The brothers who were lost on their journey up the fiord

Two brothers living by a fiord sought to uncover the fate of kayakers who mysteriously vanished. The eldest encountered a magical couple whose sons destroyed his kayak and tried to kill him. Rescued by his brother, he escaped and rallied reinforcements. The group avenged the killings, attacking the hidden culprits. Only one survived but was killed in bird form, ending the threat.

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


► Themes of the story

Quest: The brothers embark on a journey to uncover the fate of the missing kayakers.

Revenge and Justice: After discovering the culprits behind the disappearances, the brothers seek retribution.

Supernatural Beings: The brothers encounter magical individuals capable of transforming into birds.

► From the same Region or People

Learn more about the Inuit peoples


Several men were living together in the mouth of a fiord. Each of them used to go out kayaking by himself; but it so happened that all those who went up the fiord entirely disappeared one after another. Two brothers, both strong and able men, were still left, and of these, the eldest first went out in search of the lost ones. He kept close along shore; but he could not master the strong tide, and was carried along by it to a place where two old people were standing, who (by magic) drew him to their shore. When he got upon land he saw numbers of people, who were all sons of the old couple; they seized his kayak, smashed it asunder, and put the pieces of it on the top of the turned-up boat.

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He was then asked to enter the house, and a dish of berries was put before him; but perceiving part of a human hand sticking up among them, he left it untouched. The people he had thus encountered were the murderers of his lost friends. At nightfall they entered to attack him also; and with this view they as usual took out a sealskin and spread it on the floor, for a trying-match at hook and crook. Seeing, however, that nobody was able to conquer him in this way, they dared not downright kill him. His kayak being destroyed, he was deprived of all means of returning. His brother in vain awaited his arrival, and therefore at length resolved to follow him. He took the very same course, and had the same fate, being likewise drawn towards the shore by the two old people. But before the young men could seize hold of his kayak, his own brother, who all the while had feigned to know nought of him, caught it up and placed it in safety on the top of the boat. At night he said to the men of the place that they might as well go to sleep, and that he would take charge of the stranger; but at midnight he suffered him to escape; and not till he believed he had gained a safe distance did he awake the people of the house and make known to them what had happened. The boat was quickly got down and put out in pursuit of him. The brother, who was given charge of the steering-oar, feigned to be pulling exceedingly hard, and in so doing, purposely broke every oar he got in hand in order to delay the pursuit. Meanwhile the fugitive escaped them, and on reaching home went off in search of helpmates to the north as well as to the south. In the ensuing winter they started in great numbers to take revenge on the fiord people. When the latter had been apprised of their approach, the elder brother, who was still staying with them, said he would rescue them, and they had better go and hide themselves in a cave close by; but no sooner had the assailants arrived, than the brother hastened to point out their hiding-place, and they commenced the attack, pouring their arrows into the cave, killing all but one, for whom there was not an arrow left. Presently, however, a bird came flying out of the cave; but one of them quickly got an arrow from an orphan boy, who had just been practising bow-shooting, and hit the bird with it; and when they came to look more closely at it, the bird turned out to have been one of the men. They cut him to pieces, and at once took out his entrails. Part of them were sunk in the depths of the ocean, and the rest brought to a place on which the sun never shone.

This tale is taken from two copies. Besides these there are two much resembling it. In the first, all the men having disappeared, only an old bachelor is left with the women, who persuade him to go in search of the lost men. On returning after having revenged them, the women, for sheer joy, suffocated him by their caresses. In the other, the inhabitants of two different islands were living in friendly relations to each other until an ill-natured sorcerer at one of those places took it into his head to kill the visitors successively arriving from the other island. His mode of attacking people was to fly at them like a bird from the top of a mountain, striking off their heads at one blow. At length, however, he was killed by the arrow of a boy who had been trained for the purpose.


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The orpran boy Iliarsorkik

A neglected orphan, Iliarsorkik, endured hardship after being cast off by numerous families. Adopted by a widow, he grew strong and resourceful, sustaining their starving community through hunting. His resilience brought seals, partridges, and even a bear to feed the villagers. Despite facing dangers like a deadly bear and severe weather, Iliarsorkik’s generosity saved many lives, cementing his role as a selfless provider and protector.

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


► Themes of the story

Transformation: Iliarsorkik evolves from a neglected orphan into a strong and resourceful hunter, showcasing significant personal growth.

Sacrifice: He selflessly endures hardships and risks his life to hunt and provide food for his starving community, demonstrating a willingness to give up his safety for the well-being of others.

Cultural Heroes: Through his actions, Iliarsorkik becomes a foundational figure who shapes and sustains his society, embodying the qualities of a cultural hero.

► From the same Region or People

Learn more about the Inuit peoples


In a house which was occupied by a great number of people lived a married couple with only one son; the parents, however, both died while he was quite a baby. Another family adopted him; but on finding that he gave them more trouble than they had expected, they soon grew tired of him, and he became nothing but a bore to them. Others took him up, but in a little time neglected him; and thus it befell that all the families in a house came to take charge of him by turns. His last foster-parents had him for rather a long time; but on a certain day when the man happened to return home without any catch, and was cross and moody, he addressed his wife, saying, “This boy is a mere good-for-nothing; cast him out on the dunghill at once.”

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Meantime a widow, whose son had just commenced to try his hand at seal-hunting, took him in. She brought him up, and he did well, and was well provided for from that time. One autumn the weather turned bad with heavy gales; and snowdrifts coming on earlier than usual, there had hardly been a chance of any catch for the inhabitants. Before the days had begun to lengthen the sea was quite frozen over, and the bad weather still continuing, the many hunters and providers about the place entirely ceased to go out. All their provisions had been spent, and the lamps were not lighted in the evening. The only lamp still burning was that of the widow, and the only person that made any attempt at hunting was her adopted son Iliarsorkik. One of his housemates, a man who did not possess any kayak, used to take him by the hand every morning, and give him a run uphill; and by continuing this exercise he soon got to be very swift and agile. Meanwhile the inmates of the crowded house all remained in bed for hunger and cold; but every evening the widow went to her little store and took out a handful of angmagsat (dried fish, capelins, the chief winter provision), and bestowed a small share upon each of them; her own son got four, her adopted son three, and the others half a one: all had a little morsel of blubber besides. One morning at low tide Iliarsorkik saw some small spots off the rocky-shore free of ice, and coming nearer he saw a great number of little sandpipers there. He at length caught one, which he brought to the house. His foster-mother was just getting anxious about him when she heard him slide down the outer passage; and soon after entering the room, holding up his bird, he exclaimed, “Look here, what I have got!” The men who lay on the ledge cried out, “Oh, he has actually got a sandpiper!” and they reproached each other for having driven him out, saying that he might now have been able to provide for them. The mother cut the little bird through at all its joints, and gave every one their share, but still some one went on crying for more. The next day Iliarsorkik brought two, and every succeeding day one more; and the widow always divided them, and gave their house-fellows something, each in turn. One day he again met the man who used to give him a turn up the hills, who pointed out to him a spot where the partridges were sitting in the snow with their black beaks peeping forth, and he went on directing him how to get at them. He returned bringing one home the first day; but every following day the number increased, and the widow went on distributing what he had caught; but the men were constantly repeating, “What a pity we ever cast him off from us!” One day when he was away among the mountains in search of partridges with his friend, he observed a mist hanging above the waters, at one time growing thicker, and shortly after dissolving; and this his companions hailed as a good sign, informing him that it was a sure token of holes in the ice, kept open by the sea animals that gathered there to breathe. They now climbed a still higher mountain to take a more correct survey, and make sure of the place. In the evening Iliarsorkik said to his brother, “Tomorrow I don’t intend to hunt on shore; I shall just take a walk on the ice, and give a look round to find out the breathing-holes.” His foster-brother answered him: “Yonder beneath the boat thou wilt find my hunting-tools: I shall soon put thee right, and make them smaller for thee; but mind they are put deep down in the snow.” Iliarsorkik dug away for them, and having found them brought them to his brother, who fitted them for him. Early in the morning he was off; after a while he fell in with the frost-haze. He followed the direction of it, and soon arrived at the brim of the aperture, where he saw the seals diving up and down, and playing about in large crowds in the open water. Finding it difficult to get a sure footing on the slippery edge, he lost no time, but at once took aim and fixed his harpoon into one of the smaller seals. Having hauled it up upon the ice, he fastened it to his towing-line, and made the best of his way home. When the starving creatures heard him dragging a seal along through the house-passage a great clamour and strife ensued. The widow first cut very thin slices of blubber and skin together, and handed it to them. Some of them, however, were not able to bide their time, but came creeping along on the floor, stretching out their lean hands; but the widow merely said, “Each of you will get a piece in his or her turn.” She likewise took a piece of flesh of the size of a hand and boiled it, after having lit some lamps; but even this meal did not satisfy them; several of them cried out for more food, while others protested they had got no food at all. In the night some of them even came creeping across the floor to steal the raw flesh, but they were so faint that they were not able to get back and climb the ledge for their couches. Iliarsorkik brought a larger seal on the following day, and the widow was now able to light all the lamps, to warm up the house; but she was still very careful in sharing out the meals, and continued to give them very small rations. From this day forth Iliarsorkik every day brought home seals. One time when he had got two very big ones, and had already got half-way home with them, he was suddenly caught in an easterly gale, with a snowstorm blowing right in his face, so that he was not able to see anything at all. He continued to walk straight against the wind, but as it happened to haul round to the south he, of course, took a wrong direction, and lost his way. Towards evening, however, he concluded that he must have gained the coast-side, by the loose blocks of ice scattered about on all sides. Leaving his seals on the beach, he stepped up on shore, and came across a house. On entering it he saw that only the foremost lamps were burning, and behind this a widow and a young man were sitting, the latter with his chin buried deep in the fur collar of his jacket; but behind, in the more remote corner of the house, the lamps were all extinguished. Iliarsorkik said, “I have not absolutely come here on a visit, but I was not aware that the wind had changed, and thus lost my way in the snow-drift.” The widow replied, “Then thou hadst better stay here till tomorrow; and when the weather alters for the better thou mayst return to thy home.” Iliarsorkik said, “If ye have any fancy at all, ye are very welcome to one of my seals.” No sooner had he uttered these words than a faint sound of wailing was heard from the dark corners of the room. These people were likewise starving, and he had just come in time to save them. The weather being fine on the following day he reached his home, and when he had told his mother how he had solaced the hungry and starving, she answered him, “Always act in that way, and the number of thy captured animals will always increase.” Another time when he was just making ready what he had caught to carry it home, he suddenly heard a tremendous roar, and at the same time the ice seemed to quake beneath his feet. He looked round, and seeing nothing but icebergs right and left, he thought it might have been one of them calving (bursting and moving). When the roaring sound was again heard, and had come much nearer, he again turned round, and saw that what he had taken for an iceberg was a great bear, all covered with ice, and standing erect before him. When he saw the beast preparing to attack him he ran on towards an iceberg at some distance, and kept on running about, always pursued by the bear. Each time he rounded it he managed to hit a blow in the same spot on the iceberg, and in this manner he had soon made a cave, into which he hastened to creep, while the animal still hurried, and followed the scent of his footmarks. Whenever the bear passed him he thrust at it with his tok (tool for making holes in the ice); each time he thus hit it some of the ice-cover dropped down from its back, and at length some bleeding was visible; snorting and roaring, it circled round the iceberg, but at length stopped short and fell down motionless. Iliarsorkik descended, and found it to be dead. He cut out a piece of the flesh, and made the best of his way home; having arrived safely, he gave notice at the dwelling-places in the neighbourhood, that whoever chose might go and fetch away some of the bear’s flesh; he himself went along to the spot with his house-fellows, who had in the meantime fully recovered, to flense and cut it up, on the following day. Having gone on for some time he saw a black spot on the ice, which soon appeared to be the body of a dead man: further on they came across another one; and so on all the way. These were the corpses of people who had been on the point of starvation, and had expired in making their attempt to reach the bear; a few of them had succeeded in reaching it and getting a bite of the flesh, but afterwards dropped on their way home, worn out with hunger and fatigue.


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The kayakers in captivity with the malignant Ingnersuit

Kuvitsina, a lone kayaker, encountered a mystical rock that opened to reveal a house of hostile ingnersuit. Captured, they destroyed his kayak, cut off his nose, and bound him. Calling on benevolent tornaks, he was rescued by Napatarak, who freed him and provided protection. Nepingasuak repaired his kayak, and Kuvitsina returned home, his nose magically restored—albeit slightly askew.

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 ingnersuit, mystical gnome-like creatures from Inuit lore, highlighting interactions with supernatural entities.

Divine Intervention: In his dire situation, the protagonist calls upon benevolent tornaks (spirit helpers), who intervene to rescue him from captivity.

Transformation: After his ordeal, the protagonist’s severed nose is magically restored, albeit slightly askew, symbolizing a physical transformation resulting from his supernatural encounter.

► From the same Region or People

Learn more about the Inuit peoples


The following abridged stories are only variations of the popular theme, which appear to exhibit one of the principal dangers which could be encountered and braved by renowned angakut.

(1) Kuvitsina left the boat and the crew who had been his companions on their summer journey, and whom he had followed down the firth, and in his lonely kayak went along the shore. As he approached a low steep rock, it opened of its own accord, and seeing this, he entered. No sooner had he got inside than he was surrounded by ingnersuit [gnomes of the sea-shore], who tore his kayak from him and smashed it to pieces. They took him away into the house, and put him down on the side-ledge; and their old housewife first sharpened her knife, went up to him, and cut off his nose, and tied him to one of the pillars. In this plight he at length bethought himself of his tornaks. The first he called, however, were not at all noticed by the ingnersuit, and had no effect upon them. It then occurred to him to call forth two tornaks he had amongst the benevolent ingnersuit. Their approach was instantly heard.

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One of them was named Nepingasuak, the other Napatarak. The latter of the two, however, was the first to hasten to the spot, crying loudly, “What have ye been doing to Kuvitsina?” He was in a terrible passion, and at once severed the strings, and, further, gave Kuvitsina an amulet, saying, “Make haste, and be off!” and he had thus escaped even before Nepingasuak arrived. On coming down to his ruined kayak, Nepingasuak merely breathed upon it, which soon made it all right; and thus he again returned to his own world, while Napatarak warned the ingnersuit, saying, “Ye should never lay hand on the people who live on the face of the earth: ye ought much more to hold them in awe, because they can vanquish the beings we hold in fear, such as whales, which they catch by means of the bladder.” Kuvitsina had another name, which was Akamak. On his way home he met Nepingasuak, and at the same time observed a strange noise overhead: this was his nose, which came whirling along in the air, and adjusted itself in its proper place — only it became a little awry; and thus Kuvitsina reached his home.

(2) Katauk, a very skilful hunter, used to catch seals by fastening the harpoon-line to his kayak without any hunting-bladder. Once, however, he happened to be capsized and drawn out of his kayak. Being on the point of drowning, he gave himself up for lost, when all of a sudden he was surprised at the sound of kayakers approaching from the shore. He saw that they were the ingnersuit, and of the malignant sort; but still he thought it better to be captured by them than drown. He was carried off to their place, put down on the window-bench, and encouraged to talk. But seeing that he remained quite mute, they first cut off his nose, and then tied him up beneath the roof-beams. Being in the greatest distress, he called his tornaks, three of whom instantly appeared and relieved him, after a hard struggle. On going outside he found his erkungassok (the wise man among the tornaks) prostrate and killed; but quickly made him revive again by breathing on him. When he had pushed off in his kayak he heard a voice calling behind him, and a whistling besides; turning his face round, he beheld his nose, which came flying through the air, sent by his erkungassok; it soon fitted itself into its due place. In the evening, when he had gained his home, he felt a pain around his waist and loins, and looking at them, he perceived one of the thongs with which he had been tied still attached. He cut it up in small bits, which he gave to young people for amulets, for the purpose of making them good kayakers.

(3) Ulajok, while looking for seals outside the islands, came to a rock, which was being washed by a heavy swell. At the same time he observed a bright kayak making great haste towards him; but getting sight of Ulajok, the white kayak turned back and made for the rock again. Ulajok, suspecting that he might be an ingnersuak, wanted to turn his kayak homeward, but tried it in vain. The prow of his kayak always kept turning round, pointing anew at the rock, and insensibly he was drawn behind the white kayak. When close to the rock he saw it being lifted high up; and within, houses and people presented themselves. Ulajok was pulled to the shore, where the people put by his kayak and paddle, conducting him into a large house. (The rest of the story is much like the preceding two.)


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The angakok’s flight to Akilinek

The following three tales are here given separately, but nevertheless put under one number, their contents being, on the one hand, interesting with regard to the information implied about the art of angakut (plural of angakok) in general, while, on the other, they are somewhat imperfect and obscure, so as to make it difficult to decide whether we have one or two original stories before us. The first was written down in North Greenland before 1830; the second in the southernmost part of Greenland, about 1860; and the last has been written down by the author himself from a verbal narration, but is given here only in an abridged form. Akilinek is the fabulous country beyond the ocean.

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


► Themes of the story

Forbidden Knowledge: The angakok’s quest to reach the elusive Akilinek represents the pursuit of hidden or restricted truths beyond the known world.

Journey to the Otherworld: The narrative centers on the angakok’s spiritual voyage to a mystical realm, reflecting the theme of traveling to realms beyond human experience.

Transformation: Through the trials and experiences of the journey, there is an implication of personal or spiritual change, especially in the context of the son’s development and initiation into the angakok’s practices

► From the same Region or People

Learn more about the Inuit peoples


(1) There was once a very clever angakok. When he was about to practise his art, and the lamps extinguished, and his limbs had been tied, he took flight, and having found the wind favourable, he flew across the sea, but did not sight the opposite shore before daybreak, when he was obliged to return. Several times he tried to get farther away, but was never able to pass beyond this mark; and therefore he determined to educate his son for an angakok, hoping that he might be brought to excel him. When the boy was grown up, he went through all the grades and branches of the angakok-science with him; but when the father proposed to give up teaching him, the son turned very moody and low-spirited.

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The father now questioned him, saying, “Is there any part of the science thou thinkest we have overlooked, and neglected to practise?” and the son answered, “I think there is;” whereat the father recalled all the exercises they had gone through, one by one, but after due meditation asked him, “Didst thou visit the graves?” The son told him he had not; and the father said, “Well, I will take thee thither this evening;” whereat the son was very glad. At the time appointed, they wandered to the burying-grounds, where the father opened one of the graves, and undid the pall of a corpse beneath the waist, and made his son thrust his hand right into the flesh of the deceased body. This done, the father left him as if nothing at all were the matter. When the son was about to follow him, the father remarked, “As yet thou hast observed nothing particular at this tomb; but wait till thou seest the last rays of the setting sun, and take not thy eyes from its splendour: but the moment thou dost notice a spark of light falling down from it, beware, and flee the place at once.” While he was yet standing and gazing at the declining sun, the father suddenly beheld something glistening through the brightness of the sky, at the sight of which he immediately took flight, but the son remained with his hands attached to the corpse, unable to extricate himself. Not until midnight did he return, all smiles and joy; and now the father deemed him thoroughly tried and expert in his art. On the night of the following day he resolved to bind him for his first flight. When the lamps had all been extinguished, the son flew out. Having no particular end or aim, however, he only went backwards and forwards, but saw nothing very remarkable: his father questioned him concerning the currents of the air, but he did not happen to have taken note of any. The next day he again prepared for an angakok flight, and this time observed that the wind was favourable. He crossed part of the sea, and soon perceived that he was taking the same course as his father. At last great perpendicular rocks arose in front of him, and he had reached now the limit of his father’s journey. He continued his flight towards it; and having with some difficulty succeeded in passing it, he saw an extensive country: crossing it in a southerly direction, he came upon a small house, and alighted close beside it. It was a house with two windows; and peeping within, he saw one man standing at each window, and watching him closely. One of the men went out and beckoned to a woman: on seeing the stranger, he invited him to step inside; and as both were entering, they met the woman in the passage ready to follow, and he now turned to her, saying, “Thou seest I have brought a visitor.” Having passed the doorway, the angakok seated himself on the side-ledge to the right, and on the opposite side he saw a squint-eyed person, whose breath was like fire (peculiar to angakut, and also only to be observed by them). At his feet were chips of bone, at which he had been working. Further away he observed a woman, whose body was all over hairy. When the squint-eyed man noticed that he was being looked at, he said, “Why dost thou thus stare at me?” “Oh, I was only looking at the chips at thy feet.” The other answered, “In the summer I have not got time to make chips, and that is why I am at it now.” Some of them said, “Perhaps our visitor would like to show us some of his art?” and be answered, “Why, I am not unwilling, though it is but the second time I have practised angakok science.” They all repaired to the kagse (their house of festivities). The squint-eyed person, who was always keeping close at the visitor’s heels, asked him what fearful tornak (guardian spirit) he had got at his service; and he answered, “If I succeed, a large iceberg will presently appear.” They all entered the dark kagse, and he also observed the hairy woman, the sight of whom he did not like, suspecting her to be dangerous to his purpose. When the conjuring had begun, and he felt that his tornak was drawing nigh, he said, “I fancy that something is approaching us.” They looked out at the window, and whispered to each other, “A monstrous iceberg is close upon the beach.” The angakok said, “Let a young man and a maiden step forth and post themselves in the middle of the floor.” When they had taken their place, a tremendous noise proceeded from the iceberg bouncing ashore and suddenly calving. Then a married couple was ordered out on the floor, and a loud roar from without followed. Thus they were all called forth, one after the other, and at last it was the turn of the ugly woman to step out. When she was about to advance, she missed her footing on one of the flags, and got beyond the proper stepping-stones, and at the same time the iceberg turned over, and came tumbling over the shore, crushing the house to atoms. Only the angakok visitor and the man with the squint came out unhurt. He now tied his limbs, rose high in the air, and returned, accompanied by a swarm of croaking ravens. He was silent and dejected; and when his father questioned him as to the reason, he answered, “I am heavy with grief because I have practised my art badly: I did wrong in calling forth the hairy woman; and by this fault of mine many happy and vigorous people have perished.” Next day the squint-eyed person made his appearance in the house, and observed, “Perhaps I too may be allowed to exhibit my art? I too am an angakok.” To this the old angakok remarked, “My son there is just telling me that he has killed many brave and strong people by his want of experience.” The other answered, “So he did, the bad one.” The squint-eyed was now tied hand and foot, and began his flight in the house, which was still lighted up, and as soon as they began singing, he flew out of it. Somehow they suspected that he was likely to be dangerous to them, and accordingly they extinguished the lamps, in order to prevent his re-entering the place; but on looking out at the window, they saw him take a direction towards his own homestead, and soon after proceeded to light the lamps, concluding that, at any rate, he would not return the same night.

(2) Of an angakok called Ipisanguak, who was still a novice in his art, this tale is told: On a certain evening, when he was just ready to set out on a flight, he said, “I intend to go away in search of the little house my forefathers have often spoken of, outside of which lies the bloody sword.” Having spoken thus, he set off, making a circuit all round the horizon, without having anything particular to relate on his return; but the next time he flew straight across to Akilinek, and alighted right in front of a house, where lay the bloody sword which was to be taken by him. He went up to the entrance, from whence a man emerged whose eyes were all dim, like those of an unborn seal. He re-entered the house without noticing the stranger, and another man now appeared whose eyes were like the blackest berries, and this one asked him to step inside, where the inmates of the house welcomed him, saying, “Thou art just in time to join us at our meal.” After a while the angakok observed, “I want another to fill my place at home to-night, otherwise my relatives will not believe that I have been here.” The dim-eyed man answered him, “I should very much like to be thy substitute, but I am rather a slow one.” They now proceeded to have him tied. Presently he was lifted up within the house, and then soared out into the open air, while Ipisanguak enjoyed a happy night in the company of his pleasant hosts. At dawn of day he broke off, saying, “The night is done; I must be off.” Again he crossed the sea; and about midway he saw a glare as of a great fire shining about him, which appeared to be from his substitute, who likewise was on his way home, and thus meeting, both aimed at each other. Ipisanguak again visited Akilinek next evening, and at the same time his substitute exclaimed, “I hear him coming; behold, there he is!” whereupon he also went off, and again they encountered each other on the way, and smiled as they met, and returned in the same way at daybreak. On the following day, when Ipisanguak returned from a trip in his kayak, he said he had met several kayakers from an adjoining place, called Kagsimiut, and likewise reported that he had heard them say of himself, “Ipisanguak has turned angakok, and almost every day exchanges place with an angakok from Akilinek. Let us go and hear him.” On the following day a great many kayakers and several boats’ crews arrived; and when he suffered himself to be tied, and left for Akilinek, he was soon replaced by his comrade, who entered the house, and entertained the guests all the night long. Some time after this Ipisanguak paid a visit to Kagsimiut; and during his stay one of the seal-hunters said: “Seals are rather scanty with us at present: a clever hunter can hardly get one at a time; thou mightest bring on the seals, I should think, and thus improve the hunting.” At the same time Ipisanguak observed a handsome young woman, to whom he at once took a fancy, standing outside the house. In the evening he conjured spirits; and during that interval an immense iceberg appeared, fast approaching the beach. He now let the women advance one by one; but she to whom he had taken a liking would not come. At length one appeared with a fine new ribbon round her topknot, and at that very moment the iceberg began to waver and shake; the angakok immediately sank down beneath the floor, and reached his own house by an underground way, while the iceberg came rolling on, tumbling right across the beach, crushing the house to atoms. On getting home he had all the lamps lighted; but in less than a moment the angakok from Kagsimiut made his appearance to avenge his people. However, they hit him with stones, and drove him back, and his voice had become inaudible. The following day Ipisanguak went to have a look at the destroyed house, but not a trace was left of it. The girl with the new topknot was possessed of an anghiak (the ghost of an abortion, or a child born in concealment), and it was all owing to her that Ipisanguak had been the cause of the accident that had happened to her housemates.

(3) A great angakok at his conjurations always used to talk of his having been to Akilinek, and his auditors fully believed him. Once he forced his little son to attend his conjurations, sitting upon his knee. The boy, who was horribly frightened, said, “Lo! what is it I see? The stars are dropping down in the old grave on yonder hill.” The father said, “When the old grave is shining to thee, it will enlighten thy understanding.” When the boy had been lying down in his lap for a while, he again burst out, “What is it I now see? — the bones in the old grave are beginning to join together.” The father only repeating his last words, the son grew obstinate and wanted to run away; but the father still kept hold of him. Lastly, the ghost from the grave came out, and being called upon by the angakok, he entered the house to fetch the boy, who only perceived a strong smell of maggots, and then fainted away. On recovering his senses, he found himself in the grave quite naked, and when he arose and looked about, his nature was totally altered — he found himself able at a sight to survey the whole country away to the farthest north, and nothing remained concealed from him. All the dwelling-places of man appeared to be close together, side by side; and on looking at the sea, he saw his father’s tracks, stretching across to Akilinek. When going down to the house, he observed his clothes flying through the air, and had only to put forth his hands and feet to make them cover his body again. But on entering the house he looked exceedingly pale, because of the great angakok wisdom he had acquired down in the old grave. After having become an angakok himself, he once went on a flight to Akilinek, and entered a house where a number of men were assembled, one of whom he observed to be dim-eyed. By help of his angakok sense he discovered this man also to be an angakok, and remarked some bone-chips lying at his feet. These chips (probably supernatural ones, and only visible to a clairvoyant) the dim-eyed man had in vain tried to get rid of; because they arose from some work he had taken in hand before the appointed days of mourning for some person deceased had gone by, (thereby provoking the invisible rulers). While staying here, the angakok visitor was requested to make a conjuration, in order to procure a plentiful seal-hunting. He summoned his tornak called a kivingak (viz., an iceberg, steep on one side, but sloping down on the other, all covered with seals). The iceberg quickly approached with the latter side towards them, and bending over, was just about to cast off all the seals into the water. But it so happened that among the housemates who had stepped forth on the floor there was a woman with an anghiak, which immediately made the iceberg turn on its steep side; and tumbling over with a tremendous roar, it crushed the house and all the people within, all of whom perished excepting the two angakut, who took care to make their escape at the right moment.


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The child that was stolen by the Inlanders

Tungnerdluk, a skilled hunter, faced tragedy when his child was abducted by inlanders. With help from an angakok, he located and retrieved the child with aid from a mysterious ally. Later, the boy fell ill, and another angakok restored his spirit, saving him. Tungnerdluk rewarded the shaman generously and later repelled mockers, demonstrating his wealth and resilience.

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


► Themes of the story

Quest: Tungnerdluk embarks on a journey to rescue his abducted child, demonstrating determination and bravery.

Supernatural Beings: The involvement of an angakok (shaman) and mysterious allies introduces elements of the supernatural, highlighting the influence of spiritual entities in the narrative.

Family Dynamics: The story centers on the relationship between Tungnerdluk, his wife, and their child, exploring themes of parental love, responsibility, and the lengths one will go to protect family.

► From the same Region or People

Learn more about the Inuit peoples


A man, whose name was Tungnerdluk, had his fixed abode by a firth, from which he made his regular excursions into the highlands to hunt the reindeer, and generally he was lucky. In winter he carried on seal-hunting at the mouth of the firth. One summer he was out chasing the deer as usual, and during his absence his wife went away to gather berries among the heather, with their only child. She put the boy down on the sod, and left him a moment; but she had hardly turned away before she heard him crying out. Although she instantly turned back, she did not find him in his place, but only heard his lamentations a long way off from where she was standing.

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She returned to the tent in great affliction, and told how she had suffered her child to be taken by the inlanders, adding that she feared her husband’s anger. In the evening he returned, heavily laden, and they heard him call out, “I have got plenty of reindeer-flesh for thee.” On finding that nobody answered, he at once knew that some mischief had befallen them in his absence. He hurried in, and breathlessly asked if his son had died. The wife made no answer; but the others enlightened him, saying, “She let the inlanders take him;” upon which Tungnerdluk asked his trembling wife to put new soles on his boots — he wanted to go and consult his cousin, who was an angakok. This man pointed out the place to which the boy had been taken, and accompanied the father on his way to find him. At a good distance they reached a large house; and the angakok now told him he must go up to it alone, and that he himself would have to return. Tungnerdluk peeped in at the window, and saw two terrible women quarrelling and fighting about his weeping child. He leapt down into the outer passage; but he was obliged to creep on hands and feet to get through the inner one up into the main room. Having at last succeeded, he made his way up to the two hags to snatch his child; but whenever he tried to take it from one woman, she directly handed it to the other, and thus they went on a good while. A huge man at length entered, who said he would assist him, declaring that he had sprung from the coast people. He said, “Thou’dst better run on beforehand: be sure I will soon come after with the child; but mind be quick — my house-fellows will soon be pursuing us.” And Tungnerdluk came running at full speed, and entered his tent, saying, “Make ready to depart at once;” and meanwhile the other entered with the child. They folded their tents, and quickly loaded their boat; and at the very moment they pushed from shore they saw their enemies descending the hills. When they had fairly got down to the beach, Tungnerdluk could not resist putting back to fight them, and he soon despatched one of them with his harpoon, and then followed his own people out of the firth. After this his son fell sick, and again he consulted an angakok, who was not, however, able to find out the cause of his complaint. He then called another one, who was besides renowned as a performer of headlifting (a peculiar charm for discovering the cause of sickness). He conjured and called up spirits; and lying down on his back, he first let go his breath, then rose up, and again began to breathe, saying, “The child’s spirit is still with the inlanders.” The father rejoined, “Then lose no time in preparing for an angakok-flight to bring it back and restore it to us;” and he flew away to the inlanders, fetching the spirit of the child home with him. On his return to the parents, he heard the voice of the child growing weaker; but by restoring the spirit to it, the baby soon recovered. Tungnerdluk paid the angakok well with different kinds of victuals, adding, “Whenever thou shouldst happen to be in any distress, I will gladly assist thee.” Shortly afterwards he had two visitors who had come on purpose to mock him. On their approach, he observed that one carried a lot of whalebones with him. They addressed him, saying, “We have heard of the celebrated Tungnerdluk, who fetched his child back from the inlanders; pray tell us some of thy achievements: we will make thee a present of our whalebones in return.” Tungnerdluk answered, “I am not in want of any such thing,” — whereat he took them to his storehouse, where he showed them his large stock of whalebones as well as of walrus-teeth. Seeing this, they respectfully retired, and left the place without so much as entering the house.

A story very similar to this has been received in another manuscript, and through a verbal narration written down by the author. The principal difference consists in the fact of the inlanders being replaced by the amarsiniook (a fabulous monster, which lived upon one of the mountain-tops emerging from the inland ice). The old k’elaumassok (or angakok of an inferior class), who brought back the child, was again overtaken by the amarsiniook, who put both of them into his hood. The angakok then summoned his tornaks, the slinghitter and the falcon, of which the latter succeeded in vanquishing the monster, and making him drop the old man and the child out of his hood.


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The girl who was stolen by an inlander

A brother and sister, deeply bonded, journeyed to a salmon-fishing river where the sister was abducted by an inorusek, a giant-like figure. Taken to his inland home, she endured harrowing attempts to subdue her spirit, including threats and horrifying warnings from a skeletal figure. Feigning compliance, she eventually escaped, reuniting with her family. Fleeing to a distant island, they vowed never to return to the mainland.

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 features the inorusek, a larger-than-life being central to the plot.

Cunning and Deception: The girl’s eventual escape is facilitated by her cleverness and ability to feign compliance, demonstrating the use of wit to outsmart her captor and regain freedom.

Family Dynamics: The deep bond between the brother and sister is evident at the story’s outset, emphasizing themes of familial love, loyalty, and the lengths to which family members will go to protect and reunite with one another.

► From the same Region or People

Learn more about the Inuit peoples


This tale appearing somewhat obscure and fragmentary, has been added here only on account of its probable relation to nos. 28 and 30. The details in the different manuscripts of these three stories appear to be more or less confounded and intermixed.

A brother and a sister once lived together, and were very much attached to each other. The sister, who was very desirous of going off for the salmon-fishing, asked her brother to take her up to a salmon river. Not being able to deny her, he put the boat into the sea and went with her to the fishing-place; but when they had landed and discharged the boat, putting all their things on the beach, she climbed a little way up the rocks, and went across a smooth level to the brook. All at once she saw an inorusek (fabulous giant inlander) close beside her. Stupefied with terror, she tried to escape; but he caught hold of her and carried her further and further inland. The others plainly heard her shrieks for help, and hurried off to rescue her; but she was already gone, and her cries soon died away among the mountains. In the meantime the inorusek carried her up through the highlands till they stopped at a place with some huts. He intended to marry her, but first brought her to the house of a neighbour, where he put her down on the ledge and seated himself in front of her.

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She cried incessantly, but whenever she tried to run away, he took hold of her like a little child and put her down again. While she was thus sitting, an old woman peeped across the screen of the ledge, asking her, “What wouldst thou like to eat? dost thou like talu?” and the unhappy girl thought to herself, “I wonder what talu is like!” She soon heard the old woman step down to fetch something, and though still weeping, she peeped through her fingers, and perceived it to be the fat of a deer’s heart they were giving her. However, she would not take it, and the old woman again retired. Then she again asked her, “Wouldst thou like some ernowt?” and the girl still crying, answered, “What may it be like?” This time she saw the old hag produce some common tallow, saying, “Now do eat that and be quiet;” but she would not take that either. Being very disheartened, she continued to weep; and the old woman now menaced her, and threatened to take away her boots, at which she cried still more. Then she heard a rattling noise, and peeping through her fingers, she saw a strange figure, all bones and joints, creeping along the ledge towards her. This creature warned her, saying, “Leave off crying, lest they should treat thee as they did me. I was once like thee; I was stolen and brought to this place, and because I would not leave off crying, they took away my boots and gave me others filled with reptiles, spiders, and vermin. They fastened them on my legs, and when they were taken off, the flesh was all gone.” When the skeleton had done speaking, she cried all the more. The old hag now in an outburst of ill temper and vexation approached; and she saw her holding a pair of boots, in which she observed something crawling about; but the giant took hold of them and flung them away into the corner of the room, and then at length she was able to leave off crying. Her husband, however, kept a close watch upon her, and led her by the hand whenever she wished to go out. One day she said to him, “Don’t go on watching me so; I have no intention of leaving thee now; I like thee very much, and thou mayst safely leave me and go out deer-hunting as usual.” After that she feigned to go behind the house; but she started from her hiding-place and ran up and down hill, and continued running towards the coast until she reached the tent of her parents, where she burst right through the door-curtain, not giving herself time to draw it before entering. She hastened to say, “Let us be off at once and remove to some other place; the inlanders are sure to come and seek me here.” They at once left the mainland to settle down on one of the farthest-off islets; and after that time they never again ventured to pitch their tents on the continent.


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About the children of two cousins

Two cousins lived together, both childless. They parted, vowing to see who would first have a child. One prospered, had a son, and later reunited with his cousin, who had tamed a talking deer for companionship. Tensions rose when the deer injured the boy, leading to its death. Enraged, the childless cousin killed the father, causing the son to grow distant. Later, the son avenged injustices, returning peace to others’ lives.

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 delves into the complexities of familial relationships, highlighting the bond and ensuing conflict between two cousins, as well as the impact on the next generation.

Revenge and Justice: The story portrays acts of vengeance following personal loss, culminating in the son’s quest to rectify past wrongs and restore balance.

Supernatural Beings: The inclusion of a talking deer introduces an element of the supernatural, reflecting the mystical aspects present in Inuit folklore.

► From the same Region or People

Learn more about the Inuit peoples


There were once two cousins living together at the same winter-station, and at the time, their wives were both childless. In spring they parted from each other, saying, “Well, we will see who first gets a child.” One travelled away to the south, and established himself for the coming winter. At this place he lived in prosperity, and his wife bore him a child. When the boy grew up, the father took a fancy to return to his cousin. He, however, had still no children; and for this reason he caught a young deer, and trained it up for his amusement. At length it improved so much that it could understand human speech.

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About that period the cousin returned, and he first beheld the calf running about outside the house. The cousins once more lived together, and the boy and the calf became playmates. The calf, however, soon grew stronger, and sometimes knocked over the boy, at which he wept. For this reason the boy’s father went and shot the calf, though he loved his cousin dearly. The childless man got into a great rage at this, and at once challenged his cousin, and they met, armed with their bows; the childless man shot his cousin on the spot, but was very much afflicted afterwards, and burst into a flood of tears. The son of the man that had been thus killed removed to a distance, for he could not endure the sight of his father’s cousin. When he was full-grown and strong he returned to the place, but he had come too late — the cousin was no more. He heard some rumour of an enormously strong man who used to rob other men of their wives; he challenged him to a wrestling-match, and overcame and killed him, and returned the women to their own husbands.


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The woman who got connected with the Ingnersuit or underworld people

Two hunters and a woman argued while deer-hunting, causing her to hide and separate from them. She encountered a man from a gull’s mound who married her. They had a son, Imitlungnarsunguak, whom she later raised among her people. The boy’s hunting skills were remarkable, but his father claimed his first catch. After being captured by underground beings, his mother rescued him, securing their freedom.

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


► Themes of the story

Underworld Journey: The woman enters the dwelling of the underworld people (Ingnersuit) and later retrieves her son from their subterranean abode.

Supernatural Beings: The narrative involves interactions with the Ingnersuit, beings from the underworld with mystical attributes.

Family Dynamics: The story explores the relationship between the woman, her supernatural husband, and their son, highlighting the mother’s efforts to protect and reunite with her child.

► From the same Region or People

Learn more about the Inuit peoples


It once happened that two men went out deer-hunting, accompanied by a woman. On the way they scolded her, at which she got vexed, and tied up her boots in order to remain behind. They waited a while for her, but at length went along without her, and soon lost sight of her, as she had purposely hidden herself behind some large heaps of stones. She heard them seeking for her close beside her hiding-place, and lamenting their loss; but nevertheless she remained quiet until they were gone. When she was thus left alone she crept forth and went off in an opposite direction.

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After some time she came to a gull’s mound, and observed a man coming out from it; she tried to escape, but he seized hold of her, and asked her to follow him to his dwelling-place in the gull’s-hill, as he wished to marry her. She followed him reluctantly; but when he opened it to her, she noticed that it was covered with reindeer-skins on the walls, and on the whole looked quite comfortable. She now left off crying, entered the hill, and became his wife, and in due time she bore him a child, whom the father wanted to be named Imitlungnarsunguak. The wife, however, remonstrated, saying, “That she had not got any relatives of that name;” but the husband answered her, “It did not matter; he would take care to make a great huntsman of him,” — and then she let him call the boy as he liked. When he grew on, and his mother had spent a good many winters in this place, she longed for her former home, and wished to return. The husband merely answered her, “I claim his first catch, mind!” and then she left him along with her son, and went back to her old relatives and housemates, and once more lived with them. When the other children played with her son, she used to tell them not to do him any harm; and for fear of his unknown father they desisted. When he was quite grown up, and saw the men prepare for the hunt, he was very desirous to join them; his mother observing this, went outside and shouted out aloud, “Now get him some tools!” When she came out next morning she found them lying on the ground, close beside the entry. When the son brought home what he had caught for the first time, she again went out and cried with all her might, “Imitlungnarsunguak has caught a seal!” and when she was about to re-enter, the people were all very busy in dragging this seal into the house. When they had reached the farther end of the passage, it could not be lifted across the threshold into the room, but rolled back, and in no time had vanished. The father, of course, had taken it away. His next catch the mother got; but when he went out hunting the third time, he remained away. His mother now mended his clothes and put them to rights, and in the evening went outside as before, shouting something at the pitch of her voice, upon which his garments came flying out of the house, and she hurried after them. When they had got as far as the beach, the coast-ice appeared to be lifted up, and left room for the clothes to slip down beneath, — the mother following them closely. She now came to a house under ground belonging to ingnersuit, and there found her son, tied hands and feet. Loosening him she hurried him into his clothes, and brought him away with her. Her own name was Nagguanguak.


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The Kivigtok

A man’s second son became a kivigtok, fleeing society to live in isolation. Despite two summers of searching, his family finally found his cave, filled with meat and skins. The son promised to return home but deceived them, disappearing with the remaining supplies. Later, he taunted them from an unreachable cliff, leaving his family no choice but to abandon their efforts to retrieve him.

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


► Themes of the story

Community and Isolation: The protagonist’s deliberate separation from his family and society highlights the tension between communal bonds and the choice of isolation.

Cunning and Deception: The kivigtok’s deceitful promise to return home, followed by his subsequent disappearance, underscores themes of trickery and betrayal.

Family Dynamics: The persistent efforts of the family to retrieve their lost member, juxtaposed with his rejection and taunting, reflect complex familial relationships and the challenges therein.

► From the same Region or People

Learn more about the Inuit peoples


There was once a man who had several sons; of these, the second son turned kivigtok (viz., fled the society of mankind). This happened in the winter-time; but next summer the father, as well as his other sons, went away from home in order to search for the fugitive. In this manner summer went by and winter came round, but still they had not found him. When summer was again approaching, they made all preparations for another search, this time to other places, along another firth. Late in autumn they at length chanced to find out his solitary abode, in an out-of-the-way place, after having traversed the country in every direction for ever so long.

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His habitation was a cave or hollow in a rock, the inside being covered with reindeer-skin, and the entrance of which had been carefully closed up. At the time of their arrival the kivigtok was still out hunting; but a little later they saw him advance towards the place from the inland, dragging a whole deer along with him. The brothers were lying in ambush for him; and when he came close to them they seized hold of him. He recognised them at once, and gave a loud cry like that of a reindeer, and said, “Do let me off; I shan’t flee.” The father now asked him to return with them, adding, “This is the second summer in which we have given up our hunt in order to find thee out, and, now we have succeeded, thou really must come home with us;” and he answered, “Yes, that I will.” They remained in the cave during the night, enjoying each other’s company. Next day they had much to do with the things that had to be taken back with them, the store-room, besides his dwelling-place, being filled with dry meat and skins. They tied up bundles to be taken down one by one to the tent of his relatives, which was pitched at some distance near the firth by which they were to travel home. When they were about to set off with the first loads, they wanted him to follow them; he excused himself, however, saying, “When ye go down the last time I shall follow; but I must stay and take care of these things.” They went without him; but on their return the kivigtok had disappeared, and taken the remainder of the provisions with him, and the brothers grew exceedingly vexed with themselves, that they had thus relied on his word, without leaving any one in charge of him. But all too late. Some time afterwards, when they had gone out again to look for him, he terrified them by yelling and howling at them from the summit of a steep and altogether inaccessible rock. How he had got there they could not make out, but finding it impossible to follow him, they were obliged to give him up for lost.


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The child-monster

A group of people face a monstrous birth that wreaks havoc, devouring everyone but three children who flee. Facing danger at every refuge, they encounter a giant man who helps them. The sister cleverly manipulates their host into hunting progressively dangerous game, culminating in a deadly confrontation with a mythical bird. After defeating it, she revives her brother, restoring safety, and they return home unharmed.

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


► Themes of the story

Supernatural Beings: The narrative centers around a monstrous child with supernatural attributes, such as large teeth and destructive behavior, highlighting interactions with otherworldly entities.

Cunning and Deception: The sister’s clever manipulation of their giant host into hunting increasingly dangerous game, culminating in the defeat of a mythical bird, showcases the use of wit to achieve goals.

Trials and Tribulations: The siblings face a series of challenges, including fleeing from the monster, seeking refuge, and overcoming various dangers, reflecting the theme of enduring and overcoming hardships.

► From the same Region or People

Learn more about the Inuit peoples


Amongst a number of people who lived in the same house, one woman was in the act of childbirth, when all of a sudden the midwife attending her cried out in great dismay, “Ah, it is a monster, with great big teeth; it is tearing my arm!” As she spoke, all the inmates fled away to the boat, which was turned keel upwards, and to the top of a great rock; only two boys with their sister could find no room there, and they therefore hurried out to the provision-house. Meantime the monster appeared, dragging along his own mother, her hair all loose and flying about her, and it soon turned upon those on the boat.

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Not being able itself to climb, it ate away the pillars beneath, so that, when they gave way, all the people came tumbling down, and were devoured. It next came to the rock, and those who had taken refuge on it pushed and knocked against each other for horror, till all but one lost their footing, and came down heads over heels. The monster now ordered the rock to upset, and the very last of them was made away with. When these were all killed, the beast turned against the provision-house, but stopping, entered the main house instead; this process was repeated several times, and it always remained inside a little longer each time. During the last interval the children fled out of sight, and went far into the country, until they came in sight of a house. They went in and told their story and the cause of their flight, and stayed there for the night. Most of the inmates had gone to sleep; the sister, however, did not dare to do so, and kept awake. At midnight she heard some one saying, “They have probably themselves put their housemates to death, though they tell us a different story. The safest thing will be to have them killed in the morning.” At this speech she got greatly alarmed, and when the others had gone off to sleep, she roused her brothers, and once more they fled on and reached another house, where they met the very same fate. But when they made their escape from this place the second night, the sister took one of her brother’s boots and thrust it several times against the house-door, at the same time pronouncing a spell, that the people within might all perish. Pursuing their way, they fell in with a man of extraordinary size, carrying one half of a reindeer on his shoulders. The sister said to the youngest brother, “Go and try to make him understand why we have come here;” and she told him how to put his words. When the boy had finished, the big man took them along with him to his own house, the interior of which was nicely furnished and hung with reindeer-skins all along the walls. There they remained, and made a meal upon some dry meat. This done, the girl said to her brothers, “Reindeer-meat is good eating, no doubt; but what would make it eat still better?” — “Mixing it up with some nice partridges, to be sure.” — “So thou must make haste and go out and get some.” Off they went; a flapping of wings was presently heard, and lots of birds were brought into the house. While they were busy eating them, the sister repeated, “Partridges are very nice, sure enough; but what would make them eat still better?” — “Mixing them up with some nice hares, to be sure!” — &c.; and so they went out and caught a great many hares. The sister once more repeated what she had said, mentioning all kinds of game and fowls, and at last she said, “Young serdlernaks (fabulous birds) are exceedingly nice, but the large ones, — oh, be quick, be quick!” But the huge man said, “I never hunted that fowl without some misgivings; when she is hatching her eggs on the lee side of yonder point, and catches the seals, she is rather dangerous.” Still, they all ran out to have a look at it; but seeing it perched on its rock, and sometimes rising to snatch at them, they were afraid, and again retired; only the younger brother remained, and was torn asunder by it. Then the sister shouted, “It is now time for me to interfere;” upon which they all ran out together; she quickly pulled out her boot, struck at the bird with it, and killed it on the spot. She now cut it up, and found its pouch filled with seal-bones, among which she likewise found those of her brother. When these had all been singled out, she carried them with her. While she was yet on the way, she felt them move; and when they got close to the house she put them down, and the brother quickly revived, seemingly quite unhurt, and they all of them reached home safely.

We find several stories treating of this same subject, generally representing the monster as the revenger of some act of atrocity or misbehaviour and injustice. In one of them the monster at first is an imbecile child, called Tungavik, neglected and ill-treated by its housemates, till all of a sudden, having been mute before, it acquired the faculty of speech, and set to eating its mother’s breast, afterwards devouring both its parents and all its housemates, excepting two orphan children, who had shown kindness towards it.


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