only daughter, an exceedingly pretty girl—according to Eskimo notions of female beauty. She was seventeen years of age, black-eyed, healthily-complexioned, round-faced, sweet-expressioned, comfortably stout, and unusually graceful—for an Eskimo. Among her other charms, modesty and good-nature shone conspicuous. She was in all respects a superior counterpart of her mother, and her name was Nunaga. Nuna was small, Nunaga was smaller. Nuna was comparatively young, Nunaga was necessarily younger. The former was kind, the latter was kinder. The mother was graceful and pretty, the daughter was more graceful and prettier. Nuna wore her hair gathered on the top of her head into a high top-knot, Nunaga wore a higher top-knot. In regard to costume, Nuna wore sealskin boots the whole length of her legs—which were not long—and a frock or skirt reaching nearly to her knees, with a short tail in front and a long tail behind; Nunaga, being similarly clothed, had a shorter tail in front and a longer tail behind.

It may be interesting to note here that Eskimos are sometimes named because of qualities possessed, or appearance, or peculiar circumstances connected with them. The word Nuna signifies “land” in Eskimo. We cannot tell why this particular lady was named Land, unless it were that she was born on the land, and not on the ice; or perhaps because she was so nice that when any man came into her company he might have thought that he had reached the land of his hopes, and was disposed to settle down there and remain. Certainly many of the Eskimo young men seemed to be of that mind until Okiok carried her off in triumph. And let us tell you, reader, that a good and pretty woman is as much esteemed among the Eskimos as among ourselves. We do not say that she is better treated; neither do we hint that she is sometimes treated worse.

The Eskimo word Nunaga signifies “my land,” and was bestowed by Okiok on his eldest-born in a flood of tenderness at her birth.

Apologising for this philological digression, we proceed. Besides Nuna and Nunaga there was a baby boy—a fat, oily, contented boy—without a name at that time, and without a particle of clothing of any sort, his proper condition of heat being maintained when out of doors chiefly by being carried between his mother’s dress and her shoulders; also by being stuffed to repletion with blubber.

The whole family cried out vigorously with delight, in various keys, when the team came yelping home with the Kablunet. Even the baby gave a joyous crow—in Eskimo.

But the exclamations were changed to pity when the Kablunet was assisted to rise, and staggered feebly towards the hut, even when supported by Okiok and his sons. The sailor was not ignorant of Eskimo ways. His residence in South Greenland had taught him many things. He dropped, therefore, quite naturally—indeed gladly—on his hands and knees on coming to the mouth of the tunnel, and crept slowly into the hut, followed by the whole family, except Ermigit, who was left to unfasten the dogs.

The weather at the time was by no means cold, for spring was rapidly advancing; nevertheless, to one who had been so reduced in strength, the warmth of the Eskimo hut was inexpressibly grateful. With a great sigh of relief the rescued man flung himself on the raised part of the floor on which Eskimos are wont to sit and sleep.

“Thank God, and again I thank you, my friends!” he said, repeating the phrase which he had already used, for the sudden change from despair to hope, from all but death to restored life, had filled his heart with gratitude.

“You are weary?” said Okiok.

“Ay, ay—very weary; well-nigh to death,” he replied.

“Will the Kablunet sleep?” asked Nuna, pointing to a couch of skins close behind the seaman.

Rooney looked round.

“Thankee; yes, I will.”

He crept to the couch, and dropped upon it, with his head resting on an eider-down pillow. Like a tired infant, his eyes closed, and he was asleep almost instantaneously.

Seeing this, the Eskimos began to move about with care, and to speak in whispers, though it was needless caution, for in his condition the man would probably have continued to sleep through the wildest thunderstorm. Even when baby, tumbling headlong off the elevated floor, narrowly missed spiking himself on a walrus spear, and set up a yell that might have startled the stone deaf, the wearied Kablunet did not move. Okiok did, however. He moved smartly towards the infant, caught him by the throat, and almost strangled him in a fierce attempt to keep him quiet.

“Stupid tumbler!” he growled—referring to the child’s general and awkward habit of falling—“Can’t you shut your mouth?”

Curious similarity between the thoughts and words of civilised and savage man in similar circumstances! And it is interesting to note the truth of what the song says:—

“We little know what great things from little things may rise.”

From that slight incident the Eskimo child derived his future name of “Tumbler”! We forget what the precise Eskimo term is, but the English equivalent will do as well.

When supper-time arrived that night, Okiok and Nuna consulted as to whether they should waken their guest, or let him lie still—for, from the instant he lay down, he had remained without the slightest motion, save the slow, regular heaving of his broad chest.

“Let him sleep. He is tired,” said Okiok.

“But he must be hungry, and he is weak,” said Nuna.

“He can feed when he wakens,” returned the man, admiring his guest as a collector might admire a foreign curiosity which he had just found.

“Kablunets sleep sounder than Eskimos,” remarked the woman.

“Stupid one! Your head is thick, like the skull of the walrus,” said the man. “Don’t you see that it is because he is worn-out?”

Eskimos are singularly simple and straightforward in their speech. They express their opinions with the utmost candour, and without the slightest intention of hurting each other’s feelings. Nuna took no offence at her husband’s plain speaking, but continued to gaze with a gratified expression at the stranger.

And sooth to say Reginald Rooney was a pleasant object for contemplation, as well as a striking contrast to the men with whom Nuna had been hitherto associated. His brow was broad; the nose, which had been compared to the eagle’s beak, was in reality a fine aquiline; the mouth, although partially concealed by a brown drooping moustache, was well formed, large, and firm; the beard bushy, and the hair voluminous as well as curly. Altogether, this poor castaway was as fine a specimen of a British tar as one could wish to see, despite his wasted condition and his un-British garb.

It was finally decided to leave him undisturbed, and the Eskimo family took care while supping to eat their food in comparative silence. Usually the evening meal was a noisy, hilarious festival, at which Okiok and Norrak and Ermigit were wont to relate the various incidents of the day’s hunt, with more or less of exaggeration, not unmingled with fun, and only a little of that shameless boasting which is too strong a characteristic of the North American Indian. The women of the household were excellent listeners; also splendid laughers, and Tumbler was unrivalled in the matter of crowing, so that noise as well as feasting was usually the order of the night. But on this great occasion that was all changed. The feasting was done in dead silence; and another very striking peculiarity of the occasion was that, while the six pairs of jaws kept moving with unflagging pertinacity, the twelve wide-open eyes kept glaring with unwinking intensity at the sleeping man.

Indeed this unwavering glare continued long after supper was over, for each member of the family lay down to rest with his or her face towards the stranger, and kept up the glare until irresistible Nature closed the lids and thus put out the eyes, like the stars of