The revenging animals

An angakok, craving eggs, stole a merganser’s nest and harpooned a seal. On his return, he encountered seals plotting revenge as umiarissat, disguised as a boat. He repelled them with filth, exposing their illusion as ice. Later, the merganser confronted him, demanding its eggs, which it had made him forget in his kayak through a charm, sparing his life. Another angakok lost his powers for similar theft.

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

► Themes of the story

Divine Intervention: The merganser employs supernatural means to influence the angakok’s actions, reflecting the theme of higher powers affecting mortal affairs.

Revenge and Justice: The animals’ actions serve as retribution for the angakok’s thefts, highlighting the consequences of wrongdoing and the restoration of moral balance.

Moral Lessons: The story imparts ethical teachings about respect for nature and the repercussions of greed, emphasizing the importance of harmonious coexistence with the natural world.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

A great angakok, while kayaking about at midsummer, suddenly took a longing for eggs; and landing upon an island, he found a merganser’s nest with plenty of eggs, all of which be carried away. On his way home be met with a flock of seals, of which be harpooned one; but after having taken it, he heard voices from among the rest encouraging each other to go and get hold of a piece of ice, and return as umiarissat. On getting home he walked up to his house, forgetting the eggs in his kayak; but he ordered his housemates to throw down on the beach all manner of filthy stuff to frighten away the umiarissat. In the evening a boat was seen to arrive manned with seals, but as soon as they scented the filth they all jumped into the water, and the boat appeared as a piece of ice.

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Later in the evening a voice was heard outside, and the head of the gooseander emerged from the entrance with dreadfully enlarged eyes. Addressing itself to the angakok, it scolded him for having robbed it of its descendants, but now it had come to fetch its eggs back, having by help of a charm caused him to forget them and leave them in his kayak. If he had not left them it certainly would have frightened them all to death. Another angakok in a similar case was bereft of his angakok power by the merganser.

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The Kuinasarinook

Uvnek, one of the last angakut of Godthaab, narrowly escaped an amarsiniook during a spirit-flight. Later, he conjured the creature, summoning a voice from above that revealed Uvnek’s survival owed to his angakok status. The voice also admitted to killing another monster, the kuinasarinook, which had recently mutilated a man. Uvnek’s conjuration explained a previously unsolved death.

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

► Themes of the story

Supernatural Beings: The story features interactions with entities like the amarsiniook and kuinasarinook, highlighting the Inuit belief in spirits and monsters influencing the mortal realm.

Divine Intervention: The amarsiniook’s admission that Uvnek’s survival was due to his angakok status suggests a higher power’s influence in protecting him.

Forbidden Knowledge: Uvnek’s conjuration uncovers hidden truths about the mysterious death, shedding light on events beyond ordinary understanding.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

Uvnek, one of the last angakut at the firth of Godthaab, on one of his spirit-flights narrowly escaped being taken by an amarsiniook. After his return he once performed a conjuration and summoned the amarsiniook. A brightness was observed, and a voice was heard from above the house saying, “If thou hadst not happened to be an angakok thou wouldst never have escaped; it was I who killed the kuinasarinook (another monster, dwelling in certain mountains), because it had torn a man to pieces.” The auditors then remembered how some time ago a man had been found dead, and his body terribly mutilated; but nobody had been able to make out how the murder was committed, till it was thus explained by Uvnek.

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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

Learn more about the Inuit peoples

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.

The angakok Ataitsiak practising his art with the benevolent Ingnersuit

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

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

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

The kayakers in captivity with the malignant Ingnersuit

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

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

► Themes of the story

Supernatural Beings: The protagonist encounters ingnersuit, mystical gnome-like creatures from Inuit lore, highlighting interactions with supernatural entities.

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

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

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

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

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

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

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

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

Ussungussak or Savnimersok

Ussungussak, a man scorned for his poor hunting, abandons his home and encounters a mysterious inlander. Drawn into a strange and perilous journey, Ussungussak gains newfound hunting success but defies the inlander’s warnings, leading to his demise. When his absence stirs concern, another hunter confronts and kills the inlander, avenging Ussungussak. This tale weaves themes of pride, consequence, and retribution in a mystical landscape.

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

► Themes of the story

Transformation: Ussungussak’s initial encounter with the inlander brings about a significant change in his hunting abilities, marking a shift from failure to success.

Divine Intervention: The inlander, a supernatural figure, directly influences Ussungussak’s fate, guiding his actions and ultimately determining his end.

Revenge and Justice: Following Ussungussak’s disappearance, another hunter seeks out the inlander, confronting and killing him to avenge Ussungussak’s death, thereby restoring a sense of justice.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

This tale, taken from two of the older manuscripts, is given here on account of its apparent mythological reference; otherwise it will be found to be somewhat fragmentary and obscure.

A number of people once lived together in a large house. Among them was a man named Ussungussak, who generally came home empty-handed, when all the others returned with what they had caught, for which his wife used to scold him. One night she had gone on rating him worse than usual, and in the morning he had disappeared. He kayaked along shore, and having rounded a point he saw a man standing on the beach. At first he was frightened; but then he thought a little, and finally concluded, “Why should I be afraid at the very moment I have resolved to go and lead a solitary life all by myself?” When the man on shore called him, he alternately approached and again turned back; but when he had come pretty close to the beach, the other threw out a trap, by which he drew him in, and ordered him to follow to the inland. They now wandered along together and came to the gulf of the earth.

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There, poor Ussungussak began to whine and howl; but the inlander put a cord round his neck, straining it so hard that he was nearly choked; when he again untied him, however, they had safely passed the fearful precipice. Having next crossed a beautiful meadow, they gained the house of the inlander, who had a wife but no children. In the morning Ussungussak was ordered to remain at home, while the master of the house went away himself, and returned very noisily in the evening with what he had taken. In this way several days went by; but at length Ussungussak got desirous to see his own home, and the inlander accompanied him on the way. This time they did not see the precipice; but arriving at the coast they saw a great many killed seals on the beach, being those which the inlander, standing on shore, had caught in his trap. When Ussungussak was about to take leave, the inlander said, “Henceforth thou canst take some of these seals, but mind, thou art not to be too greedy: thou mayst take one at a time to begin with; afterwards thou mayst take two.” Ussungussak then returned to his homestead and housemates, who were having good hunting at the time. The next day he again disappeared, but in the evening returned with two seals. The following day he brought home three; the others asked him whereabouts he had got them. He answered, “Out at the most seaward place;” and they demanded of him whether they might not accompany him thither. But when he had carried away the very last of the lot, he one night returned without anything at all, and was again scolded by his wife. The day after he left as before, and kayaking along shore he at length turned a point, and again beheld the inlander. This time he willingly approached him when he was called, and went along with him; but when they had gained the precipice, he did not get over this time, but was fairly strangled. When Ussungussak’s relations and housemates had been expecting him in vain for five days, one of the kayakers went out in search of him. He encountered the inlander, and asked him whether he had not see a man. “To be sure I have, and I killed him myself!” At this the other thrust his harpoon at him, and he ran on with the hunting-bladder dragging behind him, and thus disappeared. The coastman now took his spear and bladder-arrow, following him swiftly, and found him drawing out the point; but he now lanced another spear at him, while the inlander kept running on so fast that the bladder flew up high in the air. Finally, he flung his arrow at him and this at last did for him, and he expired; upon which the pursuer cut him up, and put his knee on the nape of his neck.

The barren wife

Kujavarsuk, born through a magical pact with a shaman, became a gifted hunter, sustaining his community with abundant seals. A sorcerer, angered by a slight, created a shapeshifting tupilak to torment Kujavarsuk, but it was thwarted by Kujavarsuk’s protective amulet. The tupilak, enraged, turned on its maker, killing him. Kujavarsuk lived unbothered, providing for his people until his peaceful death.

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

► Themes of the story

Divine Intervention: The childless couple seeks the aid of a shaman, whose magical abilities lead to the birth of their son, Kujavarsuk.

Supernatural Beings: The story features a sorcerer who creates a shapeshifting tupilak—a creature from Inuit mythology—to harm Kujavarsuk.

Sacred Objects: Kujavarsuk possesses a protective amulet, which plays a crucial role in safeguarding him from the tupilak’s attacks.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

This very popular tale has been collated from three copies agreeing in all essential particulars.

A man had a wife who begat him no children. The husband, who was envious of all the people who had children, one day told her to make herself trim and nice, and walk on to a certain spot where an old man, who had given up seal-hunting, had his fishing-place. This old man, however, was a great magician. The next day, while he sat fishing in his kayak, a little way off the shore, she appeared on the beach dressed in her best. But as the old man, afraid of her husband, would not approach her, she soon returned. The husband himself now went to the old man, and promised him half of his “catch” if he could think of some means whereby to get children. When the wife appeared on the beach the next day, the old man instantly made for the shore, and went up to her.

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From this day forwards the husband always put by half of the seals he caught for the old man: and when he noticed that his wife was enceinte, he asked the old man to take up his abode in their house; upon which he rejoined, “Thy wife will bear thee a son. Tomorrow when thou goest out kayaking thou must row to the birds-cliff and get hold of a bird, which he shall use for an amulet.” On the following day, when the husband had brought the bird, the old man went on, “Farther, thou must fetch a hollow stone, of a black colour, on which the sun has never shone;” and when he had also brought this, the old man said, “Finally, thou must go to thy grandmother’s grave and bring home her collar-bone.” When all these things had been gathered, the wife brought forth a son, who was named Kujavarsuk by the old man, and the stone was put close to his feet, but the bird was stuck up above the window. The old man now told the father to provide a kayak for the boy as soon as he should be able to make use of it, and have it ready fitted up with utensils and all other requisites for the hunt. When the boy grew up, the father made the kayak; and even before the skins with which it had been covered had time to dry, it was put in the water, and the boy being placed in it, they shoved it off the beach. The old man told what would happen to him, saying, “The very first time he goes out, one of the ‘quiet’ seals will rise to the surface, and he shall not return home till he has captured ten of them; and in future he will always get ten seals whenever he goes out kayaking. The old man and the father now followed him closely, but as soon as they left him at a little distance a seal popped its head above the water, and he paddled on and harpooned it, at which the old man was quite transported; and from this time the boy began to hunt. When he was grown up he took two wives; and he became of great use to his house-fellows and neighbours. In times of need he was their only provider. One winter the sea was frozen over very early, and ere long there was only one opening in the ice left, right in front of their dwelling-place; out of this he every day got his ten seals. Later on the cleft became so narrow that his kayak touched the edge of the ice with both ends, and at last it altogether closed up. The whole sea was now covered with ice; great perplexity came over the people, and they deliberated whether it would not be necessary to call in an angakok. One person mentioned that in the summer-time he had seen the widow Igdlutsialik’s daughter practising the angakok art in a lake. Kujavarsuk at once sent off a messenger to let her know that he would give her a large seal-skin in return if she would make the ice break up. However, she declined to do so. They next tried to get her to return by offering her different things, such as clothes and lamps; but still she refused. Then some one brought her a handful of beads, which happened to take her fancy; and she said to her mother, “Bring my summer dress.” When she had put it on, she walked down to the water-side and disappeared among the loose ice-blocks scattered all along the sea-shore. Shortly afterwards the spectators heard a splash, and she was seen no more. She now remained in the depths of the ocean for three days, and at the bottom of the sea she had a struggle with the old woman (viz., the arnarkuagssak of the Eskimo mythology), to make her let loose the animals of the sea, which she purposely detained, and kept swimming about underneath her lamp; and when at length she had managed to conciliate her, she again returned to the earth. On the evening of the third day she reappeared among the ice-blocks on the beach, and let the people know that she wanted every other seal that was caught, for herself, of those with the most beautiful skin, as well as of the common fiord seals. As yet, however, the sea was all covered with ice. But on the following morning, at dawn, the ice broke up, and an opening appeared near the houses; and after a while it had become so wide that the men could put down their kayaks. Each of them soon caught two seals, but Kujavarsuk as usual got ten, which made the others very jealous. It now happened one day that his wives had only put by a piece of the back instead of the briskets for his mother’s brother, who was expected to come home later in the evening. He was offended at this want of consideration on their part, and resolved to make (by help of sorcery) a tupilak for Kujavarsuk. To this end he gathered bones of all sorts of animals, out of which he fashioned it in such manner that it could take the shape of different animals, of birds as well as of seals; and having stirred them into life, he let it loose, and ordered it to persecute Kujavarsuk. First it dived down into the sea, and again appeared to him in the shape of a seal; but he was then already on his way home, and when it approached him he was in the very act of drawing his kayak on the shore. The same thing happened on the second and the third day. The tupilak now determined to pursue him to his house, and then frighten him to death. It transformed itself into a toogdlik [the largest sea-fowl in Greenland, Colymbus glacialis, or Great Northern Diver], and commenced shrieking outside the house. Kujavarsuk went out; but as he could not be brought to look at it, the charm would not work. It then resolved to go underground, and pop up into the room. However, it succeeded no better this time, but rose at the back of the house; and just as it was about to climb up the roof, it met his own amulet-bird, which at once set about picking and scratching its face. It now, however, turned desperate, and thought, “Why did this miserable fool of a man ever make me!” and in the height of its wrath it turned against its maker. Diving down into the water near his fishing-place, it emerged right beneath his kayak, and fairly upsetting it, devoured him on the spot. It now fled far away from the habitations of man, out on the roaring ocean. Kujavarsuk afterwards remained unmolested, and died at a very old age.

There are other tales of Kujavarsuk among the Greenlanders. The following may be taken as a sample of the whole.

When Kujavarsuk had grown a man he travelled to a place in the north, where he had had a namesake who died from starvation. The people of those parts followed the pursuit of whale-fishery, and here Kujavarsuk made friends with a youth. Those two were always trying to outdo each other, but Kujavarsuk was more than a match for him. In the beginning of winter they were to try who could detect the first whale. Kujavarsuk had never seen any animal of this kind before. He had by this time taken up his abode with an old man, who said to him, “When a whale is near at hand, it cannot be mistaken; its breathing is at once roaring and hissing.” And Kujavarsuk was always on the alert to catch sight of them. One fine morning, when it was quite calm, the old man said, “If the whales are going to be early this year, they’ll turn up on a day like this.” Kujavarsuk remained out in his kayak all day, listening for the signal, but could not perceive any such sound at all. In the evening he returned after a fair hunt, and tried to go to sleep, but was not able. About midnight he rose, and stepping out he heard a sound of heavy breathing from the sea coming closer to him, and stopping at the mouth of the bay; and on entering he said, “I wonder what sound it was I heard just now.” The old man walked out, and returned, saying, “Why, that’s just the whale blowing; he did not miss his day.” Kujavarsuk now went to rest, and slept soundly. But early in the morning his young friend was heard calling without, “Kujavarsuk, the whale is blowing! thou art too late!” But the old man made answer, “Thou art mistaken, he knew it yesterday, and has just gone to sleep.” Soon after, the friend said, “Now let us see which of us is the best hand at making bladders for our whale-catching.” And next day they went out together to procure seals for this purpose. Close to land Kujavarsuk got two spotted ones, but his friend got none at all. As the weather continued fine, and more whales appeared, the boats were sent out on the watch. At first Kujavarsuk concluded he was not to be of the party because he had no women to row his boat, but on seeing all the hunters set off along with their housemates, women and all, he, too, felt a strong desire to go; and getting hold of some children, he manned his boat with them, and left shore. The other boats, meantime, had stood farther out to sea, and the people shouted to him, “If thou art on the look-out for the whale thou must come out to us; he’ll never rise where thou art now.” But he did not mind them, and stayed where he was, his mother having said, “I conceived thee on the sea-shore, and for this reason thou shalt watch thy chance near it.” In a little while a whale appeared close by; he at once pursued and harpooned it, and the beast could not even draw his bladder under the water. Again the others cried, “If thou wilt not lose it thou must pursue it more seawards.” But he only replied, “All the animals of the sea that I am going to pursue will seek towards shore, close to my dwelling-place.” And thus he was left alone to kill it all by himself. Whether he got any more than this one is not known; but perhaps he even got his ten of them. When spring came on he returned to his former home, where he still found the old fisherman alive, and to him he presented all the whalebone; the longest and best splits having been all reserved for him.

The Adventures of a Fisherman’s Son

A fisherman trades his newborn son to a river giant for abundant fish, casting the baby into the river. Raised in the giant’s underwater palace, the boy grows into a handsome, brave youth. Defying the giant’s rules, he escapes with a magical black horse. In a distant kingdom, he wins a princess’s love and proves his heroism, ultimately marrying her, though his parents remain unaware of his fate.

Source
Tales of Giants from Brazil
by Elsie Spicer Eells
Dodd, Mead and Co. – New York, 1918

► Themes of the story

Divine Intervention: The river giant’s involvement in the fisherman’s life, offering abundant fish in exchange for the newborn son, signifies the influence of supernatural forces on human affairs.

Quest: The fisherman’s son embarks on a journey from the river giant’s underwater palace to a distant kingdom, seeking freedom and a new life, which is central to the narrative.

Forbidden Knowledge: The son’s defiance of the river giant’s rules and his subsequent escape suggest a pursuit of hidden truths and the consequences of seeking forbidden paths.

► From the same Region or People

South America
- Brazil

Learn more about Brazilian peoples

Long ago there was a man and woman who lived in a little mud hut under the palm trees on the river bank. They had so many children they did not know what to do. The little hut was altogether too crowded. The man had to work early and late to find food enough to feed so many.

One day the seventh son said to his father, “O, father, I found a little puppy yesterday when I was playing on the river’s bank. Please let me bring it home to keep. I have always wanted one.”

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The father consented sadly. He did not know how to find food for the children, and an extra puppy to feed seemed an added burden. He went to the river bank to fish that day with a heavy heart. He cast his net in vain. He did not catch a single fish. He cast his net from the other side with no better luck. He did not catch even one little piabinha.

Suddenly he heard a voice which seemed to come from the river bed itself, it was so deep. This is what it said: “If you will give me whatever new you find in your house when you go home I will give you fisherman’s luck. You will catch all the fish you wish.”

The man remembered the request which his seventh son had made that morning. “The new thing I’ll find in my house when I get home will be that puppy,” said the man to himself. “This will be a splendid way to get rid of the puppy which I did not want to keep anyway.”

Accordingly the man consented to the request which came from the strange voice in the depths of the river. “You must seal this covenant with your blood,” said the voice.

The man cut his finger a tiny bit with his sharp knife and squeezed a few drops of blood from the wound into the river. “If you break this vow the curse of the river giant will be upon you and your children for ever and ever,” said the deep voice solemnly.

The fisherman cast his net where the river giant commanded, and immediately it was so full of fish that the man could hardly draw it out of the water. Three times he drew out his net, so full that it was in danger of breaking. “Truly this was a fortunate bit of business,” said the man. “Here I have fish enough to feed my family and all I can sell in addition.”

As the fisherman approached his house with his enormous catch of fish one of the children came running to meet him. “O father, guess what we have at our house which we did not have when you went away,” said the child.

“A new puppy,” replied her father.

“O no, father,” replied the child. “You have not guessed right at all. It is a new baby brother.”

The poor fisherman burst into tears. “What shall I do! What shall I do!” he sobbed. “I dare not break my vow to the river giant.”

The fisherman’s wife was heartbroken when she heard about the business which her husband had transacted with the river giant. However she could think of no way to escape from keeping the contract which he had made. She kissed the tiny babe good-bye and gave it her blessing. Then the fisherman took it down to the river bank and threw it into the river at the exact spot from which the deep voice had come.

There in the depths of the river the river giant was waiting to receive the new born babe. He took the little one into his palace of gold and silver and mother-of-pearl with ornaments of diamonds, and there the baby received excellent care.

Time passed and the little boy grew into a big boy. At last he was fifteen years old and a handsome lad indeed, tall and straight, with eyes which were dark and deep like the river itself, and hair as dark as the shades in the depths of the river. All his life he had been surrounded with every luxury, but he had never seen a single person. He had never seen even the river giant. All he knew of him was his deep voice which gave orders in the palace.

One day the voice of the river giant said, “I have to go away on a long journey. I will leave with you all the keys to all the doors in the palace, but do not meddle with anything. If you do you must forfeit your life.”

Many days passed and the lad did not hear the voice of the river giant. He missed its sound in the palace. It was very still and very lonely. At last at the end of fifteen days he took one of the keys which the river giant had left and opened the door which it fitted. The door led into a room in the palace where the boy had never been. Inside the room was a huge lion. The lion was fat and well nourished, but there was nothing for it to eat except hay. The boy did not meddle with anything and shut the door.

Another fifteen days passed by, and again the lad took one of the keys. He opened another door in the palace which he had never entered. Inside the room he found three horses, one black, one white, and one chestnut. There was nothing in the room for the horses to eat except meat, but in spite of it they were fat and well nourished. The boy did not touch anything and when he went out he shut the door.

At the end of another fifteen days all alone without even the voice of the river giant for company, the lad tried another key in another door. This room opened into a room full of armour. There were daggers and knives and swords and muskets and all sorts of armour which the boy had never seen and did not know anything about. He was very much interested in what he saw, but he did not meddle with anything.

The next day he opened the room again where the horses were kept. This time one of the horses,–the black one,–spoke to him and said, “We like hay to eat very much better than this meat which was left to us by mistake. The lion must have our hay. Please give this meat to the lion and bring us back our hay. If you will do this as I ask I’ll serve you for ever and ever.”

The boy took the meat to the lion. The lion was very much pleased to exchange the hay for it. The lad then took the hay to the horses. All at once he remembered how he had been told not to meddle with anything. This had been meddling. The boy burst into tears. “I shall lose my life as the punishment for this deed,” he sobbed.

The horses listened in amazement. “I got you into this trouble,” said the black horse. “Now I’ll get you out. Just trust me to find a way out.”

The black horse advised the boy to take some extra clothes and a sword and musket and mount upon his back. “I have lived here in the depths of the river so long that my speed is greater than that of the river itself,” said the horse. “If there was any doubt of it before, now that I have had some hay once more I am sure I can run faster than any river in the world.”

It was true. When the river giant came back home and found that the boy had meddled he ran as fast as he could in pursuit of the lad. The black horse safely and surely carried the lad beyond his reach.

The black horse and his rider travelled on and on until finally they came to a kingdom which was ruled over by a king who had three beautiful daughters. The lad at once applied for a position in the service of this king. “I do not know what you can do,” said the king. “You have such soft white hands. Perhaps you may serve to carry bouquets of flowers from my garden every morning to my three daughters.”

The lad had eyes which were dark and deep like the depths of the river, and when he carried bouquets of flowers from the garden to the king’s daughters the youngest princess fell in love with him at once. Her two sisters laughed at her. “I don’t care what you say,” said the youngest princess. “He is far handsomer than any of the princes who have ever sung of love beneath our balcony.”

That very night two princes from neighbouring kingdoms came to sing in the palace garden beneath the balcony of the three princesses. The two oldest daughters of the king were proud and haughty, but the youngest princess had love in her heart and love in her eyes. For this reason she was one whom all the princes admired most.

The lad from the river listened to their songs. “I wish I looked like these two princes and knew songs like theirs,” said he. Just then he caught sight of his own reflection in the fountain in the garden. He saw that he looked quite as well as they. “I too will sing a song before the balcony of the princesses,” he decided.

He did not know that he could sing, but in truth his voice had in it all the music of the rushing of the river. When he sang even the two rival musicians stopped to listen to his song. The two older princesses did not know who was singing, but the youngest princess recognized him at once.

The next day a great tournament took place. The lad from the river had never seen a tournament, but after he had watched it for a moment he decided to enter. He went to get the black horse which had carried him out of the depths of the river and the arms he had brought with him from the palace of the river giant. With such a horse and such arms he carried off all the honours of the tournament. Every one at the tournament wondered who the strange cavalheiro could be. No one recognized him except the youngest princess. She knew who it was the moment she saw him and gave him her ribbon to wear.

The next day all the cavalheiros who had taken part in the tournament set out to slay the wild beast which often came out of the jungle to attack the city. It was the lad from the river who killed the beast, as all the cavalheiros knew. When they returned to the palace with the news that the beast had been slain, the king said, “Tomorrow night we will hold the greatest festa which this palace has ever witnessed. Tomorrow let all the cavalheiros who are here assembled go forth to hunt for birds to grace our table.”

The next day the cavalheiros went out to hunt the birds, and it was the lad from the river who succeeded in slaying the birds. None of the other cavalheiros were at all successful. The two neighbouring princes who were suitors for the hand of the youngest princess made a contract. “We cannot let this stranger carry off all the honours,” said one to the other. “You say that you killed the beast, and I will say that it was I who killed the birds.”

That night at the festa one prince stood up before the king and told his story of slaying the beast, and the other prince stood up and told how he had killed the birds. The other cavalheiros knew that it was false, but when they looked around for the cavalheiro who had done the valiant deeds they could not find him. The lad from the river had on his old clothes which he wore as a servant in the garden and stood at the lower part of the banquet hall among the servants.

When the king had heard the stories of the two princes he was greatly pleased with what they had done. “The one who killed the beast shall have a princess for a bride,” said he, “and the one who killed the birds he too shall have a princess for his bride.”

The youngest princess saw the lad from the river standing among the servants and smiled into his eyes. The lad came and threw himself before the king. “O my king,” said he, “these stories to which you have listened are false, as all these assembled cavalheiros will prove. It is I who killed the beast and all the birds. I claim a princess as my bride.”

All the assembled cavalheiros recognized the lad in spite of his changed appearance in his gardening clothes. “Viva!” they shouted. “He speaks the truth. He is the valiant one of us who killed the beast and the birds. To him belongs the reward.” The youngest princess had a heart filled with joy. The wedding feast was celebrated the very next day. The river giant found out about it and sent a necklace of pearls and diamonds as a wedding gift to the bride of the lad whom he had brought up in his palace. The fisherman and his wife, however, never knew the great good fortune which had come to their son.

The Ninth Heaven

A man was carried to the ninth heaven from a forest, discovered by diviners using a sacred crystal. Villagers used a cotton cord to pull him back, but he began growing wings. Blood and ashes rained down, terrifying everyone. Fearing he caused the calamity, the villagers burned him in a large fire to end their fears.

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

Journey to the Otherworld: The man’s ascent to the ninth heaven represents a voyage to a realm beyond the earthly experience.

Divine Intervention: The man’s sudden transportation to the ninth heaven suggests the influence of supernatural forces in mortal affairs.

Forbidden Knowledge: The villagers’ use of a sacred crystal to locate the man indicates the pursuit of hidden or restricted truths.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

A man, sitting on a stone in the forest, was suddenly carried up into the sky, right to the ninth heaven. Brujos (Sayam or Kini winik) found out where he was by means of a sastun (a ball of rock- crystal or jade used for divination purposes). All the women of the village made a long cord by twisting cotton (holkuts), and threw it up into the sky. They pulled the man down to earth again from the ninth heaven with it. When he reached earth, the man had already begun to grow wings. It began to rain blood and ashes, and the people were very frightened. They thought the man they had rescued from the sky was the cause, so they made a large fire and burnt him.

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Yum Chac and the Milpa

When Cocom, a newcomer from Peten, began farming in Socotz, he neglected offerings to the lords of the milpa due to his lack of knowledge. His crops suffered until he dreamt of a naked man who revealed the lords’ anger. Guided by a sorcerer, Cocom performed a primicia offering, which appeased the lords and brought rain, saving his harvest.

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

Divine Intervention: The lords of the milpa directly influence Cocom’s crop growth and rainfall.

Sacrifice: Cocom’s offering (primicia) to the lords serves as a form of sacrifice to appease them.

Conflict with Nature: Cocom faces a struggle against natural forces, specifically the lack of rain affecting his crops.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

When Cocom first arrived at Socotz from the Peten, he had no knowledge of how to make a primicia, for the Peteneros are a godless lot. Accordingly he set about the making of his milpa without making any offering to the lords of the milpa.

Consequently, the maize on his milpa grew to a certain height, but no higher. It rained all around, but on Cocom’s milpa no rain fell. Cocom could not understand this, for he knew nothing of the lords of the forest. One night he dreamt he came home from his milpa through a downpour of rain. Entering his hut, he saw a naked man lying in his hammock.

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Cocom started to talk to him, pointing out how wet he was and how hard it was raining. “Yes, it is raining,” replied the naked man, “but not on your milpa. The lords of the milpa have sent flames to keep the rain off your milpa. Yum Tsak does the work after God, and he must eat, but you have given him nothing to show your gratitude and assuage his hunger.” Cocom woke from his dream, but such was his fright that for two days he could eat nothing. He consulted a sorcerer, telling him of his strange dream. The sorcerer thereupon advised him to have a primicia made to propitiate the lords of the milpa. He did so, and almost immediately rain fell, converting his crop from a failure into a good return.