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and ready for any amount of work. Eagerly was the word of command waited for. The ice had cleared away; the ship was swinging lazily to her anchors, and all now required was to weigh them and spread sail. But there was no wind. This, for a time, made us hold on, until at length the captain, finding it useless to wait longer for a breeze, gave the signal, and away went the windlass round to the mirthful notes of joyous men, as they hove in chain and lifted anchor once more. Soon the ship was clear, and then, with lines out, all the boats were manned to tow her down the bay.

As we left the anchorage all our Innuit friends surrounded us, and with many words of kind regret again and again bade us "ter-bou-e-tie" (farewell). There were not a few among us who felt this parting. We had received much and constant kindness at their hands, and the final adieu was not without those softer shades of feeling which generally characterize partings at home.

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But now it is over. The vessel moves on her way. The kias and oomiens, with their occupants, gradually recede from our view, and with a last wave of the hands, a parting look, we turn our glances seaward, and allow our thoughts to be occupied only with home.

During the morning we were compelled to use the boats in

towing, but in the afternoon made sail, though with a light, baffling breeze. In the evening, however, a fog came up, and at 11 P.M. we had to make fast to a floe. The weather continued the same next day until midnight; then, with a fresher breeze, we made all sail, and kept working through the ice for twenty-four hours, when at length we got clear, and were once more fairly at

sea.

It was a strange feeling I had when again experiencing the peculiar motion of a ship on the heaving, ever-restless bosom of the ocean. After being so long imprisoned in that ice-locked region, the sensation now was similar to what had come over me when taking my departure from home. But a few days soon put me to rights, and as the vessel made good way, my spirits rose buoyant over the temporary attack of sea-sickness, and I was myself again.

On the 17th we were all delighted by the sight of four vessels, the first signs of civilization we had seen for twenty months. As we neared one of them bearing the English flag, an officer, with a boat's crew, was sent from our ship on board, to try to obtain some provisions, as we were living on very short allowance— three fifths of a pound of sea-biscuit per man per day, with a little salt junk and salt pork. Unfortunately we could get none, as the supercargo of the ship stated that they had no more than enough for themselves. Another ship was tried. She proved to be a Spanish vessel; but a small quantity was obtained from her, and this was most acceptable.

On the 21st we neared St. John's, Newfoundland, and it was considered advisable that we should visit that port to obtain supplies, as all of us were nearly half starved. Of course, we made all the preparations we could in regard to our persons and our dress, for we were once more to mix with civilized beings. At 6 A.M. on the 23d, a pilot came on board, and, as soon as he had passed the gangway, I put the question, which is generally the first from an American's lips on such occasions, "Who is President of the United States?" But so little did our affairs trouble this Newfoundlander that he could give us no information. I put the leading names to him, but still without effect. He "did not know." This was mortifying, for I was naturally anxious to learn who had the ruling power in my native land; but, seeing I could get no satisfactory reply, I turned aside, while the pilot conversed with Captain B. Presently the latter came to me and said,

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"So there's war, then, in reality, among us at home. The North and the South are fighting against each other."

"What!" I exclaimed, in utter amazement; "what—war? War in the United States, and among ourselves?"

"True enough," was the response; "at least so says our pilot." A few words with the pilot assured me of the main fact, though without informing me of any particulars, for he could give none. But the news was so astounding that I did not for a while recover from the shock. Bitter was the feeling that came over me on receipt of the intelligence, and I tried hard to doubt it, until doubt became impossible, especially when I landed and heard all the facts from our consul. This first news from home created a general gloom among us on board, and much of the joy which we should naturally have felt on reaching a civilized port was lost by reflecting upon the fact that so serious a calamity had fallen upon our beloved land.

As we approached the harbor of St. John's the excitement among us was intense. The head became somewhat confused as it turned from one object to another in the vast and noisy assemblage around us. But when the ship had dropped anchor and I had landed, the overpowering sensations that followed were more than I can describe. I was in a constant whirl. It seemed to me as if I were just coming from death into life, and it was with dif ficulty I could manage to control myself in the society of the many kind and warm-hearted friends to whom I was soon introduced.

The news of our arrival soon spread through the town, and many persons flocked around the ship to see us, all expressing much surprise at our robust and healthy appearance. My Innuit companions, Ebierbing and Tookoolito, with their infant, also attracted much attention. Every where on shore we were most hospitably received, and I shall never forget the names of those in St. John's who so warmly welcomed me.

On first landing I immediately telegraphed my arrival to Mr. Grinnell and to my own home, and received replies in a few hours.

We staid at St. John's until the 26th, when we made sail for New London, where we arrived on Saturday morning, September 13, 1862; and thus ended my voyage and explorations of two years and three and a half months in and about the arctic seas.

CHAPTER XXXVII.

INNUIT OR ESQUIMAUX CHARACTER, CUSTOMS, ETC.

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The Innuit Name.—Character of the People.—Their domestic Life.—Peculiar Customs concerning Women.—Social and political Life.—Theological Ideas.—Belief in a God. — The Angekos. — Mingumailo and his two Wives. — His Rage against Koojesse. Superstitions Customs of the Innuits.—Customs connected with Hunting. Innuit Christmas and New Year.—Innuit Language.—Innuit Costume.--Native Sagacity in studying Natural History.—Anecdotes of the Seal— of the Polar Bear.-Innuit Ingenuity.—Always ready in Emergencies.—Conclusion.

The race of people whom we denominate Esquimaux are, in their own language, called In-nu-it—that is, "the people." In-nu, in the singular number, signifies "man;" in the plural, In-nu-it, "people," "the people," or (as they understand it) "our people," as distinguished from foreigners. The name Esquimaux is entirely foreign, and not to be interpreted from any elements hitherto found in their language. In illustration of its origin, a friend, who is philologically devoted, has favored the author with the following suggestions:

The appellation "Esquimaux" — of which the traders' term "Husky" is a mere corruption—is obviously derived from some Algic dialect, doubtless from the Chippeway or the Cree. The Cree language is very nearly the same as the Chippeway, the dif ference being merely dialectic.

In the Chippeway, ush-ke signifies "raw." In the same language, um-wau signifies "he eats." From these elements we readily form the word ush-ke-um-wau, "raw he eats." And a noun derived from this verb, as a national denomination, must be some such form as Aish-ke-um-oog, "raw-flesh-eaters;" the double o being long, like oa in boat. Use has softened this name into Es-kemoog (pronounced Es-ke-moag); the sh of the Chippeway becoming simple s, it would seem, in the Cree. All that remains is the consideration that the French traders, of course, used the French orthography.

According to Innuit mythology, the first man was a failurethat is, was imperfect, though made by the Great Being; therefore he was cast aside and called kob-lu-na, or kod-lu-na, as pronounced by the modern Innuits, which means white man. A sec

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ond attempt of the Great Being resulted in the formation of a perfect man, and he was called In-nu.

As a general statement, it may be said that the Innuits, among themselves, are strictly honest. The same may be said as between them and strangers—that is, whites, though with some modification. The Innuits have an impression that the kodlunas (white people) possess plenty; that is, plenty of iron, wood, beads, knives, needles, etc., which is the reason why the Innuits, whenever they meet with whites, always cry "pil-e-tay! pil-e-tay!" ("give! give!") And the word kodlunas, in fact, signifies not only "white people," but the people who always have plenty. I have no hesitation in saying that, as respects honesty, these unsophisticated people, the Innuits, do not suffer by a comparison with civilized nations.

While with the Innuits, I saw enough to convince me that they are a kind, generous people. As between themselves, there can be no people exceeding them in this virtue—kindness of heart. Take, for instance, times of great scarcity of food. If one family happens to have any provisions on hand, these are shared with all their neighbors. If one man is successful in capturing a seal, though his family may need it all to save them from the pangs of hunger, yet the whole of his people about, including the poor, the widow, the fatherless, are at once invited to a seal-feast.

Though there is occasionally to be found among this people an evil person, yet, taken as a whole, they are worthy of great credit. They despise and shun one who will shag-la-voo ("tell a lie"). Hence they are rarely troubled by any of this class.

Children are sometimes betrothed by their parents in infancy. As Tookoolito says, "The young people have nothing to do with it." The old men make the marriage entirely. When the betrothal is made, the couple can live together at any time, usually decided by the ability of the man to support the woman. In other cases, when a young man thinks well of a young woman, he proposes to take her for his wife. If both are agreed, and the parents of the girl consent, they become one. There is no wedding ceremony at all, nor are there any rejoicings or festivities. The parties simply come together, and live in their own tupic or igloo. It sometimes happens that two who are intended for each other live together as companions for a term of probation, always without consummating their marriage. It may happen, in such a case, that the trial develops a want of congeniality, or what is

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