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.

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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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The thinking image

Near the abandoned Hudson’s Bay Company post at Nachvak lies a stone resembling a woman deep in thought. Local Eskimo legend tells of an outcast woman who, exhausted and despairing, wished to become stone. A crow circled her, cawing thrice, and turned her into rock. Today, the figure remains revered, adorned with offerings like beads, needles, and tobacco by passersby.

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

Transformation: The woman’s change from human to stone.

Supernatural Beings: The crow’s mystical role in her transformation.

Sacred Spaces: The stone’s significance as a revered site where offerings are made.

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About half a mile from the old Hudson’s Bay Company post at Nachvak (now abandoned) is a curiously formed stone. It is situated on a point, and in going by in a boat, it appears like a woman seated with her chin on her hand, thinking. The Eskimo of that vicinity relate the following story in connexion with this rock.

Once there was a woman who was an outcast from the village. She had no people nor relatives, and was a slave for everybody. One day she was going along in a boat by this point. She had been rowing in the umiak all day, and was very tired. She went ashore, and sat down on a rock and started thinking.

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First she wished that she were dead and her labour over. Then she wished that she could be changed into a stone, like the one she was sitting on. While she was thinking this, a crow flew over her. He made three circles over her, and as he cawed three times, she was gradually turned into a stone.

She is still seen in the same position with her hand to her chin, thinking. The Eskimo make offerings to her of needles, tobacco, and matches, whenever they pass. Some of the women have put a necklace of beads around her neck.


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The story of the lame hunter

A lame hunter, struggling to match others in hunting, spotted a distant bear on drift ice. Desperate to prove himself, he invoked his torngak for help. Miraculously, the bear became blind, allowing the hunter to kill it with ease. His success not only provided much-needed food but also earned him respect and admiration from fellow hunters and the community living in snow-houses.

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

Divine Intervention: The hunter’s plea to his torngak (spirit helper) results in the bear’s blindness, enabling him to make the kill.

Transformation: The hunter’s status evolves from being underestimated due to his lameness to being celebrated for his successful hunt.

Community and Isolation: Initially marginalized because of his physical limitation, the hunter’s achievement leads to his acceptance and admiration within the community.

► From the same Region or People

Learn more about Inuit peoples


There was once a hunter who was lame, and, although he was a good hunter, he found it very hard to keep up with the other men, when they went hunting for seals and bears. One day he went up on a hill to spy for seal on the ice. He saw a bear far off on the ice. Now he could not get near the bear, because he could not walk fast enough, and the bear was making for the drift ice.

So he wished his torngak would come to his aid, and he moaned and groaned as if in great pain. He closed his eyes and said, “If I could get to that bear, nobody would be able to say that I was a poor hunter any more. I would be the best hunter, for none of the others are killing anything, and the people are going hungry.”

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When he opened his eyes, he saw that the bear was walking about and stumbling as if it could not see. Then he knew that his torngak had indeed helped him and made the bear blind. He limped out on to the rough ice, and got near enough to kill the bear with his bow and arrows. He gained the good favour of all the other hunters by his deed, and of all the Eskimo living in snow-houses at the hunting ground.


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The orphan boy and the Moon Man

Near Okkak, a marked rock is tied to a tale about a poor orphan boy. Abused by his caretakers, he prayed to the man in the moon for help. The moon man descended, whipped him into great strength, and returned to the sky. Fueled by rage, the boy killed his tormentors, sparing only a kind girl who became his wife. He rose as the village leader.

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

Transformation: The orphan boy undergoes a significant change, both physically and in his social status, after his encounter with the Moon Man.

Divine Intervention: The Moon Man descends from the sky to assist the boy, directly influencing his fate.

Revenge and Justice: The boy enacts vengeance upon his abusers, which leads to a restoration of order and his rise to leadership.

► From the same Region or People

Learn more about Inuit peoples


Near Okkak there is a rock, curiously marked with what the Eskimo say are the blood and brains of the people in the following story.

A long time ago there lived in a village near Okkak a poor orphan boy. He had no relatives and the people he lived with treated him very badly. They made him sleep in the entrance tunnel with the dogs and flung him only bones to pick. They would not give him a knife, but the little daughter of the house gave him one secretly, and carried him bits of food when she could do so. Her kindness pleased him very much, and made him long to escape and improve his hard condition in life.

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One night he was lying on the ground, outside the passageway, trying to think of a plan for escape, and gazing at the moon. The more he gazed at it, the more he thought he discerned the outlines of the face of a man in it. Finally he was sure it was a man, and cried out to him to come down and help him escape from his hard life.

The man in the moon heard him, and came down. He took the little orphan boy down to the beach and beat him with a big whip. Every time he struck him he grew bigger and stronger. When he had finished, the little orphan boy was so strong, he could throw about big boulders like so many pebbles. Then the moon man went back up into the sky. The boy practised lifting and throwing big rocks all night; then he went home. When the people with whom he lived saw how big and strong he had grown, and remembered how they had abused him, they were very much afraid. But the minute he saw them, he went mad with anger. He seized them by the legs and dashed their brains out on the rocks. The boy killed everyone but the little girl who had been kind to him. He took her for his wife. He took all the possessions of his former housemates, and became the head man of the village.


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The story of the fox-wife

A widower living alone notices his home is mysteriously maintained during his hunting trips. Curious, he discovers a fox entering his house, only to find it transform into a beautiful woman. They marry and live happily until a dispute over the lingering smell of fox causes her to don her fox skin and vanish, leaving him alone once more.

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

Supernatural Beings: The tale features a fox that transforms into a human woman, highlighting interactions with supernatural entities.

Transformation: Central to the narrative is the fox’s ability to change form, symbolizing themes of physical transformation and the fluidity between animal and human realms.

Love and Betrayal: The relationship between the man and the fox-woman evolves into marriage, but ultimately ends in separation due to a misunderstanding, underscoring themes of love and the fragility of trust.

► From the same Region or People

Learn more about Inuit peoples


Once there was a man who had lost his wife and who lived all alone. But every day, when he returned from hunting, he found that everything was in order as his wife would have done. There were no signs of anyone in the house, nor tracks outside. He could not understand it, and decided to find out who was taking care of the house. So, one day, instead of going to hunt, he hid himself a little way from the entrance, where he could observe if anyone went in. Finally he saw a fox enter. He thought that the fox was after his meat, so followed it into the house. What was his surprise to find, on entering, a beautiful woman dressed in skins. On the rack above the lamp hung the skin of a fox. He asked her to marry him, and she became his wife.

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They lived together for a long time happily, until one day the husband detected a strong odour in the house. He asked her where the smell came from. She replied that it was the odour of the fox, and if he was going to scold her, she would run away. She slipped on the fox-skin and was gone in a moment. The man never saw her again.


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The story of the Sun and Moon

A young girl discovers her mysterious nightly visitor is her brother by smearing soot and oil on herself. Horrified by the revelation, she cuts off her breasts, offering them to him in disgust. Enraged, her brother chases her until they ascend to the sky, transforming into the sun and moon. Their eternal pursuit explains eclipses, symbolizing their tragic connection.

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

Transformation: The siblings’ metamorphosis into celestial bodies.

Forbidden Love: The taboo relationship between the brother and sister.

Cosmic Order and Chaos: Their transformation brings order to the cosmos, explaining natural phenomena like eclipses.

► From the same Region or People

Learn more about Inuit peoples


At one time when all the rest of the people were in the singing-house (qa’g-i) a young girl was visited nightly by a man whose identity she could not discover. So she smeared some soot and oil on her breast to discover him. The next day, when she went to the qaggi to take her brother’s meal, she was horrified to see that he had a black streak on his face. She immediately took a knife and cut off her breasts, and placed them on the dish, saying, “Since you desire me, eat them.” Her brother was so angry that he chased her out of the kagi, and around and around the house. Finally, she ran up into the sky and he ran after her. They were changed into the sun and moon. The sun is constantly following the moon, but sometimes they meet (eclipse).

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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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The place where the caribou live

A powerful angekok sought to uncover the secret resting place of the caribou. Guided by his torngak, he traveled for two moons, finally reaching a massive turf-and-rock house guarded by a giant caribou king. The caribou entered the house in bands, protected by their leader. Though the angekok shared his vision, he withheld the location, fearing transformation into a mouse. The secret remains a hopeful mystery for the people.

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

Forbidden Knowledge: The angekok seeks the hidden resting place of the caribou, a secret location that remains elusive to others.

Supernatural Beings: The story features the angekok (a shaman) and his torngak (spirit helper), highlighting interactions with spiritual entities.

Transformation: The angekok is warned that desiring to harm the caribou could result in his transformation into a mouse, emphasizing the consequences of certain actions.

► From the same Region or People

Learn more about Inuit peoples


There was once a great angekok who felt it his duty to find out for the people the place where the caribou went to when they passed in great numbers into the interior. So he asked his torngak to show him where they went. His torngak told him the way to go. He told him to walk on and on, and not to stop until he told him. So the angekok started off. He walked day after day. For two moons he walked. His boots did not wear out because his torngak was with him.

At last, one day, his torngak said, “Stop! Make no noise, and wait till sunset. Then you will see the resting place of the caribou. You must not wish to kill what you see, or I’ll turn you into a mouse.”

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So the angekok did as he had been told. When the sun went down, he saw a very large house made of turf and rock. Standing across the door was a very big deer. It was the king of the caribou. He was so big that the other caribou could walk in under him without touching him.

The caribou came up in big bands, and all passed under the king into the house. When the last one had passed in, he lay down and kept guard over the others.

The angekok went home and told the people what he had seen. But he did not dare tell them where to find the wonderful place, for fear that they might desire to kill so many caribou and his torngak would turn him into a mouse. So the Eskimo know that there is a place where the reindeer live and stay with their king, but although they are always looking for it, they can never find it. But they hope to do so some time.


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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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Anarteq

Anarteq, a young man who hunted reindeer with his sisters, drowned after his kayak overturned during a hunt. Transformed into a salmon, he lived in the sea for years. When his grieving father returned to their hunting grounds, Anarteq, still a salmon, reunited with him by gripping his paddle. Pulled from the water, he regained his human form and resumed providing for his family.

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


► Themes of the story

Transformation: Anarteq’s metamorphosis into a salmon after drowning highlights themes of change and adaptation.

Underworld Journey: His experience beneath the water’s surface parallels a journey into an unknown realm, akin to an underworld adventure.

Rebirth: Anarteq’s return to human form signifies renewal and the cyclical nature of life.

► From the same Region or People

Learn more about Inuit peoples


There was once an old man, and he had only one son, and that son was called Anarteq. But he had many daughters. They were very fond of going out reindeer hunting to the eastward of their own place, in a fjord. And when they came right into the base of the fjord, Anarteq would let his sisters go up the hillside to drive the reindeer, and when they drove them so, those beasts came out into a big lake, where Anarteq could row out in his kayak and kill them all. Thus in a few days they had their umiak filled with meat, and could go home again.

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One day when they were out reindeer hunting, as was their custom, and the reindeer had swum out, and Anarteq was striking them down, he saw a calf, and he caught hold of it by the tail and began to play with it. But suddenly the reindeer heaved up its body above the surface of the water, and kicked at the kayak so that it turned over. He tried to get up, but could not, because the kayak was full of water. And at last he crawled out of it.

The women looked at him from the shore, but they could not get out to help him, and at last they heard him say: “Now the salmon are beginning to eat my belly.”

And very slowly he went to the bottom.

Now when Anarteq woke again to his senses, he had become a salmon.

But his father was obliged to go back alone, and from that time, having no son, he must go out hunting as if he had been a young man. And he never again rowed up to those reindeer grounds where they had hunted before.

And now that Anarteq had thus become a salmon, he went with the others, in the spring, when the rivers break up, out into the sea to grow fat.

But his father, greatly wishing to go once more to their old hunting grounds, went there again as chief of a party, after many years had passed. His daughters rowed for him. And when they came in near to the base of the fjord, he thought of his son, and began to weep. But his son, coming up from the sea with the other salmon, saw the umiak, and his father in it, weeping. Then he swam to it, and caught hold of the paddle with which his father steered. His father was greatly frightened at this, and drew his paddle out of the water, and said: “Anarteq had nearly pulled the paddle from my hand that time.”

And for a long while he did not venture to put his paddle in the water again. When he did so at last, he saw that all his daughters were weeping. And a second time Anarteq swam quickly up to the umiak. Again the father tried to draw in his paddle when the son took hold of it, but this time he could not move it. But then at last he drew it quite slowly to the surface, in such a way that he drew his son up with it.

And then Anarteq became a man again, and hunted for many years to feed his kin.


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