The brant wives

A Kiksa’di youth marries two mystical brant girls after taking their skins. They grow homesick and return to their brant tribe, leaving the young man behind. He follows, integrates with their bird-like community, and helps the brants win a war against the herons using his bows and arrows. Ultimately, he becomes part of the brant tribe, symbolizing harmony between humans and nature.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Transformation: The young man undergoes a significant change as he integrates into the brant community, adapting to their way of life and symbolically becoming one with them.

Journey to the Otherworld: The protagonist ventures into the mystical realm of the brant tribe, a world beyond ordinary human experience, representing a journey into an otherworldly domain.

Harmony with Nature: The story emphasizes the unity and harmonious relationship between humans and the natural world, as the young man becomes part of the brant tribe and aids them in their endeavors.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Sitka, Alaska
January-April 1904

A Kiksa’di youth lived with his father in a long town. When he was well grown, he went about in the woods hunting with bow and arrows. One time he came close to a lake and heard the voices of girls. When he got nearer he saw two girls bathing there. Then he skirted the shore toward them, and, when he was very close, discovered two coats just back of the place where they were. These were really the girls’ skins. He took them up, and they began talking to him, saying, “Give us those skins.” But he said, “I want to marry both of you.” So he married both of them and took them to his father’s house.

Both of this man’s wives used to look over his hair to pick out the lice. In the spring, when the brants were coming from the south, the girls sat on top of the house with him and kept saying, “There comes my uncle’s canoe. There comes my father’s canoe.”

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They were beginning to get homesick, and they asked their husband if he would let them go home. When the brants began coming, one would say, “Those are my friends coming up. I am going to ask them to give me something to eat.” So, when they were above the house, she said, “Give me something to eat,” and down came green herbs one after another.

When it was time for the brants to start back south, both of the girls had become tired. They wanted to go home. They knew when it was time for their father’s canoe to pass over, and just before it was due they told their husband to go up into the woods after something.

When he came down, his wives were gone. He said to his father, “Do you know where they went?” but he answered, “No.”

Then the young man said, “I will start down on foot to the place whither I think they have gone.” So he set out, and after he had gone on for some time, he heard people making a noise. It was the brant tribe in camp. On this journey he took a bag full of arrows with mussel-shell points, and bows. For this reason, when he came back of the place where they were, and they caught sight of him, they were afraid and flew away. Then he went down to the place where they had been sitting and found all kinds of green herbs such as brants live on.

After this the girls said to their father, “Let us camp a little way off. He has been with us for some time, and we have gotten his heat. Therefore let us camp near by so that he can come to us and be taken along.” But their father answered, “When he comes behind us again and camps, say to him, ‘Our fathers [meaning their father and his brothers] do not like to see your bows and arrows. Get rid of them.’” They came to him and repeated these words, but he said, “I do not take them in order to do harm to your fathers but to get game for myself. I wish you would tell them that I want to go along, too.” So they told him to come down, and, when he did so, his father-in-law said, “Bring out the best coat. I want to put it on my son-in-law.”

After that his wives said to him, “We are going to start along with you. When we set out, do not think about going back and do not look down.” Then they put a woven mat over him and started. After they had gone on for some distance the man wanted to urinate and dropped down from among them on the smooth grass. The brants did not want to leave him, and they followed. It was quite close to their real camping place. The brant tribe was so large that he felt as if he were in his own father’s house. They would play all the evening, and he felt very happy among them.

When they arrived at their real home, this man took off his bag of bows and arrows and hid it back in the woods so that they could not see it. In the same town were fowls of all kinds — brants, swans, herons, etc. — and by and by war arose over a woman, between the brant tribe and the heron tribe. They went outside and started to fight. The swan tribe was between, trying to make peace. When they came out to fight for the second time, the brant tribe was pretty well destroyed by the heron people’s long, pick-like bills. It was from the herons that the Indians learned how to make picks. This is also the reason why the Luknaxa’di use the swan as their crest, for they are very slow, and the Kiksa’di use the brant as their emblem because they are very lively.

Then the brant chief said to his son-in-law, “Your wives’ friends are almost destroyed. Could you do anything with your bows and arrows to help them?” You could not see whether these were brants or people. They looked just like people to him. When he ran among them to help his wives’ friends, he killed numbers at each shot and made them flee away from him. The heron tribe was so scared that they sent out word they would make peace. So messengers were sent back and forth, and the heron chief was taken up among the brants while the brant chief was taken up among the herons. They renamed the heron with his own name and the brant with his own name. In making peace they had a great deal of sport and all sorts of dances. From that time on the heron has known how to dance, and one always sees him dancing by the creeks. Then the birds began to lay up herbs and all kinds of things that grow along the beach, for their journey north.

Meanwhile the man’s people had already given a feast for him, and he never returned to his father. He became as one of the brants. That is why in olden times, when brants were flying along, the people would ask them for food.


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The heavenly regions

The land and sea’s edges are bordered by an abyss, crossed only by a perilous path leading to the heavens. The sky, a dome with a passage for spirits, hosts only those who died voluntarily or violently, alongside the raven. These spirits, called selamiut or “sky-dwellers,” light the aurora, feast, and play. Their voices, heard as auroral sounds, invite whispered responses from earth.

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

Journey to the Otherworld: The narrative describes a dangerous pathway over an abyss leading to the heavens, representing a voyage to a realm beyond human experience.

Supernatural Beings: The selamiut, or “sky-dwellers,” are spirits inhabiting the sky, interacting with the natural world by creating the aurora and producing sounds heard on earth.

Sacred Spaces: The heavens serve as a sacred realm where specific spirits dwell, and the aurora acts as a bridge between this celestial domain and the earthly realm.

► From the same Region or People

Learn more about Inuit peoples


The ends of the land and sea are bounded by an immense abyss, over which a narrow and dangerous pathway leads to the heavenly regions. The sky is a great dome of hard material arched over the earth. There is a hole in it through which the spirits pass to the true heavens. Only the spirits of those who have died a voluntary or violent death, and the raven, have been over this pathway. The spirits who live there light torches to guide the feet of new arrivals. This is the light of the aurora. They can be seen there feasting and playing football with a walrus skull. The whistling crackling noise which sometimes accompanies the aurora is the voices of these spirits trying to communicate with the people of the earth. They should always be answered in a whispering voice. Youths and small boys dance to the aurora. The heavenly spirits are called selamiut, “sky-dwellers,” those who live in the sky.

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An angakok flight

A renowned angakok performed a dramatic conjuration, twisting a seal-skin thong around himself and soaring through the house, lifting the roof to escape. In his journeys, he encountered magical women guarded by an enchanted pillar, was nearly killed by inlanders during a brutal game, and finally found his long-lost sister, who gave him a reindeer-skin token to prove his adventures.

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 angakok interacts with magical women guarded by an enchanted pillar and faces inlanders with extraordinary abilities, highlighting encounters with otherworldly entities.

Journey to the Otherworld: The angakok’s flights to mystical inland realms, including a house inhabited solely by women and a reunion with his sister in a distant land, exemplify travels beyond the ordinary human experience.

Sacred Objects: The reindeer-skin token given by his sister serves as a powerful artifact, symbolizing the authenticity of his supernatural adventures and his connection to her.

► From the same Region or People

Learn more about the Inuit peoples


A great angakok, being once called upon to perform a conjuration, took a thong of seal-skin, and having in one end cut a hole for his toe, he twisted it round his body, and made fast the other end to his head. When the lamps had been all extinguished, he was lifted up, and soaring about the house he made the roof lift and give way to him. Having escaped through the opening he flew to the inland, and came to a house inhabited only by women, but as soon as he tried to approach any of them the house-pillar (their enchanted husband) began to emit sparks of fire and lean towards him.

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The next time he flew to the inland he was seized hold of by the inlanders, who essayed to play at ball with him, hurling him backwards and forwards between them till he was nearly dead, when he called his tornak, who quickly rescued him. The third time he came to his sister, who had disappeared many years before, but whom he now found married to an inlander; she gave him a piece of reindeer-skin as a token to take home with him in order to convince people of his really having been with her.


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The Moon

Kanak, fleeing humanity, ascends to the moon, encountering its spirit guardian. Guided through perilous challenges, including evading a sinister hag, Kanak learns celestial secrets, such as how snow forms on Earth. The moon-man restores Kanak’s health and aids his safe return to Earth, aided by his grandmother’s spirit. Kanak emerges transformed, becoming a renowned angakok (shaman) through this mystical journey.

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: Kanak’s ascent to the moon represents a voyage to a realm beyond human experience, encountering supernatural beings and challenges.

Transformation: Through his celestial journey and the guidance of the moon-man, Kanak undergoes a profound change, returning to Earth as a renowned angakok (shaman).

Supernatural Beings: The narrative features interactions with otherworldly entities, including the moon’s spirit guardian and a sinister hag, integral to Kanak’s adventure.

► From the same Region or People

Learn more about the Inuit peoples


Of the following tales only the principal parts have been selected, and are given here in a very fragmentary form.

Kanak, on fleeing from mankind, felt himself lifted up from the ground, and following the way of the dead. At length he lost his senses, and on awakening found himself in front of the house where the spirit of the moon resided. This man of the moon assisted him to get inside, which was a perilous undertaking, the entrance being very large, and guarded by a terrible dog. The moon-man having then breathed upon Kanak in order to ease the pain that racked his limbs, and having restored him to health, spoke thus: “By the way thou camest no man ever returned; this is the way thou must take,” — upon which he opened a door, and pointed out to him a hole in the floor, from which he could overlook the surface of the earth, with all the dwelling-places of man. He regaled him with eating, which was served and brought in by a woman, whose back was like that of a skeleton.

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Kanak was getting afraid on perceiving that, on which the moon-man said, “Why, that’s nothing; but lo! soon the old woman will appear who takes out the entrails of every one she can tempt to laugh. If thou canst not withhold thy smiles, thou only needst to rub thy leg underneath the knee with the nail of thy little finger.” Soon after the old hag entered dancing and whirling about, licking her own back, and putting on the most ridiculous gestures; but when Kanak rubbed his leg with the nail of his little finger, she gave a sudden start, at which the moon-man seized her, and threw her down in the entrance. She went off, but afterwards a voice was heard, “She has left her knife and her platter, and if she does not get both, she says she will overthrow the pillars of heaven.” The moon-man having thrown the knife and platter down the entrance, again opened the hatch in the floor, and blowing through a great pipe, he showed Kanak how he made it snow upon the earth. Lastly, he said to him, “Now it is time to leave me, but do not be the least afraid, lest thou never shalt come alive.” He then pushed him down through the opening, on which Kanak swooned; and on recovering, he heard the voice of his grandmother, whose spirit had followed and taken care of him; and at length he reached the earth’s surface, arose and went to his home, after which he grew a celebrated angakok.

A barren wife, who was treated badly by her husband, went off one winter night and met with the moon-man, who came driving in his sledge, and took her along with him to his home. Many days after in spring, she again appeared, and went to live with her husband. Ere long she perceived that she was with child, and gave birth to a son, who when he grew up was taken away by the moon-man.

Manguarak, unheeding the warnings of his father, caught a white whale which, having a black spot on one side, was known to belong to the animals of chase set apart for the spirit of the moon. On a fine winter night the moon-man was heard to call him outside and challenge him to fight. When he came down upon the ice, the moon-man said, “Well, we will presently begin, but first let us name all the animals of chase we have caught during our lifetime.” They then, each in his turn, named the different sorts of birds, seals, and whales they had chased; and beginning with the fishes, Manguarak went on to tell how he once assisted at a halibut-fishing, when they happened to haul up a kerak (Anarrichas lupus). On hearing this, the moon-man exclaimed, “What art thou saying, man? Now just wait, and listen to me.” He then went on to tell how, when a child, and still living among mankind, he had once seen some people haul up a fish of that same kind, at which he was so terrified that he had never since tried to catch that fish. “And now,” he continued, “that I know thou hast caught an animal which I never ventured to pursue, I will do thee no harm. I begin, in fact, rather to like thee; so come along with me and see my place.” Manguarak accordingly went up to ask his father’s permission, which having gained, he returned to the ice, where he found the moon-man waiting with a sledge drawn only by a single dog. When he had taken his place on the sledge, away they drove at a great pace, and gradually rising from the ground, they seemed to fly through the air. At midnight they came to a high land, upon which they still travelled on. They went through a valley covered with snow, and had to pass by a dark-looking cliff, inside of which lived the old hag who was wont to cut out the entrails of people who could not forbear laughing. As to the rest of the adventures of Manguarak, they are much the same as those encountered by Kanak.


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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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The angakok’s flight to Akilinek

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Inuit peoples


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

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

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

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


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The Ninth Heaven

A man was carried to the ninth heaven from a forest, discovered by diviners using a sacred crystal. Villagers used a cotton cord to pull him back, but he began growing wings. Blood and ashes rained down, terrifying everyone. Fearing he caused the calamity, the villagers burned him in a large fire to end their fears.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Journey to the Otherworld: The man’s ascent to the ninth heaven represents a voyage to a realm beyond the earthly experience.

Divine Intervention: The man’s sudden transportation to the ninth heaven suggests the influence of supernatural forces in mortal affairs.

Forbidden Knowledge: The villagers’ use of a sacred crystal to locate the man indicates the pursuit of hidden or restricted truths.

► From the same Region or People

Learn more about Maya people


A man, sitting on a stone in the forest, was suddenly carried up into the sky, right to the ninth heaven. Brujos (Sayam or Kini winik) found out where he was by means of a sastun (a ball of rock- crystal or jade used for divination purposes). All the women of the village made a long cord by twisting cotton (holkuts), and threw it up into the sky. They pulled the man down to earth again from the ninth heaven with it. When he reached earth, the man had already begun to grow wings. It began to rain blood and ashes, and the people were very frightened. They thought the man they had rescued from the sky was the cause, so they made a large fire and burnt him.

► Continue reading…

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The Child and the King of the Genii

A sheik instructs two talebs, one of whom is abducted by a genie. Taken to the genii’s realm, the child cries to return home. A genii prince carries him back, muffling his ears to shield him from divine worship. The child encounters symbolic visions—an unborn dog barking, a silent man, a mystical fountain—interpreted by a wise sage. Ultimately, a cloud reunites him with his parents.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901


► Themes of the story

Journey to the Otherworld: The child’s abduction to the genii’s realm represents a voyage into a supernatural domain beyond human experience.

Trials and Tribulations: The child faces and overcomes various challenges and symbolic visions on his journey back home.

Divine Intervention: The child’s exposure to angelic worship and the eventual guidance by a sage suggest the influence of higher powers in his journey.

► From the same Region or People

Learn more about the Berber peoples


Translated by Réne Basset
and Chauncey C. Starkweather

There was a sheik who gave instruction to two talebs. One day they brought to one of them a dish of couscous with meat. The genius stole him and bore him away. When they had arrived down there he taught him. One day the child was crying. The King of the genii asked him, “Why do you cry?”

“I am crying for my father and my mother. I don’t want to stay here any longer.”

The King asked his sons, “Who will take him back?”

“I,” said one of them; “but how shall I take him back?”

“Carry him back after you have stuffed his ears with wool so that he shall not hear the angels worshipping the Lord.”

► Continue reading…

They had arrived at a certain place, the child heard the angels worshipping the Lord, and did as they did. His guide released him and he remained three days without awaking. When he came to himself, he took up his journey and found a mother-dog which slept while her little ones barked, although yet unborn. He proceeded and met next an ass attacked by a swarm of flies. Further on he saw two trees, on one perched a blue bird. Afterward it flew upon the other tree and began to sing. He found next a fountain of which the bottom was of silver, the vault of gold and the waters white. He went on and met a man who had been standing for three days without saying a word. Finally he arrived at a village protected by God, but which no one entered. He met a wise man and said to him:

“I want to ask you some questions.”

“What do you wish to ask me?”

“I found a mother-dog which was asleep while her little ones were barking, although yet unborn.”

The sage answered, “It is the good of the world that the old man should keep silence because he is ashamed to speak.”

“I saw an ass attacked by a swarm of flies.”

“It is Pjoudj and Madjoudj of God (Gog and Magog) and the Antichrist.”

“I met two trees, a blue bird perched on one, then flew upon the other and began to sing.”

“It is the picture of the man who has two wives. When he speaks to one the other gets angry.”

“I saw a fountain of which the bottom was of silver, the vault of gold, and the waters white.”

“It is the fountain of life; he who drinks of it shall not die.”

“I found a man who was praying. I stayed three days and he did not speak.”

“It is he who never prayed upon the earth and is now making amends.”

“Send me to my parents,” concluded the child.

The old man saw a light cloud and said to it, “Take this human creature to Egypt.” And the cloud bore him to his parents.


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Lumabet

Lumabet, a legendary figure believed to be sent by Manama, the Great Spirit, performed extraordinary feats throughout his life. Renowned for his perseverance, he chased a white deer around the world nine times, surviving on magically replenished food. He demonstrated divine power by reviving his father multiple times. Leading followers to the sky, Lumabet left doubters transformed into animals. A homesick spirit returned to earth, becoming an owl.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Quest: His relentless pursuit of the white deer around the world nine times exemplifies a classic quest, showcasing determination and endurance.

Journey to the Otherworld: Leading his followers to the sky, a realm beyond the earthly plane, signifies a transition to another world or dimension.

Supernatural Beings: The narrative is populated with spirits, buso, and other entities beyond the mortal realm, indicating interactions with supernatural beings.

► From the same Region or People

Learn more about Philippines peoples


Soon after people were created on the earth, there was born a child named Lumabet, who lived to be a very, very old man. He could talk when he was but one day old, and all his life he did wonderful things until the people came to believe that he had been sent by Manama, the Great Spirit.

When Lumabet was still a young man he had a fine dog, and he enjoyed nothing so much as taking him to the mountains to hunt. One day the dog noticed a white deer. Lumabet and his companions started in pursuit, but the deer was very swift and they could not catch it.

► Continue reading…

On and on they went until they had gone around the world, and still the deer was ahead. One by one his companions dropped out of the chase, but Lumabet would not give up until he had the deer.

All the time he had but one banana and one camote (sweet potato) for food, but each night he planted the skins of these, and in the morning he found a banana tree with ripe fruit and a sweet potato large enough to eat. So he kept on until he had been around the world nine times, and he was an old man and his hair was gray. At last he caught the deer, and then he called all the people to a great feast, to see the animal.

While all were making merry, Lumabet told them to take a knife and kill his father. They were greatly surprised, but did as he commanded, and when the old man was dead, Lumabet waved his headband over him and he came to life again. Eight times they killed the old man at Lumabet’s command, and the eighth time he was small like a little boy, for each time they had cut off some of his flesh. They all wondered very much at Lumabet’s power, and they were certain that he was a god.

One morning some spirits came to talk with Lumabet, and after they had gone he called the people to come into his house.

“We cannot all come in,” said the people, “for your house is small and we are many.”

“There is plenty of room,” said he; so all went in and to their surprise it did not seem crowded.

Then he told the people that he was going on a long journey and that all who believed he had great power could go with him, while all who remained behind would be changed into animals and buso. He started out, many following him, and it was as he said. For those that refused to go were immediately changed into animals and buso.

He led the people far away across the ocean to a place where the earth and the sky meet. When they arrived they saw that the sky moved up and down like a man opening and closing his jaws.

“Sky, you must go up,” commanded Lumabet.

But the sky would not obey. So the people could not go through. Finally Lumabet promised the sky that if he would let all the others through, he might have the last man who tried to pass. Agreeing to this, the sky opened and the people entered. But when near the last the sky shut down so suddenly that he caught not only the last man but also the long knife of the man before.

On that same day, Lumabet’s son, who was hunting, did not know that his father had gone to the sky. When he was tired of the chase, he wanted to go to his father, so he leaned an arrow against a baliti tree and sat down on it. Slowly it began to go down and carried him to his father’s place, but when he arrived he could find no people. He looked here and there and could find nothing but a gun made of gold. This made him very sorrowful and he did not know what to do until some white bees which were in the house said to him:

“You must not weep, for we can take you to the sky where your father is.”

So he did as they bade, and rode on the gun, and the bees flew away with him, until in three days they reached the sky.

Now, although most of the men who followed Lumabet were content to live in the sky, there was one who was very unhappy, and all the time he kept looking down on the land below. The spirits made fun of him and wanted to take out his intestines so that he would be like them and never die, but he was afraid and always begged to be allowed to go back home.

Finally Manama told the spirits to allow him to go, so they made a chain of the leaves of the karan grass and tied it to his legs. Then they let him down slowly head first, and when he reached the ground he was no longer a man but an owl.


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The Story of Gaygayoma Who Lives Up Above

Aponitolau, a mortal, plants sugarcane, which grows magically fast. The celestial maiden Gaygayoma, daughter of the moon and a star, desires the cane and descends to earth. She compels Aponitolau to the sky, where they marry and have a son, Takyayen. Torn between two worlds, Aponitolau frequently travels between the sky and earth, balancing his celestial and earthly families, highlighting themes of love, loyalty, and sacrifice.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916


► Themes of the story

Forbidden Love: The union between Aponitolau, a mortal, and Gaygayoma, a celestial being, represents a romantic connection that defies the natural order and societal expectations.

Family Dynamics: Aponitolau’s dual life, balancing his celestial wife and son with his earthly family, explores the complexities and challenges within familial relationships.

Journey to the Otherworld: Aponitolau’s travels between the earth and the celestial realm symbolize a venture into realms beyond human experience.

► From the same Region or People

Learn more about Philippines peoples


One day, while Aponitolau sat weaving a basket under his house, he began to feel very hungry and longed for something sweet to chew. Then he remembered that his field was still unplanted. He called to his wife who was in the room above, and said: “Come, Aponibolinayen, let us go to the field and plant some sugar-cane.”

So Aponibolinayen came down out of the house with a bamboo tube, and while she went to the spring to fill it with water, Aponitolau made some cuttings, and they went together to the field, which was some distance from the house.

► Continue reading…

Aponitolau loosened the earth with his long stick and set out the cuttings he had brought, while his wife sprinkled them with water from the bamboo tube. And when they had filled the field, they returned home, happy to think of the splendid cane they should have.

After seven days Aponitolau went back to the field to see if the plants had lived, and he found that the leaves were already long and pointed. This delighted him, and while he stood looking at it he grew impatient and determined to use his magical power so that the cane would grow very fast. In five days he again visited the field and found that the stalks were tall and ready to chew. He hurried home to tell Aponibolinayen how fast their plants had grown, and she was proud of her powerful husband.

Now about this time Gaygayoma, who was the daughter of Bagbagak, a big star, and Sinag, the moon, looked down from her home in the sky, and when she saw the tall sugar-cane growing below, she was seized with a desire to chew it. She called to her father, Bagbagak, and said:

“Oh, Father, please send the stars down to the earth to get some of the sugar-cane that I see, for I must have it to chew.”

So Bagbagak sent the stars down, and when they reached the bamboo fence that was around the field they sprang over it, and each broke a stalk of the cane and pulled some beans which Aponibolinayen had planted, and the stems of these beans were of gold. Gaygayoma was delighted with the things that the stars brought her. She cooked the beans with the golden stems and spent long hours chewing the sweet cane. When all that the stars brought was gone, however, she grew restless and called to her father, the big star:

“Come, Father, and go with me to the place where the sugar-cane grows, for I want to see it now.”

Bagbagak called many stars to accompany him, and they all followed Gaygayoma down to the place where the sugar-cane grew. Some sat on the bamboo fence, while others went to the middle of the field, and all ate as much as they wished.

The day following this, Aponitolau said to his wife:

“Aponibolinayen, I am going to the field to see if the bamboo fence is strong, for the carabao will try to get in to eat our sugar-cane.”

So he set out, and when he reached the field and began looking along the fence to see if it was strong, he kept finding the stalks that the stars had chewed, and he knew that someone had been there. He went into the middle of the field, and there on the ground was a piece of gold, and he said to himself:

“How strange this is! I believe some beautiful girl must have chewed my cane. I will watch tonight, and maybe she will return for more.”

As darkness came on he had no thought of returning home, but he made his meal of the sugar-cane, and then hid in the tall grass near the field to wait. By and by dazzling lights blinded his eyes, and when he could see again he was startled to find many stars falling from the sky, and soon he heard someone breaking the cane. Suddenly a star so large that it looked like a flame of fire fell into the field, and then a beautiful object near the fence took off her dress which looked like a star, and she appeared like the half of the rainbow.

Never had Aponitolau seen such sights; and for a while he lay shaking with fear.

“What shall I do?” he said to himself. “If I do not frighten these companions of the beautiful girl, they may eat me.”

With a great effort he jumped up and frightened the stars till they all flew up, and when the pretty girl came looking for her dress she found Aponitolau sitting on it. “You must forgive us,” she said, “for your sugar-cane is very sweet, and we wanted some to chew.”

“You are welcome to the sugar-cane,” answered Aponitolau. “But now we must tell our names according to our custom, for it is bad for us to talk until we know each other’s names.”

Then he gave her some betel-nut and they chewed together, and he said:

“Now it is our custom to tell our names.”

“Yes,” said she; “but you tell first”

“My name is Aponitolau and I am the husband of Aponibolinayen.”

“I am Gaygayoma, the daughter of Bagbagak and Sinag up in the air,” said the girl. “And now, Aponitolau, even though you have a wife, I am going to take you up to the sky, for I wish to marry you. If you are not willing to go, I shall call my companion stars to eat you.”

Aponitolau shook with fear, for he knew now that the woman was a spirit; and as he dared not refuse, he promised to go with her. Soon after that the stars dropped a basket that Gaygayoma had ordered them to make, and Aponitolau stepped in with the lovely star and was drawn quickly through the air up to the sky. They were met on their arrival by a giant star whom Gaygayoma introduced as her father, and he told Aponitolau that he had acted wisely in coming, for had he objected, the other stars would have eaten him.

After Aponitolau had lived with the stars for some time, Gaygayoma asked him to prick between her last two fingers, and as he did so a beautiful baby boy popped out. They named him Takyayen, and he grew very fast and was strong.

All this time Aponitolau had never forgotten Aponibolinayen who, he knew, was searching for him on the earth, but he had been afraid to mention her to the stars. When the boy was three months old, however, he ventured to tell Gaygayoma of his wish to return to the earth.

At first she would not listen to him, but he pleaded so hard that at last she consented to let him go for one moon . If he did not return at the end of that time, she said, she would send the stars to eat him. Then she called for the basket again, and they were lowered to the earth. There Aponitolau got out, but Gaygayoma and the baby returned to the sky.

Aponibolinayen was filled with joy at the sight of her husband once more, for she had believed him dead, and she was very thin from not eating while he was away. Never did she tire of listening to his stories of his life among the stars, and so happy was she to have him again that when the time came for him to leave she refused to let him go.

That night many stars came to the house. Some stood in the windows, while others stayed outside by the walls; and they were so bright that the house appeared to be on fire.

Aponitolau was greatly frightened, and he cried out to his wife:

“You have done wrong to keep me when I should have gone. I feared that the stars would eat me if I did not obey their command, and now they have come. Hide me, or they will get me.”

But before Aponibolinayen could answer, Bagbagak himself called out:

“Do not hide from us, Aponitolau, for we know that you are in the corner of the house. Come out or we shall eat you.”

Trembling with fear, Aponitolau appeared, and when the stars asked him if he was willing to go with them he dared not refuse.

Now Gaygayoma had grown very fond of Aponitolau, and she had commanded the stars not to harm him if he was willing to return to her. So when he gave his consent, they put him in the basket and flew away with him, leaving Aponibolinayen very sad and lonely. After that Aponitolau made many trips to the earth, but at Gaygayoma’s command he always returned to the sky to spend part of the time with her.

One day when Takyayen was a little boy, Aponitolau took him down to the earth to see his half-brother, Kanag. The world was full of wonders to the boy from the sky, and he wanted to stay there always. But after some time while he and Kanag were playing out in the yard, big drops of water began to fall on them. Kanag ran to his mother and cried:

“Oh, Mother, it is raining, and the sun is shining brightly!”

But Aponitolau, looking out, said, “No, they are the tears of Gaygayoma, for she sees her son down below, and she weeps for him.”

Then he took Takyayen back to his mother in the sky, and she was happy again.

After that Takyayen was always glad when he was allowed to visit the earth, but each time when his mother’s tears began to fall, he returned to her. When he was old enough, Aponitolau selected a wife for him, and after that Takyayen always lived on the earth, but Gaygayoma stayed in the sky.


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