Atungak, a tale from Labrador

Atungak pursued his runaway wife, and their journey led them to encounters with cannibals, a tribe of ill-natured lame people, and otherworldly phenomena. Facing gruesome hospitality and strange dangers, they narrowly escaped, traversing surreal landscapes and ultimately meeting their long-lost son at a seal’s breathing hole. Remarkably, they traveled the world unchanged by time, leaving behind tales and traces in northern caves and cliffs.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Quest: Atungak’s pursuit of his runaway wife leads them on a journey filled with challenges and discoveries.

Supernatural Beings: Their encounters with cannibals, ill-natured lame people, and otherworldly phenomena highlight interactions with entities beyond the ordinary human experience.

Transformation: Despite traversing surreal landscapes and facing various dangers, Atungak and his wife remain unchanged by time, suggesting a transformation in their understanding or perception of the world.

► From the same Region or People

Learn more about the Inuit peoples


This story, and the next from East Greenland, being both imperfect fragments, received from the most widely severed Eskimo countries, will be found to contain some very curious similarities.

A man named Atungak had two wives. One of them having run away, he pursued her in his sledge, and soon overtook her. They then travelled together, and came to cannibals, whose chief invited them to his house, and set before them a dish of man’s and wolves’ brains mixed together. When they declined eating it, another was served consisting of the flesh of a child and of a walrus; and this also being rejected, they brought in dried reindeer-flesh, which they ate with hearty appetite. Meanwhile the people got hold of some children, and feigning to pet them they killed them and sucked out their brains. A young lad was also there who carried a sling wherewith to entangle strangers; but when he approached Atungak with this design he was struck on the head with a piece of pyrites-stone, and fell to the ground. Afterwards, when his mother came from another house to look for him she only found one of his legs left, lying under the bench, with the boot still on it, by means of which she recognised it.

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She then exclaimed, “Ye have done very ill in taking that miserable Ajajusek, who ought to have served his younger brother for food.” Atungak and his wife travelling on, came to a country the people of which were all lame. Before they reached them the chief came to receive them, and warned them against his people as being a very ill-natured set. Nevertheless, when Atungak’s wife saw their ball-playing, she could not help laughing, and said that they hopped about like so many ravens. Atungak got very much afraid when he heard the bystanders repeating this. He at once cut asunder all the lashings of the sledges belonging to the lame people, so that they could not pursue them. Hastening from there they came to two black bears engaged in a fight, and no other way being left they were obliged to pass between them; after which they came to a pot boiling of itself, which they could not avoid crossing over. Lastly, they came to a man watching at the breathing-hole of a seal, and on speaking to him they recognised him as Atungak’s son, whom they had left behind a child. They had travelled over the whole world without changing or getting old. In the north, caves and clefts in the rocks are still to be seen, in which they are said to have rested.


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Among the last angakut at Kangerdlugsuatsiak

The story recounts the mystical lives of Greenlandic angakut (shamans). Kapiarsuk and Avangnanersuak were said to secretly conjure food from a magical opening in the ground, sharing it with a curious child who later forgot the event. Another shaman, Kuvatsiak, discovered his brother Usuinak was taken by spirits and often saw him struggling to escape their grip. Kuvatsiak later embraced Christianity after a dream-inspired baptism.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Supernatural Beings: The narrative involves interactions with spirits and mystical forces, such as the ingnersuit who seize Usuinak.

Forbidden Knowledge: The child witnesses the secret ritual of conjuring food but is made to forget, highlighting the pursuit and concealment of hidden truths.

Transformation: Kuvatsiak’s journey from shamanism to Christianity signifies a profound spiritual change influenced by dreams and revelations.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Among the last angakut at Kangerdlugsuatsiak (Greenland) was a man named Kapiarsuk, and a woman called Avangnanersuak, who every day during the whole winter used to go out together to catch partridges, but never brought any home, and never were seen to eat anything at all. At last a child, who was anxious as to their doings, one day asked leave to accompany them, and soon observed that they never looked for any partridges at all; but having come a good way up the country, Kapiarsuak commenced to strike a flat rock with his staff, and murmuring certain words, an opening appeared in the ground, out of which they went on angling and hauling up different kinds of food, allowing the child to partake of the good fare.

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On going home they gave it a small fish to swallow, after which it lost all remembrance of what it had seen. Not until he was full grown, many years after, did he suddenly recollect the event and narrate it.

Another angakok of the same place, named Kuvatsiak, had two brothers, Usuinak and Igpak, of whom the former, having gone out kayaking, did not return, and entirely disappeared. In the evening they saw the clothes of the missing brother moving about by themselves. Kuvatsiak forthwith began to conjure, by means of which he found out that he had been seized by the ingnersuit. Kuvatsiak had a dream somewhat like that of Akamalik; and when he began growing old he often met with his deceased brother out at sea. He observed some black thing lying on the top of his brother’s kayak, who laboured in vain to rid himself of it, saying that that was the only impediment hindering him from leaving the under-world people and returning to the land of the living. When the first missionary came to the country Kuvatsiak had a dream that induced him to get baptised.


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Atarsuatsiak

Atarsuatsiak and his brothers, notorious killers near Upernivik, Greenland, tattooed their foreheads with marks symbolizing their murders. Atarsuatsiak’s forehead displayed a full row of such marks. His violent reputation led neighboring communities to conspire against him, eventually plotting his death at a location he frequented to visit his concubine.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Revenge and Justice: The neighboring communities conspired to kill Atarsuatsiak as retribution for his numerous murders, seeking to restore order and justice.

Tragic Flaw: Atarsuatsiak’s violent nature and pride in his killings, symbolized by the tattoos on his forehead, ultimately led to his downfall.

Conflict with Authority: Atarsuatsiak’s defiance of societal norms and laws through his murderous actions brought him into conflict with the collective authority of the neighboring communities, who then plotted his demise.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Atarsuatsiak and his brothers were a set of fearful manslayers, living in the country about Upernivik (Greenland), who had their heads tattooed with a separate mark for each murder they had committed.

On Atarsuatsiak these marks formed a whole row along his forehead from one side to the other.

At last the people of the neighbouring places resolved upon having him killed at a place to which he used to resort in order to visit his concubine.

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A man living on Karusuk

A man from Karusuk would daily travel 24 miles to Kangek to hunt auks, accompanied by an ingnersuak—a spirit companion tied to a shaman (angakok) from Tukak. Ingnersuak are said to be invisible companions of kayakers, occasionally seen from a distance. The spirit guarded and guided the man during his hunts, returning with him before resuming its journey home.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Supernatural Beings: The ingnersuak is a spirit entity that interacts with the human world, embodying the theme of supernatural beings influencing mortal affairs.

Guardian Figures: The ingnersuak acts as a protector and guide for the hunter, ensuring his safety during the hunts, fitting the theme of guardian figures who guide or test the protagonist.

Sacred Spaces: The hunter’s journey between Karusuk and Kangek, accompanied by a spiritual being, suggests a connection to sacred or spiritually significant locations, aligning with the theme of sacred spaces.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A man living on Karusuk (in the firth of Goothaab) every day used to repair to Kangek (about 24 miles distant) for the purpose of hunting auks. For his companion he had an ingnersuak, who at the same time was the tornak of an angakok, living farther up the firth at Tukak. It is said that even nowadays many kayakers have an ingnersuak for their companion, and every now and then they become visible. Sometimes a kayaker observing two distinct kayaks at a distance, on coming nearer will only meet with one, who on being questioned is not aware of any other having been with him. In such cases people believe it to have been an ingnersuak, on account of their being invisible, excepting from a great distance.

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The said ingnersuak in the short winter days came to Karusuk, waited until he saw the man ready to start for Kangek, and then followed, and took care of him the whole day, and returned with him to Karusuk, from whence he went on to his home at Tukak.


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Kigdlinararsuk

Kigdlinararsuk sought vengeance for his sister’s murder by acquiring an amulet to enhance his boat’s swiftness. Guided by advice, he visited two old women. The second provided him with a dried Merganser amulet, which he discreetly embedded in his boat’s prow. After refining its speed to surpass a flying Merganser, he finally set out to face his enemies, determined and prepared.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Revenge and Justice: Kigdlinararsuk’s primary motivation is to seek retribution for his sister’s death, embodying the pursuit of justice through personal vengeance.

Sacred Objects: The dried Merganser amulet, endowed with mystical properties to increase the boat’s swiftness, plays a crucial role in his journey, highlighting the significance of powerful artifacts in achieving his goal.

Quest: His journey to find the old woman and obtain the amulet represents a classic quest narrative, involving challenges and the pursuit of a specific objective.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Kigdlinararsuk, in order to avenge the murder of his sister, went out in search of an old woman who could assist him in getting an amulet for giving swiftness to a boat. The first one he came to replied, “I have grown rather old to no purpose (viz., without having acquired wisdom), I am only clever in…, but farther north I have an elder sister more cunning than I; first try thy luck with her, and if thou dost not succeed I’ll see what can be done.” He then went farther, and came to another old hag, who gave him for an amulet a small bit of a dried Merganser (Mergus serrator). This he inserted in the prow of the boat with such care that no marks or joints were visible. Twice he tried it before the boat appeared swift enough to run down a flying Merganser, and not till then did he start to encounter his adversaries.

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The original words I have not ventured to translate, sufficiently characteristic though they are of the modesty which it is considered necessary by the Eskimo to assume on such occasions as that described in the text. It would have been scarcely possible for the old woman to have claimed skill in a manufacture more lowly than that of which the words omitted would have been a translation.


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Kanginguak

Kanginguak, a southern native, settled near Umanarsuak in South Greenland and had a son, Tunerak, famed for his rowing skills, overtaking falcons mid-flight. Tunerak ventured far into the sea, making Umanarsuak appear like a diving seal, and competed with renowned kayakers, but was killed by a rival. His father retrieved his body and sought an angakok, who successfully brought him back to life.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Resurrection: After Tunerak is killed by a rival kayaker, his father seeks out an angakok (a shaman) who successfully brings him back to life.

Quest: Tunerak’s ventures far into the sea, making Umanarsuak appear like a diving seal, and his competitions with renowned kayakers highlight his adventurous spirit and pursuit of excellence.

Supernatural Beings: The involvement of the angakok, a shaman with mystical abilities, underscores the interaction with supernatural elements in the narrative.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Kanginguak was a native of the south, who set forth on a journey and took up his abode near Umanarsuak (Kin of Sael, a high island of South Greenland). He had a son named Tunerak, who was such an expert rower that he used to overtake the falcons in their flight, and killed them with a blow of his paddle-oar. He went out to sea so far as to make Umanarsuak appear like a seal diving up and down among the waves. He also tried matches with celebrated kayakers, but on one of these occasions he was killed by his rival. His father afterwards went to the place where he was buried, brought out his body again and carried it along with him, till he found an angakok, who restored it to life.

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The means for getting children

A childless couple desperately sought a way to conceive. The husband traveled far and obtained magical dried fish from an old woman, one for a son and the other for a daughter. Struggling with hunger, he ate the “daughter” fish, which caused him to grow unnaturally large. A skilled old woman helped him, ultimately delivering a baby girl, marking an unusual turn in this folktale.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Supernatural Beings: The story involves an old woman who provides magical dried fish with the power to grant children, introducing a supernatural element.

Forbidden Knowledge: The husband, despite being instructed to give the fish to his wife, consumes one himself out of desperation, leading to unexpected consequences.

Transformation: After eating the fish meant for a daughter, the husband undergoes a physical transformation, growing unnaturally large, which culminates in the birth of a baby girl.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A married couple had in vain been in hope of getting children. At length the man set out in search of some means to attain their desire. The first summer he travelled as far as he could get to the north, and the next as far as possible to the south, before he succeeded in finding an old woman who promised to help him. From the bottom of her bag she produced two small dried fishes, a male and a female, of which he was to give his wife the former to eat if he wanted a son, and the latter in case they preferred a daughter. He received the fishes, and started on his way home; but having to travel very far, and not always being able to get any victuals, he once in a great strain for something to eat began to consider, “What is the use of keeping this spawner? a son is what we desire;” on which he swallowed the one little fish.

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After a while he began to feel very ill at ease, at the same time growing bigger and bigger, till at length he could hardly manage to slip down in his kayak. A skilful old woman, who lived at a place where he happened to land, soon suspected what was the matter with him, and hit on a charm to deliver him of what was encumbering his inside, which soon proved to be a fine little daughter. (It is doubtful whether the rest of the tale is of genuine Eskimo origin.)


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An angakok flight

A renowned angakok performed a dramatic conjuration, twisting a seal-skin thong around himself and soaring through the house, lifting the roof to escape. In his journeys, he encountered magical women guarded by an enchanted pillar, was nearly killed by inlanders during a brutal game, and finally found his long-lost sister, who gave him a reindeer-skin token to prove his adventures.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Supernatural Beings: The angakok interacts with magical women guarded by an enchanted pillar and faces inlanders with extraordinary abilities, highlighting encounters with otherworldly entities.

Journey to the Otherworld: The angakok’s flights to mystical inland realms, including a house inhabited solely by women and a reunion with his sister in a distant land, exemplify travels beyond the ordinary human experience.

Sacred Objects: The reindeer-skin token given by his sister serves as a powerful artifact, symbolizing the authenticity of his supernatural adventures and his connection to her.

► From the same Region or People

Learn more about the Inuit peoples


A great angakok, being once called upon to perform a conjuration, took a thong of seal-skin, and having in one end cut a hole for his toe, he twisted it round his body, and made fast the other end to his head. When the lamps had been all extinguished, he was lifted up, and soaring about the house he made the roof lift and give way to him. Having escaped through the opening he flew to the inland, and came to a house inhabited only by women, but as soon as he tried to approach any of them the house-pillar (their enchanted husband) began to emit sparks of fire and lean towards him.

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The next time he flew to the inland he was seized hold of by the inlanders, who essayed to play at ball with him, hurling him backwards and forwards between them till he was nearly dead, when he called his tornak, who quickly rescued him. The third time he came to his sister, who had disappeared many years before, but whom he now found married to an inlander; she gave him a piece of reindeer-skin as a token to take home with him in order to convince people of his really having been with her.


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The woman who wanted to be a man

Arnarkuak, a woman relentless in scolding her son for his lack of hunting skill, forced her daughter-in-law, Ukuamak, to flee with her under threat of death. Disguising herself as a man, Arnarkuak took Ukuamak as her wife in the interior. However, her son eventually discovered their refuge and killed his contemptible mother in retaliation.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Transformation: Arnarkuak disguises herself as a man, embodying a physical and social transformation to assume a male role.

Family Dynamics: The narrative centers on the strained relationship between Arnarkuak and her son, highlighting familial conflicts and their consequences.

Cunning and Deception: Arnarkuak’s deceit in disguising herself and coercing her daughter-in-law into a false marital relationship underscores themes of manipulation and deceit.

► From the same Region or People

Learn more about the Inuit peoples


For this tale, only the principal parts have been selected, and are given here in a very fragmentary form.

A woman named Arnarkuak would not give up scolding her son on account of his want of skill in hunting and other manly pursuits.

Once in his absence, when he had gone out kayaking, she forced her daughter-in-law, by threatening her with death, to flee with her to the interior of the country, where she disguised herself like a man, and had her daughter-in-law, Ukuamak, for a wife.

But the son found out their place of refuge, and killed his despicable mother.

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The Moon

Kanak, fleeing humanity, ascends to the moon, encountering its spirit guardian. Guided through perilous challenges, including evading a sinister hag, Kanak learns celestial secrets, such as how snow forms on Earth. The moon-man restores Kanak’s health and aids his safe return to Earth, aided by his grandmother’s spirit. Kanak emerges transformed, becoming a renowned angakok (shaman) through this mystical journey.

Source: 
Tales and Traditions of the Eskimo 
by Henry Rink 
[William Blackwood and Sons] 
Edinburgh and London, 1875


► Themes of the story

Journey to the Otherworld: Kanak’s ascent to the moon represents a voyage to a realm beyond human experience, encountering supernatural beings and challenges.

Transformation: Through his celestial journey and the guidance of the moon-man, Kanak undergoes a profound change, returning to Earth as a renowned angakok (shaman).

Supernatural Beings: The narrative features interactions with otherworldly entities, including the moon’s spirit guardian and a sinister hag, integral to Kanak’s adventure.

► From the same Region or People

Learn more about the Inuit peoples


Of the following tales only the principal parts have been selected, and are given here in a very fragmentary form.

Kanak, on fleeing from mankind, felt himself lifted up from the ground, and following the way of the dead. At length he lost his senses, and on awakening found himself in front of the house where the spirit of the moon resided. This man of the moon assisted him to get inside, which was a perilous undertaking, the entrance being very large, and guarded by a terrible dog. The moon-man having then breathed upon Kanak in order to ease the pain that racked his limbs, and having restored him to health, spoke thus: “By the way thou camest no man ever returned; this is the way thou must take,” — upon which he opened a door, and pointed out to him a hole in the floor, from which he could overlook the surface of the earth, with all the dwelling-places of man. He regaled him with eating, which was served and brought in by a woman, whose back was like that of a skeleton.

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Kanak was getting afraid on perceiving that, on which the moon-man said, “Why, that’s nothing; but lo! soon the old woman will appear who takes out the entrails of every one she can tempt to laugh. If thou canst not withhold thy smiles, thou only needst to rub thy leg underneath the knee with the nail of thy little finger.” Soon after the old hag entered dancing and whirling about, licking her own back, and putting on the most ridiculous gestures; but when Kanak rubbed his leg with the nail of his little finger, she gave a sudden start, at which the moon-man seized her, and threw her down in the entrance. She went off, but afterwards a voice was heard, “She has left her knife and her platter, and if she does not get both, she says she will overthrow the pillars of heaven.” The moon-man having thrown the knife and platter down the entrance, again opened the hatch in the floor, and blowing through a great pipe, he showed Kanak how he made it snow upon the earth. Lastly, he said to him, “Now it is time to leave me, but do not be the least afraid, lest thou never shalt come alive.” He then pushed him down through the opening, on which Kanak swooned; and on recovering, he heard the voice of his grandmother, whose spirit had followed and taken care of him; and at length he reached the earth’s surface, arose and went to his home, after which he grew a celebrated angakok.

A barren wife, who was treated badly by her husband, went off one winter night and met with the moon-man, who came driving in his sledge, and took her along with him to his home. Many days after in spring, she again appeared, and went to live with her husband. Ere long she perceived that she was with child, and gave birth to a son, who when he grew up was taken away by the moon-man.

Manguarak, unheeding the warnings of his father, caught a white whale which, having a black spot on one side, was known to belong to the animals of chase set apart for the spirit of the moon. On a fine winter night the moon-man was heard to call him outside and challenge him to fight. When he came down upon the ice, the moon-man said, “Well, we will presently begin, but first let us name all the animals of chase we have caught during our lifetime.” They then, each in his turn, named the different sorts of birds, seals, and whales they had chased; and beginning with the fishes, Manguarak went on to tell how he once assisted at a halibut-fishing, when they happened to haul up a kerak (Anarrichas lupus). On hearing this, the moon-man exclaimed, “What art thou saying, man? Now just wait, and listen to me.” He then went on to tell how, when a child, and still living among mankind, he had once seen some people haul up a fish of that same kind, at which he was so terrified that he had never since tried to catch that fish. “And now,” he continued, “that I know thou hast caught an animal which I never ventured to pursue, I will do thee no harm. I begin, in fact, rather to like thee; so come along with me and see my place.” Manguarak accordingly went up to ask his father’s permission, which having gained, he returned to the ice, where he found the moon-man waiting with a sledge drawn only by a single dog. When he had taken his place on the sledge, away they drove at a great pace, and gradually rising from the ground, they seemed to fly through the air. At midnight they came to a high land, upon which they still travelled on. They went through a valley covered with snow, and had to pass by a dark-looking cliff, inside of which lived the old hag who was wont to cut out the entrails of people who could not forbear laughing. As to the rest of the adventures of Manguarak, they are much the same as those encountered by Kanak.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page