The visitor

An old witch living with her grandson plotted to harm a visiting hunter, envious of his success. She cooked a deadly soup of wolf and human brains, sending her grandson to invite the hunter while warning him to conceal its contents. However, the hunter, a powerful angakoq, saw through her plan. Using his magic, he tricked her into eating the poisoned soup herself, causing her swift demise.

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

► Themes of the story

Trickster: The hunter employs cunning and magical prowess to outsmart the witch, turning her own malevolent scheme against her.

Good vs. Evil: The narrative depicts the struggle between the virtuous hunter and the malevolent witch, highlighting the triumph of good over evil.

Divine Intervention: The hunter’s shamanic abilities, possibly granted by spiritual forces, enable him to perceive and thwart the witch’s evil plan.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

An old hag lived in a house with her grandson. She was a very bad woman who thought of nothing but playing mischief. She was a witch and tried to harm everybody by witchcraft. Once upon a time a stranger came to visit some friends who lived in a hut near that of the old woman. As the visitor was a good hunter and procured plenty of food for his hosts, she envied them and resolved to kill the new comer. She made a soup of wolf’s and man’s brains, the most poisonous meal she could prepare, and sent her grandson to invite the stranger. She cautioned him not to say what she had cooked, as she knew that the visitor was a great angakoq, who was by far her superior in wisdom.

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The boy went to the neighboring hut and said: “Stranger, my grandmother invites you to come to her hut and to have there a good feast on a supper she has cooked. She told me not to say that it is a man’s and a wolf’s brains and I do not say it.” Though the angakoq understood the schemes of the old hag he followed the boy and sat down with her. She feigned to be very glad to see him and gave him a dish full of soup, which he began to eat. But by help of his tornaq the food fell right through him into a vessel which he had put between his feet on the floor of the hut. This he gave to the old witch and compelled her to eat it. She died as soon as she had brought the first spoonful to her mouth.

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Origin of the narwhal

A blind Inuit boy, mistreated by his mother despite his past contributions, regains sight with the help of a loon. Discovering his mother’s deceit over a bear he had killed, he becomes a skilled hunter and seeks revenge. Overcome with guilt after transforming his mother into a narwhal, he and his sister flee, facing dangers before finding refuge with a kind man who reshapes their futures.

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

► Themes of the story

Transformation: Central to the narrative is the metamorphosis of the mother into a narwhal, symbolizing change and the consequences of one’s actions.

Revenge and Justice: The son’s retribution against his mother’s deceit and mistreatment highlights the pursuit of justice and the moral complexities of revenge.

Supernatural Beings: The loon’s mystical intervention to restore the boy’s sight introduces elements of the supernatural, emphasizing themes of healing and guidance from otherworldly entities.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A long, long time ago a widow lived with her daughter and her son in a hut. When the boy was quite young he made a how and arrows of walrus tusks and shot birds, which they ate. Before he was grown up he accidentally became blind.

From that moment his mother maltreated him in every way. She never gave him enough to eat, though he had formerly added a great deal to their sustenance, and did not allow her daughter, who loved her brother tenderly, to give him anything.

Thus they lived many years and the poor boy was very unhappy.

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Once upon a time a polar bear came to the hut and thrust his head right through the window. They were all very much frightened and the mother gave the boy his bow and arrows that he might kill the animal. But he said, “I cannot see the window and I shall miss him.” Then the sister leveled the bow and the boy shot and killed the bear. The mother and sister went out and took the carcass down and skinned it.

After they had returned into the hut they told the boy that he had missed the bear, which had run away when it had seen him taking his bow and arrows. The bad mother had strictly ordered her daughter not to tell that the bear was dead, and she did not dare to disobey. The mother and the daughter ate the bear and had an ample supply of food, while the boy was almost starving. Sometimes, when the mother had gone away, the girl gave her brother something to eat, as she loved him dearly.

One day a loon flew over the hut and observing the poor blind boy it resolved to restore his eyesight. It sat down on the top of the roof and cried, “Come out, boy, and follow me.” When he heard this he crept out and followed the bird, which flew along to a lake. There it took the boy and dived with him to the bottom. When they had risen again to the surface it asked, “Can you see anything?” The boy answered, “No, I cannot yet see.” They dived again and staid a long time in the water. When they emerged, the bird asked, “Can you see now?” The boy answered, “I see a dim shimmer.” Then they dived the third time and staid very long under water. When they had risen to the surface the boy had recovered his eyesight altogether.

He was very glad and thankful to the bird, which told him to return to the hut. Then he found the skin of the bear he had killed drying in the warm rays of the- sun. He got very angry and cut it into small pieces. He entered the hut and asked his mother: “From whom did you get the bearskin I saw outside of the hut?” The mother was frightened when she found that her son had recovered his eyesight, and prevaricated. She said, “Come here, I will give you the best I have; but I am very poor; I have no supporter; come here, eat this, it is very good.” The boy, however, did not comply and asked again, “From whom did you get yon bearskin I saw outside the hut?” Again she prevaricated; but when she could no longer evade the question she said, “A boat came here with many men in it, who left it for me.”

The boy did not believe the story, but was sure that it was the skin of the bear he had killed during the winter. However, he did not say a word. His mother, who was anxious to conciliate him, tried to accommodate him with food and clothing, but he did not accept anything.

He went to the other Inuit who lived in the same village, made a spear and a harpoon of the same pattern he saw in use with them, and began to catch white whales. In a short time he had become an expert hunter.

By and by he thought of taking revenge on his mother. He said to his sister, “Mother abused me when I was blind and has maltreated you for pitying me; we will revenge ourselves on her.” The sister agreed and he planned a scheme for killing the mother. When he went to hunt white whales he used to wind the harpoon line round his body and, taking a firm footing, hold the animal until it was dead. Sometimes his sister accompanied him and helped him to hold the line.

One day he told his mother to go with him and hold his line. When they came to the beach he tied the rope round her body and asked her to keep a firm footing. She was rather anxious, as she had never done this before, and told him to harpoon a small dolphin, else she might not be able to resist the strong pull. After a short time a young animal came up to breathe and the mother shouted, “Kill it, I can hold it;” but the boy answered, “No. it is too large.”

Again a small dolphin came near and the mother shouted to him to spear it; but he said, “No, it is too large.” At last a huge animal rose quite near. Immediately he threw his harpoon, taking care not to kill it, and tossing his mother forward into the water cried out, “That is because you maltreated me; that is because you abused me.” The white whale dragged the mother into the sea, and whenever she rose to the surface she cried, “Louk! Louk!” and gradually she became transformed into a narwhal.

After the young man had taken revenge he began to realize that it was his mother whom he had murdered and he was haunted by remorse, and so was his sister, as she had agreed to the bad plans of her brother. They did not dare to stay any longer in their hut, but left the country and traveled many days and many nights overland. At last they came to a place where they saw a hut in which a man lived whose name was Qitua’jung. He was very bad and had horribly long nails on his fingers. The young man, being very thirsty, sent his sister into the hut to ask for some water. She entered and said to Qitua’jung, who sat on the bed place, “My brother asks for some water;” to which Qitua’jung responded, “There it stands behind the lamp. Take as much as you like.” She stooped to the bucket, when he jumped up and tore her back with his long nails. Then she called to her brother for help, crying, ‘”Brother, brother, that man is going to kill me.” The young man ran to the hut immediately, broke down the roof, and killed the bad man with his spear.

Cautiously he wrapped up his sister in hares’ skins, put her on his back, and traveled on. He wandered over the land for many days, until he came to a hut in which a man lived whose name was Iqignang. As the young man was very hungry, he asked him if he might eat a morsel from the stock of deer meat put up in the entrance of the hut. Iqignang answered, “Don’t eat it, don’t eat it.” Though he had already taken a little bit, he immediately stopped. Iqignang was very kind to the brother and sister, however, and after a short time he married the gull, who had recovered from her wounds, and gave his former wife to the young man.

Kiviung

An old woman, a powerful angakoq, transforms her tormented grandson into a seal to outwit abusive villagers, ultimately causing their demise in a storm. Kiviung, a kind man spared from the chaos, embarks on a perilous journey, encountering witches, betrayal, and supernatural events. After surviving many trials and strange encounters, he returns home to find his son grown into a skilled hunter and his wife seeking reconciliation.

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

► Themes of the story

Transformation: Central to the narrative is the grandmother’s magical transformation of her grandson into a seal, showcasing themes of change and adaptation.

Revenge and Justice: The grandmother’s act of turning her grandson into a seal leads to the demise of the abusive villagers, highlighting the pursuit of justice against wrongdoing.

Quest: Kiviung’s journey, filled with perilous encounters and supernatural challenges, embodies the classic quest motif, emphasizing personal growth and resilience.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

An old woman lived with her grandson in a small hut. As she had no husband and no son to take care of her and the boy, they were very poor, the boy’s clothing being made of skins of birds which they caught in snares. When the boy would come out of the hut and join his playfellows, the men would laugh at him and tear his outer garment. Only one man, whose name was Kiviung, was kind to the young boy; but he could not protect him from the others. Often the lad came to his grandmother crying and weeping, and she always consoled him and each time made him a new garment. She entreated the men to stop teasing the boy and tearing his clothing, but they would not listen to her prayer.

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At last she got angry and swore she would take revenge upon his abusers, and she could easily do so, as she was a great angakoq. She commanded her grandson to step into a puddle which was on the floor of the hut, telling him what would happen and how he should behave. As soon as he stood in the water the earth opened and he sank out of sight, but the next moment he rose near the beach as a yearling seal with a beautiful skin and swam about lustily. The men had barely seen the seal when they took to their kayaks, eager to secure the pretty animal. But the transformed boy quickly swam away, as his grandmother had told him, and the men continued in pursuit. Whenever he rose to breathe he took care to come up behind the kayaks, where the men could not get at him with their harpoons; there, however, he splashed and dabbled in order to attract their attention and lure them on. But before any one could turn his kayak he had dived again and swam away. The men were so interested in the pursuit that they did not observe that they were being led far from the coast and that the land was now altogether invisible.

Suddenly a gale arose; the sea foamed and roared and the waves destroyed or upset their frail vessels. After all seemed to be drowned the seal was again transformed into the lad, who went home without wetting his feet. There was nobody now to tear his clothing, all his abusers being dead.

Only Kiviung, who was a great angakoq and had never abused the boy, had escaped the wind and waves. Bravely he strove against the wild sea, but the storm did not abate. After he had drifted for many days on the wide sea, a dark mass loomed up through the mist. His hope revived and he worked hard to reach the supposed land. The nearer he came, however, the more agitated did the sea become, and he saw that he had mistaken a wild, black sea, with raging whirlpools, for land. Barely escaping he drifted again for many days, but the storm did not abate and he did not see any land. Again he saw a dark mass looming up through the mist, but he was once more deceived, for it was another whirlpool which made the sea rise in gigantic waves.

At last the storm moderated, the sea subsided, and at a great distance he saw the land. Gradually he came nearer and following the coast he at length spied a stone house in which a light was burning. He landed and entered the house. Nobody was inside but an old woman whose name was Arnaitiang. She received him kindly and at his request pulled off his boots, slippers, and stockings and dried them on the frame hanging over the lamp. Then she went out to light a fire and cook a good meal.

When the stockings were dry, Kiviung tried to take them from the frame in order to put them on, but as soon as he extended his hand to touch them the frame rose out of his reach. Having tried several times in vain, he called Arnaitiang and asked her to give him back the stockings. She answered: “Take them yourself; there they are; there they are” and went out again. The fact is she was a very bad woman and wanted to eat Kiviung.

Then he tried once more to take hold of his stockings, but with no better result. He called again for Arnaitiang and asked her to give him the boots and stockings, whereupon she said: “Sit down where I sat when you entered my house; then you can get them.” After that she left him again. Kiviung tried it once more, but the frame rose as before and he could not reach it.

Now he understood that Arnaitiang meditated mischief; so he summoned his tornaq, a huge white bear, who arose roaring from under the floor of the house. At first Arnaitiang did not hear him, but as Kiviung kept on conjuring the spirit came nearer and nearer to the surface, and when she heard his loud roar she rushed in trembling with fear and gave Kiviung what he had asked for. “Here are your boots.” she cried; “here are your slippers; here are your stockings. I’ll help you put them on.” But Kiviung would not stay any longer with this horrid witch and did not even dare to put on his boots, but took them from Arnaitiang and rushed out of the door. He had barely escaped when it clapped violently together and just caught the tail of his jacket, which was torn off. He hastened to his kayak without once stopping to look behind and paddled away. He had only gone a short distance before Arnaitiang, who had recovered from her fear, came out swinging her glittering woman’s knife and threatening to kill him. He was nearly frightened to death and almost upset his kayak. However, he managed to balance it again and cried in answer, lifting up his spear: “I shall kill you with my spear.” When Arnaitiang heard these words she fell down terror stricken and broke her knife. Kiviung then observed that it was made of a thin slab of fresh water ice.

He traveled on for many days and nights, following the shore. At last he came to a hut, and again a lamp was burning inside. As his clothing was wet and he was hungry, he landed and entered the house. There he found a woman who lived all alone with her daughter. Her son-in-law was a log of driftwood which had four boughs. Every day about the time of low water they carried it to the beach and when the tide came in it swam away. When night came again it returned with eight large seals, two being fastened to every bough. Thus the timber provided its wife, her mother, and Kiviung with an abundance of food. One day, however, after they had launched it as they had always done, it left and never returned. After a short interval Kiviung married the young widow. Now he went sealing every day himself and was very successful. As he thought of leaving some day, he was anxious to get a good stock of mittens (that his hands might keep dry during the long journey?). Every night after returning from hunting he pretended to have lost his mittens. In reality he had concealed them in the hood of his jacket.

After a while the old woman became jealous of her daughter, for the new husband of the latter was a splendid hunter and she wished to marry him herself. One day when he was away hunting, she murdered her daughter, and in order to deceive him she removed her daughter’s skin and crept into it, thus changing her shape into that of the young woman.

When Kiviung returned, she went to meet him, as it had been her daughter’s custom, and without exciting any suspicion. But when he entered the hut and saw the bones of his wife he at once became aware of the cruel deed and of the deception that had been practiced and fled away.

He traveled on for many days and nights, always following the shore. At last he again came to a hut where a lamp was burning. As his clothing was wet and he was hungry, he landed and went up to the house. Before entering it occurred to him that it would be best to find out first who was inside. He therefore climbed up to the window and looked through the peep hole. On the bed sat an old woman, whose name was Aissivang (spider). When she saw the dark figure before the window she believed it was a cloud passing the sun, and as the light was insufficient to enable her to go on with her work she got angry. With her knife she cut away her eyebrows, ate them, and did not mind the dripping blood, but sewed on. When Kiviung saw this he thought that she must be a very bad woman and turned away.

Still he traveled on days and nights. At last he came to a land which seemed familiar to him and soon he recognized his own country. He was very glad when he saw some boats coming to meet him. They had been on a whaling excursion and were towing a great carcass to the village. In the bow of one of them stood a stout young man who had killed the whale. He was Kiviung’s son, whom he had left a small boy and who was now grown up and had become a great hunter. His wife had taken a new husband, but now she returned to Kiviung.

The Uissuit

The Uissuit are mythical sea-dwelling dwarfs, often seen near Iglulik and Netchillik, regions also inhabited by the Auganidjen Inuit. These beings live deep underwater and never surface fully. The Inuit attempt to catch them using hooks, but the Uissuit always dive back before being fully retrieved, revealing only their legs above the water. Despite their efforts, the Inuit have never captured one.

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

► Themes of the story

Mythical Creatures: The Uissuit themselves are supernatural beings that interact with humans.

Hidden or Forbidden Realms: The Uissuit inhabit the deep underwater world, a mysterious and inaccessible domain for humans.

Cunning and Deception: The Uissuit’s elusive nature and ability to evade capture highlight themes of wit and the challenges in outsmarting such creatures.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Besides the Kalopalit there are the Uissuit, a strange people that live in the sea. They are dwarfs and are frequently seen between Iglulik and Netchillik, where the Auganidjen live, an Inuit tribe whose women are in the habit of tattooing rings around their eyes. There are men and women among the Uissuit and they live in deep water, never coming up to the surface. When the Inuit wish to see them, they go in their boats to a place where they cannot see the bottom and try to catch them by hooks which they slowly move up and down. As soon as they get a bite they draw in the line. The Uissuit are thus drawn up; but no sooner do they approach the surface than they dive down headlong again, only their legs having emerged from the water. The Inuit have never succeeded in getting one out of the water.

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Kalopaling

Kalopaling is a mythical sea being from Inuit folklore with human-like features and clothing made from eider duck skins, earning him the nickname Mitiling. Feared for his oversized hood used to abduct drowning kayak hunters, Kalopaling swims noisily and basks on rocks or ice. A poignant tale recounts a grandmother who regrettably gave her grandson to Kalopaling. After repeated failed rescue attempts, Inuit hunters eventually retrieved the boy, who grew into a skilled hunter.

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

► Themes of the story

Supernatural Beings: Kalopaling is a mythical sea creature with human-like features, known for abducting drowning hunters using his oversized hood.

Family Dynamics: The story highlights the relationship between a grandmother and her grandson, focusing on her regret after giving him to Kalopaling in a moment of anger.

Trials and Tribulations: The narrative follows the challenges faced by the Inuit hunters in their repeated attempts to rescue the boy from Kalopaling’s grasp.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Kalopaling is a fabulous being that lives in the sea. His body is like that of a human and he wears clothing made of eider ducks’ skins. Therefore he is often called Mitiling (with eider ducks).

As these birds have a black back and a white belly, his gown looked speckled all over. His jacket has an enormous hood, which is an object of fear to the Inuit.

If a kayak capsizes and the boatman is drowned Kalopaling puts him into this hood. He cannot speak, but can only cry, “Be, be! Be, be!” His feet are very large and look like inflated sealskin floats.

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The Inuit believe that in olden times there were a great number of Kalopalit, but gradually their number diminished and there are now very few left. They may be seen from the land swimming very rapidly under the water and sometimes rising to the surface. While swimming they make a great noise by splashing with arms and legs. In Slimmer they like to bask on rocks and in winter they sometimes sit on the ice near cracks or at the edge of drifting floes. As they pursue the hunters the most daring men try to kill them whenever they can get near them. Cautiously they approach the sleeping Kalopaling, and as soon as they come near enough they throw the walrus harpoon at him. They must shut their eyes immediately until the Kalopaling is dead, else he will capsize the boat and kill the hunters. The flesh of the Kalopaling is said to be poisonous, but good enough for dog’s food.

An old tradition is handed down which refers to a Kalopaling:

An old woman lived with her grandson in a small hut. As they had no kinsmen they were very poor. A few Inuit only took pity on them and brought them seal’s meat and blubber for their lamps. Once upon a time they were very hungry and the boy cried. The grandmother told him to be quiet, but as he did not obey she became angry and called Kalopaling to come and take him away. He entered at once and the woman put the boy into the large hood, in which he disappeared almost immediately.

Later on the Inuit were more successful in sealing and they had an abundance of meat. Then the grandmother was sorry that she had so rashly given the boy to Kalopaling and wished to see him back again. She lamented about it to the Inuit, and at length a man and his wife promised to help her.

When the ice had consolidated and deep cracks were formed near the shore by the rise and fall of the tide, the boy used to rise and sit alongside the cracks, playing with a whip of seaweed. Kalopaling, however, was afraid that somebody might carry the boy away and had fastened him to a string of seaweed, which he held in his hands. The Inuit who had seen the boy went toward him, but as soon as he saw them coming he sang, “Two men are coming, one with a double jacket, the other with a fox-skin jacket”. Then Kalopaling pulled on the rope and the boy disappeared. He did not want to return to his grandmother, who had abused him.

Some time afterward the Inuit saw him again sitting near a crack. They took the utmost caution that he should not hear them when approaching, tying pieces of deerskin under the soles of their boots. But when they could almost lay hold of the boy he sang, “Two men are coming, one with a double jacket, the other with a foxskin jacket.” Again Kalopaling pulled on the seaweed rope and the boy disappeared. The man and his wife, however, did not give up trying. They resolved to wait near the crack, and on one occasion when the boy had just come out of the water they jumped forward from a piece of ice behind which they had been hidden and before he could give the alarm they had cut the rope and away they went with him to their huts.

The boy lived with them and became a great hunter.

The emigration of the Sagdlirmiut

This Inuit legend recounts the origins of the Sagdlirmiut people. It tells of a feud between two groups near Ussualung, where betrayal and murder forced a family to flee. Guided by an old angakoq, they used magical skills to escape across breaking ice, evading their pursuers. After days adrift, they landed on Sagdlirn Island, establishing a new community and lineage.

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

► Themes of the story

Conflict with Authority: The tale begins with a power struggle between two groups, leading to betrayal and murder, which forces the protagonists to flee.

Divine Intervention: An old angakoq (shaman) uses magical skills to guide the family safely across breaking ice, aiding their escape from pursuers.

Cultural Heroes: The family’s successful journey and establishment of a new community on Sagdlirn Island mark the beginning of a new lineage, highlighting their foundational role in shaping the Sagdlirmiut people’s identity.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

In the beginning all the Inuit lived near Ussualung, in Tiniqdjuarbing (Cumberland Sound). The Igdlumiut, the Nugumiut, and the Talirpingmiut in the south, the Aggomiut in the far north, and the Inuit, who tattoo rings round their eyes, in the far west, all once lived together. There is a tradition concerning the emigration of the Sagdlirmiut who live east of Iglulik. The Akudnirmiut say that the following events did not happen in Tiniqdjuarbing, but in Aggo, a country where nobody lives nowadays. Ikeraping, an Akudnirmio, heard the story related by a Tununirmio, who had seen the place himself, but all the Oqomiut assert that Ussualung is the place where the events in the story happened.

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The sister of Mitiq, the angakoq, told the story as follows:

Near Ussualung there are two places, Qerniqdjuaq and Eraluqdjuaq. In each of these was a large house, in which many families lived together. They used to keep company during the summer when they went deer hunting, but returned to their separate houses in the fall.

Once upon a time it happened that the men of Qerniqdjuaq had been very successful, while those of Eraluqdjuaq had caught scarcely any deer. Therefore the latter got very angry and resolved to kill the other party, but they preferred to wait until the winter. Later in the season many deer were caught and put up in depots. They were to be carried down to the winter settlements by means of sledges. One day both parties agreed upon a journey to these depots and the men of Eraluqdjuaq resolved to kill their enemies on this occasion. They set out with their dogs and sledges, and when they were fairly inland they suddenly attacked their unsuspecting companions and killed them. For fear that the wives and children of the murdered men might be suspicious if the dogs returned without their masters, they killed them too. After a short time they returned and said they had lost the other party and did not know what had happened to them.

A young man of Eraluqdjuaq was the suitor of a girl of Qerniqdjuaq and used to visit her every night. He did not stop his visits now. He was kindly received by the woman and lay down to sleep with his young wife.

Under the snow bench there was a little boy who had seen the young man of Eraluqdjuaq coming. When everybody was sleeping he heard somebody calling and soon recognized the spirits of the murdered men, who told him what had happened and asked him to kill the young man in revenge. The boy crept from his place under the bed, took a knife, and put it into the young man’s breast. As he was a small boy and very weak, the knife glided from the ribs and entered deep into the heart, thus killing the young man.

Then he roused the other inhabitants of the hut and told them that the spirits of the dead men had come to him, that they had told him of their murder, and had ordered him to kill the young man. The women and children got very much frightened and did not know what to do. At last they resolved to follow the advice of an old woman and to flee from their cruel neighbors. As their dogs were killed, the sledges were of no use, but by chance a bitch with pups was in the hut and the old woman, who was a great angakoq, ordered them to go and whip the young dogs, which would thus grow up quickly. They did so and in a short time the pups were large and strong. They harnessed them and set off as quickly as possible. In order to deceive their neighbors they left everything behind and did not even extinguish their lamps, that they might not excite suspicion. The next morning the men of Eraluqdjuaq wondered why their companion had not returned and went to the hut in Qernirtung. They peeped through the spy hole in the window and saw the lamps burning, but nobody inside. At last they discovered the body of the young man, and, finding the tracks of the sledges, they hurriedly put their sledges in order and pursued the fugitives. Though the latter had journeyed rapidly their pursuers followed still more rapidly and seemed likely to overtake them in a short time. They therefore became very much frightened, fearing the revenge of their pursuers.

When the sledge of the men drew near and the women saw that they were unable to escape, a young woman asked the old angakoq: “Don’t you know how to cut the ice?” The matron answered in the affirmative and slowly drew a line over the ice with her first finger across the path of their pursuers. The ice gave a loud crack. Once more she drew the line, when a crack opened and quickly widened as she passed on. The floe began moving and when the men arrived they could not cross over the wide space of water. Thus the party were saved by the art of their angakoq.

For many days they drifted to and fro, but finally they landed on the island of Sagdlirn, where they took up their abode and became the mothers of the Sagdlirmiut.

Ititaujang

A young Inuit man, Ititaujang, struggles to marry an orphan girl who repeatedly rejects him due to his unattractive name. Heartbroken, he leaves his village and marries a goose-woman after stealing her boots. They have a child but she later abandons him, returning to her bird form. Ititaujang undertakes a perilous journey to reclaim her, facing magical encounters, but his actions lead to a tragic end.

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

► Themes of the story

Transformation: Ititaujang’s wife transforms from a goose into a woman upon wearing her boots, highlighting themes of change and metamorphosis.

Forbidden Knowledge: Ititaujang’s journey into the land of birds and his interactions there involve elements of hidden or restricted truths, as he navigates a world beyond human experience.

Tragic Flaw: Ititaujang’s persistence, despite repeated rejections and his eventual actions leading to a tragic end, reflect a character undone by his own weaknesses.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A long, long time ago, a young man, whose name was Ititaujang, lived in a village with many of his friends. When he became grown he wished to take a wife and went to a hut in which he knew an orphan girl was living. However, as he was bashful and was afraid to speak to the young girl himself, he called her little brother, who was playing before the hut, and said, “Go to your sister and ask her if she will marry me.” The boy ran to his sister and delivered the message. The young girl sent him back and bade him ask the name of her suitor. When she heard that his name was Ititaujang she told him to go away and look for another wife, as she was not willing to marry a man with such an ugly name.

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[Ititaujang means “similar to the anus.” This tradition is curtailed, as some parts were considered inappropriate for this publication.] But Ititaujang did not submit and sent the boy once more to his sister. “Tell her that Nettirsuaqdjung is my other name,” said he. The boy, however, said upon entering, “Ititaujang is standing before the doorway and wants to marry you.” Again the sister said “I will not have a man with that ugly name.” When the boy returned to Ititaujang and repeated his sister’s speech, he sent him back once more and said, “Tell her that Nettirsuaqdjung is my other name.” Again the boy entered and said, “Ititaujang is standing before the doorway and wants to marry you.” The sister answered, “I will not have a man with that ugly name.” When the boy returned to Ititaujang and told him to go away, he was sent in the third time on the same commission, but to no better effect. Again the young girl declined his offer, and upon that Ititaujang went away in great anger. He did not care for any other girl of his tribe, but left the country altogether and wandered over hills and through valleys up the country many days and many nights.

At last he arrived in the land of the birds and saw a lakelet in which many geese were swimming. On the shore he saw a great number of boots; cautiously he crept nearer and stole as many as he could get hold of. A short time after the birds left the water and finding the boots gone became greatly alarmed and flew away. Only one of the flock remained behind, crying, “I want to have my boots; I want to have my boots.” Ititaujang came forth now and answered, “I will give you your boots if you will become my wife.” She objected, but when Ititaujang turned round to go away with the boots she agreed, though rather reluctantly.

Having put on the boots she was transformed into a woman and they wandered down to the seaside, where they settled in a large village. Here they lived together for some years and had a son. In time Ititaujang became a highly respected man, as he was by far the best whaler among the Inuit.

Once upon a time the Inuit had killed a whale and were busy cutting it up and carrying the meat and the blubber to their huts. Though Ititaujang was hard at work his wife stood lazily by. When he called her and asked her to help as the other women did she objected, crying. “My food is not from the sea; my food is from the land; I will not eat the meat of a whale; I will not help.”

Ititaujang answered. “Yon must eat of the whale; that will fill your stomach.” Then she began crying and exclaimed, “I will not eat it; I will not soil my nice white clothing.”

She descended to the beach, eagerly looking for birds’ feathers. Having found a few she put them between her fingers and between those of her child; both were transformed into geese and flew away.

When the Inuit saw this they called out, “Ititaujang, your wife is flying away.” Ititaujang became very sad; he cried for his wife and did not care for the abundance of meat and blubber, nor for the whales spouting near the shore. He followed his wife and ascended the land in search of her.

After having traveled for many weary months he came to a river. There he saw a man who was busy chopping chips from a piece of wood with a large hatchet. As soon as the chips fell off he polished them neatly and they were transformed into salmon, becoming so slippery that they glided from his hands and fell into the river, which they descended to a large lake near by. The name of the man was Eraluqdjung (the little salmon).

On approaching, Ititaujang was frightened almost to death, for he saw that the back of this man was altogether hollow and that he could look from behind right through his mouth. Cautiously he crept back and by a circuitous way approached him from the opposite direction.

When Eraluqdjung saw him coming he stopped chopping and asked, “Which way did you approach me?” Ititaujang, pointing in the direction he had come last and from which he could not see the hollow back of Eraluqdjung, answered. “It is there I have come from.” Eraluqdjung, on hearing this, said, “That is lucky for you. If you had come from the other side and had seen my back I should have immediately killed you with my hatchet.” Ititaujang was very glad that he had turned back and thus deceived the salmon maker. He asked him, “Have you not seen my wife, who has left me, coming this way?” Eraluqdjung had seen her and said, “Do you see yon little island in the large lake? There she lives now and has taken another husband.”

When Ititaujang heard this report he almost despaired, as he did not know how to reach the island; but Eraluqdjung kindly promised to help him. They descended to the beach; Eraluqdjung gave him the backbone of a salmon and said, “Now shut your eyes. The backbone will turn into a kayak and carry you safely to the island. But mind you do not open your eyes, else the boat will upset.”

Ititaujang promised to obey. He shut his eyes, the backbone became a kayak, and away he went over the lake. As he did not hear any splashing of water, he was anxious to see whether the boat moved on, and opened his eyes just a little. But he had scarcely taken a short glimpse when the kayak began to swing violently and he felt that it became a backbone again. He quickly shut his eyes, the boat went steadily on, and a short time after he was landed on the island.

There he saw the hut and his son playing on the beach near it. The boy on looking up saw Ititaujang and ran to his mother crying, “Mother, father is here and is coming to our hut.” The mother answered, “Go, play on; your father is far away and cannot find us.” The child obeyed: but as he saw Ititaujang approaching he reentered the hut and said, “Mother, father is here and is coming to our hut.” Again the mother sent him away, but he returned very soon, saying that Ititaujang was quite near.

Scarcely had the boy said so when Ititaujang opened the door. When the new husband saw him he told his wife to open a box which was in a corner of the hut. She did so, and many feathers flew out of it and stuck to them. The woman, her new husband, and the child were thus again transformed into geese. The hut disappeared; but when Ititaujang saw them about to fly away he got furious and cut open the belly of his wife before she could escape. Then many eggs fell down.

Irdlirvirisissong

Irdlirvirisissong, a celestial figure, lives in the sky and visits her cousin Aningan. Known for her upturned nose and a plate for her dogs, she awaits the deceased to feed her dogs their entrails. She spares those who don’t laugh at her eerie dance and song. Aningan warns visitors not to laugh, as laughter signals their demise, ensuring their intestines become dog food.

Source:
Tales of the Smith Sound Eskimo
by Alfred L. Kroeber
[The American Folklore Society]
Journal of American Folklore
Vol.12, No.46, pp.166-182
July-September, 1899

► Themes of the story

Supernatural Beings: Irdlirvirisissong is a celestial entity residing in the sky, interacting with humans and otherworldly figures like her cousin Aningan.

Divine Punishment: She enforces a strict code, punishing those who laugh during her eerie dance by feeding their entrails to her dogs, highlighting the consequences of disrespecting sacred rituals.

Underworld Journey: The narrative involves encounters with the deceased, as Irdlirvirisissong awaits souls to determine their fate, reflecting themes of life after death and the journey into the unknown.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Erdlaveersissok in Greenland;
Ululiernang in Baffin Land;
in Angmagsalik she is the sun’s mother (Jupiter)

Irdlirvirisissong has a house in the sky, and sometimes visits her cousin, Aningan. Her nose is turned up on the sides, and she carries a plate called qengmerping for her dogs, of whom she has a number. She waits for people who die, so that when they come she can feed her dogs on their intestines.

She dances about, saying, “Qimitiaka nexessaqtaqpaka” (“I look for food for my dear dogs”). If the people laugh, she cuts them open, and gives their entrails to the clogs. Otherwise they are spared. Aningan warns the people not to laugh.

When an angakok comes up to visit Aningan, he turns his head aside so that his laughter may not be seen. If he begins to laugh, Aqoq says, “Qongujukpouq” (“He laughs”). Irdlirvirisissong goes driving with her dogs.

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Aningan

A young girl lived with her grandmother when Aningana, the moonman, requested to cohabit with her. After her grandmother’s permission, Aningana promised to bring foxes as sustenance but departed after overwhelming the house with them. Separately, Aningana abducted another woman, injuring her to prevent escape. Forbidden from looking into other homes, she disobeyed and suffered burns, later grieving for a lost, ragged boy on Earth.

Source:
Tales of the Smith Sound Eskimo
by Alfred L. Kroeber
[The American Folklore Society]
Journal of American Folklore
Vol.12, No.46, pp.166-182
July-September, 1899

► Themes of the story

Supernatural Beings: Aningan, as the moon man, represents a celestial entity interacting with humans.

Forbidden Knowledge: The woman disobeys Aningan’s prohibition against looking into another house, leading to her punishment.

Love and Betrayal: Aningan’s relationships with the women involve elements of desire, coercion, and betrayal.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A girl lived with her grandmother. One day, Aningana, the moon man, came down, importuning her to allow him to cohabit with her. She first asked her grandmother for permission, who granted it. Then she went out with Aningana.

When they came in again, they found there was nothing to eat. Aningana, however, did not go out to get food, but said, “For the cohabitation I shall cause to present themselves to you a great number of foxes.”

Having said this, he went away, while the grandmother and grandchild remained in the house.

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Soon a fox entered the house of his own account, and then another, and still another; and a fourth came into the house, and a fifth, and a great many, so many, in fact, that the house was crowded, and the old woman almost smothered. Thereupon the women said, “Sh!” thus driving out part of the foxes. The rest they killed and ate. The foxes thereafter did not come in again.

* * *

Aningan drove down to earth and brought back a woman, whom he put into his house. He cut or stabbed the soles of her feet, so that she could not leave him. Aqong (his wife) desired Aningan, and panted, “ax, ax.” He, however, did not desire her, and threw her away from him toward the window (that is, off the bed). He forbade the woman he had brought to look into another house. She, however, disobeyed him, and in consequence the side of her face was burnt. She looked down from the sky, and saw a poor little boy in ragged clothes wandering about, unable to find his mother, and she wept to see him. [The whole tale seems mangled.]

Qauaxsaqssuq

Qauaxsaqssuq, a mistreated boy with a small stature but immense strength, endured harsh conditions and cruelty. Despite his hardships, he became a revered and feared shaman. His strength was legendary—killing three bears with ease. Yet, his life ended tragically when enemies sabotaged his kayak, causing him to drown. His story reflects resilience, power, and the vulnerability of even the strongest against treachery.

Source:
Tales of the Smith Sound Eskimo
by Alfred L. Kroeber
[The American Folklore Society]
Journal of American Folklore
Vol.12, No.46, pp.166-182
July-September, 1899

► Themes of the story

Transformation: Qauaxsaqssuq evolves from a mistreated boy into a revered and feared shaman, showcasing a profound personal change.

Revenge and Justice: After enduring cruelty, Qauaxsaqssuq demonstrates his immense strength, leading to a shift in how others perceive and treat him, reflecting elements of retribution and the restoration of order.

Tragic Flaw: Despite his strength, Qauaxsaqssuq’s trust or perhaps oversight leads to his demise when enemies sabotage his kayak, highlighting a vulnerability that results in his tragic end.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

In Greenland: Kagsagsuk, Kausaksuk, Kausaksuk
In Labrador: Kaujakjuk
In Baffin Land: Qaudjaqdjuq

Qauaxsaqssuq was a boy that was maltreated by all. In the daytime his mother hid him in the beds, but at night she had to take him out. Then he slept either in the doorway or on the roof, over the lamp-hole, in order to get at least a little warmth.

He was generally lifted and carried by the nostrils, the crooked fingers being inserted in them. He always remained small, but his feet grew very large. He was a great angakoq (shaman), and was very strong. Finally he grew tired of the bad treatment he received, and showed his strength, after which, though he never killed any one, he was much dreaded and feared.

Once he was indoors, lying on the bed without any boots on, when a man arrived inquiring for him. “Qauaxsaqssuq has gone into the house over there, and is inside,” he was told.

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Then the man called to Qauaxsaqssuq from outdoors, “Qauaxsaqssuq! Three large bears have come over from the land, and are now on the ice. Come out!” “Yes,” said Qauaxsaqssuq, and hastened to dress and put on his boots. Then he came out and saw the three bears. Holding only a knife in his hand, he ran after them. He had no dogs to harry the bears and bring them to bay, but he soon caught up with them. He first seized the old one and twisted off its head, so that it was immediately dead. Then he took the cubs and knocked their heads together, and twisted their necks until they were dead. Then he took them up, the old one on one side, the cubs on the other, and carried them home. He brought the three bears to the assembled people, who proceeded to cut them up, put them in pots, cook them, and eat them.

Qauaxsaqssuq was immensely strong, and what was heavy for others was very light for him. In spite of his small size, he could easily lift the largest rocks. He had enemies, who however were afraid to do anything against him openly. So once, when he went away to Qavanganiq, where he had a kayak, they secretly cut a hole in the skin-covering of his kayak. When Qauaxsaqssuq got into his boat, and out into the water, the boat began to fill with water, and thus it was that Qauaxsaqssuq drowned.