The North Water(65)
When the fit passes, Sumner is lying prone and half-covered by drifting snow. His beard is stiff with ursine gore, both hands are dyed dark red, and the arms of his peacoat are soaked up to the elbows. His mouth, teeth, and throat are caked with blood, both animal and human. The tip of his tongue is missing. He pulls himself to his feet and looks about. The wind howls, and the air is dense with close-set waves of gusting ice. He can no longer see the cliffs, or the scree slope, or the boulder where he sheltered previously. He looks down at the bear’s eviscerated corpse, its split and opened rib cage yawning like an empty tomb.
He pauses a moment, considers, then, as if stepping into a bath, he bends and lowers himself down into the striated crimson cavity. The severed bones close over him like teeth. He feels the stiffened muscle compress and spread beneath him. There is the clean wet smell of butchery, a faint but marvelous residue of animal warmth. He tucks his sea boots up into the hollowed-out abdomen and pulls the dead flesh tight around him like an overcoat. He hears the howling wind still but doesn’t feel it. He is enclosed, encoffined, in a tight and vasculated darkness. Lying there, his mutilated tongue begins to swell inside his mouth; blood and saliva bubble out from his lips and dribble down into his beard. He wishes to pray, to speak, to make himself known somehow. He remembers Homer—a hero’s corpse, the funeral games, the armor bent and broken—but when he tries to murmur out the opening dactyls, instead of words what burbles from his brutalized mouth are the inchoate grunts and gaspings of a savage.
CHAPTER TWENTY-TWO
The stranger is covered in blood, drenched and laved in it from head to foot. He resembles a skinned seal or a stillborn child newly pushed from his mother’s womb. He is breathing, just, but his blood-caked eyes are closed up and he is half-frozen. They drag his body off to the side and leave it there while they skin and butcher the bear, then pack the meat and hide onto the sledge. One hunter takes the stranger’s rifle, and the other takes his knife. They debate whether to kill him where he lies or take him back to the camp. They argue awhile, then agree to take him back. Whatever else he is, they reason, he is a lucky bastard, and a man who is that lucky deserves another chance. They pick him up and lay him on the sledge. He groans a little. They prod and shake him but he doesn’t wake. They push snow into his mouth, but the snow merely melts on his ravaged tongue and drools out onto his chin in pinkened rivulets.
At the winter camp, the wives give him water and warmed seal blood to drink. They wash his face and hands, and pull off his blood-stiffened garments. When word gets out of what has been found, the children come to stare. They peer and prod and giggle. If he opens his eyes, they squeal and run away. Soon the rumors begin. Some say he is an Angakoq, a spirit guide, sent direct from Sedna to help with their hunting, while others say he is an evil ghost, a shabby tupilaq, whose touch will kill and whose very presence causes sickness. The hunters consult the shaman, who advises them that the stranger will not recover until he is returned to his own people. They should take him south, the shaman says, to the new mission on Coutts Inlet. They ask him if the stranger is lucky, as they supposed he must be, and whether any of his luck will pass to them. The shaman tells them that he is indeed lucky, as they supposed, but that his luck is of a particular, alien kind.
They carry him, wrapped in hides and palely shivering, back onto the sledge and take him south, past the frozen lake and the summer hunting grounds, to the mission. The red painted cabin is set on a shallow rise, with the frozen sea below it and the tall mountains behind. There is a large igloo standing adjacent, with a line of black smoke rising through the opening in the roof, and a set of tethered sledge dogs curled asleep in front. The hunters are greeted on their arrival by the priest, a bright-eyed, wiry Englishman with graying hair and beard and an expression earnest but fiercely skeptical. They point to Sumner and explain where they found him and how. When the priest looks doubtful, they trace a map of the shoreline with their fingers in the snow and point to the place. The priest shakes his head.
“A man can’t just appear from nowhere,” he says.
They explain that, in that case, he is most likely an Angakoq and that, until now, he has been living in a house at the bottom of the sea with Sedna the one-eyed goddess and her father, Anguta. At this, the priest becomes irritable. He starts telling them again (as he always does) about Jesus, and then goes into the cabin and brings out the green book. They stand by their sledges and listen to him read in clumsy Inuktitut. The words make a kind of sense, but they find the stories far-fetched and childlike. When he’s finished, they smile and nod.
“Then perhaps he is an angel,” they say.
The priest looks at Sumner and shakes his head.
“He’s not an angel,” he says. “I will guarantee you that.”
They carry Sumner inside and lay him on a cot near the stove. The priest covers him in blankets, then crouches down and tries to shake him awake.
“Who are you?” he says. “What ship do you come from?”
Sumner half-opens one eye but doesn’t attempt to answer. The priest frowns, then leans forwards and examines Sumner’s frost-blackened countenance more closely.
“Deutsch?” he asks him. “Dansk? Ruski? Scots? Which one is it now?”
Sumner gazes back at him for a moment without interest or recognition, then closes his eye again. The priest stays crouching beside him for a moment, then nods and stands up.