The removal of Disco Island

A Greenlandic legend tells of two old men, Nevingasilernak and Nivfigfarsuk, who magically moved an island that blocked access to the sea. Opposed by Kiviaritajak, they used a child’s hair and chants to tow the island northward, despite his sealskin thong breaking. The island, now Disco Island, left an elevated seabed in its path as it was relocated near Ilulissat.

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 protagonists employ magical means to move the island, indicating interactions with supernatural forces.

Conflict with Nature: The narrative centers on altering the natural landscape to improve access to the sea, highlighting a struggle against natural obstacles.

Cunning and Deception: The use of a child’s hair and chants to secretly move the island demonstrates cleverness and strategic planning to achieve their goal.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Off the southernmost part of Greenland an island was situated which some of the inhabitants of the mainland took a dislike to, because it cut them off from the open sea. Two old men got the idea of removing it by some magic lay. Their names were Nevingasilernak and Nivfigfarsuk; but another oldster, called Kiviaritajak, rather inclined to retain the island. The first two went in their kayaks to fasten a hair from the head of a little child to the outside, while the last from shore tried to keep it back by means of a thong of sealskin made fast to it. The two old kayakers then pushed off, chanting their spells and tugging the hair. At length the thong burst, and the island got afloat; and continually singing, they pulled away to the north, and placed it in front of Ilulissat. It is now Disco Island. The translation caused the bottom of the sea to rise all along where they travelled.

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The grateful bear

A hunter staying in a snow-hut saw what appeared to be his wife running naked outside, only to find her calmly at home upon his return. Driven mad by the vision, he terrified his wife, who fled with their baby. Near starvation, she offered a partridge to a bald-headed bear, who later rewarded her kindness with a steady supply of seals for her survival.

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


► Themes of the story

Transformation: The hunter’s sudden descent into madness represents a profound psychological change, impacting his family’s fate.

Conflict with Nature: The wife’s encounter with the bald-headed bear highlights the tension between humans and the natural world, especially in survival situations.

Sacred Objects: The partridge offered to the bear serves as a pivotal token, symbolizing the exchange that leads to the wife’s subsequent survival.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A married couple lived on a lonely spot far from other people. When the man was out on his hunting-ground his place of refuge used to be a snow-hut. Once, when he was stopping in it, he saw his wife running about quite naked. Greatly excited, he hastened home, but found his wife inside the house, sitting quietly with her baby, without having stirred. The man now went raving mad; and the wife, frightened at seeing him in such a state, fled from the house with her child. When at the very point of starvation she chanced to catch a partridge, but seeing a terrible bald-headed bear approaching, she threw the bird to him and made her escape. Afterwards, when she had built herself a hut on the shore, she always got an ample supply of newly-killed seals, which used to come drifting in, being gifts from the grateful bear.

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Iviangersook travelled all around the coast of Greenland

He journeyed southward, passing Cape Farewell and encountering light-haired people of European complexion in the east. Returning through the Sound, once open from east to west near Ilulissat, he approached home near Godthaab but tragically lost his brother. The brother was buried on a small island, later named Uviarniak, honoring his extensive travels.

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


► Themes of the story

Quest: Iviangersook’s extensive journey around Greenland represents a quest, as he undertakes a significant voyage that leads to various encounters and challenges.

Conflict with Nature: Traveling through the harsh and varied landscapes of Greenland, Iviangersook faces the formidable forces of nature, highlighting the theme of human struggle against natural elements.

Loss and Renewal: The narrative touches on personal loss when Iviangersook’s brother dies near the journey’s end. The act of burying his brother on an island, which is then named Uviarniak in his honor, signifies a form of renewal and remembrance, ensuring that his brother’s legacy endures.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

He started for the south, and having passed Cape Farewell, he came on the eastward to some light-haired people of European complexion; and lastly he returned through the Sound, which was formerly open from east to west, near Ilulissat (Jakobshavn).

When approaching his home near Godthaab he lost his brother, who was buried upon a small island, after them named Uviarniak (one who travelled all around).

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The land of the Isarukitsok bird

Two young men and an elder companion became lost while kayaking in fog. After drifting, they reached a steep promontory inhabited by isarukitsoks. Following the coast, they found a landing spot, rested, and replenished with birds. Continuing their journey, they narrowly avoided a monstrous gull that preys on kayakers. Safely home, they noted these creatures were once abundant near Nook (Godthaab) before the land sank.

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


► Themes of the story

Conflict with Nature: The protagonists face natural challenges, including foggy weather that leads them astray and encounters with formidable creatures like the isarukitsoks and a monstrous gull.

Trials and Tribulations: The journey presents a series of challenges, testing the endurance and resilience of the kayakers as they navigate through dangerous and unfamiliar territories.

Supernatural Beings: The isarukitsoks and the monstrous gull represent encounters with creatures beyond the ordinary, adding a supernatural element to their adventure.

► From the same Region or People

Learn more about the Inuit peoples


A story from South Greenland.

Two young men with one elder companion lost their way when kayaking in foggy weather, and having roamed about without being able to sight any land, they came to a high promontory, showing one continuous steep and inaccessible cliff, inhabited by crowds of isarukitsoks. By following the coast they at last came to a landing-place, and found a nice situation, where they rested themselves, and had their strength restored by eating birds. Having also filled their kayaks with them, they put off to sea again, and happened to pass by one of the monstrous gulls which are in the habit of picking up the kayakers and giving them as food to their young ones; but they reached their home in safety. It is told that before the land of the isarukitsok sank there were plenty of these birds about Nook (Godthaab).

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The bird’s cliff

A father and son kayaking encounter a menacing kayariak but escape by killing it on an ice floe. Before dying, the creature creates a fog, leaving them lost at sea. They reach land and find a mysterious house inhabited by black and white figures, later revealed to be gulls, ravens, and a falcon in a cave.

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 father and son encounter a kayariak, a mythical creature, during their journey.

Transformation: The mysterious house’s inhabitants are revealed to be gulls, ravens, and a falcon, indicating a transformation or disguise.

Conflict with Nature: The protagonists face challenges posed by natural elements, such as the fog created by the kayariak and their subsequent struggle to find land.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A father and his son, while kayaking far off the land, fell in with a kayariak, who at once gave chase to them. They fortunately escaped by jumping out on a flake of ice, from which they struck their persecutor dead; but before sinking into the sea he spat repeatedly, turning round to all parts of the horizon, on which a dense fog arose, causing them to wander, and preventing their gaining their home. At last they reached land, and the father, being angakok, soon perceived a house and entered it. They found one side of it inhabited by black people, and the other by white ones. After staying a while and having some talk with the inmates on both sides, they left the house; but on looking behind them, they saw that the house was a cave in the rock, the inhabitants gulls and ravens, and a drollish visitor staying with them, a falcon.

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Nakasungnak

Nakasungnak, a stubborn and daring man, settled among northern seafarers and faced numerous challenges. Ignoring warnings, he killed a deadly ice-covered bear by leaping into its mouth armed only with a knife but emerged injured. Despite surviving, he repeatedly dismissed advice, failing to catch magical birds, fish, and ultimately falling victim to swarming giant gnats. His defiance ultimately led to his demise, leaving only a skeleton behind.

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


► Themes of the story

Divine Punishment: Nakasungnak’s repeated defiance of warnings and his reckless actions lead to severe consequences, culminating in his demise.

Tragic Flaw: His obstinacy and hubris drive him to undertake perilous challenges, ultimately resulting in his downfall.

Conflict with Nature: Nakasungnak’s confrontations with formidable natural creatures, such as the ice-covered bear and giant gnats, highlight the perils of underestimating the natural world’s dangers.

► From the same Region or People

Learn more about the Inuit peoples


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

Nakasungnak travelled far up north, and settled down with some people who used boats, but no kayaks. He was very presumptuous and obstinate. His new place-fellows told him that before long the ice-covered bear would make its appearance, that it was very dangerous, and for mere men a deed impracticable to slay it. But Nakasungnak, nothing heeding, set out to encounter the terrible animal; and on discovering it, he ran in upon it only armed with a knife. He instantly disappeared down its open mouth. The bear was then seen to totter, and soon after fell down dead. On approaching it, they observed a knife sticking out between its ribs; and when the hole was widened Nakasungnak jumped out of it; but his hair, as well as the skin of his face, had come off, and shivering with cold and ague, he ran away to the house.

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In the meantime, the bear’s flesh served them for food the greater part of the winter. Afterwards they told Nakasungnak how to behave when they were going to catch the birds that could speak, and the little fishes with both eyes on one side. The swarms of birds and fishes appeared; but Nakasungnak would not follow the advice they gave him, and consequently got none. Lastly, they told him that gnats were soon expected, the size of sea-fowls, and with stings like the point of an arrow; and when the swarms were approaching, and seen to come on like broken clouds from the south, the people had to retreat to their tents and close them with all care. Nakasungnak, however, again disregarded their warnings, and took no notice of what they had said. When the clouds appeared, and all the others sped into their tents, he remained outside. When all was over, and they went out to look for Nakasungnak, they found only a skeleton lying beneath the boat.


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The deserted woman and her foster-daughter

A woman and her foster-daughter, abandoned by a seal-hunter, struggle for survival in an empty village. Using magic, the woman summons sea creatures for food, saving them from starvation. Their fortunes improve until the magic fails after they share provisions with a visiting relative. Rescued by this kind man, they join him at his home, where they live out their days in safety and comfort.

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


► Themes of the story

Conflict with Nature: The woman and her foster-daughter struggle to survive in the harsh Arctic environment after being abandoned, relying on their resourcefulness and the natural world to sustain themselves.

Magic and Enchantment: The woman uses magic to summon sea creatures for food, demonstrating the influence of supernatural elements in their survival.

Community and Isolation: The protagonists experience profound isolation after being deserted by their community, highlighting the challenges and resilience required to endure solitude.

► From the same Region or People

Learn more about the Inuit peoples


A woman, who had no brothers or sisters, lived with a little foster-daughter at the house of a great seal-hunter. The daughter was very docile, and always obeyed at the least word. Once, during spring, all the people belonging to the place went away fishing. The chief hunter only lingered behind, harbouring wicked intentions.

One calm morning he went outside the house and re-entered, saying, “Pack up your things; we must be ready to start.” They now made all speed, and the lonely woman was not the least busy among them — she worked away as she never did before.

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When she had put her own poor bundles into the boat she hurried up for her ledge-cover; but when she came outside again, she observed the foster-daughter still standing on shore watching their master closely; and when she herself came down he leaped into the boat, and shoving off, called out to them, “Ye only eat our food; we won’t take you along.” So saying, their housemates turned their backs upon them, and got under way. The poor creatures, whose scanty belongings had all been put into the boat excepting the ledge-cover, on seeing the boat depart, faced each other in blank despair, and then burst into tears. However, when the boat was out of sight, the widow wiped her eyes, and said, “Never mind, my dear; we must just do without them.” But the child was not so easily consoled. When at length she stopped crying, her mother said, “Let us go and find out a house to make our home.” They went through all the deserted huts, but everywhere the walls were bare and the hangings removed, till at length they came into one without windows, where the skins still hung on the walls, and the old one said, “Here, in the southern corner, we’ll take up our quarters.” She at once proceeded to make a room of suitable size, dividing it from the rest of the house with the skins. This done, she continued, “Let us now go outside and try to find something to eat at the flensing-place.” She took the child by her hand, and they soon found some small bits of blubber and skin, which they greedily devoured, having had no food the whole day. After this meal they lay down to rest, but were unable to sleep because of the cold. The next day, after a similar search, they found the entrails of an entire seal. After this, however, they found nothing more, and had only the entrails to live upon.

It was just when the herds of seals are passing along the coast that their stock of entrails was exhausted. One morning, having taken a small morsel, they noticed that there was only a bit left for their supper at night. Then the widow said to her daughter, “Child, thou art more strong and active than I: thou must go and dig a hole over yonder beneath the window-ledge.” The daughter obeyed at once, and began to dig up the loose earth. When she had finished, the mother repeated, “Thou art more brisk and active than I: run away and fill the hole with water.” The daughter continued fetching water from the sea, and before evening the hole was filled. That evening they took their last bit of food, and went to rest, but without being able to sleep. In the early morning the mother said, “I shall probably not succeed; still I think I will try to procure something (by magic).” The daughter did not like the idea, nor did she believe in it; but the mother rejoined, “When I commence my incantation, as I repeat it again and again, thou must listen attentively.” She soon began, and as she went through it, warned her daughter to attend well. The child listened, and presently heard a splash: on which she exclaimed, “Mother dear, there is something moving in the water.” When the old woman told her to see what it was, she ran off to look, and seeing a little frog-fish, called out, “Ah, mother, it is a frog-fish!” The mother told her to kill it with the old grindstone (probably an amulet). The little girl obeyed, and the fish was boiled and cut in two, putting aside one-half for their evening meal. Next morning the mother repeated her incantation, and they got a nepisak-fish (Cyclopterus lumpus); the next day, in the same way, an eider-duck — and so on the following days, a firth-seal, a saddleback-seal, a small dolphin, a white whale, and at last a narwal. When she had done flensing the captured animals, the following day large quantities of different kinds of provisions were heaped up outside the house. Towards evening they went to the top of a rock sloping south to cut the flesh in thin slices for drying. While there engaged the daughter exclaimed, “I almost think I see a kayak coming in;” and in this she was quite right. The lonely woman had one relative, a very aged man; and this poor fellow, having lately heard of the manner in which she had been abandoned and left in an empty house, now came to see if she had not starved to death, bringing with him a frog-fish as a gift in case she was still alive. When he saw the flensing-place all red with blood he could not believe his own eyes, but thought it all a delusion. And when he observed the two women standing on the rock and slicing large pieces of flesh for drying, and when they afterwards came running down to receive him, he accosted them, “Here am I, expecting to find you starved to death: I actually came to bury you.” She answered him, “Silly old thing thou art! just get thee out of thy kayak, and partake of our good fare here.” The poor old man went ashore, but tasted nothing till he had pulled his kayak properly up on the beach. The women had meanwhile boiled him a nice dish. He took his fill for once; and when he wanted to start they stuffed his kayak with such a supply that it was almost ready to sink. On leaving he said, “As it is, there is no fear of your starving to death; when all your provisions are ready prepared I shall come to fetch you off.” When he was gone they went to rest, and the morning after she again made ready to practise her art. However, she chanted and invoked, and chanted again, and the daughter watched and listened as usual, but neither breathing nor splashing was heard. The reason was that they had taken offence at her having made the gifts over to other people; and from that time upwards she never succeeded in calling forth anything. When her magic spell had wholly lost its effect, and she had finished drying her stock of flesh, her poor old relative came and fetched her off to his own homestead, and there she remained the rest of her days with him.


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

About the men from the firth visiting the people at the open sea-shore

Three brothers, born and raised as firth-dwellers, ventured to Kangek to hunt auks but faced mocking locals unfamiliar with their skill. Despite deceit about landing in dangerous surf, the two eldest brothers demonstrated daring and agility, earning admiration and invitations. They humbly credited their younger brother, who stayed behind, for even greater bravery. After a successful auk hunt, they returned home, having gained respect and experience.

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


► Themes of the story

Conflict with Nature: The brothers confront the formidable surf, demonstrating their courage and skill in navigating natural challenges.

Cunning and Deception: The local inhabitants initially deceive the brothers about the landing conditions, intending to mock them.

Trials and Tribulations: The brothers face and overcome the difficult task of landing through the heavy surf, earning respect from the locals.

► From the same Region or People

Learn more about the Inuit peoples


There once lived three brothers at the head of a firth not far from Nook (Goothaab). They were born firth-people, and never thought of approaching the outer sea-coast. But on learning that great flocks of auks were to be met with at Kangek, at the mouth of the firth, they agreed to make a trip thither. When they were ready for their departure, however, the youngest changed his mind and would not be of the party; so the other two went off by themselves. Arrived at Kangek, they first intended to land at the outermost point, not being aware of the heavy surf setting in upon it. When the men of the place saw them in their trouble, they said to each other, “It is plain the firth-people yonder know nothing about surf; now we will have some fun with them.”

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Meantime the visitors had put back, and were looking for a place nearer the habitations, where the landing was easier; but the men called out to them, “We never land anywhere but at the point yonder: it is rather an awkward thing, and cannot be done without letting the surf roll over you; however, that is the way to do it.” The two poor fellows retired abashed; and paddling back to the great breakers outside the cape, they almost doubted their words. However, as the men on shore continued encouraging them, the eldest brother first paddled back, and when at the right distance from shore, he suffered himself to be carried right in upon the rocks by a monstrous wave, while he quickly made fast his oar by his kayak-strings. At the moment the wave broke over him, he had loosened his jacket from the kayak, and took a leap, jumping on shore, where he waited the next roller, which brought in his kayak, which he grasped hold of, at the right moment hauling it up. Not a word was uttered by any of the mockers, who stood in great consternation on seeing this daring act, which no one among them would have been able to accomplish. While the poor visitor was drawing up his kayak the other prepared to land in the same way, and he achieved it with even greater agility and swiftness than the brother. After this the men on shore took a sudden fancy to them, and vied with each other in inviting them to their houses. The elder, who had by this time found out their former intention of mocking them, replied, “Poor worthless fellows like us are little fit to come here; but our younger brother would just be the man for you. However, he had no fancy for coming. In summer, when the mighty glaciers are throwing off the icebergs into the firth, and when the spotted seals appear, we always want to get at them, but we dare not venture out on account of the dreadful surf from the glacier. We only stand watching our brother, when he, heedless of the danger, crosses the firth; so you see that we are not at all the right ones to call in here.” Still not a word escaped the others. After having put their kayaks and implements ashore, they entered the houses, and were regaled with auks, which they liked very much. However, they preferred the entrails to the flesh itself, thinking them more like the entrails of gulls, which were their usual food. The day after they went with the men auk-catching, and having loaded their kayaks, they again turned homewards.


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

Utereetsok’s journey to the Far North

Utereetsok, a traveler from Ilulissat, journeyed far north, encountering unique customs and landscapes. He observed tents made from dried seal skins, mysterious houses with narwal-horn beams, and reindeer near homes like dogs. Returning south, he shared tales of northern life with Kepigsuak, who later journeyed southward and witnessed the downfall of Igpak, a greedy wife whose death coincided with a monstrous whale’s disappearance. Kepigsuak was eventually baptized as Egede.

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


► Themes of the story

Journey to the Otherworld: Utereetsok’s travels to distant, unfamiliar northern regions expose him to unique customs and landscapes, akin to venturing into an otherworldly realm.

Cultural Heroes: Utereetsok’s explorations and the subsequent sharing of his experiences contribute to the cultural knowledge and traditions of his community, positioning him as a foundational figure who shapes societal understanding.

Conflict with Nature: Throughout his journey, Utereetsok encounters and adapts to the harsh and varied natural environments of the far north, highlighting the challenges humans face when confronting the forces of nature.

► From the same Region or People

Learn more about the Inuit peoples


A tale from South Greenland

A man, named Utereetsok, once started from Ilulissat, and travelled northwards, visiting the inhabited places he passed. He went beyond Umanak and even Upernivik, and at last came to people who had no wood for tent-poles, and merely placed the stiff dried seal-skins upon end, so as to form a tent, in which they slept on the bare ground. The first morning after their arrival, Utereetsok was standing idle, his arms drawn out of sleeves, when, all of a sudden, he felt someone giving him a heavy push from behind; without hesitation he turned and dealt the offender such a blow that he rolled along the ground, and then went off without saying a word. When this had been twice repeated, the inhabitants learned to fear him, and he was left in peace.

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In this place they noticed that the infants had all holes in the hoods of their jackets. Having got more familiar with the parents, they asked them about these holes, and pointing to the moon, they answered, “It is because he on high has been gazing at them; whomsoever he deigns to look down on is always sure to get holes in his garments.”

When Utereetsok got weary of his stay there, he travelled still farther north, following the margin of the solid ice. All along the coast there were abundance of white whales. Unable to get on shore, they pitched their tents upon the ice, sometimes spreading the skin of a white whale, without removing the blubber, as a flooring on the ground to sleep upon, and always leaving it behind on starting. At length they approached a very steep and craggy coast; and near the only place where landing was practicable they found a little house, but no people. On entering it, Utereetsok at once perceived that the ceiling-beams were made out of narwals’ horn, and not a bit of wood was seen anywhere. They likewise found a head of strange appearance, consisting of tallow only, and instruments whose points were carefully wrapped up in tallow and skin. Seeing no people whatever, they began to feel uneasy, and soon left again. They managed the same way on their homeward journey, and settled for the winter at a place where the people were excellent ball-players. In the middle of winter they made an immense ball, by stuffing out an entire seal-skin with sand and various other heavy things, and finally making their old crones sit down upon it and enchant it by magic spells. On coming to the play they wore their usual dress, excepting on the feet, which they had only clothed in stockings with new soles. The ball was brought out on the ice upon a sledge, and the counter party was stationed nearer the shore. They continued playing and pushing one another until the winners succeeded in striking the ball ashore and right through the window of their house. Then it was seized on by an old hag, who seated herself upon it. Afterwards the victorious party gave a succession of entertainments; and the general amusement continued during all the season of the increasing daylight. In spring Utereetsok returned to Ilulissat. There he met with a man called Kepigsuak, from Kangamiut (South Greenland), and it was he to whom he told his adventures in the north. During Kepigsuak’s stay two sledgers also arrived from the north, who stated that they had left their far-away home at the time of full moon, and who had arrived here just at the next full moon. These visitors were total strangers to the inhabitants, and were from head to feet clothed in suits made of reindeer-skin; they reported that in their home the reindeers might be seen lying close to the houses, and on the tops of the roofs, like dogs in other places. Their object in this long journey, they said, was to barter with the Europeans for firearms, with which view they had brought fox and reindeer skins. The merchant wanted also to buy their dogs, and made a handsome bid for them, offering a tin box of powder, and a whole barrel of lead for balls, in exchange for them. The strangers, however, answered that they could not spare them.

In the spring Kepigsuak returned to Kangamiut, while Utereetsok started for another trip to the far north to revisit the house with beams of narwal-horn. This time he intended to land at a little distance and approach it cautiously from the land side, in order to find out whether it was occupied; and if so, he wanted to see what the people were like.

When Kepigsuak had been staying for some time at Kangamiut, he planned a journey southwards, and went to Kakortok. During his stay there a man named Sakak captured a k’epokak (fin-whale, Balaenoptera boops). Sakak had four wives, of which the last, Igpak, was very haughty, and greedy besides. When the news of the k’epokak was spread many visitors came; but Igpak had nothing to spare for the guests. Sakak himself invited an old man to his house, but when he was fairly seated Igpak rudely exclaimed, “Why, really, we have no lack of old men looking in upon us this time.” The old man retorted, “For my part I only came because I was asked.” On this reply she gave him a piece of matak, and likewise a knife for cutting it; the latter, however, he rejected, saying he only wanted to take it home with him. Igpak, who was always eating as if she could never be satisfied, after a while went on in this style: “What ails me? what is becoming of me? I left my work undone because of the victuals, that always seem to be drawing me on.” However, she did not give over, but ate all the more, till her tongue at length was so sore that it turned quite awry, and crying out, “Sakak, my tongue! I am growing matak myself,” she suddenly died. People say that while she lived a noxious whale-monster used to appear above the water whenever she left the house; but after her death it was seen no more. The principal wife being gone, the others were now at liberty to share out as they liked. In the following spring Kepigsuak returned to Kangamiut. He was afterwards baptised and called Egede. He is buried at Kangamiut.


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Augpilagtok

Augpilagtok, a hunter in Greenland, faced harsh winters and hunger while searching for seal-hunting grounds. After surviving on his dog and finding sustenance among friendly settlers, he and his son relocated for safety. Encounters with rival hunters led to conflict, but Augpilagtok’s son grew skilled and defended himself. Using cunning and mystical abilities, they overcame hostility and eventually returned south, ensuring their survival through resilience and strategy.

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


► Themes of the story

Conflict with Nature: Augpilagtok’s journey is marked by his struggle against the harsh Arctic environment, including severe winters, scarce resources, and treacherous ice conditions.

Trials and Tribulations: Facing starvation and numerous challenges, Augpilagtok endures a series of hardships, showcasing his perseverance through grueling physical and emotional tests.

Cunning and Deception: Throughout his encounters with rival hunters and hostile situations, Augpilagtok employs wit and strategic thinking, utilizing both cunning and mystical abilities to navigate and overcome challenges.

► From the same Region or People

Learn more about the Inuit peoples


Augpilagtok, who was living in the southern part of the country, chanced to hear that Kangek (pron. Kanghek — at the firth of Godthaab) was an excellent place for seal-hunting. He accordingly started for it; but the autumn set in, and the ground was hard with frost before he arrived; so on coming across an old deserted house at Ikarisat, not far from Kangek, he decided to stop there, and set about preparing an abode for the winter. At first he had fair hunting; so much was he able to store up, that it might have been thought the seals came to his house of their own accord. Heavy northern gales were blowing, and the fall of snow was so great that he was forced to take his store of seals into the house, and live entirely upon them.

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At last, however, they were finished. The weather was getting calmer, but the sea was still covered with ice. In these circumstances he made himself a small harpoon for hunting on the ice, but first went out to reconnoitre, and find out the breathing-holes of the seals. The first day he roamed all around the bay Ameralik without finding one opening in the ice. The next he tried Kapisilik, but also in vain. The third day, having had the same bad luck at Kangersunek, and having nothing to eat, he set to whetting his knife in the evening. He had a dog with drooping ears, and his knife was intended for this poor animal. He killed it, and cut a piece from the loin, which he ate raw, skin and all, only scraping off the hairs; and when the rest had been boiled he again ate with a hearty appetite. The following day he remained in the house. On the next he climbed the highest mountains to survey the neighbourhood, and discovered an opening in the ice, not far from his dwelling-place, but it was then too late to start. The following morning he set off, carrying his kayak on his head as far as the water’s edge. Having rowed for some time along the margin of the ice, he unexpectedly detected a number of huts; and the beach was also red with blood from sea-animals which had been killed. He pulled away; and on arriving had a friendly welcome from the inmates, who asked him to their huts. This place was that Kangek which, for want of better knowledge of the locality, he had not been able to reach before the winter overtook him. In ascending the beach he saw the frozen entrails of some auks thrown out upon the dunghill, and not till he had swallowed some of these could they get him to go inside, where he soon got a proper meal, and had his kayak filled with stores for his departure. A short time after this he removed with all his household to Kangek. Every day he alternately went out seal-hunting and spearing birds; and during this period his little son was provided with a kayak of his own. When auk-hunting his father told him, “When thou goest out for auks and I am not with thee, thou needest not look so much for my kayak, but be watchful of the others; there are those among them whom it would be no joke to disturb while they are busy at their hunt.” One day, however, when they had gone out together after birds, Augpilagtok had got to a little distance from his son. Suddenly he heard angry voices, and turning round saw the small kayak surrounded by the other men. Augpilagtok, who at once suspected something wrong, quickly produced his amulet from out the edging of his jacket, and hiding it inside his mouth rowed on as fast as possible. Having reached them he tossed up the amulet, saying, “Whomsoever!” at which one was instantly overturned, then a second, then a third, and so on, till all were drowned excepting himself and his son, who returned home together. Not feeling secure in this place any longer, they removed farther north to Antangmik in the spring. During their stay there the father recommended the son to exert himself to grow a match for his enemies, from whom they might expect an assault some day or other. The son soon became a first-rate kayaker, and chased the sea-animals at the remotest places. On his excursions he was often accompanied by the middlemost of several brothers living at the same settlement. One day when he thought himself quite alone, he was surprised to hear a sound like that of an approaching kayak, and turning round he saw with some amazement his usual companion deliberately aiming at him with his harpoon. He narrowly escaped by overturning his kayak; and when he rose again the other said it was only in fun, although it had been an attempt on his life in good earnest. At home he told his father of this occurrence, but he advised him to take no notice of it, lest he should stir up more foes for himself. The next day the same thing happened, and he barely escaped. The third time he resolved to revenge himself, and killed his antagonist. After the deed he returned home, having first put the seal on his kayak, but turned tail foremost. By this sign his father at once knew what had happened; but the brothers of the deceased, who were standing outside the house-door, thought he had placed it the wrong way to ease the kayak while rowing against the wind. Augpilagtok’s son on landing said, “I have put it thus because it was the next one after a man; he thrice attempted my life, and was in the act of killing me; if ye are longing for him ye may go and look for him.” At this news they all began to cry, and entered the house, to observe the usual mourning ceremonies. After this the youth became cautious, and never started except when the weather was too bad for the others to venture out. Once in the spring he was invited with his father to visit the brothers. Augpilagtok said to his son, “We may as well make a bold entrance, and I will go first, and take a good leap across the doorway, right to the entrance of the room.” They thus entered, and saw all the brothers stretched out at full length on the ledge, only their feet visible on its outer edge (a sign of wrath). They were treated to some frozen liver in an oblong dish; but when they had got only half through with it, the frozen roof fell in and covered the dish with turf-dust. The eldest brother now said, “When the roof falls down like this, it only can be by sorcery. The Southlanders are rather deep, and know a thing or two; we had better leave them alone.” Augpilagtok now said to his son, “Slip off thy clothes;” and taking a knife cut up his belly. But when the entrails began to fall out, he merely drew his hand across the cut, and instantly it healed. Some time after they once more repaired to the south.


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