“‘Does the son of a dog deem me a whale?’ demanded Tummasook, shoving back the skin flap and standing erect, his face black and his brows angry. ‘Wherefore I am filled, like a fish-bladder, to bursting, till I can scarce walk, what of the weight within me. Lalah! I have drunken as never before, yet are my eyes clear, my knees strong, my hand steady.’
“‘The shaman cannot send us to sleep with the gods,’ the people complained, stringing in and joining us, ‘and only in thy igloo may the thing be done.’
“So I laughed to myself as I passed the hooch around and the guests made merry. For in the flour I had traded to Neewak I had mixed much soda that I had got from the woman Ipsukuk. So how could his brew ferment when the soda kept it sweet? Or his hooch be hooch when it would not sour?
“After that our wealth flowed in without let or hindrance. Furs we had without number, and the fancy-work of the women, all of the chief’s tea, and no end of meat. One day Moosu retold for my benefit, and sadly mangled, the story of Joseph in Egypt, but from it I got an idea, and soon I had half the tribe at work building me great meat caches. And of all they hunted I got the lion’s share and stored it away. Nor was Moosu idle. He made himself a pack of cards from birch bark, and taught Neewak the way to play seven-up. He also inveigled the father of Tukeliketa into the game. And one day he married the maiden, and the next day he moved into the shaman’s house, which was the finest in the village. The fall of Neewak was complete, for he lost all his possessions, his walrus-hide drums, his incantation tools-everything. And in the end he became a hewer of wood and drawer of water at the beck and call of Moosu. And Moosu-he set himself up as shaman, or high priest, and out of his garbled Scripture created new gods and made incantation before strange altars.
“And I was well pleased, for I thought it good that church and state go hand in hand, and I had certain plans of my own concerning the state. Events were shaping as I had foreseen. Good temper and smiling faces had vanished from the village. The people were morose and sullen. There were quarrels and fighting, and things were in an uproar night and day. Moosu’s cards were duplicated and the hunters fell to gambling among themselves. Tummasook beat his wife horribly, and his mother’s brother objected and smote him with a tusk of walrus till he cried aloud in the night and was shamed before the people. Also, amid such diversions no hunting was done, and famine fell upon the land. The nights were long and dark, and without meat no hooch could be bought; so they murmured against the chief. This I had played for, and when they were well and hungry, I summoned the whole village, made a great harangue, posed as patriarch, and fed the famishing. Moosu made harangue likewise, and because of this and the thing I had done I was made chief. Moosu, who had the ear of God and decreed his judgments, anointed me with whale blubber, and right blubberly he did it, not understanding the ceremony. And between us we interpreted to the people the new theory of the divine right of kings. There was hooch galore, and meat and feastings, and they took kindly to the new order.
“So you see, O man, I have sat in the high places, and worn the purple, and ruled populations. And I might yet be a king had the tobacco held out, or had Moosu been more fool and less knave. For he cast eyes upon Esanetuk, eldest daughter to Tummasook, and I objected.
“‘O brother,’ he explained, ‘thou hast seen fit to speak of introducing new institutions amongst this people, and I have listened to thy words and gained wisdom thereby. Thou rulest by the God-given right, and by the God-given right I marry.’
“I noted that he ‘brothered’ me, and was angry and put my foot down. But he fell back upon the people and made incantations for three days, in which all hands joined; and then, speaking with the voice of God, he decreed polygamy by divine fiat. But he was shrewd, for he limited the number of wives by a property qualification, and because of which he, above all men, was favoured by his wealth. Nor could I fail to admire, though it was plain that power had turned his head, and he would not be satisfied till all the power and all the wealth rested in his own hands. So he became swollen with pride, forgot it was I that had placed him there, and made preparations to destroy me.
“But it was interesting, for the beggar was working out in his own way an evolution of primitive society. Now I, by virtue of the hooch monopoly, drew a revenue in which I no longer permitted him to share. So he meditated for a while and evolved a system of ecclesiastical taxation. He laid tithes upon the people, harangued about fat firstlings and such things, and twisted whatever twisted texts he had ever heard to serve his purpose. Even this I bore in silence, but when he instituted what may be likened to a graduated income-tax, I rebelled, and blindly, for this was what he worked for. Thereat, he appealed to the people, and they, envious of my great wealth and well taxed themselves, upheld him. ‘Why should we pay,’ they asked, ‘and not you? Does not the voice of God speak through the lips of Moosu, the shaman?’ So I yielded. But at the same time I raised the price of hooch, and lo, he was not a whit behind me in raising my taxes.
“Then there was open war. I made a play for Neewak and Tummasook, because of the traditionary rights they possessed; but Moosu won out by creating a priesthood and giving them both high office. The problem of authority presented itself to him, and he worked it out as it has often been worked before. There was my mistake. I should have been made shaman, and he chief; but I saw it too late, and in the clash of spiritual and temporal power I was bound to be worsted. A great controversy waged, but it quickly became one-sided. The people remembered that he had anointed me, and it was clear to them that the source of my authority lay, not in me, but in Moosu. Only a few faithful ones clung to me, chief among whom Angeit was; while he headed the popular party and set whispers afloat that I had it in mind to overthrow him and set up my own gods, which were most unrighteous gods. And in this the clever rascal had anticipated me, for it was just what I had intended-forsake my kingship, you see, and fight spiritual with spiritual. So he frightened the people with the iniquities of my peculiar gods-especially the one he named ‘Biz-e-Nass’-and nipped the scheme in the bud.
“Now, it happened that Kluktu, youngest daughter to Tummasook, had caught my fancy, and I likewise hers. So I made overtures, but the ex-chief refused bluntly-after I had paid the purchase price-and informed me that she was set aside for Moosu. This was too much, and I was half of a mind to go to his igloo and slay him with my naked hands; but I recollected that the tobacco was near gone, and went home laughing. The next day he made incantation, and distorted the miracle of the loaves and fishes till it became prophecy, and I, reading between the lines, saw that it was aimed at the wealth of meat stored in my caches. The people also read between the lines, and, as he did not urge them to go on the hunt, they remained at home, and few caribou or bear were brought in.
“But I had plans of my own, seeing that not only the tobacco but the flour and molasses were near gone. And further, I felt it my duty to prove the white man’s wisdom and bring sore distress to Moosu, who had waxed high-stomached, what of the power I had given him. So that night I went to my meat caches and toiled mightily, and it was noted next day that all the dogs of the village were lazy. No one suspected, and I toiled thus every night, and the dogs grew fat and fatter, and the people lean and leaner. They grumbled and demanded the fulfilment of prophecy, but Moosu restrained them, waiting for their hunger to grow yet greater. Nor did he dream, to the very last, of the trick I had been playing on the empty caches.