The strong man on Umanak

A renowned angakok and hunter on Umanak Island trains his son to inherit his skills. When the son goes missing at sea, the father encounters supernatural kayakers responsible for his son’s dismemberment. He defeats them and revives his son through their power, borrowing a giant kayak for the return journey. The son’s defiance of a warning about the kayak leads to his injury and a villager’s 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 protagonist encounters and combats supernatural kayakers responsible for his son’s dismemberment.

Transformation: The father revives his son through the supernatural power of the kayakers, indicating a significant change from death to life.

Forbidden Knowledge: The son’s defiance of a warning about the giant kayak leads to his injury and a villager’s death, suggesting the peril of pursuing or ignoring forbidden knowledge.

► From the same Region or People

Learn more about the Inuit peoples


On the isle of Umanak in the Isortok firth (South Greenland) lived a very strong man, among many other people. He gained great fame from his great strength, and was likewise considered a first-rate hunter and skilled angakok. He was in fact a main provider for the whole place, and their angakok into the bargain. He used to take his little son on his knee when conjuring, in order to teach him his art. The people had no lack of good hunting off the coast in the autumn season; but after the winter solstice the angakok used to roam about on the open sea all by himself, and when he had caught a couple of big seals, he used to put them upon his kayak, one in front and the other behind (viz., instead of towing them), making them fast with his harpoon-line.

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Before the sun had gone round to the west he was sure to have reached home with his two seals; and then lost no time in ordering the women to cook the briskets. When the meal was served, the men sat down to it, and generally the angakok started the conversation by saying, “I was again caught in a heavy snowstorm from the north.” This seemed very strange, for on shore the weather had been fine, and far away seawards only a small mist-band had been noticed. Being a man of such rare qualities, he naturally wished his son to come up to his own standard, and carefully trained him with this view. When full grown the son also would go far out to sea in all weathers, and bring big seals home with him. From that time the father grew quite easy about him, and occasionally remained at home himself, though perfectly hale and hearty. Once in the long days the son had started by himself, and at night the father in vain expected his return. The next morning at daybreak he set out in search of him. When so far from land that the southern islands looked quite dim and shadowy, he heard a voice calling out “Eek!” On hearing this strange voice, which he soon knew did not belong to any of his countrymen, he hastened on southwards, steering towards the sun; and in a little while he suddenly stopped short, again hearing a voice shouting “Where?” Soon after he came in sight of an immense kayak, and on nearing it found it to be a kayariak (fabulous kayaker). The huge kayaker had a paddle with only one blade, which he plied vigorously by shifting it alternately from one side of the kayak to the other. Approaching him from behind, he discovered one of his son’s arms lashed on to the after-part of the kayariak. At this sight he got into such a rage that he instantly darted his harpoon and killed the kayaker. Having drawn out the harpoon, whose point was the length of half an arm, he kayaked still further along, until he heard the former cry repeated. He answered it, and continuing his way soon fell in with another kayaker, who carried the second arm of his son, aft on his kayak. Having killed him also, he stood out to sea, till the high mountains of his own country were almost lost to sight. He again heard a deep rough voice, belonging to a similar kayaker, who was the father of the two he had already killed. The weather being calm, with a swell from the south-west, he put in his oar, and having secured it by means of the kayak-line, drifted along, steering only with his hands. Approaching the great kayaker thus, he discovered his son’s body behind him on his kayak. He did not throw his lance, but rowed right in upon him, and kept alongside of him by hooking his oar into the stranger’s kayak-straps. This somewhat startled the former, and he was heard to exclaim, “Where are those whom I am seeking?” and then the angakok understood of whom he was speaking. Turning landwards, they soon fell in with one kayak, floating bottom up. The angakok now inquired, “Canst thou revive him there?” To this the kayariak rejoined, “Why, yes, I could;” and lifting the wounded man up he merely touched him, and brought him to life again. Then they reached the next, and the father did the same to him. Being now four in number, the angakok went on, “Perhaps ye would not mind making him alive too whom ye have got there on your kayak.” The other replied, “It might be done if a fitting place can be found to manage it properly.” On reaching a piece of floating ice they landed upon it, and when the kayariak had joined the severed limbs together, and had revived him that had been slain, the father said, “What is to be done next? he has got no kayak; can’t we have the loan of one of those?” “Well, take it, but be sure ye bring it back immediately, and when ye land do not let any one look into it.” The angakok now returned with his son, who found his kayak such a size that he went down into it to the pit of his arms. On reaching land he cried out that no one must look down into the big kayak. But one unbeliever among their placemates did so, in consequence of which the son of the angakok who had made use of it grew lame in his legs. The unbeliever also was found close by, having been frightened to death at something he had seen inside the big kayak. Meantime the angakok brought the kayak back to the big man, who stood waiting for him on the ice. The sons now both descended into their kayaks, but the father remained a while, and first took a general view of the whole horizon, and then producing a small pipe he had hidden in his own boat, he blew it successively towards the four quarters of the horizon, and then repaired to his boat. When the angakok left them the weather was fine and calm, but he was hardly off before clouds arose, the sky became overcast, and all of a sudden a heavy gale was blowing. The wind rushing on from different quarters almost prevented his making the land. However, he went ahead undauntedly, having a first-rate kayak covered with skins, joined together lengthways. When the storm abated, and the stars again shone out, a high land became visible, which he recognised to be Akilinek, on the shore opposite his own. He was again caught in a tempest; but this having also subsided, he landed at the southernmost point of our country (Cape Farewell), and finally reached his own home, where his family had long believed him dead.


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The witchcraft of Kulange

Kulange, a wanderer aiding kayakers, discovers his friend performing witchcraft with grave-plundered items—a morsel of flesh and a bladder. Persuaded, Kulange tests their dark powers to sabotage a hunter’s luck and later curses his daughter-in-law during a feud. Her suffering leads to a shaman’s intervention, Kulange’s confession, and the disposal of the cursed objects. Justice is served when the friend is executed for his malevolence.

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


► Themes of the story

Trickster: Kulange engages in deceitful practices, using witchcraft to alter others’ fortunes.

Forbidden Knowledge: The narrative explores the use of grave-plundered items for witchcraft, delving into hidden or prohibited practices.

Divine Punishment: The tale concludes with the execution of Kulange’s friend, suggesting retribution for engaging in malevolent witchcraft.

► From the same Region or People

Learn more about the Inuit peoples


It was Kulange’s (pron. Koolanghee’s) business to bring up and down the fishing implements, tools, and arms of the kayakers. Having no kayak of his own, he only roamed about the country. He had but one friend; and on a certain day he saw his friend engaged in opening a new grave and cutting a piece out of the dead body. He had taken a morsel of flesh and the bladder. He approached silently, and after having watched his proceeding, he asked him what he was about. The friend turned round, explaining to him, “I want it to work some witchcraft.” But having thus been taken by surprise, he got ashamed and wished to make it over to Kulange, saying that he might use it advantageously any time he wanted to injure some great hunter.

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He informed him that he ought to dry the morsel of dead man’s flesh, and put it beneath the point of the hunter’s harpoon, and that in this manner he might in less than a moment turn a clever hunter into a very poor one. The bladder he was likewise to dry, and if ever he happened to get an enemy, he was to blow it up, and, while the other was asleep, press the air out upon him. At length Kulange accepted the gift, and after making the grave up anew, they both departed. Meanwhile Kulange put by the things, intending to try them on the first occasion. About the beginning of winter one of his house-fellows had a particularly good hunt, and consequently got quite rich. Kulange at once determined whether he could put an end to his great good luck; with this view he put a bit of the flesh beneath the point of his harpoon, while the owner was sleeping, after which he sneaked silently away to his couch. On the return of the kayakers the following evening, it happened that only he on whose harpoon the bit of flesh had been concealed, was unsuccessful; and this continued from day to day until one day Kulange again took it away and cleaned the point well where it had been deposited. No sooner had this been done, than the kayaker returned tugging a large seal after him like all the rest, and he had the same good luck ever afterwards. Kulange now thought that he had sufficiently tested the magic power of the flesh, and he only awaited an opportunity to make somebody angry with him in order to try the effect of the bladder. It so happened that his daughter-in-law got offended with him, and in her wrath called him “the nasty Kulange.” The next day it blew a gale from the south, and he went out to fill the bladder with air. When she was asleep in the evening, he went up beside her and let the air out upon her. At dawn she awoke with a swelling in her side, and later in the day she was swollen all over. Her husband instantly rowed away to fetch an angakok from a neighbouring place. He came back with him, and after having practised his incantations for some time in the darkened room, he knew enough to tell that the misdeed had been done by Kulange, who immediately confessed his guilt, saying, “I certainly did it, and here are the implements given me by my friend.” Having heard the whole state of the case, the bewitching objects were sunk deep in the sea; but the wicked friend was put to death.


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The old bachelor

A peculiar old bachelor disliked singing, yet a magical song from a boat lured him into an extraordinary journey. Tied to the boat, he soared through the air, visiting a mystical house where he learned the song. Returning home, he faltered on a mountaintop, forgetting the magic tune but remembered it just in time to escape death. He arrived home, marking his first and final airborne adventure.

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 a magical boat and crew capable of flight, indicating interactions with supernatural entities.

Forbidden Knowledge: The bachelor learns a magic song that enables flight, representing the pursuit and acquisition of hidden or restricted truths.

Transformation: The journey leads to a significant change in the bachelor’s character, as he overcomes his dislike for singing and gains new experiences.

► From the same Region or People

Learn more about the Inuit peoples


There was once a queer old bachelor who had a singular dislike to singing: whenever he heard people sing, he would take himself off immediately. One day, being out at his hunting-place off the coast, he heard people singing, and it proved to proceed from the crew of a boat which was going up the firth right against the wind, and without being rowed. This song pleased him; and he went up to the boat, which he several times noticed to be lifted up into the air, soon to sink down again on the surface of the water, and constantly advancing, although the crew seemed resting on their oars all the while.

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He now asked leave to be one of the party; and the steersman said he might follow them if he chose, but that he must keep close to them; upon which they tied his kayak to the boat, and then continued singing, kangatarsa, kangatarsartigut! (let us be taken aloft!) imakaja, ah, ha, ha. They were instantly lifted up and taken away across the country. Being now on the top of a very high mountain, they took a little rest there, but soon after travelled on through the air until they alighted close beside a house. They discharged the boat; and the old bachelor also got out of his kayak on land, and be entered a house to pay them a visit. He came to like them, remained with them, and learned their magic song. But at length he bethought himself of his relatives, who were sure to be missing him, and be concerned about his fate, and be resolved to return. His hosts proceeded to fill his kayak with victuals, after which he got in: and singing the magic lay, he flew away in the same direction he had formerly come from; but when he reached the high mountain, he got a strong fancy to repose for a while on the summit of it, which happened to be a very steep peak. After a while he wanted to be off again, but found that he had suddenly forgotten the lay, and then he sat down all at a loss on the steep mountain-side. At last he lost his balance, and was about to fall down. He tried to catch hold of the proper words, and sang, “’immakaja!’ — no; not quite that; ‘kanajaja!’ — no, that’s not it neither;” and now he began crying and tumbling down the precipice. When he was quite close to the stone-heaps at the foot of the mountain, he remembered the song, and was again carried through the air, and thus saved from destruction. At last he saw his dwelling-place, where his house-fellows had quite given him up for lost. They were just assembled outside, when all at once they heard a song from above, and looking upwards, perceived a kayaker overhead rushing through the air, and before long they recognised their own old bachelor. He directed his course staight towards the entrance, never stopping until he sat right down on the ledge, his kayak’s point crushing against the wall of the room; and this was his first and last journey through the air.


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The angakok’s flight to Akilinek

The following three tales are here given separately, but nevertheless put under one number, their contents being, on the one hand, interesting with regard to the information implied about the art of angakut (plural of angakok) in general, while, on the other, they are somewhat imperfect and obscure, so as to make it difficult to decide whether we have one or two original stories before us. The first was written down in North Greenland before 1830; the second in the southernmost part of Greenland, about 1860; and the last has been written down by the author himself from a verbal narration, but is given here only in an abridged form. Akilinek is the fabulous country beyond the ocean.

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


► Themes of the story

Forbidden Knowledge: The angakok’s quest to reach the elusive Akilinek represents the pursuit of hidden or restricted truths beyond the known world.

Journey to the Otherworld: The narrative centers on the angakok’s spiritual voyage to a mystical realm, reflecting the theme of traveling to realms beyond human experience.

Transformation: Through the trials and experiences of the journey, there is an implication of personal or spiritual change, especially in the context of the son’s development and initiation into the angakok’s practices

► From the same Region or People

Learn more about the Inuit peoples


(1) There was once a very clever angakok. When he was about to practise his art, and the lamps extinguished, and his limbs had been tied, he took flight, and having found the wind favourable, he flew across the sea, but did not sight the opposite shore before daybreak, when he was obliged to return. Several times he tried to get farther away, but was never able to pass beyond this mark; and therefore he determined to educate his son for an angakok, hoping that he might be brought to excel him. When the boy was grown up, he went through all the grades and branches of the angakok-science with him; but when the father proposed to give up teaching him, the son turned very moody and low-spirited.

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The father now questioned him, saying, “Is there any part of the science thou thinkest we have overlooked, and neglected to practise?” and the son answered, “I think there is;” whereat the father recalled all the exercises they had gone through, one by one, but after due meditation asked him, “Didst thou visit the graves?” The son told him he had not; and the father said, “Well, I will take thee thither this evening;” whereat the son was very glad. At the time appointed, they wandered to the burying-grounds, where the father opened one of the graves, and undid the pall of a corpse beneath the waist, and made his son thrust his hand right into the flesh of the deceased body. This done, the father left him as if nothing at all were the matter. When the son was about to follow him, the father remarked, “As yet thou hast observed nothing particular at this tomb; but wait till thou seest the last rays of the setting sun, and take not thy eyes from its splendour: but the moment thou dost notice a spark of light falling down from it, beware, and flee the place at once.” While he was yet standing and gazing at the declining sun, the father suddenly beheld something glistening through the brightness of the sky, at the sight of which he immediately took flight, but the son remained with his hands attached to the corpse, unable to extricate himself. Not until midnight did he return, all smiles and joy; and now the father deemed him thoroughly tried and expert in his art. On the night of the following day he resolved to bind him for his first flight. When the lamps had all been extinguished, the son flew out. Having no particular end or aim, however, he only went backwards and forwards, but saw nothing very remarkable: his father questioned him concerning the currents of the air, but he did not happen to have taken note of any. The next day he again prepared for an angakok flight, and this time observed that the wind was favourable. He crossed part of the sea, and soon perceived that he was taking the same course as his father. At last great perpendicular rocks arose in front of him, and he had reached now the limit of his father’s journey. He continued his flight towards it; and having with some difficulty succeeded in passing it, he saw an extensive country: crossing it in a southerly direction, he came upon a small house, and alighted close beside it. It was a house with two windows; and peeping within, he saw one man standing at each window, and watching him closely. One of the men went out and beckoned to a woman: on seeing the stranger, he invited him to step inside; and as both were entering, they met the woman in the passage ready to follow, and he now turned to her, saying, “Thou seest I have brought a visitor.” Having passed the doorway, the angakok seated himself on the side-ledge to the right, and on the opposite side he saw a squint-eyed person, whose breath was like fire (peculiar to angakut, and also only to be observed by them). At his feet were chips of bone, at which he had been working. Further away he observed a woman, whose body was all over hairy. When the squint-eyed man noticed that he was being looked at, he said, “Why dost thou thus stare at me?” “Oh, I was only looking at the chips at thy feet.” The other answered, “In the summer I have not got time to make chips, and that is why I am at it now.” Some of them said, “Perhaps our visitor would like to show us some of his art?” and be answered, “Why, I am not unwilling, though it is but the second time I have practised angakok science.” They all repaired to the kagse (their house of festivities). The squint-eyed person, who was always keeping close at the visitor’s heels, asked him what fearful tornak (guardian spirit) he had got at his service; and he answered, “If I succeed, a large iceberg will presently appear.” They all entered the dark kagse, and he also observed the hairy woman, the sight of whom he did not like, suspecting her to be dangerous to his purpose. When the conjuring had begun, and he felt that his tornak was drawing nigh, he said, “I fancy that something is approaching us.” They looked out at the window, and whispered to each other, “A monstrous iceberg is close upon the beach.” The angakok said, “Let a young man and a maiden step forth and post themselves in the middle of the floor.” When they had taken their place, a tremendous noise proceeded from the iceberg bouncing ashore and suddenly calving. Then a married couple was ordered out on the floor, and a loud roar from without followed. Thus they were all called forth, one after the other, and at last it was the turn of the ugly woman to step out. When she was about to advance, she missed her footing on one of the flags, and got beyond the proper stepping-stones, and at the same time the iceberg turned over, and came tumbling over the shore, crushing the house to atoms. Only the angakok visitor and the man with the squint came out unhurt. He now tied his limbs, rose high in the air, and returned, accompanied by a swarm of croaking ravens. He was silent and dejected; and when his father questioned him as to the reason, he answered, “I am heavy with grief because I have practised my art badly: I did wrong in calling forth the hairy woman; and by this fault of mine many happy and vigorous people have perished.” Next day the squint-eyed person made his appearance in the house, and observed, “Perhaps I too may be allowed to exhibit my art? I too am an angakok.” To this the old angakok remarked, “My son there is just telling me that he has killed many brave and strong people by his want of experience.” The other answered, “So he did, the bad one.” The squint-eyed was now tied hand and foot, and began his flight in the house, which was still lighted up, and as soon as they began singing, he flew out of it. Somehow they suspected that he was likely to be dangerous to them, and accordingly they extinguished the lamps, in order to prevent his re-entering the place; but on looking out at the window, they saw him take a direction towards his own homestead, and soon after proceeded to light the lamps, concluding that, at any rate, he would not return the same night.

(2) Of an angakok called Ipisanguak, who was still a novice in his art, this tale is told: On a certain evening, when he was just ready to set out on a flight, he said, “I intend to go away in search of the little house my forefathers have often spoken of, outside of which lies the bloody sword.” Having spoken thus, he set off, making a circuit all round the horizon, without having anything particular to relate on his return; but the next time he flew straight across to Akilinek, and alighted right in front of a house, where lay the bloody sword which was to be taken by him. He went up to the entrance, from whence a man emerged whose eyes were all dim, like those of an unborn seal. He re-entered the house without noticing the stranger, and another man now appeared whose eyes were like the blackest berries, and this one asked him to step inside, where the inmates of the house welcomed him, saying, “Thou art just in time to join us at our meal.” After a while the angakok observed, “I want another to fill my place at home to-night, otherwise my relatives will not believe that I have been here.” The dim-eyed man answered him, “I should very much like to be thy substitute, but I am rather a slow one.” They now proceeded to have him tied. Presently he was lifted up within the house, and then soared out into the open air, while Ipisanguak enjoyed a happy night in the company of his pleasant hosts. At dawn of day he broke off, saying, “The night is done; I must be off.” Again he crossed the sea; and about midway he saw a glare as of a great fire shining about him, which appeared to be from his substitute, who likewise was on his way home, and thus meeting, both aimed at each other. Ipisanguak again visited Akilinek next evening, and at the same time his substitute exclaimed, “I hear him coming; behold, there he is!” whereupon he also went off, and again they encountered each other on the way, and smiled as they met, and returned in the same way at daybreak. On the following day, when Ipisanguak returned from a trip in his kayak, he said he had met several kayakers from an adjoining place, called Kagsimiut, and likewise reported that he had heard them say of himself, “Ipisanguak has turned angakok, and almost every day exchanges place with an angakok from Akilinek. Let us go and hear him.” On the following day a great many kayakers and several boats’ crews arrived; and when he suffered himself to be tied, and left for Akilinek, he was soon replaced by his comrade, who entered the house, and entertained the guests all the night long. Some time after this Ipisanguak paid a visit to Kagsimiut; and during his stay one of the seal-hunters said: “Seals are rather scanty with us at present: a clever hunter can hardly get one at a time; thou mightest bring on the seals, I should think, and thus improve the hunting.” At the same time Ipisanguak observed a handsome young woman, to whom he at once took a fancy, standing outside the house. In the evening he conjured spirits; and during that interval an immense iceberg appeared, fast approaching the beach. He now let the women advance one by one; but she to whom he had taken a liking would not come. At length one appeared with a fine new ribbon round her topknot, and at that very moment the iceberg began to waver and shake; the angakok immediately sank down beneath the floor, and reached his own house by an underground way, while the iceberg came rolling on, tumbling right across the beach, crushing the house to atoms. On getting home he had all the lamps lighted; but in less than a moment the angakok from Kagsimiut made his appearance to avenge his people. However, they hit him with stones, and drove him back, and his voice had become inaudible. The following day Ipisanguak went to have a look at the destroyed house, but not a trace was left of it. The girl with the new topknot was possessed of an anghiak (the ghost of an abortion, or a child born in concealment), and it was all owing to her that Ipisanguak had been the cause of the accident that had happened to her housemates.

(3) A great angakok at his conjurations always used to talk of his having been to Akilinek, and his auditors fully believed him. Once he forced his little son to attend his conjurations, sitting upon his knee. The boy, who was horribly frightened, said, “Lo! what is it I see? The stars are dropping down in the old grave on yonder hill.” The father said, “When the old grave is shining to thee, it will enlighten thy understanding.” When the boy had been lying down in his lap for a while, he again burst out, “What is it I now see? — the bones in the old grave are beginning to join together.” The father only repeating his last words, the son grew obstinate and wanted to run away; but the father still kept hold of him. Lastly, the ghost from the grave came out, and being called upon by the angakok, he entered the house to fetch the boy, who only perceived a strong smell of maggots, and then fainted away. On recovering his senses, he found himself in the grave quite naked, and when he arose and looked about, his nature was totally altered — he found himself able at a sight to survey the whole country away to the farthest north, and nothing remained concealed from him. All the dwelling-places of man appeared to be close together, side by side; and on looking at the sea, he saw his father’s tracks, stretching across to Akilinek. When going down to the house, he observed his clothes flying through the air, and had only to put forth his hands and feet to make them cover his body again. But on entering the house he looked exceedingly pale, because of the great angakok wisdom he had acquired down in the old grave. After having become an angakok himself, he once went on a flight to Akilinek, and entered a house where a number of men were assembled, one of whom he observed to be dim-eyed. By help of his angakok sense he discovered this man also to be an angakok, and remarked some bone-chips lying at his feet. These chips (probably supernatural ones, and only visible to a clairvoyant) the dim-eyed man had in vain tried to get rid of; because they arose from some work he had taken in hand before the appointed days of mourning for some person deceased had gone by, (thereby provoking the invisible rulers). While staying here, the angakok visitor was requested to make a conjuration, in order to procure a plentiful seal-hunting. He summoned his tornak called a kivingak (viz., an iceberg, steep on one side, but sloping down on the other, all covered with seals). The iceberg quickly approached with the latter side towards them, and bending over, was just about to cast off all the seals into the water. But it so happened that among the housemates who had stepped forth on the floor there was a woman with an anghiak, which immediately made the iceberg turn on its steep side; and tumbling over with a tremendous roar, it crushed the house and all the people within, all of whom perished excepting the two angakut, who took care to make their escape at the right moment.


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

The Sun and the Moon

An elderly woman, left alone while her husband kayaked, encountered a series of visitors: a snow-bunting, a wheat-ear, and a raven, each foreshadowing an extraordinary event. A radiant woman then appeared, recounting her tragic transformation into the sun after a disturbing encounter with her brother. Before leaving, she revealed her skeletal back, symbolizing her sacrifice and celestial ascent. Shortly after, the woman’s husband returned.

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


► Themes of the story

Transformation: The narrative centers on a woman’s metamorphosis into the sun following a traumatic event, highlighting themes of change and rebirth.

Forbidden Knowledge: The woman’s discovery of her brother’s identity during nocturnal games reveals hidden truths, leading to significant consequences.

Sacrifice: In response to her brother’s actions, the woman undergoes self-mutilation, symbolizing a profound personal sacrifice that culminates in her celestial ascent.

► From the same Region or People

Learn more about the Inuit peoples


This tale, one of the few already mentioned by other authors on Greenland, has been translated from one of the oldest manuscripts.

An old married couple remained at home while their children travelled about all the summer. One day the wife was left alone as usual while the husband was out kayaking. On hearing something moving about close by, she hastened to hide beneath her coverlet, and after a little while, when she ventured to peep above it, she saw a little snow-bunting (Plectrophanes nivalis) hopping about on the floor and chirping, “Another one will soon enter, who is going to tell thee something.” In a little while she was alarmed by a still greater noise; and looking up again, she beheld a kusagtak (another little bird — the wheat-ear — Saxicola oenanthe), likewise hopping on the floor and singing, “Somebody shall soon enter and tell thee something.” It left the room, and was soon followed by a raven; but soon after it had gone she heard a sound like the steps of people, and this time she saw a very beautiful woman, who entered.

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On asking whence she came, the stranger told, “In bygone days we often used to assemble in my home to divert ourselves at different plays and games, and in the evening, when it was all ended, the young girls generally remained out, and the young men used to pursue and court us; but we could never manage to recognise them in the dark. One night I was curious to know the one who had chosen me, and so I went and daubed my hands with soot before I joined the others. When our play had come to an end, I drew my hands along his back, and left him, and was the first who entered the house. The young people came in, one after another undressed, but for some time I observed no marks. Last of all my brother entered, and I saw at once that the back of his white jacket was all besmeared with soot. I took a knife, and sharpened it, and proceeded to cut off my two breasts, and gave him them, saying, ‘Since my body seems to please thee, pray take these and eat them.’ He now began to speak indecently to me, and courted me more than ever, and while we raced about the room he caught hold of some bad moss and lit it, but I took some that was good, and also lit mine. He ran out, and I ran after him; but suddenly I felt that we were lifted up, and soared high up in the air. When we got more aloft my brother’s light was extinguished, but mine remained burning, and I had become a sun. Now I am on my way higher up the skies, that I may give warmth to the orphans (viz., going to make summer).” Finally she said, “Now close thy eyes.” The woman turned her eyes downwards; but perceiving that she was about to leave the house, she gave her one look, and observed that at her back she was a mere skeleton. Soon after she had left the house the old husband returned.

Among the rare cases which we have of any Eskimo tradition from the west about Behring Straits, the above legend is reported as known at Point Barrow, and was communicated to John Simpson, surgeon on board the Plover. In this the sister says to the brother, “Ta-man’g-ma mam-mang-mang-an’g-ma nigh’-e-ro,” which corresponds to the Greenlandish tamarma mamarmat ama neriuk, “My whole person being delicious, eat this also” — almost the same words as in one of the copies from Greenland.


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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

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.


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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

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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A Sorcery Story

A man discovered his wife was a sorceress who transformed into a mule every Friday. One night, he witnessed her remove her head to transform and rubbed ashes on the severed neck. Unable to reattach her head, she remained a mule, eventually turning into an owl with her head. This explains the owl’s human-like cries and laughter in folklore.

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

Cunning and Deception: The wife deceives her husband by secretly transforming into a mule.

Forbidden Knowledge: The husband’s discovery of his wife’s secret sorcery practices.

Illusion vs. Reality: The wife’s outward appearance as a human contrasts with her hidden supernatural activities.

► From the same Region or People

Learn more about Maya people


A man had a wife who was a sorceress and used to turn herself into a mule. Every Friday she would sit up late spinning cotton, and she used to put a fire under her husband’s hammock so that he wouldn’t wake up with the cold.

The man suspected his wife, so one Friday he kept awake. At midnight his wife put away the cotton she was spinning, and throwing herself on the ground, after first having taken off her head and placed it on the ground, she turned into a mule; then she went off with a number of other mules. The man took some ashes and rubbed them on the severed neck of her head.

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Just before dawn the mules returned. The woman threw herself onto the ground and changed back into human shape, but she could not fix her head on again because of the ashes. Accordingly she changed back into a mule again and, carrying the head, she followed the man wherever he went. He tried to shake her off, but could not. One day he went into a very thick part of the forest, and there succeeded in losing the mule and her head. The mule and head turned into an owl (buh). That is why the owl hoots, cries, and laughs like a woman.


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The Story of Juan Siis and the Cheils

Juan Siis, a boy living with his grandmother, yearned for rich food prepared for priests. A supernatural encounter led him to the Chich, who nursed him for three days, granting him the power to transform into a jaguar. Initially helping his village, he became ferocious, devouring livestock and even his grandmother. Living in the forest, he hunted for hunters and outwitted cannibalistic Cheils, ensuring his companions’ safety.

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

Trickster: Juan Siis uses cunning to outsmart the cannibalistic Cheils, protecting his companions.

Conflict with Nature: As a jaguar, Juan Siis embodies the wild, creating tension between his human origins and animal instincts.

Forbidden Knowledge: Juan’s desire for the priests’ rich food leads him to acquire hidden, transformative abilities.

► From the same Region or People

Learn more about Maya people


There was a boy who used to live with his grandmother. He used to go out to cut firewood close to the church, where he would smell the rich food that was being prepared for the priest. He wanted to taste it, and kept muttering to himself, “I wish I could eat that nice food.”

One day the messenger of the Mam appeared to him and asked him why he was always muttering to himself. The boy explained that he wanted to eat all that fine food, whereupon the messenger told him to shut his eyes. When he opened them again, he was in the room of Chich (Tsits).

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The Chichs are the wives of the Mams, and they are full-breasted. The Chich asked him his trouble, and when the boy explained, she told him that he must suckle at her breast for three days. The boy did so, and at the end of the three days Chich told him to throw himself on the ground. He did so and immediately turned into a jaguar. When he threw himself down again, he turned back into a boy. The Chich said to him, “Now you can get all the food you want,” and sent him back to the world. The boy’s name was Juan Siis, which is a Kekchi word meaning “coati.” That evening his grandmother cooked him food, but he said he did not want to eat cooked food, only raw meat. He told his grandmother he was going to play, and throwing himself on the ground, he turned into a jaguar. His grandmother was very frightened and called all the neighbors, but when they arrived, Juan Siis had already turned back into a boy. He began to catch and eat fowls, hogs, etc., and then, becoming more ferocious, ate up his own grandmother. After that he went away to live in the forest. One day in the forest he met three men. They told him that they were out hunting, but could find nothing. Juan Siis told them he would kill meat for them, and bid them follow him. At sunset they built a camp, and after dark Juan Siis went out hunting. Just before dawn the hunters heard the roar of the jaguar and Juan Siis reappeared in camp with several peccary. Next day he said to the hunters, “Let us go and visit my friends, the Cheils.”

The hunters did not want to go. “They are bad men,” they said. “They will eat us.” Juan Siis promised that no harm would befall them. They arrived at the home of the Cheils and entering sat down. The children of the Cheils were playing round, and scratching the bare legs of the hunters, they drew blood. The Cheils, smelling the blood, wanted to eat them. They asked Juan Siis to give them the hunters to eat, but the jaguar man refused them. Again they asked for the hunters. Juan Siis said, “I will give them to you, but you must beat me in play first of all.”

There was a large gombolimbo tree (tsikqa) close by. Juan Siis climbed up the tree to the first big branch, and then dived head down to the ground unscathed. He said to the Cheils, “You must do that too if you want my friends.”

At last one Cheil climbed up in the tree, but diving down broke his neck, and the rest were afraid to try the trick. Juan Siis next jumped over twelve hills (caves). “Now you must do that if you want those men,” he said. None of the Cheils could jump that far. Juan Siis told the three hunters to go away and take the peccary he had hunted with them.


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Around the Camp Fire

A group of men spent the night at old forest houses, witnessing a bizarre procession of animals, from a rat to larger creatures, somersaulting through their campfire. The spectacle culminated with men running through the fire. Terrified, they took refuge on a hut roof as the animals attempted to destroy it. By morning, the eerie events left no trace, deepening the mystery.

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

Sacred Spaces: The old houses in the forest and the campfire setting may hold spiritual significance, serving as a backdrop for the mystical events.

Illusion vs. Reality: The travelers experience bizarre and terrifying events that leave no trace by morning, blurring the line between what is real and what might be an illusion.

Forbidden Knowledge: The men’s decision to spend the night in the old forest houses leads them to witness mysterious occurrences, suggesting they have stumbled upon hidden or forbidden aspects of the supernatural world.

► From the same Region or People

Learn more about Maya people


Not so very long ago a party of men arrived at a group of old houses in the forest. They decided to spend the night there. After they had eaten, they sat around the camp fire a short while. Suddenly a rat ran forward, turned a somersault in the fire, and continued on its journey. It was followed by a rabbit that went through the same motions. There followed a regular procession of animals, each one larger than the preceding one. All turned a somersault in the fire and then ran on. Finally, men came running through the fire. The travellers, thoroughly frightened, took refuge on the roof of the hut. The animals tried to cut down the house-posts to bring down the roof. They did not succeed, and in the morning there was no sign of what had happened.

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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