Category: Americas

Arnarsarsuak, the kivigtok woman

Arnarsarsuak, once a courted beauty, fled to the wilderness after overhearing her sisters-in-law mock her unborn child. She gave birth to a child and a mythical creature, becoming an outcast. Later, she rejoined a pair of orphans and married one, bearing human children and bear cubs. Her family thrived, blending human and animal bonds, and found acceptance in a settlement where her sons married, securing happiness and legacy.

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

► Themes of the story

Transformation: Arnarsarsuak undergoes significant changes, both in her societal status and through the birth of her unique offspring, blending human and animal characteristics.

Community and Isolation: Initially part of her community, Arnarsarsuak becomes an outcast due to her circumstances, living in isolation before eventually reintegrating into society with her new family.

Supernatural Beings: The birth of a mythical creature and bear cubs to Arnarsarsuak introduces elements of the supernatural, highlighting interactions between humans and otherworldly entities.

► From the same Region or People

Learn more about the Inuit peoples

Arnarsarsuak was a pretty girl, much courted by the best seal-hunters of the neighbourhood. Her brothers being unwilling to let her get married, she at length took up with a fellow and lived with him as his concubine. Before long she was with child, but notwithstanding, her brothers still continued loving her dearly. One day she had been out to fetch water, and at the very moment she was about to enter she chanced to hear her sisters-in-law within talking about her, saying to each other, “I wonder who ever will care to be troubled with the charge of that wretch Arnarsarsuak is going to give birth to.” On hearing these words, she at once put down her pails in the passage, and ran off far to the inland, away from humankind.

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During her flight she perceived that the time had come when she should be delivered; she fell into a deep swoon, and on recovering found she had given birth to a kingulerak [an anghiak who remained attached to the mother on account of her being kivigtok, until she had revenged herself]. Formerly, in the days of her prosperity, she had been kind and charitable to two orphan children, a boy and a girl, who lived among them. Many years after, when Arnarsarsuak’s brothers were all dead, the two orphans took up their abode at a solitary place out on some far away islands. When the brother was following his trade in his kayak the sister felt miserably lonely; to make up for which, however, when he again returned she felt as if the house were full of visitors. One evening when they were sitting chatting together, the brother suddenly said, “I think I shall try to recall the song that Arnarsarsuak used to sing.” But the sister advised him rather to desist, saying, “Remember that Arnarsarsuak now belongs to those of uncommon kind, having fled from mankind during her pregnancy. I have heard that such people have the gift of hearing their own songs a long way off.” However, the brother would not give up his intention; but no sooner had he commenced singing than a voice was heard outside, “On hearing my song I could not resist coming, and here I am.” The brother and sister looked at each other in great alarm, knowing that their house was far away from any one. However, they soon recognised the voice to be Arnarsarsuak’s, on which the sister resumed, “Did not I tell thee she would be sure to hear thee singing? now go and answer, thou being the best talker of us.” The brother, however, did not stir; and the voice was again heard, “Ye need not be afraid of me; I only want to get inside.” Seeing her brother could find no words, the sister said, “Well, come in;” and presently a sound was heard of something creeping along the passage, while the two shrank back on the ledge in silence, with a sure foreboding that the next moment they would be frightened to death. The sound rapidly approached; they only ventured a timid glance towards the entrance, and immediately after Arnarsarsuak entered, prettier than ever, and said, “I was lately far from this place, in the interior, whence I was suddenly lured by some voice calling me hither.” The sister now took courage to say, “It was only for a pastime he tried to sing thy lay.” Arnarsarsuak continued, “Ye know why I fled; it was because I heard my sisters-in-law observing that no one would be found willing to provide for my poor offspring. On that day I ran far off into the interior, when I was soon to give birth to a kingulerak, which ever since adhered to my body till a few days ago. In my present state ye have nothing to fear from me, and I would be very glad to come and stay with you.” Seeing that they had no choice, and could not get rid of her, they allowed her room on the farthest end of the ledge, and themselves lay down, leaving a wide space between them; still they were quite unable to fall asleep. The following day the brother wanted to go out hunting; his sister, however, persuaded him to stay at home on account of her new housemate, whom they still considered rather a doubtful personage. On the ensuing day he went out kayaking, but kept so near to the house as not to lose sight of them for any length of time. In the evening, however, he returned, bringing with him two seals, and the sister at once ran down as usual to flense and cut up the animals, but Arnarsarsuak would not allow it, taking all the work on herself; and having quickly flensed both seals, she made up a fire, and while she did the cooking she sewed at the same time. As time went by, and their fears subsided, the brother resolved to marry her; but when she came to be pregnant the sister began to fear she would bear no human offspring, and in that case she said, “Whither am I to flee? seeing we live on an island, I can only rush down to the sea.” When her time had come, the brother as well as the sister determined to run away from the house; but when the brother turned back to have a last look through the window, his wife turned towards him, saying, “It is all over, and the birth has taken place. Do not fear, but come in to me.” On hearing this he hastened to bring his sister back. When they returned, Arnarsarsuak sat smiling kindly on them, and said, “Behold the object of your fears, my two babes.” She then showed them a little bear cub and a real child. Both were nursed together, and when the bear had begun to go about by himself she again bore a child and another little bear.

In due time the father gave his boys kayaks, and the bears of their own account went out for provender; and at length the father could afford to take things easy, and rest from work. Subsequently he proposed that they should all set out together in search of other people, thinking that the children ought not to live always at such a desolate place. Accordingly they started northwards, the sons following in their kayaks, while the bears kept swimming alongside the boat. Travelling on thus, they at length came in sight of a well-peopled place; on this the bears stuck closer to the boat, and out of bashfulness only papped their muzzles above water. The father remarked, “Don’t be ashamed; remember ye also are of human extraction.” However, on landing a little south of the settlement they were received by a number of people, who on seeing two large bears ran off for their weapons. But on the father calling to them, “What are you thinking of? they also are my children,” they desisted. The new-comers took up their winter quarters at this place, where the sons both got married, and all lived happy together. When the weather was too bad for the men to go out hunting, the bears went off in their stead. After wintering there they again broke up for their old home, and were joined by several people of the place, who accompanied them thither, where their bones now rest.

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Akutak and Inuinak

This tale unfolds as a blend of romance, betrayal, and supernatural terror. A cherished sister marries a visitor, Inuinak, inciting Akutak’s jealousy and a curse that drives her into madness. Her tragic death leaves the family shattered. Later, an orphan seeking boots encounters her ghost in the abandoned home, narrowly escaping. Ultimately, generosity rewards him, showcasing resilience amidst misfortune.

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

► Themes of the story

Love and Betrayal: The story centers on the sister’s marriage to Inuinak, which incites Akutak’s jealousy. His subsequent curse leads to her madness and death, highlighting themes of romantic bonds tested and broken.

Supernatural Beings: After her death, the sister’s ghost haunts the abandoned home, introducing elements of the supernatural and interactions with spirits.

Revenge and Justice: Akutak’s act of bewitching the sister as revenge for being spurned reflects the theme of retribution and the consequences of one’s actions.

► From the same Region or People

Learn more about the Inuit peoples

Several brothers had an only sister, whom they loved dearly and were very loath to part with. To the north of them was another hamlet, where lived Akutak and Inuinak. One day when out kayaking, Akutak said, “Let us go and give the brothers yonder a call.” Inuinak surmised they would only get a cold reception. However, they started, but not a man did they find at home; and the women of the place could not give them any welcome, their husbands having strictly ordered them not to receive any unmarried man whatever during their absence. The strangers nevertheless entered the house, where they found the lonely sister occupying a seat on the southern side of the ledge, where her bedding also could be seen most handsomely piled up.

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Though seats were offered to them at the northern end, they preferred a settle facing the unmarried sister. They now proceeded to relieve themselves of their jackets, Akutak displaying a skin as fair and soft as that of a white whale, while Inuinak on stripping himself came out as black as a raven. Thus they remained a short time; but before food had been offered to them, the men of the place were hailed returning with their prey. The women ran down to assist them in bringing up their seals; but no sooner had they re-entered the house than a voice was heard in the passage, and a man entered, and in a grumbling voice broke out, “Well, to be sure, we are having visitors.” This was the middle brother: and he was soon followed by the rest of them. Akutak answered, “There thou art right; however, we were not very anxious to come at all.” The middle brother then ordered some meat to be served up to them; and, after a plenteous feast, there was a good deal of talking; but the whole of the evening the visitors kept their seats, never turning their looks off the maiden sister. At length the brothers, longing for rest, lay down to sleep, reclining in their different places. Only the middlemost of them determined to keep watch; and, having pulled off his boots, leaned back, keeping an eye on the strangers all the while. Presently he heard Inuinak call out in a loud voice, “Young girl, make up a bed for me!” The sister at once complied, and he lay down beside her. The brothers first thought of interfering, but soon gave up the idea, and took no further notice of them. Akutak being now left by himself, was beginning to feel rather lonely; and, not addressing any one in particular, simply cried out, “Make up a bed for me, too!” The brothers only glanced at him, saying, “Why, thou art raving; just lie down by thyself.” Somewhat abashed, he went off to sleep; but in the morning, when the others awoke, they found he was gone. In his anger he had bewitched the sister, in order to set her against her new husband.

Early in the morning, the brothers all left in their kayaks, but the brother-in-law remained in bed till after sunrise, when he likewise started, having first put on his kayak-jacket. Ere long it was announced that he was putting back, and had some spoil in tow. He had already captured two seals; and his young wife was soon on the alert for flensing and cutting them up. This done, she fell upon her husband’s neck, caressing him incessantly, and would not leave him alone a single moment. When night set in, and the brothers had all returned, he actually began to be afraid of her, and removed to another corner of the room, where he seated himself behind a lamp, always keeping her off. But still she would not leave him at peace; and catching hold of him with one hand, she at last took up a piece of a grindstone with the other, eating away at it as if it had been a morsel of ice. At sight of this, the brothers exclaimed, “Our sister has gone raving mad; let us be off from here;” and away they fled, having first cut asunder all the lashings of their boat; and at their departure, one of them said to their brother-in-law, “If people are like this one, nothing is to be done; and thou hadst better come with us.” But the other rejoined, “I will take my chance, and stay, if it be only for this one night.” The others all started off, while he remained with his wife; but she went on pursuing him all the night, and he kept running away from her, scarcely able to escape her clutch. At dawn of day, however, he succeeded in making a bold leap from the floor right down the house passage, and rushing along to seize his kayak, he quickly got into it. But at the very moment he was ready to push off, she again reached him, and made an attempt to catch hold of the kayak-point, in which, however, she did not succeed. At first she seemed determined to follow him on the water, but all of a sudden she turned back; and having looked after her a little while, the poor husband hastened away to a small island off the coast, where he knew the brothers had established themselves. The middlemost came out, inquiring how she was; and being informed how she was, he remarked as before, “If people are like her, there is nothing to be done but keep away from them.” When ten days had elapsed, one morning the husband said, “I must go and look after her; she may possibly be starving for want of food.” The others tried to dissuade him, but he insisted on going. Having reached the place, he only pulled his kayak half-way out of the water, and then proceeded to the house. For fear of his wife, he did not venture to enter at once, but only peeped in at the window, and there he perceived her lying on the ledge, her hair all loose and dishevelled. When he addressed her, she answered him back in the blandest manner, saying, “I am quite well; come inside.” He went in at her bidding; but no sooner had he entered the room than she jumped up, and made a furious rush at him, upon which he again started back, and narrowly escaped through the doorway. She quickly followed him, and after vainly attempting to catch the prow of his kayak, he suddenly observed her walking on the water as if it had been solid ice. Hearing her voice, he turned round, and seeing her close by he cried, “Why did I go and see this wicked thing? Probably she is going to eat me up.” As the only way to keep her off, he began swinging to and fro in his kayak. Presently her voice grew weak, and on turning round, he saw her nearly falling; but always giving her time to get up, he at last brought her towards the brothers. On seeing her approach, they cried, “Why didst thou bring her over? She will kill us all.” While they were thus exclaiming, and the husband could not persuade himself to leave her altogether, she saw before her a streak of little ripples on the water; and when she came to them, she suddenly turned, and went back wailing and lamenting. The husband now left off visiting her for a long time; but at last one day he said, “I must go and see her once more; she is probably dead.” On arriving at the place, he found the house empty, and at last discovered her sitting in a cave all shrunk together, and stone-dead. Having buried her remains, and covered the grave well with stones, he returned.

They now resolved upon giving up the house for good, and settled down for the coming winter on the outermost of the islets, soon after which the sea was frozen over. About this time a poor orphan boy, living in the house of Akutak, said to his house-fellows, “I am in great want of boots, and intend to go to the brothers and offer them my little dog in exchange for a pair of old boots.” Accordingly he betook himself to their old place. On arriving there in the morning, he wondered at seeing the house without windows. However, he went up to it, and found it still well provisioned; but he could neither see a boat nor any person about the place. On entering, he found all the skin-hangings of the walls torn down and spread on the floor. But knowing no other inhabited house in the neighbourhood, he soon made up his mind to stay the night over, and at dark went to fetch some blubber, trimmed a lamp, and lighted it. He then pulled off his ragged boots, and having put them up above the lamp to dry, seated himself at the south end of the ledge. At first his little dog had followed him into the house, and rolled itself up at his feet on the floor. But while his boots were drying, the dog began to sniff and yell; and running outside, its barking gradually became more distant. Some time after, it again returned, and lying down before its master, looked at him very sharply, and then rushed out howling as before, this time re-entering immediately. The orphan thought, “Dogs are not unconscious of anything.” He then put on his boots and rushed out, soon followed by the dog. Before they had made their way through the house passage, on looking out he caught sight of the ghost making towards him through the entrance, dragging its shroud behind it. The boy being in the middle part of the passage, pressed himself close up to the wall, and the dog also. At the very moment he expected to be discovered by the ghost, it passed by, on which the dog instantly jumped noiselessly out, followed by his poor master. Both now hastened down to the ice; but before they had got far, the spectre was seen emerging from the house in full pursuit of them. It did not, however, get hold of them; for at a little distance the fugitive had to pass by a large iceberg; and seeing a cave on one side of it, he stepped quickly in, and there awaited the coming day.

At dawn he issued forth again, but did not know which way to wend his steps. His first plan was to go back to his own home, when he suddenly espied a number of people on one of the outer islets. He at once turned towards them. They apparently got much excited at seeing him, thinking it might be the mad woman. Not till he was quite close did they recognise the poor orphan boy, when they all asked whether he had not slept in the haunted house, and whether he had seen anything amiss there. He answered, “No; I observed nothing particular;” and in so saying he told a lie, as he had barely escaped being devoured by the ghost. When they asked him why he had gone there at all, he made answer, “Because I wanted to barter away my little dog for a pair of boots.” The middle brother now said, “Well, thou art a hearty little fellow for thy age,” — and with these words he gave him two pairs of boots without taking his dog; and when the boy was about to leave, he asked a gift of a knife with a pretty handle. All the other brothers likewise loaded him with little presents of various kinds. On reaching home, however, he exchanged all these things for a kayak of his own.

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

Inuarutligak, whose Christian name was Peter Rantholl

This tale recounts the mythical origins and life of the Inuarutligak, a dwarf-elf people from Greenlandic lore. Initially unafraid of humans, they retreated after a deadly feud, using enchanted weapons and extraordinary abilities like reshaping geography and altering size. Their journeys northward introduced encounters with hybrid beings and mysterious creatures. They aged uniquely, rejuvenating by leaping from cliffs five times before succumbing to natural or tragic ends.

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

► Themes of the story

Mythical Creatures: The story introduces the Inuarutligak, dwarf-elf beings with supernatural abilities, and describes encounters with other fantastical entities, such as hybrids with human upper bodies and canine lower bodies.

Conflict with Authority: A significant conflict arises when a human kills an Inuarutligak, leading to a retaliatory killing by the gnomes. This feud results in the Inuarutligak retreating to isolated areas, highlighting themes of vengeance and the consequences of defying societal norms.

Transformation: The Inuarutligak possess the ability to alter geography and their own size, demonstrating their transformative powers. Additionally, their unique aging process, involving rejuvenation through cliff-leaping, underscores themes of physical transformation and the cyclical nature of life.

► From the same Region or People

Learn more about the Inuit peoples

A tale from North Greenland

In times far back, the ancestors of this same Inuarutligak (viz., fabulous dwarf-islander or mountain-elf) are said to have lived at the southernmost point of the country, at a place called Kutserfik; and this was before they had learned to be shy of human beings. Just about that time a lasting enmity sprang up between them on account of an Inuarutligak being killed by a man; and ever after, they say that the gnomes have resorted to desert places, making hollows in the earth for their abodes, and shunning the society of man. Thirsting for vengeance, they in return killed a man whom they chanced to meet with on one of their excursions. Being sadly in want of proper arms, they found a large willow-bush on the sunny side of the Kutserfik-mount.

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Its form was like a man bending down on his knees and supporting his hand against the ground. From one of its roots they made a weapon not larger in size than a closed fist, shaped like a pistol; and at the end they put a little black stone, with a little red one on the top of it. This instrument, when finished, they named the pointing weapon. Knowing and fearing its killing powers for their own kith and kin, they are said always to have carried it in their hand. At this time the Inuarutligak of our tale was born. His father’s name was Malerke; that of the eldest son Kinavina; of the second, Kook; of the third, Asarfe; and of the fourth, Sersok, of whom we are going to tell. Being given to moving about, his parents and relatives set out on a journey to the north, and travelled on for several years successively, always passing the winter in hollows in the earth, and starting again in the early spring. It is told that they once met with some singular people, whose upper limbs were those of human beings, but below the waist they were shaped like dogs. These creatures were armed with bows, and dreadful to behold, and could catch the scent of man and beast against the wind like animals. One winter they covered the whole inside of their abode under ground with a single skin — that of the large beast called kilivfak, the one with six legs. The story goes that when they had eaten the flesh of this animal, the bones were covered anew with flesh, but only up to the sixth time; and despite its strength and size, they killed it with the above-mentioned instrument, by merely pointing at it. They also knew how to diminish the distance from one place to another, by drawing the various parts of the country closer, and performed this by merely kneeling down together and spreading their arms out towards the mountain-tops; but finding some of them too high to spread their arms over, the foremost crossed the already contracted parts with one long stride, the others one by one following in his tracks. Whenever one of them was unfortunate enough to make a false step, several of them were left far behind for a long time.

After a journey of several years, they arrived at Ikerasarsuak (at the mouth of Wygat Straits), a place where lived Inuarutligaks, as well as Inoruseks. There they settled to wait till the frost should cover the ground with ice and make it possible to join those on the other side. Starting again in spring, and passing several winters at different places, they at length reached Noosak on the continent, and came to their long-wished-for relatives, and there they lived for many winters. People say that at the beginning of the journey to the north the high mountains were still without ice, and Ikerasarsuak without any glacier.

These elves had two different ways of clothing themselves — one suit they had fitting their natural size, and the other was large enough to fit a man. During their wandering they wore their own proper clothes, carrying the large ones with them, ready to put on in case they should get some heavy load to carry. They could then, by beating themselves, reach human size. Their way of regaining their natural appearance was by bending down to enter their cave, and hitting the crown of their heads against the roof, on which they dwindled down to their ordinary smallness.

An angakok at Noosak, whose wife was childless, wanted to buy a child from the Inuarutligaks, and offered to pay for him with three knives, a piece of bearskin, and some whalebones already twisted into fishing-lines. Malerke, on seeing them, grew very desirous of these things; and having got them, he gave the knives to his three sons, but the fourth and youngest he sold in exchange for them. His new father brought him home, and went to hide him behind the house. At night, however, he got inside, and at once slipped into the womb of his mother, on which account it was said that he was in a state of perfect consciousness while he remained in his mother’s womb.

These elves were long in turning old; their youth was renewed five times over. On getting old the first time, they let themselves fall head-long down a precipice, and in this way regained the vigour and elasticity of youth. After repeating this five succeeding times, it was useless to try a sixth. This practice of letting themselves fall down they called Inutsungnartok. They never die young, but only after having undergone their five separate ages, excepting those who are killed by snowslips.

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

Savanguak

Niumak, a man uninterested in singing or dancing but skilled in strength competitions, arranged his son’s marriage to Savanguak, whom he cherished deeply. After discovering an abandoned ship and salvaging its contents, tragedy struck when Savanguak drowned, suspected to be provoked by a cruel old woman. The family sought justice and moved away, encountering famine-stricken travelers whom they helped, exemplifying resilience and compassion in adversity.

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

► Themes of the story

Family Dynamics: The narrative centers on Niumak’s efforts to find a suitable wife for his son and his deep affection for his daughter-in-law, Savanguak. The interactions among family members, including the tragic loss of Savanguak and its impact, highlight the complexities of familial relationships.

Conflict with Authority: Savanguak’s tragic end is influenced by the actions of a cruel old woman from the Southlanders, whose provocations lead to suspicion and ultimately, Savanguak’s demise. This reflects a struggle against oppressive or malevolent influences within the community.

Loss and Renewal: The story depicts the family’s experiences of loss, notably the death of Savanguak and her child, and their subsequent resilience. Their decision to move away and assist famine-stricken travelers demonstrates a cycle of enduring hardship and fostering renewal through compassionate actions.

► From the same Region or People

Learn more about the Inuit peoples

A story from South Greenland

Near Kangerdlugsuatsiak there lived a man called Niumak, with his wife Kujapigak. Both were very anxious to get a suitable wife for their only son. Niumak, from his early youth, had neither fancied nor taken any part in singing or dancing entertainments. At the dancing parties he would turn away from the performers, seeming to take no notice of them; but if a wrestling match or a trial of strength was going to come off, he was always on the alert. At last Niumak fixed upon a girl named Savanguak for the wife of his son, and he became very fond of his daughter-in-law. In summer-time he had one day gone out kayaking by himself; and on landing from a hill perceived a ship approaching. He lost no time in getting out his kayak, and rowed away to meet it.

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Having got alongside the vessel, he saw a rope-ladder hanging down the side, but not a single man was seen on deck; and no one answering his repeated calls, he went on board and entered the cabin. All was desolate there as elsewhere, and he concluded that the crew had recently left the ship, omitting to furl the sails. The ship having run in among the islands and grounded, he left it to fetch a boat. Returning with this, he established himself and his people on board, and they soon ascertained that the cargo was in no way injured. In the cabin they found beads like those they had been accustomed to get from the whalers, and having possessed themselves of them, they thought themselves very rich. They also overhauled the cargo, but being totally unacquainted with it, they poured into the sea such articles as peas, sugar, and molasses. Having taken from the ship all they could lay hands on, they tore down the sails in order to make use of them as an outside cover of their tents. All the finest beads were given to Savanguak.

Afterwards, when Savanguak had already got several children, some Southlanders arrived, whom Niumak invited to come and stay at his house. In the beginning of winter the younger baby of Savanguak died, and they were all very sorry. One day, when her husband was absent, a vile old crone belonging to the Southlanders went on mocking the bereaved mother, holding up her own grandchild before her in a provoking manner unobserved by the others. This roused Savanguak’s suspicion against her. On the same day her husband was expected back, her mother-in-law brought all the reindeer-skins in, to have them looked over. While every one’s attention was taken up with this, Savanguak ran outside to take the air. On finding she did not return, Kujapigak turned to some of the larger children and said, “Go and look after your sister-in-law.” They soon came back saying, “She is standing outside the house.” As she still remained out, they all ran off to fetch her back. Following her tracks, they had to cross a hill, and at length found her at the bottom of a little lake close by. Nobody was able to draw her out; but at the same time they perceived Niumak in his kayak making for the shore. No one, however, dared to call him and tell him what had happened, but getting suspicious from their silence, he put in at once, and hurried to them. On looking round for information, one of the bystanders screamed out, “Thy daughter-in-law is lying dead at the bottom of the lake.” Without uttering a single word, he proceeded to draw her out, and tried every means for reviving her; but these proving all in vain, he let the others bring her to the house. On carrying her in, they brought all their things out according to custom. The husband of the deceased, who was named Taterak, also arrived, calling out that he had got a white whale. The servant-maid of the house silently went down to receive and help him. Feeling assured that something was amiss, he asked her to draw his kayak on shore. Obeying her master she pulled up the boat, but did it hurriedly without the usual care, at which he looked inquiringly at her, but got no answer. On stepping ashore his father met him and gave him the sad intelligence that his wife had drowned herself. Without undressing he quickly entered the house, and the father as well as the son went up and down the room deliberating upon how to find out the cause of her death. Meanwhile some of the others were whispering, “Now we will soon have done with the old hag,” but the two men never heard them; and unable to discover any reason, they broke out into loud lamentations, joined by all the rest, the old hag only excepted, who was busy eating matak. Some time after, a baby of the place was called Savanguak in memory of the deceased; and it happened that one of Niumak’s house-fellows told him that the old woman had been heard to mock and ridicule the baby’s namesake. When the little one was learning to walk, the old hag one day took to scolding it; on hearing which, Niumak and his son rose up together, saying, “Now we see who is the real culprit;” and so saying, he poured out a pailful of icy water upon the naked woman, afterwards throwing the pail out of the window. Her companions quietly kept their seats in a row on the ledge; but they were soon upset by Niumak, who tore away the ledge-boards beneath them, which were likewise thrown outside, and he removed all his belongings out of the house. They departed from thence to Kassigissat, leaving their wicked house-fellows behind. During their stay at Kassigissat several other people came to encamp there, waiting for the migratory seal. About that time Habakuk [a native, who in the year 1790 made himself a prophet and head of a Christian sect, independent of the European missionary], a youth whose parents had likewise pitched their tents there, one day kayaked northwards to meet the seals; and was suddenly surprised on seeing a boat coming down upon him, rowed by a single man. Habakuk, on his part, made up to them, and rowed on alongside of them, being too modest to address them first. At last their old woman Ajugaussak began: “We are almost starving; give us a little of thy new-caught seal. We came away from Sakak, where all our house-fellows died of famine, and we have travelled all this way south without once taking our boat ashore for drying; our only provisions have been half-dried boat-skins.” When she had ended, Habakuk went closer to them, saying, “Well, take the skin of my seal with blubber and all, and the liver besides.” They forthwith tried to get the animal out of the boat, but were too weak and exhausted to do it without his help. Their old woman proceeded to cut it up, and gave each a little piece of the blubber; and having their hunger appeased for the present, they followed him home, where a meal was instantly set before them. However, they were at first only able to take a very little food, and then went off to sleep, having first asked their old woman to light a lamp. She trimmed it with blubber, accordingly; but missing the stick to stir it up with, she had to make a shift with her forefinger, at the same time exclaiming, “What a length of time I have longed for the sight of this!” However, the strange travellers began to recover by the nourishing food they were getting, but still they often fell asleep in the midst of their meal. On awaking, however, they fell to again, and at last grew so fat that they could hardly get on their boots. Soon afterwards they prepared to leave, intending to go still further to the south.

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Utereetsok’s journey to the Far North

Utereetsok, a traveler from Ilulissat, journeyed far north, encountering unique customs and landscapes. He observed tents made from dried seal skins, mysterious houses with narwal-horn beams, and reindeer near homes like dogs. Returning south, he shared tales of northern life with Kepigsuak, who later journeyed southward and witnessed the downfall of Igpak, a greedy wife whose death coincided with a monstrous whale’s disappearance. Kepigsuak was eventually baptized as Egede.

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

► Themes of the story

Journey to the Otherworld: Utereetsok’s travels to distant, unfamiliar northern regions expose him to unique customs and landscapes, akin to venturing into an otherworldly realm.

Cultural Heroes: Utereetsok’s explorations and the subsequent sharing of his experiences contribute to the cultural knowledge and traditions of his community, positioning him as a foundational figure who shapes societal understanding.

Conflict with Nature: Throughout his journey, Utereetsok encounters and adapts to the harsh and varied natural environments of the far north, highlighting the challenges humans face when confronting the forces of nature.

► From the same Region or People

Learn more about the Inuit peoples

A tale from South Greenland

A man, named Utereetsok, once started from Ilulissat, and travelled northwards, visiting the inhabited places he passed. He went beyond Umanak and even Upernivik, and at last came to people who had no wood for tent-poles, and merely placed the stiff dried seal-skins upon end, so as to form a tent, in which they slept on the bare ground. The first morning after their arrival, Utereetsok was standing idle, his arms drawn out of sleeves, when, all of a sudden, he felt someone giving him a heavy push from behind; without hesitation he turned and dealt the offender such a blow that he rolled along the ground, and then went off without saying a word. When this had been twice repeated, the inhabitants learned to fear him, and he was left in peace.

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In this place they noticed that the infants had all holes in the hoods of their jackets. Having got more familiar with the parents, they asked them about these holes, and pointing to the moon, they answered, “It is because he on high has been gazing at them; whomsoever he deigns to look down on is always sure to get holes in his garments.”

When Utereetsok got weary of his stay there, he travelled still farther north, following the margin of the solid ice. All along the coast there were abundance of white whales. Unable to get on shore, they pitched their tents upon the ice, sometimes spreading the skin of a white whale, without removing the blubber, as a flooring on the ground to sleep upon, and always leaving it behind on starting. At length they approached a very steep and craggy coast; and near the only place where landing was practicable they found a little house, but no people. On entering it, Utereetsok at once perceived that the ceiling-beams were made out of narwals’ horn, and not a bit of wood was seen anywhere. They likewise found a head of strange appearance, consisting of tallow only, and instruments whose points were carefully wrapped up in tallow and skin. Seeing no people whatever, they began to feel uneasy, and soon left again. They managed the same way on their homeward journey, and settled for the winter at a place where the people were excellent ball-players. In the middle of winter they made an immense ball, by stuffing out an entire seal-skin with sand and various other heavy things, and finally making their old crones sit down upon it and enchant it by magic spells. On coming to the play they wore their usual dress, excepting on the feet, which they had only clothed in stockings with new soles. The ball was brought out on the ice upon a sledge, and the counter party was stationed nearer the shore. They continued playing and pushing one another until the winners succeeded in striking the ball ashore and right through the window of their house. Then it was seized on by an old hag, who seated herself upon it. Afterwards the victorious party gave a succession of entertainments; and the general amusement continued during all the season of the increasing daylight. In spring Utereetsok returned to Ilulissat. There he met with a man called Kepigsuak, from Kangamiut (South Greenland), and it was he to whom he told his adventures in the north. During Kepigsuak’s stay two sledgers also arrived from the north, who stated that they had left their far-away home at the time of full moon, and who had arrived here just at the next full moon. These visitors were total strangers to the inhabitants, and were from head to feet clothed in suits made of reindeer-skin; they reported that in their home the reindeers might be seen lying close to the houses, and on the tops of the roofs, like dogs in other places. Their object in this long journey, they said, was to barter with the Europeans for firearms, with which view they had brought fox and reindeer skins. The merchant wanted also to buy their dogs, and made a handsome bid for them, offering a tin box of powder, and a whole barrel of lead for balls, in exchange for them. The strangers, however, answered that they could not spare them.

In the spring Kepigsuak returned to Kangamiut, while Utereetsok started for another trip to the far north to revisit the house with beams of narwal-horn. This time he intended to land at a little distance and approach it cautiously from the land side, in order to find out whether it was occupied; and if so, he wanted to see what the people were like.

When Kepigsuak had been staying for some time at Kangamiut, he planned a journey southwards, and went to Kakortok. During his stay there a man named Sakak captured a k’epokak (fin-whale, Balaenoptera boops). Sakak had four wives, of which the last, Igpak, was very haughty, and greedy besides. When the news of the k’epokak was spread many visitors came; but Igpak had nothing to spare for the guests. Sakak himself invited an old man to his house, but when he was fairly seated Igpak rudely exclaimed, “Why, really, we have no lack of old men looking in upon us this time.” The old man retorted, “For my part I only came because I was asked.” On this reply she gave him a piece of matak, and likewise a knife for cutting it; the latter, however, he rejected, saying he only wanted to take it home with him. Igpak, who was always eating as if she could never be satisfied, after a while went on in this style: “What ails me? what is becoming of me? I left my work undone because of the victuals, that always seem to be drawing me on.” However, she did not give over, but ate all the more, till her tongue at length was so sore that it turned quite awry, and crying out, “Sakak, my tongue! I am growing matak myself,” she suddenly died. People say that while she lived a noxious whale-monster used to appear above the water whenever she left the house; but after her death it was seen no more. The principal wife being gone, the others were now at liberty to share out as they liked. In the following spring Kepigsuak returned to Kangamiut. He was afterwards baptised and called Egede. He is buried at Kangamiut.

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The angakok from Kakortok

An angakok from Kakortok, seeking a better land, traveled with his children to Ilulissat. His daughter, Kakamak, secretly married and later birthed and killed a child. Haunted by the child’s ghost (anghiak), Kakamak’s family faced repeated tragedies, including the deaths of her sons. The ghost’s presence caused despair, leading the family to resettle multiple times, only to face further misfortune, including the murder of Kakamak’s brother.

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

► Themes of the story

Divine Punishment: Kakamak’s act of infanticide leads to the haunting by her child’s ghost, resulting in a series of misfortunes for her family.

Supernatural Beings: The presence of the anghiak (the ghost of the killed child) influences the events, causing despair and tragedy.

Family Dynamics: The story delves into complex relationships within Kakamak’s family, including her secret marriage, conflicts with her sister-in-law, and the impact of her actions on her family’s fate.

► From the same Region or People

Learn more about the Inuit peoples

A tale from South Greenland

An angakok, who used to have his winter station a little north of Kakortok (Julianehaab), took a fancy to go and discover a nice and delightful country; and starting for his journey, he came to Nook (Godthaab). He had a daughter called Kakamak, and a son besides. From Nook they went farther on to Pisugfik, and met another angakok, named Kajuernek, who was the only person that had been far to the north. On being questioned concerning these parts, he answered, “Indeed all the country northwards is very fine, but no other part of it can be compared with Ilulissat” (Jakobshavn). On hearing this, the Southlander at once started, and after a long journey at length landed on the coast at Ilulissat, when the earth was already frozen, in consequence of which they had great trouble in getting their house built.

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Being hardly able to manage the frozen turf, they made their house very small. During their stay at this place, a fine young man courted Kakamak, without the knowledge of her parents. Her brother’s wife was a very modest and timid person; but Kakamak, on the contrary, was proud and presumptuous, and often abused her sister-in-law, who, however, did not mind her scolding, and her parents likewise let her have her own way, and never interfered. But one day another woman of the place told Kakamak’s mother that her daughter was secretly married to the young man: the mother told it to her husband when they had gone to rest in the evening. On this the angakok at once had his boat put out, and everything prepared for departing; and when so far ready, he ordered his daughter into the boat. People thought that he was only going on some excursion, but in reality he was quite resolved on going back to the south. The young man now stepped forward, saying, “Kakamak is mine, and I want her;” but her father replied, “No man shall ever have my daughter; and if any one should dare to take her by force, I shall be sure to fetch her back.” So saying, he pushed from land; and travelling on incessantly, they at length came to a little island called Alangok, where, for the first time, they pitched their tent. In this place Kakamak secretly gave birth to a child, which she afterwards killed. Proceeding further, they came to a place just opposite Nook, where they built their house for the coming winter.

In his excursions here the angakok used to meet with a little manly kayaker, to whom he proposed to marry Kakamak. The other answered, “I am willing enough, but the women are always telling me that I am dark-skinned.” The angakok did not mind that the least, but led him home to his daughter, saying, “Thou art a vain and frivolous girl, and thou hast great need of a good provider and husband, and such a one I have brought thee now.” Kakamak made no reply to this, but did not reject him, and so he became her husband. One day he returned, bringing home three seals; but when he went to sit down beside her, without offering her any tobacco, she pushed him away, so that he fell down on the floor; rising quickly, he took his seat on the side ledge. Kakamak was exceedingly fond of snuff; and when he came to know of her inclination, he sometimes brought his goods to Nook to barter them for tobacco. Subsequently Kakamak got a son, whereat the grandfather rejoiced extremely; but one day, when the little one was running about and playing on the floor, he suddenly gave a loud shriek, the blood gushed out of his mouth and nostrils, and he was soon dead. They had another son, who died about the same age, and in the same manner; and when the same misfortune befell a third, the angakok tried a conjuration. Not being able to find out anything about it, he said, “Perhaps we are too near akin: let Kajuernek be called;” and they at once started with a boat for him. In the evening, when the conjuration was performed, he said, “When the children died the sister-in-law of Kakamak always reproached her as being guilty of a crime, and having an anghiak (ghost of a child) who had killed the children.” The sister-in-law did not utter a word in reply. Continuing his conjurations, he farther pronounced, “I see a kayak approaching from the north; it has the shape of a dog’s head; it draws nigh; now it is in the doorway, but it cannot get through the inner entrance.” The angakok now asked, “Who was thy sack?” (pok, in the angakok language the same as mother.) All listening in silence, they heard an infant’s voice replying, “Kakamak.” — “Where is thy home?” — “I was born on the island of Alangok; it is I who have caused the death of all my younger brothers.” Kajuernek ordered the anghiak to pass the threshold. It was very long in doing so; but having at length entered, he pursued it, hoping to get it destroyed. It was now seen also by the other angakok, but slipped away through a hole near one of the roof-beams. Kajuernek said, “It is difficult to get it, because it has already killed several individuals.” The conjurations having terminated, they found Kakamak sitting coiled up in the farthest corner of the ledge all tears. Seeing her thus, the sister-in-law, mindful of all the bad language she had to put up with from Kakamak, took to rebuking and scolding her in turn. The following day Kajuernek tried to catch hold of the anghiak, but in vain; it made its escape through a small opening just as the day before, in consequence of which he was obliged to give it up. Kakamak now grew meek and more submissive; but her father, being greatly depressed in spirits, determined to leave for another place; and choosing Niakungunak, they went to settle there along with another family, consisting of many brothers. Towards winter they all joined company, went out deer-hunting, and killed a great many animals with bows and arrows; but his son having the greatest luck in shooting, the others got envious and killed him out of jealousy. The angakok took the loss of his son so much to heart, that he at once returned to Nook, where he remained till the day of his death.

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

The man not to be looked at by the Europeans

In Tasiusanguak, Kenake, a clever man, offended European whalers and was tragically killed. His grieving wife returned home with his body, refusing revenge but allowing a charm to transform their son into an intimidating figure. As an adult, the son tormented whalers, stealing goods and defying retaliation, protected by his mother’s spells. His bold defiance persisted, making him a legendary figure among his people.

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: After Kenake’s unjust death at the hands of European whalers, his son, transformed through his mother’s charms, seeks retribution by intimidating and stealing from the whalers, achieving a form of justice for his father’s murder.

Supernatural Beings: The son’s transformation into an “eye-me-not,” a figure whom Europeans dared not look upon and who was impervious to weapons, introduces a supernatural element that empowers him to confront the whalers without fear of retaliation.

Conflict with Authority: The son’s defiance against the European whalers, who represent foreign authority and oppression, highlights the struggle between indigenous people and colonial forces, showcasing his resistance to their dominance.

► From the same Region or People

Learn more about the Inuit peoples

A tale from South Greenland

At Tasiusanguak there once lived a handy and clever fellow, called Kenake. It was in those times when the whalers used to touch on the isle of Umanak (district of Sukkertoppen), and people used to go there and fetch the rejected matak (whale-skin). Once Kenake went away to call on the whalers’ on this errand. The natives in those times used to gather merchandise for trading with the Europeans. When he had begun dealing with them, he chanced to give some offence to the sailors; and in a struggle that ensued Kenake was killed. The captain, however, was not made aware of this accident till later. The wife of Kenake placed his corpse in the boat, and prepared to go home, her son steering, and she herself being now the only person to row.

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When the boat was about to push off, the master of the ship threw a number of nice things — such as various kinds of knives, and other trifles highly prized in those days — into the boat; but Kenake’s wife flung them into the sea, all the while crying for her lost husband. At last, however, the son got hold of a knife, which he secretly put aside, thinking it rather too bad to throw away so many valuable articles. When she was about to push off in good earnest, the sailors caught hold of her boat in order to prevent her going, but biting their fingers, she obliged them to let go one after another; and after this they were allowed to return to Tasiusanguak. Although she grieved sorely, she asked her relatives and countrymen not to avenge the murder of Kenake; but nevertheless they some time afterwards began to busy themselves with the dead body for the purpose of turning (by charm) the son into one whom the Europeans did not dare to look upon, and also to make him proof against shaft and spear. When he was full grown, and had become a seal-hunter, and was possessed of a tolerable store of merchandise, the whalers again happened to arrive at Umanak. His relatives soon set out for the ship; and the second time they set off with their boat well loaded, the eye-me-not was of the party. His relatives having finished their bartering, he climbed on deck, bringing the things he had for sale, expecting the sailors to come on deck to barter with him. Finding that they did not even approach, he got his things back into the boat, but soon returned without any goods, rummaging about the deck, and taking away from the ship whatever he fancied; and though the sailors became aware of this, they turned away, pretending not to observe anything. Having brought the things into his boat, he went back on deck; and it being now meal-time on board, the visitors were now all treated to a meal, except the eye-me-not. But he revenged himself by going into the cabin and laying hold of whatever he chose, such as flensing-knives, and so forth. When caught in the very act of stealing these things, they quickly turned away, pretending not to see; and he only stopped of his own accord, when he had taken all he wanted. He went on this way all his life, as often as whalers came to the place. When a ship had been at Umanak for some time, and the sailors were missing too many of their belongings, they went off in a sloop for Tasiusanguak to attack the robbers. Approaching the shore, they would call out, “Come forth, thou fellow whom no one can bear to look at!” and while he obeyed the summons, and went down to them, his old mother would sit on the roof of the house pronouncing spells. If the charm succeeded, the token was that the nose of the first sailor who landed would begin bleeding. On seeing them land, the eye-me-not went down to assist them in hauling up their boat; and when the very first man set foot on shore, his nose was seen to bleed. When they had all landed, and each had his nose bleeding, the eye-me-not was seen running from one to another, wringing and pulling their arms to make them look at him. Then he would lift up his jacket, saying, “I am the thief!” But they only turned away; and he went on trying to make them aim their guns at him, still repeating, “It is I; I am the thief!” They hung back despite his efforts to excite them into shooting him. Such was his habit throughout his life whenever a whaler put into port there. As long as the strangers stayed at Umanak, their tormentor never left them at peace, but was always hanging about them. No one talked to them so much as he did, although he could not make out what they answered, and though they could not bear to look at him.

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Kigutikak who was carried off by the whalers

This curious story appears to be founded upon a real event, one of the numerous acts of violence committed by the first European visitors to Greenland. If we wish to appreciate properly these reminiscences of the original account given by Kigutikak on his return home, we must take into consideration first the manner in which he probably was treated by his European keepers, merely as an object of curiosity and jokes; next, the difficulty he had in explaining his strange experiences and adventures to his countrymen, who had seen nothing but Greenland; and lastly, the continued endeavours at localising and adaptation by which succeeding narrators have altered it, until it became capable of being understood by every assembly in Greenland, merely as an object of entertainment, without needing any further explanation. From this point of view the tale will be found interesting and instructive with regard to the notions of the natives, and the development of traditions in general.

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

► Themes of the story

Conflict with Authority: Kigutikak and his brother are forcibly taken by European whalers, highlighting a power struggle and the imposition of foreign dominance.

Community and Isolation: The brothers are isolated from their homeland and people, emphasizing themes of alienation and the challenges of being separated from one’s community.

Cultural Heroes: Kigutikak’s experiences and his eventual return home may position him as a figure of resilience and survival, embodying the traits of a cultural hero who endures hardships imposed by external forces.

► From the same Region or People

Learn more about the Inuit peoples

In former times when European ships used to come to the Ameralik shore, the whalers and natives met for trading. Once a whaler warned Kigutikak and his brother: “Ye had better beware of approaching my countrymen yonder; they intend some evil.” One day Kigutikak had got some gifts from the sailors; his brother, on seeing this, envied his good luck; and gathering some of his goods for barter, went off to the malevolent whalers. Kigutikak also collected some trifles and followed his brother; but when the brother approached the ship, a well-manned boat came off to meet him. They seized him and hoisted him on deck, kayak and all.

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Kigutikak having shared the same fate, the ship weighed anchor and stood out to sea. When fairly clear of land, the wind rose and the sea ran high; once a great wave came sweeping the deck, and the sailors all rushed below for safety. Kigutikak alone remained on deck, and as the sea washed over, he took firm hold of the gunwale. Except a small space where Kigutikak had planted himself, the sea carried away every part of the gunwale with a loud crash; and when the sailors appeared on deck they could not but see that he had been in great danger. Afterwards, when the storm had passed, and they had made a good distance off the land, which was now out of sight, it blew another gale. This time the sailors persuaded him to go below with them before they shipped another sea. Approaching their own country they shortened sail, although the wind was fair, lest it should be known whom they had brought with them. Only at midnight they stood in for the land and anchored. People on shore were heard to call out, “The trading ships are coming.” At this news all the houses were quickly illuminated, and afterwards the seamen were invited to come on shore, but the captain would not leave the ship before next morning. The following day he went on shore, taking the Kalaleks (Greenlanders) with him. People having got news of their presence, gathered like gnats in great swarms to catch sight of them. In the boat the captain gave orders to them saying, “When I am going among people on shore, ye must not be staring about you, but keep your eyes fixed on my heels; if ye don’t mind my words, and take your eyes off my heels, ye are sure to be lost in the throng;” and they answered him, “Well, we will follow thee closely.” On landing there was not a spot to plant their feet, such was the crowd. At last a soldier appeared and undertook to clear a passage for them by dividing the masses, and following in his wake they managed to get through. Arriving at the captain’s house the brother of Kigutikak was missing; in looking round he had lost his way, but had fortunately been picked up by some other great man, with whom he remained. When Kigutikak entered with the captain, they found his wife moody and sulking — fancy the idea! she had a fit of jealousy. However, when the captain produced a doll from his pocket, and put it on the table before her, her good temper was somewhat restored. During Kigutikak’s stay at their house, one day as he was going out to the privy, on getting outside he was somewhat surprised by two big Europeans menacing him from either side with their long swords. Greatly alarmed, he ventured to tell his master. His master forthwith gave him a bit of a rope with a large knob at one end, saying, “Now go and open the door and hit away among them with all thy might;” and having taken the rope’s end he did as he was told, hitting right and left without ever looking at them. Having thus cleared a way for himself, and being again ready to enter, he saw them peeping round a corner of the house, covering their faces with a handkerchief, for in lashing them with the rope he had sorely hurt their eyes. His master merely said, it served them quite right. During his stay at the captain’s house, Kigutikak sometimes went out to chase partridges. On one of these excursions he happened to meet a great big European who wanted to kill him, but he forestalled him and killed him instead; and in order that no one should find out the deed, he buried him on the spot, and afterwards made the gravel quite smooth on the top. At home he put on an unconcerned air, as if nothing at all had happened. The next day he encountered another big Kavdlunak, who had the same bad fortune; but on meeting one on the same road the third day, whom he was just about to despatch, he suddenly in time recognised his brother. After having questioned each other about various matters, they both fell a-weeping, and then Kigutikak asked his brother where he had come to live. The brother answered him, “My present master is a very grand gentleman; in following you the other day I only turned to look about once, but from that instant losing sight of you, I was happily taken up by him, and am there in want of nothing.” When Kigutikak told him what had become of the two big Kavdlunait, the brother rejoined that the other day, on a similar provocation, he had acted the same way. The brother then agreed to meet the next day after the following, whereat they parted and each returned to his place. At the next encounter Kigutikak exclaimed, “What a lot of money I have got!” and the brother replied, “The same have I.” And they began to deliberate whether by adding the money together they could not buy a ship with it. The brother decided that it would not be a bad plan and should be carried out, and thus they parted. At home Kigutikak took his master into counsel, asking him, “Could we not put our money together and buy a ship, my brother and I? Pray count it over.” “Why, ye have plenty to get one for,” his master gave answer; and Kigutikak soon proceeded to carry out his plan, finding materials and hiring the workmen. The hull being finished in spring-time, he began to talk to his master about the masts. “They are easily got,” he answered; “a little south of this is a place with many straight and tall trees, just the thing for masts:” and when the time for his departure arrived his master added, “But mark my words: when you cut trees, have great care in looking about on all sides and listen attentively. If you happen to hear any noise, then flee at once, and if you think the way hither too long, betake yourself to a steep rock a little to the north, and there you will find people.” He promised to remember this piece of advice; and starting for the forest he at length reached it. He soon found out the highest and most beautiful trees, and very cautiously began to cut them down; but when he was about to fell the second one, he fancied he saw another tree moving, and at the same time heard a noise, but did not take any notice of either as long as he saw nothing (although he had been warned beforehand). No sooner had he caught sight of a horrid beast emerging from among the trees, than he flung down his axe and took to running with all his might. On turning round he plainly saw that the beast was gaining upon him, and his master’s home being too far off, he retreated towards the cave, which opened all of itself, and closed in the same manner as soon as he had got within, and almost instantly he heard the pursuing beast bounding against the door with a terrible roar. Inside the cave he found a lot of dissolute women, with whom he remained without caring much for getting home. As time passed and he did not return, his master supposed him to have been devoured by the wild beast; but at that very time he was preparing for his departure, having first had his pockets filled with money by the women as a recompense for having slept with them. On his way home he first repaired to the forest to cut down the second tree and fetch off the tools, and then returned to his master. On seeing him enter, the latter exclaimed, “I thought the wild beast had made thee his prey; where hast thou been all this while?” He answered him, “I was with the solitary women in the cave; they made themselves very pleasant towards me.” The master replied, “Oh, that’s just what they always do; when once one gets in to them, it is no easy matter to free one’s self from them and get away.”

When the ship had been masted and was ready for sea, it was put into the water, and two men set to work loading it; but on going to leave port, they were only three for the ship all told — viz., the brothers and a cook. At this time the brother unfortunately fell ill, and, getting worse and worse, at length died, whereupon Kigutikak set on fire and burned his ship, and buried all his stores in the sea. This was about the usual time of departure for the whalers going to Greenland. His master said, “Thou art sad and low-spirited; a walk would be a change and diversion for thee.” They set out, and arriving at a small lake, found a boat moored off the shore; in this they rowed across to the other side, and soon reaching another lake and a small boat, they crossed this in the same manner, and then proceeded to the next lake, where they likewise found a boat, such being the regular means of conveyance for travellers going this way. Having moored the last boat and proceeded on their way, they soon arrived at a town in the middle part of the country, where they entered a house to get refreshments. Whilst they were eating, they heard a cry, “The whalers are leaving! the whalers are off!” At this news Kigutikak started, and leaving his meal unfinished, he sped down and unmoored the boat, his master following at a little distance. He travelled back across the lakes all by himself, his master being continually somewhat behind. When Kigutikak at last reached the main harbour, he heard that the whaling ships were all gone, excepting one, whose crew had just gone ashore to undo the cables. Kigutikak was just in time to jump into the boat and get on board. His master, who all this time had been unable to keep pace with him, was now calling to the sailors to take good care of him, and watch him closely during their stay in Greenland.

After a voyage of many days, they got sight of the southern point of the land; and from that time Kigutikak would no more undress himself; he wanted to make use of his time and collect as many odd bits of old iron as he could with which to stuff his pockets before leaving the Europeans. As soon as he recognised his own country, and the places where he used to live, he proposed to the sailors to land and go out partridge-shooting. To this they consented, but without leaving him alone for a single moment, fearing he would either be lost or run off for his home. Kigutikak then told them, “Ye need not fear my being lost, but just go after your game;” and so they left him for a short time. No sooner had they turned their backs upon him than he hid himself in a deep cleft; and immediately after he heard them shouting for him, and saying to each other, “We were charged to keep a good watch over him, and it will be a bad job for us if he is not found.” As soon as he thought them sufficiently far off, he emerged and proceeded onwards. Having wandered a long while, he observed a steep rock, and began to descend it. Half-way down, he was somewhat perplexed at finding himself utterly unable either to advance or retreat. At length he determined to ease himself of all the things he had carried away in his pockets, and slid down the rest of the way. He proceeded still further, and came in sight of a great many tents. Seeing him approach, people came running and crying aloud, “Kigutikak is coming!” and then all the rest hastened out to have a look at him. He asked them in the Kavdlunak language, “Where is my family?” but they could not understand him. Asking them in their own language, however, their place of abode was pointed out to him. His own people had long ago given him up, and since then an old bachelor had undertaken to provide for them. Kigutikak rewarded him by allowing him to choose himself some trifles among the pieces of iron he had brought along with him.

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The strong man on Umanak

A renowned angakok and hunter on Umanak Island trains his son to inherit his skills. When the son goes missing at sea, the father encounters supernatural kayakers responsible for his son’s dismemberment. He defeats them and revives his son through their power, borrowing a giant kayak for the return journey. The son’s defiance of a warning about the kayak leads to his injury and a villager’s death.

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

► Themes of the story

Supernatural Beings: The protagonist encounters and combats supernatural kayakers responsible for his son’s dismemberment.

Transformation: The father revives his son through the supernatural power of the kayakers, indicating a significant change from death to life.

Forbidden Knowledge: The son’s defiance of a warning about the giant kayak leads to his injury and a villager’s death, suggesting the peril of pursuing or ignoring forbidden knowledge.

► From the same Region or People

Learn more about the Inuit peoples

On the isle of Umanak in the Isortok firth (South Greenland) lived a very strong man, among many other people. He gained great fame from his great strength, and was likewise considered a first-rate hunter and skilled angakok. He was in fact a main provider for the whole place, and their angakok into the bargain. He used to take his little son on his knee when conjuring, in order to teach him his art. The people had no lack of good hunting off the coast in the autumn season; but after the winter solstice the angakok used to roam about on the open sea all by himself, and when he had caught a couple of big seals, he used to put them upon his kayak, one in front and the other behind (viz., instead of towing them), making them fast with his harpoon-line.

► Continue reading…

Before the sun had gone round to the west he was sure to have reached home with his two seals; and then lost no time in ordering the women to cook the briskets. When the meal was served, the men sat down to it, and generally the angakok started the conversation by saying, “I was again caught in a heavy snowstorm from the north.” This seemed very strange, for on shore the weather had been fine, and far away seawards only a small mist-band had been noticed. Being a man of such rare qualities, he naturally wished his son to come up to his own standard, and carefully trained him with this view. When full grown the son also would go far out to sea in all weathers, and bring big seals home with him. From that time the father grew quite easy about him, and occasionally remained at home himself, though perfectly hale and hearty. Once in the long days the son had started by himself, and at night the father in vain expected his return. The next morning at daybreak he set out in search of him. When so far from land that the southern islands looked quite dim and shadowy, he heard a voice calling out “Eek!” On hearing this strange voice, which he soon knew did not belong to any of his countrymen, he hastened on southwards, steering towards the sun; and in a little while he suddenly stopped short, again hearing a voice shouting “Where?” Soon after he came in sight of an immense kayak, and on nearing it found it to be a kayariak (fabulous kayaker). The huge kayaker had a paddle with only one blade, which he plied vigorously by shifting it alternately from one side of the kayak to the other. Approaching him from behind, he discovered one of his son’s arms lashed on to the after-part of the kayariak. At this sight he got into such a rage that he instantly darted his harpoon and killed the kayaker. Having drawn out the harpoon, whose point was the length of half an arm, he kayaked still further along, until he heard the former cry repeated. He answered it, and continuing his way soon fell in with another kayaker, who carried the second arm of his son, aft on his kayak. Having killed him also, he stood out to sea, till the high mountains of his own country were almost lost to sight. He again heard a deep rough voice, belonging to a similar kayaker, who was the father of the two he had already killed. The weather being calm, with a swell from the south-west, he put in his oar, and having secured it by means of the kayak-line, drifted along, steering only with his hands. Approaching the great kayaker thus, he discovered his son’s body behind him on his kayak. He did not throw his lance, but rowed right in upon him, and kept alongside of him by hooking his oar into the stranger’s kayak-straps. This somewhat startled the former, and he was heard to exclaim, “Where are those whom I am seeking?” and then the angakok understood of whom he was speaking. Turning landwards, they soon fell in with one kayak, floating bottom up. The angakok now inquired, “Canst thou revive him there?” To this the kayariak rejoined, “Why, yes, I could;” and lifting the wounded man up he merely touched him, and brought him to life again. Then they reached the next, and the father did the same to him. Being now four in number, the angakok went on, “Perhaps ye would not mind making him alive too whom ye have got there on your kayak.” The other replied, “It might be done if a fitting place can be found to manage it properly.” On reaching a piece of floating ice they landed upon it, and when the kayariak had joined the severed limbs together, and had revived him that had been slain, the father said, “What is to be done next? he has got no kayak; can’t we have the loan of one of those?” “Well, take it, but be sure ye bring it back immediately, and when ye land do not let any one look into it.” The angakok now returned with his son, who found his kayak such a size that he went down into it to the pit of his arms. On reaching land he cried out that no one must look down into the big kayak. But one unbeliever among their placemates did so, in consequence of which the son of the angakok who had made use of it grew lame in his legs. The unbeliever also was found close by, having been frightened to death at something he had seen inside the big kayak. Meantime the angakok brought the kayak back to the big man, who stood waiting for him on the ice. The sons now both descended into their kayaks, but the father remained a while, and first took a general view of the whole horizon, and then producing a small pipe he had hidden in his own boat, he blew it successively towards the four quarters of the horizon, and then repaired to his boat. When the angakok left them the weather was fine and calm, but he was hardly off before clouds arose, the sky became overcast, and all of a sudden a heavy gale was blowing. The wind rushing on from different quarters almost prevented his making the land. However, he went ahead undauntedly, having a first-rate kayak covered with skins, joined together lengthways. When the storm abated, and the stars again shone out, a high land became visible, which he recognised to be Akilinek, on the shore opposite his own. He was again caught in a tempest; but this having also subsided, he landed at the southernmost point of our country (Cape Farewell), and finally reached his own home, where his family had long believed him dead.

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The angakok Ataitsiak practising his art with the benevolent Ingnersuit

Ataitsiak, a celebrated angakok, frequently invoked his tornaks for help. After a hunting mishap nearly drowned him, his tornaks saved him, bringing him to a distant land. There, he healed a sick young man tormented by his witch aunt’s curse. Exposing her malice, Ataitsiak subdued her, ensuring the youth’s recovery. He returned home with gifts, later visited by the healed man bearing gratitude and news of the aunt’s demise.

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

► Themes of the story

Divine Intervention: Ataitsiak’s spirit helpers (tornaks) play a critical role in saving him and guiding him through challenges, showcasing supernatural influence.

Supernatural Beings: The story involves interactions with tornaks (spirit helpers) and a witch aunt, reflecting encounters with beings beyond the natural realm.

Trials and Tribulations: Ataitsiak faces and overcomes significant challenges, including a journey to heal the cursed young man and confronting the witch aunt.

► From the same Region or People

Learn more about the Inuit peoples

Ataitsiak was a very celebrated angakok, who had his hunting-place close to his abode, and he used to frequent it all by himself. If he ever wanted company he used to invoke some of his tornaks belonging to the ingnersuit, and they always came at his call. One day he had just harpooned a seal, and was about to slacken the line, when suddenly the seal gave a pull which capsized his kayak, throwing him headlong out of it; and he could barely keep his head above the water by taking hold of the line. It was not till he began to grow stiff with cold that he thought of calling his tornaks. No sooner had he done so than they appeared, coming from the shore in their kayaks.

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The foremost called out to the others, “Quick, or he may be drawn down; make haste!” When the first was taking hold of his kayak he perceived that he was already lifted up, and when the others came up he saw that the kayak was emptied of the sea-water, whilst others supported his weak limbs. They then replaced him in his kayak, giving him dry warm clothes. Being well propped up, he noticed that his seal and kayak were being towed along by the others, and that they carried him out seawards. They soon saw a great new land, and the oldest said, “Take care that the blood of the seal does not drop to earth; for in that case he will never see his home again.” When they were near enough to hear what was said ashore, they heard people cry that a dolphin was probably caught; to which they answered, that they were only bringing their old angakok. Having got him inside, all the lamps were lighted. They first laid him naked down on the floor, and covered him well up; and after a while he again recovered his lost senses, and began to walk. In the evening they served all kind of victuals before him. During the meal he noticed a poor young man, who was very ill, lying down on the ledge. The oldest among them said, “A most distressing case with the lad yonder; he is failing fast. When he chased the reindeer in the autumn we feasted and were well off; he was equally clever at stalking deer and chasing white whales; and even in the worst season was always lucky; will you examine his case tonight? there must be something particular the matter with him, preventing his recovery.” He said he would fain do it; but as he was going to set about it, he noticed the sick man’s aunt (viz., her soul or ghost, she being a witch) going close up to him in order to touch him. On seeing this he said, “It would be an easy matter, and he would look to it the day after.” When he began his conjurations the following night he saw the woman approaching still nearer to the sick youth, and then said, “In the practice of my art I must speak the truth; it is the woman there that does him the mischief.” They cried with one voice, “Take her, do take her away.” But Ataitsiak replied, “I must first question her.” The base woman now explained, “Whenever he returned from the hunt, he used to supply me abundantly with sundry good things; but the last time he was out, though he brought home deer as well as dolphins, and was in the highest expectation, he never gave me a bit. From that day I determined to blast and wither him, and but for thee I would have touched him now.” Ataitsiak turned to the others, saying, “If you really want the young man to recover I must slay her; but mind you hold the harpoon-strings fast.” He was about to hit her, but as long as she looked at him he could not conquer her. As soon, however, as she turned to the wall, he thrust at her, and a loud cracking noise ensued; but she, having watched him sharply, as soon as he moved, let herself down beneath the floor, and the harpoon only caught the sole of her foot. She went dragging the line down with her, so that the men with all their strength could hardly stop her. One after another they let go their hold. At last there was only one man at the line when Ataitsiak was happily in time to help him; and catching hold of a bit of bone, made fast to the line, he entirely stopped it. After a while he said, “Now go and see how his aunt is.” She lived in a little house close by. They returned and reported that she lay on her couch with a bleeding foot. On the ensuing morning Ataitsiak went back to his home loaded with gifts. His family had not as yet given him up, being assured he would return before the three days were over. One day, at a later period, when he happened to be out in his hunting-ground, a great many kayakers were seen approaching, and first among them was the sick young man whom he had restored to health, bringing many gifts for Ataitsiak, and at the same time reporting that his aunt, the base old hag, had died.

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