Ititaujang

A young Inuit man, Ititaujang, struggles to marry an orphan girl who repeatedly rejects him due to his unattractive name. Heartbroken, he leaves his village and marries a goose-woman after stealing her boots. They have a child but she later abandons him, returning to her bird form. Ititaujang undertakes a perilous journey to reclaim her, facing magical encounters, but his actions lead to a tragic end.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Transformation: Ititaujang’s wife transforms from a goose into a woman upon wearing her boots, highlighting themes of change and metamorphosis.

Forbidden Knowledge: Ititaujang’s journey into the land of birds and his interactions there involve elements of hidden or restricted truths, as he navigates a world beyond human experience.

Tragic Flaw: Ititaujang’s persistence, despite repeated rejections and his eventual actions leading to a tragic end, reflect a character undone by his own weaknesses.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A long, long time ago, a young man, whose name was Ititaujang, lived in a village with many of his friends. When he became grown he wished to take a wife and went to a hut in which he knew an orphan girl was living. However, as he was bashful and was afraid to speak to the young girl himself, he called her little brother, who was playing before the hut, and said, “Go to your sister and ask her if she will marry me.” The boy ran to his sister and delivered the message. The young girl sent him back and bade him ask the name of her suitor. When she heard that his name was Ititaujang she told him to go away and look for another wife, as she was not willing to marry a man with such an ugly name.

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[Ititaujang means “similar to the anus.” This tradition is curtailed, as some parts were considered inappropriate for this publication.] But Ititaujang did not submit and sent the boy once more to his sister. “Tell her that Nettirsuaqdjung is my other name,” said he. The boy, however, said upon entering, “Ititaujang is standing before the doorway and wants to marry you.” Again the sister said “I will not have a man with that ugly name.” When the boy returned to Ititaujang and repeated his sister’s speech, he sent him back once more and said, “Tell her that Nettirsuaqdjung is my other name.” Again the boy entered and said, “Ititaujang is standing before the doorway and wants to marry you.” The sister answered, “I will not have a man with that ugly name.” When the boy returned to Ititaujang and told him to go away, he was sent in the third time on the same commission, but to no better effect. Again the young girl declined his offer, and upon that Ititaujang went away in great anger. He did not care for any other girl of his tribe, but left the country altogether and wandered over hills and through valleys up the country many days and many nights.

At last he arrived in the land of the birds and saw a lakelet in which many geese were swimming. On the shore he saw a great number of boots; cautiously he crept nearer and stole as many as he could get hold of. A short time after the birds left the water and finding the boots gone became greatly alarmed and flew away. Only one of the flock remained behind, crying, “I want to have my boots; I want to have my boots.” Ititaujang came forth now and answered, “I will give you your boots if you will become my wife.” She objected, but when Ititaujang turned round to go away with the boots she agreed, though rather reluctantly.

Having put on the boots she was transformed into a woman and they wandered down to the seaside, where they settled in a large village. Here they lived together for some years and had a son. In time Ititaujang became a highly respected man, as he was by far the best whaler among the Inuit.

Once upon a time the Inuit had killed a whale and were busy cutting it up and carrying the meat and the blubber to their huts. Though Ititaujang was hard at work his wife stood lazily by. When he called her and asked her to help as the other women did she objected, crying. “My food is not from the sea; my food is from the land; I will not eat the meat of a whale; I will not help.”

Ititaujang answered. “Yon must eat of the whale; that will fill your stomach.” Then she began crying and exclaimed, “I will not eat it; I will not soil my nice white clothing.”

She descended to the beach, eagerly looking for birds’ feathers. Having found a few she put them between her fingers and between those of her child; both were transformed into geese and flew away.

When the Inuit saw this they called out, “Ititaujang, your wife is flying away.” Ititaujang became very sad; he cried for his wife and did not care for the abundance of meat and blubber, nor for the whales spouting near the shore. He followed his wife and ascended the land in search of her.

After having traveled for many weary months he came to a river. There he saw a man who was busy chopping chips from a piece of wood with a large hatchet. As soon as the chips fell off he polished them neatly and they were transformed into salmon, becoming so slippery that they glided from his hands and fell into the river, which they descended to a large lake near by. The name of the man was Eraluqdjung (the little salmon).

On approaching, Ititaujang was frightened almost to death, for he saw that the back of this man was altogether hollow and that he could look from behind right through his mouth. Cautiously he crept back and by a circuitous way approached him from the opposite direction.

When Eraluqdjung saw him coming he stopped chopping and asked, “Which way did you approach me?” Ititaujang, pointing in the direction he had come last and from which he could not see the hollow back of Eraluqdjung, answered. “It is there I have come from.” Eraluqdjung, on hearing this, said, “That is lucky for you. If you had come from the other side and had seen my back I should have immediately killed you with my hatchet.” Ititaujang was very glad that he had turned back and thus deceived the salmon maker. He asked him, “Have you not seen my wife, who has left me, coming this way?” Eraluqdjung had seen her and said, “Do you see yon little island in the large lake? There she lives now and has taken another husband.”

When Ititaujang heard this report he almost despaired, as he did not know how to reach the island; but Eraluqdjung kindly promised to help him. They descended to the beach; Eraluqdjung gave him the backbone of a salmon and said, “Now shut your eyes. The backbone will turn into a kayak and carry you safely to the island. But mind you do not open your eyes, else the boat will upset.”

Ititaujang promised to obey. He shut his eyes, the backbone became a kayak, and away he went over the lake. As he did not hear any splashing of water, he was anxious to see whether the boat moved on, and opened his eyes just a little. But he had scarcely taken a short glimpse when the kayak began to swing violently and he felt that it became a backbone again. He quickly shut his eyes, the boat went steadily on, and a short time after he was landed on the island.

There he saw the hut and his son playing on the beach near it. The boy on looking up saw Ititaujang and ran to his mother crying, “Mother, father is here and is coming to our hut.” The mother answered, “Go, play on; your father is far away and cannot find us.” The child obeyed: but as he saw Ititaujang approaching he reentered the hut and said, “Mother, father is here and is coming to our hut.” Again the mother sent him away, but he returned very soon, saying that Ititaujang was quite near.

Scarcely had the boy said so when Ititaujang opened the door. When the new husband saw him he told his wife to open a box which was in a corner of the hut. She did so, and many feathers flew out of it and stuck to them. The woman, her new husband, and the child were thus again transformed into geese. The hut disappeared; but when Ititaujang saw them about to fly away he got furious and cut open the belly of his wife before she could escape. Then many eggs fell down.

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Qauaxsaqssuq

Qauaxsaqssuq, a mistreated boy with a small stature but immense strength, endured harsh conditions and cruelty. Despite his hardships, he became a revered and feared shaman. His strength was legendary—killing three bears with ease. Yet, his life ended tragically when enemies sabotaged his kayak, causing him to drown. His story reflects resilience, power, and the vulnerability of even the strongest against treachery.

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: Qauaxsaqssuq evolves from a mistreated boy into a revered and feared shaman, showcasing a profound personal change.

Revenge and Justice: After enduring cruelty, Qauaxsaqssuq demonstrates his immense strength, leading to a shift in how others perceive and treat him, reflecting elements of retribution and the restoration of order.

Tragic Flaw: Despite his strength, Qauaxsaqssuq’s trust or perhaps oversight leads to his demise when enemies sabotage his kayak, highlighting a vulnerability that results in his tragic end.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

In Greenland: Kagsagsuk, Kausaksuk, Kausaksuk
In Labrador: Kaujakjuk
In Baffin Land: Qaudjaqdjuq

Qauaxsaqssuq was a boy that was maltreated by all. In the daytime his mother hid him in the beds, but at night she had to take him out. Then he slept either in the doorway or on the roof, over the lamp-hole, in order to get at least a little warmth.

He was generally lifted and carried by the nostrils, the crooked fingers being inserted in them. He always remained small, but his feet grew very large. He was a great angakoq (shaman), and was very strong. Finally he grew tired of the bad treatment he received, and showed his strength, after which, though he never killed any one, he was much dreaded and feared.

Once he was indoors, lying on the bed without any boots on, when a man arrived inquiring for him. “Qauaxsaqssuq has gone into the house over there, and is inside,” he was told.

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Then the man called to Qauaxsaqssuq from outdoors, “Qauaxsaqssuq! Three large bears have come over from the land, and are now on the ice. Come out!” “Yes,” said Qauaxsaqssuq, and hastened to dress and put on his boots. Then he came out and saw the three bears. Holding only a knife in his hand, he ran after them. He had no dogs to harry the bears and bring them to bay, but he soon caught up with them. He first seized the old one and twisted off its head, so that it was immediately dead. Then he took the cubs and knocked their heads together, and twisted their necks until they were dead. Then he took them up, the old one on one side, the cubs on the other, and carried them home. He brought the three bears to the assembled people, who proceeded to cut them up, put them in pots, cook them, and eat them.

Qauaxsaqssuq was immensely strong, and what was heavy for others was very light for him. In spite of his small size, he could easily lift the largest rocks. He had enemies, who however were afraid to do anything against him openly. So once, when he went away to Qavanganiq, where he had a kayak, they secretly cut a hole in the skin-covering of his kayak. When Qauaxsaqssuq got into his boat, and out into the water, the boat began to fill with water, and thus it was that Qauaxsaqssuq drowned.

Naulaxssaqton

A seal-hunter near Igluluaxssuin cursed noisy children playing in a rock cleft, which then closed and trapped them. Despite efforts to rescue them, the children perished, receiving only water through a small opening. The grieving fathers vowed revenge, pursuing the hunter. Fleeing on foot, he ascended into the sky and transformed into the star Naulaxssaqton, marking his eternal escape.

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

► Themes of the story

Divine Punishment: The seal-hunter’s curse upon the noisy children leads to their tragic entrapment and death, suggesting a supernatural retribution for their disturbance.

Transformation: As the hunter flees from the vengeful fathers, he ascends into the sky and becomes the star Naulaxssaqton, symbolizing a metamorphosis from human to celestial being.

Tragic Flaw: The hunter’s impatience and quickness to curse the children result in unintended consequences, highlighting how personal shortcomings can lead to tragedy.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A seal-hunter was watching for a seal at its blow-hole near Igluluaxssuin. He was not far from the land, and on shore some children were playing at a cliff, in a large crack in the rocks. The seal-hunter, fearing their noise would frighten his seal, said to them, “Make less noise.” They did not hear him and continued. Then he called out, “Close on them, you up there,” and the cleft closed up, imprisoning the children. The people tried to chop through the rock, to get at the children, but could not rescue them, nor even make a hole large enough to pass food down. They did, however, succeed in making a small hole, through which they heard the children crying for water. They poured water down through this hole until the children starved to death.

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The place is still to be seen in Akpalearqssuk, though the hole is now altogether closed up.

The fathers of the dead children then said of the hunter, “We will kill him.” They prepared and made ready, putting on their boots, and left, going after him with dogs and sleighs. The hunter fled, running on foot, they pursuing him. As he ran he gradually rose from the ground, and finally reached the sky, where he was turned into a star. This is the star Naulaxssaqton.

The guillemot that could talk

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

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

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

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

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

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

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

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

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

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

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

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

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

Angakorsiak was very proud of his angakok wisdom

Angakorsiak, an arrogant angakok, sought to outdo others in displays of shamanic prowess, often mocking his rivals. After performing daring feats, he was bested by a northern angakok in both skill and a kayak-race. Overwhelmed by shame after his failure, he transformed into a reindeer, later reverting to human form. This humbling experience led him to abandon his competitive ways.

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

► Themes of the story

Transformation: Angakorsiak’s shame leads him to transform into a reindeer, symbolizing a profound change in identity and self-perception.

Tragic Flaw: His arrogance and competitive nature serve as his downfall, highlighting how personal weaknesses can lead to one’s undoing.

Moral Lessons: The story imparts a lesson on the perils of pride and the value of humility, encouraging self-reflection and personal growth.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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Abridged version of the story.

Angakorsiak was very proud of his angakok wisdom, and always roamed about seeking opportunities of emulating other angakut. When he happened to surpass them, he used to mock and ridicule them in a most overbearing manner. Once he visited an angakok far up north, and challenged him to a match, at which, in broad daylight, they were to contend in working the wonders of their art before an assembly.

Angakorsiak began his performance by cutting off his arm near the shoulder, inserting it again and drinking the blood from the wound; after which he swallowed an arrow-point and made it appear again, opened his stomach with a knife, and so on.

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When he had finished, the other angakok repeated the same feats with the utmost perfection, and then remarked, “Well, what we have yet done amounts to nothing; but I should now like to try a kayak-race with thee.” They went down in their kayaks, and the angakok of the place, taking his way to an island, threw his harpoon at a rock with such force as to make it enter the stone and blood to spring from it. Angakorsiak on trying this entirely failed, his harpoon being broken and lost. On their way back to the shore he bent down his head from shame, capsized his kayak, and sank. But directly afterwards a reindeer emerged from the water, and ran up on the beach. Shame having thus transformed him into a reindeer, he afterwards turned a man again, and hastened away, resolved to give up all kind of emulation in future.

Atarsuatsiak

Atarsuatsiak and his brothers, notorious killers near Upernivik, Greenland, tattooed their foreheads with marks symbolizing their murders. Atarsuatsiak’s forehead displayed a full row of such marks. His violent reputation led neighboring communities to conspire against him, eventually plotting his death at a location he frequented to visit his concubine.

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

► Themes of the story

Revenge and Justice: The neighboring communities conspired to kill Atarsuatsiak as retribution for his numerous murders, seeking to restore order and justice.

Tragic Flaw: Atarsuatsiak’s violent nature and pride in his killings, symbolized by the tattoos on his forehead, ultimately led to his downfall.

Conflict with Authority: Atarsuatsiak’s defiance of societal norms and laws through his murderous actions brought him into conflict with the collective authority of the neighboring communities, who then plotted his demise.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

Atarsuatsiak and his brothers were a set of fearful manslayers, living in the country about Upernivik (Greenland), who had their heads tattooed with a separate mark for each murder they had committed.

On Atarsuatsiak these marks formed a whole row along his forehead from one side to the other.

At last the people of the neighbouring places resolved upon having him killed at a place to which he used to resort in order to visit his concubine.

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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

North America
- Arctic Region
  - Inuit/Eskimo Lore

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.

Kagsuk

The legend of Kagsuk tells of a powerful, invincible man and his son, known for their strength and violence. After a family conflict, Kagsuk’s son fled to his father’s home, sparking Kagsuk’s vengeful massacre of a neighboring settlement. Fearful of retribution, Kagsuk lived cautiously. However, his tyranny ended when two old magicians used spells to bypass his defenses, killing him and his household, sparing only his absent son.

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

► Themes of the story

Revenge and Justice: Kagsuk’s violent retaliation against his son’s in-laws and his subsequent downfall highlight the destructive cycle of vengeance and the eventual restoration of justice.

Supernatural Beings: The intervention of the two old magicians, who use their mystical powers to overcome Kagsuk, underscores the influence of supernatural entities in human affairs.

Tragic Flaw: Kagsuk’s hubris and reliance on his perceived invincibility lead to his demise, illustrating how a character’s inherent weaknesses can result in their downfall.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

The story here given as having happened in the districts of Holsteinsborg and Sukkertoppen, in Greenland, is perhaps a variant of an older tale, only localised in this way. We give it here in an abridged form.

It is said that Kagsuk once had his wintering-place on the Karsit islands, outside of Amerdlok (Holsteinsborg), and that his son married the only sister of some men living at Satok, near Maneetsok (Sukkertoppen). Kagsuk, as well as his son, were powerful and strong men; the former was also a man-slayer, invincible to his enemies. Once, when the son had been out during the day with his brothers-in-law, at evening, when it was growing dark, he had some talk with his wife that ended in a quarrel. Her brothers, fearing his strength, at first kept silence; but soon after, when he gave her a kick, they all went up to him and seized him in order to protect their sister. He tried to appease their wrath, but in vain, and at last they struck him with a knife; but every time he was wounded he only rubbed the place with his hand, and directly it healed, after which he knocked them all down, one after another.

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From this time, however, he did not trust his brothers-in-law; and once, at dark night, he escaped from the house, leaving his kayak behind, and taking his way across the fast ice to the north, where he stayed a while with some other people, and at length came to the house of his father. When Kagsuk came to know how his son had been treated he got into a great rage. In vain the son tried to persuade him to delay his revenge. “If they have struck thee with a knife,” he replied, “we will set out and destroy the people of Satok this very night.” And off they went the same day for Satok, and slew the whole of them, only sparing a boy and a girl. On returning to Karsit, Kagsuk became a still more desperate murderer. The people of Amerdlok, on becoming aware of this, did not venture themselves far away from the shore. Kagsuk and his son, being both very suspicious, agreed on the following mode of life: If the weather was fine, the son went out kayaking alone, and when the father went out, the son remained at home, unless it happened to blow very hard, in which case, and then only, they went out together. One winter, when the days were beginning to lengthen, two kayakers from Amerdlok, while out seal-hunting, were overtaken by a snowstorm, and could not make out their own land. Bewildered, they came to Kagsuk’s house; at seeing which they got very frightened, lest he would kill them. As soon as they saw him come out of his house, and before he could utter a word, they said, “Chance brought us hither, and no intention of visiting you. We lost our way on account of the snow, and could not advance against the storm.” Kagsuk asked them to come on shore, adding that, as soon as the weather abated, they might set off for home. On hearing this they were reassured, and entered the house, which was very hot. Kagsuk talked a great deal the whole day; but in the evening, when it was still blowing a gale and snowing as fast as ever, he suddenly became silent. At length he inquired, “Which kayak is he using today?” The housemates answered, “The narrow one.” Kagsuk then remarked, “I was rather uneasy about him; but if he has taken that kayak I have no fear.” Later in the evening there was a cry that he had arrived, tugging a walrus; and when the people whose business it was to haul it up on shore had gone out, Kagsuk said, “They don’t intend to stop, but having lost their way, chanced to come in here much against their will.” The guests, looking round, then first discovered that he was speaking to his son, who appeared in the entrance, and already had bent his bow and was aiming at them, but now drew back, and directly after entered, asking if the guests had been offered something to eat. On hearing that they had as yet had nothing, he ordered different dishes to be set before them, saying he would share the repast with them. They afterwards went to rest, and slept quietly until Kagsuk roused them up, saying that now the weather was fine, they might as well start for their home. At their departure he ordered their kayaks to be filled with provisions, but at the same time added, “Take care that none of your people come hither to visit us, lest we should take their lives.” They then pushed off, and arrived safely at their home. But when the people of Amerdlok saw the stores they had brought with them, they were all keen to visit Kagsuk; and notwithstanding their being repeatedly warned by those two chance visitors of what Kagsuk had threatened, several among them would not desist from trying their chance. They went accordingly, but never returned. Among the kayakers lost in this way were the sons of two old men, who were very clever in magic spells. They prepared bows of an arm’s length, and having finished these, they said to their place-fellows, “Now we will set out to punish Kagsuk: while ye approach his house from the sea-side, we will come on from behind.” Kagsuk had for his amulet a toogdlik (the Great Northern Diver — Colymbus glacialis) perched on the roof of his house, and giving him notice of every impending danger. One day on hearing its cry he went out, and observing the kayakers approaching, he said, “All right; I see you.” But at the same moment the two old men, having escaped observation by means of magic spells, came stealing on from behind and shot him dead on the spot. The kayakers, coming on shore, killed all his housemates, with the exception of his son, who happened not to be at home, and afterwards fled to the north.

Some narrators have prolonged the story of Kagsagsuk (No. 1) by making him meet with Kagsuk in the far north, the house of the latter being situated on a wide plain, the entrance to it being provided with a string leading into the inner room, and all along hung with a row of pieces of walrus-teeth, for the purpose of announcing the entrance of every stranger by the rattling sound.

Naujarsuak and Kukajak

Naujarsuak and Kukajak, once close friends and skilled hunters, fell apart when jealousy and betrayal led Naujarsuak to sabotage Kukajak’s food stores. In retaliation, Kukajak killed Naujarsuak. Years later, Naujarsuak’s son, driven by his grandfather’s teachings and a deep sense of vengeance, grew into a skilled hunter. He eventually avenged his father’s death, fulfilling his duty but finding a degree of closure.

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

► Themes of the story

Revenge and Justice: The narrative centers on Naujarsuak’s son avenging his father’s death, highlighting the pursuit of retribution to restore familial honor.

Family Dynamics: The relationship between the grandson and his grandfather is pivotal, with the elder imparting values and skills to prepare the young man for his future challenges.

Tragic Flaw: Naujarsuak’s jealousy leads him to sabotage his friend’s provisions, setting off a chain of events that culminates in betrayal and death, illustrating how personal weaknesses can have devastating consequences.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A tale from South Greenland

Naujarsuak and Kukajak were friends, and both skilled hunters. They lived apart; but being very fond of each other, they were often together. In spring, when the first seals had made their appearance, they used to bring full-loaded boats with dried meat to their storehouses. Once Kukajak happened to have put by a greater store than his friend, and this made Naujarsuak jealous. Kukajak used to go away deer-hunting in the spring, and did the same that summer; and on his way home in the autumn, he was as usual to pass by his store-places on the coast, and take out some dried seal-meat for a welcome feast at home. He was longing greatly for some dried seal-flesh himself. But on arriving at his stores, he found that the foxes had been there beforehand, and had left nothing for him.

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On a close examination, he found out that some one had been making little holes in the stone coverings, just large enough for a fox to pass through. He got extremely vexed; and at home he learned that Naujarsuak had made the holes during his absence. At this intelligence he became still more angry; but nevertheless he could not help longing for his friend; and he started on a visit to him the day after. Naujarsuak, in his turn, was longing as much to see Kukajak; and as soon as the other had arrived, he hastened to draw his kayak on land, and take him to his house. During the meal, Kukajak carelessly observed, “I also had a small portion of dried meat put by, but the foxes have carried it all off, which has never happened to me before.” Naujarsuak remarked, “Thou hast been wrong in coming so late to look after thy stores.” At this speech Kukajak got inwardly enraged. Having passed the night beneath his friend’s roof, he, as usual, invited him to accompany him home to have some dried reindeer-flesh. While they were thus talking, they saw from land some kayakers stopping outside, lying in wait for seals, when, all of a sudden, Kukajak came upon his friend from behind, and sent his harpoon right through him. The little son of Naujarsuak was standing on the beach, and saw his father being killed, while Kukajak called out, “I paid him back, because he spoiled my stores,” and then turned his back upon them, and rowed home. The old father of Naujarsuak now took away the corpse of his son, and had it buried; and when the usual days of mourning had gone by, he accosted the little one thus — “Now thou hast seen thy father killed, it will not do for thee to grow up in idleness.” He then resolved to leave his place, where he was continually reminded of his lost son. They travelled on to Amerdlok (the present Holsteinsborg), where they established themselves for the winter. Here the boy grew up under the constant care and unceasing admonitions of his grandfather; and he was never seen to smile. While they were still at Amerdlok, he grew to manhood, assisted at the whale-fishing, and turned out an able and expert kayaker. Under these circumstances, the old man advised him to go southwards and revenge himself on Kukajak, if he were still alive; and during this last winter he carefully secured the whalebones whenever a whale was caught, knowing them to be a rare article, much in request in the south. When the first thaw set in, they started; and at every place they passed by, they inquired, “Have ye heard nothing of Kukajak?” but invariably the answer was, “No; we don’t know him.” Far away south, however, they met some people who told them — “Kukajak! ah, yes; he is all right! but getting rather old now, and has taken to frog-fish.” At length they reached their former home, and settled there for good. All their relatives immediately came to see them after their long absence; and on leaving they presented them with some of the longest and best whalebones. They had many unexpected visitors, some of whom only came in the hope of getting their share of whalebones, which were well known to be desired for gifts. As time wore on, they had to change their tent for a winter hut; but as yet Naujarsuak’s son had had no opportunity of avenging the murder of his father. He one day requested his grandfather to make him a very big harpoon, with a strong line to match. The grandfather got it ready for him the very next day; and, regarding it with great satisfaction, the son smiled, and thanked him, and concealed it carefully beneath the ledge. Some time after, Kukajak took a great fancy to go and ask the son of his betrayed friend for a piece of whalebone for his fishing-line, but on further consideration gave up the idea, fearing that he might bring down vengeance upon himself if he carried it out. However, the people thereabout were always telling him of the gifts they had received, saying, “If thou goest, thou wilt be sure to get some too: it was only the other day the old man said that he longed much to see thee.” On hearing this, he could resist no longer, and started the very next day. He got a friendly welcome, and was beginning to think “they had forgotten all about the murder.” A plentiful repast was soon served up before him; and the talk went merrily round all the evening; but somehow, whenever there was a short silence, he always thought, “there, now, it all returns to them.” At daybreak the following morning, when Naujarsuak’s son went outside the house, the thought struck him it was just on such a day that his father was killed. The air was soft, and light clouds appeared and passed by overhead. At this his former wrath awoke with full force; but on entering the house, he looked quite guileless. At Kukajak’s departure, he also was presented with whalebones. Still he apprehended some evil, and kept glancing back to be sure that he was not pursued; and thus he succeeded in getting a considerable way off. Now, however, was the time for Naujarsuak’s son to make use of his new weapon. He took the bone-point which his grandfather had made, brought it down, and fixed it with a loud jerk. Kukajak heard the sound, and recognised the meaning (viz., charm) of it; and seeing his enemy in full pursuit, he hastened on as quickly as he could, but found his strength fast failing. Perceiving this, his enemy pursued him more slowly; and Kukajak began thinking that he might reach home unharmed. At that moment, however, his adversary again darted on, and, just outside his own house, took aim, and sent his lance with a great crash into Kukajak’s body. The son of Naujarsuak now turned to the bystanders, saying, “I saw him treat my father in the same way; and I have only paid him back; if ye care for his corpse, ye may take it.” Having finished this speech, he left for home; and from that day his father was not always in his thought, though he never quite forgot him.

A lamentable story

An old man, angered by children playing near his seal hunt, cursed a mountain cleft to close, trapping the children inside. The girls, carrying infants, tried to soothe their cries of thirst, but the mothers’ efforts to provide water failed. Though the mothers could see the trapped children, they were unable to save them, leading to a tragic end as all perished from starvation.

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

► Themes of the story

Divine Punishment: The old man’s curse acts as a supernatural retribution, causing the mountain cleft to close and entomb the children.

Tragic Flaw: The old man’s inability to control his anger results in a hasty curse, leading to unintended and fatal consequences for the innocent children.

Loss and Renewal: The community experiences profound grief due to the loss of the children, prompting reflection on the repercussions of unchecked emotions and the importance of restraint.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

From one of the older manuscripts.

An old man had taken up his position on the ice watching the breathing-holes of the seals, in order to spear them as they appeared. Meanwhile some little girls were playing on shore in a cleft between some rocks, as usual, carrying their little baby sisters and brothers in the amowts (hoods) at their backs. Just as the old man was in the act of spearing a seal, the children happened to give a shout, and the terrified seal at once dived to the bottom. On this the old man got into a great passion, and cried out aloud, “Shut up, mountain-cleft!” and accordingly it closed upon all the playing children, who were not able to escape, but were now buried in a cavern, wide at the bottom, and narrow towards the top.

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The babies soon began to cry for thirst, and the girls put their fingers into their mouths to suck at, trying to hush them by telling them, “When mother has finished soling the boots, she will come and suckle thee.” At length the mothers came to the spot, and poured water down in the cleft. The water trickled along the walls, and they licked it up, and the mothers could very well see the children, but as it was impossible to get at them, all of them were starved.