The bear

A woman raised a bear as her child. The bear, initially small, grew large and hunted seals to provide for her. Tragically, the bear was hunted and killed by men. Overcome with grief, the woman wept until she turned to stone. Her stone form remains visible at Ita, serving as a timeless reminder of her sorrow.

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

► Themes of the story

Transformation: The woman’s profound grief leads to her physical transformation into stone, symbolizing the permanence of her sorrow.

Supernatural Beings: The bear, acting beyond typical animal behavior by hunting seals and providing for the woman, takes on a near-human role, blurring the lines between human and animal realms.

Loss and Renewal: The narrative centers on the woman’s loss of her bear-child and her subsequent transformation, reflecting themes of mourning and the enduring impact of loss.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A woman had a bear for a child.

At first it was small, but soon it grew very large. It used to go out and hunt seals and bring them home, thus providing for her.

One day, however, he was hunted. First the dogs caught him, and then the men came up and speared him and thus killed him.

When his mother heard this she began to cry, and cried until she was turned to stone. She can be seen even now at Ita.

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The regions below

In Eskimo belief, a spirit lingers near its earthly home for three days after death before journeying to the land of the nu’namiut, accessed through a dark tunnel guarded by a dog. There, spirits live in shadowy villages, relying on grave offerings for sustenance. Though free from cold and sleet, the underworld is dark and somber, reflecting the spirits’ dependence on the living.

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

Underworld Journey: The spirit’s passage through a dark tunnel guarded by a dog to reach the land of the nu’namiut exemplifies a venture into the realm of the dead.

Ancestral Spirits: In the underworld, the spirit resides with relatives, reflecting the connection to and influence of forebears on the present.

Loss and Renewal: The transition from the earthly life to the underworld signifies a cycle of death and the continuation of existence in another form.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

For three days after an Eskimo dies, the spirit lingers around the scenes of its earthly existence. Then people must be very careful not to offend it. After taking a last look at its native village, it sets out for the land of the nu’namiut, “those who dwell in (beneath) the earth.” The way to the world beneath lies through a long dark tunnel guarded by a big dog (?). He is always on the lookout for unwary spirits. Having arrived at the land of the nu’namiut, the spirit finds them dwelling in villages much as on the earth. He seeks out the location of his relatives and lives with them. They lead a monotonous existence depending on the offerings made at their graves for food and drink. If their relatives neglect them, they go hungry and naked. There is no cold nor sleet in the world beneath, but it is dark and gloomy.

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Kunigseq

Kunigseq, a wizard, descended into the underworld with the aid of his helping spirits. Encountering landscapes and spirits of his deceased family, he resisted the temptation to stay. The underworld, depicted as serene and prosperous, offered him berries and warmth. Returning to earth, Kunigseq faced despair after his son’s death and chose to join the underworld, leaving behind a haunting tale of longing and acceptance.

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

► Themes of the story

Underworld Journey: Kunigseq’s descent into the underworld to encounter deceased family members and explore the afterlife is a classic representation of a journey into realms beyond the living.

Ancestral Spirits: During his journey, Kunigseq meets his departed mother and brother, highlighting the connection and influence of ancestral spirits on the living.

Loss and Renewal: After experiencing the underworld and facing the death of his son, Kunigseq chooses to join the underworld permanently, reflecting themes of loss, acceptance, and the cyclical nature of life and death.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

There was once a wizard whose name was Kunigseq.

One day, when he was about to call on his helping spirits and make a flight down into the underworld, he gave orders that the floor should be swilled with salt water, to take off the evil smell which might otherwise frighten his helping spirits away.

Then he began to call upon his helping spirits, and without moving his body, began to pass downward through the floor.

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And down he went. On his way he came to a reef, which was covered with weed, and therefore so slippery that none could pass that way. And as he could not pass, his helping spirit lay down beside him, and by placing his foot upon the spirit, he was able to pass.

And on he went, and came to a great slope covered with heather. Far down in the underworld, men say, the land is level, and the hills are small; there is sun down there, and the sky is also like that which we see from the earth.

Suddenly he heard one crying: “Here comes Kunigseq.”

By the side of a little river he saw some children looking for greyfish.

And before he had reached the houses of men, he met his mother, who had gone out to gather berries. When he came up to her, she tried again and again to kiss him, but his helping spirit thrust her aside.

“He is only here on a visit,” said the spirit.

Then she offered him some berries, and these he was about to put in his mouth, when the spirit said: “If you eat of them, you will never return.”

A little after, he caught sight of his dead brother, and then his mother said: “Why do you wish to return to earth again? Your kin are here. And look down on the sea-shore; see the great stores of dried meat. Many seal are caught here, and it is a good place to be; there is no snow, and a beautiful open sea.”

The sea lay smooth, without the slightest wind. Two kayaks were rowing towards land. Now and again they threw their bird darts, and they could be heard to laugh.

“I will come again when I die,” said Kunigseq.

Some kayaks lay drying on a little island; they were those of men who had just lost their lives when out in their kayaks.

And it is told that the people of the underworld said to Kunigseq: “When you return to earth, send us some ice, for we thirst for cold water down here.”

After that, Kunigseq went back to earth, but it is said that his son fell sick soon afterwards, and died. And then Kunigseq did not care to live any longer, having seen what it was like in the underworld. So he rowed out in his kayak, and caught a guillemot, and a little after, he caught a raven, and having eaten these one after the other, he died. And then they threw him out into the sea.

The coming of men, a long, long while ago

This tale recounts the origins of Earth and humanity through oral tradition. The Earth fell from the sky, followed by the emergence of humans from the land. Early humans lived in darkness, feeding from the Earth and lacking knowledge of death. Overpopulation led to a great flood, after which light and death arrived, bringing the sun, moon, and stars. The dead transformed into celestial bodies, illuminating the world.

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

► Themes of the story

Creation: The story describes the Earth’s formation, detailing how it fell from the sky, followed by the emergence of humans from the land.

Transformation: It illustrates significant changes, such as the transition from darkness to light and the introduction of death, which brought the sun, moon, and stars into existence.

Loss and Renewal: The narrative addresses overpopulation leading to a great flood, resulting in the loss of many lives, followed by the renewal of the human population under new conditions of light and mortality.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Our forefathers have told us much of the coming of earth, and of men, and it was a long, long while ago.

Those who lived long before our day, they did not know how to store their words in little black marks, as you do; they could only tell stories. And they told of many things, and therefore we are not without knowledge of these things, which we have heard told many and many a time, since we were little children. Old women do not waste their words idly, and we believe what they say. Old age does not lie.

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A long, long time ago, when the earth was to be made, it fell down from the sky. Earth, hills and stones, all fell down from the sky, and thus the earth was made.

And then, when the earth was made, came men.

It is said that they came forth out of the earth. Little children came out of the earth. They came forth from among the willow bushes, all covered with willow leaves. And there they lay among the little bushes: lay and kicked, for they could not even crawl. And they got their food from the earth.

Then there is something about a man and a woman, but what of them? It is not clearly known. When did they find each other, and when had they grown up? I do not know. But the woman sewed, and made children’s clothes, and wandered forth. And she found little children, and dressed them in the clothes, and brought them home.

And in this way men grew to be many.

And being now so many, they desired to have dogs. So a man went out with a dog leash in his hand, and began to stamp on the ground, crying “Hok — hok — hok!” Then the dogs came hurrying out from the hummocks, and shook themselves violently, for their coats were full of sand. Thus men found dogs.

But then children began to be born, and men grew to be very many on the earth. They knew nothing of death in those days, a long, long time ago, and grew to be very old. At last they could not walk, but went blind, and could not lie down.

Neither did they know the sun, but lived in the dark. No day ever dawned. Only inside their houses was there ever light, and they burned water in their lamps, for in those days water would burn.

But these men who did not know how to die, they grew to be too many, and crowded the earth. And then there came a mighty flood from the sea. Many were drowned, and men grew fewer. We can still see marks of that great flood, on the high hill-tops, where mussel shells may often be found.

And now that men had begun to be fewer, two old women began to speak thus: “Better to be without day, if thus we may be without death,” said the one.

“No; let us have both light and death,” said the other.

And when the old woman had spoken these words, it was as she had wished. Light came, and death.

It is said, that when the first man died, others covered up the body with stones. But the body came back again, not knowing rightly how to die. It stuck out its head from the bench, and tried to get up. But an old woman thrust it back, and said: “We have much to carry, and our sledges are small.”

For they were about to set out on a hunting journey. And so the dead one was forced to go back to the mound of stones.

And now, after men had got light on their earth, they were able to go on journeys, and to hunt, and no longer needed to eat of the earth. And with death came also the sun, moon and stars.

For when men die, they go up into the sky and become brightly shining things there.

The sunrise

A man from eastern Greenland, deeply attached to his homeland, loved watching the sunrise over the ocean and refused to leave, even in summer. Persuaded by his son, he reluctantly traveled west. However, after seeing the sun rise behind unfamiliar land, he demanded to return. Once home, overwhelmed by joy at seeing his beloved sunrise again, he died, his heart unable to bear the emotion.

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

► Themes of the story

Sacred Spaces: The man’s deep connection to his homeland and the significance of watching the sunrise over the ocean highlight the spiritual importance of this specific location to him.

Transformation through Love: The son’s love for his father motivates him to persuade his father to explore new places, leading to a transformative journey that ultimately brings the father back to his cherished homeland.

Loss and Renewal: The father’s departure from his homeland represents a loss, and his return signifies renewal. However, the overwhelming joy upon his return leads to his death, intertwining the themes of loss and renewal in a poignant manner.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

A man from the east coast of Greenland from love for his home never left it even during the summer-time; and among his principal enjoyments was that of gazing at the sun rising out of the ocean. But when his son grew up he became desirous of seeing other countries, and, above all, accompanying his countrymen to the west coast. At length he persuaded his father to go with him. No sooner, however, had he passed Cape Farewell, and saw the sun about to rise behind the land, than he insisted upon returning immediately. Having again reached their home island, he went out from his tent early next morning, and when his people had in vain waited for his return, they went out and found him dead. His delight at again seeing the sunrise had overpowered and killed him.

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An old man lost his only son

An old man mourned his son, who died during a reindeer-hunting trip, by visiting his grave. During one visit, he encountered and killed an inlander he mistook for a threat. Later, another inlander revealed he, too, lost a son while seal-hunting, leading the old man to realize it was the man he had killed. Ashamed, he left in his skiff and never returned.

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

► Themes of the story

Loss and Renewal: The narrative centers on the old man’s profound grief following his son’s death, highlighting the universal experience of loss and the subsequent journey toward emotional renewal.

Revenge and Justice: In his sorrow, the old man mistakenly kills an innocent inlander, believing him to be a threat. This act underscores the complexities of seeking justice and the potential for misguided vengeance born from pain.

Ancestral Spirits: The old man’s repeated visits to his son’s grave reflect a deep connection to his lineage, emphasizing the influence of ancestral bonds and the ways in which the departed continue to impact the living.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

An old man lost his only son when they were both reindeer-hunting up the country. After returning home he often used to visit his son’s grave. Kayaking up the firth with this view, he once right before him saw an inlander pulling himself through the water without any kayak (“using the fog as kayak”), and after some angry words, he killed the inlander. Another time, when he was again visiting the grave, he was surprised at the sight of an inlander, who questioned him as to the cause of his grief. “Yonder wretched heap of stones is the only object of my distress,” he answered. The inlander then told him how he also had, some time ago, lost a son who had been seal-hunting. The old man made out that it must have been the one he had killed; on which he pretended to be expected home, pushed off in his skiff, and never more visited the grave of his son.

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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

North America
- Arctic Region
  - Inuit/Eskimo Lore

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 Igdlok

A grieving man, mourning his cousin’s death by a sorcerer-created bear, sought danger for distraction, killing an amarok. One evening, a one-footed stranger joined him, sharing similar grief and praising the amarok meat served. However, the guest abruptly vanished, revealing himself as an igdlokok—a half-bodied supernatural being. The man’s discovery of his unusual footprints confirmed the eerie encounter.

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 narrative features an igdlokok, a half-bodied supernatural entity from Inuit folklore, who mysteriously visits the protagonist.

Loss and Renewal: The protagonist is driven by grief over his cousin’s death, leading him to seek dangerous encounters, such as killing an amarok, as a means of coping and finding purpose.

Illusion vs. Reality: The unexpected appearance and sudden disappearance of the one-footed stranger blur the lines between the real and the supernatural, challenging the protagonist’s perception of reality.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

A man had lost his beloved cousin and friend, who in his sight had been torn to pieces by one of those bears that are made by sorcery. In his despair be went out to encounter and brave all kinds of danger by way of excitement; and he first killed an amarok.

One evening, when staying at home, he was surprised in his lonely house by a stranger dropping in, who explained that he also having lost his brother was roaming about for excitement. Being very talkative, he spent the evening there very pleasantly, until the hostess, who had boiled some flesh of the amarok, came and served it before the men.

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The guest then burst out in loud praises of its delicious flavour and tempting appearance; but before he had taken a morsel he went on, “But I see the dish is all aslope,” and the same instant arose and vanished through the entrance. The host immediately followed him; and on examining his footsteps in the snow, he found them to be made by only one foot, so that the guest must have been an igdlokok (whose body is only the one half of the human body cut in twain).

In another similar story there are two guests, who at their sudden disappearance manifest themselves as certain stars (siagtut or kilugtussat). The mysterious words about the sloping dish are the same.

Savanguak

Niumak, a man uninterested in singing or dancing but skilled in strength competitions, arranged his son’s marriage to Savanguak, whom he cherished deeply. After discovering an abandoned ship and salvaging its contents, tragedy struck when Savanguak drowned, suspected to be provoked by a cruel old woman. The family sought justice and moved away, encountering famine-stricken travelers whom they helped, exemplifying resilience and compassion in adversity.

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

► Themes of the story

Family Dynamics: The narrative centers on Niumak’s efforts to find a suitable wife for his son and his deep affection for his daughter-in-law, Savanguak. The interactions among family members, including the tragic loss of Savanguak and its impact, highlight the complexities of familial relationships.

Conflict with Authority: Savanguak’s tragic end is influenced by the actions of a cruel old woman from the Southlanders, whose provocations lead to suspicion and ultimately, Savanguak’s demise. This reflects a struggle against oppressive or malevolent influences within the community.

Loss and Renewal: The story depicts the family’s experiences of loss, notably the death of Savanguak and her child, and their subsequent resilience. Their decision to move away and assist famine-stricken travelers demonstrates a cycle of enduring hardship and fostering renewal through compassionate actions.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A story from South Greenland

Near Kangerdlugsuatsiak there lived a man called Niumak, with his wife Kujapigak. Both were very anxious to get a suitable wife for their only son. Niumak, from his early youth, had neither fancied nor taken any part in singing or dancing entertainments. At the dancing parties he would turn away from the performers, seeming to take no notice of them; but if a wrestling match or a trial of strength was going to come off, he was always on the alert. At last Niumak fixed upon a girl named Savanguak for the wife of his son, and he became very fond of his daughter-in-law. In summer-time he had one day gone out kayaking by himself; and on landing from a hill perceived a ship approaching. He lost no time in getting out his kayak, and rowed away to meet it.

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Having got alongside the vessel, he saw a rope-ladder hanging down the side, but not a single man was seen on deck; and no one answering his repeated calls, he went on board and entered the cabin. All was desolate there as elsewhere, and he concluded that the crew had recently left the ship, omitting to furl the sails. The ship having run in among the islands and grounded, he left it to fetch a boat. Returning with this, he established himself and his people on board, and they soon ascertained that the cargo was in no way injured. In the cabin they found beads like those they had been accustomed to get from the whalers, and having possessed themselves of them, they thought themselves very rich. They also overhauled the cargo, but being totally unacquainted with it, they poured into the sea such articles as peas, sugar, and molasses. Having taken from the ship all they could lay hands on, they tore down the sails in order to make use of them as an outside cover of their tents. All the finest beads were given to Savanguak.

Afterwards, when Savanguak had already got several children, some Southlanders arrived, whom Niumak invited to come and stay at his house. In the beginning of winter the younger baby of Savanguak died, and they were all very sorry. One day, when her husband was absent, a vile old crone belonging to the Southlanders went on mocking the bereaved mother, holding up her own grandchild before her in a provoking manner unobserved by the others. This roused Savanguak’s suspicion against her. On the same day her husband was expected back, her mother-in-law brought all the reindeer-skins in, to have them looked over. While every one’s attention was taken up with this, Savanguak ran outside to take the air. On finding she did not return, Kujapigak turned to some of the larger children and said, “Go and look after your sister-in-law.” They soon came back saying, “She is standing outside the house.” As she still remained out, they all ran off to fetch her back. Following her tracks, they had to cross a hill, and at length found her at the bottom of a little lake close by. Nobody was able to draw her out; but at the same time they perceived Niumak in his kayak making for the shore. No one, however, dared to call him and tell him what had happened, but getting suspicious from their silence, he put in at once, and hurried to them. On looking round for information, one of the bystanders screamed out, “Thy daughter-in-law is lying dead at the bottom of the lake.” Without uttering a single word, he proceeded to draw her out, and tried every means for reviving her; but these proving all in vain, he let the others bring her to the house. On carrying her in, they brought all their things out according to custom. The husband of the deceased, who was named Taterak, also arrived, calling out that he had got a white whale. The servant-maid of the house silently went down to receive and help him. Feeling assured that something was amiss, he asked her to draw his kayak on shore. Obeying her master she pulled up the boat, but did it hurriedly without the usual care, at which he looked inquiringly at her, but got no answer. On stepping ashore his father met him and gave him the sad intelligence that his wife had drowned herself. Without undressing he quickly entered the house, and the father as well as the son went up and down the room deliberating upon how to find out the cause of her death. Meanwhile some of the others were whispering, “Now we will soon have done with the old hag,” but the two men never heard them; and unable to discover any reason, they broke out into loud lamentations, joined by all the rest, the old hag only excepted, who was busy eating matak. Some time after, a baby of the place was called Savanguak in memory of the deceased; and it happened that one of Niumak’s house-fellows told him that the old woman had been heard to mock and ridicule the baby’s namesake. When the little one was learning to walk, the old hag one day took to scolding it; on hearing which, Niumak and his son rose up together, saying, “Now we see who is the real culprit;” and so saying, he poured out a pailful of icy water upon the naked woman, afterwards throwing the pail out of the window. Her companions quietly kept their seats in a row on the ledge; but they were soon upset by Niumak, who tore away the ledge-boards beneath them, which were likewise thrown outside, and he removed all his belongings out of the house. They departed from thence to Kassigissat, leaving their wicked house-fellows behind. During their stay at Kassigissat several other people came to encamp there, waiting for the migratory seal. About that time Habakuk [a native, who in the year 1790 made himself a prophet and head of a Christian sect, independent of the European missionary], a youth whose parents had likewise pitched their tents there, one day kayaked northwards to meet the seals; and was suddenly surprised on seeing a boat coming down upon him, rowed by a single man. Habakuk, on his part, made up to them, and rowed on alongside of them, being too modest to address them first. At last their old woman Ajugaussak began: “We are almost starving; give us a little of thy new-caught seal. We came away from Sakak, where all our house-fellows died of famine, and we have travelled all this way south without once taking our boat ashore for drying; our only provisions have been half-dried boat-skins.” When she had ended, Habakuk went closer to them, saying, “Well, take the skin of my seal with blubber and all, and the liver besides.” They forthwith tried to get the animal out of the boat, but were too weak and exhausted to do it without his help. Their old woman proceeded to cut it up, and gave each a little piece of the blubber; and having their hunger appeased for the present, they followed him home, where a meal was instantly set before them. However, they were at first only able to take a very little food, and then went off to sleep, having first asked their old woman to light a lamp. She trimmed it with blubber, accordingly; but missing the stick to stir it up with, she had to make a shift with her forefinger, at the same time exclaiming, “What a length of time I have longed for the sight of this!” However, the strange travellers began to recover by the nourishing food they were getting, but still they often fell asleep in the midst of their meal. On awaking, however, they fell to again, and at last grew so fat that they could hardly get on their boots. Soon afterwards they prepared to leave, intending to go still further to the south.

The solitary kayaker

A skilled kayaker frequented a solitary hunting spot but encountered a talkative neighbor who eventually grew silent due to his wife’s illness. After the wife’s death, a series of violent events unfolded, resulting in the destruction of a community. Survivors—a widow, her son, and an adopted daughter—endured harsh winters, narrowly avoiding starvation. The son, revealed as an angakok (shaman), revived the deceased daughter, whom he later married. They lived peacefully thereafter.

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

► Themes of the story

Transformation: The son, revealed as an angakok (shaman), demonstrates transformative abilities by reviving the deceased daughter, leading to significant changes in their lives.

Loss and Renewal: The community experiences destruction and loss, but the survivors endure hardships, leading to a renewal of life and relationships, exemplified by the son’s marriage to the revived daughter.

Supernatural Beings: The son’s role as an angakok introduces elements of the supernatural, particularly through his shamanic practices, including reviving the deceased.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

There was once a kayaker who had only one certain hunting-place to which he always resorted, and whither he was never accompanied by any one else. He was well skilled in his craft, and generally brought home a great quantity of seals. Not far off, to the north of his habitation, lived a number of other people in a large house with three windows. One day he had started as usual for his solitary hunting-ground; but for the first time found it preoccupied by another hunter. On coming closer to him, he recognised in him one of his northern neighbours. This man spoke to him and was so talkative that the other found it rather difficult to mind his work.

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At home he reported, “Today I at length had a fellow joining me at my hunting-place; he turned out to be one of our neighbours: but tomorrow I intend to be off earlier and try to forestall him.” Accordingly he started sooner than was his wont, but on reaching the place, he found that the other man had already arrived, and was even more loquacious than on the first day. It was almost daybreak before they had begun their work. When they had both caught their seals they returned. But the first kayaker on coming home, remarked, “It seems almost impossible to be beforehand with this man; however, I will try it once more.” He started early the following morning, while it was still pitch-dark; but the other one was on the spot. He rowed close up to him, hoping to find him in his usual polite mood, but today he did not speak at all; not until daybreak did he utter a single word, and then went away. The next day it was the same thing over again, he never spoke till sunrise; then he remarked, “Today she remained in bed altogether; the day before yesterday she fell sick, and all the while she is growing worse and worse.” It is to be understood that he was speaking of his wife, and this was the reason why he had thus changed. He now added, “If thou dost not meet me here tomorrow, thou mayst judge that she is still worse, and then pray look in upon us tomorrow and see how we are doing.” Then the other made some further inquiry, and went home with his catch, relating his adventure to his family. He did not meet his new comrade the next day, and therefore called on him the day after. Entering the house, he found all the men within; not one of them was out kayaking that day. He entered the room and there remarked a man sitting far back upon the ledge and staring straight before him, and he soon recognised him to be his former companion. His wife had died and he had already buried her. Observing the general silence, he rose and moved alongside the widower, saying — “I have come to give thee some solace; thou wilt be sure to stand in need of some one to talk to thee at such an unhappy time: and if thou wouldst like it, I will bethink me of something to tell thee.” But at this the widower uttered some unintelligible words, at the same time looking very fierce and angry. Suddenly he advanced and took hold of the visitor by the throat and threw him down into the doorway. Taking it all for a jest, he quickly got up and re-entered the room; but he was again seized and thrust right against the doorposts and broke his spine, which immediately caused his death. The murderer again with downcast eyes seated himself on the ledge. Meanwhile a youth, the son of a widow, coolly proceeded to whet his knife; and when he had got it well sharpened, he sprang up behind the widower and made a long cut on each side of his back; the blood rushed out, and in a few minutes he fell down dead. At this sight they all got infuriated and took to their knives, and a terrible slaughter ensued; the widow and her son, with an adopted daughter were the only ones that remained unhurt; and having made their escape through the window, they went to take up their abode in the storehouse. But subsequently the winter became very severe, and the frost fearfully keen, so that the widow’s son at last had to give up hunting, and remain indoors. They had almost finished their stock of provisions, only a few angmagsat (small dried fish) and a small bag with blubber were still left; and accordingly they could not afford to eat their fill every day. Not till supper-time did the widow venture to share out their portions. The son then got two and a half fish, while she herself and her step daughter had one and a half. Owing to this sensible management, they kept alive, though badly enough, and did not altogether starve with hunger, because they always got a morsel of blubber besides. For three succeeding days they went on like this, but on the fourth, the young man disappeared. However, he had only gone out to take a look round from some of the neighbouring heights. In the evening he put his weapons and tools to rights, and on the very next day he returned home, dragging an immense white whale with him. The women were transported with joy, and at once began to flense and cut it up; but presently the daughter complained of her feet being so dreadfully cold. This was because the blood of the fish had got into her boots and filled them. Her mother, however, pretended not to heed her, and told her to go on helping her. A little afterwards the girl said that she saw all the mountains double, and then she was ordered to go inside; but the moment she bent down to descend through the entrance, she broke in twain, and was dead on the spot. In the evening the son wrought a spell upon the body of the deceased, and not till then was her mother aware of his being an angakok. They extinguished the lamps and he called forth the spirits, and restored her to life and health. They all remained living together at this place, and he afterwards married his adopted sister. At length they died there without removing to any other place, and without any accidents ever happening to them.