Biblical Fundamentalism

It has been true in Greenland, and wherever Christianity has long had root among the Eskimo, that it has taken upon itself develop ments such as those just indicated, which are strange to our European ideas, and which the European missionaries are entirely powerless to check. So it was with Dr. Marsh at Point Barrow. He tried to combat certain doctrines, which to his mind were narrow-minded and which were certainly of local growth, with the result that his own congregation judged him a man who was opposed to the Kingdom of God and one whom they did not desire to have as a missionary. The case is interesting, and although the ending of it does not fall at this point of our narrative chronologically, it may be as well to take it up here, seeing that I, in a measure, deserve the blame for urging Dr. Marsh into a conflict in which I might have known he was sure to be defeated. 

Some of Dr. Marsh's more serious difficulties with his flock grew out of matters pertaining to whaling. The whaling season at Point Barrow in the spring is about six weeks long, beginning generally the first of May. At that time northeasterly winds usually blow, with the result that a lead opens up, commonly somewhere between a half and five miles offshore. This lead may be anything from a few yards to several hundred yards in width, and extends southwest along the coast to Bering Straits, forming a path of open water along which the whales come in the spring on their annual migration from the Pacific to the Beaufort Sea. Whether the land-floe be half a mile or five miles wide, the whalemen must go to the outer edge of it with their boats and whaling gear and wait there for the coming of the whales. There is no regularity about the migration of the animals, and often at the height of the whaling season the crews may be encamped for a week at a time without seeing any; and then, all in one day, scores of whales may come along and pass on to the eastward. This day of opportunity is, according to our modern way of thinking, as likely as not to be a Sunday. When the Eskimo learned that God had forbidden work upon the Sabbath they took the point of view that it does not profit a man that he gain the whole world if he lose his own soul, and although the catching of whales was the one thing in the world which all of them most desired, nevertheless they agreed that the loss of one's soul was too great a price to pay for even a bow-head whale. Accordingly they would commence on Saturday afternoon to pull back their boats from the edge of the ice and get everything ready for the Sabbath observance. Saturday evening the men themselves would abandon temporarily their boats and gear, on the outer edge of the shore ice, to go ashore and remain there all day Sunday. It usually took them half of Monday to get everything ready for work again. In this manner they lost two days out of every seven from a harvest season of only six weeks in the year. 

It was in vain that Dr. Marsh expostulated with the people, and pointed out that not only were they losing the chance of getting whales but that they also ran a serious risk of losing their boats and whaling gear in case a strong northeaster should happen to blow up while they were ashore. This would carry all of their belongings out to sea in the break - up of the ice that was sure to occur under a strong offshore wind. “But can't you see to it,” they asked him, “that the whales do not come on Sunday and that a northeaster does not blow too hard while we are away from our boats? God controls the winds and the movements of the whales; can't you ask Him to have the whales come on week days only, and can't you ask Him to keep our boats and gear safe?” Dr. Marsh explained to them that, according to his view, the Lord governed the earth by certain laws with the operation of which he was not likely to interfere even in response to the most heartfelt prayers. He explained further in the most modern way the subjective efficacy of prayer and how , if they prayed rightly and sincerely, a balm would descend upon their souls and make them stronger and better men. But they did not want a balm they wanted a change of wind, and they began to mutter among themselves that this was a fine sort of missionary to have, who was unable to control the winds and help them in whaling. They re minded themselves how their own medicine men had been able not only to control the comings and goings of the whales, but had even been able to make the whales willing to be killed. They also in quired from their countrymen in other districts, who reported that the missionaries whom they had assured them that, if they prayed to God in the right way, He would do for them whatever they asked Him. That was the kind of missionary to have, and why could not they, too, have such a missionary? And so they formulated charges, which were written down by the scholars among them and forwarded to the Board of Home Missions of the Presbyterian Church, in New York . There were a good many counts in the charges, but the ones of the greatest importance to the Eskimo mind were these : that Dr. Marsh encourages Sabbath-breaking; that Dr. Marsh teaches that prayers are of no avail; and that Dr. Marsh encourages immodesty by taking off his coat in the Eskimo houses. 

With reference to the last charge it may be said that it was the Eskimo custom for men and women , whenever they entered their superheated dwellings, to take off their coats and sit naked to the waist, while children were commonly allowed to go entirely naked up to the age of six years. The fact that the human form is essentially vile and must be kept from sight was not known to the primitive Eskimo, but was accepted unquestioningly by them, along with the other truths of Christianity, so soon as they heard of it. 

When a missionary or any one connected with the church tells the Eskimo anything, they always take it as coming directly from God, or else as a downright falsehood. It had been so with the shamans before the missionaries the good and honorable ones spoke the simple truth as they received it from the spirits; the bad shamans were merely liars, who pretended to represent the spirits but did not. The missionary, who in the mind of the Eskimo is a new and in certain ways a superior kind of shaman, does not, therefore, speak as a private individual; he is in their eyes but the mouth piece of the Lord. When some missionary somewhere in Alaska had said that sitting stripped to the waist was wrong, the Eskimo had understood it as one of the things which if done would lead to damnation. When Dr. Marsh had failed to fall in with this view, but on the other hand considered taking off his coat the only sensible thing to do in the overheated houses, they believed him in error either through malice or lack of knowledge of the taboo in question, and considered he was encouraging a practice that endangered the eternal welfare of those who might follow it.

I have no information at hand to indicate why the Board of Home Missions in New York dismissed Dr. Marsh from his post at Point Barrow, as they eventually did the summer of 1912. But I do know why his congregation thought him dismissed. The Eskimo at Point Barrow consider that it was done on the basis of the complaints which they themselves had sent to the Mission Board, the vital points of which , to their minds, are the three cited above; and I do know that they expressed great satisfaction in securing a missionary, in 1912, who believed with them that prayers would have a material and immediate answer of the sort they desired. 

But while the Point Barrow Eskimo rejoiced that they were getting a missionary with more orthodox views and whose influence with the Lord was more immediate and effective than that of Dr. Marsh, they also realized their loss in being compelled, in the future, to go without his constant medical care as a doctor. There was many a chronic invalid at Point Barrow whom I saw him visit every day for months on end, and many a woman whose life he had saved at childbirth. Especially when the day of his leaving had come, when they saw their minister's family packing up their things in preparation for departure, this aspect of the case began to strike the people more forcibly, and on that day (when I was about to take the revenue cutter at Point Barrow in 1912) a number of them came to me saying that they were the ones who had signed the complaint against Dr. Marsh and that they were now sorry they had done it. They wanted me to intercede with the captain of the revenue cutter, whom they supposed all-powerful, to get him to permit Dr. Marsh to stay after all . Of course I had to tell them that the revenue cutter had nothing to do with it —that Dr. Marsh was going, never to return, and that they would now have to depend upon the efficacy of prayer for the cure of their ailments as well as for the success of their whaling.

We settled down to live with these Colville people, and commenced making preparations for the winter. The only thing to do was to catch fish. Now it seems that in Kotzebue Sound, where the Chris tian doctrines of the Colville people had originated, fishing is by nets only. As fishing is no doubt practically the only work done there, or was so before the development of mining, the missionary had probably said to them, “ Do not put out your fish-nets on Sunday," meaning thereby, “ Do not work on Sunday" — there being no other work. However that may be, the prohibition came to our community in the form : “ God has said you must not use fish-nets on Sunday. ” Accordingly the entire community pulled their fish-nets out of the river Saturday night, fished with hooks all day Sunday, and put the nets back into the water Monday morning.

The winter of 1908–09, while I was staying at the village of Cape Smythe, there arrived one Saturday about noon a man and his wife with a well- fed team of dogs and sled - load consisting partly of fresh caribou skins and caribou sinew, which latter has a high value on the north coast of Alaska as sewing- thread. Although this couple did not actually appear at the whaling station where I was staying, I learned about their coming immediately, for the news spread like wild - fire through the village that people had come who had caribou skins to sell. The couple said that they had spent the fall on the upper Colville River, had made a successful caribou hunt there, had stayed until all the meat was eaten up except what they could haul with them on their sled, and had then set out across country, heading northwest for Cape Smythe. This was the substance of what they told about their journeyings, until toward midnight, when they added the further detail that the man's sister and her husband had been with them on the upper Colville, that they had not succeeded so well in the caribou hunt, and that when they started, each family with its own sled, from the Colville, the sled of this second couple had been empty of meat. The family who had plenty had with great generosity fed the family which had none, but had refused to give any meat to their dogs, with the result that the poor animals became nothing but skin and bones. Then a severe blizzard struck them, and all the hungry dogs froze to death, while of course nothing happened to the well- fed dog team. When the one couple had no dogs with which to haul their sled, the other could no longer wait for them and had abandoned them about forty miles southeast from Cape Smythe. 

The people who had been abandoned had some relatives in the Cape Smythe village, and even apart from them there were many who were ready to go to the rescue. The relief party was about to set out when someone pointed out that Saturday was just merging into Sunday and that no work must be done on the Sabbath. 

Strangely enough, none of the white men at Cape Smythe heard anything of the abandoned couple, although we learned later that their case had been a topic of continuous conversation all day Sunday. The first any white man knew of it was after Dr. Marsh had conducted the regular evening services in the church, when he found, very much to his surprise, that the people after the service did not leave the church as usual and go to their homes. When he asked them why this was, they replied that they were waiting for Sunday to be over so that they could start out to the rescue of a starving couple that had been abandoned inland. When Dr. Marsh knew about the case he of course did all he could to hurry things up, but it was already midnight when the searchers got started. The weather had been fine on Saturday, and there would that day have been no trouble in following the trail of the couple who had arrived, but by Sunday night the wind had been blowing and the drifting snow had covered up the trail. The search party was out two days, but returned to Cape Smythe without finding any one. 

A day or two after this, Thomas Gordon, who was living about three miles northeast of Cape Smythe, heard a faint noise outside his front door. He thought nothing of it at first, but a little later someone accidentally went out and found an Eskimo who had collapsed and fainted on the front-door step. When this man had been revived in the warmth of the house, it turned out that he was the man of the couple abandoned. Mr. Gordon sent a sled on the man's trail, and they soon found his wife encamped in a fireless hut, with her hands and feet slightly but not seriously frozen. Half a dozen hours later she would no doubt have been maimed for life. 

While I was in the Cape Smythe village, I never saw the man who had abandoned his sister and her husband to starve and freeze, but it happened a month or two later that my party was storm-bound on the southeast corner of Smith Bay, at the house of an old acquaintance of ours named Kunagrak, who was related to all the people concerned. The man who had done the abandoning happened to be staying with Kunagrak. I noticed that when we sat down to meals it was he who said grace; in spiritual matters he seemed to be an authority and the leading light of the place. As a matter of curiosity I asked him if he had been long a Christian, and he replied, “ About ten years. ” He further volunteered the information that during all that time he had never eaten a meal without saying grace, and had never worked on Sunday, and had kept all the commandments of the Lord. I asked him if he had never heard that to abandon people to starve was against the commandments of the Lord. He had never heard that particular commandment, he said; but that might be because his Christianity had come entirely from some Kotzebue Sound Eskimo. He had never had the advantage of the direct instruction of a white missionary, and no doubt he might not have heard all the commandments of which those might have knowledge who had been better instructed than he. Just as a man who sits down to a meal of mountain sheep will adopt quickly a food taboo of which he is informed by any one who happens to be present, so this man seemed glad to learn that abandoning people to starve was against the desire of the Lord, and he would make a point of seeing that it did not happen again.

Early one Saturday afternoon about Christmas time a man and his wife arrived at Cape Smythe with a few caribou skins to sell. The word that they had skins for sale and sinew passed around quickly, and I heard of it the same day because my Eskimo, Natkusiak, came and asked me whether I wanted to buy any of the skins. The couple reported that they had been spending the autumn on the upper Colville River, that game had become scarce there, and that they had struck across country, a distance of perhaps two hundred miles, toward Cape Smythe. This was the substance of all they told until about midnight of the day of their arrival, when they added the further detail that on the Colville with them had been another Eskimo family, the woman of which was the sister of the man who had arrived at Cape Smythe. The two families with their two dog-sleds had left the Colville together, but the man now at Cape Smythe had had his sled loaded with caribou meat and the other family had none. With great magnanimity the man who had the meat fed his sister and her husband, but would not give their dogs anything to eat, although he fed his own dogs well. The result was that the dogs of the second couple got weak with hunger and finally froze to death. When the dogs were all dead the second family were no longer able to keep up, and so were left behind about forty miles east of Cape Smythe. 

When the Cape Smythe people heard this story they immediately set about organizing a search party and were about to start off when somebody pointed out that it was now already Sunday (for Sunday, according to Cape Smythe opinion, begins at twelve o'clock Saturday night). When those about to start on the search for the abandoned couple realized it was Sunday they saw at once that nothing could be done, for no work must be done on the Sabbath , and especially no journey must be started on the Sabbath day. 

Curiously enough, although all the white men at Cape Smythe had heard at noon on Saturday the story of the arrival of the couple with the skins to sell, none of us happened to hear until late Sunday evening the story of the other couple who had been left to starve thirty or forty miles to the east of us. We found out later that the case had been the subject of continuous conversation among the Eskimo for the last twenty-four hours, but for some strange reason none of us happened to hear of it. Dr. Marsh conducted his Sunday evening service that night in the ordinary way, but when it was over he was surprised to find that the people, instead of going home at once as they commonly did on Sunday nights, all lingered about the church . When he asked them what they were waiting for they told him they were waiting for Sunday to be over, so they could start out to the rescue of a man and his wife who were starving and probably freezing to death. As soon as Dr. Marsh realized the facts he did everything possible to get the search party started, but it was already after midnight and the Sabbath well over when they finally got off. 

In following the trail eastward they found evidences to show that the couple who had arrived at Cape Smythe had been traveling with great speed, taking turns sitting on the sled while the other ran ahead of the dogs. In other words, had they so desired they could very easily have brought home the other couple instead of abandoning them, for both they and their dogs had evidently been in full strength. 

A blizzard came up on Monday morning before the searching party had got far enough east to discover the place where the couple had been abandoned. The Sunday which they had wasted in inactivity had been a day of excellent weather, but that was all changed now, for the snow was drifting so thick that the searchers were unable to find the abandoned couple and returned empty-handed on the second day. But the same morning on which the searchers returned empty-handed to Cape Smythe, Mr. Thomas Gordon, who lives three miles north of the Cape, heard a faint noise outside his man. door. He took it for the noise made by the scratching of a dog, but a few minutes later when the door was accidentally opened by some member of the household they found outside it an unconscious man. When the warmth of the house had restored him it turned out that he was the man of the couple who had been abandoned. He had barely had the strength to drag himself to Mr. Gordon's house and had collapsed two or three times within the last two hundred or three hundred yards before reaching it . Mr. Gordon at once sent out a search party, who followed the man's trail through the snow and found his wife, with her hands and feet slightly frozen, in a fireless camp a few miles to the east. 

During the next few weeks I often saw the abandoned man and his wife, but the couple who abandoned them I now met here in Smith Bay for the first time. When we took our meal together on the first evening I noticed that this man was the one who took it upon himself to say grace, and as the circumstance interested me I inquired carefully of him about his religious views and how long he had been a Christian. He had been a Christian for about ten years, he said, and knew more prayers than any other Eskimo and was very particular not to break any of the commandments of the Lord . For many years he had done no work on Sunday; for many years he had never eaten a meal without saying grace; and in every other way he lived according to the law as he understood it. I asked him whether he had never heard that such things as leaving his sister to starve to death were also against the law of the Lord. He replied that he never had heard anything about a that th.. His Christianity, he told me with evident regret, might not be the best and most up-to-date kind, for he had never himself had the chance to get any first-hand from a missionary . He had learned his Christianity entirely from the converted Eskimo of the Kuvuk River, who, he said , might not be well informed about all the prohibitions neces sary for salvation. 

It may be worth a passing note that the abandoned family were also Christians. During the several weeks that they were being nursed back to health by Mr. and Mrs. Gordon they noticed Mr. Gordon never said grace at meals, and they many times expressed to my Eskimo companion, Natkusiak, their strong abhorrence of their host's irreverent ways. After they finally left his house and began to live with some Eskimo relatives in the Cape Smythe village I questioned them as to what they thought of Mr. Gordon and got some frank criticisms, but no expression of gratitude. The following spring when Mr. Gordon needed some help in whaling he asked this man to work for him, but he preferred to work for some one else at the same salary offered by Mr. Gordon.

After the meal was finished we sat and talked perhaps an hour, until a messenger came it was always the children who carried mes sages) to say that my companions had gone to the house that had been built for us, and that the people hoped I would come there, too, for it was a big house, and many could sit in there at once and talk with us. On arriving home I found that, although over half the village were already there, still we had plenty of room within doors for the four or five who had come along with me to see me home. The floor of the inner half of the house had been raised into the usual two-foot-high snow sleeping-platform, covered with skins, partly ours and partly contributed by various households for our comfort; a seal-oil lamp for heating and lighting purposes had been installed. It was a cozy place, heated by the lamp to a temperature of 60° Fahr in spite of the fact that it was well ventilated by a door that was never closed day or night, and a hole in the roof that was also always open. On the bed-platform there was room for twelve or fifteen persons to sit Turkish fashion, and on the floor in front another fifteen could easily stand. 

Although the house was full of guests at my home-coming, they merely stayed a few minutes, for some one suggested that we were no doubt tired and sleepy and would like to be left alone. In the morning, they said, we should have plenty of time for talking. When they were all gone, however, we did not go to sleep, but sat up fully half the night discussing the strange things we had seen. My Eskimo were considerably more excited over it all than I. It was, they said, as if we were living through a story such as the old men tell in the assembly-house when the sun is away in winter. What kindly, inoffensive- looking people these were, but no doubt they were powerful and dangerous magicians such as the stories tell about and such as my companions' fathers had known in their youth. My Mackenzie man, Tannaumirk, had, in fact , heard something to make this clear, for he had eaten supper in the house of a man who last winter had dropped his knife into a seal-hole through the ice where the sea was very deep, but so powerful was the spell he pronounced that when he reached into the water afterward the water came only to his elbow and he picked the knife off the ocean bottom. And this, Tannaumirk commented, in spite of the fact that the ice alone was at least a fathom thick and the water so deep that a stone dropped into it would no doubt take a long time to sink to the bottom. 

Did they believe all this, I asked my men, though I knew what answer I would get. Of course they did. Why should I ask? Had they not often told me that their own people were able to do such things until a few years ago, when they abjured their familiar spirits on learning from the missionary of the existence of heaven and hell, and of the fact that no one can attain salvation who employs spirits to do his bidding? It was too bad that salvation and the practice of magic were incompatible ; not that such trivial things as the recovery of lost articles were of moment, but in the cure of sickness and the control of weather and ice conditions, prayers seemed so much less efficient than the old charms. Still, of course, they did not really regret the loss of the old knowledge and power, for did they not have the inestimable prospect of salvation which had been denied their forefathers through the unfortunate lateness of the coming of the missionaries? It was mere shortsightedness to regret having renounced the miraculous ability to cure disease, for God knows best when one should die, and to him who prays faithfully and never works on Sunday, death is but the entrance to a happier life.

A shaman among the Eskimos is in his own person no wiser than you or I. In every -day life he is quite as likely to do foolish things, quite as liable to be wrong ; but when he goes into a trance his own spirit is superseded by the familiar spirit which enters his body, and it is the familiar spirit which talks through the mouth of the shaman. It is only then that his words become wisdom, on which you may rely unthinkingly. When in a trance the shaman is the mouth-piece of a spirit, and at any time, by the use of the formulæ by which the spirits are controlled, he can get them to do his bidding, be it good or ill. For that reason the shaman is deferred to, irrespective of whether you like him personally or not, and without regard to what you may think of his character and natural abilities, except that the more you fear he may be disposed to evil actions, the more careful you are not to give him offense, and to comply with everything he commands or intimates, for (being evilly disposed) he may punish you harshly if you incur his displeasure. 

Just as in Rome the priests of the new religion took the place of the priests of the old, so among the Eskimo the missionary under the new dispensation takes the place of the ancient shaman of the old régime. When he speaks as a missionary, he speaks as the mouthpiece of God, exactly as the shaman was the mouth-piece of the spirits. The commands he issues at that time are the commands of God, as the commands of the shaman were not his own but those of the spirit which possessed him. And as in the old days the evilly disposed shamans were the most feared, similarly that one of all the missionaries known to me who is personally the most unpopular among his Eskimo congregation is also the one whose word is the most absolute law and whom none would cross under any circumstances. “ For,” think the Eskimo, " being a bad man, he may pray to God to make us sick or do us some harm."