Origin of the walrus and caribou

Superguksoak created the walrus from her boots and the caribou from her breeches, with the deer’s spots mirroring the marks on the fabric. Initially, the walrus had antlers and the caribou tusks, but their destructive behavior led Superguksoak to switch them. She sent the caribou inland, calling “kaite, kaite” when needed, shaping the animals and their roles in the environment.

Source: 
The Labrador Eskimo 
by E.W. Hawkes 
[Canada, Department of Mines] 
Geological Survey, Memoir 91 
Anthropological Series no. 14 
Ottawa, 1916


► Themes of the story

Creation: It explains the origins of the walrus and caribou, detailing how Superguksoak formed them from her garments.

Transformation: The narrative describes the physical changes in the animals, particularly the swapping of antlers and tusks to restore harmony.

Conflict with Nature: The initial assignment of antlers to the walrus and tusks to the caribou led to disruptions, highlighting the challenges and resolutions in human interactions with the natural world.

► From the same Region or People

Learn more about Inuit peoples


Superguksoak made the walrus from her boots and the caribou from her breeches. The spots on the deer correspond to the marks on her breeches.

When first made, the walrus had antlers on its head and the caribou had tusks. But the walrus upset the kayaks with its antlers and the caribou killed the hunters with its tusks, so Superguksoak changed them.

She told the caribou to go inland and stay there. When she wants the caribou, she calls kaite, kaite, “Come, come.”

► Continue reading…

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The last of the Tunnit

This tale recounts the demise of a giant, the last of the Tunnit, who terrorized hunters near Hebron on the Labrador coast. Exploiting their fear, he stole their food until a harsh winter left everyone starving. Joining a hunt, he fell for a ruse, agreeing to follow customs that led to his binding. The hunters attacked him in his sleep, ultimately killing him, though not without losses. His grave remains visible near Saglek Bay.

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

Conflict with Nature: The giant, representing a formidable force of nature, poses a significant threat to the hunters, who must confront and overcome him to ensure their survival.

Cunning and Deception: The hunters employ cleverness and deceit, convincing the giant to adhere to fabricated customs, leading to his eventual capture and death.

Sacrifice: The hunters risk their lives to eliminate the giant, and during the struggle, some lose their lives, highlighting the theme of sacrifice for the greater good of the community.

► From the same Region or People

Learn more about Inuit peoples


A big, overgrown giant, the last of the Tunnit left on the Labrador coast, lived a long time ago near Hebron. He would not hunt nor do any work. Whenever he wanted food he took it away from the hunters. He would watch when they brought in their seals at the end of the day’s hunt, and go up to them and take his choice. They were all afraid of him on account of his size and strength and did not dare resist him.

Finally a hard winter came when the hunters could get no seal. Then he had to starve with the rest of them. When they were nearly dead with hunger, the people decided to send out six of their best hunters to see if they could not get some food.

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They were all surprised when the giant asked to go along too. Then they saw a chance to get rid of him. So they asked him to promise to obey all the customs of the hunters, which he did readily enough, suspecting nothing.

The first night out, after they had erected a snow-house, they told him that it was the custom for every young hunter to be bound the first evening on the hunt. So he allowed himself to be bound, having promised to obey all their customs. They tied his hands and feet with heavy lashing from their komatiks. They did not dare trust ordinary line. When he was sound asleep, in the middle of the night, they set on him and killed him with their lances; but bound as he was, he managed to break the heavy line, and kill one of them before he was finally killed.

When the hunters returned home without him, his wife asked where he was, but the hunters would not tell her. Finally she understood. She went out and got his body and buried it. The grave can still be seen on the north side of Saglek bay.

Another version, which gives the additional detail that the hunters cut through the side of the snow-house to get at the giant, is as follows:

Once on a time there lived a giant near Hebron, who was so heavy that he could not walk on new ice. He was the tyrant of the village. Whatever he wanted he took, and no one dared dispute him.

One year he expressed a wish that he would like to see how seals were killed and how the men went hunting. (He never hunted himself but stole from others). The hunters thought it a fine chance to get him in their power. They wanted to get rid of him because they were afraid of him and he was always bullying them. So they told him that if he wanted to go seal hunting with them, he would have to do exactly as they told him. He promised that he would, and they let him go with them.

So the first night they were out on the ice, they built a snowhouse, and told him that it was their custom to be lashed with skin line and left alone in the snow-house all night. So he let them tie him up, and lay down to sleep. Now the other Eskimo outside waited until they thought he was sound asleep. Then they cut a big hole in the side of the house and three men went in, while eight stood outside waiting. The three men inside jumped on the giant, and the eight men came in and joined in the fight. The giant broke the lines he was fastened with, and killed three men before the others overpowered him and killed him with their knives. So that was the last of the giant. His grave is to be seen to this day. It is a very large and long stone grave in Saglek bay.


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Kanagssuaq

Kanagssuaq, a resilient hunter, faced dire hunger with his companions during an icy winter. Defying treacherous weather, he hunted tirelessly, sustaining his group with seals. He encountered Kiliteraq, another skilled hunter, aiding him during a perilous hunt. Later, Kiliteraq gifted Kanagssuaq a finely crafted tow-line and bearskin as gratitude. Their bond highlighted mutual respect and survival amid harsh Arctic conditions.

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


► Themes of the story

Conflict with Nature: Kanagssuaq’s relentless battle against severe cold, treacherous ice, and dangerous seas highlights humanity’s struggle against natural forces.

Sacrifice: His willingness to risk his life by venturing into perilous weather to hunt seals demonstrates selflessness for the survival of his group.

Community and Isolation: The narrative underscores the importance of communal bonds and mutual support in overcoming adversity, as seen in Kanagssuaq’s interactions with his companions and fellow hunter Kiliteraq.

► From the same Region or People

Learn more about Inuit peoples


Kanagssuaq, men say, went out from his own place to live on a little island, and there took to wife the only sister of many brothers. And while he lived there with her, it happened once that the cold became so great that the sea between the islands was icebound, and they could no longer go out hunting.

At last they had used up their store of food, and when that store of food was used up, and none of them could go out hunting, they all remained lying down from hunger and weakness.

► Continue reading…

Once, when there was open water to the south, where they often caught seal, Kanagssuaq took his kayak on his head and went out hunting. He rowed out in a northerly wind, with snow falling, and a heavy sea. And soon he came upon a number of black seal. He rowed towards them, to get within striking distance, but struck only a little fjord seal, which came up between him and the others. This one was easier to cut up, he said.

Now when he had got this seal, he took his kayak on his head again and went home across the ice. And his house-fellows shouted for joy when they saw the little creature he sent sliding in. Next day he went out again, and caught two black seal, and after that, he never went out without bringing home something.

The north wind continued, and the snow and the cold continued. When he lay out waiting for seal, as was now his custom, he often wished that he might meet with Kiliteraq, the great hunter from another place, who was the only one that would venture out in such weather. But this did not come about.

But now there was great dearth of food also in the place where Kiliteraq lived. And therefore Kiliteraq took his kayak on his head and went out across the ice to hunt seal. And coming some way, he sighted Kanagssuaq, who had already made his catch, and was just getting his tow-line out. As soon as he came up, Kanagssuaq cut away the whole of the belly skin and gave to him. And Kiliteraq felt now a great desire for blubber, and took some good big pieces to chew.

And while he lay there, some black seal came up, and Kanagssuaq said: “Row in to where they are.”

And he rowed in to them and harpooned one, and killed it on the spot with that one stroke. He took his bladder float, to make a tow-line fast, and wound up the harpoon line, but before he had come to the middle, a breaking wave came rolling down on him. And it broke over him, and it seemed indeed as if there were no kayak there at all, so utterly was it hidden by that breaking wave. Then at last the bladder showed up behind the kayak, and a little after, the kayak itself came up, with the paddles held in a balancing position. Now for the second time he took his bladder and line, and just as he came to the place where the tow-line is made fast, there came another wave and washed over him so that he disappeared. And then he came up a second time, and as he came up, he said: “I am now so far out that I cannot make my tow-line fast. Will you do this for me?”

And then Kanagssuaq made his tow-line fast, and as soon as he had taken the seal in tow, he rowed away in the thickly falling snow, and was soon lost to sight. When he came home, his many comrades in the village were filled with great thankfulness towards him. And thereafter it was as before; that he never came home without some catch.

A few days later, they awoke and saw that the snow was not falling near them now, but only far away on the horizon. And after that the weather became fine again. And when the spring came, they began hunting guillemots; driving them together in flocks and killing them so. This they did at that time.

And now one day they had sent their bird arrows showering down among the birds, and were busy placing the killed ones together in the kayaks. And then suddenly a kayak came in sight on the sunny side. And when that stranger came nearer, they looked eagerly to see who it might be. And when Kiliteraq came nearer — for it was Kiliteraq who came — he looked round among the kayaks, and when he saw that Kanagssuaq was among them, he thrust his way through and came close up to him, and stuck his paddle in between the thongs on Kanagssuaq’s kayak, and then loosened the skin over the opening of his own kayak, and put his hand in behind, and drew out a splendid tow-line made of walrus hide and beautifully worked with many beads of walrus tooth. And a second time he put in his hand, and took out now a piece of bearskin fashioned to the seat of a kayak. And these things he gave to Kanagssuaq, and said: “Once in the spring, when I could not make my tow-line fast to a seal, you helped me, and made it fast. Here is that which shall thank you for that service.”

And then he rowed away.


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The thunder spirits

Two sisters, scolded by their father for playing noisily, fled to the mountains with minimal belongings. Over time, they became reclusive and ultimately died of hunger, transforming into thunder spirits. Their powers bring gales, fire, and rain, terrorizing the earth and humans. Known for sparing only a mother and child, they are feared by all, except when confronted by a red dog’s blood, their sole weakness.

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


► Themes of the story

Transformation: The sisters undergo a metamorphosis from humans into thunder spirits, embodying the theme of physical and spiritual change.

Supernatural Beings: Post-transformation, the sisters exist as formidable entities wielding control over natural elements, aligning with the theme of interactions with spirits or gods.

Conflict with Nature: As thunder spirits, the sisters unleash natural forces that terrorize humanity, highlighting the struggle between humans and the formidable powers of nature.

► From the same Region or People

Learn more about Inuit peoples


Two sisters, men say, were playing together, and their father could not bear to hear the noise they made, for he had but few children, and was thus not wont to hear any kind of noise. At last he began to scold them, and told them to go farther away with their playing. When the girls grew up, and began to understand things, they desired to run away on account of their father’s scolding. And at last they set out, taking with them only a little dogskin, and a piece of boot skin, and a fire stone. They went up into a high mountain to build themselves a house there.

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Their father and mother made search for them in vain, for the girls kept hiding themselves; they had grown to be true mountain dwellers, keeping far from the places of men. Only the reindeer hunters saw them now and again, but the girls always refused to go back to their kin.

And when at last the time came when they must die of hunger, they turned into evil spirits, and became thunder.

When they shake their dried boot skin, then the gales come up, the south-westerly gales. And great fire is seen in the heavens whenever they strike their fire stone, and the rain pours down whenever they shed tears.

Their father held many spirit callings, hoping to make them return. But this he ceased to do when he found that they were dead.

But men say that after those girls had become spirits, they returned to the places of men, frightening many to death. They came first of all to their father and mother, because of the trouble they had made. The only one they did not kill was a woman bearing a child on her back. And they let her live, that she might tell how terrible they were. And tales are now told of how terrible they were.

When the thunder spirits come, even the earth itself is stricken with terror. And stones, even those which lie on level ground, and not on any slope at all, roll in fear towards men.

Thus the thunder comes with the south-westerly gales; there is a noise and crackling in the air, as of dry skins shaken, and the sky glows from time to time with the fire from their firestone. Great rocks, and everything which stands up high in the air, begin to glow.

When this happens, men use to take out a red dog, and cut its ear until the blood comes, and then lead the beast round about the house, letting the blood drip everywhere, for then the house will not take fire.

A red dog was the only thing they feared, those girls who were turned to thunder.


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The inland-dwellers of Etah

A sledge near Etah discovered the dwelling of inland-dwellers, shy people terrified of dogs. When an old woman was thrust out in fear, she died upon seeing the animals. The visitors apologized, but the inland-dwellers dismissed her death as inconsequential. Terrified, they fled further inland, leaving behind empty houses. Known for their fear of dogs and swift running abilities, they now live in distant, secluded areas.

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


► Themes of the story

Conflict with Nature: The inland-dwellers’ fear of dogs and their adaptation to a secluded life highlight their struggle to coexist with natural elements and animals introduced by others.

Community and Isolation: The inland-dwellers live in seclusion, avoiding contact with outsiders. Their encounter with the sledge drivers leads them to retreat further inland, emphasizing themes of isolation and the impact of external interactions on a secluded community.

Cultural Heroes: The narrative mentions individuals like Suagaq, who bridge the gap between the inland-dwellers and the coast-folk, reflecting the role of cultural heroes in connecting and influencing different societies.

► From the same Region or People

Learn more about Inuit peoples


There came a sledge driving round to the east of Etah, up into the land, near the great lake. Suddenly the dogs scented something, and dashed off inland over a great plain. Then they checked, and sniffed at the ground. And now it was revealed that they were at the entrance to an inland-dweller’s house.

The inland-dwellers screamed aloud with fear when they saw the dogs, and thrust out an old woman, but hurried in themselves to hide. The old woman died of fright when she saw the dogs.

► Continue reading…

Now the man went in, very ill at ease because he had caused the death of the old woman.

“It is a sad thing,” he said, “that I should have caused you to lose that old one.”

“It is nothing,” answered the inland-dwellers; “her skin was already wrinkled; it does not matter at all.”

Then the sledges drove home again, but the inland-dwellers were so terrified that they fled far up into the country.

Since then they have never been seen. The remains of their houses were all that could be found, and when men dug to see if anything else might be there, they found nothing but a single narwhal tusk.

The inland-dwellers are not really dangerous, they are only shy, and very greatly afraid of dogs. There was a woman of the coast-folk, Suagaq, who took a husband from among the inland folk, and when that husband came to visit her brothers, the blood sprang from his eyes at sight of their dogs.

And they train themselves to become swift runners, that they may catch foxes. When an inland-dweller is to become a swift runner, they stuff him into the skin of a ribbon seal, which is filled with worms, leaving only his head free. Then the worms suck all his blood, and this, they say, makes him very light on his feet.

There are still some inland-dwellers left, but they are now gone very far up inland.


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The giant dog

A man owned a colossal dog capable of swimming seas and hauling narwhals ashore. The dog, controlled by jaw thongs, carried the man and his wife on its back. Gifted with a death-resisting amulet, it grew fierce, devouring people and battling threats. Its exploits spread fear among inland-dwellers, who had their own cruel customs. This legendary dog remains a tale of awe and terror.

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


► Themes of the story

Supernatural Beings: The tale features a colossal dog with extraordinary abilities, such as swimming vast seas and hauling large sea creatures like whales and narwhals ashore.

Cunning and Deception: The dog’s owner uses jaw thongs to control the dog, guiding its actions through clever means.

Conflict with Nature: The dog’s fierce behavior leads to confrontations with both humans and other creatures, highlighting the challenges of coexisting with powerful natural forces.

► From the same Region or People

Learn more about Inuit peoples


There was once a man who had a giant dog. It could swim in the sea, and was so big that it could haul whale and narwhal to shore. The narwhal it would hook on to its side teeth, and swim with them hanging there.

The man who owned it had cut holes in its jaws, and let in thongs through those holes, so that he could make it turn to either side by pulling at the thongs. And when he and his wife desired to go journeying to any place, they had only to mount on its back.

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The man had long wished to have a son, but as none was born to him, he gave his great dog the amulet which his son should have had. This amulet was a knot of hard wood, and the dog was thus made hard to resist the coming of death.

Once the dog ate a man, and then the owner of the dog was forced to leave that place and take land elsewhere. And while he was living in this new place, there came one day a kayak rowing in towards the land, and the man hastened to take up his dog, lest it should eat the stranger. He led it away far up into the hills, and gave it a great bone, that it might have something to gnaw at, and thus be kept busy.

But one day the dog smelt out the stranger, and came down from the hills, and then the man was forced to hide away the stranger and his kayak in a far place, lest the dog should tear them in pieces, for it was very fierce.

Now because the dog was so big and fierce, the man had many enemies. And once a stranger came driving in a sledge with three dogs as big as bears, to kill the giant dog. The man went out to meet that sledge, and the dog followed behind him. The dog pretended to be afraid at first, but then, when the stranger’s dog set upon it in attack, it turned against them, and crushed the skulls of all three in its teeth.

After a time, the man noticed that his giant dog would go off, now and again, for long journeys in the hills, and would sometimes return with the leg of an inland-dweller. And now he understood that the dog had made it a custom to attack the inland-dwellers and bring back their legs to its master. He could see that the legs were legs of inland-dwellers, for they wore hairy boots.

And it is from this giant dog that the inland-dwellers got their great fear of all dogs. It would always appear suddenly at the window, and drag them out. But it was a good thing that something happened to frighten the inland-dwellers, for they had themselves an evil custom of carrying off lonely folk, especially women, when they had lost their way in the fog.

And that is all I know about the Giant Dog.


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The raven who wanted a wife

A mourning sparrow rejects a raven’s proposal, disdaining his offer of offal. The raven, spurned, turns to wild geese and insists on joining their migration. Unable to keep up due to exhaustion, he rests on two geese, who abandon him in the sea. The raven drowns, his soul transforming into small sea mollusks, symbolizing hubris and the consequences of rejection.

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


► Themes of the story

Transformation: The raven’s soul undergoes a metamorphosis into small sea mollusks after his death, highlighting themes of change and consequence.

Trickster: The raven embodies the trickster archetype, using cunning and persuasion in his attempts to secure a wife and join the geese, ultimately leading to his downfall.

Conflict with Nature: The raven’s struggle to keep up with the migrating geese and his inability to survive in the sea underscore the challenges and perils of opposing natural limitations.

► From the same Region or People

Learn more about Inuit peoples


A little sparrow was mourning for her husband who was lost. She was very fond of him, for he caught worms for her. As she sat there weeping, a raven came and asked: “Why are you weeping?”

“I am weeping for my husband, who is lost; I was fond of him, because he caught worms for me,” said the sparrow. “It is not fitting for one to weep who can hop over high blades of grass,” said the raven. “Take me for a husband; I have a fine high forehead, broad temples, a long beard and a big beak; you shall sleep under my wings, and I will give you lovely offal to eat.”

► Continue reading…

“I will not take you for a husband, for you have a high forehead, broad temples, a long beard and a big beak, and will give me offal to eat.”

So the raven flew away — flew off to seek a wife among the wild geese. And he was so lovesick that he could not sleep.

When he came to the wild geese, they were about to fly away to other lands.

Said the raven to two of the geese: “Seeing that a miserable sparrow has refused me, I will have you.”

“We are just getting ready to fly away,” said the geese.

“I will go too,” said the raven.

“But consider this: that none can go with us who cannot swim or rest upon the surface of the water. For there are no icebergs along the way we go.”

“It is nothing; I will sail through the air,” said the raven.

And the wild geese flew away, and the raven with them. But very soon he felt himself sinking from weariness and lack of sleep.

“Something to rest on!” cried the raven, gasping. “Sit you down side by side.” And his two wives sat down together on the water, while their comrades flew on.

The raven sat down on them and fell asleep. But when his wives saw the other geese flying farther and farther away, they dropped that raven into the sea and flew off after them.

“Something to rest on!” gasped the raven, as it fell into the water. And at last it went to the bottom and was drowned.

And after a while, it broke up into little pieces, and its soul was turned into little “sea ravens.” [a small black mollusc]


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Makite

Makite, an outcast due to his inability to hunt seals, retreats into the hills after his wife threatens to leave him. He encounters a lone-dweller and later defeats him after a tense conflict. Wandering on, Makite meets dwarfs embroiled in a mystical battle with inland-dwellers. After aiding the dwarfs, Makite builds a home adorned with mysterious candle-like objects from the hills, living there until his death.

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


► Themes of the story

Conflict with Nature: Makite’s inability to catch seals highlights his struggle against natural forces, leading to his isolation.

Transformation: Throughout the narrative, Makite undergoes significant changes, both in his environment and personal growth.

Supernatural Beings: The story features encounters with mystical entities, such as the lone-dweller and dwarfs, emphasizing interactions with the supernatural.

► From the same Region or People

Learn more about Inuit peoples


Makite, men say, took to wife the sister of many brothers, but he himself could never manage to catch a seal when he was out in his kayak. But his wife’s brothers caught seal in great numbers. And so it was that one day he heard his wife say she would leave him, because he never caught anything. And in his grief at hearing this, he said to himself: “This evening, when they are all asleep, I will go up into the hills and live there all alone.” When darkness had fallen, he set off up into the hills, but as he went, his wife’s father, who was standing outside, saw him going, and cried in to the others in the house: “Makite has gone up into the hills to live there all alone. Go after him.”

► Continue reading…

The many brothers went out after him, but when they had nearly come up with him, he made his steps longer, and thus got farther and farther away from them, and at last they ceased to pursue him any more.

On his way he came to a house, and this was just as it was beginning to get light. He looked in, and saw that the hangings on the walls were of nothing but reindeer and foxes’ skins. And now he said to himself: “Hum — I may as well go in.”

But as he went in, the hinge of the door creaked, and then a strange, deep sound was heard inside the house, and it began to shake.

At the same moment, the master of the house came in and said: “Have you had nothing to eat yet?”

Makite said: “I will eat nothing until I know what are those things which look like candles, there in front of the window.”

Then the lone-dweller said: “That is no concern of one who is not himself a lone-dweller. Therefore he cannot tell you.”

But then Makite said: “If you do not tell me, I will kill you.”

And then at last he told.

“It may be you have seen today the great hills away in the blue to the south; if you go up to the top of the nearer hill, you will find nothing there, but he who climbs that one which lies farther away, and reaches the top, he will find such things there. But this cannot be done by one who is not a lone-dweller.”

And not until he had said all this did Makite eat.

Then they both went to rest. And just as he was near falling asleep, the lone-dweller began to quiver slightly, but he pretended to sleep. And before Makite could see what he was about, the lone-dweller had strung his bow, and Makite, therefore, seeing he was preparing to kill him, pretended to wake up, and then the other laid aside his bow so quickly that it seemed as if he had not held anything at all. At last, when it was nearly dawn, the lone-dweller fell asleep, and then Makite tried very cautiously to get out, but as he was about to pass through the doorway, he again happened to draw the door to after him, and again it creaked as before with a strange sound. When he looked in through the window, the lone-dweller was about to get up.

Now Makite had laid his great spear a little way above the house, and he ran to the place. When he looked round, he saw that the man from the house was already in chase. Then he came to a big rock, and as there was no help for it, he commenced to run round. When he had run round it for the third time, he grasped his harpoon firmly, and without turning round, thrust it out behind him, and struck something soft. He had struck the other in the side.

Having now killed this one, and as there was no help for it, he wandered on at hazard, and came to a great plain. And in the middle of the plain was something which looked like a house. And he went up to it and found it was the house of a dwarf, and no end of people coming out of it. One went in and another came out, and so they kept on. He tried to get into the passage, but could not even get his foot in.

Then he heard someone inside saying: “Heave up the passage way a little with your back, and then come in.”

When he came in, it was a big place, and the old creature spoke to him, and said: “When you go out, look towards the west; the inland-dwellers are coming.”

And when Makite went out, he looked towards the west, and there he saw a great black thing approaching, and when he then came in again, the old man went to the window and called out: “Here they are; they are close up now.”

And then the dwarfs went out to fight, and took up their posts on the plain, one party opposite the other, and none said a word.

But suddenly the dog that was with the inland folk gave a great bark, and there came a mighty wave of water, rolling right up to the dwarfs.

But when it had come quite close to them, it suddenly grew quite small. And then the dwarfs’ dog gave a bark. And at the same time the dwarfs’ wave arose, and washed right up over the inland folk, and drowned them, and only few of them escaped alive.

When they came home again, Makite built himself a house, and from the high hill fetched some of those things which looked like candles, and hung them up in his house. And he lived there in his house until he died.

And here ends this story.


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The dwarfs

A man befriends a shy dwarf while kayaking and aids him in hunting a seal, showcasing his strength. Invited to the dwarf’s home, he earns admiration for his power and marries the dwarf’s beautiful daughter. They later visit the man’s kin, where tragedy strikes as a dog kills their child, prompting the dwarf family to leave. Haunted by dogs, the old dwarf uses magic but remains restless, forever evading his fears.

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


► Themes of the story

Supernatural Beings: The protagonist encounters dwarfs, mystical creatures within Inuit mythology, highlighting interactions between humans and supernatural entities.

Transformation: The man’s life undergoes significant changes after meeting the dwarf, including marriage and the birth of a child, illustrating personal transformation through extraordinary experiences.

Conflict with Nature: The narrative involves hunting and survival in a harsh environment, reflecting the challenges humans face against natural forces.

► From the same Region or People

Learn more about Inuit peoples


A man who was out in his kayak saw another kayak far off, and rowed up to it. When he came up with it, he saw that the man in it was a very little man, a dwarf.

“What do you want,” asked the dwarf, who was very much afraid of the man.

“I saw you from afar and rowed up,” said the man.

But the dwarf was plainly troubled and afraid.

► Continue reading…

“I was hunting a little fjord seal which I cannot hit,” he said.

“Let me try,” said the other. And so they waited until it came up to breathe. Hardly had it come up, when the harpoons went flying towards it, and entered in between its shoulder-blades.

“Ai, ai — what a throw!” cried the dwarf in astonishment. And the man took the seal and made a tow-line fast.

Then the two kayaks set off together in towards land.

“Hum — hum. Wouldn’t care to… come and visit us?” said the dwarf suddenly. [The story-teller speaks the dwarf’s part throughout in a hurried and jerky manner, to illustrate the little man’s shyness.]

But this the man would gladly do.

“Hum — hum. I’ve a wife… and a daughter… very beautiful daughter… hum — hum. Many men wanted her… wouldn’t have them… can’t take her by force… very strong. Thought of taking her to wife myself… hum — hum. But she is too strong for me… own daughter.”

They rowed on a while, and then the little one spoke again.

“Hum — hum. Might perhaps do for you… you could manage her… what?”

“Let us first see her,” said the man. And now they rowed into a great deep fjord.

When they came to the place, they landed and went up at once to the house of the little old man. And those in the house did all they could that the stranger might be well pleased. When they had been sitting there a while, the old man said: “Hum — hum… our guest has made a catch… he comes to us bringing game.”

Now it was easy to see that they would gladly have tasted the flesh of that little seal. And so the guest said: “If you care to cook that meat, then set to work and cut it up as soon as you please. Cut it up and give to those who wish to eat of it.”

The little old man was delighted at this, and sent out his two women-folk to cut up that seal. But they stayed away a long while, and no one came in with any meat. So the little old man went out to look for them.

And there stood the two women, hauling at the little fjord seal, which they could not manage to drag up from the shore. They could not even manage it with the old man’s help. They hauled away, all three of them, bending their bodies to the ground in their efforts, but the seal would not move. Then at last the stranger came out, and he took that seal by the flipper with one hand, and carried it up that way.

“What strength, what strength! The man is a giant indeed,” cried the little folk. And they fell to work cutting up the seal, but to them it seemed as if they were cutting up a huge walrus, so hard did they find it to cut up that little seal.

And people came hurrying down from the houses up above, and all wished to share. The women of the house then shared out that seal. Each of the guests was given a little breastbone and no more, but this to them was a very great piece of meat. When they held such a piece in their hands, it reached to the ground, and their hands and clothes were covered with fat.

Inside on the bench sat an old hag who now began trying to make herself agreeable to the guest. She squeezed up close to him and kept on talking to him, and looking at him kindly. She was old and ugly, and the man would have nothing to do with her. Suddenly he gave a loud whistle.

“Ugh — ugh!” cried the old hag in a fright, and fell down from the bench. Then she stumbled down into the passage way, and disappeared.

And now after they had feasted on the seal meat, those from the houses up above cried out: “Let the guest now come up here; we have foxes’ liver to eat!”

And as he did not come at once, they cried again. And then he went up. The house was full of people, all busy eating foxes’ liver.

“It is very hard to cut,” said the dwarfs. “It is dried.”

And the dwarfs worked away as hard as they could, but could not cut it through. But the guest took and munched and crunched as if it had been fresh meat.

“Ai, ai — see how he can eat,” cried some.

But all those in the house were very kind to him, and would gladly have seen him married into their family. And the young women had dressed their hair daintily with mussel shells, that the guest might think them the finer. But he cared for none of them, for the little old man’s daughter was the most beautiful.

And therefore he went down to that house again when it was time to go to rest. And he said he would have her to wife.

And so they lived happily together, and soon they had a child.

And now the man began to long for his own place and kin. He thought more and more of his old mother, who was still alive when he started off.

And so one day he said he was going to visit his home.

“We will all go with you,” said the little old man; “we will visit your kinsfolk.”

And so they made ready for the journey, and set out.

Now when they came to the place of real people, all these were greatly astonished to find their old comrade still alive. For they had thought him dead long since.

And the dwarf people lived happily enough among the real men, and after a little time they forgot to be troubled and afraid.

But one day when the little dwarf grandmother was sitting at the opening of the passage way with the little child, she dropped the child in the passage.

“Hlurp — hlurp — hlurp,” was all she heard. A great dog, his face black on one side and white on the other, lay there in the passage, and it ate up the child on the spot. “Ai — ai,” she cried. “Nothing is left but a little smear on the ground.”

And now the dwarf folk were filled with horror, and the little old man was for setting off at once. So they gathered their belongings together and set out.

And whenever they came to a village, they went up on shore, and the old man always went up with his tent-skins on his back.

“Are there any dogs here? Is there a great beast with a black-and-white face?” was always the first thing he asked.

“Yes, indeed.” And before they could turn round, the old man was back in his boat again, so great was his fear of dogs.

And at last the skin was worn quite away from his forehead with carrying of tent-skins up on to the shore in vain. [A heavy burden carried on the back is supported by a strap or thong passing over the forehead.]

One day they were lying-to, when a wind began to blow from the north.

“Are there dogs here?” asked the old man, and groaned, for his forehead was flayed and smarting, so often had he borne those tent-skins up and down. But before any could answer, he heard the barking of the dogs themselves. And in a moment he was back in his boat again.

The wind had grown stronger. The seas were frothing white, and the foam was scattered about.

Then the old dwarf stood up in his boat and cried:

“The sky is clearing to the east with crested clouds.”

Now this was a magic song, and as soon as he had sung it, the sea was calm and bright once more.

Then the old man went on again. So great was the power of his magic words that he could calm the sea. But for all that he had no peace, by reason of the dogs.

And he went on his way again, but whither he came at last I do not know.


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The Ocean-Spider

A kayaker in Godthaab’s fjord encountered a mysterious, perilous phenomenon. Paddling over unexpectedly shallow waters, he recalled legends of the dangerous ocean-spider. Spotting two enormous eyes and a menacing gap below, he realized the creature’s presence. Escaping required exceptional skill, as lesser kayakers might not have survived this harrowing experience. This tale underscores the enduring power of sea myths and the perils of the deep.

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


► Themes of the story

Mythical Creatures: The ocean-spider represents a formidable and legendary sea creature within Inuit mythology.

Conflict with Nature: The kayaker’s perilous encounter highlights the challenges humans face when confronting the unpredictable and dangerous forces of the natural world.

Moral Lessons: The tale serves as a cautionary narrative, emphasizing the importance of respecting nature and heeding traditional wisdom to avoid peril.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A kayaker in the firth of Godthaab once, at a place where no shoal was known to exist, saw the bottom quite close to him.

He then suddenly recollected to have heard old people talking of the ocean-spider, a most dangerous animal to the kayakers.

Presently he discovered a monstrous eye, and at the distance of about a kayak-paddle’s length from it a similar one, and on tearing away from the spot a terrible gap made its appearance.

Indeed, if he had been a less skilled kayaker, he would never have got off alive.

► Continue reading…

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