages, which consists of a description of the annual cycle of hunting (author unknown, possibly Eve Nooeyout), an excerpt of Christian Faith by Eve Nooeyout, and a few stories told by Eve Nooeyout. Document 3: An untitled document of eighty-one pages (covering various topics, especially shamanism), which opens with two stories from Eve Nooeyout and continues with detailed information, mainly on shamanism, provided by Oosotapik and Qoojessie. The document is very rich. It is interspersed with notes and reflections by Peck. Document 4: 'Eskimo Mythology and Customs/ a seventy-ninepage document that contains a detailed list of tuurngait, or helping spirits.11 No author is specified. As a condensed list - containing just the names of these spirits - can be found in the information provided by Oosotapik in document 3, we conclude that the additional information in Peck's elaborate list probably also came from Oosotapik. Document 5: 'The Eskimos, Their Beliefs, Characteristic and Needs/ a twenty-four-page introduction to the tuurngait list written by Peck. The chronological order of these texts is unclear. We know that 'Eskimo Heathen Customs' was completed around 1901. Possibly, document 2 was written about the same time or a little later. Having compared the glosses in 'Eskimo Heathen Customs' with document 3, we suspect that document 3 was written after that study. Document 3 contains much additional information, and Peck seems to have a better grasp of

296 The Ethnographic Documents

the organization of Inuit beliefs and practices. As it is mainly a verbatim account, we assume it was written before 1905. Document 4 is basically an elaboration of the list of spirits already presented in document 3, so we assume it was written after document 3. It is possible that Peck completed it in Ottawa. Document 5, the introduction to the list, was probably written after the spirit list itself. It is very much a synthesis of Peck's understanding of Inuit beliefs and practices. Documents 2 and 3 contain ethnographic notes, which are loosely structured and interspersed with comments and annotations. We edited the text of these documents according to the main topics discussed by Peck's text and by the informants Nooeyout, Oosotapik, and Qoojessie, who provided the data on which the text is based. Apart from that, we have retained the order of the two documents, and almost the complete text is published. Chapter 12 consists of Peck's introduction to the list of tuurngait. It offers a description of Inuit beliefs and social life that can serve as an introduction to the later chapters dealing with Inuit beliefs and practices. The next chapter, 'Describing "Heathen Customs,"' comprises an introduction to Peck's 'Eskimo Heathen Customs' as well as the text of that document. In chapter 14, 'Eve Nooeyout,' we present the text of document 2 as well as the first pages of document 3, which also contains stories by Eve Nooeyout. In chapter 15, 'Oosotapik,' we present the main body of document 3, except for the preliminary list of tuurngait and some short problematic or unreadable passages. In chapter 16, 'Qoojessie/ the remainder of document 3 is presented. Chapter 17, The Tuurngait/ consists of our introduction and discussion of the list and, chapter 18, the actual list of tuurngait. All the documents were hand-written and, consequently, were often difficult to decipher and transcribe. The texts contain many literary translations of Inuktitut texts. To facilitate reading we have inserted punctuation where necessary. We have preserved deleted texts between brackets only if that deleted text is helpful to a better understanding of the text.

12 The Eskimos, Their Beliefs, Characteristics, and Needs

Introduction The Eskimos. Truly a Wonderful People.

What interest, yea, we might almost say, what romance surrounds their lives. Their early history, how obscure. Their ice-bound homes, how dreary. Their brave struggle for existence, how pathetic. And when we glance over the thrilling records of Arctic explorers, the Eskimos occupy, in not a few instances, an important place in helping to open out the secrets of the Polar wastes: Davis, Ross, Parry, Kane and others speak of them and gladly recognize their help. The touching evidences of Sir John Franklin's [sad] fate were first gathered by Dr. Rae from their hands. Admiral Peary would, we may be sure, gladly acknowledge his indebtedness to this [hardy] noble people. Year after year they helped him to push north, and finally went with him to the Pole. Dr. Boas, Nansen, Amundsen, Stefanson [2] and others have written much regarding their lives, beliefs and customs. But still now, much remains obscure. For when we attempt to unravel the intricate points, particularly in connection with their religious ideas, we are confronted with not a few difficulties. We have for one thing a most difficult language to master. The people are also most reticent in speaking of their (religious) customs. Their traditions are of a most fragmentary nature, and in some localities differences of opinion prevail regarding their beliefs. It is therefore with considerable diffidence, even after many years spent amongst the Eskimo, that one attempts in this brief article to handle such a complex problem. It is only fair, however, to state that the writer has gathered actual accounts given from the natives themselves and by [actually] living from time

298 The Ethnographic Documents

17. Hunter bringing in a seal with his dogs. A happy scene often depicted. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6,8-13)

The Eskimos, Their Beliefs, Characteristics, and Needs 299

to time with the people hi their own dwellings the following information which, he trusts, will be of interest to his readers. 1st Of the Existence of a Supreme Being [3] There is, particularly amongst the Eskimos living at and near Frobisher Bay, some conception of a Great being who is called 'Kollekpangmeut Innungat,' i.e. the Governor of the people living in the highest heaven. An Eskimo gave me the following account of this heavenly ruler. The following is almost a literal translation. There lives above a man who has no wife. He is the owner of a land and a house both of which are very beautiful and bright. There are many spirits living in this place of light. And when the anniversaries of their deceased arrives, such times are considered (not seasons of sorrow) but of joy. On such occasions they go out and hunt, and all food thus obtained is given to the Governor of this place who himself takes care of his large family/ Besides this heavenly lord the Eskimos (of Cumberland Sound) speak of two other leading spirits, one the goddess of the land, called Nunaub Innunga, i.e., the Land's owner, and another the goddess of evil, called Sadna, who is said to live with her [4] father and a dog in a cave below the sea. The Sadna tradition is too long for insertion here, but following the main ideas of this remarkable legend, the Eskimo of Baffin Land believe that whales and seals belong to Sadna, which she can withhold or give according to her pleasure. Sadna is often filled with wrath. This is particularly the case if various customs connected with the capture of such animals are not strictly obeyed. Not only can she thus cause great distress amongst the people, but she can, particularly in the autumn, cause furious storms to rage. The Sadna ceremony which before the introduction of Christianity in Baffin Land, was quite common and was in some respects, of a most revolting and immoral nature, had two chief features, first, the maiming or driving away of Sadna by the conjurors, and second, a period of so called rejoicing because this spirit of evil had been overcome. [5] Next in importance to these ruling spirits and [other spirits] are the innu, being of both animate and in many cases of inanimate objects, we may almost say that the Eskimos believe in an animate world. For many objects which we look upon as inanimate are said by the Eskimos to have their person, being, thus we hear such expressions as kakkaub innunga, i.e., the mountain's person, owner etc. Now nearly all, and in some localities probably all of these, may become the familiar spirits of the con-

300 The Ethnographic Documents

jurors. They are then called tongait. These spirits become [not only teachers but mediums] agents through whom various commands are given to the conjurors, and through the conjurors to the people. The tongait are divided into three classes. (A) Those located in heaven. (B) Those on the earth. (C) Those located in the sea or under the earth. The writer finds, after collecting the names of over three hundred of these spirits, that some are considered agents of evil, and some of good. The striking points connected [6] with the good spirits are, that they often appear clad in white, or they diffuse light which shines from their bodies or garments. Evidently, (according to the Eskimos), light is considered a sign of joy, health, and prosperity. Some again are remarkably quick in their movements which seems to imply knowledge and discernment. The evil spirits, on the other hand, are often either dark in appearance or of a dreadful form. I now give the names and location [and attributes] of some of these spirits as samples of Eskimo mythology. 1st) Those Living in Heaven

Aksakak. A spirit of joy. Appears in the form of a man. Has quite a number of string-like appendages on his garments, which, as they move about, send forth rays of light. His body is also full of light. Ubloreaktalik. Has a house in heaven. Has a star in his dwelling. His habitation is like transparent glass. [7] 2nd) Those Living on the Land

Audlaktak. Is like a large bird which has black and white plumage. It goes up to heaven, and brings light down on the back of its head from the realms of light. Atsungerk. Like a very large man. (Has a large house.) He is fastened to the earth with a line. Is said to be the spirit of the wind. When the line with which he is tied to the earth becomes loose, the weather becomes [but] windy, but a calm follows when the line becomes tight. 3rd) Those Living in the Sea

Angalutaluk. Like a large seal when on top of a floe, but like a human being when in the water. When a hunter goes to attack this creature, it turns into a man and kills the Eskimo. Uvelukkeut. In appearance like a man. It is said to destroy the Eskimo hunters by drawing their

The Eskimos, Their Beliefs, Characteristics, and Needs 301

canoes under water. A striking illustration [8] of the Eskimo belief in evil spirits came under my notice during the early years of one's missionary life on the N.E. shores of Hudson's Bay. A hunter having being drowned, his canoe was picked up later on with a hole in the bottom and his death was attributed to the work of an evil spirit. Of the Conjurors, Called by the Eskimo, Angakoet, i.e. Clever Men. In considering the position and office of these men it is of great importance to know that the Eskimos believe that, not only human beings, but animals have souls. Now the tongait (the spirits mentioned) have power over the souls of animals. They can, therefore, when solicited by the angakoet, render powerless what is called in Eskimo [theology] 'the life of the soul.' This seems to mean, as far as the writer can discover, its active discerning powers, and the creature thus weakened falls an easy prey to the wary hunter. It is in this manner that the good spirits (spirits of light) are said to be [9] 'givers of food,' the real source of supply for the people. Thus the Angakoet are not, neither do the Eskimos consider them, the (chief) potent factors in their religious ideas. Next we have to remember that this active principle of the soul's life cannot be given by the tongait without some recognition of its value, and here there are two points/factors, to be considered, first the spirit who gives the soul's life, and the animal from whom this active force has been removed: thus we have the key which unlocks and unfolds to us the meaning of many/most of the peculiar propitiatory and (prohibitive), abstinence customs which are woven with the very life of this people. Such customs refer to various rules in reference to eating, hunting, dressing of skins, particularly when the Polar bear, walrus, and large species of seal are captured (these which are of a prohibitive nature are ordered by the spirits and are, through the conjurors, made known to the people). The propitiatory customs (on the other hand) consist chiefly of a small portions of the animals body which has been killed in the [10] chase. These are cut off and are spoken of in Hudson's Bay as the slain one's akkinga (i.e. its pay or ransom) which doubtless refers to its active principle of life, which has been removed through death from the victim's body. Both classes, the prohibitive and propitiatory customs, are commanded by the conjuror. It is well, however, here to mention that, although the soul has been removed from the body, yet it never dies. Souls of neither human beings nor animals can, according to Eskimo belief, ever die.

302 The Ethnographic Documents

(Place at end of religious beliefs) Much might be said of the conjuror's agency in cases of sickness; of the payment solicited and given for his services; of the different classes of conjurors; of the candidates for the incanter's office, also regarding some women, who although not passed masters of the conjuror's art, still carry on a minor system quite their own. Also regarding customs connected with death and burial. Passing by these points, however, let us now consider the Eskimo's conception. - of a future Life -

The Eskimos do believe in a future life. Heaven, [11] which is above, is a place of abundance where plenty of fat reindeer, seals, [etc.], are found. The good go to this land. The good are those who have been kind to their neighbours; those who have perished on hunting expeditions, also women who have died in childbirth, and those who have obeyed to abstinence and other customs already alluded to. The bad, on the other hand, are those who have disregarded such customs, and have refused to confess their transgressions, and have made themselves objectionable to the community by lack of liberality or by threatening language etc. These go to a place of darkness and misery. In Baffin Land Sadna, the goddess of evil, deals with such, but it is uncertain if the spirits of all such evil doers remain in her abode of darkness forever. Judging, however, from some accounts which the writer has received [direct] from the people, some of the spirits do return from this place of misery. They are then called Tupelat, and are considered dangerous to the people (community at large). Much might be [12] written regarding the peculiar customs connected with death and burial, also of the conjuror's incantations in cases of sickness, (bad weather) etc., how payment is given for his services; of the different classes of conjurors; of the candidates for the incanter's office, also concerning some women who although not 'complete' conjurors, still carry on a system of incantation quite their own. Passing by these points, however, we now consider, second, - Eskimo Characteristics -

The Eskimo are certainly a brave people (The Eskimo hunter 'is as brave as a lion'). During their hunting adventures, and in other circumstances, the brave manly spirit of these northern heroes shines

The Eskimos, Their Beliefs, Characteristics, and Needs 303

forth. Nerve, endurance, coolness, courage and vigour are characteristics which we all admire and such are seen to perfection in the Eskimo hunter, (as the following incidents will show -) Two Eskimos were travelling on the frozen sea to Little Whale River (see map). While on their way they saw three polar bears. Having no fire arms [13] they attacked this formidable band with knives which they tied to long sticks, (harpoon poles). Armed with these strange weapons they actually succeeded in killing these ferocious creatures. The writer has also known other Eskimos who have had wonderful encounters with 'master bruin/ they, however, seemed to think such exploits hardly worthy of notice, and indeed, have little fear of attacking any creature they may meet. Instances, however, have come under our notice where Eskimo have been badly wounded or killed when hunting the walrus in their frail canoes (where open water can be found). I have also met Eskimos who have been maimed or badly frozen while engaged in seal hunting. P.S. For let us look for a moment at these men of iron. Where are they? On the frozen sea far out on the frozen waste. We see here and there snow shelters about three feet high. Sitting on a block of snow inside these snow walls is the hunter. Here he watches and waits in a temperature sometimes forty below zero. He may have to wait for hours. For one seal may have several breathing holes. At last the breathing [14] nose of the seal is heard as it rises up within the conical shaped cavity below. With a well directed aim our patient nimrod drives his harpoon through the breathing hole which, at the top, may not be more than two or three inches in circumference. If the game is struck then a terrible struggle commences on, the seal pulling one way, and the hunter the other. So strong are the larger seals that I have known not a few of our Arctic friends lose some of their fingers or, perhaps, a thumb in the fray. (For it is only after such terrible experiences that they let go the lines still held by the sound members left.) For it is only at the last extremity that they let go the harpoon with the line and seal attached which, needless to say, are precious items in the eyes of a poor hungry Eskimo [hunter]. I ought also to mention that some of the Eskimo women in Baffin Land are by no means inferiors to the men as hunters, indeed, they often prove quite skilful in the use of the harpoon or the gun. [15] Again; the Eskimos are an industrious people. It might well be supposed that this people, especially during some seasons, have nothing to do. But this is by no means the case. Both in

304 The Ethnographic Documents

summer and winter food must be sought, and as nothing can be raised from the soil, animal food is the staff of life for the Eskimo. Should stormy days interfere with the hunter's usual occupations, the time is utilized by making or repairing his hunting implements, mending his dog's harness, or perhaps, preparing material for a sledge, or for the framework of his/a canoe. During the time the hunters are away the women employ themselves in making or repairing the clothing or foot-gear of their husbands and children. When we remember that every article of wearing apparel is made of the skins of the animals captured in the chase, and when we consider that before they are fit to be sewn they have to be prepared at a great cost of time and of labour, it is easy to understand that an Eskimo 'woman's [16] work is never done.' I ought also to mention their cheerful optimistic dispositions, and their teachable spirit. Seldom does one see, even in the most trying circumstances, an Eskimo who has lost all hope, and never have I known an Eskimo who positively refused instruction. But much as one loves this people, one cannot, without leaving a wrong impression on the minds of our readers, pass over the dark side of their characters. Immoral practices of the most sensual, [?] and unmentionable nature, such as exceed that awful picture of heathen depravity as recorded in the 1st chap, of Epistle to the Romans [(from v. 18 to end of chapter)] (verses 26 and 24) are only too common amongst the unevangelized Eskimos. Their cruel treatment of the aged, particularly in times of sickness, when they are sometimes left alone to die is another sad picture of human depravity. Truthfulness is certainly not a trait of Eskimo character, and in some localities especially the sin of [17] stealing is practised in a most subtle and ingenious manner. While speaking of the people's characteristics there is a danger, especially amongst those who (visit or) live with the Eskimos but a short time, and who naturally admire their brave, industrious, and kindly traits of character, but do not know their language or the hidden depths of depravity into which they have sunk, to arrive at the strange conclusion that they can well do without missionaries, and be better be left to themselves. But what do the Eskimo need? What are their needs? (Surely the Gospel) Indeed, what does every man need? Surely the Gospel. And what is the Gospel? Christ himself. Christ the Saviour. Christ the life. Christ the truth. Christ our peace. Christ our all. And this same Saviour 'who was made unto us wisdom from God,' has said 'Go ye into all the world, and preach the Gospel to the whole

The Eskimos, Their Beliefs, Characteristics, and Needs 305

creation/ and from this command there can be no appeal. And is it [18] not a fact that wherever this life giving message is carried, even through the medium of weak instruments, there, through the power of the Holy Ghost, souls have been [eventually] saved, and lives transformed? But coupled with this vital appeal we ought certainly to use common sense methods to meet the physical and other needs of this hardly and deserving people. And in this connection one would without hesitation say that it is not wise to try to europeanise these people, but we ought to let the Gospel's wonderful power permeate their lives in their natural environments and pursuits. It is not well, therefore, to gather the Eskimos into communities, but rather encourage them to follow their own mode of life. This means, particularly in the winter months, travelling in small bands over wide areas. For they can by this means obtain a larger supply of seal's meat which is such an essential item as regards their food supply. The Eskimos who move about and build new snow-houses are certainly more healthy and cleanly than those who live for a long time in such houses, or in ill-ventilated [19] wood or turf-roofed dwellings which they use in some parts of the Arctic regions. The use of biscuit and other articles of food introduced by white men, if used to any great extent, is calculated to undermine the people's constitutions and ought, therefore, to be used with discretion. True, there are times, when through stormy weather, hunting is impossible. At such times everything possible ought to be done to help them. And, I am thankful to say that through assistance given by the Canadian Government, the Hudson Bay Company and the missions, much has been done to tide them over such seasons of need. Again, it should be the object of those who barter with the Eskimos to supply them with really useful articles. Wood for sledges, particularly in Baffin Land, snow-knives and saws which are in great demand for cutting or sawing out blocks of snow, light canvas or strong calico for summer travelling tents, fish hooks, pocket knives and light [20] garments for summer use, when their own fur garments are too warm, these are a few of the items one may mention, and we should particularly emphasize the absolute needs of keeping far from them intoxicating liquors for an Eskimo soon becomes a kind of maniac when under the influence of this terrible curse. And now, (in conclusion) our readers will naturally inquire, What has the Gospel done for the Eskimos? What results can be shown? [Such] Results in their fullest sense can only be known to God. The

306 The Ethnographic Documents

spirit of God is the life giver, we are only his instruments. Much, perhaps, that we in our ignorance have considered fruitless here, will be found to our joy, full of fruit in coming glory. However there are (results) tangible evidences even now of what God has brought amongst this people. For speaking of Baffin Land alone there are over one hundred converts to the Christian faith. Fully four hundred can read portions at least of the New Testament, the Book of Genesis, and other spiritual [21] helps which have been prepared for them in their own language, while there are two efficient native catechists who minister to their own people. Testimonies have come to hand from traders, Government officials and others which show in a striking manner the transforming power of the Gospel (amongst our northern friends). [Yes, acts of Christian love speak with no uncertain sound (The Eskimo of Baffin Land have spoken to the world.)] and through the people themselves God has sent, messengers which have proved to. many in more favoured lands evidences of the reality of their Christian faith and practice. I first mention one. In 1909 the Rev. E.W.T. Greenshield returned to his much loved work amongst the Eskimos of Cumberland Sound. He embarked on a Danish vessel called the 'Heimdal.' This vessel had been chartered by a [whaling] firm which owned two whaling stations viz. Blacklead Island and Kikkerton, in the above region. When about [22] forty miles from its destination (Blacklead Island), on a dark and tempestuous night, a terrible crash was heard. The vessel had collided with an iceberg. As the shattered craft sank, Mr. Greenshield and the crew managed to throw some biscuit into the ship's boat which was fortunately ready to use. Mr. Greenshield. was the only one who knew anything of country and he with great difficulty managed to pilot the boat amidst the scattered [ice] floes and bergs to Blacklead Island. Here the Christian Eskimos received their missionary and the shipwrecked men with the greatest kindness. They shared with them during a long and trying winter their limited catch of seals, walrus, etc. Thus were they preserved from a terrible fate [?]. Finally in the following year another vessel providentially called at the station and they ultimately reached their own country in safety. The Queen of Holland hearing of Mr. Greenshield's bravery and noble conduct, and touched with such acts of Christian love, made, we rejoice to say, Mr. Greenshield [23] a knight of the Order of the Orange Nassau and [Her Majesty] sent through the missionaries' hands tangible evidences of her Majesty's appreciation of the noble conduct of these poor Eskimos.

The Eskimos, Their Beliefs, Characteristics, and Needs 307

Perhaps nothing has touched the writer's heart so much as the receipt of various letters written in and sent from those barren wastes. Such messages are those of brothers and sisters in Christ written in the most touching manner, and when we remember that some twenty years ago the Eskimos of Baffin Land had not the slightest knowledge of reading or writing, we can see that even from an intellectual and educative point of view much has been done for their benefit. And now, in conclusion, our readers naturally ask. What remains to be done? Many of the regions inside the black line are still unevangelized and wary souls are waiting for the glad tidings of salvation. It is estimated - taking a low figure - that some twelve million dollars have been spent and over six hundred lives sacrificed in connection with Arctic and Antarctic expeditions. But how insignificant in com - [24] parison are the sums given or the sacrifices made to win the Arctic wilds for Christ. And yet we have the command, the presence and the power of the great missionary of the ages, Jesus Christ, behind us and for us in a work like this. We Arctic (missionaries) therefore look forward, through the Holy Spirit's teaching, prompting and enrolling power for earnest prayer, hearty sympathy, and many offerings of love so that the uttermost parts of the earth may be won for our Lord. Ever Yours in this service of joy. E.J. Peck, missionary, to the Eskimos.

13 Describing 'Heathen Customs'

Introduction 'Eskimo Heathen Customs' gives a rich account of shamanic beliefs and practices. It discusses variety of topics such as abstainings, the Sedna feast, and the various practices of the angakkuit or shamans. Abstentions and Refrainings The first part of the document discusses sickness and various ways of dealing with it. The cause of sickness was usually perceived as a transgression of an obligation to abstain from a prohibited practice. If this occurred, the offender became sick and might even die unless the angakkuq - or in the words of Peck, the conjuror - intervened. The text lists many rules that had to be observed - for example, with respect to women (s. 2),1 illness (s. 3), death (s. 11), birth (ss. 15 and 21), and hunting (s. 25). The task of the angakkuq was to find the causes of the illness - usually the rules that had been broken - with the help of his helping spirit or tongak (4). Once the cause was assessed, a remedy was prescribed. Amulets seemed to have played an important part in healing (s. 5). The patient would make a gift - a dog or a kayak (s. 26) - to the angakkuq. The gift would not be returned unless the patient died. Apparently sexual intercourse between the angakkuq and the wife of the patient might be considered as part of the cure (s. 27) - a practice viewed with disgust by Peck. These descriptions provide much new ethnographic information. Hall (1970 [1864]: 525-6) and Boas (1888: 592-3) provided information on healing rituals, but their descriptions are far less detailed than Peck's.

Describing 'Heathen Customs' 309

18. Qiluktelat, two angakkuit or shamans. Descriptions are provided by Peck. One man is dressed like a woman and has a harpoon and a knife. He wears a mask. The other one is jumping and holds a whip. (Anglican Church of Canada/ General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6,8-13)

310 The Ethnographic Documents

For example, Peck emphasized the importance of charms (arnguat) to cures. By contrast, Boas was aware of the importance of amulets (1964: 184; 1901:137), but did not connect them to curing. If scarcity of game occurred as a result of transgressions, a descent to Sedna, the inua of the sea, might be required. A rich description of the descent to Sedna is given by Peck. In the first part of the account, Peck's informant discusses an ascent to Sedna in heaven and in the second part a descent to Sedna at the bottom of the sea. Sedna is usually associated with an abode under the sea, so the location of Sedna in heaven is quite unusual. The description seems to refer to a descent to Sedna as practised by angakkuit in times of need, but the reference to a tug of war evokes the Sedna feast. However that may be, the account is rich and contains many interesting details - for example, that the angakkuit sit like Sedna with their faces downwards to the floor. Peck's informant pays much attention to the rules pertaining to women (e.g., s. 15) and much less to hunting customs. Various transgressions might lead to a scarcity of game. Menstruating women or those who had just given birth had to be particularly careful in their dealings with game. For example, Peck's informant states in section 14: 'And some of the conjurors consider that when food is eaten by a menstruous woman, therefore the man is not able to get a seal. So, seals caught by the men (in general) must not be eaten by a menstruous woman. No wonder therefore they are generally hungry, for they must only eat that which is caught by her own husband.' Today, Inuit women still emphasize how hard their situation was in the past. The fact that among the first converts there were many women may well have had to do with the fact that the missionaries firmly opposed the rules of abstention. The Sedna Feast The Sedna feast has attracted much attention. Extensive descriptions have been given by Boas and Bilby.2 According to Peck, the 'Sedna ceremony' was usually held in the fall when bad weather occurred more often and game became rare as the result of Sedna's anger.3 Peck emphasized the importance of considering regional variations, even in a small area such as south Baffin Island.4 In his description he focuses on Qiluktelak - two shamans, one wearing men's clothing and the other women's clothing. The two figures are represented in drawings col-

Describing 'Heathen Customs' 311

lected by Peck (see illustrations 18 and 22, pages 309 and 398). Bilby (1923: 211) gave a vivid description of these two shamans: To begin with, the Angakok wears several pairs of nether garments and boots, until he looks very big and out of his usual proportions. He has a woman's pointed tunic, whose sleeves are elaborately trimmed with fringes and charms. The hood is pulled down over his head, and he wears a mask of black skin tattooed all over. On his shoulders he carries an inflated sealskin float, and over his arm a coil of walrus hide. In his left hand he bears a woman's skin scraper, and in his right a spear. Thus caparisoned, he emerges from his tent and begins by pairing off the couples ... Each conjuror is furnished with a deer-horn scraper like a long curved knife (used in ordinary course of things for scraping the newly formed ice from the kayaks as they are drawn out of the water), to which is attached a small piece of bearskin.5

The task of these two shamans is the pairing of couples. In this respect they have the same function as the qailertitang described by Boas in his description of the Sedna feast. At the Sedna feast they also have a tug of war. In Boas's version of the Sedna feast the two parties consisted of the people born in summer and in winter; in Peck's account (s. 13) the two parties are constituted by the men and the women. In section 30 Peck discusses the Qiluktelak in more detail. Peck relates that the Qiluktelak receive water from the Inuit in an avataq, bladder, and then receive water from the Qiluktelak and tell them the time (probably season) and place of their birth. In sections 30 and 31 Peck describes a variant of the feast. Shamans who are not Qiluktelak but are still dressed up in peculiar ways, pair couples in the feast-house. It is important that these couples not smile when they go out of the feast-house, for if they do, they will die. This feature of the Sedna feast is not related by Boas, but is well known from the descriptions of the winter feasts, tivajuut, on north Baffin Land.6 The Angakkuit The document pays much attention to the performances of the angakkuit - or conjurors, as Peck prefers to call them - and the various types of angakkuit. Peck distinguishes between professional angakkuit and nonprofessional angakkuit such as head lifters7 (s. 9), who divine by lifting

312 The Ethnographic Documents

the head or a leg of a patient. In some cases they can also use one of their own legs. However, the technique can also be used by a professional angakkuq. Another specialist is the incanter (s. 10). Each incanter has his own songs. They can sing with a loud voice over the patient and receive a gift for their services. They can also sing incantations when a man is driven away on an ice floe (s. 18). Qoojessie provided Peck with the text of such an incantation (see page 390). The Noonageksaktut (s. 32) bind sticks to their feet so that they look like the feet of crows and descend to the beach to report the transgressions that have been committed to Sedna. Boas relates them to the Sedna ceremony (Boas 1888:196): The men assemble early in the morning in the middle of the settlement. As soon as they have all got together they run screaming and jumping around the houses, following the course of the sun (nunajisartung or kaivitijung). A few, dressed in women's jackets, run in the opposite direction. These are those who were born in abnormal presentations. The circuit made, they visit every hut, and the woman of the house must always be in waiting for them ... No hut is omitted in this round/ The late Aksaajuq Etuangat mentions that this ritual was performed to provide a good hunting area to the Inuit hunters: 'Nunagiqsaqtuq is when the shamans would try to perform a ritual in order that people in the land and in the camps could have good weather and good hunting area. They would try to make the area nice for the hunters so that people could get food. When food and animals were needed and when they would get it, they would also perform nunagiqsaqtuq' (Etuangat 1995). Peck also refers to the Mukkosaktuk, an angakkuq who makes a tour of the houses and makes everyone sing.8 The Netseraktut (s. 35), men who shoot with bow and arrow at deer skins, also seem to be angakkuit.9 But is not always clear whether people had to be considered angakkuit before they could perform such rituals. Peck observes in section 23: 'And some also made themselves like conjurors, and were (indeed) greater conjurors than those who had been candidates for the conjurors office before them, although such a one had not passed through the probationary stage.' Anyone could claim to be an angakkuq, but whether he was acknowledged as one depended on the recognition of his capacities by others.10 Moreover, it is not quite clear whether we are dealing with different types of angakkuit or with different roles of angakkuit. Bilby (1923: 200-1) assumes there were different grades of angakkuit. In ethnographic literature we often find references to the differences in capacities between various angakkuit, but there is little

Describing 'Heathen Customs' 313

functional differentiation. Therefore we are probably not dealing with different types of angakkuit, but rather with different ritual roles. Even so, angakkuit may have excelled in specific practices. A number of important shamanic activities are described in the text. We have already referred to the healing and the descent to Sedna. Cutting the wind was another important practice. The angakkuit tried to calm down the wind with a hook. The late Aksaajuq Etuangat provided the following account of this silagigsaqtuq ritual: When the weather was pretty bad, windy, the shamans would try to pull it down, using a hook (niksik) so they would be pointed that way. For this ritual, shamans could also use a knife. Only the shamans could see that, ordinary people could not see their hooks trying to cut the wind so that a nice weather would come. There would be also some blood dropping down because it was cut by the hook so the one who would do that, would do it slowly to make the weather nice. This was called silagiqsaqtuq. Maybe I am telling you lies because I have never experienced it. I just heard about it. (Etuangat 1995)11

Peck also relates that angakkuit were able to restore to life people who were lost while hunting (s. 22): 'When he arrives they (the people) must not stare at his face, but simply touch him with their spittle. For if he is not touched with spittle, he would be like one lost again (become a mere ghost). But so it is that being touched he becomes like a man (is a man).' The Document This rich and elaborate text by Peck is preserved at the General Synod Archives and entitled 'Eskimo Heathen Customs/ The text was probably written between 1897, when Peck started to collect ethnographic data for Boas, and 1905, when he left for Ottawa. On 16 August 1901, Peck states in his journal: 'Finished today translation of Eskimos customs etc. The matter is most valuable and instructive/ The text seems to be a transcription of oral information provided by Inuit informants and has great value as a firsthand ethnographic source. We do not know who his Inuit informant(s) were. Because much attention is paid to rules for women, the informant was probably an Inuk woman who had been active as a angakkuq. In the diaries and other documents by Peck, Nooeyout, Oosotapik, and Qoojessie emerge as

314 The Ethnographic Documents likely candidates. Eve Nooeyout was among the first three Inuit on Blacklead Island who converted to Christianity in 1901. She was also the author of the moving account of the disaster on the ice that struck the community in 1904. She also provided a summary of Christian faith and a number of stories recorded by Peck in his ethnographic notes. Oosotapik was converted much later. Greenshield mentioned her in 1908 as a suitable candidate for baptism. She provided Peck with an account of the Sedna tradition (see ethnographic notes in chapter 15) and various other traditions. She may also have provided Peck with information concerning the list of tuurngait. Qoojessie was an Inuk woman who provided Peck with a number of stories, which are also published in this book. Peck may have collected these oral testimonies during the summer periods when a few elders stayed near the mission while most families went inland to hunt caribou.12 Peck gives some indications in his diaries about his ethnographic work, but he is clearly not very keen on informing the CMS committee in detail about it. Probably he suspected they might find it incompatible with his missionary work. The original document 'Eskimo Heathen Customs' is a small black booklet dealing mainly with Inuit shamanic traditions. The text is a verbatim account and transcription of the oral information provided by an informant. It is full of glosses and questions and elucidations by Peck, The text consists of long strings of sentences with little punctuation. Different sentences are connected by interjections such as 'but/ 'and/ 'and so/ and so on. The text does not contain any headings. At the end of the document Peck presents a list of thirty-six topics discussed in the document. We have inserted these topics as headings between square brackets in the text itself. Eskimo Heathen Customs13 The Eskimo have customs, as follows; [1. Sickness in reference to men, and the conjuration practiced} When one is sick, thus they generally do. When a man is sick, the sufferer gives pay to the conjuror. And the conjuror thus being paid commences with a loud voice to carry on his incantations. As often as he (the conjuror) looks, gazes upon his spirit (tongak), he obtains (sees) revelations regarding the sufferer. And it is said (revealed) by

Describing 'Heathen Customs' 315 the conjuror's spirit that the sick man did not do that which was commanded by the conjuror although such was spoken about (viz. the food, work, etc. to be abstained from). And so it has come to pass that he is sick (no longer able to do his usual work). [2. Sickness in reference to women with the abstinence customs enforced] Women also who are generally in bad health must not work at seal skin intended for legs of Eskimo boots. [2] And when the inside of an Eskimo lamp is very dirty, it is generally cleaned out by one who is not under rules imposed by the conjuror. (Also) when the vessel under the lamp which receives oil is full, it is also cleaned out by one not under abstinence rules. Some do, as follows. The vessel mentioned above is cleaned out during the time the men's clothing are outside the house (they having been put outside). But, when the vessel belonging to lamp is finished, they (the clothing) are brought inside the house again. The Eskimo do as stated because they are so commanded by the conjuror. And in the winter, while the Eskimo live in snow-houses, should the under-mattress of bush14 become wet, the men's clothing are again put [3] outside when they clear out the wet portions of under bedding, and are also brought inside as soon as the bedding is finished. These customs have been of long standing, for the sufferer does not do this (of) [himself] herself, but it is so commanded (to be done). [3. Various abstinence customs in reference to things not to be eaten] If (therefore) one is given pay (the conjuror) by one of the people, when he conjures, he considers that he sees many things (doubtless spirits) and the sufferer's sins. And thus he says, 'I look upon that in the distance, I see that which the sufferer ate - some of a seal's entrails - which he ought not to have eaten, so the sufferer did, and so he is in pain.' (Now) the conjuror commands the sufferer to confess the evil that he has done (viz. in having eaten a forbidden article). (Now) he (the conjuror) receives further revelations (by the aid of his spirit tongak) in the presence of the assembled Eskimo (those in the house) regarding [4] the evil thoughts of the sufferer. (It is said) that the sufferer has had intercourse with the dead in that he has often wished to see a deceased relative (perhaps this is looked upon as evil in the sense that some of the dead are supposed for a time, at least, to have tupelat evil spirits?). The conjuror having made it (appear) that he has had such thoughts, when the sufferer confesses, he absolves him. He

316 The Ethnographic Documents

then goes on again with his performance (conjuring), saying, indeed he (the sufferer) will be made well. For this fact is revealed to the conjuror by the spirit soul of the sick man: so it is he becomes quite well. If one (an Eskimo) suffers from pain in the head, he must not eat any part of the seal's head. And if one suffers from lung complaints [through affections], he must abstain from eating the lungs of seal, and so on with pain in some other portions of the body, and the abstinence connected [5] with the same. These abstinence customs are (also) commanded by the conjuror. The particular mode of carrying on the conjuration [4. The mode of finding out a transgressor's guilt and the particular mode of conjuration employed] The conjuror sits in front of the sleeping bench, but some (conjurors) stand on the floor of the house while they are conjuring. The Eskimo lamp being almost extinguished, the conjuror calls out loudly, and moves his arms about (wildly). Some have their caps on, and some are bare-headed while they conjure, and while they have visions or revelations of or from their spirits. Such is the way they carry on their incantations. The sufferer being at the point of death on account of his malady (pain), he is often doctored (conjured for) by the conjuror. The conjuror often desires something from his (the conjuror's) spirit (i.e. revelations regarding [6] the sick man's state, sin, etc.). If the sick man lives (lit. if he has breath), and indeed a sufferer often gets better, he (the sick man) looks upon the conjuror as his healer, and if he has a dog, the conjurors get it (as pay). Some of the conjurors are thus (clever doctors), and so it is that the sufferer is no longer in pain because he has been conjured for very diligently (many times). Some, however, are not generally so, for although a sick person may be conjured for, still he is not made well; and although a great conjuration (is carried on for him), still he is spoken of as not being really better; and having had (for a time) before fairly good health, it is considered by some of the conjurors, that on the whole he is really worse than before. And now, because there is a (real) return of the sickness, there is again a conjuration (for him). The [7] conjuror makes an oration (the purport of which is that) he does not consider the sufferer any better because his transgressions are many, so the conjuror goes on to say, that he (the conjuror) is commanded by his spirit (tongak) that the sick man shall wear a charm (amulet) sewn on his

Describing 'Heathen Customs' 317 leg. This charm consists of a piece of deer skin fringe, and also pieces of deer skin cut up like strings, for these are the customary charms (made so) ordered so by the conjuror. [5. The different amulets ordered to be worn by the conjuror] Another old custom commanded (was this): a person had a piece of bear skin sewn on his boots, and also on his back. This was a customary charm because it was so commanded by the conjuror. Some of the conjurors were in the habit of making a regular visitation of all the dwellings. While in the dwellings they laid hold a piece of line with a loop [8] in the end, and when they had finished this (ceremony) they carried on conjurations, absolving from guilt (probably the conjuror's inmates of houses). And they also made their own material for charms for they were commanded to make these, it is said, by their spirits, for indeed they had not got such charms (doubtless the small pieces of line given to them by the inhabitants of houses). (These charms), they were accustomed to hang up on the [ceiling] of houses (whose houses? perhaps the conjuror's), and they were accustomed to make visitations to all the houses: and the fringes of deer skin they also desired (probably the Eskimo also) for their material for charms. And they were (and are) accustomed to hang these up because it was so ordered by the conjuror. [6. Visitations of the conjuror to Eskimo dwellings and the absolution given to guilty ones in the same] Some of the conjurors (also) made visitations of all the houses, (and while so doing) the conjuror takes hold of a piece of deer skin which had a loop of small [9] threaded beads at its end (fringes of beads sewn on the garments of women). The conjuror is very glad for all the things which he gets, and as often as there is a cause of evil (sin) (amongst the inhabitants of house visited) so as often as he absolves them, he goes out (passes on to another house) and commenced to do (as before) in the places (houses) where he has not so done (conjured). [7. Improper connections between the conjuror and the sick man's wife said to be commanded by the conjuror's spirit (tongak)] And the conjurors (those who heal), thus they are quite accustomed to think (lit. have ever been accustomed to think) even as his (the conjuror's) spirit (i.e. the conjuror and his familiar spirit (tongak)) think just the same. So the conjuror tells to the woman that the

318 The Ethnographic Documents sufferer's (her husband's) coat is to be kept in his (the conjuror's) house, but on the morrow it is to be taken to its owner. The conjuror does not do this, but the spirit of the conjuror commands it to be kept in the conjuror's house. (Now) the wife of the sick man is commanded [10] to go to the conjuror's tent for the conjuror's spirit commands him to have intercourse with her. Thus the conjurors do, and thus the men do (allow such to be done) because it is reported that they will be restored to health (should the conjuror do as stated). The woman, however, does not desire to have intercourse with the conjuror, but because she is afraid of the (conjuror's) spirits and because she desires her husband to be made well so she is cohabited with. (And) the conjuror also says that the sick man's wife is to remain in his (the conjuror's tent) while he (on the other hand) is commanded to remain in his own tent. The spirit of the conjuror also commands that either of them (that is either the conjuror's wife, or the sick man's wife) [or the conjuror], shall only sit down for a short time in their own tents, just pay a flying visit. [11] Head lifters [8. Head lifters] There are others (again) who are not professional conjurors, but are (still) paid by the Eskimo, for they, in case of sickness, lift the head of the sick person. So it is, a (lifter) lifts the head of the Eskimo in this manner: they bind a piece of wood on the sufferer's head with a line, then he keeps on lifting the person's head. Sometimes the head of the person (thus operated on) feels very heavy and sometimes very light. Heaviness denotes guilt, lightness freedom from guilt. Some carry on the lifting, binding performance on their own legs. And if [his] the leg feels heavy, he accuses the sufferer of some guilty action (and says to him), because thou seest an evil country, perhaps has evil visions, therefore this [evil] sickness has come upon you, and so it [is he brings] him in guilty. Here in this neighborhood the conjurors also do the (same) to a sick person. [12] [9. Conjurors who combine head lifting with their own special profession] Conjurors who combine head lifting with their own [special profession] combine both professional conjuring with the head lifting business. (And when the sufferer is absolved from guilt) [should the lifting process have proved him guilty], then, (the conjuror) says in the presence of the audience (lit. those who have come to hear): now then let

Describing 'Heathen Customs' 319 this (the binding) be taken off for it (his head) can be lifted (lit. because it is lifted). When the binding is (said to be) taken off, (then he says again, the conjuror): let his cause of sickness be removed cast away (for he is not guilty of any known transgression). So they generally do while there is a conjuration. Some are spoken of as carrying on the lifting business in reference to a deceased person, some in reference to an inhabitant of the sea, and some in reference to land animals. Sometimes, these creatures will be a cause of lightness (i.e. that is the leg of the lifter feels light when he carries on a lifting performance in reference to them), and sometimes they are a cause of [13] heaviness (i.e. the leg of the lifter feels heavy). Both the conjurors, inhabitants of the sea, land animals, and deceased persons are said to have spirits [for] (thus) the conjuror has a relationship or companionship with the deceased person (N.B. this is said not be always the case, the conjuror having relationship with the spirits of only some of the deceased). When the conjuror lifts his leg, he questions the spirit of the deceased person or animal regarding certain causes of sickness or failure in hunting. The spirit so questioned is said to be in the leg of the performer. Should the lifting of leg prove heavy, the spirit in answer to the conjuror's question answers, yes, i.e. the cause of calamity is acknowledged. On the other hand, should the answer be in the negative - the leg lifting having proved light - the cause is denied. But regarding this lifting business the Eskimo seem themselves, in some cases, to have lost the right meaning attached to the performance. And because he has [14] this affinity relationship with the spirit of the departed and (because) the weight is remarkable (of the legs), so he performs another lifting, for he is disposed to go on with the lifting process having been a lifter for years (the greater part of his lifetime). The incanters [chorus], singers [III] [10. Incanters] (There are also those) who sing songs with a loud voice when a person is sick, (and) the Eskimo are willing to pay these also. (The songster) covers his head with the fur cap of his coat, (then), he makes a song. And it is customary for him to make it as his own, i.e. he is the author of such song or songs. And if a person (the one sung for) has beads or a cup, needles, a piece of line or clothing, these the singer desires to have (wants). These singers are many, and each one [15] has his (own special) songs. And each singer is desirous of getting the article which

320 The Ethnographic Documents

they like, for from the past it has been a custom which has been often done. Some (of these singers) carry on their incantations with quite a little voice, and some are not (even) audible. [11. Customs in reference to the dead]

This is also the case that when a person dies, the Eskimo go in mourning on his or her account (viz., the community abstain from work or hunting for three days). And because a person dies all the inhabitants of the house (in which the man died) must abstain from their usual occupations (women, for instance, must not dress skins). This is a custom which they are made (caused) to fulfil. Deer skins intended for clothing must be put outside before the person dies, for if they are in the house when death takes place, they [16] must in no wise be used for clothing. And the dead person's property of various kinds such as deer skins which he got, these must also be thrown away for they are not to be used. Also the under-beddings on which the sick man slept, because they were his sleeping place, these are also to be cast away. And when a woman dies, they also abstain from work on her account. But her possessions which were not set apart for clothing, such as things which she formerly sewed, or skins which she dressed, these are not thrown away. Thus the people are when (as often as) a death takes place. And the bereaved one (wife or husband) abstains from eating various things, but those who are not under abstinence rules eat the things in general use. And it is so (the case) with those who are here [17] that even when there is plenty of seals, etc., the man (the bereaved one) (only) eats of his own animals which he kills, and he must not take a part or parts of his hunt to other dwellings because he is under such instructions (restrictions). Because the Eskimo are commanded to be (to do) thus, therefore [they] may generally go on with these practices, and so they are (do) still. The bereaved also do not work at (or do) certain things (they must, for instance, not look at the sun) until the anniversary of their relative's death comes round (a year). This is quite the case (as stated above) with the Eskimo. Those also who have lost children [they] abstain from doing certain things till the anniversary of the child's decease arrives. The Eskimo have had such customs for a long time. Again as often as there is no food (near the grave) because it is consumed (lit. ended) (This refers to the dead whose spirits are [18] supposed to need food, and to whom, three days after burial, small pieces of meat are taken by the relatives of the deceased), then the

Describing 'Heathen Customs' 321

relatives go to the grave of the departed one to eat there as though they were giving food to the deceased and eating with him. [12. The tupelat or evil spirits of the deceased]

Some of the deceased are not spoken of as evil (doers), (but some are) by the conjurors, and they are also considered good by the people (in general). But as often as the weather becomes stormy, they are inclined to give ample pay to the conjurors (to carry on their incantation) because there will be a visitation of evil spirits (called tupelak (singular)) from amongst the dead (lit. dwellers amongst the dead) and they (the tupelat) are spoken of as making the weather bad. And so it is that the conjurors are busy (lit. work at with their incantations) endeavouring to kill the evil [19] spirits with a knife, for if they are stabbed with a knife, they are generally killed it is said. It is also reported that as often as the conjurors endeavour to kill the evil spirit (tupelak) because the tupelak does not wish to be killed, it flees away, and cries out. And the conjuror pursues the spirit, and only when he kills (lit. gets) the tupelak, does he cease his performance. As often as there is a visitation of such evil spirits, the Eskimo generally go on (observe) their abstinence customs: (When) conjurations are carried on for various things (purposes), the conjurations being many, they keep up the abstinence custom which accords with the conjurors latest incantation. N.B. It is said that in the course of a few days conjurations for various matters may be carried on. In this perplexity the peculiar abstinence custom to be followed is that which is commanded by the conjuror and which refers to his latest conjuration. [13. The Sedna ceremony]

[20] And when there is a ceremony in reference to Sedna (the mistress of whales, seals, and large seals), the Eskimo generally abstain from their usual occupations for one day. And women who are menstruous abstain (from certain articles of diet, they do not eat raw food either). When there is a Sedna feast, they generally have Qiluktelak (Qiluktelak are two men - sometimes however only one - [is the Qiluktelak] who are dressed up, in a peculiar fashion like women, and who call the men and women together, and make them for a time man and wife. But sometimes they do not have the Qiluktelak. When they have a regular Sedna celebration (generally in the autumn), they have a tug of war, the women hauling on one end of the line (rope) and the men on the other. (Now) the Eskimo gather together and while they are

322 The Ethnographic Documents assembled, they [fetch] drinking water (which they place in a skin which is fixed on the front part of the [21] Qiluktelak's dress). The person that drinks from this mentions the name of the place where he was born, and when the drinking ceremony is over, they have also a distribution of presents (they go from dwelling to dwelling and various things are thrown out to them by the inmates). This they also do for they are so commanded by the conjuror. And when they do not work on account of the Sedna ceremony, the conjurors sometimes go on with their (other) performances of making men good hunters. The Eskimo generally have the Sedna feast when - on account of stormy weather - they are very hungry, as often it is said as Sedna is not willing (lit. does not command) to give the animals. It is said that the conjurors carry on regularly their conjurations because they want supplies of food (from Sedna), who is the owner of (certain) sea animals and because she is fond [22] of them (and they being according to the Sedna tradition [parts of] her own hands' finger joints). It is reported, however, and so it is, that reindeer, white whales, spotted seals, and fresh water seals do not belong to Sedna. It is said to be (made) the customary practice to have the Sedna ceremony during the autumn. The Eskimo, however, have separate customs. The Nuvungmeoot (not Noogungmeoot) viz. the inhabitants of the points, capes, near Frobisher Bay), when they have a Sedna ceremony, they often have a feasting time and holiday time. (They have in the Autumn plenty of walrus meat) and the conjurors (go on) with their practice of making good hunters. For when a man is becoming a bad hunter, because he does not get seals not being able to shoot them, then he is inclined to give pay to the conjuror, and he gives [23] as pay line (made of walrus hide, etc.). [14. The making of good hunters by the conjurors] The man who thus wishes to become a good hunter is conjured for. And the one who has been paid (the conjuror) thus discourses: the seal which the man will get while it is recently captured, it must not been eaten by a woman (a woman must not eat the next seal which the bad hunter obtains). (N.B. It is said that in this case the hunter's wife may partake but not other women). And so it (comes to pass, it) is not eaten. Some of the conjurors make the people abstain from various kinds of work when they make men good hunters, and when they heal the sick. And they are accustomed to command them to abstain from various kinds of food. Some of the things also which the men get (such

Describing 'Heathen Customs' 323 as seals etc.) during the day in which the animal is obtained, it is not custom, to eat thereof, and only when the meat [24] is cooked, it is eaten by the women. But some of the men are not thus. They do not fulfil the customs, for it is the conjurors who only desire these customs to be observed (amongst) some of the inhabitants of Nuvuat (Nuvungmeoot) (the Capes) as often as they are no longer able to get seals. Some who live here (at Blacklead Island), are not as stated (so). For the seal is eaten by these women here the day it is caught, for it is their practice to do so. And some of the conjurors consider that when food is eaten by a menstruous woman, therefore the man is not able to get a seal. So, seals caught by the men (in general) must not be eaten by a menstruous woman. No wonder therefore they are generally hungry, for they must only eat that which is caught by her own husband. For they also have this as a custom (to abstain as stated above). [15. Customs in reference to women who have untimely births] [25] Also those who have no husband as often as the monthly periods arrive, these also only eat of their relatives' food (lit. gotten things), so they carry out this custom, it is said, because they are caused to carry out the same [custom] by the conjuror. And women must not dry their boots in a house, as this is also said to be a custom to be observed. And some, when they catch a seal, they do not go out (take the meat out of their own house). Also in reference to women who have untimely births (in their cases) the customs (in vogue) are most strictly enforced. They have (separate) dwellings, for they are caused to have such by the Eskimo. They do not (either) have regular underbedding but only her own bedding, it is said, when it is used as a seat (i.e. they use what bedding they have principally as a seat). And even this, it is said, will be cast away (it being unclean) for in various ways (such women) are disposed to fulfil the imposed customs. [26] And a woman when she has an untimely birth and does not mention it, such women are caused to regard the abstinence customs for a long time. For as often as such (transgressors) are known, they are reported to the conjuror (lit. made the subject of speech to the conjuror). And the woman who has had an abortion must not visit (her neighbours). Also, as often as a conjuration is carried on, the spirit of the conjuror makes known the evil deed of such a woman, and so they are made to obey the laws laid down for such transgression.

324 The Ethnographic Documents And some of the conjurors (have revelations from their spirit) in reference to a woman that is poor and destitute and is spoken about (in a slanderous manner). For it is no wonder that such a woman, when she hears such slanderous reports, is vexed. Some children also in their infancy must not be handled by certain women (Killingayut). [27] But when the child is able to walk by itself, then it can be handled. Some women also who are continually in a state of ill health (such as one) must not eat from another woman's kettle in another house. For she is commanded to do thus by the conjuror, and it is made a law to be observed by her. [16. Customs observed in summer in reference to work] And the Eskimo do not dress deer skin before the ice forms, for this is said to be a custom to be observed. When a large seal has been recently captured, they must not dress deer skins. For if they dress such skins, they think that there will be quite a number of deaths amongst the people, and that they will also not be able to capture animals for food. Because the Eskimo have such customs, so they are (act) made by their customs to abstain from working (under the condition related). I do not know of a believer, and indeed I know all the Eskimo. For when there [28] is occasion, they do not cease from their abstinence customs. And (also) when a walrus is captured, they do not work at deer skins. For if they work at such, they will die (lit. there is frequent death). The conjuror, because he always knows of an appointed work (abstinence custom) not being done (lit. not being caused to be done i.e. someone has transgressed the abstinence laws), so the conjuror carrying on his conjuration goes (in spirit) to that, to the thing which has been done, and so the transgression is revealed to him (N.B. the account of above given is very imperfect but the sense is as given). Also when a death takes place, the people hang charms over the door of their house, on the inside, and during (three) nights they place a knife on the floor of house. So they are accustomed to do, and indeed it is spoken of as being done. For they are ever the same places near the door of Eskimo house near the lamp, lamps, [29] sleeping bench etc. These are the places where they have their great abstinence customs (this is in reference to things in such locality to which the abstinence customs refer, for instance when the oil in lamp is consumed, they must go and get oil from another dwelling, and not use their

Describing 'Heathen Customs' 325 own. This refers to recent deaths and is not continued for long). [And thus I hear that even some of the women conjure] And it is said that even some of the women conjure. And thus I hear that although they greatly desire seals and pray (still), they are not heard by God, because they are not given (food) when they are hungry, (so) still they conjure. Indeed, they say that they would no longer conjure if they were given (food), (but not being given such) still they conjure. And because their forefathers were also so (always carried on the conjurations), so they do not change for they are still the same. And it is said that in the past when the destitute were hungry being in want of food, they always got something to eat [30] and water. For they always had oil (to make the same in winter) for it is said that they had what they wanted, and were thought of again when they were short of blubber. I do not know of a believer for they still (without continually stopping) carry on their abstinence customs. For thus they always (only) think (say): never mind, let us conjure, God does not hear, for he does not give to us (they say). They just make themselves like believers, (say they are such), but they say if there is one that will cause their food to fall down, then it will be possible for them (to believe). And still they abstain from eating certain things as often as there is a cause for so doing (viz. certain animals captured), for they are just so. And still some of their dwellings must not be entered by other women. For some will not alter as regards their abstinence customs, and although they have indeed learnt the books (still), they are thus. [31] [And the conjurors when there are reindeer] And through the summer when there are reindeer, they do not work at the sealskin which is used for boot legs, and as often as there is or are such things, as are grievous to them (such as sickness, etc.). So they carry out the abstinence custom, for they are afraid, it is said. And they do not generally take of the hair of skin intended for boots, only those who do not abstain from the work customs take off the hair of the boot material, for they are unchangeable (in their ways). [17. The Qanneyut viz. old women who incant that the men may get seals] And still some of the women are spoken about as having frequent conjurations for they also do so. And a conjuror having a conjuration is accustomed to have hunting implements (such as spear, etc.), but when they do not conjure, still they are the same (viz. they have certain hunting implements to perform certain clever tricks), for indeed it

326 The Ethnographic Documents is said that (such) are regular professional conjurors. But [32] some are not thus. They indeed do not conjure, but still they generally wear charms (amulets). And as often as the Eskimo are sick, they are usually doctored (conjured for) by the conjuror for they have no medicine. They say they do thus (apply to the conjuror) as often as there is a sick person. And thus they also do when they are hungry. The seal hunter is incanted for by a woman (called a Kanneyok) on account of not wishing to be hungry. Being commanded to get a seal when he is incanted for (by the Kanneyok), so it comes to pass that he gets a seal. Thus also the Eskimo are accustomed to do, for those before them did the same. And they have had for a very long while songs • incantations. For long ago they had no (proper) doctors while there was a conjuration, and one would die. But only, it is said, the person sick would get better, when they often went on with their healing work conjuration. (N.B. the conjurors long ago used, it is reported, only to conjure earnestly and frequently when there was every probability of the sick person getting better). [33] But still the people here are accustomed to conjure, but the inhabitants of Sikowela have no longer any conjurors because they believe, and no longer care for their conjurors or familiar spirits. So I have heard (and) I have seen them. But here I do not know or hear of a believer, one who has ceased from conjuring practices, for when there is a case of sickness, they go on with the conjuring (the conjurors) as often as they are paid. And some have apparitions (revelations) by themselves seeing certain spirits when they dream about evil or their causes of evil (the evil that effects certain people). [18. Incantations used when men are driven away on the icefloe] And when the men are in danger, the wife of the man who is in danger gives pay (to the incanter) that her husband may be safe. [For] when he is driven away by the furious wind from the land on the ice floe, and on account of wishing to land, he also (the man) has a song (incantation) because he is afraid being in such danger. So also it is customary for him to be incanted for. but he not [34] only wishes to use (the song). So also in this manner they do when they are in danger, the man who does not wish to be in danger (gets) makes an ice boat that he may have a way (to the land). And so it is he is no longer in danger, (for he reaches the land), because there has been an incantation that he may get to that which is not dangerous (the shore). Regarding the past time and as regards former peoples' incantations

Describing 'Heathen Customs' 327

(they were) various. (Some) in reference to a sick person, or in a case or cases of danger, (so) they were accustomed to have such songs (incantations). So also they again used (such) when one had a bad leg as a medicine. (For the same) so they were accustomed to have such songs. So alone, it is said, they used such (a remedy). And when there was also a case of pain in the stomach, they were accustomed to have songs also as a medicine for the stomach. For it was only customary for the Eskimo to have such songs when there was not a case of death (i.e. in certain ailments). [19. Old accounts regarding clever conjurors]

[35] Some of the Eskimo (however) had not such songsters, but they had men who made good hunters (the conjurors). For they were accustomed, (generally) followed their ancestors (their customs). A long time ago indeed, the conjurors did many things, and they were generally able to do more (were more clever conjurors) than before. (The idea seems to be that they grew more clever as time went on. But now they are no longer like this (so), for it is reported that a long time ago they generally killed animals by merely looking at them. And so it is stated that they had plenty of meat, for animals died in abundance. But they are no longer thus as regards the things they often get (food, etc.). For when such was spoken about (lit. when one generally spoke about such a thing), they only said indeed they were those who did (clever) things (lit. they improved, increased in former work or knowledge). But now in people's lives they are those who are no longer so, but a long time ago indeed they were so. Now people just thinking of the [36] tales, traditions, think that they were no longer able to do (as formerly). But only when conjuring and incanting were they those who did such strange things, and sometimes they did such strange (clever) things (for they said) that there would no longer be a death (amongst the people). Indeed (in the ancient days) they grew more clever in such work, for they just resembled (followed) their forefathers, and had various customs (of their own). N.B. The sense of this, which is much involved in the original, seems to be that in the ancient days, people said they had the miraculous power of killing animals by looking at them and also of removing sickness, but these are looked upon as tales, mere stories. And it was only through conjuring and incanting that they did wonderful things in the ancient days. [20. The choosing of candidates for the conjuror's office]

328 The Ethnographic Documents

There are those who also make conjurors, for they are commanded (chosen from amongst men and women) to be conjurors. Those who make the conjurors (initiate them) are pleased (rejoice) when they conjure, for they will appoint male (fellow) conjurors. Only (however the candidate) having been absolved from guilt, (so) alone are they also made conjurors. And the one who is a candidate for the [37] conjuror's position, when he is a conjuror, (only then) does he visit the houses. And then he gets quite a number of charms (gets men for the first time, the meaning being he has such as quantity that he never had before), so that it is, as if it were the first time he had them). (Now) he begins to conjure and becomes a great abstainer from various things. And they only eat with their gloves on he being a candidate for the conjurors office [position], and he lets his hair hang down. And the appointed conjuror is said not to undress (go to bed in a proper manner) during the time he is under tutorship. And [they] the candidate gives (causes to be given) many presents to his own conjuror (the man who makes him a conjuror). It is said that the new conjuror [being still not a full professional conjuror] now commences to conjure, and sometimes in (through) the night they conjure. A long time ago it is said they did so. [21. Customs practised when children are born]

And, now people (women) who have children abstain (as follows). When the time of her child's birth arrives, she does not eat at all from another person's kettle in which certain entrails of any [38] kind have been boiled. For indeed if she eats (from such), it is said that her child will surely die. So because they think thus, (so) they abstain (from eating etc.) and they are quite as stated, for they also have customs (as above). [22. Restoration to life of those lost while hunting]

And the conjurors of the Eskimo were in this manner also accustomed to do, (but not those living here). When a man went away to catch seals, and when he was killed or died from various causes - such as by drowning etc., and when (the cause of) his death was not known by his neighbours, then he was conjured for by the conjuror, the incanter, wishing (commanding) him to return again. So the man coming to life again, so it came to pass that he arrived. When he arrives they (the people) must not stare at his face, but simply touch him with their spittle. For if he is not touched with spittle, he would be like one lost

Describing 'Heathen Customs' 329 again (become a mere ghost). But so it is that being touched he becomes like a man (is a man). So in this manner it was [39] customary for those to be who mysteriously disappeared. But here, there has not been a person like this. But (such) I am accustomed to hear (the same) being made known to me, that those who lived long ago (before) were thus. [23. Self-appointed conjurors] And some also made themselves like conjurors, and were (indeed) greater conjurors than those who had been candidates for the conjurors office before them, although such a one had not passed through the probationary stage (lit. not having been made material for a conjuror). (But) some were not thus, but were not set apart for the conjuror office. The self appointed conjurors did not observe the abstinence customs. And indeed it is said that they neither tried to conjure or regarded the conjuring performance if they were not in pain, or if they were able to get medicine. This is what I have heard, (lit. so I have heard). [24. Inhuman practices in connection with aged people] It is reported (also) that long ago the destitute were forsaken, but now we do not know of such cases. It is said [40] that it was customary for old people to be forsaken (just) having a child for companion. And although some of their neighbours had food, still these destitute ones did not get away, but were left to starve. And here, if they hear of a death which has taken place elsewhere (at the Kikkerton [station] for instance), they abstain from their usual occupations for one day or just for one night (that is if the death is heard of in the evening, one night suffices, they need not abstain on the following day). It is only when there is a death amongst their own neighbours that they abstain from their usual occupations for three days. [25. Abstinence customs in reference to the capture of some sea animals] And (here) both for bears, large seals, and walrus they abstain (from working at deer skins) for three days. So they do because it is stated that Sedna made them, (but land animals it is stated are indeed not abstained for). [26. & other remarks regarding the Sedna feast]

330 The Ethnographic Documents

The Eskimo have been thus for ever so long, for they are afraid of the one below (viz. Sedna). So because they are afraid of her, and because they want food (which she [41] withholds or gives) so the conjurors generally go to Sedna at the request (lit. by the) of the Eskimo. When the conjuror goes to her (in spirit), she does not speak or answer (N.B. If she wishes to give the supply needed it is stated that she simply does so by patting her boot with her hand). Truly it is said that Sedna has a remarkably large dog for a house companion and that Sedna's father cannot be seen and is always in bed. [27. The conjuror and his visits to Sedna]

Sedna is only approached (gone to) by those who are conjurors, indeed (professionals), but not by those who are not conjurors. (And) the conjurors to various places (to person's spirit) they are accustomed to go. And it is said that their souls [spirits] also ascend to heaven while the man, conjuror, himself is bound with a tight rope. Then, when he begins to have a spirit (i.e. when his own familiar spirit (tongak) takes possession of the body, then he becomes unbound. This he does not do by himself (for his tongak loosens him). When a conjuration begins and before the soul of the conjuror ascends, the Eskimo who have come to hear (the audience) close their eyes. The conjuror (also) that is bound in a house by both hands and feet (both hands and feet are bound), then he himself (without the aid of his spirit) [42] by means of his conjuration frees himself from his bonds. When a conjuration commences (when they commence to have a tongak), they often ascend (the souls of the conjurors) and return here (again), he having just paid as it were a visit to the upper regions. The regular professional conjurors amongst the Eskimo (lit. their very great conjurors) are thus, and they have customs (as follows). The conjuring place being (made) dark they sit like Sedna on the floor (of same) with their faces downwards towards the floor. (Sedna is said to be in such a position) and (only) after the visit of the conjuror's soul to Sedna do the seals of various kinds that have been below with Sedna come to the Eskimo (lit. they the Eskimo are visited by the animals). When the conjurors return (from their visit to Sedna), they speak of Sedna and of the things which she has ordered not to be done. While Sedna is (also) visited, they do not go on with the tug-of-war. And sometimes it is reported that when there is a death, the dead go down below to Sedna. So, it (has been stated) of old, is an old story. And regarding some, it is said, that if they will not endeavour to [43] obey the customs, they

Describing 'Heathen Customs' 331 think that they will be simply appointed to die. (lit. are appointed only to frequent already visitations). So they just go on with their old customs. So we usually hear that such is their way (therefore) to carry on their abstinence customs and go on also with their conjurations. And these also (the conjurors) are generally given pay with dogs or a canoe, but if the sick man should die, those things which he (the conjuror) would have received as pay are returned (to the deceased person's relatives). But should the sick person not die, the things (appointed for pay) are not returned because the sick one is healed. It is stated that only when they are conjured for, do they get better; truly because they are often in pain (lit. their often gotten pains) because they are so. So the sick ones are usually conjured for. It is reported of some of the sick that they were generally healed by the conjurors for they (such sick) had material for pay. And (a sick person) was enticed to give pay because he had been healed during (while there had been) a conjuration, and because he had this (the conjuration) as the only means of healing. [44] And a man's (several), possessions are used as pay (for the conjuror) because it is said that he (the sick man) wishes to be healed and to live; also because they would like to have no further cause of evil (suffering). [28. The curses which rest upon transgressors of the appointed customs] And the women (also), but not the very old, if they work (do forbidden things) while the abstinence custom or customs are in force, such (women) are considered as if they were already dead (under the curse), for they often die. They are quite so (as stated) when they do such things while the abstinence custom is in force, for they are ordered to obey the customs by the conjurors. [29. Wonderful things said to be done by the spirits of the conjurors] The conjuror is (also) credited with seeing visions (being in a kind of trance). And when they conjure they have their eyes closed and their gloves on, then the audience (hear them say, the conjurors) now then, now then! And so (while in this state) he is said to be actually in communion with his spirit/tongak, for the conjuror is not here (himself) in spirit. As (regards) a person's guilt, they (the conjurors) do thus (lit. make it thus). It is said that [45] sometimes from those assembled (the audience) such are absolved from guilt (by the conjurors). And when the house is small, they being many, then the Eskimo generally as-

332 The Ethnographic Documents

semble in the open air while a conjuration is going on. Because this is their Creed, it is said (appointed means of faith), so they do. Some Eskimo (however) are said not to do so (obey the customs), and so it is reported that as often as they work, so they often die. And they are in distress because the men through other cause than sickness (such as accidents by drowning, etc.) are carried off and even so it is. They generally say that when he (the conjuror) carries on his conjuration, so they make it (make out the cause of the calamity) and say that in reference to big seals that have been caught, that there has been someone accustomed to work at deer skins during the time when such is forbidden (lit. during while, there was such sleeping times abstinence times). And the conjurors (in the older time killed (lit. commanded ordered to die)) their neighbours (those which they necessarily thought about became repugnant to them). But now we do not [46] hear about (them), but I do not know why (the reason). These conjurors also, that we have heard about, (are as follows). They are accustomed to have hunting implements (spear, etc.) by those, their spirits. And the conjuror (is speared) by his spirit through the chest (with a spear having a line attached). While the conjuror is in this condition (speared) he goes right round the whole community in his vicinity. Some (conjurors however) are no longer like this now. But some are thus: they have walrus for familiar spirits, and they are accustomed to have bloody mouthes for inside the body they have a walrus for a tongak. But if he has not such a spirit, he is not able to do so, it is said, for he is made like this by his spirit (N.B. the wonderful feats said to be performed by the conjurors are attributed to the miraculous power of their tongak, familiar spirit.). And because (when) he has this line of his own through his body, he is hauled upon by all the Eskimo. And (also) because he will be divided like a walrus, divided into pieces) by his spirits, so the conjurors are accustomed (still) with the line in them to go down to the beach. And so it is said, that when he (the conjuror) is divided [47] (then) down there (by the beach), the spirits share out (his body). And these various spirits (which are not human beings) are like this accustomed to be so, but they are not seen (lit. are those who are not seen) so we are accustomed to hear. And when I was a child, I also saw a strange thing beyond the place where the inhabitants of Nuva live in reference to a person who was also a conjuror, one who conjured outside in the open air before the people. The conjuror who worked (performed) was clad in the seal skin coats of the Eskimo (several which he obtained from the Eskimo) because there was going to be a Qiluktelak performance.

Describing 'Heathen Customs' 333 [30. The Qiluktelak (those who couple people, marry them)] When the Qiluktelak performance commences, the [man] or men appointed as woman (viz. the Qiluktelak because dressed in hideous woman's garments) takes hold of a kind of bone scoops which has been made and which has a small piece of bear skin attached, tied to a stick. When they are man and wife (when the Eskimo are paired off by the Qiluktelak) then that one, the Qiluktelak, (N.B. the plural is here introduced) go about carrying seal skin bladders, and carrying on their incantations. The Qiluktelak are also given water (water is [48] brought to them), and is poured by the Eskimo into the avatak (bladder) which is tied on their chests. Now the Eskimo drink away (often) from the avatak, and also tells to the Qiluktelak the place of [his] their birth. And in this manner (they also do), they (the Qiluktelak), they place the Eskimo in ranks the women being together (in one row) and the men gathered together (in the other). Then they generally commence to lead, guide, them together the men and women. As often, when, as they will be guided (paired off), he also absolves them (from guilt). The children are those which are led off first, then the adults follow (and) this is the way they generally do. When the couple are paired, and when they are leading each other away (have hold of each other's hands), then the Qiluktelak run after them. And looking upon them (when they stare at them), they rejoice over them by dancing about. When the Qiluktelak is touched (by the Eskimo), they jump, dance about, (makes it an occasion of dancing about), thus it is that the Eskimo have a joyful time. We have also seen those, who are not Qiluktelak, [but] [49] and in this manner are also spoken about by the Eskimo, (viz.) the conjuror of the singing house who is dressed up (lit. made) with narrow (long) garments, and various kinds of skin clothing belonging to the Eskimo of the possessed land (the land in which they are). These conjurors, it appears, have several garments on, and when dressed are (of course, rather peculiar objects). The man who is thus dressed in such garments, he takes hold of a narrow piece of wood which is hollow and is tied up (bound), and he also takes hold of a deer's horn which is made (used) for scraping the ice of kiyak (canoe). Then the conjuror runs away very quickly to quite a long distance (for these conjurors go very fast) calling the Eskimo (at the same time) bringing the people in that vicinity with him. He [often] generally calls them thus (for he does not often enter a house but calls them outside) that they may assemble in the singing house, and he often leads them to (lit. in) the singing house.

334 The Ethnographic Documents

[31. The singing house and the marriage ceremony therein] When they are in the singing house, he causes them to be pairs guided. (This means) he causes them (in pairs) to take hold of each other's hands that they may guide each other. The pair [50] when they go out in couples, they are (like) those who are (appointed) to be smiled at (upon), because the (assembly) are commanded to smile. But if those (the couples) going out (when they are going out) in the [act of] smile, then it is said that they will (would) die, and it is also said that they would have grievous sickness if either of them smiled before they went outside. They (themselves therefore) do not smile although indeed they are (to be) laughed at when they go out (that they might go out). And when he begins to tell them to go out, he (the conjuror) touches their feet. And when he (the conjuror) goes out, he blows hard (makes a noise with his breath). When it is morning (when the morrow comes), the people in the place named throw out of their dwellings meat and various things which the people scramble for. And the inhabitants of such a place cast out also pieces of skin for boot legs with different kinds [of] sewing material attached (such as deer or white whale sinew). Thus the people do when there is a spirit (tongak), a visitation of the tongak. [32. Conjurors called Noonageksaktut]

[51] And in this manner also it is said they are accustomed to do, (viz.) the people who do not wish to be amongst the suffering ones (people who do not wish to have sickness). The conjurors (they have) are said to be Noonageksaktut, and it is their custom to make such conjurors (how is not stated). Some, however, are not so for they are accustomed to do (make) in various ways. Now it is reported of such a Noonageksaktut that he has a conjuration and has also clothing belonging to the Eskimo (is dressed in a number of their garments). And the Noonageksaktut has a cap made of large seal (okjuk) skin which has also a beautiful point going upward. And he has bound on his feet sticks which are used to beat off the snow from garments. And he moves his great feet about making them to appear like the feet of a crow. So (each one or party) those who are not here are inclined to have such a performance (in different localities different ceremonies prevail). The conjuror also who absolves from guilt, who clears away the sins (causes of evil) of the Eskimo as often as they do, (so) they go down [52] to the beach (to tell Sedna the transgression). So in the

Describing 'Heathen Customs' 335

manner stated (that which is said) it being said, so we have heard in our time (that is we have heard in our time that such a thing has been spoken of). [33. Conjurors called Mukkusaktut]

So also it has been heard (that a conjuror) named Mukkosaktok has also done (so and so). The Mukkosaktok is accustomed to make visitations in his neighborhood (acquired land) to all the people. The Mukkosaktut takes hold of a whip the handle of which is short, then when he enters a house he [takes a hold of the] whips (in play) the inmates and orders them to sing. So it is, they commence to sing a song. If the one which he whips does not sing, then he whips another and commands him to sing. That one then also commences to sing with his song (using his own song). When there are no singers (when the inmates of one house have finished singing), then he goes away again to [another] a house which he has not visited because they (in that house) have not been ordered to sing. He (the Mukkosaktok) generally enters all the houses, and as often as he [53] goes out (leaves the houses) he being pushed (in play), so he is by the Eskimo. So also there is also this custom (practice) as often as he the conjuror performs, (lit. has it for his practice, habit). [34. The qagge or singing house]

Large houses (named Kaggehim) are made by the Eskimo for singing places which are used during the night for singing in. A piece of wood is suspended from the ceiling of [the] house, having a hole in it. The men are many, and they are pleased when one (of them) gets his stick through the hole (in wood). He who does so, commences to sing with a song made by himself at some former time. And the women also sing with them (the men). When one man has finished his song, then another commences to sing with his own song (which he is the author of). The one who sings takes hold of a piece of line which hangs from the roof, and the women also join in the chorus (with the other men) for both women and men are gathered together as one (in the house). Then, men (also) who are born in the Summer and Winter go on singing (sing in turn) and [54] their wives also sing. The various women (also) inside the singing house circle round while they follow a man (who leads the way). This they do smiling. The men and women have such a practice (custom) during the singing ceremony. And the men go on singing for a long time.

336 The Ethnographic Documents A woman (also) who is pregnant has (wears) a glove on her head. Those who circle round are (do) so as follows. They keep on singing (do nothing but sing), and they just touch the one they follow, having their eyes closed. [35. The Netsemktut - men who shoot with bow and arrow at deer skins] As regards the singers, Netseraktut who sing in the open air (not in singing houses), they have two deer skins (fixed on a pole) at which they shoot (with bow and arrows) from some distance. If the man (shooter) misses, then he commences to sing, and then goes towards the other skin (at which he shoots) still singing, and the women (also) sing together with the shooters. [36. The air cutters - conjurors who make good weather by cutting at the air] [Some] Conjurors also try the strength of the air (wind) with a hook. They take hold of [55] the hook and are accustomed to try and hook the air. Some (also), they take hold of a knife and endeavour with great energy, when there is wind, to cut the wind. For they command (desire) that there should be no more wind (that the wind should cease, for when the wind is cut, (then) the air (weather) will be settled (lit. will get a custom nature).

14 Eve Nooeyout

Going into Deer Country Introduction Eve Nooeyout was one of Peck's earliest converts in Blacklead Island. She assisted him at the mission and provided him with much information. She gave an extensive account of the disaster on the ice at Blacklead Island in 1904 (chapter 9, page 213), and she may have been the author of the text of 'Eskimo Heathen Customs/ Her name also occurs in the list of helping spirits compiled by Peck (no. 224). After Peck left Blacklead Island she continued to write letters to him. The text reproduced in the ethnographic notes in the first part of this chapter provides an account of the annual cycle of hunting, with much attention paid to the role of women. Peck gives a literal translation of the text. It starts with the preparation for the summer season, when the Inuit travel inland to hunt caribou, and ends with a description of the hunting of young seals in spring. The text describes the following cycle: The Inuit wish to cross from the island to the mainland in their boats. They prepare materials for their shoes, tents, and dogs. The trip entails long walks with heavy loads: supplies of food, tent poles, and mattresses have to be carried (see figure 19, page 338). The boats and larger tents are left at the shore. Once inland, the men begin to hunt. They hunt with changing luck, but in the long run they kill caribou. Once they have killed sufficient caribou, they return to their boats when the snow begins to cover the land. Men, women, and dogs carry the heavy loads, and their feet become painful from so much walking. When the boots of the men become wet,

338 The Ethnographic Documents

19. Travelling to go deer hunting. The women carry the tent poles and kettles, the men have backpacks. All use headbands. The dogs also carry loads. A hunter is killing a caribou. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6, 8-13)

the women dry them on the tent poles they carry on their backs. The feet of the women get very tired, and they rejoice when their boats come back into sight. They get into the boats and begin seal hunting, but as long as it is windy they have no luck. The seals are afraid of the boats. It is only after the men get into the kayaks that they get a sufficient number of seals. The people return home. Once the supplies are exhausted, they hunt whales. After the ice has covered the sea again, the men can start hunting seals on the sea ice. In the cold winter they spent the nights at the seal holes to catch the number of animals they need. In the spring the season of the young seals starts. The hunters capture the young seals and use them to catch their mothers. After this the cycle of the hunt starts again, and the Inuit go inland to hunt the caribou in summer.

Eve Nooeyout 339 Going into Deer Country: Nooeyout's Text

[1] When the Eskimo go away from here in the summer time, or during the summer time, they travel in boats to the deer country.1 Oovungat audlalektutik auyalektidlugo From here they beginning to go away while it is summer, oomeaktopukput takpounga to go away in boats landwards, tuktulingmut./ Inashooaktutik to the place having deer. Endeavouring to go oomeaktopukput twaverktwalovlutik to go away in boats, being very quick in a hurry ooblevungelet twaveramik tarreothey are not accustomed to spend days in one place, because they go quickly, they being metutik kisseane annoaringmut on the sea, viz on the [?] the land only as often as there is wind; ooblevukput oomeaktoviksoutinago they stop for the day, while it is not a time for sailing in boats pissulaleramik tuktulingmut because they will be walking to the place having deer inashooangnealeramik peyareyakbecause they will be trying to go, they finish things, -pukput kummiksaniglo, kingmeget things ready for trip inland, and material for shoes, and for the dogs -mulo nangmaktouneaktunik those who will be loaded, or will have, [2] arngnalukut sennavukput the women they generally work, tupiksangeniglo mikkeyukulungmik and material for tents, the very small ones, twaverktwalovlutik sennavukput they being very quick they generally work,

340 The Ethnographic Documents

illungit peyarerktinagit pissuleksome before they are finished, they begin -pukput twaverkpungmetta tuktut to walk because they are in a hurry, deer merkkungit satoningane kisseane their hair in their being thin only arngnalukanut annoraovungmetta for the women, for they are clothing merkkungit sattotidlugit takpane their hair while they are short up above, nooname pissukpukput nangmakin the land they generally walk, they carrying -tutik arngnalukut aumittimengnik loads the women their mattresses kannangmengniglo kingmet nangmaand their tent poles; the dogs so they carry [3]-puktut innooet nerkiksaugenik Eskimo their food supply imak oomeat kemmuktugit tarreomut in this manner as follows leaving them (the boats) to the sea tupelo angeyut kemmungmilugit and the tents, the large ones, also leaving them, pissulekpukput kisseane so they start on their walk only oonuringmut tangmapuktut as often as it is right, so they camp takpanelektutik, ongasiktome they being inland above, in the distance angootit tuktuseoktutik kissoayok pissoavuhthe men they hunting reindeer, they walk for -tut illane tuktupungetut reindeer. Sometimes they do not get reindeer petahangemut illane petahaktidfor there are none sometimes while there are

Eve Nooeyout 341

-lugo tuktupuktut amashoonik some so they get deer many tuktuhaktidlugo kau tamat while it has deer every day [4] tuktupuktut tuktutangit so they get deer, their deer which they get namilungmetta oktomattwalolungwhen they are getting sufficient because they are getting -metta, oomeamut inashooalehpukput very heavy, to the boat so they try to go nangmaktutik ohomattwalongmut carrying the boat because it is very heavy angotillo arngnalukulo okomattwaboth the men and the women the heavy -longnik nangmapuktut things so they carry manetwalukut, pissukpuktut through very rough country so they walk opinnarane issegangit aneivukput no wonder their feet they are painful kingmelo nangmapuktut innoet and the dogs so they carry Eskimo nerkiksangenik omeamut tikkenatheir food to the boat shooarlutik namuktonek endeavouring to arrive sufficient [5] nerkiksahaglutik twaverkpukput they having food supply they go quickly noona aputaulektidlugo akoungetwathe land when it begins to be covered with snow for it is very -longmut, angootib kumingit awkward, hard, [of the/a] man's his boots pannerksetidlugit nooleangata while they are being dried of his wife

342 The Ethnographic Documents

nangmangane pissuktidlugit on her load while they are walking kannangme pittuksimavlutik timak on a tent pole they having been tied so pannerkpuktut asswela tarreob they are dried this is so of the sea noonanga allakkangmut kooveasukits land (coast) when it comes view in sight, so they -pukput arngnalukut issegangit rejoice the woman's their feet aneilungmetta merngoktoramik because they are getting sore because they are tired oomeamut tikkitgamik oomeahtoleramik to the boat when they arrive they begin to go in boat [6] netserashooakekpukput illane they begin to try and get seals sometimes kakpukput annoaktidlugo netset they are hungry while it is windy seals erkseyualongmetta oomeamik angotile for they are very much afraid of the boat but the men kayaktoktutik netsepungmetta they going in the kiyak for they generally get seals, nerkiksahaktutik tamounga tikhepuk having food supply this way to here they arrive tut akhonealuk oovanelektidlugit a very long time while they are here nerkingit nungongmetta kaktwalotheir food because it is finished they are always vukput angootit arkveseoktutik very hungry the men they hunting whales netsungnik pingashooakpungemetta the seals because they do not try to get them sikholektidlugo sikho satokulotidlugo while it begins to have ice, the ice while it is very thin angootit sikhokut pissuktutik the men on the ice walking

Eve Nooeyout 343 [7] assevulekpukput asswela so they begin to hunt so it is netsepuktut illungit netsepungetut they generally get seals, some they do not get seals ikkerngnaktwalitidlugo angotit while it is very cold men assevukpuktut netseromagamik they generally hunt because they wish to get seals ikkubleatidlugo amashoot netsepukput while the weather is suitable many they get seals angootidlo illungit oonuakut men some through the night aglome sinnikpuktut iksevaktutik iksevakpok at the seal hole so they sleep, they sleep oonnueyut illungit timak netsethese are the hunters night some so they get puktutoonuelutik/okheongolektidlugo seals being night hunters while it is winter pugvaterkpukput audlaktutik [they go to the deer hunting] they go away in the winter with loaded sledge (they go), netselingmut inashooahtutik netseto the place having seals they endeavouring to go [8] lingmelektidlugit netseakalungmut while they are in the place having seals when the young seal season commences netsetyepuktut audlaktutik noona they go away to the young sealing ground with loading sleds travelling land asseanut/angot netsea[n]rame to a different one the man when he gets a young seal tokhomgela netseromagame timna he does not kill it because he wishes to get a big seal that one netseak sukkongitegoot aktunangmut the young seal by the hind flippers with the line killiktugo aktunak tigomeaktugo tying it the line taking hold of it

344 The Ethnographic Documents

akkaktepa ananangamut itinashooar he causes it to go under to its mother endeavouring to lugo asswela akkangmut ananangata make it go this is so because it dives its mother kenigmago angotib niksigashooakpa because it bites it the man he endeavours to hook it anananga asswela niksingmago its mother this is so because it is hooked netserhpok timak netsepuktut so he gets a seal so they get seals [9]arngnaeyut illungit netset so they are called arngoeyut, some seals kittorngamingnik peyomavungematta their children because they do not want them iornungnik kappeasukgamik, illungit men because they are afraid some peyomavuktut kittorngamingnik they desire (them) their little ones negligosukgamik tipkoa kittongabecause they love them those their children ningnik peyomungetut nevikgongetut they who do not want they are not hooked tipkoale peyomatseaktut nevitbut more those who wish for them very much for they are gongmetta. certainly hooked. Summary of Christian Faith Introduction Peck did not admit Inuit to baptism before they had acquired a considerable knowledge of the scriptures. This was probably one of the reasons why it took him so long to make converts. In his journals we find frequent references to examinations of the Inuit who attended his schools. The text provided by Eve Nooeyout is probably the result of such an examination.

Eve Nooeyout 345

We are probably dealing here with an extract of the Gospel of Saint Matthew. This Gospel was put into syllables as early as 18952 and was presented to Inuit in 1896. Nooeyout shows a good grasp of the text. She focuses on the elements that appeal to her and adapts them to her own perceptions. Nooeyout describes the Three Wise Men (Matthew 2,1-12) as Qallunaat. The star and the dreams obviously appeal to her and receive much emphasis in her account. The choice of words and the style of presentation show how the Gospel was perceived and incorporated into Inuit cultural traditions. The account of the Gospel by Nooyeout is one of the first written accounts by an Inuk in northeastern Canada and the earliest testimonial of the Christian faith in this area. [10] Summary of Christian Faith from Nooeyout: Nooeyout's Text

Tipsomane Jesusib ananaksanga At that time of Jesuse his future mother akoutsealungmut Goodemulo okperlune because she was very good and to God believing issumangalo akouvlune Goodib and her mind being good God's peyingata akkakvigemukpa okouteyak servant, he came down to her going to see, torlugo imak ernungmik erneyomaspeak to her thus a son for thou shall -ravit Jesusemik atterharomakpok have a son Jesuse [she] he shall be called; asswela Jesuse innongmut thus it was Jesuse when he became a man nootamik ooloreaktanungmut tipkoa a man for it got a new star, those kablunatyet illungit tekkeyaktonukput foreigners some they went to see tukseakvigeyaktoromavlugo timnale wishing to go and worship him; but that one [11] [Herodese] tussarame kappeasuHerod when he heard he began to

346 The Ethnographic Documents

lungmukpok arehohsweyeniglo apperk fear and the teachers he questioning sorlune nanengmungat Jesuse where he was Jesuse; kungalo oobloreak sakhenungmongat and when the star probably appeared apperksorluneapperkso'reak'tokoputting the question he commanded them to go -nukpat Jesuse nanengmongat and question (inquire) Jesuse his probable or proximity place naneyoukputtukseak'vige'yahto'yomung and if he was found because he also wishes to go megameook asswela kennareangnukand worship him, so it was, they went to seek -put tipsoma oobloreak tekholaukof that one the star of that which -tame miksanut ilutik asswela they saw to its front (before them) they going so it happened [this is so]; nenemukpat, iglomut itteramik they found Him (Jesuse) to the house when they entered; [12] Jesuse nanegamityook pingoaksangeJesuse when they found Him his presents -nik ittsorlugo tipkoa tekkoyak play things, presenting them, those who had toksimayut Goodib sinnatoktitselune gone to see (him) of God making him in a dream Herodusemut ootekoyongnarngnukpat to Herod he commanded them not to return attorearelauhtame asseagoot angerkof that road which they had used through its other, so they -ralungnutput Goodiblo Josepi commenced the homeward journey, and of God Joseph. sinnaktoktinukpa, Jesuselo He caused him to have a dream, and Jesuse

Eve Nooeyout 347

ananangalo kemmakovlugit Egiptemut and his mother that they might flee into Egypt, Herodesib Jesuse tokhotsomanungHerod Jesuse because he wished to kill him -mago kemiggegameook, innungnut because he hated him by men okpektumit kooveageyoungmut by believers because he was rejoiced over [13] timna Herodese ningoumamukpok that one Herod he was in a regular temper tekkoyaktohsimayunutooterkveonginame with those who went to see because he was not a returning place/ because they did not return to their; ama Josepe Goodib sinnatotimukpah again Joseph God caused him to dream noonab asseamut irkovlugo of a land to its other, different that he might go noonahakoolugolo, Jesuse and that he might have a land, Jesus angidlevidleagame soorsenungmine when he began to grow up in his being a boy, boyhood innungnik arehoksweyevungnukpok men he generally taught Goodemut sageahtetoukovlugit to God that they might be caused to turn ohpetsearhovlugilo timna Jesuse and that they might believe well, that one Jesuse sootwenarmit ayohsangininginame various things, (nothing) because he was not in want aneiyunik illupkosoerluktuniglo the sick, sufferers, ailing ones [14] akiksevungmukpok tokhougayuniglo he generally healed and the dead makketitsevungnukpok soolwenangnik he raised various things

348 The Ethnographic Documents

ayoksanginame okpetseahtuniglo because he is not in want, and the real believers atterhaktiselune noonanut causing them to be baptized to lands inashooatsignarlune timak pevungalways endeavouring to go so he -nukpok illinneaktimeniglo arehokswegenerally did and his disciples teaching them -yetsearlune peungitomiglo kauyemacorrectly or well and the evil he not nane kisseane pewruenangmik knowing only good okouserhahpokarehoksweyenashooatwena he had words only ever endeavouring to teach now puglune innungnik naglenungmenik men his own love kauyetitselune; Jesusib kikheahtohtou causing it to be known Jesus His time of [15] viksanga nedleootelungmut illinneah crucifixion when it began to be time to His own timenut ohanukpok tipkoalo disciples He spoke and those arehoksweyut iglomut attautsemut ministers to a house to one kattemuhputokalemahattegeyomavlutik they assembled discoursing together in company Jesuse tokhotoukovlugo Jesuselo Jesuse, that he would die, and Jesus tohhotounealerametukseareahtohtohpunuhtok because He would die He went to pray several times oonoahut illinneaktinne kemmuktugit through the night his own disciples leaving them atatamenut imak okaktune to his own Father thus, saying

Eve Nooeyout 349

Atatak ayoungnangeput tetut oona Father, if it is possible cup this pergle oovamnit peyomeyara let it be taken away from me my will pinago kisseane peyomayet perkovlugo it not being done only thy will that it may be done [16] timak atatamenut okaktune so to His Father speaking asswela Jesuse tiggoyounukpok this is so Jesuse, he was taken kikheahtohtouyomavlune aunga He wishing to be crucified his blood akheleootouneangmut innooet because it will be a means of pay for me peungeningenutnamuhsitetoukovlugo, for their sins it being made sufficient kikheaktoktouviksangenigloaggatsite and his cross (the place upon which it would be [thred?]) it being caused touvlune okomattwalongmut to be carried for it was very heavy tipkoatauk maggook and those also two kikkeaktoktouhattegelugik Jesuse being crucified with him Jesus ahhodleovlune Jesuse kikheaktohtougmut being in the midst Jesus when he was crucified, tahtwalolungmukpok Jesuselo it was very dark Jesus and [17] tokkougmut noona ooyutselanukpok when he died the land it trembled quaked kirksulo kodlolune arehoksweyeveooblo and the rocks splitting and of the temple nattonga kopenukpok illuvelo its door it was split [(sent)?] and the graves

350 The Ethnographic Documents

angmatilutik oonulektidlugo Jesuse being caused to open/opening themselves while it is evening/while it was dark, Jesus illeyaktohtoulungnukpok Josepib he was buried of Joseph illuviksakotinganut tipkoa okpingetut to his own special grave; those unbelievers kauyesangmukput okpinginamik they watched for they did not believe Jesuse makkelareanga Goodible Jesuse his rising again, but God's peyingata ooyarak Jesusib illuvinga his angel the stone Jesus' which was netok akshakatitsaktougnukpa tipkoalo on the grave he rolled it away and those arngnak maggook illuvingmut inukpook women two to the grave they went [18] Jesuse tekhoyaktoromavlugo Jesuse wishing to go to see him nenneningelale mahhemungmut but they did not find him for he was risen from the dead; twaverglutiglo illinneaktingenut they going quickly to his disciples okarahtonukpook Jesuse mahhesimangthey went to tell Jesus that he -mut illinneaktingedle tussaramik was risen but his disciples when they heard it, makkingmut mallinggashooaniukpat that he had risen they tried to follow him tehhoyomagamityook, mahhelauktune for they wished to see him, having risen (he) Jesuse oolonik innooet maggook Jesus days men two avatinget nalugit noonamelungnarevok their [boundaries?] ending them he also remained on the earth

Eve Nooeyout 351

illinneahtinneohoutenashooatsearlugit, his own disciples, speaking to them nicely peuromik, innungniglo amashoonik well, and men many [19] arehohsutyerhovlugit ahoutitserhovlugilo that they might be taught and that they might be caused to be good innooet tamungmik pewromik men all to good satetoukovlugit nagligegamegit. that they might be turned, because He loves them. Nooeyout Stories Introduction

In 1907, Boas published a version of the Amautialuk story recorded by Peck (563-4), but he did not provide the name of the author. The version was published in Inuktitut (Roman orthography) with a literary translation followed by a more free translation in English. Peck followed the same procedure in his Ethnographic Notes. Here we find a much more elaborate and detailed version of the story of Amautialuk recorded by Peck from Nooeyout. In fact, Peck provides two free translations of the story, one probably representing a first try and the second the final version. The second story deals with the power of words (irinaliutiit). An old woman and her daughter lived together, unable to procure snow for water. The old woman used powerful words - 'Snow enter through the entrance and the window' - but the snow not only entered the house, but also the bodies of the two women, who were killed. [20] From Nooeyout Stones: The Amoutealukk Story

Timnagok amoutelealuk innungmik of that one it is related a great bird named Amoutealuk an Eskimo nooleahaktivenuk ooyakkamut one who had a wife to a stone (inside a stone) igluhaktutik ooyakkamiglo mattuhaving a house and a stone they having

352 The Ethnographic Documents

haktutik kisseanegok nooleanga it for a door only it is said his wife kooeyaktopuktok ooingata petuksima she often went out to urinate her husband while he tidlugo; timnagok amoutelealuk was tied up of that one it is said of the bird called Amoutelealuk assuvaukaningane nooleanga when he first went to hunt seals his wife taktwalongnepuktok kisseane she was in total darkness only tikkitsaringmut kaumapuktok as often as he arrived she was in the light, it had light eyingit nevingayualongmetik his eyes the bird, because they hung from the eye cartilages (Note: The reason she was in the light when he arrived was on accord of his eyes which hung down being like balls of fire.) timna amoutelealuk innuvenungnik that one Amoutelealuk piece of human flesh [21] N.B. This fabulous creature having lost his wife by her forsaking him, went away seeking her in a desert place and where the land places like their former habitation he hurled stones at them, wishing to kill his wife. minuhpuktivenuk noolane nerrekohe generally brought back his own wife generally -vungnukpa nerringoapungnukpok commanding her to eat it, she often resembled an eater mennumegoot kattagaktittugit through the front of the coat, letting the pieces fall down timagok assevungmingmut now it is said when he hunted again nooleanga annelungnukpok his wife she began to go out

Eve Nooeyout 353

ooegeyomungenameook innungnik because she did not wish to have him for a husband man nerrevungmut;eyerksimalektidlugo because he generally ate, while she was hiding/viz, while she was hiding elsewhere timna ooinga innokangitome that one her husband in the wilderness tikkitgame ooyaralungnut when he arrived with great stones (or to) midluktwalolungnungmut ooyaralooet because he began to hurl them, the great stone sukkomavungnukput midloringmagit they broke in pieces as often as he threw them. FIRST REPHRASING

[32] It is said that there was a great and (fabulous) bird called Anoutelealuk that had an Eskimo for a wife and that they lived in a stone house, and had a stone for a door; it is also related that [only] when his wife went outside to urinate the husband was tied up with a line. It is related that when Anoutelelealuk began to hunt seals his wife was always in total darkness [being shut up in her den] (only when he arrived did she have light, this light was caused by the fire which shone from his eyes which eyes were hung it is said from their cartilages. This Anoutealuk was accustomed to bring home pieces of human flesh which he commanded his wife to eat, she, however, only pretended to eat, and let the pieces fell down inside her coat. It is also stated that [Anoutealuk] when he went [away] off again to hunt that his wife went away because she did not wish to have a cannibal for a husband; so she went away and hid herself and when the husband (who went in pursuit) came to a desert place (having stones like their former habitations, he hurled stones with great fury (at these), wishing to kill his wife, but as often as he tried, hurled them, they simply broke in his hands. FINAL VERSION

It is said that there was a great (fabulous) bird called Amoutealuk that had an Eskimo for a wife, and that they lived in a stone house and they had a stone for a door; it is related that when his wife went outside to

354 The Ethnographic Documents

urinate her husband was tied up with a line. It is also stated that when Amoutelelealuk began to hunt seals his wife was always in total darkness, but only when her husband arrived did she have light, this light was caused by the fire which shone from his eyes which eyes were hung it is said by their ligaments. This Amoutelealuk [26] was accustomed to bring home pieces of human flesh which he ordered his wife to eat, she, however, only pretended to eat, and let the pieces fall down inside her coat; It is also stated that when Amoutelealuk went away to hunt again his wife went away (ran away) because she did not wish to have a cannibal for a husband, so she went away and hid herself and when the husband (who went in pursuit) came to a desert place (having stones like their former habitation) he hurled stones with great fury (at these) wishing to kill his wife, but as often as he tried to hurl them they simply broke in pieces in his hand.3 [227 Another Story

Tipkoagok ananatsearek innutwak of those it is said, grandmother and granddaughter, only two people kemmuktaveneouwlu'h innotoleramik two poor creatures left (alone) for they lived alone erngoutanga anneouseyangnangemut her granddaughter for she was not able to get snow tipsoma ananatseangata anneou/[or ew?] of that one her grandmother snow for water tamungme issekonukpa imak throughout the whole she told it to enter in this manner okaktune anneew tamat isserit saying snow always enter thou [agvet arkvegor] arkvekulo iggalekyakuluk through the entrance and through the window asswelagok anneew tamungme so it was it is said the snow all issittalungmut tokkottoumikpok because it entered bodily they were killed. N.B. It is said that both were unable to go out and fetch the snow, the

Eve Nooeyout 355 grandchild on account of being too young, and the grandmother on account of being so old. [23] Kingnet, kiyaks Another Story Tipkoagok Kingnet [kiyak] nippanakpungmetta those it is said Eskimo canoes, because they always vanished, disappeared kayaktoktokalungnerevokasswelagok there was one who also went off again in a canoe, just so it is stated kayak okoutyouvok in'nemimenuamut the canoe it was spoken of by the echo from the opposite [roam?] imak kayak ok'sumat kingoayoa this canoe thou down there, name of fabulous creature who destroyed and [?] ooevesareahtoktakpatitasswelagok he will, is about to, destroy thee, thus it was said kingomut tekhosarame to the stern behind, because he saw at one [looking behind quickly] [kidyakyahtorit]kidyatyarittohrak one whose hair was cut quite even all round tekhova tekkongmagogok imak he saw him; when he saw him it is said so ohakpok saglutahpok munguttohpatit he said he is a liar, got something to lie about, he slanders thee tekkopingna saglotuyounggoavaluk quite so it is that one above (the rock) it is like that which is able to give a strange sound (interpretations) [24] Perhaps [he was] Kingoayu [?] was doomed to die not being able to overthrow the two kiyakers, and therefore though [?] he might as well not [live] for mercy, for he had killed many Eskimo by drowning them. timna kayak angerkramut that one the canoe to the homeward way

356 The Ethnographic Documents

twavelungnukpok kappeasulerame he went quickly home, because he was frightened koungmutgok tekkoyaktohtoulungmut when it was morning it was sad someone went to see him kayangmut killungmetougnut with a kiyak with two kiyaks tied together asswelagok sanganelungmetik so it is said when they began to be in front of him timna kingoayo'k annoayaktitta that one the fabulous Kingoa creature, while he was lektidlugo tekkova kayagok removing his clothing he saw him and the kiyak it is said Opuhtugik kayoutinashooakpunukpak they going towards he tried to overthrow them imak okaktune ahteganga, thus saying strike me, kill me, atteganga, atteganga, asswelagok strike me, strike me thus it is said tohhotouttungmut kittorngangidlo that he was killed and his children [25] nooleangalo keattalungnukput. and his wife they cried a great deal.

15 Oosotapik

The Story of Sedna Introduction

Oosotapik's account opens with a version of the Sedna story.1 We do not know what question Peck posed to her, but we can expect that he asked her to explain who Sedna was and that she answered him with the story. Her story is very detailed and gives a number of details we do find not find in other versions. In most stories three types of animals originate from the finger of Sedna, corresponding to the three joints of her fingers. In this version four types of sea animals are generated. Peck gives a literal translation of the story. To facilitate reading we have added a paraphrase of the story after the translation. [14] Sedna tradition. From Oosotapik

Tapkoa noonalet ooenegomaswetok Those who had land amongst them there was one who was never inclined to enter the matrimonial state Kayangmik tikkittohakpok with a kiyak but there was one who arrived illinekaktomik iggalik togangmik one having a black stripe in his eye, one having an ivory spear noonamut neoonanne kigerksukpok to the land not landing he called out loudly arnga-pingna attergle ikkerarsukpinga the woman up there, let her come down, ikkerasuk up there

358 The Ethnographic Documents

20. Various hunting scenes. Hunting caribou with bow and arrow; hunter standing on top of his igloo and looking through a telescope at a sled; hunter bringing a seal to the igloo. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6,8-13)

Oosotapik 359 attergle ooenegoyomatyangelak let her come down, she does not wish to have a husband attergle ikpeakrooakroonik let her come down, the little bag (that she held) atovlugo attergle tamna that it may be brought, let come down, that one arngnak keovok ooenegomaswethe woman she answered, am I not the only toviglo ikpeakroohakrooga one who does not wish to have a husband, my little bag kile attelekpok oosealekpa let it be brought, she went down, he began to put her on board [15] noonamenut [angomik] okakpok to his own land he said angot annouosulekpoonga poktamut the man I wish to care nature to the piece of floating ice neoonealekpoonga asswela neoovok I will be getting on it. Thus it was he got on the ice koglingit kattalektut neoovok his trousers they began to fall down, he went on the ice tamna arngnalukak tekhogame that woman when she saw koglingenik keasevok peungemut his trousers she wept, because she was ungainly she saw his legs okinnarane kokkordluk no wonder it was thus a sea bird innoawkhayok noonanganut who was like a man to his land tikhepook netseavenenungnik itselet tupelet the two arrived, only of young seal skins they possessed, a tent ooigelungmalo, arngnaut for she had him for a husband of the woman atatakougit audlalekput her family they began to go off

360 The Ethnographic Documents

[16] noonanganut panninne tekhoyomav to her land his own daughter wishing to see her lugo audlakput tikkitgamik they went off when they arrived ningoune tekkongnago kayoktokhis own step-son not seeing him because he simongmut panninne ooseleooteva was away in a kiyak, his own daughter he took her on board ovingata kingorngane ovinga of his husband, afterwards her husband noonamenut tikkitgame okakpok to his own land when he arrived he said nowle nooleara illungane but where is my wife, by some okoutyouvok atatangata ooseleootehe was told her father he had taken -laukpa malliksakpok kayoktoktune her off, he followed quickly going in a kiyak tapkoagok oomeat kayangmik Those it is said boat the canoe tekkogamik tapsoma panninne when they saw that one's his own daughter [17] ooliktolekpa ooset attanut he began to cover her the load below it tamnagok kayak oomeanut That one it is said the canoe to the boat tikkitgame okakpok nooleara when he arrived he said my wife tekhotwenarlugo tekkolago only just seeing him, pray let me see him atatanga tekhokoringela her father he ordered him not to see tekkokoungenago kuyen aunet because he ordered him not to see him

Oosotapik 361 agginangit tekkoyomagalloakpat only his hands indeed he wished to see them atatangata tekkokongela her father he ordered him not to see tekkokougenago pamenut because he ordered him not to see, to the entrance circle of the kiyak pootune kemmarouselekpok putting down his head, he began to be left oungasidlegame soole tekkuksouvlune when he began to be some distance still being seen [18] tingevok kokkordluk mallikpahpok he flew away (leaving the kiyak), the gull he followed kollanelo igla'a'lou'yalek'pok and above he began to call out like a gull igla'a'lou'ya're'rame oudlakpok when he had finished calling out like a gull, he went away audlangmut noonamit when he had gone away from the land kerng'nukelek'pokannoalelidlangmelo it began to be a little black and it also commenced to have a little wind akhonaleknuktwalovlune panninne its becoming a great storm his own daughter immanut singepa singingmago to the water he shoved her overboard; because he shoved her overboard kollemut ayap'pil'la'vok to the gunwhale of the boat she took hold quickly. atatangata oolemavlugit kingmingoangit her father chopping them the outer joints of the fingers nukkapat netseroalutik akkavoot he cut them off they became seals, they dived ama kingordlerngmik ayappilagevok again afterwards she again laid hold [19] oolemavlugit nukkukkevat chopping them again he cut them off

362 The Ethnographic Documents

oognarlutik akkavoot ame they became okjuk they dived again ayapilagevok oolemagevat she caught hold he chopped again iveroarlutik ama ayapilagevok they became walrus again she laid hold nukkuhevat avveroarlutik akhagevik he cut off again they became whales they also dived ayakpeostehanarameayapeongnerkpok because he had no longer the means of laying hold she no longer laid [hold] she sank kemmuhtugo, noonamut tikhepoot leaving her, to the land they arrived oomeat tingingatidlugo the boat (landed) while it was low water tangmarktileramik oolelungmut when they encamped when it began to be flood atatanga itsennik immuserktune her father with tenting wrapping himself up ooloatyootselekpok panningne he was covered with water, his daughters' dog. [20]2 kingminga pittuktugo ingmenut Her dog being tied to himself oolootyouvook Sednaornerkpook atataget. they two here covered with the tide up there was no longer a Sedna as formerly related. PARAPHRASE

Among the inhabitants of the land was a woman who did not want to marry. Someone arrived in a kayak. He had a black stripe in his eye and an ivory spear. He did not land, but called out loudly: The woman up there, let here come down, ikkerasuk up there. Let her come down, she who does not wish to have a husband. Let her come down. Let her little bag be brought. Let her come down/ The woman answered: 'I am not the only one who does not wish to have a husband. Let my little bag be brought/ She went down, he began to put

Oosotapik 363

her on board. The man said: To my own land.' 'I wish to answer a call of nature on a floating piece of ice/ I will get on it.' Thus he got on the ice. His trousers dropped. He went on the ice. When the woman saw his trousers drop, she wept, because she saw his ungainly legs. No wonder. It was a sea bird, who appeared as a man in relation to his own land. The two arrived. They possessed only a tent of young seal skins. The woman had him as her husband. Her family departed to her land wishing to see her. They went off. When they arrived, her father did not see his son-in-law because he was away in his kayak. He took his daughter and put her in the boat of her husband. Afterwards her husband arrived in his own land. And said: 'But where is my wife?' Some people told him her father had taken her off. He followed quickly in a kayak. They say that when those in the boat saw the kayak, he began to cover his daughter with the load. When the kayak reached the boat, the husband said: 'My wife. Let me just see her! Please let me see her!' Her father did not let him see her. Because he was not allowed to see her, he asked to see only her hands. Her father did not allow him to see them. Because he was not allowed to see them, he let his head drop to the kayak hole. He was left behind. When he was still seen at some distance, he left the kayak and flew away. The gull3 followed, and above he began to cry like a gull. After he had cried like a gull, he left. When he gone away from the land, it became a little black. Also a bit of wind began to blow. It became a great storm. He pushed his own daughter overboard. Because he pushed her, she clasped the side of the boat. Her father chopped off the outer finger joints. He cut them off. They became seals. They dived. Again she got hold of the side and again he chopped at a part of her fingers and cut them off. They became bearded seals. They dived again. She grasped the side again. He chopped again. The parts of her fingers became walrus. Again she grasped, he cut the parts of her fingers off. They became whales. They also dived. Because she had nothing left to hold on with, she sank. They left her and arrived at the land. The boat landed at low tide. When they camped, it became flood. Her father wrapped himself in the tent skins. The water flowed over him. His daughter's dog was tied to him. The tide washed over the two of them. There was no longer a Sedna.

364 The Ethnographic Documents Shamanic Questions, Prayer, Propitiation Introduction

In this short section we present questions that shamans posed to patients.4 In the past it was not allowed to work on stone or iron or do any work when a seal or bearded seal (ukjuk) had just been caught and brought into the house. Scraping the soot of a kettle was prohibited. Soot played a marked root in mythology and ritual. In the sun and moon myth the sun marked her incestuous brother with soot.5 Soot was also used to tattoo women in the past. Sexual intercourse with animals was considered as a major cause of disaster. Peck seems to have been referred to the men for more details on this subject. In second part of the section we present some observations on the power of shamans, prayer and propitiation, issues of particular interest to Peck. They pertain to a central issue of shamanism: the relationship between Inuit and spirits. Text

Conjurors' questions to the sick, in reference to abstinence customs. Qishoomik sennalaukket okjuktohaktidlugo, tuktoayamik erkaktemiglo. Quniktak sennalaukket okpihahtidlugo Didst thou work at thy boots / dry them, while an okjuk was recently caught? odliloulappit or didst thou comb their hair? Women were ordered not to dry their boots or comb their hair Amomayaktolaukkit okjuhaktidlugo Didst thou go for shell fish while there was an okjuk? Shell fish must not be dug out of the sand Tuktohaktidlugopaung'oktulaukket? While there were reindeer didst thou eat berries i.e. women? okpihaktidlugo keyulungerkselaukke keyulungerkpok. She takes the soot off [thy?] kettle When there was an okjuk, didst thou scrape off the kettle? Tipsomane aneilaungnuk tiglelaukket At that before thou werst in pain, didn't thou steal?

Oosotapik

365

Amashuniglo saglulaukket innungnut? Angerokangenelaukpet Angeyotohangnik Twangnelaukket? The elder people, didst thou scold? Keyulungerkseyok One who scrapes off the dirt from a kettle [21] Omayunik peyakstoenashooalaukpet Tatah, name of whale in angakok language Angmeatseamikpeyakswenashovalaukpet A seal didst thou go to? Qougidlingmikpeyakswenashoolaukpet A deer didst thou go to? Qougomik peyakswenashooalaukpet A dog didst thou go to him? Muktangmik peyakswenashooalaukpet? An animal didst thou go to it? Other questions regarding [sins] private matters must be got from a man regarding sexual questions. [9] Points mentioned. Conjurors are said to have had the powers to inflict pain on certain offending members i.e. a thief was inflicted with pain in the hands, one who scolded with pain or swelling in the mouth, etc. They are also said to have had the power to inflict death upon offenders. [426] A brief oration of the conjuror when in the light (inspired) when speaking to his tongat

Qangit nennuksimaga sangane, noona Towards from above one my light which is before him in front of my eyes, land Illematoktok ikkeakeyok, nettakpa The one who is tied up whose spirit is free flies up with his tongat on high, he who has gone to see his spirits abode is not afraid because he will be cared for and brought back by the tongat, Amudlakpa, amalukpalukpa, nowliktok He pulls the sinew out, he hears the sound of the thread drawn out, he knows the tongat speaks[?]

366 The Ethnographic Documents

Ikkukrokka tekkogavegit keavet, (Neooluk) My foot stool he being very short in the kiyak, because thou seest them, art thou weeping. Neooluk (name of another spirit) The above is very interwoven - The following is the clearest version one can get A conjuror while inspired (in a state of light) hears and sees the following. N.B. Illematoktok and Ikkeakeyok are states in which the conjuror is the first when bound with lines, and the second when the soul being free he ascends to the above or country of his tongat. The conjuror Ikkeakeyok enters the abode of his Tongat, and hears the tongak, who has in the past seen a man or heard a man making a bucket of whale bone, the following 'it is getting a bottom, a bottom has been put in, the thread is drawn, the sound is heard of the thread which is drawn The spirit of the conjuror now sees a spirit who is a seal hunter (who spears) who takes (nennutsimaga) [41] with him a woman who is on top of the kiyak, and who does not see the short legs of the spirit for which legs he has to use a stool, when he gets out of the canoe the woman who thinks of having him for a husband begins to cry, and the spirit then says to her because thou seest my legs, art thou crying. As regards acquiring new spirits [30] 1. Some tongat are said to be evil as they desire to destroy men. 2. These spirits are said to be taken away by other conjurors. 3. But the conjuror himself can get another tongat by prayer. The spirit is said to come to him in answer to prayer. As regards propitiation for spirit of bears Should a bear be killed, a knife, drinking cups, [file], were hung outside the tent on a pole, and after three days were taken down; the spirit of the bear was said then to take possession of these, although the owners themselves took them down and used them. [33] The idea of propitiation is shown in some of the conjuror's practices if the conjuror cut himself in the face, or if he was said to be stabbed through the body by his spirit, the blood was said to be given to the spirit's soul for a means of pacification that so the spirit of the conjuror may give food (seals) to the people and that they may be well. [38] The object of the conjurors in using the spiritual forces is to get in contact with them, and thus become more enlightened. It is said that if they do not use such spiritual influences they soon lose their powers of discerning evil of various kinds amongst the Eskimo.

Oosotapik 367 Deities, Spirits, and Souls Introduction Peck tried to get a comprehensive grasp of the complex data on Inuit beliefs and practices. First of all, he was interested in the 'deities/ The word inua means 'its owner, inhabitant or person.' Each stone, lake, and animal could have an owner, who usually had anthropomorphic features. The inua of the air and the weather, the inua of the sea, Sedna, and the inua of the moon were usually considered the most important owners,7 but the inua of the air and the inua of the moon are not included in the list. His description of the life after death suggests that 'the man of light' was probably the owner of the moon. Peck thought he was more important than Sedna. From Peck's notes it becomes clear that he was looking for a supreme deity. He wondered whether the torngait (tuurngait) were more powerful than Sedna. He also was intrigued by the figure of Tikkitserktok, the owner of the caribou. Lyon had already referred to an owner of the caribou, called Pukimma, but Boas (1888: 585-6) could find no traces of her: 'I could not find any trace of the tradition reported by Lyon, that Anautalik, Nuliajoq's father, is the protector of land animals, nor of that of a being to whom he refers by the name of Pukimma (derived from pukiq, the white parts of a deerskin), who lives in a fine country far to the west and who is the immediate protectress of deer, which animals roam in immense herds around her dwelling.' In various areas we find the tale of an old woman who created the walrus and the caribou. Boas assumed that old woman was Sedna, but it could as well have been the owner of the caribou. Peck seems to have considered the possibility that the owner of the caribou might represent the supreme being, but finally he seems to have decided it was the man of light (see 'The Eskimos, Their Beliefs, Characteristics and Needs,' reproduced in chapter 12). In the list of important deities he also included Omanetok and Akolukjuk, who were the first human beings, not owners. The fact that these figures played an important part in establishing the rules of abstaining and refraining may have influenced Peck here. Ooluksak is probably one of many owners of places that could be found in traditional Inuit culture. Peck also collected material on conceptions of the soul, one of the most complex topics in the study of Inuit beliefs and practices.8 He discussed the tarningata inosinga or tarneook inosinga, the life of the soul. The word tarnik (tarniq) - derived from a root taaq - is best translated as

368 The Ethnographic Documents

'shade/ The word inosinga, his life, is derived from the root inu-, which refers to being a person, an owner, or an inhabitant. Animals as well as human beings had such a shade, which survived them after death. Peck observed that only human beings had a spirit, whereas in animals the spirit was simply identified with the breath. The word spirit may refer to the Inuit concept of isuma, 'capacity to think/ Peck examined the destiny of the shades of various beings depending on the way they lived and died and described the various realms of death. Finally he discussed the tupilait, the evil spirits of the dead who cannot reach their final destination because of the transgressions of human beings, and the evil helping spirits sent or created by evil shamans or sorcerers. Text

[25] The names of the different spiritual beings mentioned by the Eskimo Ooluksak, the name of the spiritual owner of lakes. A man said to have his residence by the side of lakes, and is said to be the owner of lakes. Tikkitserktok, said to be the owner of reindeer. Said to live up inland, and to be the owner of the land, She is said to be of great size and power. Greater than Sedna. Sedna, the Goddess of the sea, and the owner of seals, walrus, and whales. The man of light. Said to live on high land to have a house of light etc. or Qookekpangmeoot innungat, the governor's (or inua) of the people living on high. Qaunayok, the name of this person. [26] Omanetok, said to be the first woman, said to have been formed by the man taking out his short rib on the left hand side, and thus turned into a woman. Akolukjuk, said to be the first man, but where he came from is not known. Regarding Tikketserktok, - the goddess of the land. From Oosotapik's account Imak kisseane tussalaukpoonga Thus alone I have heard noonab innuanik arngnalukamik of the land its owner a woman

Oosotapik 369

takpane noonalungme kittingane on high (inland), in the great land, in its centre iglolik pingoakrungmik she possesses a house, a hillock tuktunik perkotelik deer, she possesses such property (reindeer) attun[goa]angoamik peyomavuktok small soals of boots, she generally wants them inmungne aktunamiglo from men, a short piece of line seaoutyamek pitetoungitgoone lines used in the summer for carrying, if it is not put down placed somewhere tuktumik innungnut deer to men tunneseneatyangelakseaouttaroonelo she will not give them at all, if she gets such line [29] attungaktalunelo kisseane and also getting the small soals above tuktumik mu'niaktotitseneakpok deer, she will cause them to be placed before the pitetougetgoonegok maneaktotitseyangelak tuktumik. if the said things are not laid down, she will not place before men (the deer). Tikketserktok9 is said to have the power to cause sickness to those who did not give the things mentioned. They were pained in various parts of the body, and they suffered both while they were inland, and during the autumn; the conjurors who also had communion with Tikketserktok could cure the sickness of those who were afflicted, taken away when the sufferer confessed that he had not given the articles named to Tikketserktok. The torngat (viz, souls of various animals, lakes, lands, etc.) were the active agents which taught and helped the conjurors, and because really the spiritual powers who not only revealed [30] the sufferers' transgression, but was also the one who when spoken to by the conjuror took away the offender's guilt.

370 The Ethnographic Documents

Note: It is said that the reason why things are given to Tikketsertok, that the Eskimo trespass on her possession / take from her possessions Tarningata innosinga, the life of his soul It is said that the confession of sins was obtained as follows - 1st The conjuror when conjuring saw a kind of light (vision) in which was portrayed the life of the soul, and the man's general state of guilt revealed. 2nd The sufferer was then exhorted to make a full and detailed confession of his deeds, the conjuror telling him that only when a full [24] confession is made can the sufferer be healed. It is said that old people who made a full confession of their sins go to the place of bliss when they die, but those who die in pain being supposed to retain their sins (e.g. not full confession) go to Sedna.10 Regarding animals - their souls. 1. All animals living on the land, and those living in the sea have souls. 2. The souls of land animals when they die go upwards, but the particular place or places where they go are not known. 3. The souls of creatures living in the sea go downward to no particular place. 4. Animals have no spirits, the spirit being simply considered as the breath. Regarding man. His soul. 1. The gross fleshly part of man viz. blood etc. is looked upon as his life. 2. The spirit (breath) is looked upon as simply his breathing capacity.[27] 3. The spiritual being is the life of the souls (tarneook innosinga). 4. The soul of man never dies, but lives in either the upper or lower world. [22] Notes from Oosotapik's account of Sedna etc. Regarding heaven 1. People who die through accidents while hunting, also women who die in childbed, are said to go to the place of bliss, i.e. above, where it is said there lived a man (one having no wife) who possessed a house and land beautiful and light, etc. where many people in this abode of light, and when the anniversary of their death came round they looked upon this as a time of joy, and they went out to hunt, all food thus provided was given to the Lord of that place who Him-

Oosotapik 371 self provided for the wants of his large family. They also played outside the dwelling of light, being full of joy. The Lord of that place was considered to be more important than Sedna. 2. People who died through pain (diseases being looked upon as the result of sin) went down to Sedna the father of whom was said to take away the sins of ordinary transgressors, he being ordered so to do by Sedna. Should however the transgressions of the deceased be very great, then he was sent back to the earth to the conjurors who had power through their spirits, such [23] spirits being obtained from various sources, such as the spirits of bears, the spirits of lakes, etc. and some conjurors are said to have obtained their spirits from the man of light. Through such spirits the conjurors could take away the sins of great transgressors; but even when sin was taken away all those who died through pain still remained below in Sedna's abode, which was a place of darkness, want, and misery. The soul of the deceased 1. It is said to return to the grave the anniversary of the death to take food for the soul of the departed who is supposed to need it. 2. The soul of the deceased is said to remain near its abode (tent, etc.) for three days to see that it is destroyed. 4. The relatives go to the grave from east to west following the course of the sun that their lives may be [better] made long etc. saying, to the soul of the deceased innosera akikseneataook/akiksimasimaoot illukrakule akouyukule kitsseane let it be made right, but through [?] which is pleasant alone, nakrook malliglugo kaumativoot malliglugo through space following it according to the cause of light (the sun) following its spirit would [35] the angakoet say that the sun comes from the land of light (the abode of blessedness) and returns there going East and West. So the purport of prayer on following page is let the life be made prosperous through ways of pleasantness, and let us follow our means of light (the sun) viz. let us go to the place where he is going to the place of light. Of the Tupelat 1. They the (Tupelat) are the souls of the unforgiven ones who are rejected by Sedna and sent back to have their sins taken away. 2. The Tupelats are said to go to the dwellings of the Eskimos and try to do them harm by making them sick.

372 The Ethnographic Documents

3. Those whose sins are pardoned do not return in this form. 4. The Tupelats are said to be killed only by the conjurors who just open [34] their eyes a little and shoot or stab them. The tupelats are said to call out (having a cry of pain) when they are stabbed. It is said that [Nauya and Pitukkak saw?] the apparitions or Tupelats of [?] Ossohaluk (and [Pookihtak Peter's wife + and?]) 5. Tupelats are said to be easily killed when they first arrive from Sedna's abode, but are not easily killed if allowed to remain rushing about. The Tongat Introduction

Peck conducted extensive research on tongat or helping spirits. In this section he discusses the nature of the helping spirits and their relation to Sedna. He also presents a list of helping spirits provided to him by Oosotapik [47-57]. At end of the list we find the name Oosokolungoaapik. It is not clear whether the name refers to an additional spirit (see Oosokolungoaapik [337] and/or the name of an informant. The list shows some differences" with the list prepared by Peck himself (see chapters 17 and 18) as he excluded some spirits from the final list. Text

[42] Of the Tongat. The Tongat or spirit world seems to be in many respects the same as the visible e.g. - joy, sorrow, pain and death can be experienced [inflicted] by the Tongat. Offerings are made to the Tongat, it is said to cause success in hunting? How? Also get names of tongat, and find out to which of these offerings are given. N.B. Find out if the Tongat are greater than Sedna. In the respect of their having power over the spiritual (souls of creatures) while Sedna has [simply power] over the bodies. Sedna was said to have no power over (did not think about) the souls of sea animals such as the seal, walrus, and bearded seal, but was simply the giver of the bodies. She gave such when visited and prayed

Oosotapik 373

to by the conjuror who during his incantations went down (viz. his spirit descended to Sedna's abode). [43] There are evidently two great divisions in regard to Eskimo theology. 1. In reference to Sedna who controls the sea animals already mentioned, and who inflicts pain on transgressors. These acts refer to the material [present] side of life. 2. In reference to the Tongat, spirits, who are the spiritual agents, and who [control] in answer to the invocations of the Angakok give the souls of seals and other creatures to make them good hunters, etc. 3. The soul of a seal is said (when given to a man who wishes to be a good hunter) to reside by the side of his house, to follow him out on the fields of ice and to remain by him at the seal hole while he is hunting, and to return with him again to his home, and continually abides with him, sends him prosperity, and in short proves a guardian angel. 4. This prosperity and guardianship can [44] only be enjoyed as long as the recipient continues to obey the commands given to the community, or in case of transgressions, makes confession of his sins, and receives forgiveness of the same. (It seems that according to the size and strength of the creature in question so is the power of the spirit (soul) of such). When a seal is caught a small portion of the meat and fat near the heart is given as a thank offering as payment to the soul of the seal. It is said that this is done to the soul of the seal which was given to the man because the soul of the seal causes the man to obtain a seal being (as before stated) his guardian angel.11 [46] Names of Tongat, etc. Qongaluk'kuk'keak, is the spirit of the compartiment in the house (dwelling place) [Mukkittvenuk?] [Nippittwatruk] neteoob toktonaneoob soksub, Mukkittvehnut the spirit of the floor, toktunaneyu is the spirit of the porch tonganga; kallupulet tongangit immaub kallupillet are the names of the tongat in the water aggangidlo okalemasut koverkkwaloet and their hands they are accustomed to speak koverkkwaloet

374 The Ethnographic Documents

tongangit immaub attanetut, imrnaub are the spirit, which are below the water of the sea innungit ingerkjuet kiglingane its inhabitants those which are called ingerhjuiit by its side timak attelet; akkeoret tongangit so they are called; those who are called Akheoret their spirits imnakkome nooname anneriktomik in the high cliffs in the land, a great tongak with its face placed on its chest like the face of a seal attelet; tongat noovulugaloet attelet they are called; spirits noovulugaloet so called tuktunashooakvingme; noonagiksaato in the place where reindeer are sought noonagiksaut tongak timak allelik nooname is the tongak so called in the land (of the land) [said to be] the benevolent spirit of the land peuksaut tellena'[yu?]nik attingit Peuksaut name of tongat with long arms which lives below the sea, their names tongat immaub attanetut [velayok?], a tongak of the water speaks with a loud voice below, which are below [47] netseooyamik said to be a spirit with a long body, said to bring destruction on men who go in canoes [Netsingayomik] tongak attelik Netseooyamik (tongat with a long body) spirit attelik immaub attanetut, netsepak tongat below the waters Netsepat (name of spirit) attinget kakkoub kangane their names of the hills on their top ooluksamik attelik tesseoobet Ooluksamik (the spirit of lakes) so called of the lakes (or beaches) tonganga kiluktelak mekkusak their spirit, kiluktelak (in the land) Mekkusak (spirit of conjuror so called)

Oosotapik 375

tikta'a'lik nowlalik kaumayok Tiktaalik, (spirit), of the sea below, spirit of bear having long teeth like a harpoon (in the sea), name of man who lives on high iglooenak innuk kopukko (the one [?] without an opposite [part?] a man creature, so cut off, these spirits are said to live above, and hunt foxes The Voice of the Spirits Introduction

The voices of the tuurngaq played an important part in the shamanic seance. The tuurngaq might enter the angakkuq. Then the voice of the tuurngaq could be heard instead of the voice of the shaman. We have hardly any information about the voices of the tuurngait. Boas (1964: 186) emphasized the importance of shamanic language and songs: 'The angakut use a sacred language in their songs and incantations. A great number of words have a symbolic meaning, but others are old roots, which have been lost from common use in the lapse of time/ He thought 'these archaic words are very interesting from a linguistic point of view/ but he did not manage to get much information on them except a few details obtained from Captain Comer from the Netsilingmiut (Boas 1907: 506): 'Unfortunately, no Eskimo incantations for success in hunting have been collected. That they exist, has been mentioned before. It is said that in olden times some of the people had the power of pulling in, by means of incantations, the ground over which they had traveled, so as to make the distance before them shorter, while in the same way they made the land behind recede. When pronouncing the spell, they were not allowed to look back/ Whereas anthropologists refer to this language as shamanic language or shamanic words, Inuit elders usually refer to it as the language of the tuurngait. This language was not considered part of an esoteric shamanic complex, but rather a means of communication with the tuurngait. It was used by everyone who wished to communicate with the tuurngait. The extensive data provided by Peck suggest that a far more complex and differentiated complex of sounds and songs existed than is generally assumed with respect to Inuit shamanism. Oosotapik clearly had an extensive knowledge of shamanism. It is possible that she not only provided the texts published in this document to Peck, but also reproduced the appropriate voices and sounds the tuurngait produced. If this

376 The Ethnographic Documents

were the case, we can only regret that Peck could not record the sounds and chants of the spirits. The texts of the songs clearly posed problems to Peck. There are many corrections in Peck's translations and they are hard to decipher. Even though the texts are not always clear, we included all songs in this book because of the importance of the texts. [31] The Voices of the Spirits: From Oosotapik The voice of Sedna12 Oosottapeoot titteturaktangit/ Sedna customs Imak kisseane tussalaukpavoot thus alone we have heard Nippinganik kauyemavoonga her voice Sedna's I know Idyuaktoutidlugo,tussavuyavoonga while he is incanting, I usually hear at that time imak nipperhaglune keoneaktok thus having a voice he will answer akshualuk nibletwenaktune very strongly he only calling out Sedna nippinga nibletikasok Sedna's voice one who is accustomed to get such a voice The voices of the spirit of the stone which fell13 Ooyakkut in'nakkomik kattekgame Rocks a particular cliff when it falls imak tokamik nippelik pikka thus a falling noise as it strikes against something it has a voice that up there pikkungat poktuniyata kattunata katane from which up-there of its height in tongak language in its extreme height kigye'pinrgnungme minepingnurgme in its touching place in its bounding place

Oosotapik 377

ha ha ha hah Sakugla timak it laughs above [saying] as how wonderful in tongak language so nippelik it has a voice The [voice of the spirit] the spirit of Ooliksaut [singing?]14 Munnaya e'ye'ya'attwaralloakpek This (the river), this eyeya do I not use it going from the river to the lake makeyok eyiyeya ooli'ksakyet the river (name given to the river by the spirit) eyiyeya the ice (name given by the spirit) takpikka kingoane takpikka that up there in its extremity that up there attwarralloakpek makeyok eyiyeya do I use it the river eyiyeya [32] Ooluksuk is implored to use the rivers as goes up to the lakes where it sees the ice [...?] boundary of the lake nippelik it has a voice. Qiktalik's voice. Qiktalik as species of fish like a small cod.15 Qiktalik's spirit speaks. Qidlaaunna aggootegouna This larger knife. This smaller knife pingoangmeoonuna saviksat inhabitants of playing place material for knives tongaksimayok Tamna [kemmun] He who is a conjuror that one killungneaktok kemungmegoot he will be cut [he will be tied] through the face killamekuluk mumeneangmeyok in a very little while he will be healed again neneraktouvlune ikkomamut he being made obvious by a light viz. he is seen to be healed when the light is struck.

378 The Ethnographic Documents

[36] The spirit's voice of the [conjurors] shrimp or small fish upon which they live16 [The conjuror] The spirit of the fish in the conjuror, thus the conjuror speaks as follows using the words of the spirits of the fish. Maknetok imak nippelik the shrimps thus it has a voice aglerohangnangalo, okahangnangalo I not having a jaw bone and I not having a tongue qissimingmukkoa komarnikka these [excrescences?] my vermin manepuktut munetok pupparootsakka these which are generally uneven, the fish, my material for tails pupparootsakka sillahangna my materials for tails the beautiful weather (this) [air] Qaumariglekpa! Tongot'so'ri'gloek'pa! it is getting quite light! oh it is quite cloudless! noonakotoutwenalektongale I am one who is beginning to be accused (tongat language) sillavaluglanga! let me depart, let me now get out into space out of the body of the conjuror. Tongopukpok. It is cloudless, in spirit language noonekotouvoh, the spirits word for he is accused ordinary word [37] [The spirits of conjurors voices]. The voices of the spirit of the short tailed duck and the ptarmigan who are [dwelling] inside the conjuror and speak through him.17 Aggelo ahihyelo imaleokpungmeyut The short tailed duck and the ptarmigan in this manner they also do speak A'gyerk idlualikpiaaraagyerk the cry my great playing companion the Agyerk Sooliyetwaluagkyerk This one who is not at all agyerk

Oosotapik 379

kilouritmoungarkyerk come this way agyerk Tiglouatelaulookarkyerk let us hit each other arkyerk idlualukjuar 'akaverkpukpe my great playing companion the partridge calls out ha,vert, pokpe sangetwalukkaverkpurkpe this very weak thing ka'verk'puk'pe Soolityangeme yotitkaverkperkpe Thou hast no truth at all ka-vert-puk-pe Tigloutelanglookaryerk let us then fight together (says the Agyerk.) Igenalukpok, he plays in tongak language, he plays Qittukpok, in ordinary language. [38] The object of the conjurors in using the spiritual forces is to get in contact with them, and thus become more enlightened. It is said that if they do not use such spiritual influences they soon lose their powers of discerning evil of various kinds amongst the Eskimo. The name of the spirit Qoohyase.18 Sounet netseoob sauninget Bones of the seal his bones imak nippelet Thus they have songs Oog'gou'nungakyase taggeakyase we are bones coming to thee, we are emerging out of the water to thee Kooikyase Sennaleakyase the spirit of the large (posterior bones is [going to be?] my wife / the bone next to the [h?] which is considered the wife of the spirit ak'kok'yase kwakyase Serkwokyase Akkokrase the name of the spirit's wife. My child, the small bone inside the [?]. The child's name Serkokyase ooggounungakyase teggeakyase They are coming to thee, they are coming up from the water to thee

380 The Ethnographic Documents

Note. The spirit is speaking to the conjuror, representing himself as the large back bone of seals, the next bone is represented as his wife. The small bone in the [knee?] as the child [39] The spirit of the Qilleogat speaking to the conjuror19 Imak nipperharevok Qilleogat Thus it has a voice small shell fish tauralooele innualooele but these are [old?], Eskimo but these horrid people tudla'nerayongmettaerkomayimmenane because they are accustomed to tread upon things / oh that one might not be kept in this wakeful state erkomayimenilekpa killeogak oh how one will be able to rest (be no longer wakeful) when the tide comes in, so says the killogeat. The voices of the innugat20 [40] Imak nipperharevoot innugat Thus they have voices tongat (so called) An'na'ka' angoyongnangelaraka the name of the relative of the aforesaid tongak, is it not so that I am not able to overtake him annale mukkissuasingoarle but that one in the distance \ visible, called mukkissuasingoarle anniyiya eyiyera apshomale anniyiya eyiyeya but that one in the distance kemmanarevanga apshomale he is leaving me again, but that one in the distance aupil'atong'oarle anniyiya but aupilatongoarle anniyiya The voice of the grampus (killer whale)21 [41] Imak nippelik arglok Thus it has a voice the grampus,

Oosotapik 381

keangolutittotagalunga let my pectorial fin become small koolualutittogalungakeangolugalo ..., fin up or koolualugolo oovun'nale'oonet down, it matters not (it is implied [or in this spot] that he has got a seal) oo'vu'nale audlateapeata ... this of his fin kingodse'lak'ra'goot through its hinder part kunga'sa'rak'tak'para I will often bite it (I will eat it up) Qiyodlelakpagoot ordinary language Qiyoningagoot Audlatea, ordinary language Telusa. Qangosakpa, he bites, ordinary language Qeva The fin of grampus when pursuing seals etc. in a flat position on the creatures [but] ordinary in an upright position. Qoluotangai [Qeangolutinga] The pectoral fin of grampus in upright position (spirit language) Napperoutanga. Is the ordinary word for the pectorial fin of grampus in ordinary position.

16 Qoojessie

Introduction This chapter deals almost exclusively with shamanism (angakkuuniq). Qoojessie and Oosotapik seem to have been the two informants who were most knowledgeable about shamanism. Qoojessie covers many topics such as shamanic healing (including the necessity to confess transgressions and the gifts to the shaman), shamanic hunting and the procuring of game animals, shamanic incantations, the origin of shamanism, and the myth of Atungat. The explicit reference to incantations for a person being driven away on an ice floe suggests that she may have been the author of 'Eskimo Heathen Customs/ where this topic also plays an important part. Qoojessie explained that the souls of tuurngait cannot be destroyed. The destroying of souls is a recurrent theme in the tuurngait list and may come from Oosotapik. In the list Peck seems to be aware of Qoojessie's observations but still retains the term 'destroyers of soul' with respect to many tuurngait. There may have been differences of opinions between the two women on this point. In assessing the data on shamanism, we always have to take into account that they often show varying points of view and do not necessarily represent collective views in one area or even in one camp. Shamanic Healing [58] From Qoojessie [Anereyok] Aneareyak perktoungmut angakok me pained [be in a state of pain] when it is taken away

Qoojessie 383

21. Women fishing with a kakivak, or fish spear, and a line. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6, 8-13)

tongangamut perktouvlune ayeareyak aniyoe with his spirit it, being, is taken away, the state of pain sennakoyounane sennavuningemut being commanded not to work because he did not work aksaktougame tokhoyayok aneityongnirkpok because he is newly named after the torngak, he who is almost dead, he is no longer in pain. From Qoojessie 1 The spirits of animals are not destroyed, no spirit can be destroyed. The tongat are said to simply take out (separate) the souls of the

384 The Ethnographic Documents

2 3 4 5

creatures from their bodies, and so, by making the mere bodies inactive, having lost the vital part (the living powers) the soul. The spirits of animals (those whose bodies have been slain are grieved if certain observances commanded through the conjuror (by the spirit) were not observed. Punishment followed the transgression of the abstinence customs. This punishment took the form of pain or disease of some kind. Confession of sin brought forgiveness i.e. restoration to health. [59] The way health was given to the sufferer was as follows. The spirit (tongak) being invoked, called by the conjuror, he was then sent off by the conjuror to a distant place from whence he returned with the means of health (breath) (ahotityootit?] for the sufferer. 1. His return presence was a sign of recovery. 2. He gave to the sick one a new name. 3. He gave his life / light and breath to the sick one and then took up his abode inside him.

[60] From Qoojessie. Akhelektosongovut kemmersuktutik They are those who are disposed to give pay to the conjuror, they travelling by [?] sledge noonalet ipungenut angakomik an inhabited land to another (its other) the conjuror, a conjuror itsukput kayangmiglo akhelektosongovut they fetch (him) and a kiyak they are disposed to give it (a kiyak) for pay noonalet ipungenut tongangmut the inhabited land to its other, by the spirit peyoungmut aneiyongnerkpok when he is worked upon, he is no longer sick sinniktapulauktune noonalingne he generally getting a sleeping place, amongst the inhabitants of this place peyongnirktegameook tongarelekpa when he has made him well, he begins to get a spirit i.e. the mind of the spirit that enters into him innuk annungmut tongarelekpa the man because he is well, he gets a tongak spirit

Qoojessie

385

innosinga tamna innuk tongarelungmago. his life, tamne, man because he gets a spirit. Notes 1 Gifts are given by the sick person, the sick one evidently giving such offering to the spirit [61] (tongak) as well as the conjuror. Have we not here the idea of a thank offering or propitiation in a latent form.? 2 Articles which are made such as harpoons, also guns, etc. are said to possess spirits, and if the spirits in such implements are hungry, then the hunter often get seals, if not hungry, then the reverse. Here the spirits feed on the spiritual part of the creatures, the hunter on the material. 3 The spirit of the gift given by the sufferer (kiyak, sledge, etc.) is used by the spirit (i.e.) he takes it as pay for his services, the actual material object, however, is taken by the conjuror as pay. 4 The mind (life) of the spirit is said to enter into the sick person and heal him. Life is given to destroy disease. [62] From Qoojessie Oonoame akheleksokpok kingmemik In the night he is disposed to give pay to the conjuror a dog tongoub pewgeyanganik annerngnerhangmut of the spirits his which is considered good for it has a spirit kooveagelekpa apperksolekpa he commences to be pleased with it, he begins to question him (the conjuror) tekkoyagaveninganik angakob apperksolungmago concerning the things which he had seen the conjuror because he begins to question erkisimashooalungmago innungmik because he endeavours to put him in remembrance of a person (being) innotseangetomik erkilerame innongetomik a monstrosity (disfigured creature), because he begins to remember that which was not male person tokhotsetangnerameokoutigegameook because he did acquire a killing (means of death) because he tells him

386 The Ethnographic Documents

akousevudlukpok asswela aneiyougnilekpok he begins to recover, it is so, he commences to be without pain okahattalerame tokhotavenungmenik because he often begins to speak of, confess, of his old acquired death tokhotaveningata pigeyomalengmago his old enemy acquired (enemy) because he wished to possess him aneiyualokouvok angakok innungnit so he was recently in great pain the conjuror of men. [63] pewgeyoulekpok ohattitsingmut he is thought well of, because he causes him to speak erkoumougetanganikpeyongnerungmut of that which he has not remembered, because he is no longer sick innokattingene kooyageyoulekpok saglougemut amongst his neighbours, he begins to be [invoked?] thanked because he does not lie nelloutingmutokousereneaktanganik because he brings it to pass the word, which he spoke (as would come to pass) aneiyome(k) okaktetsingmut, innokattingane the sufferer because he caused him to speak amongst his neighbours okpereyoutsealehpokerkoumongetanganik he is now quite believed in concerning the thing which he did not remember erkititsingmut tongaharame kauyemayomik because he caused him to remember, because he has a spirit which knows (a discerning spirit) nooname attagohattahtomik noonab in the land one who often goes under and comes up again! A regular diver! of the land tamna angakok mikheyukulungmik that one the conjuror a very little akheluksoktougame tongangata because he is pain, his spirit ikharukseakpa innungne nagligelugo he helps him well (amongst the Eskimo) and loves him

Qoojessie 387

[64] tonganga issumalekpok pewnuksamik his spirit he begins to think something better petaromavlune innugle anneregameook he wishing to get (meaning the sick one) but the man because he chose him idlerosukpuk perkotingenik if he esteems, values, his property kummageneangenameook; tongoub (tongout) he will not care for him (help him) of the spirit (spirits) issumanga pewgelekpa aneiyok his mind he considers it good the sick one tokhobakpeangmut idlerosungemut because he was very near ante death, (lit. almost acquired death), because he did not value, hold back his possessions kooveasutigelugo ooterktitsealekpa innosinga having him for a cause of joy he caused his life to return (to him) his life peyomayamenik petarame innoserhako the thing which he desired because he acquired it (the thing which the spirit [?]) (he) now lektugo killingayualolekpok attereyomalerameook commanding him to have life, he commences now to be a strict observer of the customs commanded, because he wishes now to give him a name atterelerameook, annoanganik tongout and because he now gets a name, of his clothes, the spirits adyigeyouhovat annoaharame, attatalingnik he was commanded to have them like (the spirits) because he has (the spirits), garments with various charms, ornamentations. [65] killingatalehpok tongouyalerame. [innoet] he commences to have the frilled clothing because he is now like a spirit N.B. The sick one outwardly and inwardly becomes a spiritual being. He receives new life from the tongat and he wears the costume in which the spirit is seen.

388 The Ethnographic Documents Shamanic Hunting

Innoet amashoot kattevoot Men many they assemble tuperngmut attautsemut noonamingne to a tent to one in their land akeshvelutik netsuktohattangemut putting things (right) they because there has not been a seal killed recently tuksearashovaramik tongangenik because the conjurors endeavour to pray off their spirit ikkaruktouvlutik nerhiksangenik tukseahveolukput they being helped by their spirit regarding their food they are prayed for. Angakok petahakoyegame tongout the conjuror because he is commanded to have the spirits issumanganik issumataksimavlune his mind having acquired [such] a new mind saveniglo ahtunaniglo katterhswelehpok knives and ropes, lines he gathers together [66] inungne (tut) tamane noonanne from the people in all, in the land (round) about peyaksennut opuktouhattakogameook for things that will be gotten viz. seals, because (the spirit) commands him to be often gone to (to the people implied) omayut immerhattakovlugit (innokattine the animals, that they might often be given something to drink, water was poured [into the creatures' throat?] his neighbours the conjuror immehattakolehpet) attwaritya ashooaramegit he often commanded them to drink, because they endeavoured to follow well the mind of the spirits peyouhattangneaktut angootenut tamenut they will be those often got (the seals) by the men, by all, Peyoukaktok peyoungmut angakok ([seal]) the first gotten one (seal) because it was gotten, the conjuror's

Qoojessie 389

qissinga tongoub issumanganik Skin1 (seals) of the spirit his mind attwarksitsea tomavlune asswela tongangme wishing to follow it well, this is so, of his own spirit's issumanga attwerksearameook amashoonik mind because he followed it well many netsuhpulehput seals they got. The offering of water etc. is to pacify the soul of the creature [?]. [67] About deer hunting Toktolealerame nooname pissulalerame When he will be going off to the deer country, in the land when he will be walking angakok tongakoyoulekpok tuktunik the conjuror he is commanded to conjure the reindeer tekkohattaromavlutiksivurdlehpak they often wishing to see (deer) the very first (deer) peyoungmut arngnelukamut osimatinago that is gotten by a woman before it is cooked angakok tongangata nerreyoukongela the conjuror spirit (tongak) he commands it not be eaten amashoone(h) [?] tekkohattangneangmetta many reindeer that they will (may) often see asswela amashunik tuktohattalehput this is so many they begin to get deer often angakok saglougemut nellotinungmut the conjuror for he does not lie because he brings it to pass innokattimenut kooyageyoulekpok saglunane by his neighbours he is now thanked (he not lying) okanungmut timadloak okouserelauktangit because he said quite so the things which he spoke of tekkoyouvulengmetta angakohattingene because they are now generally amongst his fellow conjurors

390 The Ethnographic Documents

[68] tussugeyoulekpok nelloutilune he begins to be wanted required, liked, bringing (things) to pass okalemavungmut. for thus he usually says. Incantation used when the Eskimo are adrift on ice Silla annoaktwelongnut innungmut the air because it is a great wind by a man angakongetomut kappeasulerame who is not a conjuror because he commences to be troubled, distressed noonanow yomagame erreneleokpok because he wishes to go to the land, he makes a song incantation annore annoaerngnirkovlugo innokattingenut the wind that there may be no more wind, by his neighbours pilletouvlune akshunamik asswela being presented with line thus it is noonamouktut illunganut innokattingenut they go to the land by some, by his neighbours qooyageyoutsealerpok errenaleootinga ayoksangenut he is now well thanked, his song incantation because he is able [annoritrulgalloamik] annorityougalloaame because the wind is worked up by this voice ([?] which is looked upon as a portion of his spirit) N.B. The incantation is looked upon as part of the man's spirit (soul) because it comes from his inner being, the region of light, the soul. [69] The region of the soul the inner man is looked upon as a place of light, the light soul emanating from the man through his voice (being part of his power internal force) thus destroys the wind because its is stronger. This is the belief of some of the conjurors but the people in general have not the above idea. Sikholegalotidlugoaudlarashuasimukput While there is heavy ice, they did really endeavour to depart2 oomeaktorlutikattoreahatyoungnirhput they boating they have no longer a way to get along

Qoojessie 391 sikkomut attoungnaktangit mattongmut on account of the ice, theirs which they would use viz. opening in ice because it is shut innuk errenaleoolekpok sikko a man he commences to use an incantation, the ice kopertoolugo errenaleooterharame that it may be split because he has a song, incantation koporaksoonik asswela erreneleoomut called a means of splitting the ice, this is so, with the incantation sikko poperkpok, immoulekpok illunganut the ice it splits (is split) it begins to have water with some (by some) errenaleootelik kooyageyoulekpok the one possessing the song, he is thanked tussugeyoudlangmeloakheleangoyomagalloakpok and he is also desired, indeed he wishes to be paid (the incantor) erreneleootinga peyoukongelak timatsongnirktehis incantation it must not be gotten by another, because it must not -peangmut amashunut innungnut in any wise by so many Eskimo [kopoahseoomik here we have the particle we added to express the active idea] Origin of Shamanism [70] Arngnaluhak sivurdlehpavinek A woman one which was the very first angakotanekpok idlerungme nellavlune she acquired the art of conjuration on the [mattress] lying down noona attangoktivenuk atatangata a land/the land one who went underneath her father kisseane sakhetin nungmago sakhenukpok alone when her father caused her to appear, so she came in view annoangenangitidlerngmelektivenet first her own clothes, they remained on the mattress / those which were on the mattress innuktanga nippurgnungmut angmut her acquired being because she went (sank), in the earth, downward

392 The Ethnographic Documents

innokattingemut asseoovungmut by her neighbours so she was generally lost (to sight) kappeageyavenalalehpokiglo'merh'kouyok one who began to be feared for, i.e. a cause of fright to others, being recently in the house petahangnirlauktune issungnearevok there having been no longer anything (in her house) she again entered atatangata tongaupamut sakhetetougame her father's with his spirit, because she was caused to appear [71] asseooyougnirlehpok so now she was no longer lost. Angakotahanarevohtaukningeookoulehtomik She also likewise acquired a conjuration (became a conjuror), one who was getting an oldish woman sakhonut sakkotahakpuktok agvekoyelerigame with the hunting implements, [so] she was the one who generally acquired hunting implements as often as she commanded whales to begot asswela sakhotahaliktidlugo agverhtahanukpat this is so while she had hunting implements, whales were got by the Eskimo qaumayualonarame sakkotahaglune because she was altogether a fountain of light having acquired implements perhattakoyerame agverngmik agverktoharingmut because she often commanded a getting of whales, as often as a whale was got innugalakrangmuttussugeyouvulehpok by the whole community, now she was quite desired kisseane peyoutitsingmut nerkiksannik she alone because, she caused an acquisition of food. Travelling to Heaven [72] Qillangmut angakok illungit To heaven conjurors some of them

Qoojessie 393

akshunamut killeksutouvlutik with a line being tied takpounga audlapukevut takheoob upwards they generally go off (again), of the moon nayugangamit senneanut kooveasukviktoto its proximity to its side because there is a -hangmut kaggeme nerkiksannelut place of joy in a singing house and in food (the food meant here is the souls of animals over which they have power) itsuarashooahtutik tongamingnut they endeavouring to fetch by their own spirits neksatouvlutik angakok tarninget being brought along (moved about by the spirit), the conjurors their souls tikkingmigoonik tekkoyamenik innohattinne when it returns again, his which he sees amongst his own neighbours oonipkoutelehpukpat koumayomiglo he now begins to relate to them of the light killangmettomik that which is in heaven. [73] (N.B. Conjurors who went up above are said to have large birds for tongat, or tongat which live in the light. It is said that the inhabitants of heaven (the souls of the departed) ordered the conjuror to go up above to fetch the [souls of animals] supply of food. Creatures thus brought down have very small bodies, they remain in the conjurors houses for a time, and then disperse to their various natural regions, deer to their lands, seals to the waters, and bears to the ice, etc. where they grow to perfection. 1 Points of interest. Similar to Inoo idea. The land or sand (beach) was not to be disturbed when certain animals were caught, the idea being that below the surface of earth (which surface is very thin) there lived many spirits of a demonical nature. So that if the earth was disturbed they would have a means of exit, and would then hurt the soul of the animal which was recently captured. 2 Sense of guilt or repentance. Before the light of Christian revelation the sense of guilt or sorrow for sin seems to have been unknown,

394 The Ethnographic Documents

but a sense of shame, and the idea of paying back something for the article stolen sometimes prevailed thieves, [74] liars, and murderers, or those disposed to murder attributed their evil desires and deeds to the evil spirits (tongat) that took possession of their minds (issumangit). 3 The causes why thieves etc. suffer is as follows. The thief having taken the property of another (and everything practically having its spirit) the spirit being taken from its rightful owner is angry, and afflicts the transgressor. 4 In the case of liars, the cause of suffering is/seems that both the spirit of the liar's mind and the spirits of the people minds who hear him are grieved, and have a cause of accusation against the offender (the liar). The belief in a good and bad spirit in one person seems to have been known, one a cause of evil, and the other grieved when the evil was done. Here perhaps, we see a distorted view of the flesh and spirit. 5 In the case of children who have scolded or ill-treated their parents (while with them) these (the parents) spirits can still bring punishment on the offending child long after they are dead. Thus we find the conjuror questioning a sick one on his past behaviour to his parents. [75] As regards the moral state of the people [here we] we may truly say, that they are sunk into the very mire of corruption. Not only are immoral practices inculcated by the conjurors to suit their own vile passions, but a system of interchange of wives is really a part of the Sedna system while the very social fabric of the people as a whole tends to the most degrading customs. So awful is this that the picture portrayed in the 1st. Chapter of the Romans does not cover all their licentious practices. [76] [Some conjurors. These various classes etc.]

Some of the really skilled conjurors are said to persue right into the heavens [or to the abode of the Sedna]. Such conjurors are said to have large birds for [as guardian angel] torngat, familiar spirit. These conjurors, it is said, fetch down from the realm of light the spirits of various animals [living up there]. It is said that the souls of the deceased Eskimo order the conjuror to ascend on this mission. [Besides the said actual skills = profession conjurors ] there [quite a number of others]

Qoojessie 395

[77] Some of these professionals are accustomed in the ages gone by to have killed animals by simply looking at them. Many of them are certainly very clever and can perform various remarkable facts which quite deceive more simple neighbours. But even in these matters they attribute these deeds to the power of their spirits. Others again whom we may call 'air cutters' [actually] with a knife which they with furious energy cut and slash at wind in stormy weather, [seeking] at the Eskimo to cut the wind so that it may become settled. Besides are candidates for the conjuror office [78] who young men and women pass through a course of training under the conjurors and those who are in the probationary stage carry on to some extent the conjuration. There are also self-appointed conjurors who carry on business on their own account particularly old women who sing particular songs when men are in danger driven away on the ice, and who use incantations that the men may capture seals. The invisible spirits tongat already alluded to are not the only subjects of thought and fear to the Eskimo, but most objects have their innuh i.e. [ ] which also are looked upon as ... (?) [79] 1 Gifts are given by the sick person, the sick one evidently giving such offering to the spirit tongat as well as the conjuror. Have we not here the recognition of a spiritual realm, and then may not the idea of a thank-offering or propitiation be a latent idea? 2 Articles which are made such as harpoons, also guns, etc. are said to possess spirits, and if the spirit in such implements are hungry, then the hunter often get seals, if not hungry many seals are not got. 3 The mind, life of the spirit is said to enter into the sick person and so heal him. The spirit of the article given is used by the spirit (tongak) while the material object is used by the conjuror. [80] [attwarityoarashooramegit] [Attawarityadlu shooaneramegit] Tapheageyah. One who is grieved for, Qapheageyaveh. One who was grieved for Qapheageyevnalovok. One who greatly grieved for. One who began to be greatly feared for. tuhsahua. tuhseasashuarani'k

396 The Ethnographic Documents

[81] 1 The spirits of animals are not destroyed, no spirit can be destroyed, the spirits only can 2 The spirits of animals can be grieved by the non observance of certain rules of abstinence. 3 Punishment follows the transgressions of these rules, in the way of pain. 4 Confession of sin brought forgiveness, i.e. restoration to health [or?] the opposite. 5 The way health was given was by the spirits (tongak) giving to the sufferer 1) His presence, 2) His name, 3) His life. Light which was seen by the conjuror in the region of the heart in the light. [82] Story ofAtungat An old woman like a raven, she was whipped by the conjuror, and being angry, so she thought she would kill the conjuror Attuangat by making the brains of men and animals together, making a deadly mixture, then she called Attungat to the deadly feast. Then she gave him a bowl full of this meat, which Attungat ate up. Attungat, however, placed the bowl on the outside of his stomach, and the contents thereof were again returned to the bowl; he then gave the old woman the contents of bowl saying to her, 'Now then, you eat it up!' but she was not able to get rid of the awful mixture, and so she soon died.

17 The Tuurngait

The list of 347 tuurngait is preserved in the General Synod Archives under the heading 'Eskimo Mythology and Customs/ The booklet contains an introduction of about twenty-five pages and the list of tuurngait. Both documents are hand-written and form a small book of seventynine pages divided in two parts. In the present volume, we have numbered the tuurngait to facilitate the discussion. The numbers refer to their position in the list by Peck. The complete list has also been published in Inuktitut, with a few drawings from both elders and young Inuit, in Representing Tuurngait (see Laugrand, Oosten, and Trudel 2000). The Tuurngait Tuurngaq was the most common word used to refer to a helping spirit of an angakkucj. As a rule, a shaman acquired his first helping spirit in the process of initiation. In the course of his life, he usually collected more helping spirits, who assisted and supported him in his spiritual tasks. Franz Boas (1888: 591-2) observed: I learned of three kinds of spirits only, who are protectors of angakut: those in the shape of men, of stones, and of bears. These spirits enable the angakut to have intercourse with the others who are considered malevolent to mankind, and though those three species are kind to their angakut they would hurt strangers who might happen to see them. The bear seems to be the most powerful among these spirits. The tornait of the stones live in the large boulders scattered over the country. The Eskimo believe that these rocks are hollow and form a nice house, the entrance of which is

398 The Ethnographic Documents

22. On top: Inuit people. Below: angakkuit or shamans. The angakkuit are dressed up as Qiluktelat. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6, 8-13) only visible to the angakoq whose genius lives in the stone. The tornaq is a woman with only one eye, in the middle of the brow. Another kind of tornaq lives in the stones that roll down the hills in spring when the snow begins to melt. If a native happens to meet such a stone, which is about to become his tornaq, the latter addresses him; 'I jumped down in long leaps from my place on the cliff. As the snow melts, as water is formed on the hills, I jumped down.' Then it asks the native whether he is willing to have it for his tornaq, and if he answers in the affirmative it accompanies him, wobbling along, as it has no legs. The bear tornaq is represented as a huge animal without any hair except on the points of the ears, the tail and at the mouth. If a man wishes to obtain a bear for his tornaq he must travel all alone to the edge of the land

The Tuurngait 399 floe and summon the bears. Then a large herd will approach and frighten him almost to death. He falls down at once. Should he fall backward he would die at once. If he falls upon his face, however, one bear out of the herd steps forward and asks him if he wishes him to become his tornaq. He then recovers and takes the bear for his spirit and is accompanied by him on the return journey. On the way home, they pass a seal hole and the bear captures the animal for his master. The Eskimo is now a great angakoq, and whenever he wants help he is sure to get it from his bear. Eskimo do not make images of the tornait or other supernatural beings in whom they believe, but use to a great extent amulets (armgoaq), some of which are given by the tornait, while others are inherited. According to Aksaajuq Etuangat (1995), an elder from Blacklead Island, any animal could be a tuurngaq and 'even the smallest ones could be as powerful as the biggest. Shamans would get their powers from their tuurngait. They would heal the sick people when they would be the master of their tuurngait.' Lucaasi Nutaraaluk from Kinngait added that tuurngait were very useful in the past: Tuurngait would assist the angakkuq in everything from catching an animal to saving people. They would help the angakkuq. Some angakkuit would use their tuurngait to help people, others would use them to ilisiq. There used to be many different tuurngait. Sometimes, angakkuit even had white people as their tuurngait. They had tuurngait of things that they had never even heard about or of things they had never even seen before. Any kind of animal could be a tuurngaq. Some angakkuit would use animals to help them kill people, while others would use animals to help them heal people. An angakkuq could use anything as a tuurngaq. (Nutaraaluk 1995) Nutaraaluk explained: "The angakkuit used everything for their tuurngait, from insects to animals to qallunaat, even before anyone had ever seen a qallunaaq up here. They used everything including things you would find down at the tidal flats such as shrimps, krill and seaweed' (Oosten and Laugrand 1999: 122). The Peck List and Its Introduction Peck's list constitutes an exceptional manuscript for our understanding of this fundamental aspect of Inuit shamanism.1 It enumerates 347 tuurngait and provides so many details for each of them that, for the

400 The Ethnographic Documents

first time, it enables us to gain a good - albeit still incomplete - understanding of tuurngait in this region.2 The list of tuurngait is not dated explicitly. In his introduction to the list, Peck mentions the fact that recently 'the Queen of Holland hearing of Mr. Greenshield's bravery and noble conduct, and touched with such acts of Christian love, made, we rejoice to say, Mr Greenshield a knight of the Order of the Orange.' The Dutch ship Jantina Agatha carrying Mr. Greenshield was shipwrecked fifty miles from Blacklead Island on 25 September 1909 (Harper 1993), and its crew was saved only by the intervention of Inuit who had recently been converted to Christianity. Greenshield received his prize (200 guilders) as a Knight of the Order of Orange Nassau from Queen Wilhelmina of the Netherlands through the Dutch Consul-General in London in 1911. So the text was certainly completed after 1911. In the introduction, Peck also refers to a period of twenty years since writing and reading was introduced among the Inuit. As he arrived in 1894, the final text was probably completed around 1914. However, the actual research had started as early as 1897, when Peck agreed to collaborate with Franz Boas and later on with his own colleague Julian William Bilby. Peck and Bilby Collaboration Between 22 and 28 July 1901, Peck made the following recording in his diary:3 'Busy translating some matter Mr. Bilby collected during the winter. It is difficult but interesting.' We do not know exactly which material Peck was referring to, but it perhaps it was the list of tuurngait presented by Bilby in his publication of 1923. Bilby himself notes that his list is unique and offers original material: 'The writer has collected an immense mass of notes on the Eskimo deities, as they were described to him by the most creditable of the conjurors. He believes that his list is unique, and offers the student of such matters entirely original material. In it are enumerated no less than fifty of these tutelary spirits, with their personal descriptions (generally uncouth and imaginative to a degree), their supposed habitat - earth, air, or water - and their characteristic activities or patronages. There is Keekut, for instance..., Segook,... So the list goes on' (1923: 208-11). However, fifty-two of the fifty-five tuurngait listed by Bilby are also in the list compiled by Peck, in almost the same order. The descriptions by the two missionaries are not always identical, and the differences are indicated in the list in this book. The tuurngait in the Bilby list occupy the positions 35 to 88 in the Peck list

The Tuurngait 401 TABLE 1 Comparison of Peck and Bilby lists Tuurngait in the Peck list

Tuurngait in the Bilby list

1-34 35-41

Absent 4-10 Absent 1-33 38-42 34 Absent 35-7 43-55

42

43-65 66-70 71 72

73-75 76-88

(see table 1). Three of them are omitted from the Peck list: Sadna, Oolukksak, and Tekkitsertsok. The explanation is simple. Peck thought there was a clear distinction between deities and spirits in traditional Inuit beliefs. He considered helping spirits to be 'agents through whom various commands are given to the conjurors/ and he underlined that 'nearly all of these [spirits] may become the familiar spirits of the conjuror/ He considered Sadna, Oolukksak, and Tekkitsertsok important deities, 'ruling spirits' that deserved to be treated apart. Therefore they could not be included in the list of the tuurngait. Peck was searching for a Supreme Being that could be identified as the main divinity. He associated this Great Being with Kollelpangmeut Innungat, described by the Inuit from Frobisher Bay as the governor of people in heaven and the owner of a beautiful and bright land. The missionary then presented the other 'leading' and 'ruling' spirits, one being the 'goddess of the land' and the other 'the goddess of evil/ Sadna living with her father and dog at the bottom of the sea. Although Bilby's quotation suggests that he recorded the data concerning fifty-five spirits himself, we find the tuurngait listed by Bilby in a list of tuurngait already compiled by Peck, in another, probably older document preserved in Peck's Papers (see chapter 15 on Oosotapik). In this preliminary text, Peck had outlined his research program, stating: "The Tongat or spirit world seems to be in many respects the same as the visible e.g. - joy, sorrow, pain and death can be experienced [inflicted] by the Tongat. Offerings are made to the Tongat, it is said to cause success in hunting? How? Also get names of tongat, and find out to which of these offerings are given. N.B. Find out if the Tongat are greater than Sedna. In the respect of their having power over the spiri-

402 The Ethnographic Documents

tual (souls of creatures) while Sedna has [simply power] over the bodies' (chapter 15, page 372 above). This manuscript presented his list in a rudimentary form, but clearly he did not yet have all the information he wanted. He still had to assess the nature of the tuurngait in relation to Sedna. In the text he presented the list under the heading 'Names of the tongat, etc.' The list itself is preceded by a discussion of some tuurngait and their names. For unspecified reasons, some of them were not included in the list (e.g., Netseooyamik, Netsepat, Mekkusak, Iglooenak, and Tud'let'yoak). It is unclear who was first to start the research on tuurngait, Bilby or Peck. Bilby came to Baffin in 1898, four years after Peck, and quickly learned Inuktitut.4 Peck probably started his ethnographic research in 1897. At any rate, Bilby and Peck clearly cooperated in their studies. In his diary Peck notes: From Sunday June 5 to Sunday June 12,1904. Busy during week with our usual duties and studies. Speaking of the latter we have spent of late a considerable portion of our time finding out, the deeper problems connected with the Eskimo religion. Naturally enough in their heathen state almost everything of this nature was hid from us. But now one of the conjurors - whose business, we are thankful to say, is almost on 'its last legs' gladly comes to our house and informs us concerning various points.5

The Order of the List Neither Peck nor Bilby explained the order of the list. The missionaries may just have recorded the spirits in the order in which the angakkuq enumerated them. Some tuurngait may have had other names. Sometimes the same name appears more than once in the list. Even though the descriptions vary, there is little doubt that we are dealing with the same spirits - for example, Ooluksiyok (154) and Ooluksiyok (345); Qakkagoot (189) and Qakkagoot (318). Sometimes the names are slightly different but appear to refer to the same tuurngaq. Thus the names Tullorealik (9) and Tulloreak (67) both occur in the list. Tullorealik (9) is described as a bear and Tulloreak (67) as a man who is partly a bear. In some cases the situation is more difficult to assess. Thus the name Serkoat occurs twice, but Serkoat (168) has a knife and is masked, whereas Serkoat (323) has a harpoon and is not masked. The names Akkokrase (105) and Akkokrak (342) may refer to the same spirit, but

The Tuurngait

403

Akkrokrase is like a man with a nose like woman, whereas Akkokrak (342) is a man with a large face. In other cases the same name appears to refer to different tuurngait. Thus Eyekudluk (40) is a short man with a black face, whereas Eyekudluk (278) is a bird with a green face and a white breast. Neakooenak (117) and Neakooenak (251) both refer to a head, but in the first case to a caribou head and in the second case to a seal head. Adleralik (133) and Adleralik (314) represent respectively a woman who cannot walk, and a bearded seal with a head like a man. These cases clearly show that the same name is no guarantee that we are dealing with the same spirit. In the list we find short sequences of related spirits. For example, Qalluktok (62) is the son of Qallaktok (63), his mother, and Qalooetok (64), his father. Oovinerolik (55), Isserotittok (56), and Nesudlaginalik (57) are all associated with boats. When presenting the spirits to the missionaries the angakkuq probably used mnemotechnic devices to ensure that he did not forget spirits. The result may have been that some tuurngait were enumerated twice. The comments on the first thirty-four spirits in the Peck list are very brief. Thus the first tuurngaq on the list, Qudyukkalik, is described only as 'like a walrus/ It is not quite clear why these first thirty-four spirits are described in a different way from those that follow. If Peck had started out with a more simple way of describing the tuurngait, one would have expected him to correct the description of the first thirtyfour spirits later on, but that did not happen. After the first thirty-four spirits the comments become more detailed, although in another way they become more succinct, as Peck begins to use abbreviations. Thus, good spirit becomes G.S., and very good spirit becomes V.G.S. Probably he was not expecting to list 347 tuurngait. Wherever Peck used abbreviations such as 'G.S/ or 'conj/ (conjuror) in his text, we have written the terms in full. Peck used other abbreviations: P.T. (1 to 18 in the list), T.C.T. (42 in the list), and T.M. (20 to 347, with the exception of 42). We have not been able to ascertain the meaning of these abbreviations. They may refer to the informant, or to some property of the information provided. On every page crosses were inserted, but we do not know for what purpose they were made. Peck inserted explanatory glosses in the list. Often it is not clear whether an explanation comes from the missionary or from the angakkuq. When describing Erkaktonuk (103), Peck notes, 'These shining ones considered the best tuurngait.' Discussing Illegemakuluk (136), he says,

404 The Ethnographic Documents

'Good tuurngait are those who readily respond to the angakkuq when asked to give various animals.' Concerning Aulakeooyak (93), we find the observation 'Probably gives to the Eskimo/ This comment seems to come from Peck, who was very much interested in the relationship between goodness and light. The angakkuq may have complied by focusing particularly on those features of the spirits that were of particular interest to Peck. In the description of Qilegonyak (280), the hand of the missionary is also visible when he observes, 'Here perhaps the idea of activity (life) is considered a beneficial factor amongst the tuurngait.' Activity is often emphasised as quality of a tuurngaq, but whether it is valorized as life is doubtful. With respect to Qalloaalik (287), Peck adds the qualification 'demon/ In most cases, however, it is difficult to assess the extent to which the descriptions by the angakkuq were modified by the missionary. Peck organized his list of tuurngait under the following headings: 'names-professions etc./ 'residence/place of abode/ 'appearance, size etc/ In discussing the tuurngait in the balance of this chapter, we will follow that order and conclude with some observations on the tuurngait as owners of places and objects. Names All tuurngait in the list have a name: they can be identified and addressed as individuals. The names of the tuurngait are often difficult to explain. In some cases shamanic words were used. Pongoak (25) is derived from the shamanic word Pongoet, dog (Boas 1907: 350^4). The use of shamanic words as names for the tuurngait occurs more frequently - for example, Singakte (116), a shamanic word for wolf; and Pisukte (141), a shamanic word for bear. A list of 134 shamanic words provided by Peck was published by Boas (1907: 350-4). About twenty names in the list of tuurngait are clearly derived from words in this list of shamanic words. The names often refer to the physical appearance, clothes, sound, movements, objects (such as weapons), or colours of a tuurngaq. Eyekudluk (40, 278) means 'small eye' (Ijikuluk). Eyes recur often in the descriptions of the spirits and are usually associated with light and brightness. Nesudlaginalik (57; Nasallaginnalik, 'the one with only a hat') refers to the soul of a deceased sailor, who generally sleeps in a ship. The cap on his head is his only article of clothing. Qumikpaloyok (106; 'who makes the sound of boots') looks like a woman. When the angakkuq hears the sound of her seal-skin legs chafing to-

The Tuurngait

405

gether, he knows she will give, but if that sound is not heard, nothing will be given by her. Oolemaukaluk (215; 'the big axe') is a cannibal who killed a man with his axe. Audlaktak (198; 'one who departs frequently') is a bird who makes flights to various places. Aupaluktalik (2; 'has something red') refers to a tuurngaq with the appearance of a polar bear. As the polar bear is white, its colour requires an explanation. Tuktwak (65; 'stove pipe') refers to a tuurngaq who looks very thin and long like a stovepipe. Siggook (38; 'beak') refers to a tuurngaq with a head like a crow and a body like a human being. Erkravettok (21; 'intestines') refers to a bird without intestines. The feature that the name refers to something actually lacking in the tuurngaq occurs more often in the list - for example, Isserotittok (56; 'button') refers to a tuurngaq wearing a jacket without buttons. The names are often descriptive. Metonyms seem to occur more often than metaphors. Many names in the list remain unclear. Further research, especially on the shamanic vocabulary, is needed to explain them. Locations Peck states that 'The tongait are divided into three classes. (A) Those located in heaven. (B) Those on the earth. (C) Those located in the sea or under the earth' ('The Eskimos, Their Beliefs, Characteristics, and Needs/ 5-6; see page 300 above). The cosmological classification of earth, water, and heaven does not account for the variety of locations attributed to the spirits by Peck himself. He indicates that spirits may belong to land and sea, and may be associated with the shore or the bottom of the sea, the ice, and various other locations. In Inuit cosmology the lands of the dead were located in the sky and on the bottom of the sea. In the sky lived the ullormiut, the people of the day, represented by the Northern Lights. On the bottom of the sea lived the deceased under the sway of the inua of the sea. Neither category of ancestors seems to play a part in the list. The vast majority of the spirits are associated with the land (about 215 spirits are associated with land only, and another seventeen spirits with land in combination with another category). Thirty tuurngait are associated with the sea only, and only a few are associated with heaven. The cosmological classification is often ambiguous. When Peck indicates that a tuurngaq is in the water, it remains sometimes unclear whether he is referring to the sea or a lake. Categories such as 'a lake in heaven' or 'a lake in the land' can be classified in different ways. The main cosmological contrast emphasized in the literature is land / sea,

406 The Ethnographic Documents

23. Hunting scenes. The top scene depicts a kayak in the background. The face on top of the kayak may represent a tuurngaq. (Anglican Church of Canada/ General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6,8-13)

The Tuurngait 407

corresponding with the contrast land game / sea game. In this respect it is interesting that many tuurngait are associated with a transition zone such as shore or sea ice - for example, Tunnerkruk (97) and Savenuk (98) (by the side of the shore on the ice), and Itterk (112; by the shore). Many other locations are provided that are not easily relegated to one of these categories: Tekulayok (321) lives in the head of a tuurngaq; Neludlaginalik (57), the deceased sailor with only a cap, lives in a ship; Nessalik (177) lives by the side of a house; Agyalektok (268) is always in a kayak; Qongnalik (15) comes from the Southeast; and Sudlomik (188) 'lives right away at the world extremity boundary of the world wherever that may be.' Peck notes that Itterk (112) was seen at Blacklead Island but that does not imply that the tuurngaq was specifically associated with that island. It is associated with the shore. Peck relates that the blood of Tapatseak (347) can still be seen on a large cliff beyond Padli. The comment may refer to a story that was generally known in the Cumberland Sound area. We may conclude that although the location of the tuurngait is not always clear, the association with land prevails over all other locations. Appearance and Size The comments on appearance, size, and so on are often quite detailed. Generally the comments have the same structure: a description of the appearance of the tuurngaq, a qualification in terms of good or evil, and a listing of the most important functions. The descriptions are very vivid. We should remember that only the angakkuit were supposed to see the spirit, whereas other people would only hear it when the voice of the tuurngaq replaced that of the angakkuq. The descriptions were important to convey an image of a tuurngaq to other members of the community. It is usually specified whether a tuurngaq looks as 'like a human being' or 'like an animal.' Size and colours, and type of clothing and weapons characterizing the tuurngait, are usually indicated. Attention is given to body hair as well as to the speed and mobility of the tuurngait. Peck classifies tuurngait as good or evil. Only five tuurngait are unambiguously evil or bad in his classification: Ipalukvik (46), Angalutaluk (85), Oovelukkeoot (111), Arnatseak (244), and Mungityaktoakruk (317). A few more seem at least somewhat ambiguous. The vast majority of spirits are considered good. The most important functions of the tuurngait in the list are to give

408 The Ethnographic Documents

game or food and to give joy and light. Other functions such as healing, correcting the weather, divination, and killing evil spirits appear far less, often. The majority of the tuurngait provide game. They do not give objects but rather food or skins. In 'The Eskimos, Their Beliefs, Characteristics, and Needs' (pages 8-9; see page 301 above), Peck states: Now the tongait (the spirits mentioned) have power over the souls of animals. They can, therefore, when solicited by the angakoet render powerless what is called in Eskimo [theology] 'the life of the soul/ This seems to mean, as far as the writer can discover, its active discerning powers, and the creature thus weakened falls an easy prey to the wary hunter. It is in this manner that the good spirits (spirits of light) are said to be 'givers of food/ the real source of supply for the people.

In the list itself, Peck talks of killing the soul and refers to tuurngait as soul destroyers. Thus he states in his comment on Mekkoalak (90) that 'it is said that the torngak kills the souls of the seals etc. and thus cause them to be easily caught by the Eskimo, because the soul is the life of the body. The soul of a man, however, can never be destroyed, but a creature's body being used for food its soul can be killed/ In his comments on Akkokrase (105), he explains: 'Hunts seals i.e. by destroying not the body but the soul of the seals - etc. The object of the conjuror in invoking the various spirits being to solicit their aid in this respect that the animals may be easily acquired by the hunters/ After the souls of the game are destroyed, the game can no longer resist the hunter and is easily killed. Thus the tuurngait appear as the real hunters who do the killing of souls that makes the game available to the hunter. It is not quite clear what gives the tuurngait the capacity to kill the souls. Are they hunters similar to the Inuit, the only difference being that as spirits they hunt for the souls of spirits of the animals, or do they have a different relationship to the game concerned? Probably both aspects play a part. In some cases the tuurngait appear as owners of the game who either hunt for their own kind or tend to protect their own game and give away others. In other cases tuurngait appear as effective hunters represented as the natural enemies of the game they kill - for example, as wolves who are excellent caribou hunters. Among these tuurngait appearing as hunters the size of the tuurngaq, its speed, and its weapons are often emphasized. Between the numbers 100 and 200 we find many references to destroyers of souls. The use of the term 'destroyed' by Peck is rather unfortunate, especially as Qoojessie explained:

The Tuurngait

409

"The spirits of animals are not destroyed, no spirit can be destroyed. The tongat are said to simply take out (separate) the souls of the creatures from their bodies, and so, by making the mere bodies inactive, having lost the vital part (the living powers), the soul' (chapter 16, pages 383^4). Many tuurngait gave light and joy. Peck relates light to goodness. As he observes with respect to Nektoak (315), 'All creatures (torngat) dwelling in light are said to be well disposed. Kind of angels.' Thus Peck connects Inuit notions of light and brightness to his own Christian perspective. Only three tuurngait are concerned with the weather: Ikkikungat (157), Atsungerk (173), and Ikkuk (327). They are all male spirits. Ikkikungat (157) and Ikkuk (327) also cure sickness. Nine tuurngait in the list are exclusively concerned with curing. About twenty other tuurngait have healing as one of their functions. A few tuurngait play a part in divination, such as Qemmolik (270), Jogaoluk (176), Qattakruk (83), a great qilajuk, and Qumikpaloyok (106). Pooviksuk (216) may also be placed in this category: the tuurngaq gives if the mind of the angakkuq is good, otherwise it refuses. Only one spirit - Serkoat (168) - is said to kill evil spirits, notably his evil fellow tuurngait. Tuurngait in Human Appearance The majority of tuurngait resemble human beings, but in most cases specific features indicate that we are not dealing with ordinary human beings. The tuurngait are often characterized as stout or very fat, or as very thin. Their legs may be very thin, their heads very large, and so on. Tuurngait usually appear as individuals, but in a few cases social relationships are specified. Only husband-wife relationships and parent-children relationships are represented in the list. In most cases it is specified whether the tuurngaq appears as a man or a woman. But there are a few exceptions, such as Qotsetvaluk (14), who has only one rump bone and wings; Nepput (52), a thin creature who always stands upright and cannot walk, but jumps; and Qaumukkak (195), who has a large mouth and who breaks through the earth like a volcano when called by the angakkuq. Sometimes tuurngait are ambiguous in terms of gender - for example, Arngnanak (121) looks like a woman, uses a kayak, and changes herself to appear as either a man or a woman, and Akkokrase (105) looks like man but has a very big nose like that of a Roman.

410 The Ethnographic Documents

Most tuurngait in the list appear are men: 175 in total. Only one of these tuurngait is considered evil. About sixty tuurngait are women. Most of them are well disposed towards people. They tend to give light, joy, and game to the Inuit. Peck observes in his comments on Nooeyaoot (224) that 'the female class of torngat give joy more than material supplies.' However, on closer scrutiny female tuurngait often turn out to be givers of game, notably caribou. They are often healers and cooks. It is often observed that they are clean and nice to look at and come when invoked. Female tuurngait may be owners and givers of game, but in contrast to male tuurngait they never use weapons such as stones, spears, or bow and arrows to hunt game. Arnatseak (244) has a knife, and Mungityaktoakruk (317) has a stone as a weapon, but they use their weapons to kill human beings, not to kill game. They are the only two female tuurngait who are hostile to human beings. Immuktinnikko (169) uses her walking stick to kill game, but a walking stick is not an ordinary weapon. Some tuurngait are described as foreigners. Oovinerolik (55) goes hunting like a foreigner. He has three small boats and two companions who work for him. Isserotittok (56), the tuurngaq with a jacket without buttons, looks like a European and comes walking from a distance. Adla (181) looks like an Indian. Sometimes Inuit and foreign features are combined. Sennemutok(131) has a house like a white man's near a lake full of game. She seems to be a white woman but is dressed in Inuit clothing. Especially clothes are marked. Okpingnak (48) wears black and white European clothing, and Putskungnek (346) wears clothes like a white woman. All these tuurngait are qualified as good. The world of the tuurngait apparently provides an excellent framework for integrating strangers into the shamanic complex. About fifteen tuurngait are naked. All of them live in water. Most of them live at the bottom the sea. Some naked tuurngait seem to be ambiguous from a moral point view - for example, Sinniksakuluk (194), who considers himself bad but is good, and Totalik (13), who is described by Peck as an innocent trickster. Others are decidedly bad, such as Oosokolungoaapik (337), who kills creatures from below, and Sudluktak (26) and Oovelukkeoot (111), who attack kayaks. Some tuurngait use stones tied to lines as weapons, others spears, bows and arrows, harpoons, or knives. None has a gun. Seven tuurngait have a knife. They appear to be either evil spirits or to be at least ambiguous. Among them are a woman, the evil Arnatseak (244), and

The Tuurngait 411

the naked tuurngait Oovelukkeoot (111), and Oosukolunguoaapik (337). Some of the other knife bearers may be ambiguous, such as Serkoat (168), who kills fellow tuurngait of bad character, and Sinniksakuluk (194). An exception is Qappitgak (304), who is armed with bow and arrows, a harpoon, and a knife like a tusk. He is a good spirit. The lack of modern weapons such as rifles among the tuurngait is striking. It may be that only traditional weapons were effective against spirits. In the Peck list we also find a few tarniit, such as Nesudlaginalik (57), Orsukkunguloak (118), and Tarnuk (119). They represent the shades or souls of human beings. We do not find shades of animals as tuurngait in the list. Tuurngait in Animal Appearance

In the list, tuurngait are described as 'like a wolf/ 'like a walrus/ 'like a human being/ Their appearance usually deviates from the normal form of an animal or human being. Aupaluktalik (2) appears as bear but his colour is reddish. Soolutvaluk (11) is like a raven but has only one wing. Auverak (22) is like caribou but consists mainly of bones. Qissekoyak (257) is thin and has a flabby skin and crossed tusks. They can be identified as tuurngait by specific characteristics. In contrast to human beings, animals are not sexually marked, but they may exhibit features of human beings as well as of animals. This is a characteristic feature of the inuat or owners of animals, who can appear as animals, as human beings, or as a combination of both. In the case of the tuurngait we find combinations of animals, such as caribou and walrus. For example, Qungatsootelik (211) looks like a walrus but has a head and horns like a caribou. The distinction between the head and the body is often marked in terms of the contrast human/animal. For example, Oolemaukaluk (215) has a head like a man and a body like a land animal; Siggook (38) has a head like crow and a body like a human being. Thus the head may be human and the body that of an animal or vice versa. In the Peck list we find fourteen dogs described as tuurngait. Moreover, eleven tuurngait have dogs as companions. Most dogs are considered good tuurngait. Only Qekoot (37) is evil. Pungnoak (25) and Qingoatseak (35) do not appear to be favourable to hunters. These spirits evoke the dog on the bottom of the sea that was married to the inua of the sea. All other dogs are good helping spirits tending to give freely. Whereas most dogs are white, black, or a combination of both,

412 The Ethnographic Documents

Terreatseak (297) is reddish. The name Terreatseak suggests that we are not dealing with a dog, but with an ermine. As helping spirits, the dogs are not marked as 'destroyers of souls.' Usually they 'give freely/ They appear to be hunters, not destroyers of souls - for example, Poutyukak (170) gives freely; Nessalik (177) gives seals. In some cases a tuurngaq brings game or goods through his or her dog - for example, Tikgoangnuk (175) and Siggalak (272). Five Tuurngait are foxes. They are always helpful. They provide game, notably seals and caribou. They are all associated with the colour red. Several tuurngait in the list are wolves. Most of them are not associated with a particular colour. They are primarily caribou hunters and/ or destroyers of souls. Unlike dogs, they never are companions of other tuurngait. In two cases they may change shape. Tulloreyangnuk (102) is sometimes a man and sometimes a wolf. Tamauktat (303) is sometimes a wolf and sometimes a caribou. He is a great destroyer of caribou souls. Ooyamegalik (322) represents a wolf or a wolverine with feet like a caribou and is a giver of light. Twenty bears figure among the tuurngait. They are eaters and givers of sea game. Tullorealik (9) lives on seals, and Angmanuk (239) and Qelliksuk (241) give freely of all sea creatures. Whereas tuurngait appearing as dogs and wolves are usually swift runners, bears are usually described as short, fat, and good swimmers. As masters of sea game, they are sometimes even able to deal with whales. Akkiyagasak (32) has whales for food, and Qellealik (101) hides the souls of whales so that they can be killed by Inuit. A special case is Puneooliktak (96), who has green hair and is only seen by 'the chief conjurors/ Generally the colour of the bears is not marked. Bear meat and human meat are often associated so that those who have eaten human flesh are not supposed to eat bear's meat. In this respect Qattenuk (196) constitutes an interesting case: 'He is like a creature split into two, one portion being like a man, and the other like a bear. In the ages gone by he was a bear but because he ate a man he turned into the form mentioned above/ Tulloreak (67) is apparently partly man and partly bear. A few tuurngait are associated with caribou. They are not hunters but givers of light and joy. An exception is Agealik (135), who is described as a great soul destroyer of caribou. In this respect, Agealik conforms to a pattern that a tuurngaq in the appearance of an animal is often a destroyer of the souls or a hunter of that specific animal (see Oosten 1997:119, for a similar pattern with respect to amulets). Qungatsootelik (211), who looks like a walrus with the head and horns of a caribou,

The Tuurngait 413

evokes the creation myth of walrus and caribou, which relates that originally the walrus had horns and the caribou had tusks. Twelve walrus can be found among the tuurngait. They are not marked in terms of colours. Their tusks are usually emphasized. They are not destroyers of souls. They give seals, heal the sick, or are givers of light. Tiktaalik (139) and Ingerkrayok (331) give seals. Qopeyok (214) and Muttaktoyak (232) heal the sick. Four tuurngait appear as bearded seals and only two as seals. Like walrus, they are never qualified as destroyers of souls and not marked in terms of colour. But they can be hunters and they give animals, usually seals. Aglolik (68) is the possessor of the seal holes and gives seals. Neakooenak (251) appears as a seal's head and gets seals with his teeth, driving them along to the hunters. Adleralik (314) destroys seals wholesale. Again, tuurngait are especially effective with respect to the hunting of their own species. Angalutaluk (85) is like a human being under water and like a bearded seal on the ice, inverting the normal pattern that human beings are on the ice and seals in the sea. He is a bad character and a trickster. A few other sea animals are represented among the tuurngait. There are only two whales: Amouyak (258), who gives food freely, and Pooeyak (158), who looks like a grampus and bites whales and seals with its teeth, thus killing their souls. Nemereak (4) looks like a serpent in the sea. Kopoteto'k' (5) appears as a jellyfish, and Itterk (112) is described as a small shellfish. He is a destroyer of seals' souls. His name evokes Itiq, the small sea urchin, which was the first amulet and is described in Rasmussen (1929:110). Aglokapik (223) appears as a small rock cod and gives freely. Nuvakkerk (165) is a jellyfish with eyes but no head. It is full of light and gives seals to the hunter. Ipalukvik (46) has a body like a cod and a very large head and mouth like a man. He is an evil and dangerous spirit trying to devour the kayak and the hunter. About fifteen birds can be found among the tuurngait. Birds are not marked as destroyers of souls, although many of them bring game and food - for example, Qen'mew'ayok (262) and Yavao'ow'luk (288). The beak is marked as an important means for catching and killing animals. For example, Siggook (38) has a head like a crow and a body like a human being. He brings seal meat with his beak. Their claws and beaks may be black, black and white, or red. Birds often come from distant places. Many of them are healers: Qutyarngnuk (59) is black and white and one of the first tuurngait; Illulegootaluk (142) has black hair and heals the sick; Audlaktak (198) is black and white, a giver of light, and

414 The Ethnographic Documents

heals the sick. No bird is qualified as an evil spirit. There are no killers or tricksters among them. Some of them lack a part of their body. Soolutvaluk (11) is a raven with one wing. Ekravettok (21) is a small bird without intestines and with one claw. A few tuurngait appear as maggots. They are all very swift, e.g. Puttokaaluk (150). Qilegonyak (280) looks like a maggot but has the head of a man. Qalloaalik (287) has a head like a sharp point and desires to kill. Tetetak (143) looks like a hairy caterpillar. Tetetak evokes the story of the leach that was fostered by a woman. It heals the sick. Sooluktalik (95) looks like a large red hare. He gives caribou. He was the first creature to be seen by Eskimos. Eyouavowyak (259) also appears as a hare. It has large eyes and is a good spirit. Pooviksuk (216) looks like a weasel. He is somewhat ambiguous but gives food. Nooyalik (183) looks like a lion and has hair around the neck. He is a great destroyer of souls. The association with the lion may be Peck's. However, Nutaraaluk related that an evil tuurngaq appeared to him in a dream in the appearance of a lion (Oosten, Laugrand, and Rasing 1999:132). Colours

In The Eskimos, Their Beliefs, Characteristics, and Needs' (pp. 5-6; see pages 299-300 above), Peck stated: The writer finds, after collecting the names of over three hundred of these spirits, that some are considered agents of evil, and some of good. The striking points connected with the good spirits are, that they often appear clad in white, or they diffuse light which shines from their bodies or garments. Evidently, (according to the Eskimos), light is considered a sign of joy, health, and prosperity. Some again are remarkably quick in their movements which may indicate knowledge and discernment. The evil spirits, on the other hand, are often either dark in appearance or of a dreadful form.

In the list the notion that light is associated with good is often emphasized. At least fifty tuurngait are qualified as beings of light or dwelling in the light. They usually are givers of joy or give freely. Peck comments with respect to Atsakak (76) that light is really the cause of joy. Often these tuurngait also give light to the angakkuit. The tuurngait who share this feature of emanating light - often through their eyes - are always classified as good. Most tuurngait associated with light are qualified as good. The relationship between light and joy is often emphasized.

The Tuurngait 415

Among the first thirty-four spirits the notions of light and brightness are not emphasized. In this group we find Sudluktak (26), who has shining eyes. When he sees a single man in a kayak, he tries to capsize him. But generally the relationship between light and joy and willingness to give is strong in the descriptions of the spirits. The association of evil with black works less well. The spirits classified as evil by Peck are not marked in terms of colour at all. Most of them, such as Ipalukvik (46), Angalutaluk (85), Oolemaukaluk (215), Arnatseak (244), Qalloaalik (287), and Mungityaktoakruk (317), are killers and/or eaters of human beings. They often have the aspect of tricksters trying to deceive or cheat the hunters. Oolemaukaluk (215) and Arnatseak (244) attempt to kill hunters in their sleep. These tuurngait may be hunters of man, but they are not marked as black or dark. On the other hand, many good spirits are marked as black. Eyekudluk (40) has a black face and is a good tuurngaq who tries to cure the sick. Yavao'owTuk (288) is a completely black bird who gives freely of joyful things. Other examples could be added. No straightforward correlation between black and bad can be established. Quite a number of tuurngait are associated with black (thirty-eight in total). Some of them have a black body, others wear black clothing. The colours black and white are often combined. Nessalik (177) is large dog with a white body and a black head; Qokikellak (20) is a bird with a white body and black eyes; Qakkoktinak (126) is a man in white clothing with black hands and feet. The front of the clothes of Pissukgoyangnak (254) is white and the back part black. Many tuurngait have shining or bright eyes, or eyes full of light, whereas faces are often black. The colour red appears less often than black and white. All foxes and hares and some bears are associated with red - for example, Aupaluktalik (2) and Akkiyagasak (32). Nooyalik (183), described as lion-like by Peck, also has red hair. The colour seems to be associated mainly with land animals (bear, fox, hare, ermine; predators with the exception of the hare). Some tuurngait are marked by red faces - for example, Savenuk (98) and Ooyarak (238) are stout men with red faces. The colour may be associated with blood. Red and blood both play a part in divination. Qemmolik (270) is stabbed in the back. If there is blood there will be seals, otherwise not. Jogaoluk (176) also plays a part in divination. When his face is red he gives, when it is white does not. Thus blood and red are marked in positive terms and all tuurngait associated with red are classified as good. Qokvilluakruk (328) and Aupeletongoat (247) have red clothing, and

416 The Ethnographic Documents

Qopviluakruk (49) is a small man with orange clothes and hair. Red also is contrasted with other colours. Qeyuakruk (91), has a red face and black trousers, and Ooyakkut (58) has a red face and black body. The contrast red/white also appears. Sittok (147) is a woman; the front of her clothes is white, the back red. Qenouyak (343) is a bird with red and white feathers. Ownership A consideration of the religious ideas of the Eskimo shows that the tornait, the invisible rulers of every object, are the most remarkable beings next to Sedna. Everything has its inua (owner), which may become the genius of man who thus obtains the qualities of angakunirn. I am not quite sure that every inua can become the tornaq of a man, though with the Greenlanders this was possible. (Boas 1888: 591)

Many tuurngait appear to be owners of places, objects, and games, and often this ownership seems to be an essential part of their function. In many cases a tuurngaq can be placed in more than one category, such as owning a house as well as land. Some tuurngait inhabit stones and represent the owners of these stones - for example, Akselloak (69) and Quay out (332). A variety of places can be inhabited by tuurngait: Nungaoot (283) has a hole underneath a piece of frozen snow; Nootittok (75) is the spirit of the iceberg; Sunukpingnek (153) inhabits a large block of freshwater ice by the side of a hill; Oolooreaktalik (300) has a star in his dwelling like a shining bottle; Tunnootak (225) lives on a hill; Qenouyak (343) lives in a precipice shaped like a face. Some tuurngait are said to have lands far away: Qegaktonelik (275) has a land at the boundary of the north wind; Asseroktak, (89) lives in a nice land with many birds; Qotsetvaluk (14) has a beautiful land; Putsekungnek (346) lives near a lake. There are many caribou near the lake where she dwells. Some tuurngait are owners of a stone house - for example, Eyekudluk (40) and Ooyaraskruk (78). Sillaseak (82) lives in a house under the land, a cave, and hunts only caribou. Qingungenuk (128) lives in a house where he has the spirits of the children, which he gives when invoked by the angakkuq. Sennemutok (131) has a house like a white man's by the side of a lake. Atsungerk (173) has a large house fastened with a line to the earth. Messiktialuk (246) lives in a house at the bottom of the lake, has fish for companions, and kills the fish by destroying

The Tuurngait 417

24. Tents during the summer. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6, 8-13)

418 The Ethnographic Documents

their souls. Siggalak (272) is a woman who has a tent on the land. Mungityaktoakruk (317), an evil spirit, used her house as a trap to catch people. Many tuurngait living in a house are at the same time owners of game. Tuurngait who provide game are usually perceived as the owner of that animal. Aglolik (68) is the guardian spirit of seal holes and gives seals. Ooluksiyok (154) lives in a lake and is a great giver of caribou, which he gathers near the lake. They are said to be his own animals. Some tuurngait in human appearance appear to be owners of caribou. Not only are inuas tuurngait, tuurngait also seem to be owners. Some female tuurngait seem to be modelled on the inua of the sea. They are associated with, a dog, a house full of game, or qallunaat culture. Pudlayerktok (60) is a good tuurngaq living near a lake with a dog. Sennemutok (131) has a house like a white man's near a lake full of game. She seems to be a white woman but is dressed in Inuit clothing. She is said to have a number of the souls of animals living with her. If she lacks food, she kills others, not her house companions. Qakkagoot (189) looks like a large woman in white clothes. When visited by angakkuit in her house, she gives freely. Putsekungnek (346) lives close to a lake where there are many caribou. She wears clothes like a white woman. 'She is only visited by real professionals.' All these descriptions evoke aspects of the myth of the inua of the sea (Takaanaaluk, Sanna). Aupilaarjuk from Rankin Inlet commented on Sennemutok (131): 'Because of the description given in having beauty and food and so on, I would assume that this example would be of Nuliajuk spirit (mermaid) a beautiful woman. Because I don't know what a Sanimuktuq is I would think that he is talking about something I know and that is a Nuliajuk. living beside a lake' (Aupilaarjuk 1999). Like the inua of the sea, tuurngait provide game to the angakkuit. The variety in these representations illustrates the inherent dynamics of the tuurngait system. None of these tuurngait can be identified with the inua of the sea, but they all evoke aspects of her. The inua of the moon and the inua of the sea both own a land where the deceased as well as game reside. They inhabit a house, which itself may contain the game - especially in times of scarcity - that the Inuit need. This combination of a land, a house, and game is clearly important, and it is interesting that Sila and Nuna are not marked at all in these terms. They are not owners of game or of a house or land. In this respect the inuat of the sea and the moon are much closer to the tuurngait described by Peck than to Sila and Nuna, who seem to be at the origin of things.

18 List of Spirits by the Missionary E.J. Peck

The list has been copied from the original manuscript conserved in the Peck Papers (M56-1) of the Anglican Church of Canada General Synod Archives under the heading 'Eskimo Mythology and Customs.'1 We present the document almost completely in its original form. Three of the columns in the list follow Peck's categories (name, residence, appearance). Two columns have been added, the first one to number each spirit and the third one to give the equivalent in modern orthography. Some of the tuurngait can be identified through the translations provided by Alexina Kublu, Julia Shaimaijuq, and Louis-Jacques Dorais, or by a reference to the shamanic vocabulary that Peck provided to Boas for his second volume of The Eskimo of Baffin Land and Hudson's Bay,' published in the Bulletin of the American Museum of Natural History, 15(2) (1907). Often the meaning remains unclear, as the translations are uncertain. Despite a few differences in the details (see the notes), the fifty-five 'Eskimo deities' collected and described by Julian William Bilby are usually very close to Peck's descriptions. The reader can find them in Bilby (1923: 265-70).

420 The Ethnographic Documents

25. Top: hunting seals; Middle: qajaq and whaling boat; Bottom: walking with dogs. (Anglican Church of Canada/General Synod Archives/Peck Papers, M56-1, series XXXIII, nos 4-6,8-13)

[79]2 NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

Appearance, Size, etc.

2

Qudyukkalik Aupaluktalik

Qujjukkalik (has a white mark) Aupaluktaalik (has some red)

In the sea On the ice

Like a walrus. Like a bear. Colour reddish. Said to hunt bears.

3

Nuyakpeak

Nujakpiaq (from nujaq hair)

In the sea

4

Nemereak

Nimiriaq (the snake)

In the sea

5

Kopoteto'k'

Quputituq

In the sea

6

Qelliksulik

Kiliksulik

In the sea

7

Annoutalik

Anautalik (has a stick for hitting)

In the sea

8

Akshuak

Aksuaq (from akshuaktok, strength, Boas 1907)

9

Tullorealik

10

Oomerkroalik3

Tulurialik (the one with canine teeth) Umiqqualik (has a long beard)

A creature living near the beach, (in the water) In the land and sea

Like a walrus with very long tusks. Saidto live like a walrus. Like serpents but become like men to the conjuror. Jelly fish in appearance. Used as spirits by the conjuror. Like a bear in appearance. The hair of its legs being very long. Like a bearded seal. Called Annoutalik, because his flippers were used as annoutak. Like a naked human being. Said to have stones, tied to lines for weapons.

11

Soolutvaluk

12

Omalik

1

Suluwaluk (sounds like a bird's wing) Unaalik (one with a seal harpoon)

In the land and in the sea In the land In the sea, below the ice

Like a small bear, very long teeth. Lives upon seals. Like a walrus with a long beard. Said to be nice to look at. (Like) a raven having one wing. Like a human being. Said to hunt seals etc. with a spear. N.B. Spirits of human appearance etc., in the largest size, are the principal spirits.

NamesProfessions of Torngat etc.

Modern Orthography

Residence / Place of Abode

13

Totalik

Tutalik

In the sea

14

Qotsetvaluk

Kuutsivvaluk

In the land, on top of a precipice

15

Qongnalik

Qungnaalik

One who comes from the distance.

16

[78] Savikpiatak4

Savikpiataq

In the land

17

Tiktaktotelik

18 19 20

Tiktaktulilik (from tiktaalet, walrus, Boas 1907) Soolukvaut, P.T. Sulugvaut 5 Qungarittok Qungiriittuq (from kungerk, head, Boas 1907) Qokikvellak, T.M. Qukigvalaaq

In the water In the land In the land In the land

Appearance, Size, etc. Like a human being but naked. One who hands over something like a line. It is said that the above spirit used to come up to the kiyaker and say, I am totalik, aksheganga, stab me and then disappear quickly below. Like a human being, but having only one rump bone. It is said that he had wings, as he was not able to walk and had a beautiful land. S.E. Like a human being but clothing open in front like white men's dress. He is said to pay visits coming in a sled made like ice, (called nillalik) and one dog having long ears. Said to be a tomgak of the first class. A crow which calls out its own name viz. Savikpiatangmi. When he is invoked by the conjuror he calls out Savikpiatangmik. (First class torngak). Walrus. Having large tusks with which he makes holes in the ice. Like a human being. Like a very old person. Large dog. Eyes situated in shoulder. No head. White belly. Body black. Large bird. White body. Black eyes. Beach ring round the neck. Said to pursue and eat hares and partridges.

22

Erkravettok,6 T.M. Auverak, T.M.

23

Qongoluk, T.M.

Irraviittuq (having no intestines) Auviraq (from auvet, bones, Boas 1907) Qunguluk

24

Aunusittok, T.M.

Aunusittuq

In the water

25

Pongoak, T.M.

26

Sudluktak, [T.M]

Punnguaq (Pungoet, dog, Boas 1907) Sulluktaq (from sullu pipe)

long ago. In the water at the bottom. Bottom of sea

27

[77] Matg'go'gok, T.M.

Maagguguuq

In the land

28

Tek'hot'to'ak, T.M.

Tiquttuaq

29

Tanya, T.M.

Tauja

30

Tak'reat'suk, T.M. Tarriatsuk (shadow person)

In the land

Like a very small man. Voice like a man.

31

Ittomanetok, T.M. Ittumanittuq

In the water (only below)

Like a man. Very small short face. Very black. No hair. Legs and arms short, but thick body. Not a dangerous torngak. One rather who is inclined to go to the conjurors.

21

In the land In the land

Small bird. No intestines. One claw. Like a reindeer. All bones except his legs.

In the land

Like a human being. Like an old man with worn out clothing. Like a bear. No hair. Very large head. Very awful. Said to have been seen by Eskimo

In the land

Like a dog. Very fierce brute that tries to eat every thing it can. Very awful torngak. Like a man. Long hair. Shining eyes. No clothing. Short legs. Long arms and hands. When he sees a single man in kiyak he tries to capsize him. Like a wolf. Voice as name. Long tail. No hair. Very dreadful when seen. When he smells a person's tracks he follows them. Often seen by conjurors. Like a man when seen. When seen flees. Hair like a woman. Long and high boots. Like a man. Great garment split in the middle. One ear and eye like a deer and the opposite like a man.

NamesProfessions of Torngat etc.

Modern Orthography

Residence / Place of Abode

Appearance, Size, etc.

32

Akkiyagasak, T.M.

Akkijagasaaq

Land and water

Very large bear. Reddish hair. Very horrible creature. Tried to kill men. Had white whales for food.

33

Erkralik, T.M.

Iqqalik (from iqqaq, bottom of the sea)

In the water

Not able to leave the sea. Only in the sea. Very large bear. [Very horrible creature]. A merciful torngak. Said to give men various kinds of food, to heal the sick, etc.

34

Ah,ka'ka61uk, T.M.

Aakakkauluk

In the land

Like an old woman, having a wooden walkingstick. A beneficient torngak. Gives food etc. to people.

35

[76] Qingoatseak Pinnguatsiaq [Qingatseak], T.M.

In the water, (below)

Like a dog unable to come up. Tries to kill seals.7

36

Sin'nertitok, T.M.

Sinniqtituq

In the land

Half like a woman, half like a dog. In appearance as if split in two lengthways. A good spirit to the conjuror. Said to give seals.8

37

Qekoot, T.M.

Qiikkut

In the land

Like a dog without hair. A very evil torngak. Does not wish to give seals. Does evil of various kinds.9

38

Siggook, T.M.

Sigguk (from siggu, beak)

In the land

Head like a crow, but body like a human being, having wings. A good torngak, because he brings seals meat to the Eskimo with his beak (so called Siggook).10

39

Tekkongnatelik, T.M.

Tikkungnatilik (from tekkonatek, eyes, Boas 1907)

In the land

Like a fox. Eyes of light (fire). Red hair. Good torngak.11

Like a short man. Fairly large eyes. Short legs. Black face. His eyes are frightful to see. Lives in a stone house. Good spirit. Tries to cure the sick.12 Like a man. Only hair on top of head. Clothes without hair. Good torngak. He is said to kill reindeer by throwing stones at them to kill them, so that the Eskimo may find the bodies and eat them.13

40

Eyekudluk, T.M.

Ijikallak (large eye)

In the land

41

Mamereyak, T.M.

Mamirijaq (skin without hair)

In the land

42

Oolamikketalak, T.C.T. Angoteluktok, T.M.

Ulamikkitaallak

Place not known

Angutiluktuq (a deformed penis)

In the land

Like a man. He has crippled thighs, and staggers in his walk. Good torngak. He draws near and listens to the incantations of the conjuror, the evil torngak on the other hand flee from the conjurors when invoked.14

44

[75] Nooesenak, T.M.

Nuisinaq (from nuusinaq, to move)

In the land

45

Qoodlenak, T.M.

Qullinaaq

In the land

46

Ipalukvik, T.M.

Ipaalugvik (probably iqalukvik, place where there are fish)

In the bottom of the sea

Like a woman. Thin legs. Deer skin clothing. Deer skin mask on. Good spirit. She wishes to gives deer skins to the Eskimo. Perhaps the Goddess of the deer Eskimo.15 Like a woman. A great walker. A spinster who walks about with bedding and stuff for tupik on her back. Nice face. Long boots. Good spirit. Said to give reindeer to the Eskimo.16 Like a small cod. Very large head and mouth like a man, but body like a cod. A evil torngak. Tries to eat the canoe and kiyaker. A regular destroyer.

43

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode In the bottom of the sea

47

Aktunaaraq or Aktunaaruvunga Ahtunahrak or Aktunakrovoonga, (from Aktunaaq, rope) T.M.

48

Okpingnak, T.M.

49

[74] Qopviluakruk, Quppiluaruk T.M

In the land

50 51

Ooleooyenak,20 T.M. Aulenak, T.M.

Aulinaq

By the side of the sea In the sea [probably]

52

Nepput, T.M.

Nipput

In the land

53

Angeminnoat, T.M.

Aminnguaq (skin)

In the land

Ukpingnaq

Uliujinaq

In the land

Appearance, Size, etc. Like a very thin man (almost like line). Good spirit. He wishes to give seals to men. He calls out (to other like spirits many together) thus se'vaktonakrovunga or aktunakrovunga, sevaktonakrovunga, another answers, igvit aktunakrovotit.17 Like a man. Black and white European clothing. A bearded face. Thin legs. Thin body thin arms. Good spirit. He tries to heal the sick.18 Like a very small man in all parts. Orange coloured clothing, and hair. A good spirit. Said to give food also to heal the sick.19 Like a man. Clothes having lappits (stylish fashion). He eats sculpions. Good spirit.21 Like a very stout man having no clothes. Always moving, writhing about, [he makes the waves on account of his movements]. He is a joyful spirit. Good spirit. He makes the Eskimo glad. He is the source of joy (probably because full of life). The conjuror always rejoices when he sees him.22 Like a human being. A thin person creature who always stands upright, who cannot walk, but jumps. Good spirit. He is never angry.23 Like a woman. Almost like a skin (so thin). But has large clothing, with a band around clothing like those who have children. Good spirit.24

54

Okkomarak,25 T.M.

55

Oovinerolik, T.M. Uvinirulik (an undershirt)

In the land

56

Isserotittok, T.M.

Isiriutiittuq (buttonless)

In the land

57

Nesudlaginalik, T.M.

Nasallaginnalik (the one with only a hat)

In the land

58

Ooyakkut, T.M.

Ujakkut

Small stones

59

Qutyarngnuk, T.M.

Qujjarnaq

Ukkumaraq (stone)

In the land

Like a man. A very large round face. Large altogether. Very strong. Good spirit. Has a stone house. Said to kill animals by stoning them both for his own use and the Eskimo. [73] N.B. The spirits of the deceased white men are used as torngait by the conjurors - but these may come from a distance.26 Like a man. Has a shirt for clothing. He has three small boats. He goes hunting like a foreigner. Is spoken of as one of the original inhabitants. Said to have two companions who work with him in boats etc., and these are seen by the angakoet. Good spirits. Good hunters and give food to the Eskimo.27 From the distance. A European. Having a jacket with no buttons. He has no boat but came walking from the distance. Good spirit. Does good in various ways.28 In a ship. Sleeps generally in a ship. Soul of a deceased sailor who comes to the conjuror and so becomes his spirit. Only a cap on his head, the only article of clothing he has got.29 Live in stones. Like human beings. Red faces. Black bodies and legs. Very short but thick. Very heavy. Good spirits.30 One of the first torngaks. When the world was made he was a great bird. Lived by the bound ary of the earth. Black head. Curved beak. Breast white. Beautiful to look upon. Good spirit. Ready when invoked by the conjurors to help in various ways, viz. heal the sick, give food of various kinds.31

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

60

[72] Pudlayerktok, Pullaujaaqtuq (bottle) T.M.

In the land

61

Okkomealekuluk, Uqummialikuluk (the nice one with something in the mouth) T.M.

Under the water

62

Qalluktok, T.M.

Qaluktuq (kalluketok, child, Boas 1907)

In the land

63

Qallaktok, T.M.

Qalaktuq (it burns)

In the land

64

Qalooetok, T.M.

Qaluittuq

In the land

65

Tuktwak, T.M.

Tuqtuaq (stove pipe)

In the land

66

[71] Adyakpelluk, Ajjakpilluk T.M.

In the land

Appearance, Size, etc. By the side of a lake. Like a woman. Has a dog which resembles a fox. Good spirit. When called by the conjuror she comes quickly and gives heed to conjuror's requests.32 Head and face like a man. Body like a fox. Body black. No hair on fur. Has tusks inside his mouth with which he kills seals, and also gives seals to the people. Thus a good spirit.33 Viz. a good hunter and lucky hunter. Small like a boy, a dwarf. Has sledge and dogs, and travels about. Good spirit. He wishes to give food to the people. Is very swift travelling about. Has five very large powerful dogs.34 Mother of the above (Qalluktok) Does nothing but cook. Has plenty of meat because her son always supplies food. Good spirit. Always ready to give cooked food to her fellow spirits.35 Father of Qalluktok. Does no hunting because his eyes are bad. Good spirit.36 Like a person. Very thin. Like a stove pipe, but long. Head white. Black clothing. No hair. Good spirit. Has good intentions.37 Like a man, a foreigner. White man's clothing. Comes along from the distance when invoked. Good spirit. Good intentions.38

67

Tulloreak, T.M.

Tuluriaq (fang or canine tooth)

68

Aglolik, T.M.

Aglulik (has a seal breathing hole) Under the ice

Like a bearded seal. The possessor of the seal holes. Guardian spirit of the seal holes, who is supposed to give to the hunters seals. Good spirit.40

69

Akselloak, T.M.

Aksaluaq (the rolling one)

The inhabitant of a rocking stone. Like a man. When he gets close to the conjuror he falls down. Good spirit. Tries to go to the conjuror (but falls down)-41

70

Tutegat, T.M.

Tutigat (to walk on something)

In the land

Like a small woman. Lives on a small island. Has a house of stone. Said to be able to walk on the top of the sea. Good spirit. Good intentions.42

71

Qutyounak, T.M.

Qurtiunat (something high)

In the bottom of the sea

Like a man but thin. Has no clothing. Good spirit. Not fearful. When called by the conjuror he comes up to him on the land.

72

[70] Qillittarakyuk, Qilittaaraapik (something small, nice and shining) T.M.

In the land

Like a woman. Hair dressed. Fine clothing. A regular beauty in body and mind. She feeds herself. Lives by herself. Very good spirit. When prayed to she gives deer to the Eskimo while inland.

73

Tunnekotaluk, T.M.

In the land

Like a man. Spirit of one of the old inhabitants called Tunet. He has a harpoon of bone. Good spirit. Gives when asked for the first time.43

Tunikutaaluk (big tall tuniq)

In the land

Like a man. Has very large canine teeth like a bear (so called Tulloreak). Has bear skin trousers. Has no hair on skin covering body. Has no shoes, but his feet are covered with hair (evidently a bear in part). Good spirit. Comes when called and gives as desired.39

NamesProfessions of Torngat etc.

Modern Orthography

Residence / Place of Abode

74

Angmanerk, T.M.

Angmaniq (an orifice)

In the land

Like a man. His eyes, nose and mouth are always open and very large. Good spirit (only awful to look upon). Said to give whales in answer to the conjuror's invocations.44

75

Nootittok, T.M.

Nutittuq (something hard which cracks)

In the water

The iceberg spirit. Like a man. His body and clothes black. Good spirit. Eyes of light (bright eyes). Gives seals when invoked.45

76

Atsakak, T.M.

Atsakaq (to make something go around)

In the sky

Like a man. (Called Atsakak), the joyful spirit. Has the means of joy within himself and has the power of making others joyful. Has plenty of charms (like strings) hanging on his clothes, and these are the cause of joy because the lines when moved give light and his whole body is full of light (light really being the cause of joy). Very good spirit. Comes down from heaven, like a band of light.46

77

[69] Kingmingna kuluk Qingmingoakuluk, T.M.

In the land

Like a little man, a dwarf. Always singing with joy thus Qingmingoalukulona. lyasamiya (this is the little Qingmingoakuluk etc.). The name is from that of a small plant. Called Qingmingoak. Good little spirit. Does good generally.47

78

Ooyarasukruk, T.M.

In the land

Like a full grown woman. Has a stone dwelling. Lives on various things. Good spirit. Always ready to give.48

79

Ooyarouyamittok, Ujarajjuujaamiittuq (rock) T.M.

Both in heaven and earth

A moveable creature. Like a man. Middle aged man. Good spirit. A great spirit for a conjuror. Gives helps in various ways.49

Ujarasugjuk (the boulder)

Appearance, Size, etc.

80

Qudluoktalik, T.M.

Kulluruqtalik (the one with caribou hoofs)

In land

Like a man. Does not wish to be seen by a man. He is bright and very clean. A good spirit for a man. Has good characteristics. Had the end of deer hoofs attached to his clothing hence his name.50

81

Qakkagootauyak, T.M.

Qakagutaujaq (derived from Qakkagoot - 189?)

In the land

Like a dog. Whitish coat - only eyes black. Good spirit.51

82

Sillaseak, T.M.

Silasiaq

In the land

Like a man. Never goes on the ice, only goes after reindeer. Good spirit. Gives deer. Has a house under the land. A cave.52

83

[68] Qattakruk, T.M.

Katagjuk

In the land

Like a woman. Good aged woman. A great Qillayok (leg lifter). Very tall. Good spirit. The revealer of the state of the sick by the means of her incantations (Qillayok) to the conjurors, and others who practice the above.53

84

Niksiglo, T.M.

Niksigluk (bad hook)

In the land (below) underneath

Like a hook having a line. Bad spirit. Steals the seals, etc. from the Eskimo. Like a tusk (curved) when seen. Seen by the conjurors. The torngak of many. When he is seen stealing viz. niksik by a conjuror, he can be killed by another conjuror. One conjuror seeing him from above, one from below. Both conjurors are searching for the thief one from above and one from below. Both the souls of the angakok being the agents.54

85

Angalutaluk, T.M. Angalutaaluk (derived from angaluk, shamanic belt)

In the various parts of the sea above and below.

Like a bearded seal when on top of the ice. And like a human being when in the sea. Very bad spirit. He while in the form of a bearded seal is on a piece of ice, the kiyaker goes to him with a harpoon to kill him he then turns into a man and kills the kiyaker.55

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

86

Pukhenegak, T.M. Puqinigaq

87

[67] Tudlarooettok, T.M.

Tullaruittuq (toodlaruktok, one who walks, Boas 1907)

In heaven

88

Arksualik, T.M.

Uqsualik (the one with lots of fat)

89

Asseroktak, T.M.

Asiruqtaq (disappearing)

In the land or on the ice In the land

90

Mekkoalak, T.M.

Miqqualuk (big hair)

In the land

In the bottom of the sea

Appearance, Size, etc. A little woman. Tattooed. Hair made up in topknot. Large boots. Large at top. Good spirit. Gives children to the women.56 Like a man. Cannot walk. Has a small sledge which he shoves alone with sticks, one each side. Good spirit. Catches the deer or seals animals with a lasso which is coiled round his neck.57 Like a bear. Good spirit. Gives seals to men. Has much fat so called Arksualik.58 Like a (full grown) woman. When seen disappears from view so called asseroktak. Good spirit. Lives in a nice level land with many birds. Seen by various people at various times. Perhaps the mother of the birds. Like a man. When seen very rough scarred face. Body hairy. Legs and arms very short and thick. Good spirit although ugly in appearance. Said to kill seals etc by hugging them; crushing them. It is said that the torngak kills the souls of the seals etc. and thus cause them to be easily caught by the Eskimo, because the soul is the life of the body. The soul of a man, however, can never be destroyed, but a creature's body being used for food its soul can be killed.

91

[66] Qeyuakruk, T.M.

Qijuarjuk

92 93

Qeyuovongale Aulakeooyak, T.M.

Qijuuvungali (I am wood) Aulakiujaq

94

Neggoolik, T.M.

Naglulik (the one with deer antler)

In the land (inland)

95

Sooluktalik, T.M.

Suluktalik (from sudluktak, ears, Boas 1907)

In the land

96

Puneooliktak, I.M. Pamiuliktaaq (has a big tail)

In the water

97

Tunnerkruk, T.M.

unnirrut (gift?)

By the side of the shore ice

98

Savenuk, T.M.

Savinnuk (with knives)

By the side of the shore

On the ice, in the water

Only in the water

Like a man. Face red, but thin. Black trousers. Sealskin clothing. Pleasant to see. Very good spirit, both to conjurors and candidates for conjurors. Has his name for a song. Very good spirit. Gives seals but not deer. A little man. He waves his arms about. He moves about with his arms. He has a cap like a foreigner. He is in the light. A spirit of joy when seen like light. Good spirit. Probably gives seals to the Eskimo. A very old man. Has a deer's horn for a walking stick. Very large nose. Face covered with hair. Good spirit. Causes deer to appear when seen by the Eskimo. Like a large hare. Red hair and ears red. Good spirit. Gives reindeer. He is said to have been the first creature seen by the Eskimo's ancestors, the reindeer being seen last. Like a very large bear. Hair sea green in colour. Very large tail. Curved up nose. Big eyes. Good spirit. Is inclined to give when invoked. But only seen by the chief conjurors. The great conjurors minds are [65] said to see a long way off and to have communion with the greatest torngak. Like a man. Runs very fast. Good spirit. Helps the sick. Gives food. He is very fast and kills with stones. With his father Tunnerkruk. Stout body, red face. Beautiful to look upon. Like his father swift in motion. Good spirit - like his father.

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

99

Tukkiyok, T.M.

Tukijuq

In the land

100

Tukkanuk, T.M.

Tukanak

In the land

101

Qellealik, T.M.

Qilialik

In the water

102

Tuluriajannuk (with something similar to a fang)

In the land

103

[64] Tulloreayangnuk, T.M. Erkaktonuk, T.M.

Iqqakunak (from erka, land, Boas 1907)

In the land

104

Nooeyuvet, T.M.

Nuijuvit

In the land

Appearance, Size, etc. Woman (large) almost an old woman (getting so). Pretty short in height but stout. Large boot legs at upper part. Dressed in reindeer skin. Good spirit. Gives reindeer etc. Woman larger than the above. Younger than Tukkiyok. Has long hair. Good spirit. Like Tukkiyok. Said to watch to deer hunters on a hill. Like a bear. Good spirit. Said to hide the souls of whales and if whales and other creatures are so treated they are said to be easily caught by the Eskimo as they cannot hear or see well neither are they frightened. Like a wolf sometimes and sometimes like a man. One of his canine teeth broken. Good spirit. Gives food and helps the sick. Like a man. Shines brightly. (These shining ones considered the best spirits). Good spirit. He sees and discerns the cause of sickness. He also discerns the sins of the sick. Like a woman. Shines brightly. Good spirit. Has a thing like the pattern of a deer's nose placed on her clothing in a line with her heart. She is said to try and know the secrets of all things. Erkaktonak and Nooeyuvet are husband and wife.

105

Akkokrase, T.M.

Akkuqaasi (you are caught by him)

By the side of the beach

Like a man. Very big nose. Like a Roman nose. Good spirit. Hunts seals i.e. by destroying not the body but the soul of the seals - etc. The object of the conjuror in invoking the various spirits being to solicit their aid in this respect that the animals may be easily acquired by the hunters.

106

[63] Qumikpaloyok, T.M.

Kamikpalujuq (that which makes the sound of boots)

In the land

Like a woman. She wears very large boots which can be heard by the conjuror when he is close -. He hears the sound of the seal skin legs chafing together. Good spirit. When the sound of the boots is heard, she gives freely of anything, but if the sound is not heard nothing is given by her.

107

Qampatsenak

Qangatsinak or Kangatsinak

In the water. Does not come to the land

Very great spirit. Like a man. Has very large clothes like a woman's dress. White clothing. Good spirit. Has a knotted line as a killing weapon. Kills the spirits of quite a number of creatures in the water.

108

Igonase, T.M.

Igunasi

In the land

Very great spirit. Like a man. Cannot walk well, but is like one who keeps falling about. Good spirit. Kills the spirits of animals on the land that they may be had by the Eskimo.

109

Tappayak, T.M.

Tapajuq (to be proud)

In the land

Like a man. Very joyful spirit. (Only laughs). Good spirit. Destroyer of animals souls.

110

Qeyuk, T.M.

Qijuk (wood)

In the land

Like a man. Tall and thin like a piece of long wood (so called Qeyuk) The torngaks give themselves names but reveal their names to the conjurors. Good spirit.

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

Appearance, Size, etc.

Ill

[62] Oovelukkeoot, T.M.

Uvilukkiut

In the water, both below and above

112

Itterk, T.M.

Itiq (sea urchin)

By the shore

113

Igluketak, T.M.

Iglukitaaq (to juggle as a game)

In the land

114

Anguutiluktuq (man)

In the land

116

Angooteluktok, T.M. Vev'va'anat, T.M. Singakte, T.M.

Vivaanat Singaqti (wolf, Boas 1907)

In the land In the land

117

Neakooenak

Niaquinnaq (only a head)

In the land

Only has a head like a reindeer. No body. Moves by rolling. Good spirit. Joyful spirit. Gives light to the conjurors, - brings [61] him into the realm of light.

118

Orksukkulungoak, Uqsukulunnguaq (like fat) T.M.

In the bottom of the sea

Like a very thick man. No clothes. Good spirit. Spirit destroyer of seals etc., and as being the soul of a man he has power over the creatures in the sea.

115

Like a very short man having no clothes. Dangerous spirit. Said to destroy the kiyaker when alone by drawing him under the water, and is said to cut the kiyak with a knife. Bad spirits are said to have made themselves at the beginning. Like a small shell fish with a fishing apparatus like a hand. Seen at Blacklead Island. Good spirit. Destroyers of seals' souls. Like a man. A stone player. Throws stones up with alternate hands. Good spirit. Very joyful. He is the source of joy. The giver of joy. Like a man. Good spirit. Gives as usual. Soul destroyer of animals. Like a woman. Good spirit. Cooks and gives. Like a wolf . Black hair. Good spirit. Not at all dangerous to conjurors. Destroyer of the souls of reindeer.

119

Tarnuk, T.M.

Tarnaq (from tarniq, soul)

In the land

120

Tullemakrase, T.M.

Tulimaqasi (has to do with tulimak, rib)

In the bottom of the sea

121

Arngnanak, T.M.

Arnannaaq (nice woman)

In the sea

122

Imuktak, T.M.

Imuktaq (milk)

In the land

123

Oovayok, T.M.

Uvaajuq

In the land

124

[60] Akpayok, T.M. Akpaajuq (killing many animals)

In the land

125

Irkakroapik, T.M.

Iqqaquapik

In the land

126

Qakkoktinak, T.M. Qakuqtinak (has to do with white)

In the water (on the surface)

Very small man. Like a soul which is considered very small. No hair on clothing. Good spirit. Lives in the light. Gives light. Joyful spirit. Gives light to the conjurors. Like a man. Very large face. Good spirit. Helps the conjuror in various ways - by giving food etc. Like a woman. Uses a kiyak. Changes herself so as to appear either a man or woman. She is a most successful hunter. Good spirit. Always responds to the call of the angakok. Like a woman. Lives inside the earth. Good spirit. Gives to some, however, but not to all the Eskimo. Like a human being. Black clothing. Good spirit. When seen by the conjuror gives freely. Like a fox. Red head. Good spirit. Gives both seals and reindeer. Catches young seals in the spring. Has very large teeth like a bear. Like a very tall man. Has very small head. Good spirit. Uses a bow with which he kills reindeer, and other creatures. Said to be very brave, and is a regular animal soul destroyer. Like a man. Has white clothing but his hands and face are black. Has shining eyes. Good spirit. Always comes swiftly to conjuror. Has a whale which is used to draw him about. He sitting on a piece of ice (for a sledge!). Good spirit.

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

127

Toksalik, T.M.

Tuqsalik

In the water

128

Qingungenuk, T.M.

Qingunginnuk

In the land

129

[59] Mukkusak, T.M.

Mukusaq

In the land

130

Milluksak, T.M.

Milluksaq

In the air

131

Sennemutok, T.M. Sinnimuttuq

In the land

Appearance, Size, etc. Like a bear. Has a black breast. Good spirit. Destroys the souls of various creatures living in the sea. Like a very old man. Has poor clothing without hair. Walks with a stick. Good spirit. Gives children to the Eskimo. Said to have the spirits of children in his house which he gives when invoked by the conjuror. Like a man. Face covered with a black mask. Good spirit. He gathers moss in the autumn and puts it in a bag; goes about visiting the dwellings blows out the lamps, and lights them when he goes out. The spirit of the lamps. When he is seen so acting the Eskimo think that they will get many seals. Good spirit. He gives the moss if asked, and is said to put out the lamps in fun. A joyful spirit. Like a raven-bird. Goes off to the hills. Good spirit. Like a woman. Very clean. Nice to look upon -. Has a house like a white man's by the side of a lake. Seems to be a white woman but dressed in Eskimo clothing. Has plenty of food in her house. Good spirit. She is said to have a number of the souls of animals living with her, but should she lack food, she kills others not her house companions.

132

Ooleooyakittok, T.M.

Uliujakittuq (the trousers are too short)

In the land

Like a man. No hair on his clothing. Clothes, trousers broad at the bottom. Good spirit. Very joyful fellow. Gives plenty of animals.

133

[58] Adleralik, T.M. Alliraalik (has a skin used as a carpet)

In the land

Like a woman. Cannot walk. No legs. Probably is moved about on skin—but doubtful. Good spirit. Probably has a dog which moves her about on a skin.

134

lyok, T.M. Agealik, T.M.

Ijuq (to laugh) Aagialik (file)

In the land

136

IHegemakuluk, T.M.

Iligimakuluk

In the bottom of the sea

137

Qoke'yielloaluk, T.M.

Kukijialualuk (from kukik, claw, nail)

In the bottom of the sea

138

Amerktayok, T.M. Amiqtaujuq (skin with fur)

In the land

139

[57] Tiktaalik, T.M. Tiktaalik (from tiktaalet, walrus, Boas 1907)

In the sea

Like a deer. Has large pointed horns like some of the elder bucks. Good spirit. Great soul destroyer of reindeer. Like a woman. Very small old woman. No hair on her clothing. Good spirit. Thinks good. When questioned by the conjuror, she answers regarding the seals etc. and which will be obtained. Good spirits are those who readily respond to the conjuror when asked to give various animals. Like a man. Tall but bent like a nail on a seal's fin, so called 'Qoke'. Good spirit. Like the above which is supposed to be his wife. Like a woman. Face skinned to chin which skin hangs down. High boots. Good spirit. Shines brightly. Dark spot on breast. She gives freely. Like a walrus. Good spirit. Gives seals and bearded seals.

135

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

140

Qenalik, T.M.

Kiinalik (the one with a face)

By a lake in heaven

141

Pisukte, T.M.

142 143

Illulegootaluk, T.M. Tetetak, T.M.

Pisukti (the walker, bear, Boas 1907) Iluligutialuk Tititaq

In the sea and on the ice In the land (Probably) In the land

144

[56] Tutalik, T.M.

Tutaalik

In the sea

145

Qenaloak, T.M.

Kiinaluaq

In the land

Appearance, Size, etc. Face like a man, body like a dog - no hair. Good spirit. Comes down from heaven when invoked. Here we have the idea of a land in heaven inhabited by the spirits of the good, animals and quite a number of spirits torngat are said to live in heaven all of whom are good excepting one called Ooloareyangnak a woman who has a woman's knife and if laughed at cuts out the entrails of those who mock her i.e. those living here on earth. Like a bear. Good spirit. Soul destroyer of sea animals. A very large creature. (Bird not known.) Black hair. Good spirit. Healing spirit of the sick. A hairy caterpillar. Calls out tetetak. A woman it is said did not wish to have an ordinary child but took a caterpillar (Tetetak) as an adopted one, which child was fed from the blood of the mother, sucked like a leech from its mother. Good spirit. Said to suck away from a sick person the cause of pain. A kind of leech. Like a human being. No clothing. Moral quality not known. Stops in the cliffs where the ravens hatch. Like a woman. Has clothes like a woman etc. Good spirit. Kills the souls of various creatures both on land and sea.

146

Qootyounak, T.M. Qujjunaq or Qujjaunaq

In the bottom of the sea (in a cave in the sea)

Like a man. Very thin. Has very large eyes very near the nostrils. Horrible to look upon. The conjuror of above is said, because, commanded by Qootyounak, to wear small pieces of line which are tied on to his clothes, when visiting the people in the evening.

147

Sittok, T.M.

Siittuq

In the sea

Wife of above. Very short thick woman. No hair on her clothes. Front part white back part red. Good spirit. Responds. Gives when invoked.

148

Qourenaluk, T.M.

Qaurinaaluk

In the land

Like a man. Has trousers of bear skin. Very stout body. Has no boots. Good spirit. When invoked responds quickly. Has a dog like a bear. Lives on an island.

149

Togalik, T.M.

Tugaalik (has tusks)

In the land, sea and ice

Like a bear. Very short legs. Very fat. Very short hair. Good spirit. Often comes when invoked. Breast full of light. Band of light round his neck.

150

[55] Puttokaaluk, T.M.

Puttukaaluk

In the land in a hole

Like a maggot (centipede). Good spirit. Goes quickly. Probably is a good food supplier.

151

Akkekuluk, T.M.

Akikuluk

In the land

Like a woman. Large boots. Eyes of light. Good spirit.. Gives freely. Is a joyful spirit.

152

Amittolukkeak, T.M. Sunukpingnek, T.M.

Amittulukiaq (the thin one)

In the land

Sunukpingniq

In the land

Like a man. Very tall. Fairly thin. Good spirit. Gives freely to his conjuror. By the side of a hill by a large block of fresh water ice, which he has for a habitation. Like a very large man. Clothes without hair. Good spirit. Is a great watcher looker out for the sick from his lookout place by the side of the hill. He endeavours to heal the sick when he sees them. He has a block of ice for a habitation - an abode of light.

153

NamesProfessions of Torngat etc.

Modern Orthography

Residence / Place of Abode

154

Ooluksiyok, T.M.

Uluksijuq

In the land

155

[54] Assungasungat, T.M.

Asungasungaat (long, thin rock formation)

On the top of a hill

156

Nennoalik, T.M.

Nanuralik (has a bear skin)

On the land and sea

157

Ikkikungat, T.M.

Ikikungat

In the land

158

Pooeyak, T.M.

Puijaq (comes up to breathe)

In the water

159

Makkekatruak, T.M.

Makikajjuaq or Mikikajjuaq

In the land

160

Qooglualik, T.M.

Quglualik

In the land

Appearance, Size, etc. In a lake (the water of). Like a man. A being of light. His coat of thin deer skin. White trousers and boots. Very clean. Light shines from his inner being through clothes etc. Very good spirit. The spirit of a chief conjuror. A great giver of reindeer which he congregated near the lake. Said to be his own animals. Like a long but thin man. Black clothing. Hair wrung way up. Bright eyes. Good spirit. A general benefactor i.e. healer of the sick. Giver of food. Like a man. Has clothes made of bear skin. Has a bone for spear. Good spirit. Spirit of a great conjuror. Giver of all good things. Like a man. Good spirit. In the autumn prevents sickness and gives fair weather. Like a grampus. Good spirit. Said to bite with his large teeth whales, white whales, seals, etc. and thus kill their souls. Like a woman. High boots. Good spirit. General benefactor never sleeps. Watches the sick. Pretty old woman. Like a man. Deer skin clothing. Face covered with a deer skin mask. Good spirit. Good to the sick and gives food [to man?].

161

Quppootelik, T.M. Qupputilik

In the bottom of a lake

162

Tudlanek, T.M.

Tullaniq

In the water and on the ice

163

Tudlaserk, T.M.

Tullasiq (from tullatit, feet, Boas 1907)

In the heavens

164

Immidluktak, T.M. Imigluktaq (twirling caribou hoof game)

165

Nuvakkerk, T.M.

Nuvaqqiq (Jellyfish)

In the water

166

Pilluk, T.M.

Piluk caribou hair?

In the land

167

[52] Qumikpiak, T.M.

Qumikpiak

In the water

168

Serkoat, T.M.

Siquat

In the land

In the air

Has a white stripe down the front part of his coat, the remainder of garment being black. Good spirit. Heals those who have [53] diseased lungs and stoppage of urine. Great walker. Greenish tints on the tips of his hair. Good spirit. Tries to see people in the distance because he does not wish to frighten them. Gives food, heals the sick. Like a bear. Is like one who has no legs. Creeps along on his belly. Good spirit. When invoked comes down to the conjuror. Gives freely. Revolves quickly. Makes himself alive, and is full of light. Good spirit. Comes often when called and helps the conjuror. A circular shaped sea animal. No head, but has eyes. Full of light. Good spirit. He goes below the water and gives seals to the kiyaker. Like a man. Thin body and legs. Large head. Very thick hair. Black face. Good spirit. Gives when invoked. Like a man. Only has big boots. No clothing. Black hair. Colour of body like stones under the sea. Good spirit. Helps the conjuror by killing the spirits of animals. Like a man. Dressed in a kind of combination garment with no hair on. Has a skin mask (hairless). Good spirit. Has a knife with which he slaughters his fellow torngaks of a bad character. Is not afraid because he is thus armed

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

169

Immuktinnikko

Immaktinniku

In the land

170

Poutyukak, T.M.

Paujjukak

171

Mukkoalak, T.M.

Mukualaaq

In the water and on the ice when it forms [In] By the side of the water

172

Ittukusuk (big old man)

In the land

173

[51] Ittukkusuk, T.M. Atsungerk, T.M.

Atsungiq (to fasten)

In the land, in the East

174

Qennayok, T.M.

Qinaajuq

In the water

175

Tikgoangnuk, T.M . Tigguangnuk

In the land

Appearance, Size, etc. Like a woman. Very thin. Good spirit. Has a walking stick being an old woman. Kills animals with her stick and heals the sick. Like a dog. Very long tail with black long hair at the end, but the hair of body is short. Good spirit. Gives freely. Like a bear. Very fat and short. Short body and fat. Good spirit. Gives animals through his conjuror. Like a man. Good spirit. Gives animals of various kinds. A very large man. Has a very large house fastened with a line to the earth from which he cannot get free. Good spirit, said to be the spirit of the wind, when the line with which he is fastened becomes loose the weather becomes bad, (windy) but the contrary is the case when the line remains tight. Like a bear. When he swims in the water he makes great waves, but only when he swims. Good spirit generally excepting the above (wave making). Like a woman boots. Good spirit. Has a dog with short ears which dog hunts seals and bearded seals both in summer and winter. Gives food etc. through the medium of her dog.

Jagauluk (from Jagattuq, to be lost at sea)

In the land, by the side of the door of a house

176

Jogaoluk, T.M.

177

[50] Nessalik, T.M. Nasalik (with a hat)

178

Nillalik, T.M.

Nillalik

179

Qungosut, T.M.

Qungusut

180

Makkeyok, T.M.

Makijuq (makkeyok, cascade, Boas 1907)

181

Adla, T.M.

Alia (Indian in Nunavik dialect)

In the land

182

Naggoyak, T.M.

Nagujaq or Naggujaq

In the land

183

[49] Nooyalik, T.M.

Nujalik (who has hair)

In the land

In the land In the land, on the ice In the land, on an island In the land

Like a boy. Is said to have been lost when in human state and while a boy by getting in a hole his legs only being seen. Good spirit. Is said to give freely when his face is red, but when his face is white he does not give. Like a large dog. Good spirit. White body, black head. Good spirit. Gives seals. Like a white dog. Good spirit. Gives freely when invoked. Like a man. Good spirit. Gives sea animals but not land [animals?]. Like a man. Has hair on his forehead. Good spirit. Gives reindeer. Has a bow with which he kills reindeer. Like an Indian. No boots. Taller than Eskimo. Has a large knife and carries in his hand a large lamp with which he makes a flame when he does not wish to be approached by people having evil intentions (such as murderers). Good spirit. Good because he drives away with his light diseases and people who wish to do evil (a light bearer). Like a large wolf. Striped fur. Good spirit. Bites and destroys the souls of various animals. Like a lion. Has long hair round its neck. Red hair. Dreadful to look upon. A fearful creature when angry. Good spirit to his conjuror. Great destroyer of animals souls.

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

184

Seoonalik, T.M.

Siunalik

In the land

185

Tattakak, T.M.

Tatakak

In the land

186

Millarovak, T.M.

Milajuvaq

In the land

187

Qivgelloak, T.M.

Kivgiluaq

In the land

188

Sudlomik, T.M.

Sullumik (wind, Boas 1907)

189

[48] Qakkagoot, T.M.

Qakagut

Right away at the world extremity boundary (wherever that may be) In the land

190

Makkitsoatse, T.M.

Makitsuatsi

In the land

Appearance, Size, etc. Has small legs which are like a reindeer's. Very thick body. Has head like a deer. Good spirit. Lives in the light - is full of light. A giver of joy. Like a reindeer. Has thin fur. Good spirit. A spirit of light. Gives joy. Like a very large reindeer but has no horns. Good spirit. Another light giver. Lives by the side of a lake in a nice level land. Like a dog. Has black hair. Runs very swiftly. Good spirit. Is always on the look out for fur animals. A watchful spirit. Like a very large man. Good spirit. Gives freely.

Like a large woman. Good spirit. Has a house on the land. When visited by the conjuror in his house, gives freely. Has white garments so called Qakkagoot. Like a man. Good spirit. Is quite white (clothing). These are considered good spirits, being white and bright. Those who have white garments give light. A joyful spirit because he helps the conjuror.

191

Sedlo (Sedloet), T.M.

Sillu (from sedluk ice, Boas 1907)

In the ice

192

Mammattok, T.M.

Mammattuq (salt water, Boas 1907)

In the land

193

Senneleayok, T.M. Siniliajuq (from senneleanga, wife, Boas 1907)

In the bottom of the sea

194

[47] Sinniksakuluk, T.M.

In the water

195

Qaumukkak, T.M. Qaumakkaaq (one who shines brightly)

In the bottom of the sea

196

Qattenuk, T.M.

In the land

Sinniksaakuluk

Qatinak

Bad spirit. In the heavy pieces. Many of these ice spirits some good, some bad. Like man but do not want anything to«at. When the ice is rough the boulders are said to be inhabited by some of the bad spirits called Sedlot, but when smooth by the good spirits of same name. Like a middle aged man. Has trousers of bear skin. Good spirit. Often goes to the conjuror. Is said to catch hold of bears and kill them being both swift and strong. Like a large woman. No clothes. Breasts only visible when visited by the conjuror. Good spirit. Inclined to give freely. Like a man. Has no clothes. Has a knife. Good spirit, but considers himself bad. So named himself Sinniksakuluk. Gives freely to his conjuror. Like a human being. Has a very large mouth, very strong. Breaks through the earth, like a volcano when called by the conjuror. Good spirit. He comes up through the earth by the side of the conjuror where he stands. A kind of witch of Endor.59 Like a creature split in two, one portion being like a man, and the other like a bear. In the ages gone by he was a bear but because he ate a man he turned into the form mentioned above. Good spirit. Spirit of a great conjuror. Gives freely.

NamesProfessions of Torngat etc.

Modern Orthography

Residence/Place of Abode

197

Qattegayak, T.M.

Qatigajaq

In the land

198

Audlaktak, T.M.

Aullaqtaq (departs frequently)

In the land

199

Perkolimenuk, T.M.

Piqquliminaq

In the land

200

Nungoak, T.M.

201

Nunguaq, (snow for making water, Boas 1907) Makoweokudluk, Makuviukallak T.M.

In the land In the land

202

Qongongapik, T.M.

Qungungaapik

In the land on a hill

203

Qokukpelluk, T.M.

Qukukpiluk

In the land on an island

Appearance, Size, etc. Like a man. A skeleton. Good spirit. Takes away pain and cause of pains, also gives. Makes short flights to various places. Like a large bird. Black and white. Good spirit. Brings light on the back of his head from heaven, the world boundary, and the land. Light being considered a means of life, a bringing light [46] is the cause of healing and blessing. Like an old man. Good spirit. Gives freely of various kinds of animal life. Has a bow and arrow with which he kills reindeer. Like a woman. Good spirit, very swift, catches reindeer with her hands. Like a man. Very stout with trousers (seal skin). Good spirit. A great walrus hunter. A light giver. Like a man. Good spirit. Sits watching on the hill, and goes to his conjuror, his man (believer) even when not called to help him, by giving him good things, such as souls of animals and ability to help the sick. Like a man. One diseased leg. Used a stick. Good spirit. Goes in a kiyak. Good seal hunter, does not go after reindeer - cannot walk. Gives freely of seals.

204

Qungaloak, T.M.

Qungaluaq (smiles too much)

In the land

205

Miagguujuq (the wolf howls)

In the land

206

[45] Meatgoyak, T.M. Qokikvelak, T.M.

Kukigvilak (big claws)

In the ice below

207

Perolak, T.M.

Pirulaq

In the land

208

Qokealuk, T.M.

Qukialuk

In the land

209

Isserksellulik, T.M. Isiqsilulik (isuq- liquid turns dark) In the land

210

Nennerroak, T.M.

Naniruaq (the lamp) (see nennuk, Boas 1907)

In the land

211

[44] Qungatsootelik, T.M. Angoteseoktok, T.M.

Qungatsutilik

In the land

Angutisiuqtuq (who goes after men)

In the land

212

Like a woman. Wide boots at top. Name as that of falling stones. Good spirit. Deer catcher and giver to his conjuror. Like a wolf. Called after its cry. Good spirit. Catches reindeer. Like a seal. Makes holes in the ice with the nails on his fins. Red coloured dress skin. Good spirit. Gives seals to the seal hunter. Like a woman. No hair on her clothing. Good spirit. Very good mind. Gives light to the conjuror. A source of joy. General giver. Like a big man. One of a large race of Eskimo who died; their souls are now torngat, and are said to be seen now by some of the Eskimo. Good spirit. Helps well, beneficially. Like a woman. Nose broken. Good spirit. Gives freely. Like a man. Has a fire (a light) on his cloak which consumes him, but he then makes himself alive again and so goes on dying and living. Good spirit. A light giver to his conjuror who in turn having been in the light (being in a position of discernment, wisdom) is able to help others the sick etc. Like a walrus. Short legs. Head and horns like a reindeer. Good spirit. Gives freely of various kinds. Like a woman. Has a husband. A woman who goes after men. Wears a black mask. Good spirit, but bad name. Bad huntress. Helps in whatever way she can.

NamesProfessions of Torngat etc.

Modern Orthography

Residence / Place of Abode

213

Ooyametok, T.M.

Ujamittuq

In the land

214

Qopeyok, T.M.

Qupijuq (cut in half)

In the water

215

Oolemaukaluk, T.M.

Ulimaukkaaluk (the big axe)

In the land

216

[43] Pooviksuk, T.M.

Puviksuk (puvittuq, swollen?)

In the land

217

Savikterralalak, T.M.

Saviktiralaalaq

In the land

218

Noonagannuk, T.M.

Nunaganuk (nunaganut, to his land?)

In the land

Like a man. Good spirit. Gives of all kinds.

219

Toktutyak, T.M.

Tuktujjaq or (caribou like)

In the land

Has a house on a hill. Like a man. Very thick neck. Good spirit. Watches for animals which he sees afar off. Even when far away he is able to kill them with a stone tied on to a line.

Appearance, Size, etc. Like a dog. Body bright shining, but dark head, face. Black hair. Black paws. Good spirit. Heals sick and gives food. Like a walrus. Long tusks. Good Spirit. Breaks the ice when he comes up to breathe. Very strong. Good spirit. Gives food and heals the sick. Spirit of a master conjuror. Has a head like a man, and a body and legs like a land animal. Said to have attacked a man in his sleep and cut off his head with an axe and then took home his body to his house which he ate. The wife of the murdered man followed him, but could not overtake him on account of a river which she could not cross. Bad spirit. Does not wish to give. Like a weasel. A discerning spirit. Gives if the conjurors mind is good, but refuses if bad. Gives food etc. Like a woman. Good spirit. Bright spirit. Helps the conjuror. Comes quickly when an incantation is going on.

220

Tilleok, T.M.

Tiliuq

In the land (inland)

Like a wolf. Very swift. Black face. Goes away to see both animals and men. Good spirit. Gives reindeer.

221

Allevuk, T.M.

Alivak or Alivuk

In the land on the top of a rock in the ice made from snow

Like a land animal. Very short legs, very thick body. No particular form. Good spirit when invoked. A source of light. Shines through his ice house. A giver of light to the conjuror, who imparts light to others.60

222

[40]Aglolik, T.M.

Aglulik (has a breathing hole)

In the bottom of the sea

Like a bearded seal. Good spirit. Gives the spirits of animals to his conjuror.

223

Aglokapik, T.M.

Aglukaapik or Agluraapik

Under the ice

Like a large rock cod. Good spirit. Gives freely.

224

Nooeyaoot, T.M.

Nuvijaut

In the land

Like a woman. Good spirit. Gives joy. The female class of torngat give joy more than material supplies.

225

Tunnootak,61 T.M. Tunnuutaq (piece of fat from caribou)

In the land

Like a man. Lives on a hill. Watches continually. Sees and destroys creatures in the distance. Has a stone tied to a line as a weapon to destroy. Is full of light. A good spirit. Gives of all kinds.

226

Qakkelasuk, T.M.

Qakilasuk

In a lake

A small woman. Good spirit. Gives joy in the manner of giving joy to his mind heart.

227

Taktoalik, T.M.

Taktullik

On the ice

And comes on the land when invoked. Like a dog. Head and ears nearly black. Good spirit. Gives freely.

228

Ittukouyak, T.M.

Ittukaujaq

In the land

Like a man. Good spirit. Gives food.

229

[39] Augeyoktalik, Angijuqtaalik (one with a skirt) T.M.

In the land above inland near a river

Like a man. Has long clothing like a skirt. Good spirit. Gives reindeer.

230

Pollarak, T.M.

By the side of the shore ice

Like a woman. A fountain of light. Good spirit. Gives seals being by the shore ice.

Pullaaraq

NamesProfessions of Torngat etc.

Modern Orthography

Residence/Place of Abode

232

Qokoungoyak, Qukaungujaq T.M. Muttaktoyak, T.M. Mutaktujaq

In the water

233

Ayoukpealik, T.M. Ajaukpialik (the one with a cane)

In the land

234

Pooeye, T.M.

Puiji (sea mammal)

In the water

235

Akheyak,62 T.M.

Agijaq

In the water

236

Menomme, T.M.

Minummi

In the land

237

[38] Oolikgalik, T.M.

Uliggaalik

In the land

238

Ooyarak, T.M.

Ujaraq (stone)

In the land

239

Angmanuk, T.M.

Angmainnuk (nice hole)

On both land and ice, etc.

231

In a lake

Appearance, Size, etc. Like a man. Good spirit. Gives fish and reindeer. Like a walrus. No hair. White skin. Good spirit. Full of light. Gives good things, heals the sick. Like a man. A middle aged man. Has a sledge and dogs. Two large dogs, one white, one black. A sledge of bone. Very swift. Good spirit. Gives bountifully being a swift-driver and successful hunter. Like a bearded seal. Thin body. Fine hair. Good spirit. Gives freely. Like a man. Black hairy face. One long garment open down the [middle] front. Good spirit. Gives freely of both water and land creatures. Like a woman. Wide boots. Good spirit. Gives freely, and gives joy. Like a man. Has a big slit in his coat from the neck down. Good spirit. What he gives not known. Like a short man. Stout man. Red face. Good spirit. Gives freely. Has a bow and arrow. Gets many deer. Like a bear. Big head - very large eyes so called Angmanuk, because open in head. Good spirit. Gives freely of all sea creatures.

240

Allakkaktok, T.M. Alakkaqtuq (it shows itself, far off)

In the land

241

Qelliksuk, T.M.

Qiliksak

In the water

242

Erkukkok, T.M.

Iqukkuq (from erkeuksuktok, young person, Boas 1907)

In the land

243

Aulaorluk, T.M.

Aulaurluk

In the water

244

[37] Arnatseak, T.M.

Arnatsiaq (nice woman)

In the land

245

Tunnukpiak, T.M. Tunukpiak

In the land

246

Messiktialuk, T.M. Misiktialuk

In the bottom of a lake

Like a man. Good spirit. Always gazing into the distance (space). Has a bow and arrows. Great hunter. Gives freely of seals and reindeer. Like a bear. Very short thick legs. Good spirit. Gives freely of sea animals. Like a very little man. Always running. Good spirit. Great fox hunter. Also gives freely of other creatures. Like a man. One in a great light. Gives great light. Good spirit. A spirit of light, knowledge, discernment. Light being equivalent to knowledge. Has a house of stone. Like a woman. A bad spirit. Destroyed men who visit her house. Had a tail like a knife on her coat. Stooped over her victim while asleep and stabbed him, so she killed man. But a man named Qiveyok who heard of her murder, took a flat stone and placed it under his coat, and when Arnatseak tried to stab him her weapon was broken, and her power destroyed. Like a man. Very stout. Good spirit. A great bear hunter. Very strong. Like a man. No clothes. Very fat. Good spirit. Lives in the light in a house at the bottom of the lake. Good spirit. Has fish for companions. Kills the fish by taking hold of them and destroying their souls.

NamesProfessions of Torngat etc.

Modern Orthography

247

Aupeletongoat, T.M.

Aupalaktunnguat (which looks like red)

In the land

248

[36] Qedlaluk, T.M. Qeasenuk, T.M.

Qillaluk

In the land

Kiasinak

In the land

249

Residence /Place of Abode

251

Qangerkseootelik, Qangiqsiutilik T.M. Neakooenak, T.M. Niaquinnaq (only a head)

In the water

252

Sapperngak, T.M.

Sapangaq (the bead)

In the land

253

Qokikvelak, T.M.

Kukigvilak (big claws)

In the water

254

Pissukgoyangnak, Pisuggujarnak T.M.

250

In the land

In the land

Appearance, Size, etc. Like a man. Clothing red. Good spirit. Gives joyful things. His clothes when seen are full of light - a light giver and giver of animals of various kinds. Like a woman. No hair on her clothes. Good spirit. Gives joy, a good giver of food. Like a man. Very wide shoulders. Good spirit. Very strong. Has a kiyak. Great hunter. Like a man. Very thin. Good spirit. Gives freely. Only a seal's head. Head white. Good spirit. Gets seals with his teeth - drives them along to the Eskimo he being below the ice. Has bright eyes - the sight of which frightens the seals. Like a woman. Has clothing of beads. Beautiful to look upon. Good spirit. Gives joy being a creature of light and beauty. Like a seal having long fine nails and black skin. Good spirit. Attributes not known. Like a man. Very thin long legs. Front of clothing white, back part black. Does not wish to be near Eskimo because he does not like the smell of blubber etc. Very clean disposition. Good spirit. Gives reindeer.

255

[35] Pissukgak, T.M.

Pisukkaq

In the land

256

Akkukwack, T.M. Akukuaq

In the land

257

Qissekoyak, T.M.

Qisikujaq (looks like a skin)

In the water

258

Amouyak, T.M.

In the water

259 260

Eyouavowyak, T.M. Qadyerktok, T.M.

Amaujaq (root that comes out of the ground and goes back in) Ijuavaujaq Kajjiqtuuq (has something on the crown of head; the merganser

In the water

261

[34] Yava, T.M.

Java

By the sea shore

262

Qen'new'ayok, T.M.

Qinissajuq (who searches after)

In the air

In the land

(Name of fox in torngat language). Like a fox. Red skin. Good spirit. Gives light and young seals. Like a woman. Has masked face - marked outside like tattoes. Good spirit. Helps her conjuror. Those with masked faces are great helpers as they are light-givers although masked. Like a walrus. Very thin. Has very slack flabby skin. Crossed tusks. Good spirit. A good helper. Gets below the kiyak and bears the hunter up in a gale of wind, and its power extends to others who may be in like danger although he is not underneath them. Like a whale. Like a hump backed creature. Good spirit. Gives food freely. Like a hare, very large eyes. Good spirit. Attributes not known. Like a bird. A topknot on his head. Reddish feet. Good spirit. Gives joy to his conjuror, bird) Short legs. Has face like a large beak. Body not known. Has hands. Good spirit. Comes up through a hole in the land when called. Gives seals when asked.12 Flies about. Like a bird. Has hairy feet. Good spirit. A willing spirit flies off to various places to fetch seals, reindeer etc., goods etc., as commanded by his conjuror. A bright spirit.

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

263

Amoutelik, T.M.

Amautilik (has an amauti; used to catch and eat people)

In the land

264

Qingoolelakruk, T.M.

Qingulilarjuk

In the land

265

Uugarut (small fish)

In the land

266

[33] Ougaroot, T.M. Ikpegiyok, T.M.

Ikpigijuq (the one who cares)

In the land

267

Qoporoot, T.M.

Qupuruut

In the land

Appearance, Size, etc. Like a very large woman. Has wings. Flies often. Goes to various places. Has nice clean clothes. Always clean. Probably has black face. Eyes of light. Very good spirit. Can go any where, and fetch anything, animals etc. Like a dog. Who was the last thing [one made but] who made himself being a spirit (the dog being made last). It is said that there is one who is called the Sillaut Angota viz. the man of the air who is above who made the heaven (air) and the earth. It is also said that one year the world was flooded by tide and the next year when the tide receded the land appeared. Black feet, black body. Good spirit. Does good by going to angakok. Like a man. Good spirit. Gives freely. Goes down and up in the land. Like a little white man. Comes from a distance when called by the conjuror. Has the covering of deers horn skin with a stone on end for weapon with which he kills creatures. Good spirit. Gives freely of various things. Like a man. White garments cut down to the middle - cap also cut -. Good spirit. Gives and helps freely.

268

Agyalektok, T.M.

Agjaliktuq

Always in a kiyak

269

Avatalik, T.M.

Avatalik (has an inflated sealskin)

In the water

270

Qemmolik, T.M.

Qimmulik

In the water

271

[32] Pamenakruk, T.M.

Pamanagjuk or Paminaagjuk

In the land

272

Siggalak, T.M.

Sigalaq (cracking noise)

In the land

273

Atitsealuk, T.M.

Atitsialuk

In the land

274

Akpik, T.M.

Aqpik

In the land

275

Qegaktonelik, T.M.

Kigaqtunilik

In the land and sometimes in the sea

Like a man. Good spirit. Good hunter. Gives freely. Like a man. His head like an inflated seal skin. Good spirit. A good helper. Like a walrus. Good spirit. Is stabbed in the back, but does not die. When the blood is seen by the conjuror, it is said that many seals etc. will be captured. But if the blood is not seen the contrary will happen. Like a man. Has only one eye. Good spirit. Has a good mind. Gives joy and various things. A general benefactor. . Like a woman. Has a tent on the land, Also has one large dog. Good spirit. Her dog being very strong and swift is a regular hunter, and through this medium she gives freely to her conjuror, and through him to the people. Very stout man. Good spirit. Has a very large kiyak. Gives freely. Very stout man. Has no hair on his clothes. Good spirit. Gives joy and various good things. Like a man. Has a broken leg. Only arrives about in sledges with a very large dog. They (both man and dog) have pieces of line on their outer parts viz. on skin of dog, and coat of man. They travel very swiftly. They have a land away in the boundary of the north wind. In the north. Good spirit. Gives much food and is a being full of light.

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

Appearance, Size, etc.

276

[31] Ooyameralalalak, T.M.

Ujamiralalalak

In the land

Like a large dog. Black hair. Good spirit. Is very swift and captures many reindeer.

277

Aggevak, T.M.

Aggivak or Aggavak

In the air

Like a bird. Flies up and down. Breast white, back black, white feet. A regular beauty. Eyes shine brightly. Good spirit. Gives joy and various things. A fountain of bliss.

278

Eyekudluk, T.M.

Ijikallak (large eye)

In the air

Like a bird. Head green. White breast. Large eyes which are full of light. Good spirit. Gives joyful things.

279

Sivatsealik, T.M.

Sivatsialik

In the land

Like a land animal. Short legs. Thick body. Large head. Good spirit. Gives freely. Has large teeth. The place on which he stands or rests is full of light.

280

Qilegonyak, T.M.

Qilaguniaq

In the land

Like a maggot, but head like a man. Moves very quickly. Good spirit. When he moves quickly, much is given, but when slow little is given. When he moves quickly he is then supposed to be in a joyful state, and therefore disposed to give. Here perhaps, the idea of activity - (life) is considered a beneficial factor amongst the torngat.

281

[30] Nettangnak, T.M.

Nataarnaq (halibut)

In the water (below)

Like a woman. Has no hair on her clothes. Very stout. Good spirit. Gives freely. Sometimes comes to the surface of sea when invoked.

282

Aumungnuk, T.M. Aumangnak

In the water

Like a woman. Has no clothes. Reddish skin. Very long hair. Has bright shining eyes. Good spirit. Gives freely. Catches sea animals by taking hold of them.

283

Nungaoot, T.M.

Nungaut

In the land on a hill

Like a very large dog. Has a white stripe down the middle of its head. Good spirit. Has a hole underneath a piece of frozen snow. Gives freely. Watches from the hill and sees animals in the distance.

284

Aggout, T.M.

Aggaut (the wrist)

In the land

Like a man. Has very long arms. Good spirit. Gives freely.

285

Pokkerkre, T.M.

Pukiqqi (from pukiq, white skin of caribou)

In the bottom of a lake

Like a woman. Is only seen when approached by the conjuror. Has many fish near her some of which she cares for. Good spirit. Gives some fish (those she does not care for) to the conjuror.

286

Angosak, T.M.

Angusaq (may serve as husband)

In the bottom of a lake

Probably husband of above. Very large nose. Good spirit. Gives like his wife.

287

[29] Qalloaalik, T.M.

Qalualik

In the land

Like a land animal. Very swift. Legs like a maggot. Head like a sharp point. Thick body. Bad spirit. Does not wish to give. Rather desires to kill. A demon.

288

Yavao'ow'luk, T.M.

Javauvalluk

In the air

Like a bird. All black. Good spirit. Gives freely of joyful things, food, etc.

289

Pouktwak, T.M.

Pauktuaq

On top of a hill, by the side of frozen snow

Like a man. Good spirit. Has trousers of bear skin. A great watcher, and soul destroyer.

290

Noovuktealuk, T.M.

Nuvaktialuk

On a point of a land

Like a woman but her hands cannot be seen. Good spirit. Sees far away. Gives joy etc.

NamesProfessions of Torngat etc.

Modern Orthography

291

Noveyaoot, T.M.

Nuvijaut

In the land by a river

Like a woman. Has clothing of skin like those used for boot-legs. Goes into the river seeking for fish. Does not get wet on account of having waterproof clothing. Good spirit. Gives fish, deer etc.

292

Oolittoaluk, T.M.

Uulittualuk (shivering from being cold)

In the land

Like a man. Good spirit. Gives freely.

293

Iglolik, T.M.

Iglulik (has a house)

In the land

Has a house by the side of a lake. Has a beautiful land which abounds in reindeer. Good spirit. Gives food freely.

294

[28] Qannaktomeak, T.M.

Qanaktumiaq

In the land

Like a man. Hair on his forehead. Good spirit. Does good. Helps. Gives joy. Gives food.

295

Neggoangoaukudluk, T.M.

Nagguannguakallak (large joint)

In the land

Like a man. The joints of his hands are very large. Good spirit. A great source of joy. Very joyful spirit.

296

Mallikkak, T.M.

Mallikkaq (waves)

On a small island

Like a man. Bunch of hair on top of head. Good spirit. Gives freely. Is almighty.

297

Terreatseak, T.M.

Tiriatsiaq (one of the three dogs of the inua of the moon)

Both in heaven and earth

Like a dog. Came from heaven a long time ago. Reddish hair. Lives in the light. Good spirit. Still returns to heaven, but when invoked comes down to earth bringing with him skins and various kinds of meat

298

Qassegeatseak, T.M.

Qasigiatsiaq (also one of the three dogs of the inua of the moon)

As above both in heaven and earth

N.B. Both the above are said to have come down from heaven at the same time and have the same habits but Qassegeatseak has black fur.

Residence /Place of Abode

Appearance, Size, etc.

299

Innosuk, T.M.

Inusuk or Inusaq

In the land

300

Ooloreaktalik, T.M.

Ulluriaqtalik (has a star)

Lives in [the] heaven

301

[27] Qitterayulik, T.M.

Qitirajulik (middle)

302

Qilliktalik, T.M.

Qilliqtaalik (shines)

In the land, and in the water, also under the water In the land

303

Tamauktat, T.M.

Tammauktat (makes people get confused)

In the land in a light-land, near a lake with no shores

304

Qappitgak, T.M.

Kapigaq (may serve to hit with harpoon)

In the land

305

Akak, T.M.

Ikak or Akak

In the land

Like a man. Has a harpoon. Good spirit. A great seal hunter. Has a star in his dwelling. His dwelling is like a shining bottle. Good spirit. Gives light and joy. Is almighty. Has weapons of various kinds. Like a bear. Had a tusk in the middle of his forehead. Good spirit. Does good in various ways. Helps the sick. Gives food, etc. Sometimes like a reindeer and sometimes like a man. Has no hair. Bare like a dressed skin. Good spirit. Gives the spirits of reindeer to the Eskimo i.e. takes away their power of discern ment etc. and makes them an easy prey to the Eskimo. Sometimes appears as a wolf, sometimes as a reindeer. Called himself Tamauttat, because able to change himself at will into the forms mentioned. Very good spirit. Gives plenty of deer because he is able to transform himself into the shape of a reindeer, and is thus able to take away the souls of the same. Like a man. Has a harpoon, and bow and arrow. Has a knife like a tusk Very good spirit. Gives freely of various kinds. Lives on a point of land and looks out for [?]. Like a man. Has trousers made of bear skin. Also goes in kiyak in the summer. Very good spirit. Does good to the sick, and supplies the needy.

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

306

Attungaluk, T.M.

Atungaaluk

In the land

307

[26] Qumikpiak, T.M.

Qumikpiak

In the water, below

308

Attungat, T.M.

Atungat (the mythical character who travelled around the world)

Moves about to various places

Appearance, Size, etc. Like a creature split in two, one side being like a dog, and the other like a human being. Good spirit. Gives freely. A great destroyer of animals souls. A regular soul slayer. Like a very large man. Has no clothing, only wears large boots. When on top of water resembles a rock which has been under water. Good spirit. Gives freely, also able to destroy the souls of seals in a wonderful manner as he (being like a rock in appearance) is able to get quite close to them. Has no settled abode. Like a man. A great torngak, said to have been a great conjuror, but has never died. Very good spirit as he goes to various places, and possesses everything he is able to give in abundance. The following story is related of Attungat which shows his power so to speak of turning death aside. There was an old woman (name not known) who appeared at times in the form of a raven. One day, while in this form, she came too close to Attungat while he was doing something with his dog. He whipped the seeming raven, but the woman wishing to take revenge made a deadly mixture made out of the brains of men and animals (who killed those is a mystery). She then called Attungat to the feast and gave him a bowl (Kogutak) dish of the mixture and

309

Nowyakpuk, T.M. Naujaqpak (the very large gull)

In various places

310

Qitsemetok, T.M.

Qitsimittuq (to see something from the corner of your eye)

In the land

311

Novelungnuk, T.M. Sappingerk, T.M.

Nuvilangnaq

In the land

Sapingiq

In the land

312 313

[24] Toolemardluk, Tulimarluk (the bad rib) T.M.

In the land

314

Adleralik, T.M.

In the water

Alluralik (has a seal hole)

[25] told him to eat. He finished the whole, and then took the empty bowl which he placed outside his stomach inside his clothing, and the contents were again returned to the bowl through his stomach. He then gave the woman the contents, saying to her, 'now you eat it up'. She did so, but she was not able to get rid of the awful mixture, and so she died, thus indirectly killing herself. Like a very large gull. Has a black head and tail. Had a very large and powerful beak. Very good spirit. Destroys creatures both in land and sea in a wholesale manner by biting them with its powerful beak. A very large bird. Like an owl in appearance. Turns its head to the right or left. Its eyes do not move, but must turn its head to see. Very good spirit. Takes hold of creatures with its feet like a hawk, also tears them with its beak. Like a shining man. A bright light. Very good spirit. Gives freely. Helps freely. Like a very large fox. Red in colour. Good spirit. Gives reindeer freely. Like a man. Has a very large broken rib. Good spirit. Gives freely. Has clothing without hair, like skins prepared for boot legs. Body like a bearded seal (okjuk), head like a man. Very good spirit. His proximity shines. He brings light. Gives freely. Is able to destroy seals wholesale, as they are attracted by the light which surround this wonderful creature.

NamesProfessions of Torngat etc.

Modern Orthography

Residence / Place of Abode

315

Nektoak, T.M.

Naktuaq

In the land

316

Akavapik, T.M.

Akavaapik

In the land

317

[23] Mungityaktoakruk, T.M.

Mangigjaqtuar-juk

In the land

Appearance, Size, etc. Like a woman. Her boots are very large and serve the double purpose of both trousers and boots. Good spirit. Gives various things. Is also a creature of light, as light shines from the region of her heart.63 Her desire is good as she is a creature of light. NB: All creatures (torngat) dwelling in light are said to be well disposed. Kind of angels. Like a wolf. Black hair. Moves very quickly. Is remarkably swift, so swift indeed that the creature often goes to the very boundary of the world (which to an Eskimo seems to be the line between the sea and the air, our horizon). Very good spirit.64 Is said to be a wonderfully good creature as it bears (brings light) light from the world boundary (especially the Eastern direction) to the conjurors. N.B. The conjurors thus receiving light can discern better the causes of disease etc. and light is thus not only a source of good, but also a means of knowl edge, discernment and enlightenment. Had a house. A woman. Very evil spirit. Said to have destroyed people by placing various articles near the door of her house also inside her house, which people going in to see (or take) were by her shut in (she always remained hid by the door). When the door was shut she killed her victims with her weapon, a stone.

318

Qakkagoot, T.M.

Qakagut

In the land

319

Neakoaluk, T.M.

Niaqualuk (large head)

In the land

320

Angmalik, T.M.

Angmaalik (has an opening)

In the water

321

Tekulayok, T.M.

Takulajuq

Lives in the head of a torngak

322

[22] Ooyamegalik, Ujamigaalik T.M.

In the land. Also in heaven

323

Serkoat, T.M.

Siquat

In the land

324

Opekayok, T.M.

Upiqqajuq (being in awe)

In the land

325

Tunnerk, T.M.

Tuniq

In the land

Like a very large woman. Very fine clean clothing (idjungittot) [ijjunngittut not dirty]. Very good. Lives in a bright light. Gives freely when asked by the conjuror. Like a reindeer in body and legs. Head very large. Lives in the light. Gives freely. Does good to the sick. Like a very large bear. Has one of its large teeth broken, so an open space in the jaw. Good spirit. Lives in the light. Has a bright appearance. Gives freely. Good spirit. Like a man. Gives light. The torngak has no cap. Has the appearance of a human head. Gives freely, being a light bearer. Like a wolf (or probably wolverine). Feet like a reindeer. His head and neck like a bright bottle (shines brightly). Very good spirit. Gives light and food to the conjurors. Like a man, has fur borders round his neck and sleeves rest of garments made of skin without hair. Has a harpoon of bone. Very good spirit. Gives freely to the conjurors. Like a man. Moves very quickly while walking. Has clothes like a white man but has no boots or hat. Is a very joyful torngak, moves about on account of his pleasant feelings. Good spirit. Gives freely as being so quick he is able to overtake and destroy various creatures. Like a man. Has very large bulky garments. Is very stout. Good spirit. Gives freely.

NamesProfessions of Torngat etc.

Modern Orthography

Residence /Place of Abode

326

Toveme, T.M.

Tuimi (on the shoulder)

In the land

327

[21] Ikkuk, T.M.

Ikkuk

In the land, in the light

328

Qokvilluakruk, T.M. Sinnakut, T.M.

Qurvilluarjuk

In the land, in the light In the land. By the side of a lake having no inhabitants In the water, below

329

330 331 332

333

Sinaagut (by the shore)

Amoukkasakruk, Amaukkasarjuk T.M. Ingerkrayok, T.M. Ingirajuq (travelling) Quayout, T.M. Quajaut (lichen)

[20] Qingerksagoot, T.M.

Qingiqsaguut

In the water In the land

In the land

Appearance, Size, etc. Like a man. Carries his weapons on his shoulder so called Toveme from (tove the shoulder). Has very long hair. Has a bright appearance. A spirit of light. Very good spirit. Gives freely. Like a man. His face is covered with thick hair. Wears a cap with a pointed top. Very good spirit. Is able to make fine weather, and does good in various ways such as helping the sick. His clothing is a reddish colour. Good spirit. Gives freely. Like a large woman. Lives in the light, has beautiful clothing. Very good spirit. Gives freely of reindeer. Like a woman. Has a very large hood on her dress. Very good spirit. Gives seals freely. Like a walrus. Good spirit. Gives seals etc. Like a very short stout man. Said to be the spirit of a stone, as he has a stone for a dwelling place. Has the appearance of a bright light when seen. Good spirit. Gives and helps freely. Is not afraid of helping the sick (i.e. going to dangerous cases). Like a very large man. Wears garments sewn up as one - one large garment. Good spirit. Gives freely of reindeer.

334

Mongotaktonelik, T.M.

Nungutaqtunilik

In the water, in the land

Can go anywhere. Like a man. One of his legs is smaller than the other having been broken long ago. Is a great kiyaker. Good spirit. Gives freely.

335

Qopeyok, T.M.

Qupijuq (cut in half)

In the water

Like a walrus. Said to break the rocks under the sea and come up right to his conjuror on the land close to the conjuror's feet (a regular mover). Has very large tusks. Good spirit. Gives freely.

336

Oveyok, T.M.

Uvijuq

Lives on a high point of land

Like a man. Lives in the light on the point. Has a large dog. Watches from the point. Gets many bears with the help of his dog. Very good spirit. Gives freely to his conjurors, and through them to the Eskimo.

337

Oosokolungoaapik, Usukulunnguaraapik (little penis) T.M.

Below the sea

Like a man. Is very tall - has no clothing. Has a long knife. Attacks creatures who rise to the surface by being underneath them he is able to stab them.

338

Oololik, T.M.

Ululik

In the land

Like a woman. Good spirit. Gives freely of food and light.

339

[19] Qadlinetikak, T.M.

Qallinititaq

Lives both in land and in the sea

Like a walrus. Goes to the land walking, creeping. Good spirit. Gives freely.

340

Tangmoak, T.M.

Tangunuaq

In the land

Like a red fox. Good spirit. Gives freely, and does good.

341

Pooawlooyak, T.M. Pualuujaq (looks like a mitten)

In the land

Like a man. Has large gloves made of hare skin. Very joyful spirit. Is ever in the light. Very good spirit. A giver of joy, light and food.

342

Akkokrak, T.M.

In the sea (below)

Like a man. Has a very large face. Is a great hunter. Very good spirit. Gives large supplies of sea creatures, seals etc.

Akkuqaq (from akkrokrooak, trousers, Boas 1907)

NamesProfessions of Torngat etc.

Modern Orthography

343

Qenouyak, T.M.

Kiinaujaq (looks like a face)

Lives in a large precipice

344

Atak, T.M.

Aatak (someone who takes something away)

In the water

345

[18] Ooluksiyok, T.M. Putsekungnek, T.M.

Uluksijuq Putsikungniq

Lives in bottom of lake Lives inland

Tapatsiaq

In the land

346

347

Tapatseak, T.M.

Residence /Place of Abode

Appearance, Size, etc. His dwelling looks in shape like a face. Like a very large bird. Has red feathers on body. Has white feathers and claws. His surroundings are light and bright. Very good spirit. Gives freely as being a bird he can fly quickly and obtain various creatures. Like a woman. Has clothing without hair like bootlegs. Has a dog as companion. Lives in light i.e. her dwelling proximity is light. Her dog gets many seals. Good spirit. Gives freely. Like a man. Dwells in light. Good spirit. Gives freely. Like a woman. Wears clothes like a white woman. There are many deer near the lake where she dwells. Good spirit. If asked gives freely of reindeer and even bears. If she is asked at night the thing desired is seen and got the following day. Is not often seen by an ordinary conjuror. Only by a regular professional. N.B. Evidently this white lady occupies a unique position amongst the spirits. Like a bear. Is said to have died, but his blood can be still seen (so it is said) on a large cliff situated beyond Padly. It is supposed that he rolled down the cliff, and the marks of his blood from wounds received in the descent remain.

Notes

1. The Founding of an Anglican Mission on Baffin Island, 1894-1905 1 Missionaries have contributed extensively to our knowledge of Inuit traditions. See, for example Bearne, Pierce, and German (1978), FienupRiordan (1988,1991), and Kan (1990). 2 Harper's bestseller Give Me Back My Father's Body was published by Blacklead Publishers. The name of the publishing house evokes Blacklead Island (Uumanarjuaq), where Peck founded the first Anglican mission post in the Baffin area in 1894. 3 For an overview of the CMS activities in northern Canada, see Thompson (1962), Marsh (1964,1967), and Laugrand (1997,2002b). For the first Inuit employed by the CMS, see Trudel (1990). 4 Moravian missionaries had become active in Labrador and Greenland in the eighteenth century. Especially Crantz's The History of Greenland, published by the Brethren's Society in London in 1767, was an important source on Inuit culture and religion; it was often used by explorers and missionaries. Samuel Kleinschmidt, the son of the Moravian missionary in Greenland, developed a new orthography and a dictionary of the Greenlandic language in the nineteenth century. See Harper (1983). 5 For more information on Peck's stay in northern Quebec, see Lewis (1904) and Laugrand (2002a, 2004). At the request of Peck, the Reverend Arthur Lewis published in London a book titled The Life and Work of the Rev. E.J. Peck among the Eskimo. Probably earlier than that, Peck himself wrote his autobiography, which was never published and mainly concerns his northern Quebec experiences. See also Harper (Uqarmat, n.d.). For other documents and papers published by Peck, see this book's reference list. 6 The marriage took place at the Parish Church in the Parish of St Paul,

470 Notes to pages 5-9

7 8 9 10 11 12

13

14 15

16 17 18

19 20 21

Greenwich, in the County of Kent, when Peck was thirty-four and Clara Ann Coleman was twenty-six. National Archives of Canada (NAC), Church Missionary Society (CMS), Reel A. 118, Letter from Peck to Mr. Higgins, 02/03/1894. NAC/CMS/Reel A. 117, Letter from Peck to Parent Committee, 18/04/ 1894; Letter from Peck to Mr. Higgins, 30/04/1894. NAC/CMS/Reel A. 118, Letter from Peck to Mr. Higgins, 25/09/1894. NAC/CMS/Reel A. 118, Letter from Peck to Mr. Higgins, 10/10/1894. NAC/CMS/Reel A. 121, Journal from E.J. Peck, 1897-98,24/08-12/09/ 1897. For example, in 1902 Netseapik drew a map for Peck in order to show him the itinerary from Blacklead Island to Signia (Anglican Church Archives (ACC), General Synod Archives (GSA), Peck Papers, M56-1, Box 4, Series XXXIII #2,3, and 7). Already in 1896, when overnighting in a camp situated five miles north of Kikkerton, Peck rejoiced about this reception by the Inuit, including a shaman (NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1895-6, 30/03-01/04/1896). See, for example, Journals, 15 October 1904. Saint Matthew's Gospel was revised and transposed from the Moravian version in 1895. Saint Mark's Gospel was completed in 1896. Work on the Gospel of Saint John was started in the summer of 1896. Fifty hymns, prayers, and scripture texts were completed in 1898. The Book of Revelation and the Epistle to the Hebrews were completed in syllables in 1904, and Saint Paul's Epistle to the Romans in 1905. See Laugrand (1997) for the details of these publications as well as Laugrand (1998) for a list of the Biblical texts used by Peck and Bilby between 1894 and 1905. See, e.g. Boon (1960), Shenck (1977), Usher (1969,1971), and Banks (1984). See Laugrand (2002b) and Trott (1998). Luke Kidlaapik was an important lay preacher who contributed greatly to the spread of Anglicanism on south Baffin (see Laugrand, Oosten, and Kakkik 2003: 82-97). Peck, ACC/GSA/Peck Papers, M56-1, Series XXXV #15, p. 28. Peck, ACC/GSA/Peck Papers, M56-1, Series XVI a), Voyage on S.S. Nascopie to Baffin Land, From July 19th to October 9th, 1919, p. 7. On John Venn and his role within the CMS, see Knight (1880), Hennell (1958), and Shenck (1977). For a broader perspective on the history of Protestant missions at the end of the nineteenth century, see Stock (18991916) and Latourette (1937-45). On the Victorian church, see Bowen (1972). For Protestant missions in Canada, see Usher (1969,1971) and Nock (1988).

Notes to pages 9-15

22

23 24

25 26 27 28

29 30 31 32 33 34 35

36 37

471

Potter (1975), Williams (1980), Beidelman (1982), and Taber (1991) provide interesting discussions and relevant references on modern Protestant missions from a sociohistorical perspective. Tooloakjuak was the first Inuit camp leader to accept Christianity on Blacklead Island. His name means 'the big raven' (Tulugarjuaq). Peck does not spell it consistently. For the history of the Anglican mission on Baffin Island, see Marsh (1964, 1967), Laugrand (1997,2002b), and Trott (1998). For conversion rituals that were practised on north Baffin before the missionaries arrived, see Laugrand (1999,2002a and b), Trott (1997) and Oosten and Laugrand (1999b). For a comparison of twelve Canadian Inuit rituals, see Blaisel, Laugrand, and Oosten (1999). The Native Church Policy was not always successful; see Getty (1974) and Nock (1980) for Canadian examples. For more details on Peck's publications, see Evans (1984,1985). Modern spelling Ivi Nuijaut. Laugrand, Oosten, and Kakkik (2003: 36). See also Sutherland (1856), White (1975), Harper (n.d.), Lutz (1978); Ross (1975,1985: 56), Bennett (1985), Goldring (1986), Davis (1987), Keenleyside (1990), Payment (1996), and Stevenson (1997). On the perception of decline as a classic topos of European perceptions, see Oosten, Laugrand, and Remie (2006). NAC/CMS/Reel A. 119, Letter to Mr. Baring-Gould, 12/02/1897. Sampson, NAC/CMS/G Cl/1/0 no. 1, Letter from Sampson to Mr. Baring Gould, 16/01/1901. NAC/CMS/G1 Cl/0, file no. 1, Letter from Sampson to Mr. BaringGould, 23/01/1901. NAC/CMS/Reel A. 119, Letter from Peck to Mr. Baring-Gould, 12/02/1897. NAC/CMS/Reel A. 119, Letter from Peck to Mr. Baring-Gould, 12/03/ 1897. Letter B 16; see Laugrand, Oosten, and Kakkik (2003: 56-81) for a discussion of the letters written by Peter Tooloakjuak to Peck. Peck referred to such a situation in November 1894, May 1896, NovemberDecember 1897, September 1899 (NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1895-96; Reel A. 121, Journal from E.J. Peck, 1897-98, and Reel A. 121, Letter from Baffin's Land). NAC/CMS/G1 Cl/0, files 3 and 4, p. 13, Journal from J.W. Bilby for the year 1900. NAC/CMS/G1 Cl/0,1905, files 5 and 6, Journal from J.W. Bilby for Year 1903-1904, p.70.

472 Notes to pages 15-21 38 NAC/CMS/G1 Cl/0,1905, files 5 and 6, Journal from J.W. Bilby for Year 1903-1904, p. 74. 39 ACC/GSA/Peck Papers, M56-1, Series XXVI, Eskimo letters. See also Laugrand, Oosten, and Kakkik (2003). 40 NAC/CMS/G1 Cl/0,1905, file no. 4, Letter from J.W. Bilby to Mr. BaringGould, December 1905, p. 1. 41 41. ANC/CMS/G1 Cl/0 1905, file no. 4, Letter from J.W. Bilby to Mr. Baring-Gould, December 1905. 42 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1895-96,18/09/1896. The meaning of the request is unclear. The shamans may have suspected that Peck was a shaman himself and have challenged him to find out whether he was a shaman, able to wound them; or perhaps they hoped to retain a connection to him through a cicatrix from his knife. 43 NAC/CMS/Reel A. 121, Journal from J.W. Bilby, 1898-1899, p. 2. 44 Parker drowned together with two agents of Mr Noble and four Inuit on 11 August 1896. 45 NAC/CMS/Reel A. 121, Letter to Mr. Baring-Gould, 20/08/1896. 46 NAC/CMS/Reel A. 121, Letter from Sampson, 20/09/1899. 47 NAC/CMS/Reel A. 120, Letter from J.W. Bilby to Mr. Baring-Gould, 28/08/1900. 48 NAC/CMS/G1 Cl/0,1902, file no. 3, Letter from J.W. Bilby to Mr. BaringGould, p. 2. 49 NAC/CMS/G1 Cl/0 1903, file no. 4, Extracts from Journal of J.W. Bilby. 50 Bilby NAC/CMS/G1 Cl/0 1903, file no. 4, Letter from J.W. Bilby to Mr. Baring-Gould. 51 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 5, Journal from E.J. Peck, 1903-04,03/03/1904. 52 'Great, long pubic hair.' 53 'To our dismay they came in such force that we could not find room to pack them all away.' NAC/CMS/Reel A. 118, Letter from E.J. Peck to Mr. Higgins, 13/09/1894. 54 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1894-95,12/11/1894. 55 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1894-95,26/12/1894 and 29/01-03/02/1895. 56 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1894-95,10/02-17/02/ 1895. 57 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1894-95,10/02-17/02/ 1895. 58 NAC/CMS/Reel A. 119, Letter from E.J. Peck to Mr. Higgins, 13/09/1894. 59 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1894-95,21/05/1895. 60 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1894-95,14/07/1895.

Notes to pages 21-3

473

61 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1894-95,21/05/1895. 62 NAC/CMS/Reel A. 119, Letter to Mr. Baring-Gould, September 1896, October 7,1896. 63 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 4, Journal from E.J. Peck, 1900-01,19/12/1900. 64 NAC/CMS/G1 Cl/0 1901, files 3 and 4, Journal from J.W. Bilby for year 1900, p. 1. 65 NAC/CMS/G1 Cl/0 1901, files 3 and 4, Journal from J.W. Bilby for year 1900, p. 4. 66 NAC/CMS/G1/C1/0 1903, file no. 4 (probably Letter from Bilby), 16/11/ 1902. 67 NAC/CMS/G1 Cl/0,1901, file no. 4, Letter from E.W.T. Greenshield to the Committee of the CMS. 68 NAC/CMS/G1 Cl/0,1901, file no. 4, Letter from E.W.T. Greenshield to the Committee of the CMS. 69 NAC/CMS/G1 Cl/0 1902, file no. 3, Letter from J.W. Bilby to CMS, 15/09/1902. 70 NAC/CMS/Reel A. 121, Journal from E.J. Peck, 1897-98,26/03/1898. 71 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1895-96,01-8/03/1896. 72 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1895-96,26/04/1896. 73 NAC/CMS/Reel A. 119, Journal from E.J. Peck, 1895-96,03/05/1896. 74 NAC/CMS/Reel A. 119, Letter from E.J. Peck to Mr. Stock, 28/02/1896. 75 NAC/CMS/Reel A. 119, Letter to Mr. Baring-Gould, Sept. 1896, Oct. 7, 1896. 76 NAC/CMS/Reel A.121, Journal from E.J. Peck, 1897-98,04/04 and 09/04/ 1898. 77 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 4, Journal from E.J. Peck, 1900-01,08/01/1901. 78 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 4, Journal from E.J. Peck, 1900-01,28/01/1901. 79 Annie Atterngouyak died the day after, on 13 June (ACC/GSA/Peck Papers, M56-1, Series 37, no. 4, Journal from E.J. Peck, 1900-1901,13/05/ 1901). 80 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 4, Journal from E.J. Peck, 1900-1901,28/04 and 4-7/05/1901. It is remarkable that Peck consented to a double baptism. We may assume that pragmatic rather than theological reasons influenced his decision. 81 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 4, Journal from E.J. Peck, 1900-01,14-15/01/1901. 82 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 4, Journal from E.J. Peck, 1900-1901,20 and 26/05/1901.

474 Notes to pages 23-39 83 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 5, Journal from E.J. Peck, 1903-1904,29/11/1903. 84 According to ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 5, Journal from E.J. Peck, 1903-1904,21/02/1904; Journal from J.W. Bilby for Year 1903-1904, p.5. 85 ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 5, Journal from E.J. Peck, 1903-1904,15/ [?] /1904. 86 Kudlu Pitsiuluak remembered a few of these first Christian leaders on Blacklead Island: Tulugarjuaq and Qillaapik were the first but there were also Qilavaak, Aggajjuk, Naullaq, Kullurjjuk' (in Laugrand 1997). See also the reference by Peck to Paul Pootjon, ACC/GSA/Peck Papers, M56-1, Series XXXVII, no. 5, Journal from E.J. Peck, 1903-04,24/07/1904. 87 ACC/GSA/Peck Papers M56-1, Series XXXVII, no. 5, Journal from E.J. Peck, 1903-04,24/07/1904; see also, ACC/GSA/Peck Papers M56-1, Series XXXVII, no. 5, Journal from E.J. Peck, 1903-04,28/08/1904. 88 In 1910, Hantzsch (1977: 39) estimated that out of the 168 people of the post (39 tents and 38 couples, 12 widows, and 80 children), more than half had been baptized and that nearly the entire group was about to do it: 'their number is growing continually: almost all in fact are fitted for that rite.' 89 NAC/CMS/G1 Cl/0,1902, file no. 3, Letter from J.W. Bilby to Mr. BaringGould, p. 2. 90 Oral traditions relate that Angmaalik's wife Ashivak refused a bed with him as long as he continued his shamanic practices. She made a shamanic coat and threw it into the sea to break with the traditional customs. Thus she played a central part in Angmaalik's conversion. See Stones from Pangnirtung (1976), Bennett (1985), Stevenson (1984), and Laugrand (2002b). 91 NAC/CMS/G1 Cl/0,1905, files 5 and 6, Journal from J.W. Bilby for Year 1903-1904, p. 45. 92 Eevik in Stories from Pangnirtung (1976: 78-9). 93 NAC/CMS/G1 Cl/0,1905, file no. 4, Letter from J.W. Bilby to Mr. BaringGould, December 1905, p. 1. 94 For a detailed study of Anglican missionary representations of the Inuit, see Trott (2000,2001). 2. Eleven Years among the Inuit of Cumberland Sound, 1894-1905 1 Albert P. Low commanded the D.S.G. Neptune on the Canadian expedition to the Arctic in 1903^. 2 Clearly, reference to his own name was avoided by Peck.

Notes to pages 40-112 475 3 National Archives of Canada (NAC), Church Missionary Society (CMS), Reel A. 119, Journal from EJ. Peck, 1894-95,21-26/01/1895; ANC/CMS/ Reel A. 119. 4 The word 'bruin' means 'brown' in Dutch and is a common reference to the bear in the Dutch language. 3. Journal, 1894-1895

1 ANC/CMS/ReelA. 119. 4. Journal, 1895-1896

1 National Archives of Canada (NAC), Church Missionary Society (CMS), Reel A. 119. 2 Lewis (1904: 264) gives more details: This island has been used as a burial place for many years for men who have died in the country. I counted some twenty-five graves, several of which contained the remains of men who have died on board the whaling ships. Some of the graves had boards erected over them, giving the name, age, etc. of the deceased. One I particularly noticed gave the names of three poor fellows who had died of scurvy. Another board gave the mournful record of two men who had perished in a snow-storm.' 5. Journal, 1897-1898

1 National Archives of Canada (NAC), Church Missionary Society (CMS), Reel A. 121. 6. Letter, 1899

1 National Archives of Canada (NAC), Church Missionary Society (CMS), Reel A. 121, Letter from Sampson to Baring-Gould, 29/09/1899. 2 NAC/CMS/Reel A. 121, Letter from Sampson to friends, 20/09/1899. 3 NAC/CMS/Reel A. 121, Bilby journal, 1898/1899, November and December 1898. 4 NAC/CMS/Reel A. 121, Bilby journal, 1898/1899, November 1898. 5 NAC/CMS/Reel A. 121, Bilby journal, 1898/1899, January 1899. 6 NAC/CMS/Reel A. 121, Bilby journal, 1898/1899, January 1899. 7 NAC/CMS/Reel A. 121, Month life in a snow hut, 4 november 1899. 8 NAC/CMS/Reel A. 121.

476 Notes to pages 113-273 7. Journal, 1900-1901 1 Anglican Church of Canada (ACC), General Synod Archives (GSA), Peck Papers/M56-l, Series XXXV (3), Box 5, Peck Papers, Diaries, Journals, etc. 2 Anglican Church of Canada (ACC), General Synod Archives (GSA), ACC/ GSA/Peck Papers, M56-1, Series XXXVII #4, Box 6, News, letters, mss. 3 Notes written by E.J. Peck: 'My dear [Annie?] Perhaps Miss Folly would like to read this. She might [if you wished] return it to your dear.' 4 Footnote from E.J. Peck himself: 'Compared I mean to the experience of other missionaries in other fields of labour. Hans Egede in Greenland, etc.' 8. Journal, 1902 1 National Archives of Canada (NAC), Church Missionary Society (CMS), Gl/Cl/01902,Peckno.3. 2 According to Lewis (1904: 335) this man is named Ameksaktok. 3 Lewis (1904: 338) provides more details about this statement: 'Our guide again full of complaints. He spoke of returning to Blacklead Island if possible. I told him we must face our difficulties in the strength of God like men and go ahead.' 9. Journal, 1903-1904 1 Anglican Church of Canada (ACC), General Synod Archives (GSA), Peck Papers, M56-1, Series XXXVII #5, Box 6, Newsletters, manuscripts, etc. 2 The versions A and B refer to two different versions of the diary: (A) ACC/ GSA/Peck Papers, M56-1, Peck XXXV #4 July 01/03 to April 03/04 [4-1 to 4-73], and (B) ACC/GSA/Peck Papers, M56-1 Peck XXXV #7 April 03/04 to 1905 [7-1 to 7-91]. Version A represents the regular version of the diary. The status of version B is unclear. 3 Note by E.J. Peck: 'Please give from here a brief summary of voyage.' 4 The date of 2 December 1903 of version M56-1 Series XXXVII #5 Box 6 is almost the same as that of 3 December 1903 of version M56-1 XXXV #4. 5 Note on the top of page: 'The material below dwells upon extension and would, perhaps, prove useful if printed.' 6 Reference to Peck himself. 10. Journal, 1904-1905 1 ACC/GSA/Peck Papers, M56-1, Series XXXV #8. 2 Referring to the exile of St. John on Patmos in the New Testament. In this

Notes to pages 274-307 477 context clearly a metaphor for a place of exile and desolation which Peck found appropriate. 3 The entries from 23 to 30 July are virtually unreadable. They probably relate to the wreck of the Heimdal. 11. The Ethnography of Peck 1 Through various magazines such as the Church Missionary Intelligencer, missionaries were asked to provide information about aboriginal peoples and their environment to the Victorian public. However, this 'Christian ethnography' was always intended to capture the popular imagination and to keep people supporting the missions. Thus missionaries were asked to provide factual accounts on their people in order to show 'the condition to which sin has reduced them; or the benefits which they have received from the ameliorating influence of Christian Missions' (quotation from the Intelligencer, in Usher 1969:12). 2 American Philosophical Society, Professional Correspondence of Franz Boas, 05/01/1898, Letter from E.J. Peck to Fr. Boas. 3 Another contribution by Peck is mentioned in the second volume of the Bulletin of the American Museum of Natural History (1907: 558-62). 4 Anglican Church of Canada (ACC), General Synod Archives (GSA), Peck Papers M56-1, Series XXI, Franz Boas Papers, a.i. 5 ACC/GSA/Peck Papers M56-1, Series XXI, Franz Boas papers, a.iii. 6 ACC/GSA/Peck Papers M56-1, Series XXI, Franz Boas Papers, a. iv. 7 See, for example, Hutchinson (1977) for her work on Inuit cosmology, and Eckert and Newmark (1980) for their research on Central Eskimo song duels, as well as Zumwalt (1982), Sabo and Sabo (1985), and Blaisel and Oosten (1997) for their analyses of myths, beliefs, and winter feasts. For some contemporary ethnographical data, see Komangapik (1999), as well as Therrien and Laugrand (2001). 8 Boas provided interesting details on a few tales and songs from south Baffin Island in three papers published in the Journal of American Folklore. See Boas (1889,1894,1897). See also Boas (1904). 9 See Oosten and Laugrand (2002). 10 At the end of section 2 of 'Eskimo Heathen Customs/ Peck substitutes 'herself for 'himself in the following sentence: 'These customs have been of long standing, for the sufferer does not do this (of) [himself] herself, but it is so commanded (to be done).' 11 The list, in English as well as in Inuktitut, was published by Nortext for the Nunavut Arctic College. See Laugrand, Oosten, and Trudel (2000).

478 Notes to pages 308-61 13. Describing 'Heathen Customs' 1 The numbers refer to the headings between brackets in the text. 2 Bilby (1923:491-5); Boas (1964 [1888]: 195-8,200-201,261; 1901:138-42); see also Boas (1964 [1888]; 175-7) and Bilby (1923: 210-14) for Sedna and the various practices associated with her cult. 3 See also Blaisel and Oosten (1997). 4 He distinguished, for example, the variant of the Sedna ritual feast celebrated by the Uqqumiut of Blacklead Island from the one described by the Nuvingmiut of the Frobisher Bay area (Hall 1865:528; Boas 1901:141-2). 5 See Bilby, chapter 15, on Sedna ceremony, and for many other details and a map of the qaggiq (ceremonial snow-house). 6 Rasmussen (1929). See also Saladin d'Anglure (1989); Ululiarnaq in Oosten (1981,1982). 7 The technique of qilajuq is already described by George Best in the late sixteenth century (see Stefansson 1928:127). Boas refers to it as 'kellyew' (Boas 1888:185; 1907:495). 8 See also Boas (1888: 608) on the mirqusang. 9 See also Boas (1888 : 605) on the tug of war (nussueraqtung). 10 See also Oosten (1989) on who could perform as angakkuit. 11 Malaija Papatsie referred to this ritual as nukinnaqtut (see Therrien and Laugrand 2001: 283). 12 Anglican Church of Canada (ACC), General Synod Archives (GSA), Peck Papers, M56-1, Series XXXVII #4, Box 6, From Sunday 25th. to Friday 29th. 13 Eskimo Mythology and Customs, 'Eskimo Heathen Customs/ ACC/GSA/ Peck Papers M56-1, Series XXXII, no. 3, Box 4. Document of 58 pages. 14. Eve Nooeyout 1 Works, book on Eskimo translations, Anglican Church of Canada (ACC), General Synod Archives (GSA), Peck Papers M56-1, Series XXXV, no. 23. Document of thirty-two pages. 2 National Archives of Canada (NAC), Church Missionary Society (CMS), Reel A. 119, Journal 1895-96. 3 Pages 27 and 28 have no text. 15. Oosotapik 1 See Boas (1888: 583-1) for a version and discussion of the Sedna story. See also Sonne (1990) for an analysis of the myth of sea woman.

Notes to pages 362-77 479 2 Peck inserted the following note: '(See different accounts of Sedna from Oosotapik.)' 3 In fact, the Inuktitut text refers to a stormy petrel. 4 See also note 7. 5 In an Indian variant of the story, the sister marks her brother with menstrual blood. It may well be that soot had similar connotations among the Inuit. Soot was a residue from the lamp maintained by women and often represented the soul, of the house. The house itself was a model for the womb. See Saladin d'Anglure (1978). 6 Page 42 of 'Eskimo Mythology and Customs/ ACC, GSA, Peck papers. 7 See Thalbitzer (1926); Oosten (1976); Merkur (1985a and b). 8 See Oosten (1976,1996); Merkur (1985b, 1991). 9 See also note 7. 10 In the document Peck adds the gloss: '(Inquire about the various questions which the conjuror puts to the sick one).' Various questions were used such as 'Did you work while an okjuk was caught?' See two pages before this. When a bear was killed, abstinence customs were enforced for three days the same as in the case of the death of a person, a bear's soul being considered the same as man's.' He refers to the discussion in 'Shamanic Questions, Prayer, Propitiation,' see page 366 in this book. He adds another gloss concerning Tikkeserktok: 'Reindeer are said to belong to the land's being owner (Noonaub innunga) named Tikkeserktok but bears and wolves, are said to have no particular owner.' 11 Page 45 has nothing on it. 12 The song is preceded by a reference to the Sedna Customs, written by Oosotapik. 13 Boas (1888: 592) provides some information on the stone spirits: 'Another kind of tornaq lives in the stones that roll down the hills in spring when the snow begins to melt. If a native happens to meet such a stone, which is about to become his tornaq, the latter addresses him; 'I jumped down in long leaps from my place on the cliff. As the snow melts, as water is formed on the hills, I jumped down.' Then it asks the native whether he is willing to have it for his tornaq, and if he answers in the affirmative it accompanies him, wobbling along, as it has no legs.' The text contains various words from the language of the tuurngait indicated by Peck in his translation. 14 Possibly this spirit can be identified with Ooluksak, the owner of the lakes. Peck notes: 'Ooluksak, the name of the spiritual owner of lakes. A man said to have his residence by the side of lakes, and is said to be the owner of lakes.' Peck indicates that the spirit is asked to use the rivers

480 Notes to pages 377-81

15

16

17

18

19

20

21

when travelling to the lake. The purpose of the trip is not indicated. It may be a shamanic song to invoke a tuurngaq. Tuurngait appearing as small fishes occur often in the shamanic complex. The song refers to the well-documented feat of angakkuit wounding themselves with a knife without any lasting effects. Apparently he is healed by the light, the qaumaniq or shamanic light. The song makes clear how the tuurngaq of the shrimp identifies itself through the angakkuq. At the end of the of the song the spirit indicates that it now wants to leave the body of the shaman as it feels it is now becoming the object of accusations itself. The pairing of ducks and ptarmigans is well known in the great Sedna feasts. Although Peck interprets the song as the song of two helping spirits it may well have been a teasing song to challenge the opponent in the contests between the ptarmigans and the ducks. The song refers to the connection between seal bones appearing to be father, wife, and child. The coming of the seal backbone from the sea, seems to the compared to the return of a husband to his wife. Peck notes: 'The conjurors have the bones of a seal for a spirit and the bones have a spirit which the conjurors use and which has the following voice.' In the song Qilleogat introduces himself as the spirit of the shellfish, left on the beach and afraid that Inuit will tread upon it. It longs for the tide when it will be safe and needs no longer to remain in a wakeful state. Peck provides no title for the song but add an extensive comment: 'Thus the [tongak] spirits call out, the above account refers to one of the tongats called innugats who sings as follows (seeing one of his relatives in the distance) called Annaka. I cannot overtake him, and then of another one in the distance called Mukkissuasingoarle (singing etc.); that one in the distance he is leaving me also, and that one in the distance called Aupilatongoarle, (he is also leaving me).' Peck gives no title to the song. He comments on it: 'The conjuror having the spirit of the grampus for a tongak.' Peck explains that the song refers to the hunting of seals. The grampus hunts the seals with its pectorial fin in upright position and sends the seals to the Inuit: The spirits [say?] of the grampus which is used by the conjuror, is thus - above. It is said that the [tongak] spirit of the grampus is thus used by the conjuror that the spirits of seals destroyed by the Grampus are sent back to the Eskimo by the conjuror. At the end of the song he explains the meaning of some of the words used in the song.'

Notes to pages 382-422 481 16. Qoojessie 1 Note by Peck: 'The idea is that a small portion of the first seal skin caught is given as an offering to the spirit.' 2 'Errenaleootouleroone if broken he is now caused to have the power of incantation.' 17. The Tuurngait 1 For references and further discussions on the tuurngait in the Arctic, see Nungak and Arima (1969), Graburn (1980), and Ouellette (2000,2002) for northern Quebec; Sonne (1988) and Fienup-Riordan (1996) for Alaska; Victor and Robert-Lamblin (1993) for Greenland; and Laugrand, Oosten, and Trudel (2000,2003), Saladin d'Anglure (2001), and Oosten and Laugrand (2002) for the eastern Canadian Arctic. See also Kleivan and Sonne (1985) and Merkur (1985a and b). 2 See Laugrand, Oosten and Trudel (2000) for a detailed analysis of this document. 3 Anglican Church of Canada (ACC), General Synod Archives (GSA), Peck Papers, M56-1, Series XXXVII, (4), Box 6, Newsletters, manuscripts. 4 As early as November 1898, Bilby was asked to teach Syllables to the children. In March 1899, he states that he was able 'to help in the service for the first time by taking the Creed, Confession and Lord's Prayer.' National Archives of Canada (NAC), Church Missionary Society (CMS), Reel A. 121, Bilby journal, 1898/1899, November and March 1898. 5 ACC/GSA/Peck Papers, M56-1, Series XXXVII, 5, Box 6, Newsletters, manuscripts. 18. List of Spirits by the Missionary E.J. Peck 1 Anglican Church of Canada (ACC), General Synod Archives (GSA), Peck Papers M56-1, Series XXXII, (1). 2 Numbers between square brackets refer to the pagination in the original manuscript. 3 For technical reasons, the editors have replaced the tilde on the o by a circumflex accent (6). 4 Peck put a circumflex accent on the last k. 5 Peck put a stroke between the z and the point. Henceforward, the editors are replacing this stroke by a circumflex accent on the i (i).

482 Notes to pages 423-7 6 Peck put a stroke on the e. Henceforward, the editors replace this stroke by a circumflex accent on the e (e). 7 Kingoatseak in Bilby list (1923: 265). 'legs very thin like a dog's/ 8 Sinnilktok in Bilby list (1923: 265). 'gives seals to the conjurors and cures the sick, but is very much afraid of Eskimos and dogs.' 9 Keekut in Bilby list (1923: 265). 10 Segook in Bilby list (1923: 265). 'is black, and has wings ... It eats the eyes of deer and seals.' 11 Tekkonatelik in Bilby list (1923: 265). 'Benevolent in disposition.' 12 Eeyeekadluk in Bilby list (1923: 265). 13 Mummerreak in Bilby list (1923: 265). 'Like an eskimo, masc. Gender, but has his hair dressed like a woman.' 14 Angootelooktook in Bilby list (1923: 266). 'he wobbles whilst walking.' 15 Nooesarnak in Bilby list (1923: 266). 16 Toodlanak in Bilby list (1923: 266). 'She has no husband ... gives deer to the Eskimo, i.e. drives them within their reach.' 17 Akktonakjuvoonga or Akktonakjuak in Bilby list (1923: 266). 'They congregate and cry to each other, 'Shevarktonakjoovoonga,' the others replying, 'Shevarktonakjoovtit' (I am a rope. Reply: Thou art a rope) 18 Ogjunak in Bilby list (1923: 266). 'Like an Eskimo in appearance, one side black, one side white.' 19 Koopvilloarkju in Bilby list (1923: 266). 20 Peck put a stroke on both o's. 21 Ooleooyenuk in Bilby list (1923: 266). 22 Aulanerk in Bilby list (1923: 266).'... his clothes made with lapels and scallops.' 23 Naput in Bilby list (1923: 266).'... cannot walk, but jumps and stands upright.' 24 Angemenooat in Bilby list (1923: 266-7). 'very thin, like a skeleton, and has a string round her waist like a woman who is carrying a child.' 25 Peck put a circumflex accent on the last k. 26 Ookomark in Bilby list (1923: 267). Bilby does not describe it as a good spirit. 'Like a short, thin man ... is dangerous if seen by mortals ... (Not benevolent; temper uncertain, needs careful handling.)' 27 Oovineroolik in Bilby list (1923: 267). Those who were flesh. (These are the spirits of departed Europeans.) Lives on the land; clothed in a shirt; like a European in appearance. Has a boat and hunt seals. Is captain of three boats two of which are manned by other departed Europeans. When boats are full, meat is given to the Eskimo. Very good spirit.' 28 Isserootaitok in Bilby list (1923: 267). '(Also spirit of departed European.)' 29 Nessallogainalik in Bilby list (1923: 267). 'Has no clothes.'

Notes to pages 427-31 483 30 Oyakkert in Bilby list (1923: 267). This spirit is an innooa and not a Tongak ... Only seen by conjurors. Has no attributes.' 31 Koodjanuk in Bilby list (1923: 267). 'a trifle blase through age.' 32 Poolaiyittok in Bilby list (1923: 267). 33 Bokoomeerlekuluk in Bilby list (1923: 267). 'Lives on the sea bottom ... head and face like an Eskimo, with two tusks, which are used for cleaning purposes and for killing seals, which are given to the eskimo.' 34 Kalluktok in Bilby list (1923: 267). 'Lives on land and on ice.' 35 Kulaktok in Bilby list (1923: 268). 'Lives on the land in a tupik (skin tent). Like an old woman ... She constantly gives food to her Tongak friends.' 36 Kallooetok in Bilby list (1923: 268). 'He is very old and does not go hunting, but has good intentions to the Eskimo.' 37 Tooktooak in Bilby list (1923: 268). 'Hair white and clothing black, with no hair upon it.' 38 Adjorkpaluk in Bilby list (1923: 268). 39 Tooloreak in Bilby list (1923: 268). 'Black in color.' 40 Agloolik in Bilby list (1923: 268). 41 Akselloak in Bilby list (1923: 268). 42 Tootega in Bilby list (1923: 268). 43 Toonekotario in Bilby list (1923: 268). 'comes as often as invoked.' 44 Aumanil in Bilby list (1923: 268). 'Has a black face with fiery eyes ... he guides whales.' 45 Nootaitok in Bilby list (1923: 268). 46 Ataksak in Bilby list (1923: 269). 'He is like a ball in appearance ... He arrives to the people as a ball of light and causes the people to be joyful, through the conjuror.' 47 Kingmingoarkulluk in Bilby list (1923: 269). 48 Ooyarraksakju in Bilby list (1923: 269). 49 Ooyarrauyamito in Bilby list (1923: 269). 'Is sometimes on earth, sometimes in heaven [...] gives meat to the eskimo, i.e., enables them to get it.' 50 Koodloorktaklik in Bilby list (1923: 269). 'He lives far inland ... He does good to the sick.' 51 Kakkakotauyak in Bilby list (1923: 269). 'His eyes and nose are black. He is not dangerous, even if seen. Has amiable characteristics, and send seals and deer to the Eskimo.' 52 Sillaseak in Bilby list (1923: 269). 53 Kattakju in Bilby list (1923: 269). 'She presides by the sick when the conjuror tests them by head or leg lifting, and reveals their state and chances of recovery to the conjuror.' 54 Niksiglo in Bilby list (1923: 269). 'Lives under the earth ... He is like a

484 Notes to pages 431-68

55 56

57 58 59

60

61 62 63 64

walrus tusk. Is a Tongak of a bad character ... He is seen only by conjurors ... there are many of these tongak.' Angalootarlo in Bilby list (1923: 270). 'He is a great thief, and has two personalities.' Pukkeenegak in Bilby list (1923: 270). 'She has her hair done up into a knot of the top of her head, like the Greenlanders ... she has very nice clothes. Is quite aristocratic ... gives food, material for clothes, and babies, to the Eskimo women.' Toodlayoeetok in Bilby list (1923: 270). 'Also Pissukyongangetok. Has his abode in Heaven.' Orkshualik in Bilby list (1923: 270). 1 Samuel 28 relates that Saul went to see a woman at Endor who had a familiar spirit and trafficked with ghosts and spirits. She called up Samuel from the dead. He predicted that the next day Saul and his sons would be killed and the Israelites would be defeated by the Philistines. Two pages are inserted here between Allevuk (no. 221) and Aglolik (no. 222). The short text in entitled: 'A brief oration of the conj. when in the light.' It has been inserted in chapter 15 of this book (see pages 365-6). The list of spirits then starts again [42^11] under another title on the top of the following page [40]: '2. Edition of spirits [demons] - Torngat.' Peck put a stroke on both o's. Peck put a circumflex accent on the first two consonants. Above the word 'region,' Peck adds the gloss 'opposite her.' Note from E.J. Peck on the top of Yava (no. 261): The torngat come from their own special locality, water, land, etc. See note below about world creator and flood' [34].

References

Archival Sources Anglican Church of Canada (ACC), General Synod Archives (GSA), Toronto Peck Papers M56-1. National Archives of Canada (NAC), Ottawa NAC/MG 17 B2, Church Missionary Society. Reels: A-75 to A-83; A-87 to A-89; A-97 to A-99; A-103; A-105 to A-126. NAC/MG 17 B2, Church Missionary Society. Class Gl Cl/0:100 files 11 / 01/1901-24/11/1930. NAC/MG 30 D 123, vols. 1 and 2, E.W.T. Greenshield, Extracts from diary when in Baffinland, 1904-1915,2.5 cm. Oral Sources Pauloosie Angmalik. Interview with S. Nakashuk and F. Laugrand, Pangnirtuuq, 1995. Naggi Eqqo. Interview with N. Kakkik and F. Laugrand, Pangnirtuuq, 1995. Kudlu Pitsiulak. Interview with S. Nakashuk and F. Langrand, Pangnirtuuq, 1995. Aksaajuq Etuangat. Interview with S. Nakashuk and F. Laugrand, Pangnirtuuq, 1995. Lucaasie Nutaraaluk. Interview with M. Kakkik and F. Laugrand, Iqaluit, 1995. Simon Shaimaijuk. Interview with S. Nakashuk and F. Laugrand, Pangnirtuuq, 1995.

486 References Mariano Aupilaarjuk. Interview with H. Kablalik and F. Laugrand, Rankin Inlet, 1999. Secondary Sources Banks, Joyce M. 1984. 'The Church Missionary Press at Moose Factory, 18531859.' Journal of the Canadian Church Historical Society 26(2): 69-79. Bearne, C, R.A. Pierce, and F. German. 1978. The Russian Orthodox Religious Mission in America, 2794-1837: with materials concerning the life and works of the monk German, and ethnographic notes by the hieromomnk Gedeon, Materials for the study of Alaska history. No. 11. Kingston, ON: Limestone Press. Beidelman, T.0.1982. Colonial Evangelism. A Socio-historical Study of an East African Mission at the Grassroots. Bloomington: Indiana University Press. Bennett, John R. 1985. 'Whalers, Missionaries and Inuit in Cumberland Sound.' MA thesis, Carleton University. Bilby, Julian W. 1923. Among the Unknown Eskimo. London: Seeley Service and Co. - 1927. Nanook of the North. London: George Newness. Blaisel, Xavier, Frederic Laugrand, and Jarich Oosten. 1999. 'Shamans and Leaders: Parousial Movements among the Inuit of Northeast Canada.' Numen 46: 370-411. Blaisel, Xavier, and Jarich Oosten. 1997. 'La logique des echanges des fetes d'hiver inuit.' Anthropologie et Societes 21(1-2): 19-44. Boas, Franz. 1888. 'The Central Eskimo.' In Sixth Annual Report of the Bureau of American Ethnology ..., 1884-85. Wahington: Government Printing Office. - 1889. 'Eskimo Tales and Songs.' Journal of American Folklore 2:123-31. - 1894. 'Eskimo Tales and Songs.' Journal of American Folklore 7: 45-50. - 1897. 'Eskimo Tales and Songs.' Journal of American Folklore 10:109-15. - 1901. "The Eskimo of Baffin Land and Hudson's Bay.' Bulletin of the American Museum of Natural History 15(1). - 1904. "The Folk-lore of the Eskimo.' Journal of American Folklore 17:1-13. - 1907. 'The Eskimo of Baffin Land and Hudson's Bay.' Bulletin of the American Museum of Natural History 15(2). - 1964 [1888]. The Central Eskimo. Lincoln: University of Nebraska Press. Boon, Thomas C.B. 1960. 'Use of Catechisms and Syllables by the Early Missionaries of Rupert Land, 1820-1880.' Canadian Church Historical Society (October). Off-print no. 21. - 1962. The Anglican Church from the Bay to the Rockies: A History of the Ecclesiastical Province of Rupert's Land and Its Dioceses from 1820 to 1950. Toronto: Ryerson Press.

References 487 Bowen, Desmond. 1972. The Idea of the Victorian Church: A Study of the Church of England, 1833-1889. Montreal: McGill-Queen's University Press. Cole, Douglas, and Ludger Muller-Wille. 1984. "Franz Boas' Expedition to Baffin Island.' Etudes Inuit Studies 8(1): 37-64. Copland, A.D. 1985. Coplalook: Chief Trader, Hudson's Bay Company, 1923-39. Winnipeg: Watson and Dwyer. Crantz, David. 1767. The History of Greenland. 2 vols. London: Brethren's Society. Davis, Davena. 1987. The Dayspring from On High Hath Visited Us: An Examination of the Missionary Endeavours of the Moravians and the Anglican Church Missionary Society among the Inuit in the Arctic Regions of Canada and Labrador, 1880-1920.' PhD dissertation, McGill University. Eber, Dorothy Harley. 1989. When the Whalers Were Up North: Inuit Memories from the Eastern Arctic. Kingston and Montreal: McGill-Queen's University Press. Eckert, P., and R. Newmark. 1980. "Central Eskimo Song Duels: A Contextual Analysis of Ritual Ambiguity/ Ethnology 19(2): 191-211. Evans, Karen. 1984. "Edmund James Peck: His Contribution to Eskimo Literacy and Publishing.' Journal of the Canadian Church Historical Society 26(2): 58-68. - 1985. Masinahikan: Native Language Imprints in the Archives and Libraries of the Anglican Church of Canada. Toronto: Anglican Book Centre. Fienup-Riordan, Ann. 1988. The Yup'ik Eskimos: As Described in the Travel Journals and Ethnographic Accounts of John and Edith Kilbuck Who Served with the Alaskan Mission of the Moravian Church, 1885-1900. Kingston, ON: Limestone Press. - 1991. The Real People and the Children of Thunder: The Yup'ik Eskimo Encounter with Moravian Missionaries John and Edith Kilbuck. Norman: University of Oklahoma Press. - 1996. The Living Tradition of Yup'ik Masks. Seattle: University of Washington Press. Fleming, Archibald Lang. 1932. Perils of the Polar Pack: The Adventures of the Reverend E.W.T. Greenshield, KT.ON, ofBlacklead Island, Baffin Land. Toronto: Missionary Society of the Church of England in Canada. Getty, Ian A.L. 1974. "The Failure of the Native Church Policy of the CMS in the North-West.' Canadian Plains Studies 3:19-33. Goldring, Philip. 1986. 'Inuit Economic Responses to Euro-American Contacts: Southeast Baffin Island.' Canadian Historical Association, Historical Papers: 146-72.

488 References Graburn, Nelson H.H. 1980. 'Man, Beast, and Transformation in Canadian Inuit Art and Culture.' Pp. 193-210 in Marjorie M. Halpin and Michael M. • Ames, eds. Manlike Monsters on Trial: Early Records and Modern Evidence. Vancouver: University of British Columbia Press. Hall, Charles Francis. 1865. Arctic Researches and Life among the Eskimaux. New York: Harper. - 1970 [1864]. Life with the Esquimaux: A Narrative of the Arctic Experience in Search of Survivors of Sir John Franklin's Expedition. London: Sampson, Low, and Marston. Hantzsch, Bernard. 1977. My Life among the Eskimos: Baffinland Journeys in the Years 1909 to 1911. Mawdsley Memoir 3. Saskatoon: University of Saskatchewan. Harper, Kenn. n.d. 'Pangniqtuuq.' Inuktitut: 18-36. - n.d. 'Uqarmat: The Life of Reverend Edmund James Peck.' Unpublished biography. Toronto: General Synod Archives. - 1983. 'Writing in Inuktitut: An Historical Perspective.' Inuktitut Magazine 53: 3-35. - 1985. The Early Development of Inuktitut Syllabic Orthography.' Etudes Inuit Studies 9(1): 141-62. - 1992. 'Missionary to the Inuit: Edmund James Peck Left a Legacy of the Syllabic Writing System.' Above and Beyond: 41-4. - 1993. 'Shipwreck: Sinking of the Jantina Agatha.' Above and Beyond (Summer): 71-3. Hennell, Michael. 1958. John Venn and the Clapham Sect. London: Lutherworth Press. Houston, John, ed. 1976. Pangnirtung 1976. Prints. Toronto. Hutchinson, Elizabeth. 1977. 'Order and Chaos in the Cosmology of the Baffin Island Eskimo.' Anthropology 1(2): 120-38. Kan, Sergei. 1990. 'Recording Native Culture and Christianizing the Natives: Russian Orthodox Missionaries in Southeastern Alaska.' Pp. 298-313 in R.A. Pierce, ed., Russia in North America. Kingston, ON: Limestone Press. Keenleyside, Ann. 1990. 'Euro-Eskimo Whaling in the Canadian Arctic: Its Effects on Eskimo Health.' Arctic Anthropology 27(1): 1-19. Kleivan, Inge, and Birgitte Sonne. 1985. The Eskimos - Canada and Greenland: Iconography of Religions. Leiden. Brill. Knight, William. 1880. The Missionary Secretariat of Henry Venn, B.D. London: Longmans. Komangapik, D. 1999. 'Memories and Stories.' Iqaluit Elders in the Museum, 1997-1998 Project. Manuscript. Kumlien, Ludvig. 1879. 'Fragmentary Notes on the Eskimo of Cumberland Sound.' Pp. 15-46 in Contributions to the Natural History of the Arctic America,

References 489 made in Connection with the Howgate Polar Expedition, 1877-78. Bulletin of the United States National Museum. Latourette, K.S. 1937-45. A History of the Expansion of Christianity. 7 vols. New York: Harper and Brother. Laugrand, Frederic. 1997. 'Siqqitiqpuq: Conversion et reception du christianisme par les Inuit de 1'Arctique de 1'Est canadien (1890-1940).' PhD diss., Laval University. - 1998. 'Premiers catechismes et methodes catechistiques des missionnaires anglicans et oblats chez les Inuit de 1'Arctique de 1'Est (1852-1937).' Etudes d'histoire religieuse 64: 9-29. - 1999. 'Mourir et renaitre: La conversion au christianisme des Inuit de 1'Arctique de 1'Est canadien.' L'Homme 152:115-^42. - 2002a. 'Les onze "apotres" du Reverend E.J. Peck: Les premieres conversions inuit de Little Whale River (1876-1885).' Recherches amerindiennes au Quebec 32(2): 83-98. - 2002b. Mourir et renaitre: La reception du christianisme par les Inuit de 1'Arctique de 1'Est canadien (1880-1940). Quebec: Presses de 1'Universite Laval; Leiden: CNWS. - 2004. 'Edmund James Peck (1850-1924).' Dictionnaire biographique du Canada, vol. 15. Laugrand, Frederic, and Jarich Oosten. 2002. 'Quviasukvik: The Celebration of an Inuit Winter Feast in the Central Arctic.' Journal de la Societe des Americanistes 88: 203-25. - 'Hunters, Owners and Givers of Light: The Tuurngait of South Baffin Island.' Arctic Anthropology 39(1-2): 27-50. Laugrand, Frederic, Jarich Oosten, and Maaki Kakkik. 2003. Keeping the Faith. Memory in History in Nunavut, vol. 3. Iqaluit: Arctic College/Nortext. Laugrand, Frederic, Jarich Oosten, and Francois Trudel. 2000. Representing Tuurngait. Memory in History in Nunavut, vol. 1. Iqaluit: Arctic College/ Nortext. - 2002. 'Hunters, Owners and Givers of Light: The Tuurngait of South Baffin Island.' Arctic Anthropology 39 (1-2): 27-50. Lewis, Arthur. 1904. The Life and Work of E.J. Peck among the Eskimos. London: Hodder and Stoughton. Low, Albert P. 1906. The Cruise of the Neptune, 1903-04: Report on the Dominion Government Expedition to Hudson Bay and the Arctic Islands on Board the D.G.S. Neptune. Ottawa: Government Printing Bureau. Lutz, Maija. 1978. The Effects of Acculturation on Eskimo Music of Cumberland Peninsula. Service canadien d'ethnologie, Mercury Series, vol. 41. Ottawa: Musee national de l'homme. Marsh, Donald B. 1964. 'History of the Anglican Church in Northern Quebec

490 References and Ungava.' Pp. 427-37 in J. Malaurie and J. Rousseau, eds. Le NouveauQuebec, contribution a I'etude de I 'occupation humaine. Bibliotheque arctique et antarctique, vol. 2. Paris: Mouton. - 1967. A History of the Work of the Anglican Church in the Area Now Known as the Diocese of the Arctic. Toronto: Diocese of the Arctic. Merkur, Daniel. 1985a. Becoming Half-Hidden: Shamanism and Initiation among the Inuit. Stockholm: Almqvist and Wiksell. - 1985b. 'Souls, Spirits, and Indwellers in Nature: Metaphysical Dualism in Inuit Religion.' Temenos2l: 91-126. - 1991. Powers Which We Do Not Know: The Gods and Spirits of the Inuit. Boise: University of Idaho Press. Miiller-Wille, Ludger, ed. 1998. Franz Boas among the Inuit of Baffin Island, 18831884. Toronto: University of Toronto Press. Nock, A. David. 1980. The Failure of the CMS Native Church Policy in Southwestern Ontario and Algoma.' Studies in Religion 9(3): 269-85. - 1988. A Victorian Missionary and Canadian Indian Policy: Cultural Synthesis vs Cultural Replacement. SR Editions, vol. 9. Waterloo, ON: Wilfrid Laurier University Press. Nungak, Zebeedee, and Eugene Arima. 1969. Inuit Stories/Legendes Inuit: Puvungnituk. Hull, PQ: Musee canadien des civilisations. Oosten, Jarich. 1976. The Theoretical Structure of the Religion of the Netsilik and Iglulik, Meppel, Netherlands: Krips Repro. - 1981. 'The Structure of the Shamanistic Complex among the Netsilik and Iglulik.' Etudes Inuit Studies 5(1): 83-98. - 1982. 'The Symbolism of the Body in Inuit Culture.' Annual for Religious Iconography 1:98-112. - 1989. 'Theoretical Problems in the Study of Inuit Shamanism.' Pp. 331-41 in M. Hoppal and O.J. von Sadovszky, eds., Shamanism: Past and Present. Los Angeles. ISTOR Books. - 1996. 'Dynamique des principes socio-cosmiques de la personne.' Pp. 17793 in N. Tersis and M. Therrien, eds., La dynamique dans la langue et la culture inuit. Paris: Selaf. - 1997. The Efficacy of Amulets among the Inuit of Northeast Canada.' Pp. 105-30 in C. Buijs and J. Oosten, eds., Braving the Cold. Leiden: CNWS. Oosten, Jarich, and Frederic Laugrand, eds. 1999a. Introduction. Interviewing Inuit Elders, Vol. 1. Iqaluit: Arctic College/Nortext. - 1999b. The Transition to Christianity. Inuit Perspectives on the XXth Century, vol. 1. Iqaluit. Arctic College/Nortext. - 2002. Inuit Qaujimajatuqangit: Shamanism and Reintegrating Wrongdoers. Inuit Perspectives on the XXth Century, Vol. 4. Iqaluit: Arctic College/Nortext.

References 491 Oosten, Jarich, Frederic Laugrand, and Wim Rasing, eds. 1999. Perspectives on Traditional Law. Interviewing Inuit Elders, vol. 2. Iqaluit. Arctic College/ Nortext. Oosten, Jarich, Frederic Laugrand, and Cor Remie. 2006. 'Perceptions of Decline: Inuit Shamanism in the Canadian Arctic.' Ethnohistory. Ouellette, Nathalie. 2000. Tuurngait et chamanes inuit dans le Nunavik occidental contemporain.' MA thesis, Laval University. - 2002. 'Les tuurngait dans le Nunavik occidental contemporain.' Etudes Inuit Studies 26(2): 107-31. Payment, Diane. 1996. 'Persistence and Change in the Spiritual Traditions of the Inuit of Pangnirtung and Qikiqtarjuaq (Broughton Island) since the 1890s.' Etudes Oblates de I'Quest/Western Oblate Studies 4:143-59. Peck, Edmund James. 1908. The Eskimo of Baffin Land.' Church Missionary Review (April). - 1913 'Our Absolute Need.' Church Missionary Gleaner 40(478): 173. - 1917a. 'A Flying Visit to Hudson's Straights.' Church Missionary Gleaner 44(519): 31. - 1917b. 'A Recent Journey from an Arctic Pioneer.' Church Missionary Review 68 (October-November): 395. - 1917c. 'Amongst the Eskimo of Baffin Land and Hudson Straits.' Moosonee and Keewatin Mailbag 10(4): 50. - 1917d. 'Lake Harbour.' Moosonee and Keewatin Mailbag 10(1): 5. - 1919a Eskimo Grammar. Ottawa: Geographic Board of Canada. - 1919b. 'Among the Eskimo of Baffin Island.' Moosonee and Keewatin Mailbag 11(2): 14. - 1922. The Eskimo, Our Brethren of the Arctic, with notes by Canon Bertal Heeney. Toronto: M.S.C.C. - 1925. Eskimo-English Dictionary. Hamilton. Peck, Edmund James, ed. 1878. Portions of the Holy Scripture for the use of the Esquimaux, on the Northern and Eastern Shores of Hudson's Bay. Printed for the Society for Promoting Christian Knowledge. London: Gilbert and Rivington. - 1881a. Portions of the Book of the Common Prayer, with Hymns and Addresses for the Use of Eskimo of Hudson's Bay. London: Society for Promoting Christian Knowledge. - 1881b. Saint Luke Gospel Translated into the Language of the Eskimo of Hudson's Bay. London: British and Foreign Bible Society. - 1897. Four Gospels Translated into the Language of the Eskimo of Hudson's Bay. London: British and Foreign Bible Society. - 1900. Portions of the Book of the Common Prayer, together with Hymns and Addresses in Eskimo. London: Society for Promoting Christian Knowledge.

492

References

Potter, Sarah. 1975. The Making of Missionaries in the Nineteenth Century: Conversion and Convention/ Pp. 103-24 in M. Hill, ed., A Sociological Yearbook of Religion in Britain 8. London: SCM Press. Rasmussen, Knud. 1929. 'Intellectual Culture of the Iglulik Eskimos.' Report of the Fifth Thule Expedition 1921-24. Vol. 7. Copenhagen: Gyldendalske Boghandel. - 1930. 'Iglulik and Caribou Eskimo Texts/ Report of the Fifth Thule Expedition, 1921-24. Vol. 7 (3). Copenhagen: Gyldendalske Boghandel. - 1931. 'The Netsilik Eskimos: Social Life and Spiritual Culture/ Report of the Fifth Thule Expedition, 1921-24. Vol. 8 (1-2). Copenhagen: Gyldendalske Boghandel. Ross, Gillies W. 1975. Whaling and Eskimos: Hudson Bay, 1860-1915. Publications in Ethnology, no 10. Ottawa: National Museum of Canada. - 1984. An Arctic Whaling Diary: The Journal of Captain George Comer in Hudson Bay, 1903-1905. Toronto: University of Toronto Press. - 1985. Arctic Whalers, Icy Seas: Narratives of the Davis Strait Whale Fishery. Toronto: Irwin. - 1997. The Distant and Unsurveyed Country: A Woman's Winter at Baffin Island, 1857-1858. Montreal and Kingston: McGill-Queen's University Press. Sabo, George, and Deborah Sabo. 1985. 'Belief System and the Ecology of Sea Mammal Hunting among the Baffin Island Eskimo/ Arctic Anthropology 22(2): 77-86. Saladin d'Anglure, Bernard. 1978. 'L'homme (angut), le fils (irniq) et la lumiere (qau) ou le cercle du pouvoir masculin chez les Inuit de 1'Arctique central/ Anthropologica 20(1-2): 101-44. - 1984. 'Les masques de Boas (F. Boas et 1'ethnographie des Inuit)/ Etudes Inuit Studies 8(1): 165-80. - 1989. 'La part du chamane ou le communisme sexuel inuit dans 1'Arctique central canadien/ Journal de la Societe des Americanistes 75:133-71. Saladin d'Anglure, Bernard, ed. 2001. Cosmology and Shamanism. Interviewing Inuit Elders, vol. 3. Iqaluit: Arctic College/Nortext. Shenck, Wilbert R. 1977. 'Henry Venn's Instructions to Missionaries/ Missiology 5 (October). Sonne, Birgitte. 1988. Agayut: Nunivak Eskimo Masks and Drawings from the 5th Thule Expedition, 1921-24, Collected by Knud Rasmussen. Copenhagen: Gyldendal. - 1990. The Acculturative Role of Sea Woman: Early Contact Relations between Inuit and Whites as Revealed in the Origin Myth of the Sea Woman/ Man and Society 13.

References 493 Stefansson, Viljamur, ed. 1928. The Three Voyages of Martin Frobisher. London: Argonaut Press. Stevenson, Marc. G. n.d. 'Kekerten Historical Park.' NT Historic Parks. - 1997. Inuit, Whalers, and Cultural Persistence: Structure in Cumberland Sound on Inuit Social Organization. Toronto: Oxford University Press. Stock, Eugene. 1899-1916. The History of the Church Missionary Society. 4 vols. London: The Society. Stories from Pangnirtung. 1976. Edmonton: Hurtig. Sutherland, P.C. 1856. 'On the Esquimaux.' Ethnological Society of London Journal 4:193-214. Taber, Charles R. 1991. The World Is Too Much with Us: 'Culture' in Modern Protestant Missions. Macon, GA: Mercer University Press. Thalbitzer, William. 1926. The Cultic Deities of the Inuit (Eskimo).' Atti del XXII Congresso Internazionale degli Americanisti. Volume 2. Rome: n.p. Therrien, Michele, and Frederic Laugrand, eds. 2001. Perspectives on Traditional Health. Interviewing Inuit Elders, vol. 5. Iqaluit: Arctic College/Nortext. Thompson, A.N. 1962. 'The Expansion of the Church of England in Rupert's Land from 1820 to 1839 under the Hudson's Bay Company and the Church Missionary Society.' PhD dissertation, Cambridge University. Trott, Christopher G. 1997. "The Rapture and the Rupture: Religious Change amongst the Inuit of North Baffin Island.' Etudes Inuit Studies 21(1-2): 209-28. - 1998. 'Mission and Opposition in North Baffin.' Journal of the Canadian Historical Society 40: 31-55. - 2000. 'Projecting an Image: Lantern Slide Presentations of Anglican Missionaries in the Western Arctic.' Pp. 245-58 in Jill Oakes, Rick Riewe, Skip Koolage, Leanne Simpson, and Nancy Schuster, eds., Aboriginal Health, Identity and Resources. Winnipeg: Native Studies Press. - 2001. The Dialectics of "Us" and "Other": Anglican Missionary Photographs of the Inuit.' American Review of Canadian Studies 3(22) (SpringSummer): 171-90. Trudel, Francois. 1990. 'Peter Okakterook: Un inuk au service de la Compagnie de la Baie d'Hudson et de la Church Missionary Society (1848-1858).' Recherches amerindiennes au Quebec 20(3-4): 19-29. Usher, Jean. 1969. William Duncan of Metlakalta: A Victorian Missionary in British Columbia. Ottawa: National Museum of Man. - 1971. 'Apostles and Aborigines: The Social Theory of the Church Missionary Society.' Histoire sociale/Social History 7 (April): 28-52. Victor, Paul-Emile, and Joe'lle Robert-Lamblin. 1993. La civilisation du phoque. Bayonne, France: Raymond Chabaud.

494 References Warmow, Mathias. 1858. 'Extracts from Br. Mathias Warmow's journal of his residence in Cumberland Inlet, during the winter of 1857-1858.' Periodical Accounts Relating to the Missions of the Church of the United Brethren, established among the Heathen, vol. 23. White, Gavin. 1975. 'Missionaries and Traders in Baffin Island, 1894-1913.' Journal of the Canadian Church Historical Society 17(1): 2-10. Williams, C.P. 1980. '"Not Quite Gentlemen": An Examination of MiddleClass Protestant Missionaries from Britain, c. 1850-1900.' Journal of Ecclesiastical History 31 (July). Zumwalt, Rosemary. 1982. The Sea Spirit of the Central Eskimo and Her Relation to the Living: A Delicate Balance.' Journees d'etudes en litterature orale (Paris) 23-6 March: 277-93.

Index of Names

Aggajjuk 474n86 Ag'gak'ruk, J. 234 Akouyak 227-8 Allison, Mr 115 Ameksaktok 476n2 Amundsen, R. 297 Angmaalik 18-19,25-6,318,474n90 Angmalik,P. 16,19,157 Annie (Peck's daughter) xii, 173, 239^1 Arane,M. 23,145,234 A'rane, M. See Arane, M. Arng'nak, Annie 234 Ashivak 26,474n90 Atterngouyak, A. 23, 42,49,144-5, 280,473n79 Attangouyak, A. See Atterngouyak Aupilaarjuk, M. 418 Baird, Mr and Mrs 175 Baring-Gould, Mr 14-18,25,106 Bartlett, Capt. 184 Best,G. 478n7 Bilby, J.W. x, xi, xii, 5, 7,15-18,21, 27,36,43-6,104,106,108, 111, 122,125,127-9,134,135,140-2, 144-9,170,181-2,186-8,190,192,

196-8,201-2,204,206-7,210-11, 222-3,227- 30,232,247,249-50, 252,254,259-60,263,267,269, 271,275,281,285,289,294,310-12, 400-2,419 Blaisel,X. 27 Bunyan 71 Boas, R 14,29,285,287-94,297,300, 310-13,351,367,375,397, 400, 404,416,419,421-1,428,432^, 436,439^0,443, 445-9,453,467, 477-9,478n7,479nl3 Boon, T.C.B. 5 Buxton,T.F. 46,203 ChalmersJ. 47,230 Clisby, Capt. ix-x, 6, 71-2, 80-2 Cole,D. 290 Coleman,C. 5,48,85 Coleman,W. 113,115 Comer, G. 285,287-8 Crantz,D. 269,287 Davis, D. 471 Davis, J. 11-12,238,283,297 Davison, Capt. 169 Davison, Miss 116

496 Index of Names Devison,Mr 117,177,208 Dorais,L.J. 7,419 Duval, Mr x, 93,98-9 Eber,D.H. 14 Eckert, P. 477 Egede,H. 476 Eevik,Q. 24,26,424 Eenoolooapik 12 Eqqo,N. 19 Esslemont, T. 134-7,141-2,198-9, 204,223,228 Etuangat,A. 18,292-3,312-13,399 Evans, K. 5 Eve (daughter of Nooeyout) vi, 10, 153,213,225,233-4 Folly, Miss 476n3 Franklin, J. 297 Frobisher, M. 25 German, F. 25 Gilbert, H. 238 Gladstone, W.G. 9 Greenshield, E.W.T. xi, xii, 6,11,16, 21,26-7, 38,43,149,153-5,158-60, 181-3,185-6,239^0,242,256-7, 259,262,264-70,272, 275,281, 306,314,400 Grubb,A.P. 85 Guy,Capt. 148 Hall,C.F. 289,308 Hall, Mr 66, 70, 72,80-1 Halliday,Mr 115 Hantzsch, B. 25 Harper, K. 3,5,400 Higgins, C. 5,20 Hind,Capt. 238 Horden, J. 4-5

Ilak 155 Ilataaqqau. See Greenshield, E.W.T. Immukke, M. 23,145,234 Im'mukke, M. See Immukke, M. Ittukasak, L. 42,212-14,224-5 Ittusakjuak, M. 233,235 It'tu'sak'ju'ak', M. See Ittusakjuak, M. Ivi 11,471 Jackson, Capt. 177,276 Jansen, Mr 169,170,186 Jensen, Mr 92,93 Kakkik, M. vii, 4 Kak'kok'tu'nak, M. 234 Kanaka 154 Kane 297 Ka'yo'ak'kak, R. 234 Kealey,D. 7,29 Keenleyside, A. 471 Kidlaapik, L. 9,23,27,226,233,235 Kid'la'a'pik, L. See Kidlaapik, L. Kil'luk'vuk, E. 235 Kil'luk'vuk, P. 234 Kimmerdluk. 227 Kingmealuk 213,225 Kleinschmidt, S. 469n4 Knotsch, C. 3 Kooto 227-8 Kou'nak,L. 152,234 Kublu,A. 7,419 Kullurjjuk 474n86 Kumlien, L. 12-14,16,289-90 Laugrand, F. 4,11,16,27,291-2,397, 399,414 Lewis, A. 3,4,26,28,33-5,39,106, 109-10,150,153,170 Low, A.P. xii, 20, 37,184,239,240

Index of Names 497 Lucy, A. 5 Luktaakuluk. See Parker, J.C. Lutz,M. 16,290,292 Lyon, G.F. 367

Noud'la,A. 234 Nowjaktalik 227 Nuijaut. See Nooyeout, E. Nung'o'ar'luk, M. 234 Nutaraaluk, L. 292-3,399,414

Malaher,Mr 111,187 Maria, (wife of Tooluakjuak) 233, 235 Marsh, D.B. 3 Melucto, J. 5 Melucto, M. 5 Moody, Mr 117-19 Muneapik, J. xii, 164,207-8,234 Mullet, G. 186 Miiller-Wille, L. 290-1 Murray, Mr 113 Mutch, J. ix, x, 5-6,58-9, 73, 77,97, 128,134,143,146,157,175, 285, 287-8,291-2 Mutch, Mrs 175

Gates, A. 99 Ohittok 96,156,231 Okittok. See Ohittok O'it'ya'se, M. 234 Okalingat 20,60 Okamuk. See Peck Omingmuk 213,225,227 Oolikswak,M. 233,235 Oo'lik'swak, M. See Oolikswak, M. Oosten, J.G. 4,16,27,291-2,397, 399,412,414,470-2,477-9,481 Oosotapik vi, 42,294-6,313-14,382, 357,368,370,372,375,376,382, 401,479n2

Nansen,R 178-80,297 Naullaq,A. 10,474 Netseapik 151 Newmark, R. 477 Ningeoapik, A. 23,206,235 Ning'e'o'a'pik, A. See Ningeoapik, A. Noble C. ix, 3,5-6,14,16,66,86, 104,113,139,152,157,175, 177, 183,203-4,210,213-14,219-20, 222,230,239^0, 257-9, 279,281, 287-8 Noble, Mrs 113,175 Nock,D. 470-1 Nongoarluk, M. 150,234,275 Nooeyout, E. 10-11,23,42,145,152, 213,225,233,234,294,295,296, 313-14, 337,344-5,351 Noo'e'yout, E. See Nooeyout, E.

Padlo 25,56,95,171 Papatsie,M. 478 Parker, J.C. ix, 3,5, 6, 7,11,14, 16-17,34-5,39^0,43,50,52,54-8, 63, 65,68-74, 79-82,88,93,169 Parry, W.E. 297 Peary, Lieut. R. x, 84, 92, 287, 297 Peck, E.J. vii, ix, x, xii, 2-11,14-15, 17-30,32-43,45-50, 66-7,85-7, 106-10,112,114,150-1,153,170, 172-4,180,247-8, 285-96,298, 307-14,357-8,364,367-8,372, 375-6,382-3,397-411,414-15, 417-20,469-82,484 Peck, Clara Coleman 83,104, 112-13,115,127,172,175-6,185, 193,198,237, 257,279,470n6 Penny, W. 12 Pierce, R.A. 469

498 Index of Names Pitsiulak, K 11,18-19,292 Pitsiulak, M. 11 Piituluusi 11 Pootjon, P. 25,235 Poot'jon, P. See Pootjon, P. Potter, S. 471 Pukkak 22,97 Qilavaaq Il,474n86 Qillaapik. See Kidlaapik, L. Qoojessie 42,294,295,296,312, 313-14,382,383,384,385,408-9 Rae,J. 297 Rasmussen, K. 29,291-2,492,413 Rounak. See Kou'nak Rimmerdluk. See Kimmerdluk Rink,H. 285 Rodrigue, J. vii Ross, G.W. 12-13,285,297 Ross,J. 297 Sabo, D. and G. 477

Saladin d'Anglure, B. 285 Sammons, S. vii Sampson, C.G. x, xi, 5,14,16,17, 21-2,43, 83^, 86, 89-93, 97-103, 106,108-9, 111, 122,142,169 Scherman 14 Shaimaijuk, S. 292-3 Shaimajuq, J. 419 Shenck,W.R. 470 Sheridan, Capt. 81-3,88-91,93,98, 102-3,137 Sig'luk,S. 234 Sik'ko'leak, A. 234

Silmerk,R. 233,235 Sil'merk, R. See Silmerk, R. Singak 22,77-9,404,436 Soapik xii, 215-18 Stevenson, M.G. 18 Stock, E. 85 Sukkemuk,L. 233,235 Suk'ke'muk, L. See Sukkemuk, L. Svenson, Capt. 178 Thompson, A.N. vii Tooloakjuak, P. 9,14,18,23,25-7, 42,154,194,196-7,205-6,214, 229- 31,233,235,237,241-2,247, 249,255,267,281,471n22, 474n86 Too'lo'ak'ju'ak', P. See Tooloakjuak, P. Toolsahpiah. See Tooloakjuak, P Toologak 22, 72 Torry, Mr 177 Tracol, J. xii Trott, C.G. vii, 27 Trudel,F. 292,397 Tulugarjuaq. See Tooloakjuak, P. Uqammak. See Peck, E.J. Usher, J. 4, 28 Venn, H. 9 Walton, W.G. 9 Warmow, M. 12,16 Watkins, E.A. 5 Williams, C.P. 471 White, G. 88,132,144,279,422,428, 435,442,445,452,456,458