Aklaujak

Aklaujak, a man of extraordinary strength, was betrayed by his brothers, who stole his wife during a reindeer hunt. Witnessing Aklaujak’s incredible feat of drowning two reindeer by their antlers, his mother urged the wife to return to him. Awed and fearful, the brothers fled, leaving Aklaujak’s strength and determination undisputed.

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

► Themes of the story

Good vs. Evil: Aklaujak’s brothers betray him by stealing his wife, representing the conflict between treachery and righteousness.

Transformation: The narrative highlights Aklaujak’s demonstration of immense strength, which leads to a change in his wife’s perception and prompts her return, showcasing a shift in relationships and personal dynamics.

Family Dynamics: The tale delves into complex familial relationships, including sibling betrayal and the reconciliation between Aklaujak and his wife, emphasizing the intricate nature of family bonds.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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A tale from Labrador

A man named Aklaujak was of immense strength. Once, when away on a reindeer-hunt, his brothers robbed him of his wife. But the mother, who from a high hill observed him sitting in his kayak and seizing two large reindeers by the antlers and drowning them by holding them under water, hastened down and persuaded the wife to return to him, on which the brothers took flight.

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Atungak, a tale from Labrador

Atungak pursued his runaway wife, and their journey led them to encounters with cannibals, a tribe of ill-natured lame people, and otherworldly phenomena. Facing gruesome hospitality and strange dangers, they narrowly escaped, traversing surreal landscapes and ultimately meeting their long-lost son at a seal’s breathing hole. Remarkably, they traveled the world unchanged by time, leaving behind tales and traces in northern caves and cliffs.

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

► Themes of the story

Quest: Atungak’s pursuit of his runaway wife leads them on a journey filled with challenges and discoveries.

Supernatural Beings: Their encounters with cannibals, ill-natured lame people, and otherworldly phenomena highlight interactions with entities beyond the ordinary human experience.

Transformation: Despite traversing surreal landscapes and facing various dangers, Atungak and his wife remain unchanged by time, suggesting a transformation in their understanding or perception of the world.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

This story, and the next from East Greenland, being both imperfect fragments, received from the most widely severed Eskimo countries, will be found to contain some very curious similarities.

A man named Atungak had two wives. One of them having run away, he pursued her in his sledge, and soon overtook her. They then travelled together, and came to cannibals, whose chief invited them to his house, and set before them a dish of man’s and wolves’ brains mixed together. When they declined eating it, another was served consisting of the flesh of a child and of a walrus; and this also being rejected, they brought in dried reindeer-flesh, which they ate with hearty appetite. Meanwhile the people got hold of some children, and feigning to pet them they killed them and sucked out their brains. A young lad was also there who carried a sling wherewith to entangle strangers; but when he approached Atungak with this design he was struck on the head with a piece of pyrites-stone, and fell to the ground. Afterwards, when his mother came from another house to look for him she only found one of his legs left, lying under the bench, with the boot still on it, by means of which she recognised it.

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She then exclaimed, “Ye have done very ill in taking that miserable Ajajusek, who ought to have served his younger brother for food.” Atungak and his wife travelling on, came to a country the people of which were all lame. Before they reached them the chief came to receive them, and warned them against his people as being a very ill-natured set. Nevertheless, when Atungak’s wife saw their ball-playing, she could not help laughing, and said that they hopped about like so many ravens. Atungak got very much afraid when he heard the bystanders repeating this. He at once cut asunder all the lashings of the sledges belonging to the lame people, so that they could not pursue them. Hastening from there they came to two black bears engaged in a fight, and no other way being left they were obliged to pass between them; after which they came to a pot boiling of itself, which they could not avoid crossing over. Lastly, they came to a man watching at the breathing-hole of a seal, and on speaking to him they recognised him as Atungak’s son, whom they had left behind a child. They had travelled over the whole world without changing or getting old. In the north, caves and clefts in the rocks are still to be seen, in which they are said to have rested.

Among the last angakut at Kangerdlugsuatsiak

The story recounts the mystical lives of Greenlandic angakut (shamans). Kapiarsuk and Avangnanersuak were said to secretly conjure food from a magical opening in the ground, sharing it with a curious child who later forgot the event. Another shaman, Kuvatsiak, discovered his brother Usuinak was taken by spirits and often saw him struggling to escape their grip. Kuvatsiak later embraced Christianity after a dream-inspired baptism.

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

► Themes of the story

Supernatural Beings: The narrative involves interactions with spirits and mystical forces, such as the ingnersuit who seize Usuinak.

Forbidden Knowledge: The child witnesses the secret ritual of conjuring food but is made to forget, highlighting the pursuit and concealment of hidden truths.

Transformation: Kuvatsiak’s journey from shamanism to Christianity signifies a profound spiritual change influenced by dreams and revelations.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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Abridged version of the story.

Among the last angakut at Kangerdlugsuatsiak (Greenland) was a man named Kapiarsuk, and a woman called Avangnanersuak, who every day during the whole winter used to go out together to catch partridges, but never brought any home, and never were seen to eat anything at all. At last a child, who was anxious as to their doings, one day asked leave to accompany them, and soon observed that they never looked for any partridges at all; but having come a good way up the country, Kapiarsuak commenced to strike a flat rock with his staff, and murmuring certain words, an opening appeared in the ground, out of which they went on angling and hauling up different kinds of food, allowing the child to partake of the good fare.

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On going home they gave it a small fish to swallow, after which it lost all remembrance of what it had seen. Not until he was full grown, many years after, did he suddenly recollect the event and narrate it.

Another angakok of the same place, named Kuvatsiak, had two brothers, Usuinak and Igpak, of whom the former, having gone out kayaking, did not return, and entirely disappeared. In the evening they saw the clothes of the missing brother moving about by themselves. Kuvatsiak forthwith began to conjure, by means of which he found out that he had been seized by the ingnersuit. Kuvatsiak had a dream somewhat like that of Akamalik; and when he began growing old he often met with his deceased brother out at sea. He observed some black thing lying on the top of his brother’s kayak, who laboured in vain to rid himself of it, saying that that was the only impediment hindering him from leaving the under-world people and returning to the land of the living. When the first missionary came to the country Kuvatsiak had a dream that induced him to get baptised.

The means for getting children

A childless couple desperately sought a way to conceive. The husband traveled far and obtained magical dried fish from an old woman, one for a son and the other for a daughter. Struggling with hunger, he ate the “daughter” fish, which caused him to grow unnaturally large. A skilled old woman helped him, ultimately delivering a baby girl, marking an unusual turn in this folktale.

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

► Themes of the story

Supernatural Beings: The story involves an old woman who provides magical dried fish with the power to grant children, introducing a supernatural element.

Forbidden Knowledge: The husband, despite being instructed to give the fish to his wife, consumes one himself out of desperation, leading to unexpected consequences.

Transformation: After eating the fish meant for a daughter, the husband undergoes a physical transformation, growing unnaturally large, which culminates in the birth of a baby girl.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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Abridged version of the story.

A married couple had in vain been in hope of getting children. At length the man set out in search of some means to attain their desire. The first summer he travelled as far as he could get to the north, and the next as far as possible to the south, before he succeeded in finding an old woman who promised to help him. From the bottom of her bag she produced two small dried fishes, a male and a female, of which he was to give his wife the former to eat if he wanted a son, and the latter in case they preferred a daughter. He received the fishes, and started on his way home; but having to travel very far, and not always being able to get any victuals, he once in a great strain for something to eat began to consider, “What is the use of keeping this spawner? a son is what we desire;” on which he swallowed the one little fish.

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After a while he began to feel very ill at ease, at the same time growing bigger and bigger, till at length he could hardly manage to slip down in his kayak. A skilful old woman, who lived at a place where he happened to land, soon suspected what was the matter with him, and hit on a charm to deliver him of what was encumbering his inside, which soon proved to be a fine little daughter. (It is doubtful whether the rest of the tale is of genuine Eskimo origin.)

The woman who wanted to be a man

Arnarkuak, a woman relentless in scolding her son for his lack of hunting skill, forced her daughter-in-law, Ukuamak, to flee with her under threat of death. Disguising herself as a man, Arnarkuak took Ukuamak as her wife in the interior. However, her son eventually discovered their refuge and killed his contemptible mother in retaliation.

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

► Themes of the story

Transformation: Arnarkuak disguises herself as a man, embodying a physical and social transformation to assume a male role.

Family Dynamics: The narrative centers on the strained relationship between Arnarkuak and her son, highlighting familial conflicts and their consequences.

Cunning and Deception: Arnarkuak’s deceit in disguising herself and coercing her daughter-in-law into a false marital relationship underscores themes of manipulation and deceit.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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

A woman named Arnarkuak would not give up scolding her son on account of his want of skill in hunting and other manly pursuits.

Once in his absence, when he had gone out kayaking, she forced her daughter-in-law, by threatening her with death, to flee with her to the interior of the country, where she disguised herself like a man, and had her daughter-in-law, Ukuamak, for a wife.

But the son found out their place of refuge, and killed his despicable mother.

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The Moon

Kanak, fleeing humanity, ascends to the moon, encountering its spirit guardian. Guided through perilous challenges, including evading a sinister hag, Kanak learns celestial secrets, such as how snow forms on Earth. The moon-man restores Kanak’s health and aids his safe return to Earth, aided by his grandmother’s spirit. Kanak emerges transformed, becoming a renowned angakok (shaman) through this mystical journey.

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

► Themes of the story

Journey to the Otherworld: Kanak’s ascent to the moon represents a voyage to a realm beyond human experience, encountering supernatural beings and challenges.

Transformation: Through his celestial journey and the guidance of the moon-man, Kanak undergoes a profound change, returning to Earth as a renowned angakok (shaman).

Supernatural Beings: The narrative features interactions with otherworldly entities, including the moon’s spirit guardian and a sinister hag, integral to Kanak’s adventure.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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Of the following tales only the principal parts have been selected, and are given here in a very fragmentary form.

Kanak, on fleeing from mankind, felt himself lifted up from the ground, and following the way of the dead. At length he lost his senses, and on awakening found himself in front of the house where the spirit of the moon resided. This man of the moon assisted him to get inside, which was a perilous undertaking, the entrance being very large, and guarded by a terrible dog. The moon-man having then breathed upon Kanak in order to ease the pain that racked his limbs, and having restored him to health, spoke thus: “By the way thou camest no man ever returned; this is the way thou must take,” — upon which he opened a door, and pointed out to him a hole in the floor, from which he could overlook the surface of the earth, with all the dwelling-places of man. He regaled him with eating, which was served and brought in by a woman, whose back was like that of a skeleton.

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Kanak was getting afraid on perceiving that, on which the moon-man said, “Why, that’s nothing; but lo! soon the old woman will appear who takes out the entrails of every one she can tempt to laugh. If thou canst not withhold thy smiles, thou only needst to rub thy leg underneath the knee with the nail of thy little finger.” Soon after the old hag entered dancing and whirling about, licking her own back, and putting on the most ridiculous gestures; but when Kanak rubbed his leg with the nail of his little finger, she gave a sudden start, at which the moon-man seized her, and threw her down in the entrance. She went off, but afterwards a voice was heard, “She has left her knife and her platter, and if she does not get both, she says she will overthrow the pillars of heaven.” The moon-man having thrown the knife and platter down the entrance, again opened the hatch in the floor, and blowing through a great pipe, he showed Kanak how he made it snow upon the earth. Lastly, he said to him, “Now it is time to leave me, but do not be the least afraid, lest thou never shalt come alive.” He then pushed him down through the opening, on which Kanak swooned; and on recovering, he heard the voice of his grandmother, whose spirit had followed and taken care of him; and at length he reached the earth’s surface, arose and went to his home, after which he grew a celebrated angakok.

A barren wife, who was treated badly by her husband, went off one winter night and met with the moon-man, who came driving in his sledge, and took her along with him to his home. Many days after in spring, she again appeared, and went to live with her husband. Ere long she perceived that she was with child, and gave birth to a son, who when he grew up was taken away by the moon-man.

Manguarak, unheeding the warnings of his father, caught a white whale which, having a black spot on one side, was known to belong to the animals of chase set apart for the spirit of the moon. On a fine winter night the moon-man was heard to call him outside and challenge him to fight. When he came down upon the ice, the moon-man said, “Well, we will presently begin, but first let us name all the animals of chase we have caught during our lifetime.” They then, each in his turn, named the different sorts of birds, seals, and whales they had chased; and beginning with the fishes, Manguarak went on to tell how he once assisted at a halibut-fishing, when they happened to haul up a kerak (Anarrichas lupus). On hearing this, the moon-man exclaimed, “What art thou saying, man? Now just wait, and listen to me.” He then went on to tell how, when a child, and still living among mankind, he had once seen some people haul up a fish of that same kind, at which he was so terrified that he had never since tried to catch that fish. “And now,” he continued, “that I know thou hast caught an animal which I never ventured to pursue, I will do thee no harm. I begin, in fact, rather to like thee; so come along with me and see my place.” Manguarak accordingly went up to ask his father’s permission, which having gained, he returned to the ice, where he found the moon-man waiting with a sledge drawn only by a single dog. When he had taken his place on the sledge, away they drove at a great pace, and gradually rising from the ground, they seemed to fly through the air. At midnight they came to a high land, upon which they still travelled on. They went through a valley covered with snow, and had to pass by a dark-looking cliff, inside of which lived the old hag who was wont to cut out the entrails of people who could not forbear laughing. As to the rest of the adventures of Manguarak, they are much the same as those encountered by Kanak.

Atlunguak

Atlunguaq, once a ridiculed and idle figure dependent on others, transformed into a hero through acts of remarkable courage. Despite being mocked for his uselessness, he faced dangers others avoided. He ultimately slew an ice-covered bear, an amarok, and a kilivfak—legendary creatures—proving his bravery and earning respect through his extraordinary feats.

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

► Themes of the story

Transformation: Atlunguak evolves from a ridiculed, idle figure into a courageous hero, showcasing a profound personal change.

Hero’s Journey: His adventures involve facing and overcoming formidable challenges, aligning with the classic narrative of a protagonist’s transformative quest.

Cultural Heroes: Through his extraordinary feats, Atlunguak becomes a foundational figure, embodying the values and aspirations of his community.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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.

Atlunguak was a miserable hunter, despised and mocked by his housemates, who only saw in him a poor wretch always sitting behind his mother’s lamp, and feeding upon what the others brought home. But when some deed of special daring, which no one else cared to undertake, was on hand, he at length bestirred himself, and braved the danger alone. Thus, he first killed an ice-covered bear, then an amarok, and finally a kilivfak (all fabulous animals).

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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

North America
- Arctic Region
  - Inuit/Eskimo Lore

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.

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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.

The dream and conversion of Akamalik

This tradition appears to rest upon an event mentioned by Crantz in his ‘Historie von Gronland,’ as having taken place in the year 1743; but it is given here in a very much abridged form, from two manuscripts, a great portion of which was merely copied out from the New Testament, and some other religious books.

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

► Themes of the story

Transformation: Akamalik undergoes a profound spiritual change following his visionary dream.

Divine Intervention: The Saviour appears in Akamalik’s dream, guiding and advising him towards a righteous path.

Underworld Journey: Akamalik’s dream involves traversing otherworldly realms, encountering deceased individuals, and witnessing the abyss where tornarsuk resides.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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In the days when missionaries had come to Nook (Goothaab with New-Herrnhut), but people in other places were still heathens, there lived in the south a clever and skilful seal-hunter, named Akamalik, who had a cousin of whom he was very fond. However, it chanced that this friend of his fell ill and died, which caused him much grief, and sorely depressed his spirits. As chance would have it, the women of the place at that time brought forth no sons, and his own wife being childless, he could get no namesake for his deceased friend. He henceforth fell into the habit of ill-treating his wife, kicking her and piercing her skin with an awl.

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After some time it was rumoured that a woman of a neighbouring place had borne a child and named it after his friend. On hearing this, Akamalik at once hastened thither, and was so glad at seeing the babe that he was quite unable to sleep for five succeeding nights. Having returned home, sleep at length was again restored to him, and then he dreamt as follows: Some one peeped in at the window, and calling out for him, said that he was to come and get his piece of blubber from a young whale which was just being caught. He at once went out and followed the voice, the owner of which he now perceived was a woman. In running after her he came across a vast plain, stretching forth like the surface of the ocean, and gradually rising. It became brighter and always brighter; he passed over heaps of sand, rolling dreadfully like a mountain-river, and saw a crowd of people playing at ball with a walrus-head. Akamalik would fain have stopped and joined the players, but the woman hurried him on, and, almost against his will, he constantly followed her. However, he wondered greatly; for in those people, on close view, he plainly recognised men who had died a number of years ago. He then came to three high steps, which it appeared impossible to ascend; but merely looking at his guide, he gave a leap and almost unwillingly mounted them. From the top he again saw before him a great plain, and a crowd or people in beautiful clothing; among them he recognised a man in the murder of whom he himself had taken an active part many years ago, and could not but be astonished at hearing people talk in answer to what he was thinking of but had not yet spoken out. Voices were then heard calling the crowd to divine service: the people all sallied forth, and he followed their steps, passing over a dreadful abyss with fires burning down in the depths; then they ascended still higher to a place so dazzlingly bright and beautiful as he never had seen before. Here the Saviour Himself was preaching and leading the song of innumerable people. The Saviour spoke to Akamalik, reproaching him with his sins, at the same time pointing out to him the abyss, where He told him that tornarsuk resided in the depths, and advised him, saying, “Next summer thou must repair thee to Nook for the purpose of getting instructed.” The Saviour guided him on his way back across the abyss, and thus going downwards, on approaching the earth again he (viz., his soul) beheld his own poor body, walking backwards and forwards all void of intellect, people believing him to be mad. It appeared very uncouth in his sight, all covered with maggots; but though he greatly abhorred it, he nevertheless entered into it, having no other abode. Having thus put on the garb of his body, he became like dead and lay in a swoon. By-and-by he recovered his reason, and was awake. He then repented his profligate life, went to Nook in the spring, and was baptised by the Moravian missionaries. He not only became a Christian by name, but also a good man and a loving husband.

A visit to the giants

The story of Inoosarsuk, an orphan mistreated by his foster-father, unfolds with his journey of hardship, adventure, and eventual transformation. Forced to take his foster-father’s kayak against warnings, Inoosarsuk flees after an accident and encounters supernatural beings, cannibals, and a benevolent giant who helps him grow into a powerful figure. Returning home for revenge, he finds only ruins and ultimately settles in Akilinek.

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

► Themes of the story

Transformation: Inoosarsuk undergoes significant changes, both physically and emotionally, as he encounters supernatural beings and overcomes various challenges.

Supernatural Beings: The narrative features encounters with giants, cannibals, and otherworldly entities that play crucial roles in Inoosarsuk’s journey.

Quest: Inoosarsuk’s journey is marked by a series of adventures and challenges, driven by his desire to escape mistreatment and seek a better life.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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The orphan boy Inoosarsuk was greatly loved by his foster-mother, but not by his foster-father. One day, when the father was out on a seal-hunt, the mother told Inoosarsuk she was tired of seal-flesh, and ordered him out in her husband’s other kayak to catch some frog-fish. He remonstrated, saying that his father had forbidden him to take the kayak; but still she went on desiring him to go, at the same time assuring him she would clean and put it back all right in its place.

Notwithstanding, the father coming home observed that it had been used, and beat Inoosarsuk till he could not move for pain.

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Another day his mother went on persuading him in the same way to take the kayak in order to go out and get her some quannek (the eatable stalk of Angelica archangelica), growing near the shore, a little up the firth. But when he had ascended the hills in order to fetch her some, and came back to the beach, he found, to his great alarm, that the tide had carried away the half-jacket belonging to his foster-father’s kayak. On approaching home he got so frightened at the thought of his foster-father that he passed it by and turned right out to sea. Having rowed beyond the outermost islands he suddenly remembered his two amulets, a quannek and an old whetstone; and jumping out on a flake of drift-ice, he planted one of his newly-gathered stalks, calling out, “Thus shalt thou remain standing erect,” — an invocation to secure him calm weather. Like Giviok, he passed by the ocean-lice for Akilinek, and having first encountered the cannibals, he afterwards fell in with the women who captured fishes by putting bladders to them at low tide. From the cannibals’ chimney a black smoke arose in the air, but from that of the latter a white smoke was seen. Among these he was very kindly treated, but still he at last grew tired of his sojourn; and one day pretending to row a little in the neighbourhood, he took himself far off, and fled to the south. At length he arrived at a wide firth; but thinking it too long to enter, he resolved merely to cross the inlet to the opposite shore. When half-way across he saw what he fancied was a rock; but on coming closer he found it to be an enormously big kayaker, who took hold of him and lifted him up quite easily, kayak and all, in one hand, and put him down before himself on his own vessel, intending to take him home as an amulet for his little daughter. When they approached the homestead of the giant, something like a big iceberg was standing in front of the house; on closer inspection it proved to be an enormous gull, which the giant’s daughter was in the act of catching. Inoosarsuk was now brought up to the house and put upon a shelf near the window. During the night he took a fancy to some very nice-looking eatables lying behind the lamp. He managed to slide down on the side ledge, but finding it quite filled up by the giant’s sleeping daughter, without any room left where to put down his foot, he had no choice left but to step along her one leg; unfortunately he lost his footing and fell down. The giant’s daughter on being awakened in this way, and unconsciously grasping him, had nearly eaten him up, but luckily remembered that he was her little amulet. The giant seeing Inoosarsuk’s dismay and utter dejection, at length put him down on the floor, and covered him up with his large cloak, saying, “Thou shalt grow as big as that, as big as that.” He forthwith commenced to grow, and was soon as tall as the daughter, after which the giant furnished him with a kayak of suitable size. He now remembered his foster-parents; and longing to take revenge for the many blows he had formerly got, he crossed the ocean, and soon found the place where they had formerly lived. But the house was laid waste, and the old people buried beneath its ruins. He then returned to pass the rest of his days at Akilinek.