ESKIMOS 177 
pressed for its arrival; mention was also made of the trials of 
women at childbirth, and wishes were formulated for good luck 
to the hunters. The song continued upwards of an hour, after 
which one of the strangers was invited to sing, and on his taking 
the floor was presented by the old man with a hatchet as a mark 
of courtesy. The stranger was a Kenipitu from Chesterfield 
inlet, and as he was not accompanied by his wife he had himself 
to sing his song, which he did in a loud voice. The Kenipitu 
women of the neighbourhood loyally supported him in the 
chorus. He first thanked the donor of the hatchet for his mag- 
nificent present, of which he would make valuable use. He next 
described the country from whence he came, and said that he 
was acquainted with the hunting of the sea animals. He ex- 
pressed a wish to be a great and successful hunter, and depre- 
cated the waste of animals killed for food. By this time he was 
fairly exhausted and his voice became very hoarse. He was 
followed by another of the Aivillik tribe, but as there is a limit 
to the amount of foul air and pungent odour that a white man 
can stand, it was at this stage of the proceedings that the writer 
fled. 
The songs sometimes are varied; when the singer ridicules 
his neighbour (and an Eskimo's joke is often much broader 
than it is pointed), the song is liable to breed ill-feeling; on 
this account the Christianized Eskimos of the east side of Hud- 
son bay no longer indulge in this amusement, but sing hymns 
instead. 
During the absence of the men on hunting expeditions, the 
women sometimes amuse themselves by a sort of female ' ange- 
koking.' This amusement is accompanied by a number of very 
obscene rites, which were better left unrecorded. 
garments. 
The winter garments of the Eskimo are made from the skins 
of animals, while only those who can procure enropean clothing 
