Northland Stories (33 page)

“‘Now are we grown weak,' we said; ‘and the Pellys will fall upon us, and our bounds be overthrown.' But as it fared with us, so had it fared with the Pellys, and they were too weak to come against us.

“My father, Otsbaok, a strong man, was now old and very wise. And he spoke to the chief, saying: ‘Behold, our dogs be worthless. No longer are they thick-furred and strong, and they die in the frost and harness. Let us go into the village and kill them, saving only the wolf ones, and these let us tie out in the night that they may mate with the wild wolves of the forest. Thus shall we have dogs warm and strong again.'

“And his word was harkened to, and we Whitefish became known for our dogs, which were the best in the land. But known we were not for ourselves. The best of our young men and women had gone away with the white men to wander on trail and river to far places. And the young women came back old and broken, as Noda had come, or they came not at all. And the young men came back to sit by our fires for a time, full of ill speech and rough ways, drinking evil drinks and gambling through long nights and days, with a great unrest always in their hearts, till the call of the white men came to them and they went away again to the unknown places. And they were without honor and respect, jeering the old-time customs and laughing in the faces of chief and shamans.

“As I say, we were become a weak breed, we Whitefish. We sold our warm skins and furs for tobacco and whiskey and thin cotton things that left us shivering in the cold. And the coughing sickness came upon us, and men and women coughed and sweated through the long nights, and the hunters on trail spat blood upon the snow. And now one, and now another, bled swiftly from the mouth and died. And the women bore few children, and those they bore were weak and given to sickness. And other sicknesses came to us from the white men, the like of which we had never known and could not understand. Smallpox, likewise measles, have I heard these sicknesses named, and we died of them as die the salmon in the still eddies when in the fall their eggs are spawned and there is no longer need for them to live.

“And yet, and here be the strangeness of it, the white men come as the breath of death; all their ways lead to death, their nostrils are filled with it; and yet they do not die. Theirs the whiskey, and tobacco, and short-haired dogs; theirs the many sicknesses, the smallpox and measles, the coughing and mouth-bleeding; theirs the white skin, and softness to the frost and storm; and theirs the pistols that shoot six times very swift and are worthless. And yet they grow fat on their many ills, and prosper, and lay a heavy hand over all the world and tread mightily upon its peoples. And their women, too, are soft as little babes, most breakable and never broken, the mothers of men. And out of all this softness, and sickness, and weakness, come strength, and power, and authority. They be gods, or devils, as the case may be. I do not know. What do I know, I, old Imber of the Whitefish? Only do I know that they are past understanding, these white men, far-wanderers and fighters over the earth that they be.

“As I say, the meat in the forest became less and less. It be true, the white man's gun is most excellent and kills a long way off; but of what worth the gun, when there is no meat to kill? When I was a boy on the Whitefish there was moose on every hill, and each year came the caribou uncountable. But now the hunter may take the trail ten days and not one moose gladden his eyes, while the caribou uncountable come no more at all. Small worth the gun, I say, killing a long way off, when there be nothing to kill.

“And I, Imber, pondered upon these things, watching the while the Whitefish, and the Pellys, and all the tribes of the land, perishing as perished the meat of the forest. Long I pondered. I talked with the shamans and the old men who were wise. I went apart that the sounds of the village might not disturb me, and I ate no meat so that my belly should not press upon me and make me slow of eye and ear. I sat long and sleepless in the forest, wide-eyed for the sign, my ears patient and keen for the word that was to come. And I wandered alone in the blackness of night to the river bank, where was wind-moaning and sobbing of water, and where I sought wisdom from the ghosts of old shamans in the trees and dead and gone.

“And in the end, as in a vision, came to me the short-haired and detestable dogs, and the way seemed plain. By the wisdom of Otsbaok, my father and a strong man, had the blood of our own wolf-dogs been kept clean, wherefore had they remained warm of hide and strong in the harness. So I returned to my village and made oration to the men. ‘This be a tribe, these white men,' I said. ‘A very large tribe, and doubtless there is no longer meat in their land, and they are come among us to make a new land for themselves. But they weaken us, and we die. They are a very hungry folk. Already has our meat gone from us, and it were well, if we would live, that we deal by them as we have dealt by their dogs.'

“And further oration I made, counselling fight. And the men of the Whitefish listened, and some said one thing, and some another, and some spoke of other and worthless things, and no man made brave talk of deeds and war. But while the young men were weak as water and afraid, I watched that the old men sat silent, and that in their eyes fires came and went. And later, when the village slept and no one knew, I drew the old men away into the forest and made more talk. And now we were agreed, and we remembered the good young days, and the free land, and the times of plenty, and the gladness and sunshine; and we called ourselves brothers, and swore great secrecy, and a mighty oath to cleanse the land of the evil breed that had come upon it. It be plain we were fools, but how were we to know, we old men of the Whitefish?

“And to hearten the others, I did the first deed. I kept guard upon the Yukon till the first canoe came down. In it were two white men, and when I stood upright upon the bank and raised my hand they changed their course and drove in to me. And as the man in the bow lifted his head, so, that he might know wherefore I wanted him, my arrow sang through the air straight to his throat, and he knew. The second man, who held paddle in the stern, had his rifle half to his shoulder when the first of my three spear-casts smote him.

“‘These be the first,' I said, when the old men had gathered to me. ‘Later we will bind together all the old men of all the tribes, and after that the young men who remain strong, and the work will become easy.'

“And then the two dead white men we cast into the river. And of the canoe, which was a very good canoe, we made a fire, and a fire, also, of the things within the canoe. But first we looked at the things, and they were pouches of leather which we cut open with our knives. And inside these pouches were many papers, like that from which thou hast read, O Howkan, with markings on them which we marvelled at and could not understand. Now, I am become wise, and I know them for the speech of men as thou hast told me.”

A whisper and buzz went around the courtroom when Howkan finished interpreting the affair of the canoe, and one man's voice spoke up: “That was the lost '91 mail, Peter James and Delaney bringing it in and last spoken at Le Barge by Matthews going out.” The clerk scratched steadily away, and another paragraph was added to the history of the North.

“There be little more,” Imber went on slowly. “It be there on the paper, the things we did. We were old men, and we did not understand. Even I, Imber, do not now understand. Secretly we slew, and continued to slay, for with our years we were crafty and we had learned the swiftness of going without haste. When white men came among us with black looks and rough words, and took away six of the young men with irons binding them helpless, we knew we must slay wider and farther. And one by one we old men departed up river and down to the unknown lands. It was a brave thing. Old we were, and unafraid, but the fear of far places is a terrible fear to men who are old.

“So we slew, without haste and craftily. On the Chilcoot and in the Delta we slew, from the passes to the sea, wherever the white men camped or broke their trails. It be true, they died, but it was without worth. Ever did they come over the mountains, ever did they grow and grow, while we, being old, became less and less. I remember, by the Caribou Crossing, the camp of a white man. He was a very little white man, and three of the old men came upon him in his sleep. And the next day I came upon the four of them. The white man alone still breathed, and there was breath in him to curse me once and well before he died.

“And so it went, now one old man, and now another. Sometimes the word reached us long after of how they died, and sometimes it did not reach us. And the old men of the other tribes were weak and afraid, and would not join with us. As I say, one by one, till I alone was left. I am Imber, of the Whitefish people. My father was Otsbaok, a strong man. There are no Whitefish now. Of the old men I am the last. The young men and young women are gone away, some to live with the Pellys, some with the Salmons, and more with the white men. I am very old, and very tired, and it being vain fighting the Law, as thou sayest, Howkan, I am come seeking the Law.”

“O Imber, thou art indeed a fool,” said Howkan.

But Imber was dreaming. The square-browed judge likewise dreamed, and all his race rose up before him in a mighty phantasmagoria—his steel-shod, mail-clad race, the lawgiver and world-maker among the families of men. He saw it dawn red-flickering across the dark forests and sullen seas; he saw it blaze, bloody and red, to full and triumphant noon; and down the shaded slope he saw the blood-red sands dropping into night. And through it all he observed the Law, pitiless and potent, ever unswerving and ever ordaining, greater than the motes of men who fulfilled it or were crushed by it, even as it was greater than he, his heart speaking for softness.

There have been renunciations, and renunciations. But, in its essence, renunciation is ever the same. And the paradox of it is that men and women forego the dearest thing in the world for something dearer. It was never otherwise. Thus it was when Abel brought of the firstlings of his flock and of the fat thereof. The firstlings and the fat thereof were to him the dearest things in the world; yet he gave them over that he might be on good terms with God. So it was with Abraham when he prepared to offer up his son Isaac on a stone. Isaac was very dear to him; but God, in incomprehensible ways, was yet dearer. It may be that Abraham feared the Lord. But whether that be true or not, it has since been determined by a few billion people that he loved the Lord and desired to serve Him.

And since it has been determined that love is service, and since to renounce is to serve, then Jees Uck, who was merely a woman of a swart-skinned breed, loved with a great love. She was unversed in history, having learned to read only the signs of weather and of game; so she had never heard of Abel, nor of Abraham; nor, having escaped the good sisters at Holy Cross, had she been told the story of Ruth, the Moabitess, who renounced her very God for the sake of a stranger woman from a strange land. Jees Uck had learned only one way of renouncing, and that was with a club as the dynamic factor, in much the same manner as a dog is made to renounce a stolen marrow-bone. Yet, when the time came, she proved herself capable of rising to the height of the fair-faced royal races and of renouncing in right regal fashion.

So this is the story of Jees Uck, which is also the story of Neil Bonner, and Kitty Bonner, and a couple of Neil Bonner's progeny. Jees Uck was of a swart-skinned breed, it is true, but she was not an Indian; nor was she an Eskimo; nor even an Innuit. Going backward into mouth tradition, there appears the figure of one Skolkz, a Toyaat Indian of the Yukon, who journeyed down in his youth to the Great Delta where dwell the Innuits, and where he forgathered with a woman remembered as Olillie. Now the woman Olillie had been bred from an Eskimo mother by an Innuit man. And from Skolkz and Olillie came Halie, who was one-half Toyaat Indian, one-quarter Innuit, and one-quarter Eskimo. And Halie was the grandmother of Jees Uck.

Now Halie, in whom three stocks had been bastardized, who cherished no prejudice against further admixture, mated with a Russian fur trader called Shpack, also known in his time as the Big Fat. Shpack is herein classed Russian for lack of a more adequate term; for Shpack's father, a Slavonic convict from the Lower Provinces, had escaped from the quick-silver mines into Northern Siberia, where he knew Zimba, who was a woman of the Deer People and who became the mother of Shpack, who became the grandfather of Jees Uck.

Now had not Shpack been captured in his boyhood by the Sea People, who fringe the rim of the Arctic Sea with their misery, he would not have become the grandfather of Jees Uck and there would be no story at all. But he
was
captured by the Sea People, from whom he escaped to Kamchatka, and thence, on a Norwegian whale-ship, to the Baltic. Not long after that he turned up in St. Petersburg, and the years were not many till he went drifting east over the same weary road his father had measured with blood and groans a half-century before. But Shpack was a free man, in the employ of the great Russian Fur Company. And in that employ he fared farther and farther east, until he crossed Bering Sea into Russian America; and at Pastolik, which is hard by the Great Delta of the Yukon, became the husband of Halie, who was the grandmother of Jees Uck. Out of this union came the woman-child, Tukesan.

Shpack, under the orders of the company, made a canoe voyage of a few hundred miles up the Yukon to the post of Nulato. With him he took Halie and the babe Tukesan. This was in 1850, and in 1850 it was that the river Indians fell upon Nulato and wiped it from the face of the earth. And that was the end of Shpack and Halie. On that terrible night Tukesan disappeared. To this day the Toyaats aver they had no hand in the trouble; but, be that as it may, the fact remains that the babe Tukesan grew up among them.