Short Sketches from Oldest America Part 4

XVII

THE EVOLUTION OF THE COOK

The Arctic cook's necessary tools are first a fire, then a pot and a spoon or stick, and a piece of seal meat. Judging from tradition, these must have been known to the first old woman. The forerunner of the spoon was the "allutok," a name derived from two words, "allukto," to lick, and "tock," occurring only in the construction of compound words and having a reference to bringing. The first "allutok" was simply a small stick like the Chinese chop-stick. It continued in use for a great many centuries, or to within the past ten or twelve years. Since then it has been entirely replaced by the modern spoon, which has retained the same name.

Calling boiled seal meat the first, we will look upon "pooy[=a]" as the second triumph of the culinary art. I give the recipe for number two.

At the same time, it is doubtful if any of the modern ladies of the kitchen will care to experiment with its manufacture. The only things of interest about "pooy[=a]" are its age, the ingredients and style of its construction, and its one great product (according to the Inupash)--the first man.

During those very early days, the woman appears not to have washed her dishes, although she may have spent a great deal of time in the water.

The recipe says: Sc.r.a.pe the old dried dinner from the "allutok" used at a previous feast of seal meat. To the sc.r.a.pings add a small pinch of the tender pin feathers of a bird. The two ingredients are to be mixed, then masticated until metamorphosed into chewing-gum.

There were no clocks or watches in those early days, so the Polar man's first mother had lots of time. After a few centuries had pa.s.sed, some genius invented a new form of chewing-gum called "[=a]noon." It appears to have been the third triumph in the culinary line. Seal oil is boiled; the upper portion being poured off, the thick sediment remaining is again boiled until it becomes black and nearly burnt, when it is ready for chewing. The use of this is said to shorten time considerably, but the ma.s.s does not look inviting.

"Keveh," made by warming deer tallow, then beating it into a light ma.s.s with salmon berries, was the fourth innovation, and "ahkootoo," the fifth. "Ahkootoo" is made from deer marrow, mixed with whale oil, a small amount of soup from boiled deer meat and also some of the meat cut fine. The ma.s.s is to be beaten until it becomes quite light. It is an article of food very highly esteemed by the Inupash.

These remained the only dishes known to the cook for a vast length of time, but I take it that much meat and fish were devoured raw. On the first introduction of flour, the people did not care for it, but about 1890 they learned the art of making "nookpowras," flour mixed with a small amount of water, then dropped into boiling seal or whale oil.

"Nookpowras" proved quite popular, and flour became a demand.

A few years back instructions were begun among the young people at Tigara in the simple art of cooking. At first the girls viewed it in the line of a novelty, but when they noticed the eligible young men picking out the cooks for their wives, it was astonishing to see what zeal all the marriageable girls suddenly developed. As soon as they had learned to turn a slapjack, or to make a cup of coffee, they would, on returning to their homes in the evening, pa.s.s around among the young men, bragging of what good cooks they were; or if a whale ship was sighted, off would scamper the cooks, anxious to be the first on board, invariably hunting up the cooks' galley, where they introduced themselves as cooks, seeming to feel that there should be a professional bond of sympathy between them.

It was not alone in cooking that instructions were given, but also in the art of sewing; simple cutting was taught and the making of such things as towels, snow shirts and trousers.

At one time the young tribal princess and her companion were under instruction. They tried to excel all previous apprentices in various ways. No sooner would the breakfast dishes be through with than the girls would disappear out-of-doors. On searching for them, they would be found in some secluded corner playing housekeeping; or, if a doctor's patient came along, after his departure they would prescribe small powders of flour for each other. When the time came for them to receive instruction in sewing, they were set to making woolen trousers.

A great amount of whispering and t.i.ttering went on; then when the work was brought for inspection it was found that, as before these girls had tried to excel all previous attempts. They had procured some bright pieces of calico with which they had trimmed the garments in a style the princess thought quite pretty. Fancy trousers immediately became the rage among the villagers. One young man of dudish propensities came out with a pair that had been worked in rings of various colors down each leg, while his compet.i.tor introduced knee breeches made from fancy bed ticking, heavily frilled at the knees and fancily embroidered in bright colors. The village belles, not to be outdone by the young men, discarded the old bone fish-hooks they had been wearing for ear jewelry and adopted the more natty safety-pin, at the same time making for themselves pretty waist belts with can-openers for danglers, and also giving their cloaks a liberal supply of the same.

It was the beginning of a new era among the people. They were awaking from the long sleep they had been taking, ever since the beginning of the Polar race. Old ways that had been followed from the most remote time were to give way to the new conditions that were advancing, and would ultimately end in the improvement and benefit of the people.

The art of cooking has now greatly advanced. Nearly all the young people understand how to cook. It is doubtful if there is an iglo in the village that has not one or two cooks. Eating raw meat is pretty much of the past, its place being filled by bread, slapjacks, soup, and tea or coffee. Nearly all the young people can make their own yeast, and as good a loaf of bread as is to be found anywhere, far surpa.s.sing their instructor. Soap and water, and with them cleanliness, have also been introduced. If in traveling along the coast one meets with clean young natives, who ask for a piece of soap, he may know that they are from Tigara, or have spent a season or two in the village; at least so say the persons who have had this experience.

XVIII

CHOKARLUKE

Luke occurs frequently as an affix to many nouns, more especially in the names of individuals, but no one seems able to throw any light on the meaning of it. If it ever had any, it has been lost. In the interpretation of the names of individuals, Katuktorluke becomes Lost Luke; Covewluke, Slop-bucket Luke; Chummerroyluke, Beads-on-the-hair Luke; Tatke[=a]luke, Moon Luke; and Chokarluke, Whalebone Luke.

Chokarluke was the traditionary strong man of the Polar race. He lived in the neighborhood of Cape Lisburne, near which place the traveler may see two large stones that he has been credited with carrying in his arms and placing in their present position. They were used for the purpose of stretching his seal lines to dry. He is also credited with having been a wonderful pedestrian, having had great power of endurance. At one time the neighbors had killed a whale but were in danger of losing their prize, the strong ocean current threatening to carry it away. Chokarluke, happening along, seized the whale by the tail and lifted it half out of the water and upon the ice, a deed of strength far surpa.s.sing any of our modern strong men's feats and well earning for him the name of Whalebone Luke.

XIX

INTRODUCTION OF TOBACCO

There is always a pleasure in recording the deeds of great men, and although they may have been taking their long sleep for many a year, yet those innovations they introduced still live on. So I take pleasure in introducing "Nanoona" for the first time, and leave it to the historian to record his name along with that of "Bobo," the introducer of roast pork, or to place this story with that of Sir Walter Raleigh's involuntary bath.

The inhabitants of the Arctic Circle are as fond of their smoke as any other race of men, but the high price of the first tobacco necessitated the invention of the small pipe, and also the method of smoking which is peculiar to the Inupash. The tobacco is first cut fine, then the bowl of the pipe, which holds about as much as a thirty-two cartridge sh.e.l.l, has a pellet of fine wood shavings crowded into its base. A small amount of tobacco is then introduced, about enough to give one or two puffs, and a piece of tinder being placed at the edge, fire is struck with a flint and steel. The smoker is now ready to enjoy himself; he takes a long pull and then tries to swallow the smoke, but lower down there is an objection; the stomach refuses to be considered a smoke bag, and, puckering up, does all in its power to repel the intrusion, while above the act of swallowing is persisted in. At last the stomach gains the victory and the smoke is expelled, the smoker coughs, wipes his eyes and puts the pipe away. He has had a good smoke.

[Ill.u.s.tration: NANOONA'S DESCENDANTS]

It was during the earlier days of the past century that a small amount of the strong Russian tobacco found its way through Siberia and across the Behring Straits. "Nanoona" was a great traveler for those days, and had ventured as far south as what is now known as the Seward Peninsula.

Obtaining some of the tobacco, he returned to his home, and the news soon spread that "Nanoona" could actually swallow fire and then belch forth smoke. The thing seemed incredible; it even surpa.s.sed the doings of the wonderful "Ongootkoot" who was very successful in driving off eclipses, thereby saving the villagers from some terrible catastrophes.

At the appointed time the people gathered, filling "Nanoona's" iglo; even the roof was packed. The seal-gut window having been removed, the people gathered there several rows deep, all desirous of witnessing the wonderful act.

Our hero no doubt felt the importance of the occasion and filled his pipe more times than his discretion should have allowed; first came the stage of exhilaration, the world looked beautiful, and he spoke entertainingly of the traditions of the past, a subject that is always interesting to an Inupash, even if he has already heard them many times; then came the well-known after effects, which nearly all beginners with the weed experience.

His transient indisposition served as no warning to the people; neither did the odor of the smoke that they had been forced to shield their noses from. Had they not seen him swallow fire and belch forth smoke?

Had they not seen him during the stage of exhilaration? They all wished to pa.s.s through a similar experience, but tobacco was scarce and held at a fabulous price. One pull at the pipe was worth two dressed sealskins; or a pipeful of the weed, affording two good swallows, cost two deerskins. Only the wealthy could afford such a luxury.

"Nanoona" has long since gone to his rest, but his name remains green among the villagers. To-day the traveler can see his elevated grave at Tigme[=a]rook, about six miles east of the village of Tigara, at which place his career came to a sudden end through the agency of an arrow driven by the bow of an enemy.

XX

WINTER EVENINGS AND STORIES

The inhabitants of the busy world have no end of amus.e.m.e.nts, besides their newspapers and magazines with which to pa.s.s their leisure hours.

It is not so with the less fortunate inhabitants of the far north.

Their winter evenings are long and their homes but dimly lighted by the seal-oil lamps. To the uninitiated, it would seem a dreary sight, yet the people have their enjoyment in the shape of an occasional dance, a most innocent form of amus.e.m.e.nt, being as much singing as dancing, accompanied by the beating of the one-headed drum.

The dancer stands up and makes a few graceful movements with the arms, as well as limbering at the knee joints, then sits down. Others go through the same motions in their turn, while the audience does the singing. Their main festivities occur at the full of the moon, in the month of "Nekanok-kochevik," corresponding to our December, at which time, besides the dancing and feasting, presents are given by the leading men.

Their other form of amus.e.m.e.nt is story-telling. The stories may be old, but that makes no difference to an Inupash, he is one of the most attentive listeners, no matter how many times he may have heard the same tale before. The repet.i.tion has the advantage of fixing the story in the minds of the people, enabling them to retain and pa.s.s down their traditions from one generation to another for an immensely long period of time. Outside of their traditions, their stories deal largely with the supernatural in the form of ghosts and fairies. Occasionally, one may hear a fable that apparently has a moral attached. The following are a few of the stories that mothers interest their children with, and that are eagerly listened to by the older ones also:--

ALLUGU[=A]

Little Allugu[=a] had been born blind. It had worried his father and mother greatly, for they knew when he grew to manhood he would not be able to hunt and support himself. They hoped as he grew older he might yet receive his eyesight, although both eyes were white and sightless.

At last when he became seven or eight years of age his parents gave up all hope.

The summer season was approaching, a time when all the villagers would be going on their annual trips, some to the north in quest of deer, while others would go to the east, down the Kotzebue Sound, where they would meet natives of other tribes, and do their trading. All would leave the village; the place would be entirely abandoned. Little Allugu[=a]'s father and mother, in talking the matter over with some of the neighbors, came to the conclusion that the child was hopelessly blind and would never be able to support himself. It was therefore decided to leave him behind. The parents placed him in their iglo, laying heavy whale jaws over the window and blocking up the entrance, thus leaving no way of escape. They then left him without food, expecting him to starve to death during their absence.

The little fellow sat on the floor, with his head bowed on his breast, feeling very bad at the fate which awaited him. He was growing very hungry and had apparently no means of relief. Everything was dark to him. His hunger grew still worse, with a terrible gnawing sensation in his stomach. If he could only get something to eat! and his thirst was terrible! He was beside himself with despair; if death would only come, what a relief it would be. It seemed a terribly long time that he sat there in the darkness with his head bowed on his breast.

At last he heard a noise; what could it mean? He knew that none of the villagers would return for a long time. It must be one of those hallucinations that hunger and thirst often create. Then the noise came nearer, and a little woman coming up through the floor asked him why he was there and what made him so sad. He soon told the story of how he had been left to starve to death and how he was suffering for food and water. If he could only get a drink from the spring near by, how it would relieve the terrible parched condition of his mouth and throat!

Water, oh, if he only had some water!

"Never mind," said the little woman, "you shall not starve to death,"

and she placed by his side some nice pieces of whale meat and black skin, with a pailful of clear cold water. How Allugu[=a] did enjoy the water, and then the whale meat and black skin! He had never in all his life tasted anything half so good. Every day the little woman brought a fresh supply of meat and water; she knew just what to choose so that he would gain strength and grow.