The origin of the sun, moon, and stars

In these legends, cosmic phenomena are vividly explained through myth. The sun and moon originated from siblings involved in a tragic pursuit, with the stars born from flying sparks. Auroras are spirits guiding souls to a bountiful afterlife, while the sky is a frosty dome controlling weather through divine figures. Winds are personified spirits, each influencing the world with their breath and power.

Source: 
Ethnology of the Ungava District, 
Hudson Bay Territory 
by Lucien M. Turner 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eleventh Annual Report, 1889-1890 
Washington, 1894


► Themes of the story

Creation: The tale explains the emergence of celestial bodies—the sun, moon, and stars—detailing their origins and the dynamics between them.

Transformation: Central to the story is the metamorphosis of human figures into cosmic entities, illustrating a shift from mortal to celestial forms.

Forbidden Knowledge: The narrative begins with the revelation of a concealed truth, leading to significant consequences and the eventual transformation of the siblings.

► From the same Region or People

Learn more about Inuit peoples


At a time when darkness covered the earth a girl was nightly visited by some one whose identity she could not discover. She determined to find out who it could be. She mixed some soot with oil and painted her breast with it.

The next time she discovered, to her horror, that her brother had a black circle of soot around his mouth. She upbraided him and he denied it. The father and mother were very angry and scolded the pair so severely that the son fled from their presence.

The daughter seized a brand from the fire and pursued him. He ran to the sky to avoid her, but she flew after him. The man changed into the moon and the girl who bore the torch became the sun.

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The sparks that flew from the brand became the stars. The sun is constantly pursuing the moon, which keeps in the darkness to avoid being discovered. When an eclipse occurs they are supposed to meet.

Auroras

Auroras are believed to be the torches held in the hands of spirits seeking the souls of those who have just died, to lead them over the abyss terminating the edge of the world. A narrow pathway leads across it to the land of brightness and plenty, where disease and pain are no more, and where food of all kinds is always ready in abundance. To this place none but the dead and the raven can go. When the spirits wish to communicate with the people of the earth they make a whistling noise and the earth people answer only in a whispering tone. The Eskimo say that they are able to call the aurora and converse with it. They send messages to the dead through these spirits.

The sky

The sky is supposed to be an immense dome, of hard material, reared over the earth, long from east to west and shorter from north to south. The edges of the land and sea are bounded by high, precipitous sides, shelving outward or sloping inward to prevent anything living on the earth from going to the region beyond. There is the source of light and heat. The dome of the sky is very cold, and at times covered with crystals of frost which fall in the form of snow or frost films to the earth, and then the sky becomes clear. The clouds are supposed to be large bags of water, controlled by two old women who run with them across the sky, and as the water escapes from the seams it falls in the form of rain to the earth. The thunder is their voice and the lightning is their torch. If a spark falls from this on anyone he dies and goes to the region above.

The winds

At each of the corners of the earth there dwells an immense but invincible spirit, whose head is many times larger than all the remainder of his body. When he breathes the wind blows and his breath is felt. Some breathe violent storms and others gentle zephyrs. The male spirits dwell at the north, northeast, northwest, and west. The females dwell at the remaining points, and each principal spirit has innumerable intermediate and less powerful attendants.


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Origin of living things on the earth and in the water

This collection of myths explains the origins of various creatures and natural phenomena in Inuit culture. From a woman’s severed fingers turning into sea animals to children transforming into guillemots after a tragic fall, each tale is rich with symbolic meaning. Other stories recount the creation of loons, ravens, gulls, and mosquitoes, often involving transformation, punishment, or adaptation to hardships.

Source: 
Ethnology of the Ungava District, 
Hudson Bay Territory 
by Lucien M. Turner 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eleventh Annual Report, 1889-1890 
Washington, 1894


► Themes of the story

Creation: These narratives delve into the beginnings of various creatures, illustrating how the world and its inhabitants came into existence.

Transformation: Central to these stories is the concept of metamorphosis, where beings change forms, such as a woman’s severed fingers becoming sea animals, symbolizing physical and spiritual evolution.

Supernatural Beings: The tales feature interactions with otherworldly entities, highlighting the influence of spirits and deities in shaping the natural world and human experiences.

► From the same Region or People

Learn more about Inuit peoples


A long time ago a man who was cutting down a tree observed that the chips continued in motion as they fell from the blows. Those that fell into the water became the inhabitants of the water. Those that fell on the land became the various animals and in time were made the food of mankind. (This was the version given me by a person living at Fort Chimo.)

Another person from farther west gave the following account of the origin of the living things of the earth: Previous to a time when water covered the earth the people lived on such food as they could always find prepared for them in abundance. They did not know of any animals at that time on the land or in the water.

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The water finally went away and the seaweeds became trees, shrubs, bushes, and grass. The long seaweeds were the trees and the smaller kinds became the bushes and grass. The grass, however, was in some manner put in various places by a walrus at a later date than the appearance of the trees.

A woman who had lost her husband lived among strangers. As they desired to change the place of their habitation, they resolved to journey to another point of land at a distance. The woman who was depending on charity had become a burden of which they wished to rid themselves. So they put all their belongings into the umiak and when they were on the way they seized the woman and cast her overboard. She struggled to regain the side of the boat, and when she seized it, the other’s cut off her fingers which fell into the water and changed to seals, walrus, whales, and white bears. The woman in her despair, screamed her determination to have revenge for the cruelty perpetrated upon her. The thumb became a walrus, the first finger a seal, and the middle finger a white bear. When the former two animals see a man they try to escape lest they be served as the woman was.

The white bear lives both on the land and in the sea, but when he perceives a man revengeful feelings fill him, and he determines to destroy the person who he thinks mutilated the woman from whose finger he sprang.

Origin of the guillemots

While some children were playing on the level top of a high cliff overhanging the sea, the older children watched the younger ones lest they should fall down the bluff. Below them the sea was covered with ice, and the strip along the shore had not yet loosened to permit the seals to approach. Soon afterward a wide crack opened and the water was filled with seals, but the children did not observe them. The wind was cold, and the children romped in high glee, encouraging each other to greater exertion in their sports and shouted at the top of their voices.

The men saw the seals and hastened to the shore to put their kaiaks into the water to pursue them. At this the children increased their shouts, which frightened the seals till they dived out of sight. One of the men was angry, and exclaimed to the others, “I wish the cliff would topple over and bury those noisy children for scaring the seals.” In a moment the cliff tipped over and the poor children fell among the fragments of huge rocks and stones at the bottom. Here they were changed into guillemots or sea-pigeons, with red feet, and even to this day they thus dwell among the debris at the foot of cliffs next to the water of the sea.

Origin of the raven

The raven was a man, who, while other people were collecting their household property preparatory to removing to another locality, called to them that they had forgotten to bring the lower blanket of deerskin used for a bed. This skin in the Eskimo language is called kak. The man used the word so often that they told him to get it himself. He hurried so much that he was changed into a raven, and now uses that sound for his note. Even to this day when the camp is being removed the raven flies over and shouts “Kak! kak!” or, in other words, “Do not forget the blanket.”

Origin of the quadrangular spots on the loon’s back

A man had two children that he wished might resemble each other. He painted the one (loon) with a white breast and square spots on the back. The other (raven) saw how comical the loon appeared, and laughed so much that the loon became ashamed and escaped to the water, where it always presents its white breast in order to hide the spots of the back which caused so much ridicule. The raven eluded the attempt to be painted in like manner, and stoutly refused to come near.

Origin of the gulls

Some people in a boat desired to go around a point of land which projected far into the water. As the water there was always in a violent commotion under the end of the point which terminated in a high cliff some of the women were requested to walk over the neck of land. One of them got out with her children in order to lighten the boat. She was directed to go over the place, and they promised to wait for her on the other side. The people in the boat had gone so far that their voices, giving the direction, became indistinct. The poor woman became confused and suspected they wanted to desert her. She remained about the cliff, constantly crying the last words she heard. She ultimately changed into a gull, and now shouts only the sound like “go over, goover, over, ove,” etc.

Origin of the hawks

Among the people of a village was a woman who was noted for the shortness of her neck. She was so constantly teased and tormented about it that she often sat for hours on the edge of high places. She changed into a hawk, and now when she sees anyone she immediately exclaims, “Kea! kea! kea! who, who, who was it that cried ‘short neck’?”

Origin of the swallow

Some small children, who were extraordinarily wise, were playing at building toy houses on the edge of a high cliff near the village in which they dwelt. They were envied for their wisdom, and to them was given the name “Zulugagnak” or, like a raven, which was supposed to know all the past and future. While these children were thus amusing themselves they were changed into small birds, which did not forget their last occupation, and even to this day they come to the cliffs, near the camps of the people, and build houses of mud, which they affix to the side of the rock. Even the raven does not molest them, and the Eskimo children love to watch the swallow build his iglugiak of mud.

The hare

The hare was a child who was so ill treated and abused by the other people, because it had long ears, that it went to dwell by itself. When it sees anyone the ears are laid down on the back, for, if it hears the shout of a person, it thinks they are talking of its long ears. It has no tail, because it did not formerly have one.

The wolf

The wolf was a poor woman, who had so many children that she could not find enough for them to eat. They became so gaunt and hungry that they were changed into wolves, constantly roaming over the land seeking food. The cry of the mother may be heard as she strives to console her hungry children, saying that food in plenty will soon be found.

Lice

Lice are supposed to drop from the body of a huge spirit, dwelling in the regions above, who was punished by having these pests constantly torment him. In his rage to free himself the lice dropped down upon the people who condemned him to this punishment.

Origin of mosquitoes

A man had a wife who was negligent and failed to scrape his skin clothing properly when he returned from his expeditious. He endeavored to persuade her to mend her ways and do as a wife should do. She was again directed to remove the accumulated layer of dirt from the man’s coat. She petulantly took the garment and cleaned it in such a slovenly way that when the husband discovered the condition of the coat he took some of the dirt from it and flung it after her. The particles changed into mosquitoes, and now (in spring), when the warm days come and the women have the labor of cleaning clothes to perform, the insects gather around them, and the women are thus reminded of the slovenly wife and what befel her.


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Origin of the Adlet and of the Qadlunait

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Inuit peoples


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

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

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

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


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Origin of the walrus and caribou

Superguksoak created the walrus from her boots and the caribou from her breeches, with the deer’s spots mirroring the marks on the fabric. Initially, the walrus had antlers and the caribou tusks, but their destructive behavior led Superguksoak to switch them. She sent the caribou inland, calling “kaite, kaite” when needed, shaping the animals and their roles in the environment.

Source: 
The Labrador Eskimo 
by E.W. Hawkes 
[Canada, Department of Mines] 
Geological Survey, Memoir 91 
Anthropological Series no. 14 
Ottawa, 1916


► Themes of the story

Creation: It explains the origins of the walrus and caribou, detailing how Superguksoak formed them from her garments.

Transformation: The narrative describes the physical changes in the animals, particularly the swapping of antlers and tusks to restore harmony.

Conflict with Nature: The initial assignment of antlers to the walrus and tusks to the caribou led to disruptions, highlighting the challenges and resolutions in human interactions with the natural world.

► From the same Region or People

Learn more about Inuit peoples


Superguksoak made the walrus from her boots and the caribou from her breeches. The spots on the deer correspond to the marks on her breeches.

When first made, the walrus had antlers on its head and the caribou had tusks. But the walrus upset the kayaks with its antlers and the caribou killed the hunters with its tusks, so Superguksoak changed them.

She told the caribou to go inland and stay there. When she wants the caribou, she calls kaite, kaite, “Come, come.”

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How the trout was made

A legendary angekok, inspired by nature, crafted the first trout using a willow stick and his torngak’s power. Transforming the stick into a fish, he folded seaweed around it to protect it from the cold water. Naming it exa’lupik, the trout, he blessed it to serve the Eskimos. The trout’s side stripe marks the seam of the seaweed wrap.

Source: 
The Labrador Eskimo 
by E.W. Hawkes 
[Canada, Department of Mines] 
Geological Survey, Memoir 91 
Anthropological Series no. 14 
Ottawa, 1916


► Themes of the story

Creation: The story explains the origin of the trout, detailing how an angekok (a shaman) transformed a willow stick into a living fish, introducing this creature into the world.

Divine Intervention: The angekok, with the assistance of his torngak (spirit helper), uses supernatural powers to create the trout, showcasing the influence of spiritual beings in the natural world.

Transformation: The narrative centers on the metamorphosis of an inanimate object—a willow stick—into a living trout, highlighting themes of change and the infusion of life into the lifeless.

► From the same Region or People

Learn more about Inuit peoples


Once upon a time a man who was a great angekok went out walking along the shore. He looked at the beautiful calm water and wished that he could make something to live in it out of something that grew on the land. So he looked around and saw some willows growing not far from him. He went over and broke off a little dry stick. Then he told his torngak to make it into something alive, and as he spoke he threw the stick into the water. It sank. After a short time a fish came up and said to him, “I am very wet and cold. I would rather grow on the land again.” So the man took the fish out of the water, and folded a piece of seaweed around it. Then he threw it back into the water and bade it go and be useful to all the Eskimo. He named it exa’lupik, the trout. The stripe that runs along the side of the trout is the seam where the folds of seaweed meet.

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Origin of man and the animals

Torngarsoak, a great Torngak, created the first man, who found a wife and fathered the Eskimo. In one tale, puppies set adrift became intermediaries bringing Indians and white people to the world. Another story recounts a woman who married a dog and was cast into the sea by her father, where her severed fingers transformed into sea creatures, and she became a spirit beneath the ocean.

Source: 
The Labrador Eskimo 
by E.W. Hawkes 
[Canada, Department of Mines] 
Geological Survey, Memoir 91 
Anthropological Series no. 14 
Ottawa, 1916


► Themes of the story

Creation: It narrates the origins of humans and animals, detailing how the first man was created by Torngarsoak and how various creatures came into existence.

Transformation: The tale describes metamorphoses, such as a woman’s severed fingers becoming sea creatures and a man turning back into a dog.

Supernatural Beings: The involvement of Torngarsoak, a great Torngak (spirit), highlights interactions between humans and divine entities.

► From the same Region or People

Learn more about Inuit peoples


In the north lives Torngarsoak, the great Torngak; he made man from nothing. The man travelled a long way, and found a woman. They married, and from them sprang all the Eskimo. One day Torngarsoak set some puppies adrift in a pair of old boots. The puppies drifted off in different directions. Finally one returned bringing with it the Indians; very much later the other puppy returned as a man, bringing people with white skins in a big umiak. They were the white people. The man then turned back into a dog.

There was a woman who married the dog. Her father was ashamed of her and took her in his umiak to a lonely island.

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When out to sea he threw her overboard. She seized hold of the side of the boat, but he cut off her fingers with his knife. The thumb became the walrus, the first finger the seal, and the middle finger the white bear.

The woman sank, and now lives at the bottom of the sea.

Another version:

One day an Eskimo was chopping down a tree. He noticed that the chips that fell into the water became water animals and the chips that fell on the land became land animals. That is how the animals were created.

Before this time the earth had been covered with water. Finally the water went away, and the dry land appeared. The seaweed and kelp became the grass and trees.


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Qujavarssuk

A strong hunter at Ikerssuaq, longing for a child, enlists the help of an old wizard. Through mystical rituals and trials, his wife bears a son named Qujavarssuk, who becomes a legendary hunter, always securing abundant catches. Qujavarssuk’s prowess attracts visitors, some envious, leading to supernatural challenges. Ultimately, his resourcefulness and respect for traditions ensure his survival and cement his legacy as a great leader and provider.

Source: 
Eskimo Folk-Tales 
collected by Knud Rasmussen 
[Copenhagen, Christiania], 1921


► Themes of the story

Creation: The narrative begins with a childless couple who, through the intervention of a wizard, conceive a son, Qujavarssuk, marking the creation of a new life destined for greatness.

Cultural Heroes: Qujavarssuk matures into a legendary hunter whose exceptional skills ensure his community’s prosperity, establishing him as a foundational figure who shapes societal well-being.

Divine Intervention: The couple’s ability to conceive Qujavarssuk is attributed to the mystical rituals performed by the old wizard, indicating the influence of supernatural forces in human affairs.

► From the same Region or People

Learn more about Inuit peoples


A strong man had land at Ikerssuaq. The only other one there was an old man, one who lived on nothing but devil-fish; when the strong man had caught more than he needed, the old man had always plenty of meat, which was given him in exchange for his fish.

The strong one, men say, he who never failed to catch seal when he went out hunting, became silent as time went on, and then very silent. And this no doubt was because he could get no children.

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The old one was a wizard, and one day the strong one came to him and said: “Tomorrow, when my wife comes down to the shore close by where you are fishing, go to her. For this I will give you something of my catch each day.”

And this no doubt was because he wanted his wife to have a child, for he wished greatly to have a child, and could not bring it about.

The old man did not forget those words which were said to him.

And to his wife also, the strong one said: “Tomorrow, when the old one is out fishing, go you down finely dressed, to the shore close by.”

And she did it as he had said. When they had slept and again awakened, she watched to see when the old one went out. And when he rowed away, she put on her finest clothes and followed after him along the shore. When she came in sight of him, he lay out there fishing. Then eagerly she stood up on the shore, and looked out towards him. And now he looked at her, and then again out over the sea, and this went on for a long time. She stood there a long time in vain, looking out towards him, but he would not come in to where she was, and therefore she went home. As soon as she had come home, her husband rowed up to the old one, and asked: “Did you not go to my wife today?”

The old one said: “No.”

And again the strong one said a second time: “Then do not fail to go to her tomorrow.”

But when the old one came home, he could not forget the strong man’s words. In the evening, the strong one said that same thing again to his wife, and a second time told her to go to the old one.

They slept, and awakened, and the strong man went out hunting as was his wont. Then his wife waited only until the old one had gone out, and as soon as he was gone, she put on her finest clothes and followed after. When she came in sight of the water, the old one was sitting there in his boat as on the other days, and fishing. Now the old one turned his head and saw her, and he could see that she was even more finely dressed than on the day before. And now a great desire of her came over him, and he made up his mind to row in to where she was. He came in to the land, and stepped out of his kayak and went up to her. And now he went to her this time.

Then he rowed out again, but he caught scarcely any fish that day.

When only a little time had gone, the strong man came rowing out to him and said: “Now perhaps you have again failed to go to my wife?”

When these words were spoken, the old one turned his head away, and said: “Today I have not failed to be with her.”

When the strong one heard this, he took one of the seals he had caught, and gave it to the old man, and said: “Take this; it is yours.”

And in this way he acted towards him from that time. The old one came home that day dragging a seal behind him. And this he could often do thereafter.

When the strong one came home, he said to his wife: “When I go out tomorrow in my kayak, it is not to hunt seal; therefore watch carefully for my return when the sun is in the west.”

Next day he went out in his kayak, and when the sun was in the west, his wife went often and often to look out. And once when she went thus, she saw that he had come, and from that moment she was no longer sleepy.

As the strong one came nearer and nearer to land, he paddled more and more strongly.

Now his wife went down to that place where he was about to land, and turned and sat down with her back to the sea. The man unfastened his hunting fur from the ring of his kayak, and put his hand into the back of the kayak, and took out a sea serpent, and struck his wife on the back. At this she felt very cold, and her skin smarted. Then she stood up and went home. But her husband said no word to her. Then they slept, and awakened, and then the old one came to them and said: “Now you must search for the carrion of a cormorant, with only the skeleton remaining, for your wife is with child.”

And the strong one went out eagerly to search for this.

One day, paddling southward in his kayak, as was his custom, he started to search all the little bird cliffs. And coming to the foot of one of them, he saw that which he so greatly wished to see; the carrion of a big cormorant, which had now become a skeleton. It lay there quite easy to see. But there was no way of coming to the place where it was, not from above nor from below, nor from the side. Yet he would try. He tied his hunting line fast to the cross thongs on his kayak, and thrust his hand into a small crack a little way up the cliff. And now he tried to climb up there with his hands alone. And at last he got that skeleton, and came down in the same way back to his kayak, and got into it, and rowed away northward to his home. And almost before he had reached land, the old one came to him, and the cormorant skeleton was taken out of the kayak. Now the old one trembled all over with surprise. And he took the skeleton, and put it away, and said: “Now you must search for a soft stone, which has never felt the sun, a stone good to make a lamp of.”

And the strong man began to search for such a stone.

Once when he was on this search, he came to a cliff, which stood in such a place that it never felt the sun, and here he found a fine lamp stone. And he brought it home, and the old one took it and put it away.

A few days passed, and then the strong one’s wife began to feel the birth-pangs, and the old one went in there at once with his own wife. Then she bore a son, and when he was born, the strong man said to the old one: “This is your child; name him after some dead one.” [According to custom, it is believed that the qualities of the dead are thus transferred to the living namesake.]

“Let him be named after him who died of hunger in the north, at Amerdloq.” This the old one said. And then he said: “His name shall be Qujavarssuk!”

And in this way the old one gave him that name.

Now Qujavarssuk grew up, and when he was grown big enough, the strong man said to the old one: “Make a kayak for him.”

Now the old one made him a kayak, and the kayak was finished. And when it was finished, he took it by the nose and thrust him out into the water to try it, but without loosing his hold. And when he did this, there came one little seal up out of the water, and others also. This was a sign that he should be a strong man, a chief, when the seals came to him so. When he drew him out of the water, they all went down again, and not a seal remained.

Now the old one began to make hunting things. When they were finished, and there was nothing more to be done in making them, and he thought the boy was of a good age to begin going out to hunt seal, he said to the strong one: “Now row out with him, for he must go seal hunting.”

Then he rowed out with him, and when they had come so far out that they could not see the bottom, he said: “Take the harpoon point with its line, and fix it on the shaft.”

They had just made things ready for their hunting and rowed on farther, when they came to a flock of black seal.

The strong one said to him: “Now row straight at them.”

And then he rowed straight at them, and he lifted his harpoon and he threw it and he struck. And this he did every day in the same manner, and made a catch each time he went out in his kayak.

Then some people who had made a wintering place in the south heard, in a time of hunger, of Qujavarssuk, the strong man who never suffered want. And when they heard this, they began to come and visit the place where he had land. In this way there came once a man who was called Tugto, and his wife. And while they were there — they were both great wizards — the man and his wife began to quarrel, and so the wife ran away to live alone in the hills. And now the man could not bring back his wife, for he was not so great a wizard as she. And when the people who had come to visit the place went away, he could do nothing but stay there.

One day when he was out hunting seal at Ikerssuaq, he saw a big black seal which came up from the bottom with a red fish in its mouth.

Now he took bearings by the cliffs of the place where the seal went down, and after that time, when he was out in his kayak, he took up all the bird wings that he saw, and fastened all the pinion feathers together.

Tugto was a big man, yet he had taken up so much of this that it was a hard matter for him to carry it when he took it on his back, and then he thought it must be enough for that depth of water.

At last the ice lay firm, and when the ice lay firm, he began to make things ready to go out and fish. One morning he woke, and went away over land. He came to a lake, and walked over it, and came again on to the land. And thus he came to the place where lay that water he was going to fish, and he went out on the ice while it was still morning. Then he cut a great hole in the ice, and just as he cast out the weight on his line, the sun came up. It came quite out, and went across the sky, all in the time he was letting out his line. And not until the sun had gone half through the day did the weight reach the bottom. Then he hauled up the line a little way, and almost before it was still, he felt a pull. And he hauled it up, and it was a mighty sea perch. This he killed, but did not let down his line a second time, for in that way it would become evening. He cut a hole in the lower jaw of the fish, and put in a cord to carry it with. And when he took it on his head, it was so long that the tail struck against his heel.

Then in this manner he walked away, and came to land. When he came to the big lake he had walked over in the morning, he went out on it. But when he had come half the way over, the ice began to make a noise, and when he looked round, it seemed to him that the noise in the ice was following him from behind.

Now he went away running, but as he ran he fainted suddenly away, and lay a long time so. When he woke again, he was lying down. He thought a little, and then he remembered. “Au: I am running away!” And then he got up and turned round, but could not find a break in the ice anywhere. But he could feel in himself that he had now become a much greater wizard than before.

He went on farther, and chose his way up over a little hilly slope, and when he could see clearly ahead, he perceived a mighty beast.

It was one of those monsters which men saw in the old far-off times, quite covered with bird-skins. And it was so big that not a twitch of life could be seen in it. He was afraid now, and turned round, until he could no longer see it. Then he left that way, and came out into another place, where he saw another looking just the same. He now went back again in such a manner that it could not find him, but then he remembered that a wizard can win power to vanish away, even to vanish into the ground, if he can pull to pieces the skin of such a monster.

When his thoughts had begun to work upon this, he threw away his burden and went towards it and began to wrestle with it. And it was not a long time before he began to tear its covering in pieces; the flesh on it was not bigger than a thumb. Then he went away from it, and took up his burden again on his head, and went wandering on. When he was again going along homewards, he felt in himself that he had become a great wizard, and he could see the door openings of all the villages in that countryside quite close together.

And when he came home, he caused these words to be said: “Let the people come and hear.”

And now many people came hurrying into the house. And he began calling up spirits. And in this calling he raised himself up and flew away towards his wife.

And when he came near her in his spirit flight, and hovered above her, she was sitting sewing. He went straight down through the roof, and when she tried to escape through the floor he did likewise, and reached her in the earth. After this, she was very willing when he tried to take her home with him, and he took her home with him, and now he had his wife again, and those two people lived together until they were very old.

One winter, the frost came, and was very hard and the sea was frozen, and only a little opening was left, far out over the ice. And hither Qujavarssuk was forced to carry his kayak each day, out to the open water, but each day he caught two seals, as was his custom.

And then, as often happens in time of dearth, there came many poor people wandering over the ice, from the south, wishing to get some good thing of all that Qujavarssuk caught. Once there came also two old men, and they were his mother’s kinsmen. They came on a visit. And when they came, his mother said to them: “Now you have come before I have got anything cooked. It is true that I have something from the cooking of yesterday; eat that if you will, while I cook something now.”

Then she set before them the kidney part of a black seal, with its own blubber as dripping. Now one of the two old men began eating, and went on eagerly, dipping the meat in the dripping. But the other stopped eating very soon.

Then Qujavarssuk came home, as was his custom, with two seals, and said to his mother: “Take the breast part and boil it quickly.”

For this was the best part of the seal. And she boiled it, and it was done in a moment. And then she set it on a dish and brought it to those two. “Here, eat.”

And now at last the one of them began really to eat, but the other took a piece of the shoulder. When Qujavarssuk saw this, he said: “You should not begin to eat from the wrong side.”

And when he had said that, he said again: “If you eat from that side, then my catching of the seals will cease.” But the old man became very angry in his mind at this order.

Next morning, when they were about to set off again southward, Qujavarssuk’s mother gave them as much meat as they could carry. They went home southward, over the ice, but when they had gone a little way, they were forced to stop, because their burden was so heavy. And when they had rested a little, they went on again. When they had come near to their village, one said to the other: “Has there not wakened a thought in your mind? I am very angry with Qujavarssuk. Yesterday, when we came there, they gave us only a kidney piece in welcome, and that is meat I do not like at all.”

“Hum,” said the other. “I thought it was all very good. It was fine tender meat for my teeth.”

At these words, the other began again to speak: “Now that my anger has awakened, I will make a Tupilak for that miserable Qujavarssuk.”

But the other said to him: “Why will you do such a thing? Look; their gifts are so many that we must carry the load upon our heads.”

But that comrade would not change his purpose, not for all the trying of the other to turn him from it. And at last the other ceased to speak of it.

Now as the cold grew stronger, that opening in the ice became smaller and smaller, at the place where Qujavarssuk was used to go with his kayak. One day, when he came down to it, there was but just room for his kayak to go in, and if now a seal should rise, it could not fail to strike the kayak. Yet he got into the kayak, and at the time when he was fixing the head on his harpoon, he saw a black seal coming up from below. But seeing that it must touch both the ice and the kayak, it went down again without coming right to the surface. Then Qujavarssuk went up again and went home, and that was the first time he went home without having made a catch, in all the time he had been a hunter.

When he had come home, he sat himself down behind his mother’s lamp, sitting on the bedplace, so that only his feet hung down over the floor. He was so troubled that he would not eat. And later in the evening, he said to his mother: “Take meat to Tugto and his wife, and ask one of them to magic away the ice.”

His mother went out and cut the meat of a black seal across at the middle. Then she brought the tail half, and half the blubber of a seal, up to Tugto and his wife. She came to the entrance, but it was covered with snow, so that it looked like a fox hole. At first, she dropped that which she was carrying in through the passage way. And it was this which Tugto and his wife first saw; the half of a black seal’s meat and half of its blubber cut across. And when she came in, she said: “It is my errand now to ask if one of you can magic away the ice.”

When these words were heard, Tugto said to his wife: “In this time of hunger we cannot send away meat that is given. You must magic away the ice.”

And she set about to do his bidding. To Qujavarssuk’s mother she said: “Tell all the people who can come here to come here and listen!”

And then she began eagerly going in to the dwellings, to say that all who could come should come in and listen to the magic. When all had come in, she put out the lamp, and began to call on her helping spirits. Then suddenly she said: “Two flames have appeared in the west!”

And now she was standing up in the passage way, and let them come to her, and when they came forward, they were a bear and a walrus. The bear blew her in under the bedplace, but when it drew in its breath again, she came out from under the bedplace and stopped at the passage way. In this manner it went on for a long time. But now she made ready to go out, and said then to the listeners: “All through this night none may yawn or wink an eye.” And then she went out.

At the same moment when she went out, the bear took her in its teeth and flung her out over the ice. Hardly had she fallen on the ice again, when the walrus thrust its tusks into her and flung her out across the ice, but the bear ran along after her, keeping beneath her as she flew through the air. Each time she fell on the ice, the walrus thrust its tusks into her again. It seemed as if the outermost islands suddenly went to the bottom of the sea, so quickly did she move outwards. They were now almost out of sight, and not until they could no longer see the land did the walrus and the bear leave her. Then she could begin again to go towards the land.

When at last she could see the cliffs, it seemed as if there were clouds above them, because of the driving snow. At last the wind came down, and the ice began at once to break up. Now she looked round on all sides, and caught sight of an iceberg which was frozen fast. And towards this she let herself drift. Hardly had she come up on to the iceberg, when the ice all went to pieces, and now there was no way for her to save herself. But at the same moment she heard someone beside her say: “Let me take you in my kayak.” And when she looked round, she saw a man in a very narrow kayak. And he said a second time: “Come and let me take you in my kayak. If you will not do this, then you will never taste the good things Qujavarssuk has paid you.”

Now the sea was very rough, and yet she made ready to go. When a wave lifted the kayak, she sprang down into it. But as she dropped down, the kayak was nearly upset. Then, as she tried to move over to the other side of it, she again moved too far, and then he said: “Place yourself properly in the middle of the kayak.”

And when she had done so, he tried to row, for it was his purpose to take her with him in his kayak, although the sea was very rough. Then he rowed out with her. And when he had come a little way out, he sighted land, but when they came near, there was no place at all where they could come up on shore, and at the moment when the wave took them, he said: “Now try to jump ashore.”

And when he said this, she sprang ashore. When she now stood on land, she turned round and saw that the kayak was lost to sight in a great wave. And it was never seen again. She turned and went away. But as she went on, she felt a mighty thirst. She came to a place where water was oozing through the snow. She went there, and when she reached it, and was about to lay herself down to drink, a voice came suddenly and said: “Do not drink it; for if you do, you will never taste the good things Qujavarssuk has paid you.”

When she heard this she went forward again. On her way she came to a house. On the top of the house lay a great dog, and it was terrible to see. When she began to go past it, it looked as if it would bite her. But at last she came past it.

In the passage way of the house there was a great river flowing, and the only place where she could tread was narrow as the back of a knife. And the passage way itself was so wide that she could not hold fast by the walls.

So she walked along, poising carefully, using her little fingers as wings. But when she came to the inner door, the step was so high, that she could not come over it quickly. Inside the house, she saw an old woman lying face downwards on the bedplace. And as soon as she had come in, the old woman began to abuse her. And she was about to answer those bad words, when the old woman sprang out on to the floor to fight with her. And now they two fought furiously together. They fought for a long time, and little by little the old woman grew tired. And when she was so tired that she could not get up, the other saw that her hair hung loose and was full of dirt. And now Tugto’s wife began cleaning her as well as she could. When this was done, she put up her hair in its knot. The old woman had not spoken, but now she said: “You are a dear little thing, you that have come in here. It is long since I was so nicely cleaned. Not since little Atakana from Sardloq cleaned me have I ever been cleaned at all. I have nothing to give you in return. Move my lamp away.”

And when she did so, there was a noise like the moving of wings. When she turned to look, she saw a host of birds flying in through the passage way. For a long time birds flew in, without stopping. But then the woman said: “Now it is enough.” And she put the lamp straight. And when that was done, the other said again: “Will you not put it a little to the other side?”

And she moved it so. And then she saw some men with long hair flying towards the passage way. When she looked closer, she saw that it was a host of black seal. And when very many of them had come in this manner, she said: “Now it is enough.” And she put the lamp in its place.

Then the old woman looked over towards her, and said: “When you come home, tell them that they must never more face towards the sea when they empty their dirty vessels, for when they do so, it all goes over me.”

When at last the woman came out again, the big dog wagged his tail kindly at her.

It was still night when Tugto’s wife came home, and when she came in, none of them had yet yawned or winked an eye. When she lit the lamp, her face was fearfully scratched, and she told them this: “You must not think that the ice will break up at once; it will not break up until these sores are healed.”

After a long time they began to heal slowly, and sometimes it might happen that one or another cried in mockingly through the window: “Now surely it is time the ice broke up and went out to sea, for that which was to be done is surely done.”

But at last her sores were healed. And one day a black cloud came up in the south. Later in the evening, there was a mighty noise of the wind, and the storm did not abate until it was growing light in the morning. When it was quite light, and the people came out, the sea was open and blue. A great number of birds were flying above the water, and there were hosts of black seal everywhere. The kayaks were made ready at once, and when they began to make them ready, Tugto’s wife said: “No one must hunt them yet; until five days are gone no one may hunt them.”

But before those days were gone, one of the young men went out nevertheless to hunt. He tried with great efforts, but caught nothing after all. Not until those days were gone did the witch-wife say: “Now you may hunt them.”

And now the men went out to sea to hunt the birds. And not until they could bear no more on their kayaks did they row home again. But then all those men had to give up their whole catch to Tugto’s house. Not until the second hunting were they permitted to keep any for themselves.

Next day they went out to hunt for seal. They harpooned many, but these also were given to Tugto and his wife. Of these also they kept nothing for themselves until the second hunting.

Now when the ice was gone, then that old man we have told about before, he put life into the Tupilak, and said to it then: “Go out now, and eat up Qujavarssuk.”

The Tupilak paddled out after him, but Qujavarssuk had already reached the shore, and was about to carry up his kayak on to the land, with a catch of two seals. Now the Tupilak had no fear but that next day, when he went out, it would be easy to catch and eat him. And therefore, when it was no later than dawn, it was waiting outside his house. When Qujavarssuk awoke, he got up and went down to his kayak, and began to make ready for hunting. He put on his long fur coat, and went down and put the kayak in the water. He lifted one leg and stepped into the kayak, and this the Tupilak saw, but when he lifted the other leg to step in with that, he disappeared entirely from its sight. And all through the day it looked for him in vain. At last it swam in towards land, but by that time he had already reached home, and drawn the kayak on shore to carry it up. He had a catch of two seal, and there lay the Tupilak staring after him.

When it was evening, Qujavarssuk went to rest. He slept, and awoke, and got up and made things ready to go out. And at this time the Tupilak was waiting with a great desire for the moment when he should put off from land. But when he put on his hunting coat ready to row out, the Tupilak thought: “Now we shall see if he disappears again.”

And just as he was getting into his kayak, he disappeared from sight. And at the end of that day also, Qujavarssuk came home again, as was his custom, with a catch of two seal.

Now by this time the Tupilak was fearfully hungry. But a Tupilak can only eat men, and therefore it now thought thus: “Next time, I will go up on land and eat him there.”

Then it swam over towards land, and as the shore was level, it moved swiftly, so as to come well up. But it struck its head on the ground, so that the pain pierced to its backbone, and when it tried to see what was there, the shore had changed to a steep cliff, and on the top of the cliff stood Qujavarssuk, all easy to see. Again it tried to swim up on to the land, but only hurt itself the more. And now it was surprised, and looked in vain for Qujavarssuk’s house, for it could not see the house at all. And it was still lying there and staring up, when it saw that a great stone was about to fall on it, and hardly had it dived under water when the stone struck it, and broke a rib. Then it swam out and looked again towards land, and saw Qujavarssuk again quite clearly, and also his house.

Now the Tupilak thought: “I must try another way. Perhaps it will be better to go through the earth.”

And when it tried to go through the earth, so much was easy; it only remained then to come up through the floor of the house. But the floor of the house was hard, and not to be got through. Therefore it tried behind the house, and there it was quite soft. It came up there, and went to the passage way, and there was a big black bird, sitting there eating something. The Tupilak thought: “That is a fortunate being, which can sit and eat.”

Then it tried to get up over the walls at the back part of the house, by taking hold of the grass in the turf blocks. But when it got there, the bird’s food was the only thing it saw. Again it tried to get a little farther, seeing that the bird appeared not to heed it at all, but then suddenly the bird turned and bit a hole just above its flipper. And this was very painful, so that the Tupilak floundered about with pain, and floundered about till it came right out into the water.

And because of all these happenings, it had now become so angered that it swam back at once to the man who had made it, in order to eat him up. And when it came there, he was sitting in his kayak with his face turned towards the sun, and telling no other thing than of the Tupilak which he had made. For a long time the Tupilak lay there beneath him, and looked at him, until there came this thought: “Why did he make me a Tupilak, when afterwards all the trouble was to come upon me?”

Then it swam up and attacked the kayak, and the water was coloured red with blood as it ate him. And having thus found food, the Tupilak felt well and strong and very cheerful, until at last it began to think thus: “All the other Tupilaks will certainly call this a shameful thing, that I should have killed the one who made me.”

And it was now so troubled with shame at this that it swam far out into the open sea and was never seen again. And men say that it was because of shame it did so.

One day the old one said to Qujavarssuk: “You are named after a man who died of hunger at Amerdloq.”

It is told of the people of Amerdloq that they catch nothing but turbot. And Qujavarssuk went to Amerdloq and lived there with an old man, and while he lived there, he made always the same catch as was his custom. At last the people of Amerdloq began to say to one another: “This must be the first time there have been so many black seal here in our country; every time he goes hunting he catches two seal.”

At last one of the big hunters went out hunting with him. They fixed the heads to their harpoons, and when they had come a little way out from land, Qujavarssuk stopped. Then when the other had gone a little distance from him, he turned, and saw that Qujavarssuk had already struck one seal. Then he rowed towards him, but when he came up, it was already killed. So he left him again for a little while, and when he turned, Qujavarssuk had again struck. Then Qujavarssuk rowed home. And the other stayed out the whole day, but did not see a single seal.

When Qujavarssuk had thus continued as a great hunter, his mother said to him at last that he should marry. He gave her no answer, and therefore she began to look about herself for a girl for him to marry, but it was her wish that the girl might be a great glutton, so that there might not be too much lost of all that meat. And she began to ask all the unmarried women to come and visit her. And because of this there came one day a young woman who was not very beautiful. And this one she liked very much, for that she was a clever eater, and having regard to this, she chose her out as the one her son should marry. One day she said to her son: “That woman is the one you must have.”

And her son obeyed her, as was his custom.

Every day after their marriage, the strongest man in Amerdloq called in at the window: “Qujavarssuk! Let us see which of us can first get a bladder float for hunting the whale.”

Qujavarssuk made no answer, as was his custom, but the old man said to him: “We use only speckled skin for whales. And they are now at this time in the mouth of the river.”

After this, they went to rest.

Qujavarssuk slept, and awoke, and got up, and went away to the north. And when he had gone a little way to the north, he came to the mouth of a small fjord. He looked round and saw a speckled seal that had come up to breathe. When it went down again, he rowed up on the landward side of it, and fixed the head and line to his harpoon. When it came up again to breathe, he rowed to where it was, and harpooned it, and after this, he at once rowed home with it.

The old man made the skin ready, and hung it up behind the house. But while it was hanging there, there came very often a noise as from the bladder float, and this although there was no one there. This thing the old man did not like at all.

When the winter was coming near, the old man said one day to Qujavarssuk: “Now that time will soon be here when the whales come in to the coast.”

One night Qujavarssuk had gone out of the house, when he heard a sound of deep breathing from the west, and this came nearer. And because this was the first time he had heard so mighty a breathing, he went in and told the matter in a little voice to his wife. And he had hardly told her this, when the old man, whom he had thought asleep, said: “What is that you are saying?”

“Mighty breathings which I have heard, and did not know them, and they do not move from that side where the sun is.” This said Qujavarssuk.

The old one put on his boots, and went out, and came in again, and said: “It is the breathing of a whale.”

In the morning, before it was yet light, there came a sound of running, and then one came and called through the window: “Qujavarssuk! I was the first who heard the whales breathing.”

It was the strong man, who wished to surpass him in this. Qujavarssuk said nothing, as was his custom, but the old man said: “Qujavarssuk heard that while it was yet night.” And they heard him laugh and go away.

The strong man had already got out the umiak [a large boat, as distinct from the small kayak] into the water to row out to the whale. And then Qujavarssuk came out, and they had already rowed away when Qujavarssuk got his boat into the water. He got it full of water, and drew it up again on to the shore, and turned the stem in towards land and poured the water out, and for the second time he drew it down into the water. And not until now did he begin to look about for rowers. They went out, and when they could see ahead, the strong man of Amerdloq was already far away. Before he had come up to where he was, Qujavarssuk told his rowers to stop and be still. But they wished to go yet farther, believing that the whale would never come up to breathe in that place. Therefore he said to them: “You shall see it when it comes up.”

Hardly had the umiak stopped still, when Qujavarssuk began to tremble all over. When he turned round, there was already a whale quite near, and now his rowers begged him eagerly to steer to where it was. But Qujavarssuk now saw such a beast for the first time in his life. And he said: “Let us look at it.”

And his rowers had to stay still. When the strong man of Amerdloq heard the breathing of the whale, he looked round after it, and there lay the beast like a great rock close beside Qujavarssuk. And he called out to him from the place where he was: “Harpoon it!”

Qujavarssuk made no answer, but his rowers were now even more eager than before. When the whale had breathed long enough, it went down again. Now his rowers wished very much to go farther out, because it was not likely that it would come up again in that way the next time. But Qujavarssuk would not move at all.

The whale stayed a long time under the water, and when it came up again it was still nearer. Now Qujavarssuk looked at it again for a long time, and now his rowers became very angry with him at last. Not until it seemed that the whale must soon go down again did Qujavarssuk say: “Now row towards it.”

And they rowed towards it, and he harpooned it. And when it now floundered about in pain and went down, he threw out his bladder float, and it was not strange that this went under water at once.

And those farther out called to him now and said: “When a whale is struck it will always swim out to sea. Row now to the place where it would seem that it must come up.”

But Qujavarssuk did not answer, and did not move from the place where he was. Not until they called to him for the third time did he answer: “The beasts I have struck move always farther in, towards my house.”

And now they had just begun laughing at him out there, when they heard a washing of water closer in to shore, and there it lay, quite like a tiny fish, turning about in its death struggle. They rowed up to it at once and made a tow line fast. The strong man rowed up to them, and when he came to where they were, no one of them was eating. Then he said: “Not one of you eating, and here a newly-killed whale?”

When he said this, Qujavarssuk answered: “None may eat of it until my mother has first eaten.”

But the strong man tried then to take a mouthful, although this had been said. And when he did so, froth came out of his mouth at once. And he spat out that mouthful, because it was destroying his mouth.

And they brought that catch home, and Qujavarssuk’s mother ate of it, and then at last all ate of it likewise, and then none had any badness in the mouth from eating of it. But the strong man sat for a long time the only one of them all who did not eat, and that because he must wait till his mouth was well again.

And the strong man of Amerdloq did not catch a whale at all until after Qujavarssuk had caught another one.

For a whole year Qujavarssuk stayed at Amerdloq, and when it was spring, he went back southward to his home. He came to his own land, and there at a later time he died.

And that is all.


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The coming of men, a long, long while ago

This tale recounts the origins of Earth and humanity through oral tradition. The Earth fell from the sky, followed by the emergence of humans from the land. Early humans lived in darkness, feeding from the Earth and lacking knowledge of death. Overpopulation led to a great flood, after which light and death arrived, bringing the sun, moon, and stars. The dead transformed into celestial bodies, illuminating the world.

Source: 
Eskimo Folk-Tales 
collected by Knud Rasmussen 
[Copenhagen, Christiania], 1921


► Themes of the story

Creation: The story describes the Earth’s formation, detailing how it fell from the sky, followed by the emergence of humans from the land.

Transformation: It illustrates significant changes, such as the transition from darkness to light and the introduction of death, which brought the sun, moon, and stars into existence.

Loss and Renewal: The narrative addresses overpopulation leading to a great flood, resulting in the loss of many lives, followed by the renewal of the human population under new conditions of light and mortality.

► From the same Region or People

Learn more about Inuit peoples


Our forefathers have told us much of the coming of earth, and of men, and it was a long, long while ago.

Those who lived long before our day, they did not know how to store their words in little black marks, as you do; they could only tell stories. And they told of many things, and therefore we are not without knowledge of these things, which we have heard told many and many a time, since we were little children. Old women do not waste their words idly, and we believe what they say. Old age does not lie.

► Continue reading…

A long, long time ago, when the earth was to be made, it fell down from the sky. Earth, hills and stones, all fell down from the sky, and thus the earth was made.

And then, when the earth was made, came men.

It is said that they came forth out of the earth. Little children came out of the earth. They came forth from among the willow bushes, all covered with willow leaves. And there they lay among the little bushes: lay and kicked, for they could not even crawl. And they got their food from the earth.

Then there is something about a man and a woman, but what of them? It is not clearly known. When did they find each other, and when had they grown up? I do not know. But the woman sewed, and made children’s clothes, and wandered forth. And she found little children, and dressed them in the clothes, and brought them home.

And in this way men grew to be many.

And being now so many, they desired to have dogs. So a man went out with a dog leash in his hand, and began to stamp on the ground, crying “Hok — hok — hok!” Then the dogs came hurrying out from the hummocks, and shook themselves violently, for their coats were full of sand. Thus men found dogs.

But then children began to be born, and men grew to be very many on the earth. They knew nothing of death in those days, a long, long time ago, and grew to be very old. At last they could not walk, but went blind, and could not lie down.

Neither did they know the sun, but lived in the dark. No day ever dawned. Only inside their houses was there ever light, and they burned water in their lamps, for in those days water would burn.

But these men who did not know how to die, they grew to be too many, and crowded the earth. And then there came a mighty flood from the sea. Many were drowned, and men grew fewer. We can still see marks of that great flood, on the high hill-tops, where mussel shells may often be found.

And now that men had begun to be fewer, two old women began to speak thus: “Better to be without day, if thus we may be without death,” said the one.

“No; let us have both light and death,” said the other.

And when the old woman had spoken these words, it was as she had wished. Light came, and death.

It is said, that when the first man died, others covered up the body with stones. But the body came back again, not knowing rightly how to die. It stuck out its head from the bench, and tried to get up. But an old woman thrust it back, and said: “We have much to carry, and our sledges are small.”

For they were about to set out on a hunting journey. And so the dead one was forced to go back to the mound of stones.

And now, after men had got light on their earth, they were able to go on journeys, and to hunt, and no longer needed to eat of the earth. And with death came also the sun, moon and stars.

For when men die, they go up into the sky and become brightly shining things there.


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Sangiak, or Nerngajorak

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

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


► Themes of the story

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

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

Cunning and Deception: After committing murder out of envy, Sangiak evades retribution by cleverly repairing his sabotaged kayak, demonstrating his resourcefulness and deceit.

► From the same Region or People

Learn more about the Inuit peoples


For this tale, only the principal parts have been selected, and are given here in a very fragmentary form.

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

► Continue reading…

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


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Tradition of a Flood

According to legend, stone boats found in forests are remnants of the P’us, tiny folk who thrived with the help of a magical, inexhaustible chest. Neglecting to worship God, they faced a divine flood. Anticipating the deluge, they crafted stone boats, believing them impervious to decay. Tragically, stone does not float, and the P’us perished, leaving their vessels scattered across the woods.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Creation: This story ties to the theme of creation as it reflects an ancient understanding of how divine forces interact with and shape the mortal world. The flood serves as a transformative event that resets or alters the balance of existence, a recurring motif in many creation myths.

Origin of Things: The story provides a cultural explanation for phenomena or beliefs, such as why reverence to divine powers is necessary or why humanity might fear the consequences of neglecting sacred duties. This aligns with myths that aim to explain traditions or natural events.

Divine Intervention: The flood is a direct act of divine will, sent as punishment for the P’us’ failure to worship God. This showcases how gods or higher powers influence human (or, in this case, non-human) affairs, asserting their control over creation and morality.

► From the same Region or People

Learn more about Maya people


Often when hunting in the forest one comes upon old rubbing stones that have no legs. They are not really rubbing stones, although our people often take them home and use them as such. They are the boats of the tiny folk — the P’us.

Long ago these little people lived very happily, for they possessed a magic chest, from which issued an inexhaustible supply of everything that they needed. On account of this they forgot to worship God. God sent a flood to destroy them. They knew beforehand that there was going to be a big flood, but they did not know when it would come.

► Continue reading…

Accordingly they made themselves little stone boats, so that they would not rot in the wet season, as might have happened if they had made them of wood.

When the flood came, they got into their stone boats, but they were all drowned as the stone would not float. There they lie to this day in the woods, often near holes in the ground where they sank when the big flood swept everyone away.


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