have achieved a happy consummation, for, in name at least, all
the Greenlanders of the west coast are now Christians. But the question
seems to me to be forced upon us whether this Christianity, too, is not
exceedingly dearly bought, and whether the most ardent believer ought
not to have some doubts as to the blessings it has conferred upon this
people, when he sees how it has cost them their whole worldly welfare?

What part of Christianity is most to be valued, its dogmas or its moral
teaching? It seems to me that even the best Christian must admit that
it is the latter which is of enduring value; for history can teach him
how variable and uncertain the interpretation of the dogmas has always
been. Of what value, then, have these dogmas, which he understands so
imperfectly, been to the Eskimo? Can anyone seriously maintain that it
is a matter of essential moment to a people what dogmas it professes to
believe in? Must not the moral laws which it obeys always be the matter
of primary concern? And the Eskimo morality was, as we have seen, in
many respects at least as good as that of the Christian communities. So
that the result of all our teaching has been that, in this respect too,
the race has degenerated.

And lastly comes this question: Can an Eskimo who is nominally a
Christian, but who cannot support his family, is in ill-health and
is sinking into deeper and deeper misery, be held much more enviable
than a heathen who lives in 'spiritual darkness,' but can support his
family, is robust in body, and thoroughly contented with life? From
the Eskimo standpoint at any rate, the answer cannot be doubtful. If
he could see his true interest, the Eskimo would assuredly put up this
fervent petition: God save me from my friends, my enemies I can deal
with myself.

Footnotes.

[175: That a man should have a woman-boat, which was formerly the
general rule, is now regarded as a conclusive proof of exceptional
wealth and capability; for he must of course catch many seals in order
to have enough skins for it. Compare _ant