ONTINUING our notice of the Esquimaux, our readers will be interested in a brief summary of information respecting this extraordinary race, their character and customs, gathered from the narrative of Capt. C. F. Hall, in his "Life with the Esquimaux." The 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.

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The appellation "Esquimaux "-of which the traders' term "Husky" is a mere corruptionis obviously derived from some Algic dialect, doubtless from the Chippeway or the Cree.

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, 66 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-ke-moog (pronounced Es-ke-moag). According to Innuit mythology, the first man was a failure-that 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 second 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, &c., 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.

Children are sometimes betrothed by their parents in infancy. 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.

There generally exists between husband and wife a steady, but not very demonstrative affection, though the woman is frequently subjected to violent usage by reason of some sudden outbreak of temper on the man's part, and though, when she is near her death, he leaves her alone to die.

Male children are desired in preference to females, but no difference is made in their treatment, and there are always rejoicings and congratulatory visits when an infant is born. Immediately after the birth, the infant's head must be firmly squeezed side to side with the hands, and a little skin cap placed tightly over the compressed head, which is to be kept there for one year. The infants are nursed until three or four years of age. The children, when old enough, find their amusement in playing with toys made of bone and ivory, in the forms of various animals. When older, the boys are educated in rowing, hunting, and sealing; the girls are taught to trim the firelight and keep it burning, to cook, dress leather, sew, help row the oomiens, and to do various other kinds of work.

For a certain length of time after a child is born, the mother must remain in her own home, visiting no other tupic or igloo. The period for which this limitation holds good varies, sometimes reaching to the length of two months. At the expiration of the time, she makes a round of calls at all the dwellings about, having first changed all her clothing. She never touches again that which she throws off on this occasion, and which she has worn since the birth of the child. Another custom forbids the mother to eat by herself for a year after the birth of the child. When asked the reason of this, the only reply was, "The first Innuits did so." In respect to Innuit customs in general, it may be observed that they are often adhered to from fear of ill report among their people. The only reason that can be given for some of the present customs is that "the old Innuits did so, and therefore they must."

The women, generally, are tattooed on the forehead, cheeks, and chin. This is usually a mark of the married women, though unmarried ones are sometimes seen thus ornamented. This tattooing is done from principle, the theory being that the lines thus made will be regarded in the next world as a sign of goodness. The manner of the operation is simple. A piece of reindeer-sinew thread is blackened with soot, and is then drawn

under and through the skin by means of a needle. The thread is only used as a means of introducing the colour or pigment under the epidermis.

The longevity of this people, on the whole, in latter years is not great. The average duration of life among them is much less than formerly. The time was, and that not long ago, when there were many, very many old people, but now they are very few.

The Innuit social life is simple and cheerful. They have a variety of games of their own. In one of these they use a number of bits of ivory, made in the form of ducks, &c. In another, a simple string is used in a variety of intricate ways, now representing a tuktoo, now a whale, now a walrus, now a seal, being arranged upon the fingers in a way bearing a general resemblance to the game known among us as " cat's cradle." The people were very quick in learning of Captain Hall to play chess, checkers, and dominoes.

Innuit opinions upon theological questions are not easily obtained in an intelligible form. Their belief on some points may be thus very generally stated. There is one Supreme Being, called by them Ang-u-ta, who created the earth, sea, and heavenly bodies. There is also a secondary divinity, a woman, the daughter of Anguta, who is called Sid-ne. She is supposed to have created all things having life, animal and vegetable. She is regarded also as the protecting divinity of the Innuit people. To her their supplications are addressed; to her their offerings are made; while most of their religious rites and perstitious observances have reference to her.

The Innuits believe in a heaven and a hell, though their notions as to what is to consti tute their happiness or misery hereafter are varied as one meets with different communities.

They have a tradition of a deluge, which' they attribute to an unusually high tide. On one occasion, when Captain Hall was speaking with a native concerning her people, she said, 'Innuits all think this earth once covered with water." He asked her why they thought so. She answered, "Did you never see little stones like clams, and such things as live in the sea, away up on the mountains ?"

The subject of the religious ideas and ob servances of the Innuits is nearly connected with that of their angekos, who have a great influence among them, and exercise the only authority to which they in any degree submit. With regard to these angekos, Captain Hall

thinks that any man or woman could become such if shrewd enough to obtain a mental ascendancy over others.

If a person falls ill, If a person falls ill,

He comes, and before

The angeko's business is,twofold: he ministers in behalf of the sick, and in behalf of the community in general. the angeko is sent for. proceeding to his peculiar work, demands payment for his services, stating his price, usually some article to which he has taken a liking. Whatever he demands must be given at once, otherwise the expected good result of the ministration would not follow.

When the preliminary arrangements have been satisfactorily disposed of, the family of the sick person sit around the couch of the patient, and with earnestness and gravity join in the ceremonies. The angeko commences a talking and singing, the nature of which it is impossible to state more precisely than to say that it seems to be a kind of incantation or prolonged supplication, perhaps mingled with formulas which are supposed to charm away the disease. At intervals during this performance the family respond, frequently uttering a word corresponding to our amen. As to medicine, none is ever prescribed, nor do the Innuits ever take any.

The duties of the angeko with reference to the community, consist in ankooting for success in whaling, walrusing, sealing, and in hunting certain animals; for the disappearance of ice; and for the public good in various particulars. These more public ministrations are accompanied by what sounds to a stranger's ear like howling, but is doubtless a formula, either handed down by tradition, or composed on the spot by the angeko, varying according to the talent of the operator. The Innuits consider that in proportion to the value of what they give for an angeko's services, so are the benefits conferred upon the sick. "Make poor pay, and the help is poor; good pay, and the benefit is great."

Many of the customs which have relation to the religious belief of the Innuits, can be explained only by the broad phrase, "The first Innuits did so." When they kill a reindeer, and have skinned it, they cut off bits of different parts of the animal, and bury them under a sod, or some moss, or a stone, at the exact spot where the animal was killed. When an Innuit passes the place where a relative has died, he pauses, and deposits a piece of meat near by.

When a child dies, everything it has used,

either as a plaything or in any work it did, is placed in or upon its grave.

There exist also among the Innuits many curious customs connected with hunting. They cannot go out to take walrus until they have done working upon tuktoo clothing; and after beginning the walrus hunt, no one is allowed to work on reindeer skins.

When a walrus is caught, the captor must remain at home, doing no work, for one day; if a bear is killed, he must remain quiet, in like manner, for three days; after the taking of a whale, two days. If, however he is on a hunt, and game is plentiful, the Innuit frequently keeps on at the sport, making up all his resting days at the end of the hunt.

When a seal is captured, a few drops of water are sprinkled on its head before it is cut up. If there is no water to be had, the man holds snow in his hands till he squeezes out a single drop, the application of which answers every purpose.

Women are not allowed to eat of the first seal of the season, and this rule is so strictly enforced that they do not feel at liberty even to chew the blubber for the sake of expressing the oil.

There is a regular order for cutting up a walrus. The first man who arrives at the captured animal cuts off the right arm or flipper; the second, the left arm; the third, the right leg or flipper; the fourth, the left leg; the fifth, a portion of the body, beginning at the neck, and so on till the whole is disposed of.

One very curious custom among the Innuits is this. At a time of the year apparently answering to our Christmas, they have a general meeting in a large igloo on a certain evening. There the angeko prays on behalf of the people for the public prosperity through the subsequent year. Then follows something like a feast. The next day all go out into the open air and form in a circle; in the centre is placed a vessel of water, and each member of the company brings a piece of meat, the kind being immaterial. The circle being formed, each person eats his or her meat in silence, thinking of Sidne, and wishing for good things. Then one in the circle takes a cup, dips up some of the water, all the time thinking of Sidne, and drinks it; and then, before passing the cup to another, states audibly the time and the place of his or her birth. This ceremony is performed by all in succession. Finally, presents of various articles are thrown from one to another, with the idea that each will

receive of Sidne good things in proportion to the liberality here shown.

Soon after this occasion, at a time which answers to our New Year's Day, two men start out, one of them being dressed to represent a woman, and go to every igloo in the village, blowing out the light in each. The lights are afterwards rekindled from a fresh fire. When Captain Hall asked a native the meaning of this, the reply was, "New sun-new light," implying a belief that the sun was at that time renewed for the year.

The language of the Esquimaux is peculiar to themselves. They have nothing written,

and all that they can tell is derived from oral tradition, handed down from parent to child for many generations. The pronunciation of the same words by Esquimaux living a considerable distance apart, and having little intercourse, is so different that they can hardly understand each other on coming together.

ARCTIC SCENES.

We must defer the completion of our sketch of Esquimaux customs till our next paper. Space only remains to append a few passages from M-Dougall's "Voyage of the Resolute," explanatory of the accompanying illustrations.

"As the severity of the weather increased during the winter, each man stretched his ingenuity to the utmost to invent a 'face protector;' for the face is peculiarly sensitive, particularly the nose, cheek-bones, and chin, whilst the under eyelid comes in occasionally for a frost-bite.

"As always happens where many turn their attention to the same subject, the number produced was great, and the shapes varied according to the ideas of the designer, who, by-the-bye, invariably proclaimed

the superiority of his own invention, by wearing it even at the expense of being frequently frost-bitten.

"The old cover, used by the Expedition of 1850-51, was simply a piece of cloth lined with lambskin or flannel, cut so as to cover the whole of the cheeks, leaving an aperture for the nose, which in its turn was covered with an angular piece of the same materials. This was found to answer very well, and was the prevailing fashion for some time; but as it was necessary to secure it round the head previous to