Aningan

A young girl lived with her grandmother when Aningana, the moonman, requested to cohabit with her. After her grandmother’s permission, Aningana promised to bring foxes as sustenance but departed after overwhelming the house with them. Separately, Aningana abducted another woman, injuring her to prevent escape. Forbidden from looking into other homes, she disobeyed and suffered burns, later grieving for a lost, ragged boy on Earth.

Source: 
Tales of the Smith Sound Eskimo 
by Alfred L. Kroeber 
[The American Folklore Society] 
Journal of American Folklore 
Vol.12, No.46, pp.166-182 
July-September, 1899


► Themes of the story

Supernatural Beings: Aningan, as the moon man, represents a celestial entity interacting with humans.

Forbidden Knowledge: The woman disobeys Aningan’s prohibition against looking into another house, leading to her punishment.

Love and Betrayal: Aningan’s relationships with the women involve elements of desire, coercion, and betrayal.

► From the same Region or People

Learn more about the Inuit peoples


A girl lived with her grandmother. One day, Aningana, the moon man, came down, importuning her to allow him to cohabit with her. She first asked her grandmother for permission, who granted it. Then she went out with Aningana.

When they came in again, they found there was nothing to eat. Aningana, however, did not go out to get food, but said, “For the cohabitation I shall cause to present themselves to you a great number of foxes.”

Having said this, he went away, while the grandmother and grandchild remained in the house.

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Soon a fox entered the house of his own account, and then another, and still another; and a fourth came into the house, and a fifth, and a great many, so many, in fact, that the house was crowded, and the old woman almost smothered. Thereupon the women said, “Sh!” thus driving out part of the foxes. The rest they killed and ate. The foxes thereafter did not come in again.

* * *

Aningan drove down to earth and brought back a woman, whom he put into his house. He cut or stabbed the soles of her feet, so that she could not leave him. Aqong (his wife) desired Aningan, and panted, “ax, ax.” He, however, did not desire her, and threw her away from him toward the window (that is, off the bed). He forbade the woman he had brought to look into another house. She, however, disobeyed him, and in consequence the side of her face was burnt. She looked down from the sky, and saw a poor little boy in ragged clothes wandering about, unable to find his mother, and she wept to see him. [The whole tale seems mangled.]


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The gull

A gull abducts a young girl to be his wife, carrying her to his cliffside home. While he searches for food, the girl escapes using a rope and returns home. The gull, overcome with grief, is shot by a man from her household. Another tale recounts a girl being swallowed by a narwhal, only to be expelled unharmed later.

Source: 
Tales of the Smith Sound Eskimo 
by Alfred L. Kroeber 
[The American Folklore Society] 
Journal of American Folklore 
Vol.12, No.46, pp.166-182 
July-September, 1899


► Themes of the story

Supernatural Beings: The gull exhibits anthropomorphic qualities, such as abducting the girl to be his wife, indicating interactions with beings beyond the natural world.

Forbidden Knowledge: The girl’s experiences—being taken by the gull and swallowed by the narwhal—expose her to extraordinary events that are beyond common human understanding.

Transformation: The narrative involves the girl’s physical relocation to the gull’s cliffside home and her subsequent escape, symbolizing a journey of change and resilience.

► From the same Region or People

Learn more about the Inuit peoples


Greenland and Labrador story

High up on a cliff lived a large gull. Once he saw an unmarried girl come cut of a house. “Will you not be my husband a little,” said the girl, who was still wearing a child’s hood. The gull flew down, and, picking her up by the tip of her hood with his bill, carried her to his habitation to be his wife far up on the cliff. But then the gull went away to get something to eat for his wife. He flew far away over the sea to get whale-meat. When he was gone, the girl let herself down from the cliff by a rope, and ran home. The gull, coming back, saw her, but was too late to catch her, and in his grief flew about, crying, kotiuk. Thereupon a man came out from the house, and shot him, hitting him under the wing.

This (or another?) girl is also said to have been swallowed by a narwhal, but to have been puffed out again by it.

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The man who married a goose

A man encounters geese that transform into women and seizes their feather garments. After returning most, he keeps one woman, marries her, and they have two children. Later, she discovers hidden wings, transforms herself and the children back into geese, and flees. The husband pursues them with the help of a mysterious figure but faces disbelief and resistance upon finding them. Ultimately, tragedy unfolds as he kills his wife and the geese, while two escape.

Source: 
Tales of the Smith Sound Eskimo 
by Alfred L. Kroeber 
[The American Folklore Society] 
Journal of American Folklore 
Vol.12, No.46, pp.166-182 
July-September, 1899


► Themes of the story

Transformation: The geese transform into women by removing their feather garments, and later revert to their avian forms, highlighting themes of change and metamorphosis.

Forbidden Knowledge: The man’s act of hiding his wife’s feather garment to keep her with him involves the concealment of crucial information, leading to eventual consequences when she discovers the hidden wings.

Family Dynamics: The narrative explores complex relationships within the family, including the union between the man and the goose-woman, the birth of their children, and the eventual separation and tragedy that befalls them.

► From the same Region or People

Learn more about the Inuit peoples


A man who was walking, once upon a time, came to a pond, where there were a number of geese. These geese had taken off their garments and had become women, and were now swimming in the pond. The man came up to them without being seen, and seized their feather-garments. He gave them all back but two, whereupon the women put them on and flew away.

Finally he gave one of the two remaining ones hers, whereupon she also flew off. The last woman, however, he kept with him, took to his house, and married. Soon she became pregnant and gave birth to two children.

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One day, when her husband had gone away, she found some wings, which she took into the house, and hid behind the skin-coverings of the walls. When her husband again went away, she put these on herself and her two children, whereupon they turned to geese and flew away. When the husband returned, they were already far away. However, he decided to follow them, and set out. He walked along the beach, where the tide was low, and kept traveling in this manner a long time. Finally he came to a large pot (Qolifsiuxssuang), where it was hot, and he had (cooked) codfish to eat. He stepped over this, and went on his way once more. [This obscure incident is made more intelligible by a version of this story from Cumberland Sound in the possession of Dr. Boas. In this the man must pass not only a boiling kettle, but a huge lamp, two bears, and approaching stones. Some of these obstacles are also mentioned in the accounts of Arnarquagssaq, in the tale of Giviok, and that of Atungak from Labrador.] Then he came to a large man, named Qayungayung, or Qayungayuqssuaq, who was chopping with an axe, making seals and walruses. He threw the chipped pieces into the water, saying to them, “Be a qajuvaq,” and they would be hooded seals, or “Be an uxssung,” and they would be ground-seals. Qayungayuq then offered to take him to his wife. He took him into his boat, but told him to keep his eyes closed, and they started off. Soon the husband heard voices of people, and was preparing to look, when Qayungayuq forbade him. This happened several times until they reached the shore.

Meanwhile the two children had seen their father coming, and had gone indoors to inform their mother. She, however, said that they were mistaken, for they had gone entirely too far for him ever to come. The children then told her to come out and look for herself, but she was so certain that she did not even do this. Soon the children came in again, saying that their father was coming, and again she refused to believe them or to look. Then the man himself entered, and now she quickly feigned to be dead. Her husband took her up, carried her away, and buried her, covering her with stones. Then he went back and sat down, pulling his hood down as a sign of mourning. Meanwhile his wife arose again, and began walking about the tent in which her husband was. Then he took his spear and killed her. Thereupon a great many geese came, which he also killed, but two (the two boys?) went away.


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The woman who married a dog

A legend tells of a woman who, after refusing suitors, married a dog at her father’s curse. Exiled, she lived on an island where the dog provided for her. They bore children, both human and canine. She later ordered her children to kill their father and assigned them identities, creating mythical beings like Europeans, dog-men, wolves, giants, and dwarfs, shaping the mythical origins of these groups.

Source: 
Tales of the Smith Sound Eskimo 
by Alfred L. Kroeber 
[The American Folklore Society] 
Journal of American Folklore 
Vol.12, No.46, pp.166-182 
July-September, 1899


► Themes of the story

Transformation: The woman transitions from human society to a life with a dog, leading to the birth of offspring that are both human and canine.

Origin of Things: This tale explains the mythical origins of various beings, including Europeans, dog-men, wolves, giants, and dwarfs.

Forbidden Knowledge: The woman’s union with a dog, following her father’s curse, delves into the pursuit of hidden or taboo relationships and their consequences.

► From the same Region or People

Learn more about the Inuit peoples


Near the head of Qangirdluxssuang Bay (on Inglefield Gulf) lived a man and his daughter. The girl, however, refused to marry any one. Finally, when she refused suitor after suitor, her father grew angry and threatened to make her marry a dog. She warned him that if he said this often she might take him at his word. Indeed, one of the dogs just then broke his line and came into the house. She soon married him. When she grew pregnant her father and the other people drove her away, and the dog carried her across the water to an island, named Qemiunaarving, off the mouth of the bay. The dog used to bring her food from her father, floating it over by means of a skin of a ground-seal, which was prepared like an ordinary seal-skin float.

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One day the father, desiring to kill him, filled the skin with stones and tied it to him, hoping thus to drown him. But the dog was so strong that he kept on swimming in spite of the stones (which would have drawn down any other being), and finally, although he almost sank, reached the island in safety.

The woman gave birth to a great many children, both persons and dogs. When they were somewhat older, she one day ordered them to kill their father, the dog, which they did, devouring him. [In all other Eskimo versions the woman’s father is thus killed; there are also only two kinds of beings produced, the Qavdlunat (Europeans), and the Adlet, Timerset, or Erqigdlit (dog-men), generally five of each. The tornit (giants) and the inuaudligat (dwarfs) are well-known fabulous Eskimo tribes, though ordinarily not connected with this tale. What the nakassungnaitut are I could not ascertain. The introduction of wolves is curious.] Then she called her children in pairs, a male and a female together. “You two be qablunat (Europeans), and go away from here, and dress in clean clothes, and do not inspire fear.” “You two be nakassungnaitut, and be savage, and also go away,” she said to the next two. “You two be wolves,” she went on to another pair; “do not pursue people nor frighten dogs, and go away.” “And you two be tornit,” she said, “and go away from here; but you shall have no dogs, and shall fear them, but you shall not make people afraid.” “And you be inugaudligat,” she added to the last pair. Thus she sent them all away. The qablunat sailed away in the sole of a boot. And then she went back to live with her father.


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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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The guillemot that could talk

A southern man ventures north to find a legendary talking guillemot. Guided to a towering bird cliff, he encounters the guillemot, which speaks, startling him to death. His guide buries him below the cliff and stays through the winter. In spring, the guide leads the umiak crew south, earning their admiration. He marries one of the women and remains in the south, where his legacy endures.

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


► Themes of the story

Forbidden Knowledge: The southern man’s quest to find the legendary talking guillemot represents the pursuit of hidden or restricted truths.

Supernatural Beings: The talking guillemot itself is a supernatural element, as animals speaking human language are beyond natural occurrences.

Tragic Flaw: The protagonist’s overwhelming curiosity and determination lead him to his demise, highlighting a personal weakness that results in tragedy.

► From the same Region or People

Learn more about Inuit peoples


A man from the south heard one day of a guillemot that could talk. It was said that this bird was to be found somewhere in the north, and therefore he set off to the northward. And toiled along north and north in an umiak.

He came to a village, and said to the people there: “I am looking for a guillemot that can talk.”

“Three days’ journey away you will find it.”

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Then he stayed there only that night, and went on again next morning. And when he came to a village, he had just asked his way, when one of the men there said: “Tomorrow I will go with you, and I will be a guide for you, because I know the way.”

Next morning when they awoke, those two men set off together. They rowed and rowed and came in sight of a bird cliff. They came to the foot of that bird cliff, and when they stood at the foot and looked up, it was a mightily big bird cliff.

“Now where is that guillemot, I wonder?” said the man from the south. He had hardly spoken, when the man who was his guide said: “Here, here is the nest of that guillemot bird.”

And the man was prepared to be very careful when the bird came out of its nest. And it came out, that bird, and went to the side of the cliff and stared down at the kayaks, stretching its body to make it very long. And sitting up there, it said quite clearly: “This, I think, must be that southern man, who has come far from a place in the south to hear a guillemot.”

And the bird had hardly spoken, when he who was guide saw that the man from the south had fallen forward on his face. And when he lifted him up, that man was dead, having died of fright at hearing the bird speak.

Then seeing there was no other thing to be done, he covered up the body at the foot of the cliff below the guillemot’s nest, and went home. And told the others of his place that he had covered him there below the guillemot’s nest because he was dead. And the umiak and its crew of women stayed there, and wintered in that place.

Next summer, when they were making ready to go southward again, they had no man to go with them. But on the way that wifeless man procured food for them by catching fish, and when he had caught enough to fill a pot, he rowed in with his catch.

And in this way he led them southward. When they came to their own country, they had grown so fond of him that they would not let him go northward again. And so that wifeless man took a wife from among those women, because they would not let him go away to the north.

It is said that the skeleton of that wifeless man lies there in the south to this day.


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Puagssuaq

A wifeless man spent his days hunting ptarmigan until he discovered an old couple in a hidden valley. Intrigued, he entered their dwelling unnoticed and observed the wife preparing to consult spirits. As the passage began to close, he narrowly escaped and ran home, fearing pursuit. Reaching safety, he recounted his eerie experience. The tale concludes without further incident.

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


► Themes of the story

Supernatural Beings: The protagonist encounters an old couple with mystical abilities, including the wife’s preparation to consult spirits, indicating interactions with supernatural elements.

Forbidden Knowledge: The man’s curiosity leads him to secretly observe the couple’s ritual, exposing him to hidden or restricted practices that he was not meant to witness.

Illusion vs. Reality: The protagonist initially mistakes the couple’s dwelling for a stone, and the closing passageway adds to the uncertainty, blurring the line between what is real and what is perceived.

► From the same Region or People

Learn more about Inuit peoples


There was once a wifeless man who always went out hunting ptarmigan. It became his custom always to go out hunting ptarmigan every day. And when he was out one day, hunting ptarmigan as was his custom, he came to a place whence he could see out over a rocky valley. And it looked a good place to go. And he went there. But before he had come to the bottom of the valley, he caught sight of something that looked like a stone. And when he could see quite clearly that it was not a stone at all, he went up to it. He walked and walked, and came to it at last.

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Then he looked in, and saw an old couple sitting alone in there. And when he had seen this, he crawled very silently in through the passage way. And having come inside, he looked first a long time at them, and then he gave a little whistle. But nothing happened when he did so, and therefore he whistled a second time. And this time they heard the whistle, and the man nudged his wife and said: “You, Puagssuaq, you can talk with the spirits. Take counsel with them now.”

When he had said this, the wifeless man whistled again. And at this whistling, the man looked at his wife again and said earnestly: “Listen! It sounds as if that might be the voice of a shore-dweller; one who catches miserable fish.”

And now the wifeless man saw that the old one’s wife was letting down her hair. And this was because she was now about to ask counsel of the spirits.

And he was now about to look at them again, when he saw that the passage way about him was beginning to close up. And it was already nearly closed up. But then it opened again of itself. Then the wifeless man thought only of coming out again from that place, and when the passage way again opened, he slipped out. And then he began running as fast as he could.

For a long time he ran on, with the thought that some one would surely come after him. But at last he came up the hillside, without having been pursued at all.

And when he came home, he told what had happened.

Here ends this story.


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Artuk, who did all forbidden things

Artuk defied sacred customs after his wife’s burial, mocking traditional prohibitions by cutting frozen meat with a stone axe, shaking his coat, and drinking iceberg water—acts deemed forbidden. Rejecting his community’s beliefs, he took his son unwillingly on a sledge journey. He perished, torn by spirits as punishment, while his son died of fear. The villagers found his remains, confirming the dire consequences of his irreverence.

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


► Themes of the story

Divine Punishment: Artuk’s deliberate violations of taboos—such as cutting frozen meat with a stone axe, shaking his coat, and drinking iceberg water—led to his demise, torn apart by spirits as retribution for his irreverence.

Forbidden Knowledge: By rejecting and mocking the traditional prohibitions of his community, Artuk sought to challenge and undermine the established beliefs, leading to dire consequences.

Conflict with Authority: Artuk’s actions represent a direct challenge to the cultural and spiritual authority of his community’s customs and traditions, ultimately resulting in his tragic end.

► From the same Region or People

Learn more about Inuit peoples


A man whose name was Artuk had buried his wife, but refused to remain aloof from doings which those who have been busied with the dead are forbidden to share. He said he did not hold by such old customs.

Some of his fellow-villagers were at work cutting up frozen meat for food. After watching them for a while as they worked at the meat with their knives, he took a stone axe and hacked at the meat, saying: “That is the way to cut up meat.”

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And this he did although it was forbidden.

And on the same day he went out on to the ice and took off his inner coat to shake it, and this he did although it was forbidden.

Also he went up on to an iceberg and drank water which the sun had melted there, knowing well that this was likewise forbidden.

And all these things he did in scorn of that which his fellows believed. For he said it was all lies.

But one day when he was starting out with his sledge, fear came upon him, and he dared not go alone. And as his son would not go with him willingly, he took him, and bound him to the uprights of the sledge, and carried him so.

He never returned alive.

Late in the evening, his daughter heard in the air the mocking laughter of two spirits. And she knew at once that they were laughing so that she might know how her father had been punished for his ill-doing.

On the following day, many sledges went out to search for Artuk. And they found him, far out on the ice, torn to pieces, as is the way with those whom the spirits have punished for refusing to observe the customs of their forefathers. And the son, who was bound to the sledge, had not been touched, but he had died of fright.


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The Very Obstinate Man

An obstinate man forces his mourning wife to sew his kayak, defying cultural norms. Her actions summon a sea monster and the Moon Man, leading to confrontations. Visiting the moon, he loses his heart due to recklessness but regains it after learning humility. Witnessing his wife’s improper mourning sparks self-awareness. After harpooning forbidden walrus, he returns changed, abandoning his obstinate ways and respecting traditions.

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


► Themes of the story

Divine Intervention: The Moon Man, a celestial being, directly influences the protagonist’s fate, highlighting the impact of supernatural forces on human lives.

Transformation: The protagonist undergoes a significant change from obstinacy to humility after his encounters, illustrating personal growth and the potential for change.

Forbidden Knowledge: By defying cultural norms and engaging in prohibited actions, the protagonist gains profound insights into the consequences of his behavior, emphasizing the risks and revelations associated with seeking or ignoring forbidden practices.

► From the same Region or People

Learn more about Inuit peoples


There was once an Obstinate Man — no one in the world could be as obstinate as he. And no one dared come near him, so obstinate was he, and he would always have his own way in everything.

Once it came about that his wife was in mourning. Her little child had died, and therefore she was obliged to remain idle at home; this is the custom of the ignorant, and this we also had to do when we were as ignorant as they. And while she sat thus idle and in mourning, her husband, that Obstinate One, came in one day and said: “You must sew the skin of my kayak.”

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“You know that I am not permitted to touch any kind of work,” said his wife.

“You must sew the skin of my kayak,” he said again. “Bring it down to the shore and sew it there.”

And so the woman, for all her mourning, was forced to go down to the shore and sew the skin of her husband’s kayak. But when she had been sewing a little, suddenly her thread began to make a little sound, and the little sound grew to a muttering, and louder and louder. And at last a monster came up out of the sea; a monster in the shape of a dog, and said: “Why are you sewing, you who are still in mourning?”

“My husband will not listen to me, for he is so obstinate,” she said.

And then the mighty dog sprang ashore and fell upon that husband.

But that Obstinate One was not abashed; as usual, he thought he would get his own way, and his way now was to kill the dog. And they fought together, and the dog was killed.

But now the owner of the dog appeared, and he turned out to be the Moon Man.

And he fell upon that Obstinate One, but the Obstinate One would as usual not give way, but fell upon him in turn. He caught the Moon Man by the throat, and had nearly strangled him. He clenched and clenched, and the Moon Man was nearly strangled to death.

“There will be no more ebb-tide or flood if you strangle me,” said the Moon Man.

But the Obstinate One cared little for that; he only clutched the tighter.

“The seal will never breed again if you strangle me,” cried the Moon Man.

But the Obstinate One did not care at all, though the Moon Man threatened more and more.

“There will never be dawn or daylight again if you kill me,” said the Moon Man at last.

And at this the Obstinate One began to hesitate; he did not like the thought of living in the dark for ever. And he let the Moon Man go.

Then the Moon Man called his dog to life again, and made ready to leave that place. And he took his team and cast the dogs up into the air one by one, and they never came down again, and at last there was the whole team of sledge dogs hovering in the air.

“May I come and visit you in the Moon?” asked the Obstinate One. For he suddenly felt a great desire to do so.

“Yes, come if you please,” said the Moon Man. “But when you see a great rock in your way, take great care to drive round behind it. Do not pass it on the sunny side, for if you do, your heart will be torn out of you.”

And then the Moon Man cracked his whip, and drove off through the naked air.

Now the Obstinate One began making ready for his journey to the moon. It had been his custom to keep his dogs inside the house, and therefore they had a thick layer of ingrown dirt in their coats. Now he took them and cast them out into the sea, that they might become clean again. The dogs, little used to going out at all, were nearly frozen to death by that cold water; they ran about, shivering with the cold.

Then the Obstinate One took a dog, and cast it up in the air, but it fell down heavily to earth again. He took another and did so, and then a third, but they all fell down again. They were still too dirty.

But the Obstinate One would not give in, and now he cast them out into the sea once more.

And when he then a second time tried casting them up in the air, they stayed there. And now he made himself a sledge, threw his team up in the air, and drove off.

But when he came to the rock he was to drive round, this Obstinate One said to himself: “Why should I drive round a rock at all? I will go by the sunny side.”

When he came up alongside, he heard a woman singing drum songs, and whetting her knife; she kept on singing, and he could hear how the steel hummed as she worked.

Now he tried to overpower that old woman, but lost his senses. And when he came to himself, his heart was gone.

“I had better go round after all,” he thought to himself. And he went round by the shady side.

Thus he came up to the moon, and told there how he had lost his heart merely for trying to drive round a rock by the sunny side.

Then the Moon Man bade him lie down at full length on his back, with a black sealskin under, which he spread on the floor. This the Obstinate One did, and then the Moon Man fetched his heart from the woman and stuffed it in again.

And while he was there, the Moon Man took up one of the stones from the floor, and let him look down on to the earth. And there he saw his wife sitting on the bench, plaiting sinews for thread, and this although she was in mourning. A thick smoke rose from her body; the smoke of her evil thoughts. And her thoughts were evil because she was working before her mourning time was passed.

And her husband grew angry at this, forgetting that he had himself but newly bidden her work despite her mourning.

And after he had been there some time, the Moon Man opened a stone in the entrance to the passage way, and let him look down. The place was full of walrus, there were so many that they had to lie one on top of another.

“It is a joy to catch such beasts,” said the Moon Man, and the Obstinate One felt a great desire to harpoon one of them.

“But you must not, you cannot,” said the Moon Man, and promised him a share of the catch he had just made himself. But the Obstinate One would not be content with this; he took harpoons from the Moon Man’s store, and harpooned a walrus. Then he held it on the line — he was a man of very great strength, that Obstinate One — and managed to kill it. And in the same way he also dealt with another.

After his return from the Moon Man’s place, he left off being obstinate, and never again forced his wife to work while she was in mourning.


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The insects that wooed a wifeless man

A wifeless man, scorned by his village, gains exceptional hunting prowess after saving a supernatural Noseless One. He prospers, winning a wife, but loses it all after revealing his secret. His wife abandons him, leading to surreal encounters with creatures in her refuge. Reuniting briefly, he sleeps under her spell, awakening seasons later to decay and solitude, returning to his bleak existence.

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


► Themes of the story

Transformation: The protagonist evolves from a scorned, wifeless man to a successful hunter with a wife, highlighting significant personal change.

Supernatural Beings: The man’s encounter with a Noseless One, a creature from beneath the earth, introduces elements of the supernatural influencing mortal life.

Forbidden Knowledge: The man is warned not to reveal the source of his newfound success. Disregarding this caution leads to his downfall, emphasizing the perils of uncovering or disclosing forbidden truths.

► From the same Region or People

Learn more about Inuit peoples


There was once a wifeless man. Yes, that is the way a story always begins. And it was his custom to run down to the girls whenever he saw them out playing. And the young girls always ran away from him into their houses.

And when the time of great hunting set in, and the kayak men lived in plenty, it always happened that he shamefully overslept himself every time he had made up his mind to go out hunting. He did not wake until the sun had gone down, and the hunters began to come in with their catch in tow.

► Continue reading…

One day when he awoke as usual about sunset, he got into his kayak all the same, and rowed off. Hardly had he passed out of sight of the houses, when he heard a man crying: “My kayak has upset, help me.”

And he rowed over and righted him again, and then he saw that it was one of the Noseless Ones, the people from beneath the earth.

“Now I will give you all my hide thongs with ornaments of walrus tusk,” said the man who had upset.

“No,” said the wifeless man; “such things I am not fit to receive; the only thing I cannot overcome is my miserable sleepiness.”

“First come in with me to land,” said the Fire Man. And they went in together.

When they reached the place, the Noseless One said: “This is the man who saved my life when I was near to death.”

“I happened to save you because my course lay athwart your own,” said the wifeless man. “It is the first time for many days that I have been out at all in my kayak.”

“One beast and one only you may choose when you are on your homeward way. And be careful never to tell what you have seen, or it will go ill with your hunting hereafter.”

Those were the Fire Man’s words. And then the wifeless man rowed home.

But when the time for his expected return had come, he was nowhere to be seen, and the young girls began to rejoice at the misfortune which must have befallen him. For they could not bear the sight of that man.

But then suddenly he came in sight round the point, and at once all cried: “Here comes one who looks like the wifeless man.”

And then all the young unmarried girls ran into their houses.

“And the wifeless man has made a catch,” one cried.

And hardly had the evening begun to fall when the wifeless man went to rest, and hardly had the light appeared when the wifeless man went out hunting, long before his fellows. Hardly had the sun appeared in the sky, when the wifeless man came home with three seals. And his fellow-hunters were then but just preparing to set out.

Thus the days passed for that wifeless man. Early in the morning he would go out, and when the sun had only just begun to climb the sky, he would come home with his catch.

Then the unmarried girls began talking together.

“What has come to our wifeless man,” they said, and began to vie with one another in seeking his favour.

“Let me, let me,” they cried all together.

And the wifeless man turned towards them, and laughingly chose out the best in the flock.

And now they lived together, the wifeless man and the girl, and every day there was freshly caught seal meat to be cut up. At last she grew weary, and cried: “Why ever do you catch such a terrible lot?”

“H’m,” said he. “The seals come of themselves, and I catch them — that is all.”

But she kept on asking him, and so he said at last: “It was in this way. Once….” But having said thus much, he ceased, and went to rest. But it was long before he could sleep. And the sun was just over the houses of the village before he awoke and set out next day.

That day he caught but one seal.

In the evening, his wife began again asking and asking, and seeing that she would not desist, at last he said: “It was in this way. Once… well, I woke up in the evening, and rowed out, and heard a man crying for help, because his kayak had upset. And I rowed up to him and righted him again, and when I looked at him, it was one of the Noseless Ones.”

“’It was a good thing you were not idling about by the houses,’ said the Noseless One to me.

“’I had but just got into my kayak,’” said I.

And thus he told all that had happened to him that day, and from that time forward he lost his power of hunting, for now his old sleepiness came over him once more, and he lost all.

At last he had not even skins enough to give his wife for her clothes, and so she ran away and left him. He set off in chase, but she escaped through a crevice in the rocks, a narrow place whereby he could just pass.

Now he lay in wait there, and soon he heard a whispering inside: “You go out to him.”

And out crawled a blowfly, and said: “Take me.” — “I will not take you,” said the wifeless man, “for you pick your food from the muck-heaps.” The blowfly laughed and crawled back again, and he could hear it say: “He will not take me, because I pick my food from the muck-heaps.”

Then there was more whispering inside.

“Now you go out.”

And out came a fly.

“You may have me,” it said. “Thanks,” said the wifeless man, “but I do not care for you at all. You lay your eggs about anyhow, and your eyes are quite abominably big.” At this the fly laughed, and went inside with the same message as before.

Again there was a whispering inside.

“Take me,” said the cranefly. “No, your legs are too long,” said the wifeless man. And the cranefly went in again, laughing.

Then out came a centipede.

“Take me.” — “I will not take you,” said the wifeless man, “for you have far too many legs. Your body clings to the ground with all those legs, and your eyes are simply nasty.”

And the centipede laughed a cackling laugh and went in again.

They whispered together again in there, and out came a gnat.

“Take me,” said the gnat. “No thanks, you bite,” said the wifeless man. And the gnat went in again, laughing.

And then at last his wife bade him come in to her, since he would have none of the others, and at last he just managed to squeeze his body in through the crack, and then he took her to wife again.

“Comb my hair,” said the wifeless man, now very happy once more.

And his wife began, and said words above him thus: “Do not wake until the fulmar begins to cry: sleep until we hear a sound of young birds.”

And he fell asleep.

And when at last he awoke, he was all alone. The earth was blue with summer, and the fulmar cried noisily on the bird cliff. And it had been winter when he crawled in through the crack.

When he came down to his kayak, the skin was rotted through with age.

And then I suppose he reached home as usual, and now sits scratching himself at ease.


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