The Anghiak

A sister forbidden to marry by her brothers became pregnant, secretly miscarried, and birthed an anghiak, a vengeful spirit. The creature, using makeshift tools, caused her brothers’ deaths but later repented, retreating north. Discovered by a shaman, it terrified villagers before returning to its mother’s home. When she confessed her actions during a ritual, the anghiak succumbed to pain and died, ending its tragic tale.

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


► Themes of the story

Forbidden Knowledge: The sister’s secret miscarriage and the creation of the anghiak involve hidden actions and their dire consequences.

Divine Punishment: The anghiak’s vengeance upon the brothers and its eventual death following the mother’s confession suggest a form of supernatural retribution.

Family Dynamics: The complex relationships between the sister and her brothers, including their control over her marital prospects and the ensuing tragedy, are central to the narrative.

► 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 company of brothers had a single sister, and would not allow her to marry. Nevertheless, having many suitors, she finally came to be with child; and because of her brothers’ reproaches, she secretly had a miscarriage; but the child got intellect, and became an anghiak. It picked up the skull of a dog, using it as a kayak, and the bone of a man’s arm for a paddle. Every night it used to creep into the house and lie down to suckle its mother’s breasts, but during the day-time it was about pursuing her brothers when they were kayaking, and made them capsize and perish one after another. Having accomplished its revenge, it repented its deeds, and fled to the north, where it slipped down in the doorway of a house in which a conjuration was going on. The angakok (by means of his second-sight) at once observed its approach; and when the people of the house had got a light, and went to look for it, they were all frightened to death.

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It then became still more powerful, but went back again to its mother’s abode, and found a refuge in a heap of rubbish. It now happened that the angakok of the place was about to perform a conjuration for the purpose of finding out what had caused the brothers’ destruction. The sister, on being examined, first denied, but finally she confessed her sin, saying, “What I brought forth was no real child.” No sooner had she pronounced these words than the anghiak felt a pain in its head, and while she continued her tale, it lost its senses and died.


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Nakasungnak

Nakasungnak, a stubborn and daring man, settled among northern seafarers and faced numerous challenges. Ignoring warnings, he killed a deadly ice-covered bear by leaping into its mouth armed only with a knife but emerged injured. Despite surviving, he repeatedly dismissed advice, failing to catch magical birds, fish, and ultimately falling victim to swarming giant gnats. His defiance ultimately led to his demise, leaving only a skeleton behind.

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


► Themes of the story

Divine Punishment: Nakasungnak’s repeated defiance of warnings and his reckless actions lead to severe consequences, culminating in his demise.

Tragic Flaw: His obstinacy and hubris drive him to undertake perilous challenges, ultimately resulting in his downfall.

Conflict with Nature: Nakasungnak’s confrontations with formidable natural creatures, such as the ice-covered bear and giant gnats, highlight the perils of underestimating the natural world’s dangers.

► 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.

Nakasungnak travelled far up north, and settled down with some people who used boats, but no kayaks. He was very presumptuous and obstinate. His new place-fellows told him that before long the ice-covered bear would make its appearance, that it was very dangerous, and for mere men a deed impracticable to slay it. But Nakasungnak, nothing heeding, set out to encounter the terrible animal; and on discovering it, he ran in upon it only armed with a knife. He instantly disappeared down its open mouth. The bear was then seen to totter, and soon after fell down dead. On approaching it, they observed a knife sticking out between its ribs; and when the hole was widened Nakasungnak jumped out of it; but his hair, as well as the skin of his face, had come off, and shivering with cold and ague, he ran away to the house.

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In the meantime, the bear’s flesh served them for food the greater part of the winter. Afterwards they told Nakasungnak how to behave when they were going to catch the birds that could speak, and the little fishes with both eyes on one side. The swarms of birds and fishes appeared; but Nakasungnak would not follow the advice they gave him, and consequently got none. Lastly, they told him that gnats were soon expected, the size of sea-fowls, and with stings like the point of an arrow; and when the swarms were approaching, and seen to come on like broken clouds from the south, the people had to retreat to their tents and close them with all care. Nakasungnak, however, again disregarded their warnings, and took no notice of what they had said. When the clouds appeared, and all the others sped into their tents, he remained outside. When all was over, and they went out to look for Nakasungnak, they found only a skeleton lying beneath the boat.


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Atlunguak

Atlunguaq, once a ridiculed and idle figure dependent on others, transformed into a hero through acts of remarkable courage. Despite being mocked for his uselessness, he faced dangers others avoided. He ultimately slew an ice-covered bear, an amarok, and a kilivfak—legendary creatures—proving his bravery and earning respect through his extraordinary feats.

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


► Themes of the story

Transformation: Atlunguak evolves from a ridiculed, idle figure into a courageous hero, showcasing a profound personal change.

Hero’s Journey: His adventures involve facing and overcoming formidable challenges, aligning with the classic narrative of a protagonist’s transformative quest.

Cultural Heroes: Through his extraordinary feats, Atlunguak becomes a foundational figure, embodying the values and aspirations of his community.

► 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.

Atlunguak was a miserable hunter, despised and mocked by his housemates, who only saw in him a poor wretch always sitting behind his mother’s lamp, and feeding upon what the others brought home. But when some deed of special daring, which no one else cared to undertake, was on hand, he at length bestirred himself, and braved the danger alone. Thus, he first killed an ice-covered bear, then an amarok, and finally a kilivfak (all fabulous animals).

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Sangiak, or Nerngajorak

A childless couple followed the advice of a wise man, using a mystical worm to conceive a son named Sangiak. Gifted in hunting, Sangiak could capture entire seal flocks with one harpoon throw. His skill bred envy, leading him to murder a rival hunter. Despite facing revenge, Sangiak escaped using ingenuity and resilience, repairing his sabotaged kayak and returning to his father unharmed.

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


► Themes of the story

Creation: The story begins with a childless couple who, following the guidance of a wise man, conceive a son through mystical means involving a worm.

Transformation: Sangiak’s exceptional hunting abilities, such as capturing entire flocks of seals with a single harpoon throw, highlight his extraordinary transformation from a mystical birth to a prodigious hunter.

Cunning and Deception: After committing murder out of envy, Sangiak evades retribution by cleverly repairing his sabotaged kayak, demonstrating his resourcefulness 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 man whose wife could beget no children was advised by an old wise man to set off in his kayak, and go out to the open sea, and when he heard a voice like that of a child crying, he was to proceed in that direction, and would then find a worm, which he was to take home and throw upon the body of his wife. Having done it, the worm disappeared in the body of his wife, who soon gave birth to a son, whom they called Sangiak. While he was yet a small child, he asked his father for a kayak; and when following his father out to sea, he surprised him by hitting two seals, though he only threw his harpoon once. He acquired the art of always taking the whole flock of seals by only throwing at one of them. At last his father hardly knew how to bring home all the seals he captured.

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Once Sangiak happened to get acquainted with another seal-hunter, who could also take two seals at a time, but only by means of two harpoons, which he threw one with each hand at once. This double-armed kayaker being much beloved by his companions, Sangiak grew envious of him; and once when he went out alone with him to sea, he picked a quarrel with him, and killed him. He then told his father what had happened, and that he would give the relatives of the double-armed notice of the murder. The relatives would fain have avenged it; but he took flight in his kayak, which, though his enemies had cut holes in its bottom, did not sink. Having filled his kayak with stones, he stopped the holes with them, and returned to his father safe and sound.


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The dream and conversion of Akamalik

This tradition appears to rest upon an event mentioned by Crantz in his ‘Historie von Gronland,’ as having taken place in the year 1743; but it is given here in a very much abridged form, from two manuscripts, a great portion of which was merely copied out from the New Testament, and some other religious books.

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


► Themes of the story

Transformation: Akamalik undergoes a profound spiritual change following his visionary dream.

Divine Intervention: The Saviour appears in Akamalik’s dream, guiding and advising him towards a righteous path.

Underworld Journey: Akamalik’s dream involves traversing otherworldly realms, encountering deceased individuals, and witnessing the abyss where tornarsuk resides.

► From the same Region or People

Learn more about the Inuit peoples


In the days when missionaries had come to Nook (Goothaab with New-Herrnhut), but people in other places were still heathens, there lived in the south a clever and skilful seal-hunter, named Akamalik, who had a cousin of whom he was very fond. However, it chanced that this friend of his fell ill and died, which caused him much grief, and sorely depressed his spirits. As chance would have it, the women of the place at that time brought forth no sons, and his own wife being childless, he could get no namesake for his deceased friend. He henceforth fell into the habit of ill-treating his wife, kicking her and piercing her skin with an awl.

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After some time it was rumoured that a woman of a neighbouring place had borne a child and named it after his friend. On hearing this, Akamalik at once hastened thither, and was so glad at seeing the babe that he was quite unable to sleep for five succeeding nights. Having returned home, sleep at length was again restored to him, and then he dreamt as follows: Some one peeped in at the window, and calling out for him, said that he was to come and get his piece of blubber from a young whale which was just being caught. He at once went out and followed the voice, the owner of which he now perceived was a woman. In running after her he came across a vast plain, stretching forth like the surface of the ocean, and gradually rising. It became brighter and always brighter; he passed over heaps of sand, rolling dreadfully like a mountain-river, and saw a crowd of people playing at ball with a walrus-head. Akamalik would fain have stopped and joined the players, but the woman hurried him on, and, almost against his will, he constantly followed her. However, he wondered greatly; for in those people, on close view, he plainly recognised men who had died a number of years ago. He then came to three high steps, which it appeared impossible to ascend; but merely looking at his guide, he gave a leap and almost unwillingly mounted them. From the top he again saw before him a great plain, and a crowd or people in beautiful clothing; among them he recognised a man in the murder of whom he himself had taken an active part many years ago, and could not but be astonished at hearing people talk in answer to what he was thinking of but had not yet spoken out. Voices were then heard calling the crowd to divine service: the people all sallied forth, and he followed their steps, passing over a dreadful abyss with fires burning down in the depths; then they ascended still higher to a place so dazzlingly bright and beautiful as he never had seen before. Here the Saviour Himself was preaching and leading the song of innumerable people. The Saviour spoke to Akamalik, reproaching him with his sins, at the same time pointing out to him the abyss, where He told him that tornarsuk resided in the depths, and advised him, saying, “Next summer thou must repair thee to Nook for the purpose of getting instructed.” The Saviour guided him on his way back across the abyss, and thus going downwards, on approaching the earth again he (viz., his soul) beheld his own poor body, walking backwards and forwards all void of intellect, people believing him to be mad. It appeared very uncouth in his sight, all covered with maggots; but though he greatly abhorred it, he nevertheless entered into it, having no other abode. Having thus put on the garb of his body, he became like dead and lay in a swoon. By-and-by he recovered his reason, and was awake. He then repented his profligate life, went to Nook in the spring, and was baptised by the Moravian missionaries. He not only became a Christian by name, but also a good man and a loving husband.


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Kagsuk

The legend of Kagsuk tells of a powerful, invincible man and his son, known for their strength and violence. After a family conflict, Kagsuk’s son fled to his father’s home, sparking Kagsuk’s vengeful massacre of a neighboring settlement. Fearful of retribution, Kagsuk lived cautiously. However, his tyranny ended when two old magicians used spells to bypass his defenses, killing him and his household, sparing only his absent son.

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: Kagsuk’s violent retaliation against his son’s in-laws and his subsequent downfall highlight the destructive cycle of vengeance and the eventual restoration of justice.

Supernatural Beings: The intervention of the two old magicians, who use their mystical powers to overcome Kagsuk, underscores the influence of supernatural entities in human affairs.

Tragic Flaw: Kagsuk’s hubris and reliance on his perceived invincibility lead to his demise, illustrating how a character’s inherent weaknesses can result in their downfall.

► From the same Region or People

Learn more about the Inuit peoples


The story here given as having happened in the districts of Holsteinsborg and Sukkertoppen, in Greenland, is perhaps a variant of an older tale, only localised in this way. We give it here in an abridged form.

It is said that Kagsuk once had his wintering-place on the Karsit islands, outside of Amerdlok (Holsteinsborg), and that his son married the only sister of some men living at Satok, near Maneetsok (Sukkertoppen). Kagsuk, as well as his son, were powerful and strong men; the former was also a man-slayer, invincible to his enemies. Once, when the son had been out during the day with his brothers-in-law, at evening, when it was growing dark, he had some talk with his wife that ended in a quarrel. Her brothers, fearing his strength, at first kept silence; but soon after, when he gave her a kick, they all went up to him and seized him in order to protect their sister. He tried to appease their wrath, but in vain, and at last they struck him with a knife; but every time he was wounded he only rubbed the place with his hand, and directly it healed, after which he knocked them all down, one after another.

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From this time, however, he did not trust his brothers-in-law; and once, at dark night, he escaped from the house, leaving his kayak behind, and taking his way across the fast ice to the north, where he stayed a while with some other people, and at length came to the house of his father. When Kagsuk came to know how his son had been treated he got into a great rage. In vain the son tried to persuade him to delay his revenge. “If they have struck thee with a knife,” he replied, “we will set out and destroy the people of Satok this very night.” And off they went the same day for Satok, and slew the whole of them, only sparing a boy and a girl. On returning to Karsit, Kagsuk became a still more desperate murderer. The people of Amerdlok, on becoming aware of this, did not venture themselves far away from the shore. Kagsuk and his son, being both very suspicious, agreed on the following mode of life: If the weather was fine, the son went out kayaking alone, and when the father went out, the son remained at home, unless it happened to blow very hard, in which case, and then only, they went out together. One winter, when the days were beginning to lengthen, two kayakers from Amerdlok, while out seal-hunting, were overtaken by a snowstorm, and could not make out their own land. Bewildered, they came to Kagsuk’s house; at seeing which they got very frightened, lest he would kill them. As soon as they saw him come out of his house, and before he could utter a word, they said, “Chance brought us hither, and no intention of visiting you. We lost our way on account of the snow, and could not advance against the storm.” Kagsuk asked them to come on shore, adding that, as soon as the weather abated, they might set off for home. On hearing this they were reassured, and entered the house, which was very hot. Kagsuk talked a great deal the whole day; but in the evening, when it was still blowing a gale and snowing as fast as ever, he suddenly became silent. At length he inquired, “Which kayak is he using today?” The housemates answered, “The narrow one.” Kagsuk then remarked, “I was rather uneasy about him; but if he has taken that kayak I have no fear.” Later in the evening there was a cry that he had arrived, tugging a walrus; and when the people whose business it was to haul it up on shore had gone out, Kagsuk said, “They don’t intend to stop, but having lost their way, chanced to come in here much against their will.” The guests, looking round, then first discovered that he was speaking to his son, who appeared in the entrance, and already had bent his bow and was aiming at them, but now drew back, and directly after entered, asking if the guests had been offered something to eat. On hearing that they had as yet had nothing, he ordered different dishes to be set before them, saying he would share the repast with them. They afterwards went to rest, and slept quietly until Kagsuk roused them up, saying that now the weather was fine, they might as well start for their home. At their departure he ordered their kayaks to be filled with provisions, but at the same time added, “Take care that none of your people come hither to visit us, lest we should take their lives.” They then pushed off, and arrived safely at their home. But when the people of Amerdlok saw the stores they had brought with them, they were all keen to visit Kagsuk; and notwithstanding their being repeatedly warned by those two chance visitors of what Kagsuk had threatened, several among them would not desist from trying their chance. They went accordingly, but never returned. Among the kayakers lost in this way were the sons of two old men, who were very clever in magic spells. They prepared bows of an arm’s length, and having finished these, they said to their place-fellows, “Now we will set out to punish Kagsuk: while ye approach his house from the sea-side, we will come on from behind.” Kagsuk had for his amulet a toogdlik (the Great Northern Diver — Colymbus glacialis) perched on the roof of his house, and giving him notice of every impending danger. One day on hearing its cry he went out, and observing the kayakers approaching, he said, “All right; I see you.” But at the same moment the two old men, having escaped observation by means of magic spells, came stealing on from behind and shot him dead on the spot. The kayakers, coming on shore, killed all his housemates, with the exception of his son, who happened not to be at home, and afterwards fled to the north.

Some narrators have prolonged the story of Kagsagsuk (No. 1) by making him meet with Kagsuk in the far north, the house of the latter being situated on a wide plain, the entrance to it being provided with a string leading into the inner room, and all along hung with a row of pieces of walrus-teeth, for the purpose of announcing the entrance of every stranger by the rattling sound.


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A visit to the giants

The story of Inoosarsuk, an orphan mistreated by his foster-father, unfolds with his journey of hardship, adventure, and eventual transformation. Forced to take his foster-father’s kayak against warnings, Inoosarsuk flees after an accident and encounters supernatural beings, cannibals, and a benevolent giant who helps him grow into a powerful figure. Returning home for revenge, he finds only ruins and ultimately settles in Akilinek.

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


► Themes of the story

Transformation: Inoosarsuk undergoes significant changes, both physically and emotionally, as he encounters supernatural beings and overcomes various challenges.

Supernatural Beings: The narrative features encounters with giants, cannibals, and otherworldly entities that play crucial roles in Inoosarsuk’s journey.

Quest: Inoosarsuk’s journey is marked by a series of adventures and challenges, driven by his desire to escape mistreatment and seek a better life.

► From the same Region or People

Learn more about the Inuit peoples


The orphan boy Inoosarsuk was greatly loved by his foster-mother, but not by his foster-father. One day, when the father was out on a seal-hunt, the mother told Inoosarsuk she was tired of seal-flesh, and ordered him out in her husband’s other kayak to catch some frog-fish. He remonstrated, saying that his father had forbidden him to take the kayak; but still she went on desiring him to go, at the same time assuring him she would clean and put it back all right in its place.

Notwithstanding, the father coming home observed that it had been used, and beat Inoosarsuk till he could not move for pain.

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Another day his mother went on persuading him in the same way to take the kayak in order to go out and get her some quannek (the eatable stalk of Angelica archangelica), growing near the shore, a little up the firth. But when he had ascended the hills in order to fetch her some, and came back to the beach, he found, to his great alarm, that the tide had carried away the half-jacket belonging to his foster-father’s kayak. On approaching home he got so frightened at the thought of his foster-father that he passed it by and turned right out to sea. Having rowed beyond the outermost islands he suddenly remembered his two amulets, a quannek and an old whetstone; and jumping out on a flake of drift-ice, he planted one of his newly-gathered stalks, calling out, “Thus shalt thou remain standing erect,” — an invocation to secure him calm weather. Like Giviok, he passed by the ocean-lice for Akilinek, and having first encountered the cannibals, he afterwards fell in with the women who captured fishes by putting bladders to them at low tide. From the cannibals’ chimney a black smoke arose in the air, but from that of the latter a white smoke was seen. Among these he was very kindly treated, but still he at last grew tired of his sojourn; and one day pretending to row a little in the neighbourhood, he took himself far off, and fled to the south. At length he arrived at a wide firth; but thinking it too long to enter, he resolved merely to cross the inlet to the opposite shore. When half-way across he saw what he fancied was a rock; but on coming closer he found it to be an enormously big kayaker, who took hold of him and lifted him up quite easily, kayak and all, in one hand, and put him down before himself on his own vessel, intending to take him home as an amulet for his little daughter. When they approached the homestead of the giant, something like a big iceberg was standing in front of the house; on closer inspection it proved to be an enormous gull, which the giant’s daughter was in the act of catching. Inoosarsuk was now brought up to the house and put upon a shelf near the window. During the night he took a fancy to some very nice-looking eatables lying behind the lamp. He managed to slide down on the side ledge, but finding it quite filled up by the giant’s sleeping daughter, without any room left where to put down his foot, he had no choice left but to step along her one leg; unfortunately he lost his footing and fell down. The giant’s daughter on being awakened in this way, and unconsciously grasping him, had nearly eaten him up, but luckily remembered that he was her little amulet. The giant seeing Inoosarsuk’s dismay and utter dejection, at length put him down on the floor, and covered him up with his large cloak, saying, “Thou shalt grow as big as that, as big as that.” He forthwith commenced to grow, and was soon as tall as the daughter, after which the giant furnished him with a kayak of suitable size. He now remembered his foster-parents; and longing to take revenge for the many blows he had formerly got, he crossed the ocean, and soon found the place where they had formerly lived. But the house was laid waste, and the old people buried beneath its ruins. He then returned to pass the rest of his days at Akilinek.


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

Atalianguak

Atalianguak, a skilled seal-hunter, encounters a mysterious woman who becomes his wife. Living with his cousins, he discovers she is not an ordinary woman after noticing her fox-like traits. She flees, and he follows her to a fox-hole where enchanted creatures lull him into a deep sleep. Awakening much later, surrounded by insects, he abandons any further pursuit of marriage or relationships.

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


► Themes of the story

Supernatural Beings: Atalianguak’s wife reveals her true nature as a fox-like creature, highlighting interactions between humans and mystical entities.

Transformation: The story features the wife’s metamorphosis from a human appearance to her true fox form, emphasizing themes of change and revelation.

Forbidden Knowledge: Atalianguak’s pursuit of his wife’s true identity leads him to a mystical fox-hole, where he encounters enchanted creatures that lull him into a deep sleep, suggesting the dangers of uncovering hidden truths.

► From the same Region or People

Learn more about the Inuit peoples


Atalianguak was an excellent seal-hunter, and lived as a bachelor in a large house, together with several cousins. At spring-time he used to go out all by himself in his boat in order to fish angmagsat (Capelins). One evening when he returned to his tent, having been out kayaking, he was much surprised at seeing a pretty little woman standing outside of it. She wore a pair of white boots, and her hair-tuft was newly dressed. Atalianguak ran quickly up beside her, and taking hold of her hand brought her into the tent, and afterwards married her. When the fishing season came to an end he repaired homewards in his boat, his wife rowing, while he himself took the helm.

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In autumn he again settled down in the house of his cousins. One evening just as his wife had risen from her seat on the ledge to go outside, one of the other people, whom she happened to pass by, remarked, “What a very peculiar smell I perceived;” but his housemates told him to take great care not to offend her, as they had observed that she was not a woman of the common kind. The same thing, however, happened again; this time the little woman hearing them speak of a strange smell rushed quickly out, and the moment she passed the doorway the people observed a fox-tail dangling at her back. Atalianguak pursued her to the border of a lake. In a fox-hole close by he noticed a light, and peeping in he saw his wife sitting on a ledge. He called out, “I feel so cold, let me come in.” “Well, come.” “But in what way am I to enter?” “Thou hast only to breathe upon the entrance and thou wilt easily get in.” Thus be entered, and sitting down beside his wife, he exclaimed, “It is dreadfully cold — do make me warm.” At the same time be saw one of the walls covered with flies, dirt-flies, beetles, and all kinds of reptiles. She now raised up her head and ordered them to lull Atalianguak to sleep, and presently they all began singing, “Atalianguak, sleep, sleep; at spring we will rouse thee again:” and he slept for ever so long. At last he awoke of his own accord, and when he rose and went outside the sun was high in the sky, while the cave itself swarmed with flies and reptiles. He went to make water, and forthwith it turned to a whole river. From that time he gave up all thought of womanhood.


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Isigarsigak

Isigarsigak and his younger brother journeyed north, enduring harsh winters and joining friendly locals. They later voyaged to Akilinek, a land abundant with reindeer. After a lively singing match, Isigarsigak returned home, leaving his brother behind. Over generations, he became a beloved elder, sharing songs and bird calls. His remarkable longevity inspired awe, though his brother’s fate remained unknown, linking their people to Akilinek.

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


► Themes of the story

Quest: Their journey northward in search of new lands and experiences embodies the classic quest motif.

Transformation: Isigarsigak’s evolution into a revered elder, sharing songs and wisdom, reflects personal growth and change.

Community and Isolation: The brothers’ integration into new communities, contrasted with Isigarsigak’s eventual return home and his brother’s unknown fate, highlights the dynamics of belonging and separation.

► From the same Region or People

Learn more about the Inuit peoples


Isigarsigak and his younger brother once set out on a journey northwards, and did not stop till the frost forced them to set themselves for the winter before they had reached their goal. Not till the middle of next summer did they arrive at their place of destination, where they found a number of people all friendly and well inclined; and therefore they resolved to pass the next winter with them. Winter went by as usual; but when spring came round, some of the people at times would say, “At midsummer-time we shall no doubt again see the dark stripe.” This implied the intention of going a trip to Akilinek (the country beyond the ocean); but the strangers did not understand their meaning.

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One day a man came up to Isigarsigak saying, “We all of us intend to go a voyage out seawards to Akilinek; with that view thou wouldst do well to gather skins for a double coating to thy boat.” He followed this advice; and when all had got their boats new coverings, he noticed that every morning the inhabitants mounted the top of a hill to take a survey of the ocean. Sometimes he joined them, and then they used to say, “Much as we long to be off, we dare not risk it yet.” But at length the rattling noise of the tent-poles woke him one morning, and when he saw the others had almost finished carrying their things down to the boats, he hastened to pull down his tent; and being also ready, the boats started. They stood to sea at once; and when the outer covers got wet and began to slacken their speed, they cut their fastenings and cast them off. Isigarsigak dropped astern a little, and had almost given up hope of seeing land again, when suddenly he heard land-shouts ahead of him. As he listened again, he could make out that they cried, “The broad dark stripe;” and presently he saw it looming out, and when he rose and stood upright he beheld a broad expanse of land. The travellers now broke out into exulting shouts that they had reached the opposite shore without a gale, and on coming close to the land they found it abounding with reindeer. They moored their boats, and at once went off shooting, but Isigarsigak and his brother slew the greatest number. They decided on staying at this place for a sea-son. Some time after there was heard a cry of “Boats.” Isigarsigak went out and saw a great number coming down from the north. These travellers also took up their quarters there; but Isigarsigak did not care to assist them, and remained in his tent. Before long, however, there was a cry at the entrance, “Isigarsigak and his brother are called upon to come out for a singing match” (nith-songs or satirical songs). Although Isigarsigak had no idea of singing, they made themselves smart and went outside. They saw an enormous crowd of people all going up hill, the men in front, the women following. As soon as they were seen there was another shout, “Let the men from East step forward.” The brother of Isigarsigak first performed a dance and retired. Isigarsigak himself was now summoned, but as he did not know much about either singing or dancing he proposed to his wife to advance, who was so smart and clever that nobody could match her.

The brother of Isigarsigak being unmarried now took a wife in this place; but as his brothers-in-law came to like him uncommonly well they would not allow him to leave them. The year being far advanced, they all prepared to cross to their own land, giving their boats new covers. Though Isigarsigak had been greatly attached to his brother, and did not like the idea of leaving him, he wished to die in his own country, and therefore made ready to follow his countrymen. At length they started; but a little way off land Isigarsigak said to his people, “It occurs to me that I forgot to divide our healing remedy (viz., amulet for health and longevity). What a pity! we shall have to go back.” Accordingly they went back and unpacked the things again. Opening an old box he produced something like a small bit of coal from a fireplace — this being an amulet given to him and his brother in common. He broke it into two pieces, and gave one of them to his brother. The boat was again loaded, and steering right out to sea, he turned round to see the last of his brother, who stood watching them on the beach in his white reindeer jacket. They were never to meet again, so he did not take his eyes off him till he was quite lost to sight.

The boats safely reached their own shore without encountering any storm. Isigarsigak now began seal-hunting with his children, but in time these grew old and died successively. Then he went out in company with his grandchildren, as yet without losing strength himself. It was not till his grandchildren were getting aged that he began to feel a little less handy himself. He was much beloved by his grandchildren, and they often went with him to a craggy reddish cliff, a favourite spot of his, where a number of gulls had built their nests, and the grandchildren’s children would call to him, saying, “Here we are at thy favourite cliff; do sing to us.” He had a fine voice, and could also imitate the cries of birds, which delighted the urchins beyond everything. This generation also died, and their children became his companions; but his grandchildren’s grandchildren had to carry him in a boat, and to treat him like a child. His strong frame had now grown thin and shrunk like that of a baby; he ate almost nothing, and to know whether he still breathed they used to hold a bit of down before his nose. In passing by the bird’s-cliff they would say, “Now we are at thy favourite spot; do sing a song:” and listening sharply, they could hear a small feeble sound like the cry of a bird. At length he began to suck his coverlet; and one day when they came to take him out as usual, they observed that the feather before his mouth did not stir; he had breathed his last. Isigarsigak never had his like with regard to old age in this country (Greenland); he got quite as old as Nivnitak. His younger brother may even have outlived him, but he had never been heard of. It is through him that we are related to the people of Akilinek.


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The deserted woman and her foster-daughter

A woman and her foster-daughter, abandoned by a seal-hunter, struggle for survival in an empty village. Using magic, the woman summons sea creatures for food, saving them from starvation. Their fortunes improve until the magic fails after they share provisions with a visiting relative. Rescued by this kind man, they join him at his home, where they live out their days in safety and comfort.

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


► Themes of the story

Conflict with Nature: The woman and her foster-daughter struggle to survive in the harsh Arctic environment after being abandoned, relying on their resourcefulness and the natural world to sustain themselves.

Magic and Enchantment: The woman uses magic to summon sea creatures for food, demonstrating the influence of supernatural elements in their survival.

Community and Isolation: The protagonists experience profound isolation after being deserted by their community, highlighting the challenges and resilience required to endure solitude.

► From the same Region or People

Learn more about the Inuit peoples


A woman, who had no brothers or sisters, lived with a little foster-daughter at the house of a great seal-hunter. The daughter was very docile, and always obeyed at the least word. Once, during spring, all the people belonging to the place went away fishing. The chief hunter only lingered behind, harbouring wicked intentions.

One calm morning he went outside the house and re-entered, saying, “Pack up your things; we must be ready to start.” They now made all speed, and the lonely woman was not the least busy among them — she worked away as she never did before.

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When she had put her own poor bundles into the boat she hurried up for her ledge-cover; but when she came outside again, she observed the foster-daughter still standing on shore watching their master closely; and when she herself came down he leaped into the boat, and shoving off, called out to them, “Ye only eat our food; we won’t take you along.” So saying, their housemates turned their backs upon them, and got under way. The poor creatures, whose scanty belongings had all been put into the boat excepting the ledge-cover, on seeing the boat depart, faced each other in blank despair, and then burst into tears. However, when the boat was out of sight, the widow wiped her eyes, and said, “Never mind, my dear; we must just do without them.” But the child was not so easily consoled. When at length she stopped crying, her mother said, “Let us go and find out a house to make our home.” They went through all the deserted huts, but everywhere the walls were bare and the hangings removed, till at length they came into one without windows, where the skins still hung on the walls, and the old one said, “Here, in the southern corner, we’ll take up our quarters.” She at once proceeded to make a room of suitable size, dividing it from the rest of the house with the skins. This done, she continued, “Let us now go outside and try to find something to eat at the flensing-place.” She took the child by her hand, and they soon found some small bits of blubber and skin, which they greedily devoured, having had no food the whole day. After this meal they lay down to rest, but were unable to sleep because of the cold. The next day, after a similar search, they found the entrails of an entire seal. After this, however, they found nothing more, and had only the entrails to live upon.

It was just when the herds of seals are passing along the coast that their stock of entrails was exhausted. One morning, having taken a small morsel, they noticed that there was only a bit left for their supper at night. Then the widow said to her daughter, “Child, thou art more strong and active than I: thou must go and dig a hole over yonder beneath the window-ledge.” The daughter obeyed at once, and began to dig up the loose earth. When she had finished, the mother repeated, “Thou art more brisk and active than I: run away and fill the hole with water.” The daughter continued fetching water from the sea, and before evening the hole was filled. That evening they took their last bit of food, and went to rest, but without being able to sleep. In the early morning the mother said, “I shall probably not succeed; still I think I will try to procure something (by magic).” The daughter did not like the idea, nor did she believe in it; but the mother rejoined, “When I commence my incantation, as I repeat it again and again, thou must listen attentively.” She soon began, and as she went through it, warned her daughter to attend well. The child listened, and presently heard a splash: on which she exclaimed, “Mother dear, there is something moving in the water.” When the old woman told her to see what it was, she ran off to look, and seeing a little frog-fish, called out, “Ah, mother, it is a frog-fish!” The mother told her to kill it with the old grindstone (probably an amulet). The little girl obeyed, and the fish was boiled and cut in two, putting aside one-half for their evening meal. Next morning the mother repeated her incantation, and they got a nepisak-fish (Cyclopterus lumpus); the next day, in the same way, an eider-duck — and so on the following days, a firth-seal, a saddleback-seal, a small dolphin, a white whale, and at last a narwal. When she had done flensing the captured animals, the following day large quantities of different kinds of provisions were heaped up outside the house. Towards evening they went to the top of a rock sloping south to cut the flesh in thin slices for drying. While there engaged the daughter exclaimed, “I almost think I see a kayak coming in;” and in this she was quite right. The lonely woman had one relative, a very aged man; and this poor fellow, having lately heard of the manner in which she had been abandoned and left in an empty house, now came to see if she had not starved to death, bringing with him a frog-fish as a gift in case she was still alive. When he saw the flensing-place all red with blood he could not believe his own eyes, but thought it all a delusion. And when he observed the two women standing on the rock and slicing large pieces of flesh for drying, and when they afterwards came running down to receive him, he accosted them, “Here am I, expecting to find you starved to death: I actually came to bury you.” She answered him, “Silly old thing thou art! just get thee out of thy kayak, and partake of our good fare here.” The poor old man went ashore, but tasted nothing till he had pulled his kayak properly up on the beach. The women had meanwhile boiled him a nice dish. He took his fill for once; and when he wanted to start they stuffed his kayak with such a supply that it was almost ready to sink. On leaving he said, “As it is, there is no fear of your starving to death; when all your provisions are ready prepared I shall come to fetch you off.” When he was gone they went to rest, and the morning after she again made ready to practise her art. However, she chanted and invoked, and chanted again, and the daughter watched and listened as usual, but neither breathing nor splashing was heard. The reason was that they had taken offence at her having made the gifts over to other people; and from that time upwards she never succeeded in calling forth anything. When her magic spell had wholly lost its effect, and she had finished drying her stock of flesh, her poor old relative came and fetched her off to his own homestead, and there she remained the rest of her days with him.


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