Inugpaqdjuqdjualung

Inugpaqdjuqdjualung, a giant among the Inuit, lived by a fjord, towering so tall he could straddle it. He caught whales as effortlessly as others might scoop up trinkets. In one instance, he placed whale-hunting boats and their prey onshore with ease. Dismissing massive bears as mere foxes, he crushed one in his hand and strangled another in his boot’s eyelet, showcasing his incredible strength and indifference.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Mythical Creatures: Inugpaqdjuqdjualung himself embodies this theme, being a giant with abilities beyond those of ordinary humans.

Supernatural Beings: The protagonist’s extraordinary size and strength place him in the realm of the supernatural, interacting with the natural world in ways that defy human limitations.

Conflict with Nature: The tale highlights Inugpaqdjuqdjualung’s interactions with natural elements, such as whales and bears, showcasing his dominance over formidable aspects of the natural world.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

In days of yore, an enormous man, whose name was Inugpaqdjuqdjualung, lived in company with many other Inuit in a village on a large fjord. He was so tall that he could straddle the fjord. He used to stand thus every morning and wait for whales to pass beneath him. As soon as one came along he stooped and caught it, just as another man would scoop up some little thing that had fallen into the water, and he ate it as other men eat a small piece of meat. One day all the natives had manned their boats to hunt a whale. Inugpaqdjuqdjualung at the time was sitting lazily near his hut, but when he saw the efforts of the men he scooped both whale and boats from the water and placed them upon the beach.

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At another time, being tired from running about, he lay down on a high hill to take a nap. The Inuit told him that a couple of huge bears had been seen near the village, but he said he didn’t care, and told his friends to rouse him by throwing large stones upon him if they should see the bears coming. They did so and Inugpaqdjuqdjualung, suddenly starting up, cried: “Where are they? Where are they?” When the Inuit pointed them out he said: “What! those little things? Those are not worth the bustle; they are small foxes, not bears,” and he crushed one between his fingers, while he put the other into the eyelet of his boot and strangled it there.

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The Great Flood

Long ago, a sudden oceanic flood submerged the land, covering mountains and leaving ice stranded as caps on their peaks. Shells and bones of marine life remain as evidence of this event. Many Inuit perished, but those who escaped in kayaks survived. This tale reflects resilience and adaptation during a catastrophic natural event, preserved in Inuit oral history.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Conflict with Nature: The sudden and overwhelming flood represents a direct struggle against natural forces, highlighting humanity’s vulnerability and resilience.

Loss and Renewal: The narrative describes widespread loss of life due to the flood, followed by the survival and continuation of the Inuit people, symbolizing a cycle of destruction and rebirth.

Transformation: The landscape is irrevocably changed by the flood, with ice caps forming on mountain peaks and marine life remains left ashore, indicating physical transformations in the natural world.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A long time ago the ocean suddenly began to rise, until it covered the whole land. The water even rose to the top of the mountains and the ice drifted over them.

When the flood had subsided the ice stranded and ever since forms an ice cap on the top of the mountains. Many shellfish, fish, seal, and whales were left high and dry and their shells and bones may be seen to this day.

A great number of Inuit died during this period, but many others, who had taken to their kayaks when the water commenced to rise, were saved.

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Origin of the Adlet and of the Qadlunait

Savirqong and his daughter Niviarsiang, who refused all suitors, faced a strange union when she married a spotted dog, Ijirqang. They had ten offspring—five Adlet and five dogs. Overwhelmed by their needs, Savirqong exiled them to an island. Betrayal and revenge ensued, leading to Ijirqang’s death and transformations of fingers into seals and whales. The Adlet became inland ancestors, and the dogs sailed to become Europeans’ forebears.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Transformation: Niviarsiang’s fingers transform into seals and whales upon being cut off, illustrating physical metamorphosis.

Supernatural Beings: The Adlet, offspring with human upper bodies and dog-like lower bodies, represent mythical creatures within the narrative.

Creation: The story explains the origins of different peoples—the Adlet as ancestors of inland tribes and the dogs as forebears of Europeans—serving as a creation myth for these groups.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Savirqong, an old man, lived alone with his daughter. Her name was Niviarsiang (i.e., the girl), but as she would not take a husband she was also called Uinigumissuitung (she who would not take a husband). She refused all her suitors, but at last a dog, spotted white and red, whose name was Ijirqang, won her affection and she took him for a husband. They had ten children, five of whom were Adlet and five dogs. The lower part of the body of the Adlet was that of a dog and hairy all over, except the soles, while the upper part was that of a man. When the children grew up they became very voracious, and as the dog Ijirqang did not go out hunting at all, but let his father-in-law provide for the whole family, it was difficult for Savirqong to feed them.

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Moreover, the children were awfully clamorous and noisy; so at last the grandfather got tired of it, put the whole family into his boat, and carried them to a small island. He told the dog Ijirqang to come every day and fetch meat. Niviarsiang hung a pair of boots round his neck and he swam across the narrow channel. But Savirqong, instead of giving him meat, filled the boots with heavy stones, which drowned Ijirqang when he attempted to return to the island.

The daughter thought of revenging the death of her husband. She sent the young dogs to her father’s hut and let them gnaw off his feet and hands. In return Savirqong, when Niviarsiang happened to be in his boat, threw her overboard and cut off her fingers when she held to the gunwale. As they fell into the sea they were transformed into seals and whales. At last he allowed her to climb into the boat.

As she feared that her father might think of killing or maiming her children, she ordered the Adlet to go inland, where they became the ancestors of a numerous people. She made a boat for the young dogs, setting up two sticks for masts in the soles of her boots, and sent the puppies across the ocean. She sang: “Angnaijaja. When you arrive there across the ocean yon will make many things giving you joy. Angnaija.” They arrived in the land beyond the sea and became the ancestors of the Europeans.

The constellation Udleqdjun

Three hunters and a boy pursued a bear across the ice. As the chase intensified, the sledge and bear were mysteriously lifted skyward. The boy fell off, witnessing the men transform into stars: the bear became Nanuqdjung (Betelgeuse), the hunters Udleqdjun (Orion’s Belt), and the sledge Kamutiqdjung (Orion’s Sword). The boy returned to recount their fate, while the celestial chase continues eternally.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Transformation: The metamorphosis of the hunters, the bear, and the sledge into celestial bodies highlights a profound change from earthly beings to stars.

Supernatural Beings: The narrative involves interactions with supernatural elements, as the characters ascend to the sky and become part of the constellation.

Origin of Things: The tale provides an explanation for the appearance of certain stars in the night sky, attributing their origins to the hunters’ eternal pursuit of the bear.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Three men went bear hunting with a sledge and took a young boy with them. When they approached the edge of the floe they saw a bear and went in pursuit. Though the dogs ran fast they could not get nearer and all of a sudden they observed that the bear was lifted up and their sledge followed. At this moment the boy lost one of his mittens and in the attempt to pick it up fell from the sledge. There he saw the men ascending higher and higher, finally being transformed into stars. The bear became the star Nanuqdjung (Betelgeuse); the pursuers, Udleqdjun (Orion’s belt); and the sledge, Kamutiqdjung (Orion’s sword). The men continue the pursuit up to this day; the boy, however, returned to the village and told how the men were lost.

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The woman and the spirit of the singing house

A woman, eager to encounter a spirit despite Inuit warnings, entered the singing house in darkness. She summoned the spirit, questioning its form piece by piece. The spirit replied, revealing its presence. When she touched its head—boneless and hairless—she collapsed, lifeless. The tale underscores the peril of confronting the unknown and heeding cultural warnings.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Forbidden Knowledge: The woman’s determination to encounter the spirit, despite warnings, illustrates the peril of seeking hidden truths.

Supernatural Beings: The narrative centers on an encounter with a spirit, highlighting interactions between humans and otherworldly entities.

Divine Punishment: The woman’s disregard for cultural warnings leads to her demise, suggesting retribution from higher powers for her transgression.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Once upon a time a woman entered the singing house when it was quite dark. For a long time she had wished to see the spirit of the house, and though the Inuit had warned her of the impending danger she had insisted upon her undertaking.

She summoned the spirit, saying, “If you are in the house, come here.” As she could not see him, she cried, “No spirit is here; he will not come.” But the spirit, though yet invisible, said, “Here I am; there I am.” Then the woman asked. “Where are your feet; where are your shins; where are your thighs; where are your hips; where are your loins?”

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Every time the spirit answered, “Here they are; there they are.” And she asked further, “Where is your belly?” “Here it is.” answered the spirit. “Where is your breast; where are your shoulders; where is your neck; where is your head?” “Here it is; there it is;” but in touching the head the woman all of a sudden fell dead. It had no bones and no hair.

The Tornit

In ancient times, the Inuit shared their land with the Tornit, a taller, stronger tribe skilled in stone-tool hunting. Despite initial harmony, the Tornit’s practices, like crude food preparation and borrowing Inuit kayaks, caused tension. A fatal conflict over a kayak led the Tornit to flee, fearing Inuit retaliation. Their stone dwellings and traditions, including unique hunting methods, remain a testament to their once-coexistent lives.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Conflict with Nature: The Tornit and Inuit both relied on hunting for survival, employing distinct methods that reflect their interactions with the natural world.

Cultural Heroes: The narrative highlights the Inuit’s strength and ingenuity, portraying them as foundational figures who shaped their society’s practices and values.

Community and Isolation: Initially coexisting, the eventual discord between the Inuit and the Tornit led to the latter’s departure, illustrating themes of societal harmony and subsequent separation.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

In olden times the Inuit were not the only inhabitants of the country in which they live at the present time. Another tribe similar to them shared their hunting ground. But they were on good terms, both tribes living in harmony in the villages. The Tornit were much taller than the Inuit and had very long legs and arms. Almost all of them were clear eyed. They were extremely strong and could lift large boulders, which were by far too heavy for the Inuit. But even the Inuit of that time were much stronger than those of today, and some large stones are shown on the plain of Miliaqdjuin, in Cumberland Sound, with which the ancient Inuit used to play, throwing them great distances.

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Even the strongest men of the present generations are scarcely able to lift them, much less to swing them or throw them any distance.

The Tornit lived on walrus, seals, and deer, just as the Eskimo do nowadays, but their methods of hunting were different. The principal part of their winter dress was a long and wide coat of deerskins, similar to the jumper of the Eskimo, but reaching down to the knees and trimmed with leather straps. When sealing in winter they wore this garment, the lower edge of which was fastened on the snow by means of pegs. Under the jacket they carried a small lamp, called tuminjang (literally, resembling a footprint) or quming, over which they melted snow in a small pot. Some Eskimo say that they opened the seals as soon as they were caught and cooked some meat over these lamps. When the seal blew in the hole they whispered, “Kapatipara” (I shall stab it) and, when they had hit it, “Igdluiliq.” Frequently they forgot about the lamp and in throwing the harpoon upset it and burned their skin.

All their weapons were made of stone. For the blades of their knives they used green slate (uluqsaq, literally material for women’s knives), which was fastened by ivory pins to a bone or ivory handle.

The points of their harpoons were made of bone, ivory, or slate; those of their lances, of flint or quartz, which was also used for drillheads; and they made neither kayaks nor bows. Their method of hunting deer was remarkable. In a deer pass, where the game could not escape, they erected a file of cairns across the valley and connected them by ropes. Some of the hunters hid behind the cairns, while others drove the deer toward them. As the animals were unable to pass the rope they fled along it, looking for an exit, and while attempting to pass a cairn were lanced by the waiting hunter, who seized the body by the hind legs and drew it behind the line.

This tale is related as a proof of their enormous strength and it is said that they were able to hold a harpooned walrus as the Eskimo hold a seal.

The Tornit could not clean the sealskins so well as the Inuit, but worked them up with part of the blubber attached. Their way of preparing meat was disgusting, since they let it become putrid and placed it between the thigh and the belly to warm it.

The old stone houses of the Tornit can be seen everywhere. Generally they did not build snow houses, but lived the whole winter in stone buildings, the roofs of which were frequently supported by whale ribs. Though the Eskimo built similar structures they can be easily distinguished from one another, the bed of their huts being much larger than that of the Tornit.

Though both tribes lived on very good terms, the Inuit did not like to play at ball with the Tornit, as they were too strong and used large balls, with which they hurt their playfellows severely. A remarkable tradition is told referring to the emigration of this people.

The Tornit did not build any kayaks, but as they were aware of the advantages afforded by their use in hunting they stole the boats from the Inuit, who did not dare to defend their property, the Tornit being by far their superiors in strength. Once upon a time a young Tuniq had taken the kayak of a young Inung without asking him and had injured it by knocking in the bottom. The Inung got very angry and ran a knife into the nape of the Tuniq’s neck while he was sleeping. (According to another tradition he drilled a hole into his head; this form is also recorded in Labrador.) The Tornit then became afraid that the Inuit would kill them all and preferred to leave the country for good. They assembled at Qernirtung (a place in Cumberland Sound), and in order to deceive any pursuers they cut off the tails of their jumpers and tied their hair into a bunch protruding from the crown of the head.

In another form of the tradition it is said that while playing with the Tornit a young Inung fell down and broke his neck. The Tornit feared that the Inuit might take revenge upon them and left the country.

Igimarasugdjuqdjuaq, the cannibal

Igimarasugdjuqdjuaq was a monstrous man known for murder and cannibalism. After killing his sister-in-law, he terrified his wife into fleeing. She deceived him by crafting a decoy, escaping to a nearby village. When Igimarasugdjuqdjuaq pursued her, the villagers protected her and later avenged his crimes. Using cunning, they lured him into exposing his spear and struck him down, ending his reign of terror.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Trickster: His wife employs cunning to escape, creating a decoy to deceive him.

Revenge and Justice: The villagers avenge his crimes by orchestrating his demise.

Supernatural Beings: Igimarasugdjuqdjuaq’s monstrous nature aligns with encounters involving formidable entities.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Igimarasugdjuqdjuaq was a very huge and bad man, who had committed many murders and eaten the victims after he had cut them up with his knife. Once upon a time his sister-in-law came to visit his wife, but scarcely had she entered the hut before Igimarasugdjuqdjuaq killed her and commanded his wife to cook her. His wife was very much frightened, fearing that she herself would be the next victim, and resolved to make her escape. When Igimarasugdjuqdjuaq had left to go hunting she gathered heather, stuffed her jacket with it, and placed the figure in a sitting position upon the bed. Then she ran away as fast as she could and succeeded in reaching a village.

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When her husband came home and saw the jacket he believed that it was a stranger who had come to visit him and stabbed him through the body. When he discovered, however, that his wife had deceived and left him, he fell into a passion and pursued her.

He came to the village and said: “Have you seen my wife? She has run away.” The Inuit did not tell him that she was staying with them, but concealed her from his wrath. At last Igimarasugdjuqdjuaq gave her up for lost and returned home.

The Inuit, however, resolved to revenge the many outrages which he had wrought upon them. They went to visit him and met him on the ice just below the hut. When he told them he was going bear hunting they said: “Let us see your spear.” This spear had a stout and sharp walrus tusk for a point. “Ah,” said they, “that is good for bear hunting; how sharp it is. You must hit him just this way.” And so saying they struck his brow, the point of the spear entering his brain, and then cut the body up with their knives.

Qaudjaqdjuq

This tale recounts the transformation of Qaudjaqdjuq, a mistreated orphan boy, into the mighty Qaudjaqdjuaq. Tormented by villagers and denied even basic kindness, his fortunes change when the man in the moon, a protector of orphans, intervenes. Through trials of strength and endurance, Qaudjaqdjuq gains incredible power. He returns to confront his tormentors, punishing the cruel and sparing the kind, ultimately becoming a renowned hunter and hero.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Transformation: Qaudjaqdjuq evolves from a mistreated orphan into a powerful figure, highlighting themes of personal growth and change.

Divine Intervention: The man in the moon, acting as a protector of orphans, intervenes to empower Qaudjaqdjuq, showcasing the influence of supernatural forces in human affairs.

Revenge and Justice: Upon gaining strength, Qaudjaqdjuq returns to his village to confront his tormentors, punishing the cruel and sparing the kind, reflecting themes of retribution and the restoration of moral order.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A long time ago there was a poor little orphan boy who had no protector and was maltreated by all the inhabitants of the village. He was not even allowed to sleep in the hut, but lay outside in the cold passage among the dogs, who were his pillows and his quilt. Neither did they give him any meat, but flung old, tough walrus hide at him, which he was compelled to eat without a knife. A young girl was the only one who pitied him. She gave him a very small piece of iron for a knife, but bade him conceal it well or the men would take it from him. He did so, putting it into his urethra. Thus he led a miserable life and did not grow at all, but remained poor little Qaudjaqdjuq.

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He did not even dare to join the plays of the other children, as they also maltreated and abused him on account of his weakness.

When the inhabitants assembled in the singing house Qaudjaqdjuq used to lie in the passage and peep over the threshold. Now and then a man would lift him by the nostrils into the hut and give him the large urine vessel to carry out. It was so large and heavy that he was obliged to take hold of it with both hands and his teeth. As he was frequently lifted by the nostrils they grew to be very large, though he remained small and weak.

At last the man in the moon, [the protector of orphans] who had seen how badly the men behaved towards Qaudjaqdjuq, came down to help him. He harnessed his dog. Tirie’tiang to his sledge and drove down.

When near the hut he stopped and cried, “Qaudjaqdjuq, come out.” Qaudjaqdjuq answered, “I will not come out. Go away!” But when he had asked him a second and a third time to come out, he complied, though he was very much frightened. Then the man in the moon went with him to a place where some large boulders were lying about and, having whipped him, asked, “Do you feel stronger now?” Qaudjaqdjuq answered: “Yes, I feel stronger.” “Then lift yon boulder,” said he. As Qaudjaqdjuq was not yet able to lift it, he gave him another whipping, and now all of a sudden he began to grow, the feet first becoming of an extraordinary size. Again the man in the moon asked him: “Do you feel stronger now?” Qaudjaqdjuq answered: “Yes, I feel stronger;” but as he could not yet lift the stone he was whipped once more, after which he had attained a very great strength and lifted the boulder as if it were a small pebble. The man in the moon said: “That will do. Tomorrow morning I shall send three bears; then you may show your strength.” He returned to the moon, but Qaudjaqdjuq, who had now become Qaudjaqdjuaq (the big Qaudjaqdjuq) returned home tossing the stones with his feet and making them fly to the right and to the left. At night he lay down again among the dogs to sleep. Next morning he awaited the bears, and. indeed, three large animals soon made their appearance, frightening all the men, who did not dare to leave the huts.

Then Qaudjaqdjuaq put on his boots and ran down to the ice. The men who looked out of the window hole said, “Look here, is not that Qaudjaqdjuq? The bears will soon make way with him.” But he seized the first by its hind legs and smashed its head on an iceberg, near which it happened to stand. The other one fared no better; the third, however, he carried up to the village and slew some of his persecutors with it. Others he pressed to death with his hands or tore off their heads, crying: “That is for abusing me; that is for your maltreating me.” Those whom he did not kill ran away, never to return. Only a few who had been kind to him while he had been poor little Qaudjaqdjuq were spared, among them the girl who had given him the knife. Qaudjuqdjuaq lived to be a great hunter and traveled all over the country, accomplishing many exploits.

Story of the three brothers

Three brothers, including the young Qaudjaqdjuq, face hardships in their village. The elder brothers, angered by the abuse he endures, build a swift boat for escape. After outwitting the villagers and navigating magical obstacles with angakoq powers, they flee with their mother and two captive women. In their new home, they strengthen Qaudjaqdjuq, making him powerful and ready to lead, symbolizing resilience and transformation.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Conflict with Authority: The brothers challenge the oppressive villagers who have mistreated their youngest sibling, Qaudjaqdjuq.

Cunning and Deception: They employ clever tactics, such as the ermine ruse, to outsmart the villagers and facilitate their escape.

Transformation: Qaudjaqdjuq undergoes a significant change from a mistreated youth to a powerful leader, symbolizing personal growth and resilience.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A long time ago there lived three brothers. Two of them were grown up, but the third was a young lad whose name was Qaudjaqdjuq. The elder brothers had left their country and traveled about many years, while the youngest lived with his mother in their native village. As they had no supporter, the poor youth was abused by all the men of the village and there was nobody to protect him. At last the elder brothers, being tired of roaming about, returned home. When they heard that the boy had been badly used by all the Inuit they became angry and thought of revenge. At first, however, they did not say anything, but built a boat, in which they intended to escape after having accomplished their designs.

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They were skillful boat builders and finished their work very soon. They tried the boat and found that it passed over the water as swiftly as an eider duck flies. As they were not content with their work they destroyed it again and built a new boat, which proved as swift as an ice cluck. They were not yet content, destroyed this, and built a third one that was good. After having finished the boat they lived quietly with the other men. In the village there was a large singing house, which was used at every festival. One day the three brothers entered it and shut it up. Then they began dancing and singing and continued until they were exhausted. As there was no seat in the house they asked their mother to bring one, and when they opened the door to let her pass in, an ermine, which had been hidden in the house, escaped.

Near the singing house the other Inuit of the village were playing. When they saw the ermine, which ran right through the crowd, they endeavored to catch it. In the eagerness of pursuit one man, who had almost caught the little animal, stumbled over a boulder and fell in such a manner that he was instantly killed. The ermine was sprinkled with blood, particularly about its mouth. During the ensuing confusion it escaped into the singing house, where it concealed itself again in the same corner.

The brothers, who were inside, had recommenced singing and dancing. When they were exhausted they called for their mother (to bring something to eat). When they opened the door the ermine again escaped and ran about among the Inuit, who were still playing outside.

When they saw it they believed that the brothers would induce them to pursue it again, and thus make them perish one by one. Therefore the whole crowd stormed the singing house with the intention of killing the brothers. As the door was shut they climbed on the roof and pulled it down, but when they took up their spears to pierce the three men they opened the door and rushed down to the beach. Their boat was quite near at hand and ready to be launched, while those of the other Inuit were a long distance off.

They embarked with their mother, but, when they were at a short distance and saw that the other men had not yet reached their boats, they pretended that they were unable to move theirs, though they pulled with the utmost effort. In reality, they played with the oars on the water. A few young women and girls were on the shore looking at the brothers, who seemed to exert themselves to the utmost of their strength. The eldest brother cried to the women: “Will you help us? We cannot get along alone.” Two girls consented, but as soon as they had come into the boat the brothers commenced pulling as hard as possible, the boat flying along quicker than a duck, while the girls cried with fright. The other Inuit hastened up desirous to reach the fugitives, and soon their boats were manned. The brothers were not afraid, however, as their boat was by far the swiftest. When they had almost lost sight of the pursuers they were suddenly stopped by a high, bold land rising before the boat and shutting up their way. They were quite puzzled, as they had to retrace their way for a long distance and feared they would be overtaken by the other boats. But one of the brothers, who was a great angakoq, saved them by his art. He said: “Shut your eyes and do not open them before I tell you, and then pull on.” They did as they were bade, and when he told them to look up they saw that they had sailed right through the land, which rose just as high and formidable behind them as it had formerly obstructed their way. It had opened and let them pass.

After having sailed some time they saw a long black line in the sea. On coming nearer they discovered that it was an impenetrable mass of seaweed, so compact that they could leave the boat and stand upon it. There was no chance of pushing the boat through, though it was swifter than a duck. The eldest brother, however, thought of his angakoq art and said to his mother. “Take your hair lace and whip the seaweed.” As soon as she did so it sank and opened the way.

After having overcome these obstacles they were troubled no more and accomplished their journey in safety. When they arrived in their country they went ashore and erected a hut. The two women whom they had taken from their enemies they gave to their young brother Qaudjaqdjuq.

They wanted to make him a very strong man, such as they were themselves. For this reason they led him to a huge stone and said, “Try to lift that stone.” As Qaudjaqdjuq was unable to do so, they whipped him and said, “Try it again.” Now Qaudjaqdjuq could move it a little from its place. The brothers were not yet content and whipped him once more. By the last whipping he became very strong and lifted the boulder and cast it over the hut. Then the brothers gave him the whip and told him to beat his wives if they disobeyed him.

The fugitive women

Two women, quarreling with their husbands, fled to live alone at Igdluqdjuaq. There, they built a sturdy house of whale bones, sod, and turf. Sustaining themselves by trapping foxes, scavenging seal carcasses, and fishing, they thrived without men. Their fathers eventually found them but left, marveling at their independence. The house remains a testament to their resilience, giving the place its name, “The Large House.”

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Conflict with Authority: The women challenge traditional gender roles and societal expectations by leaving their husbands and choosing to live independently.

Community and Isolation: The narrative explores the women’s transition from their community to isolation, highlighting their ability to create a self-sustaining life apart from society.

Harmony with Nature: The women demonstrate a deep connection with their environment, utilizing natural resources for shelter and sustenance, embodying a harmonious existence with nature.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Once upon a time two women who were with child quarreled with their husbands and fled from their families and friends to live by themselves. After having traveled a long distance they came to a place called Igdluqdjuaq, where they resolved to stay. It was summer when they arrived. They found plenty of sod and turf and large whale ribs bleaching on the beach. They erected a firm structure of bones and filled the interstices with sod and turf. Thus they had a good house to live in. In order to obtain skins they made traps, in which they caught foxes in sufficient numbers for their dresses. Sometimes they found carcasses of ground seals or of whales which had drifted to the shore, of which they ate the meat and burnt the blubber.

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There was also a deep and narrow deer pass near the hut. Across this they stretched a rope and when the deer passed by they became entangled in it and strangled themselves. Besides, there was a salmon creek near the house and this likewise furnished them with an abundance of food.

In winter their fathers came in search of their lost daughters. When they saw the sledge coming they began to cry, as they were unwilling to return to their husbands. The men, however, were glad to find them comfortable, and having staid two nights at their daughters’ house they returned home, where they told the strange story that two women without the company of any men lived all by themselves and were never in want.

Though this happened a long time ago the house may still be seen and therefore the place is called Igdluqdjuaq (The Large House).