The Tornit and the Adlit

Two tornit lived among savage adlit, known for their murderous and cannibalistic behavior. Fearing for their lives, one night, the tornit prepared a sledge, harnessed dogs, and silently called his companion. They sabotaged the adlit sledges by cutting their thongs. As they fled, barking dogs alerted the adlit, but their sledges broke down, allowing the tornit to escape unharmed.

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

Conflict with Authority: The Tornit challenge the oppressive and dangerous dominance of the Adlit by orchestrating their escape.

Cunning and Deception: The Tornit use cleverness to outwit the Adlit, cutting the thongs of their sledges to prevent pursuit.

Trials and Tribulations: The Tornit’s struggle to survive among the Adlit and their daring escape highlight their resilience.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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Among some savage and murderous adlit, who were even cannibals, were two tornit, who were in consequence much afraid. One night, when his companions had all gone to sleep, one of them got up and went out. Then he prepared a sledge and harnessed the dogs, and softly called his companion, the other tornit. Then they cut the thongs that held the crossbars to the runners of the other sledges, and, getting on their own sledge, started off. Just then, however, the dogs barked, and the adlit, awakened by the noise, came out of the house. They immediately prepared to pursue, but when they started, their sledges of course broke down, and the tornit escaped.

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The Tunnit

The Tunnit, a legendary giant race, once inhabited Labrador, Hudson Strait, and Baffin Island. Known for their strength but described as slow and unsophisticated by the Inuit, they lived in stone houses and used primitive tools. Tensions arose with the Inuit over resources, leading to violent conflicts. Gradually, the Tunnit were exterminated or assimilated, with archaeological evidence and Inuit traditions preserving their legacy.

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

Mythical Creatures: The Tunnit are depicted as giants with extraordinary strength, representing beings beyond ordinary human experience.

Conflict with Authority: Tensions and violent conflicts arose between the Tunnit and the Inuit over resources, leading to the eventual extermination or assimilation of the Tunnit.

Echoes of the Past: The legacy of the Tunnit persists through archaeological evidence and Inuit traditions, highlighting the enduring influence of historical deeds on the present.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

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Tunnit (Tornit, Baffin island), according to tradition, were a gigantic race formerly inhabiting the northeastern coast of Labrador, Hudson strait, and southern Baffin island. Ruins of old stone houses and graves, which are ascribed to them by the present Eskimo, are found throughout this entire section, penetrating only slightly, however, into Ungava bay. Briefly we may say that there is evidence, archaeological as well as traditional, that the Tunnit formerly inhabited both sides of Hudson strait. The oldest Eskimo of northern Labrador still point out these ruins, and relate traditions of their having lived together until the Tunnit were finally exterminated or driven out by the present Eskimo.

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According to the account given by an old Nachvak Eskimo, the Tunnit in ancient times had two villages in Nachvak bay. Their houses were built on an exposed shore (the present Eskimo always seek a sheltered beach for their villages, where they can land in their kayaks), showing that they had little knowledge of the use of boats. When they wanted boats, they stole them from the Eskimo. From this thieving of kayaks the original quarrel is said to have begun.

For all their bigness and strength, the Tunnit were a stupid slow-going race (according to the Eskimo version), and fell an easy prey to the Eskimo, who used to stalk them and hunt them down like game. They did not dare to attack them openly, so cut them off, one by one, by following them, and attacking and killing them when asleep. Their favourite method was to bore holes in the foreheads of the Tunnit with an awl (a drill in the Greenland story in Rink). Two brothers especially distinguished themselves in this warfare, and did not desist until the last of the Tunnit was exterminated. The Tunnit built their houses of heavy rocks, which no Eskimo could lift. They used the rocks for walls, and whale ribs and shoulder blades for the roof. At the entrance of the house two whale jaw-bones were placed. Ruins of these houses can still be seen, overgrown with grass, with the roof fallen in. They may be distinguished from old Eskimo iglus by the small, square space they occupy.

The Tunnit did not use the bow and arrow, but flint-headed lances and harpoons with bone or ivory heads. They were so strong that one of them could hold a walrus as easily as an Eskimo a seal.

They did not understand the dressing of sealskins, but left them in the sea, where the little sea-worms (?) cleaned off the fat in a short time. The Tunnit dressed in winter in untanned deerskins. They were accustomed to carry pieces of meat around with them, between their clothing and body, until it was putrid, when they ate it.

The Tunnit were very skilful with the lance, which they threw, sitting down and aiming at the object by resting the shaft on the boot. For throwing at a distance they used the throw-stick.

They did not hunt deer like the Eskimo, but erected long lines of stone “men” in a valley through which the deer passed. The deer would pass between the lines of stones, and the hunters hidden behind them would lance them. Remains of these lines of rocks may still be seen.

Their weapons were much larger, but not so well made as those of the Eskimo, as can be seen from the remains on their graves. The men used flint for the harpoon heads, and crystal for their drills. The women used a rounded piece of slate without a handle for a knife. They used a very small lamp for heating purposes, which they carried about them. For cooking they had a much larger lamp than the Eskimo. Until trouble arose between them, the Tunnit and the Eskimo used to intermarry, but after it was found that an alien wife would betray her husband to her people, no more were taken. A Tuneq woman, who betrayed the Eskimo of the village she lived in to the Tunnit, had her arms cut off. After that no women were taken on either side. (The story of this incident is given following in “An Adlit Tale.”)

The Tunnit were gradually exterminated by the Eskimo, until only a scattered one remained here and there in their villages. How these were overcome by stratagems is handed down in the tales of the giant at Hebron, said to be the last of the Tunnit, and Adlasuq and the Giant. The giant allows himself to be bound in a snow-house, and is slain by the Eskimo hunters. This story has attained a mythological character in Baffin island, but is ascribed by the Labrador Eskimo directly to the Tunnit. A story about the Tunnit, giving considerable circumstantial detail, was obtained from a Nachvak woman:

“At Nachvak the Tunnit were chasing a big whale (this was before the time of the present Eskimo). They were in two skin boats, about twenty men and women in each boat. They had the whale harpooned, and were being towed round and round the bay by him. Somehow the line got tangled in one of the boats and capsized. The other boat with the line still made fast to the whale, went to pick up the people in the water, and was capsized too. Another boat came off from the shore, and picked up some of the people in the water. Most of them were drowned.

“They were buried under a hill on a big bank near Nachvak. There are some thirty graves on this bank, with pots, harpoons, and knives buried by the graves. Even the remains of the boats are there. The knives and pots are of stone. The harpoon blades are of flint. The umiaks were much larger than the present boats.” My informant added that there were also remains of bows and arrows. “The bows were of whalebone and the arrows of flint.”

Angangujuk

This tale recounts the story of Angangujuk, a child who mysteriously vanishes while playing outside. His mother, fearing her husband’s wrath, admits her loss, prompting him to summon spirit finders. The child’s location is revealed as being held by inland folk, leading the father to rescue him after using magic to lull his captors to sleep. The family flees to safety, abandoning the mainland forever.

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

► Themes of the story

Supernatural Beings: The tale involves the father using magic and encountering inland folk, indicating interactions with supernatural elements.

Family Dynamics: The narrative centers on the parents’ desperate efforts to find and rescue their missing child, highlighting familial bonds and responsibilities.

Conflict with Authority: The father’s confrontation with the inland folk who took his child reflects a challenge against those who have wrongfully asserted control over his family.

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It is said that Angangujuk’s father was very strong. They had no other neighbours, but lived there three of them all alone. One day when the mother was going to scrape meat from a skin, she let the child play at kayak outside in the passage, near the entrance. And now and again she called to him: “Angangujuk!” And the child would answer from outside.

And once she called in this way, and called again, for there came no answer. And when no answer came again, she left the skin she was scraping, and began to search about.

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But she could not find the child. And now she began to feel greatly afraid, dreading her husband’s return. And while she stood there feeling great fear of her husband, he came out from behind a rock, dragging a seal behind him.

Then he came forward and said: “Where is our little son?”

“He vanished away from me this morning, after you had gone, when he was playing kayak-man out in the passage.”

And when she had said this, her husband answered: “It is you, wicked old hag, who have killed him. And now I will kill you.”

To this his wife answered: “Do not kill me yet, but wait a little, and first seek out one who can ask counsel of the spirits.”

And now the husband began eagerly to search for such a one. He came home bringing wizards with him, and bade them try what they could do, and when they could not find the child, he let them go without giving them so much as a bite of meat.

And seeing that none of them could help him, he now sought for a very clever finder of hidden things, and meeting such a one at last, he took him home. Then he fastened a stick to his face, and made him lie down on the bedplace on his back.

And now he worked away with him until the spirit came. And when this had happened, the spirit finder declared: “It would seem that spirits have here found a difficult task. He is up in a place between two great cliffs, and two old inland folk are looking after him.”

Then they stopped calling spirits, and wandered away towards the east. They walked and walked, and at last they sighted a lot of houses. And when they came nearer, they saw the smoke coming out from all the smoke holes. It was the heat from inside coming out so. And the father looked in through a window, and saw that they were quarrelling about his child, and the child was crying.

“Who is to look after him?”

So he heard them saying inside the house; each one was eager to have the child. When the father saw this, he was very angry.

And the people inside asked the child: “What would you like to eat?”

“No,” said the child.

“Will you have seal meat?”

“No,” said the child.

And there was nothing he cared to have. Therefore they asked him at last: “Do you want to go home very much?”

Angangujuk answered quickly: “Yes.” And his father was very greatly angered by now. And said to those with him: “Try now to magic them to sleep.”

And now the wizard began calling down a magic sleep upon those in the hut, and one by one they sank to sleep and began to snore. And fewer and fewer remained awake; at last there were only two. But then one of those two began to yawn, and at last rolled over and snored.

And now the great finder of hidden things began calling down sleep with all his might over that one remaining. And at last he too began to move towards the sleeping place. Then he began to yawn a little, and at last he also rolled over.

Now Angangujuk’s father went in quickly, and now he caught up his son. But now the child had no clothes on. And looking for them, he saw them hung up on the drying frame. But the house was so high that they had to poke down the clothes with poles.

At last they came out, and walked and walked and came farther on. And it was now beginning to be light. As soon as they came to the place, they cut the moorings of the umiak, and hastily made all ready, and rowed out to the farthest islands. They had just moved away from land when they saw a number of people opposite the house.

But when the inland folk saw they had already moved out from the land, they went up to the house and beat it down, beating down roof and walls and all that there was of it.

After that time, Angangujuk’s parents never again took up their dwelling on the mainland.

Here ends this story.

The wife who lied

Navaranapaluk, from a tribe of man-eaters, married into a peaceful tribe. Deceiving her husband’s people, she incited her kin to slaughter his village’s women. Survivors spurred vengeance, slaying the attackers and reclaiming widows. Navaranapaluk, captured by two men, met a grim fate as her arms were severed, and she died for her deceit. This tale underscores the severe consequences of betrayal and dishonesty.

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

► Themes of the story

Love and Betrayal: Navaranapaluk’s marriage is a foundation for her betrayal, showcasing the fragility of trust within personal relationships.

Revenge and Justice: The villagers’ retaliation against Navaranapaluk demonstrates the pursuit of retribution to restore balance after her deceit.

Conflict with Authority: Her actions bring about a challenge to the established order within her husband’s community, leading to devastating consequences.

► From the same Region or People

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Navaranapaluk, men say, came of a tribe of man-eaters, but when she grew up, she was taken to wife by one of a tribe that did not eat men. Once when she was going off on a visit to her own people, she put mittens on her feet instead of boots. And this she did in order to make it appear that her husband’s people had dealt ill by her.

It was midwinter, and her kinsfolk pitied her greatly when they saw her come to them thus. And they agreed to make war against the tribe to which her husband belonged.

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So they set out, and came to that village at a time when all the men were away, and only the women at home; these they took and slew, and only three escaped. One of them had covered herself with the skin which she was dressing when they came, the second had hidden herself in a box used for dog’s meat, and the third had crept into a store shed.

When the men came home, they found all their womenfolk killed, and at once they thought of Navaranapaluk, who had fled away. And they were the more angered, that the slayers had hoisted the bodies of the women on long poles, with the points stuck through them.

They fell to at once making ready for war against those enemies, and prepared arrows in great numbers. The three women who were left alive plaited sinew thread to fix the points of the arrows; and so eagerly did they work that at last no more flesh was left on their fingers, and the naked bone showed through.

When all things were ready, they set out, and coming up behind the houses of their enemies, they hid themselves among great rocks.

The slayers had kept watch since their return, believing that the avengers would not fail to come, and the women took turns at the watching.

And now it is said that one old woman among them had a strange dream. She dreamed that two creatures were fighting above her head. And when she told the others of this, they all agreed that the avengers must be near. They gathered together in one house to ask counsel of the spirits, and when the spirit calling had commenced, then suddenly a dog upon the roof of the house began to bark.

The men dashed out, but their enemies had already surrounded the house, and now set about to take their full revenge, shooting down every man with arrows. At last, when there were no more left, they chose themselves wives from among the widows, and bore them off to their own place.

But two of them took Navaranapaluk and hurried off with her.

And she, thinking that both wished to have her to wife, cried out: “Which is it to be? Which is it to be?”

The men laughed, and made no answer, but ran on with her.

Then suddenly they cut through both her arms with their knives. And soon she fell, and the blood went from her, and she died.

This fate they meted out to her because she lied.

Artuk, who did all forbidden things

Artuk defied sacred customs after his wife’s burial, mocking traditional prohibitions by cutting frozen meat with a stone axe, shaking his coat, and drinking iceberg water—acts deemed forbidden. Rejecting his community’s beliefs, he took his son unwillingly on a sledge journey. He perished, torn by spirits as punishment, while his son died of fear. The villagers found his remains, confirming the dire consequences of his irreverence.

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

► Themes of the story

Divine Punishment: Artuk’s deliberate violations of taboos—such as cutting frozen meat with a stone axe, shaking his coat, and drinking iceberg water—led to his demise, torn apart by spirits as retribution for his irreverence.

Forbidden Knowledge: By rejecting and mocking the traditional prohibitions of his community, Artuk sought to challenge and undermine the established beliefs, leading to dire consequences.

Conflict with Authority: Artuk’s actions represent a direct challenge to the cultural and spiritual authority of his community’s customs and traditions, ultimately resulting in his tragic end.

► From the same Region or People

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A man whose name was Artuk had buried his wife, but refused to remain aloof from doings which those who have been busied with the dead are forbidden to share. He said he did not hold by such old customs.

Some of his fellow-villagers were at work cutting up frozen meat for food. After watching them for a while as they worked at the meat with their knives, he took a stone axe and hacked at the meat, saying: “That is the way to cut up meat.”

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And this he did although it was forbidden.

And on the same day he went out on to the ice and took off his inner coat to shake it, and this he did although it was forbidden.

Also he went up on to an iceberg and drank water which the sun had melted there, knowing well that this was likewise forbidden.

And all these things he did in scorn of that which his fellows believed. For he said it was all lies.

But one day when he was starting out with his sledge, fear came upon him, and he dared not go alone. And as his son would not go with him willingly, he took him, and bound him to the uprights of the sledge, and carried him so.

He never returned alive.

Late in the evening, his daughter heard in the air the mocking laughter of two spirits. And she knew at once that they were laughing so that she might know how her father had been punished for his ill-doing.

On the following day, many sledges went out to search for Artuk. And they found him, far out on the ice, torn to pieces, as is the way with those whom the spirits have punished for refusing to observe the customs of their forefathers. And the son, who was bound to the sledge, had not been touched, but he had died of fright.

Kumagdlak and the living arrows

Kumagdlak, a powerful wizard living in isolation with his wife, defended against a sea-borne enemy attack despite an injured leg. Using enchanted arrows made from human shinbones and a magical childhood pouch, he outmatched his foes. He killed many, plundered their belongings, and summoned a storm that drowned the survivors. The waves scattered the bodies, leaving them stripped by the sea.

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

► Themes of the story

Supernatural Beings: Kumagdlak’s abilities as a wizard and his use of enchanted arrows and magical items highlight interactions with supernatural elements.

Conflict with Authority: The attack by the sea-borne enemies represents a challenge to Kumagdlak’s autonomy, which he confronts using his mystical powers.

Cunning and Deception: Kumagdlak’s strategic use of his magical arrows and pouch to outsmart and overpower his enemies showcases the theme of using wit to achieve goals.

► From the same Region or People

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Kumagdlak, men say, lived apart from his fellows. He had a wife, and she was the only living being in the place beside himself.

One day his wife was out looking for stones to build a fireplace, and looking out over the sea, she saw many enemies approaching.

“An umiak and kayaks,” she cried to her husband. And he was ill at ease on hearing this, for he lay in the house with a bad leg.

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“My arrows — bring my arrows!” he cried. And his wife saw that all his arrows lay there trembling. And that was because their points were made of the shinbones of men. And they trembled because their master was ill at ease.

Kumagdlak had made himself arrows, and feathered them with birds’ feathers. He was a great wizard, and by breathing with his own breath upon those arrows he could give them life, and cause them to fly towards his enemies and kill them. And when he himself stood unprotected before the weapons of his enemies, he would grasp the thong of the pouch in which his mother had carried him as a child, and strike out with it, and then all arrows aimed at him would fly wide of their mark.

Now all the enemies hauled up on shore, and the eldest among them cried out: “Kumagdlak! It is time for you to go out and taste the water in the land of the dead under the earth — or perhaps you will go up into the sky?”

“That fate is more likely to be yours,” answered Kumagdlak.

And standing at the entrance to his tent, he aimed at them with his bow. If but the first arrow could be sent whirling over the boats, then he knew that none of them would be able to harm him. He shot his arrow, and it flew over the boats. Then he aimed at the old man who had spoken, and that arrow cut through the string of the old man’s bow, and pierced the old man himself. Then he began shooting down the others, his wife handing him the arrows as he shot. The men from the boats shot at him, but all their arrows flew wide. And his enemies grew fewer and fewer, and at last they fled.

And now Kumagdlak took all the bodies down by the shore and plundered them, taking their knives, and when the boats had got well out to sea, he called up a great storm, so that all the others perished.

But the waves washed the bodies this way and that along the coast, until the clothes were worn off them.

Atungait, who went a-wandering

Atungait, a powerful man, embarks on a journey with a strong woman he chooses after observing her skills. Together, they face unique tribes, man-eaters, and magical dangers while traveling. Returning home, Atungait discovers his wife’s infidelity, kills her for lying, but spares the truthful lover. He then marries the strong woman. This tale highlights Atungait’s strength, cunning, and uncompromising sense of justice.

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

► Themes of the story

Quest: Atungait embarks on a journey with a strong woman, encountering various tribes and challenges, reflecting the classic quest motif.

Transformation: Through his travels and experiences, Atungait’s understanding of loyalty and justice evolves, leading to significant changes in his personal relationships.

Conflict with Authority: Atungait confronts societal norms and personal betrayal, challenging the actions of his unfaithful wife and asserting his own sense of justice.

► From the same Region or People

North America
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Atungait, that great man, had once, it is said, a fancy to go out on a sledge trip with a strong woman. He took a ribbon seal and had it flayed, and forbade his wife to scrape the meat side clean, so that the skin might be as thick as possible. And so he had it dried.

When the winter had come, he went out to visit a tribe well known for their eagerness in playing football. He stayed among them for some time, and watched the games, carefully marking who was strongest among the players.

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And he saw that there was one among them a woman small of stature, who yet always contrived to snatch the ball from the others. Therefore he gave her the great thick skin he had brought with him, and told her to knead it soft. And this she did, though no other woman could have done it. Then he took her on his sledge and drove off on a wandering through the lands around.

On their way they came to a high and steep rock, rising up from the open water. Atungait sprang up on to that rock, and began running up it. So strong was he that at every step he bored his feet far down into the rock.

When he reached the top, he called to his dogs, and one by one they followed by the way of his footsteps, and reached the top, all of them save one, and that one died. And after that he hoisted up his sledge first, and then his wife after, and so they drove on their way.

After they had driven for some time, they came to a place of people. And the strange thing about these people was that they were all left-handed. And then they drove on again and came to some man-eaters; these ate one another, having no other food. But they did not succeed in doing him any harm.

And they drove on again and came to other people; these had all one leg shorter than the other, and had been so from birth. They lay on the ground all day playing ajangat [a game played with rings and a stick; the “ring and pin game.”]. And they had a fine ajangat made of copper.

Atungait stayed there some time, and when the time came for him to set out once more, he stole their plaything and took it away with him, having first destroyed all their sledges.

But the lame ones, being unable to pursue, dealt magically with some rocky ridges, which then rushed over the ice towards the travellers.

Atungait heard something like the rushing of a river, and turning round, perceived those rocks rolling towards him.

“Have you a piece of sole-leather?” he asked his wife. And she had such a piece.

She tied it to a string and let it drag behind the sledge. When the stones reached it, they stopped suddenly, and sank down through the ice. And the two drove on, hearing the cries of the lame ones behind them: “Bring back our plaything, and give us our copper thing again.”

But now Atungait began to long for his home, and not knowing in what part of the land they were, he told the woman with him to wait, while he himself flew off through the air. For he was a great wizard.

He soon found his house, and looked in through the window. And there sat his wife, rubbing noses with a strange man.

“Huh! You are not afraid of wearing away your nose, it seems.” So he cried.

On hearing this, the wife rushed out of the house, and there she met her husband.

“You have grown clever at kissing,” he said.

“No, I have not kissed any one,” she cried.

Then Atungait grasped her roughly and killed her, because she had lied. The strange man also came out now, and Atungait went towards him at once.

“You were kissing inside there, I see,” he said.

“Yes,” said the stranger.

And Atungait let him live, because he spoke the truth. And after that he flew back to the strong woman and made her his wife.

Imarasugssuaq, who ate his wives

Misana, married to the cannibalistic Imarasugssuaq, cleverly escapes his deadly tradition of fattening wives for consumption. Feigning immobility, she constructs a dummy, allowing her to flee. When pursued, she invokes her amulet’s power, transforming into wood to evade capture. Seeking refuge with her brothers, she exposes Imarasugssuaq, who is mocked and ultimately killed after Misana’s failed attempts. The story concludes with her triumph and survival.

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

► Themes of the story

Cunning and Deception: Misana’s clever use of a dummy and her transformation into wood highlight the use of wit to outsmart her husband.

Transformation: Misana’s physical change into wood, facilitated by her amulet, underscores themes of metamorphosis and adaptation.

Conflict with Authority: Misana’s rebellion against her oppressive and murderous husband reflects a challenge to tyrannical power.

► From the same Region or People

North America
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It is said that the great Imarasugssuaq was wont to eat his wives. He fattened them up, giving them nothing but salmon to eat, and nothing at all to drink. Once when he had just lost his wife in the usual way, he took to wife the sister of many brothers, and her name was Misana. And after having taken her to wife, he began fattening her up as usual. One day her husband was out in his kayak. And she had grown so fat that she could hardly move, but now she managed with difficulty to tumble down from the bench to the floor, crawled to the entrance, dropped down into the passage way, and began licking the snow which had drifted in.

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She licked and licked at it, and at last she began to feel herself lighter, and better able to move. And in this way she afterwards went out and licked up snow whenever her husband was out in his kayak, and at last she was once more quite able to move about.

One day when her husband was out in his kayak as usual, she took her breeches and tunic, and stuffed them out until the thing looked like a real human being, and then she said to them: “When my husband comes and tells you to come out, answer him with these words: I cannot move because I am grown so fat. And when he then comes in and harpoons you, remember then to shriek as if in pain.”

And after she had said these words, she began digging a hole at the back of the house, and when it was big enough, she crept in.

“Bring up the birds I have caught!”

But the dummy answered: “I can no longer move, for I am grown so fat.”

Now the dummy was sitting behind the lamp. And the husband coming in, harpooned that dummy wife with his great bird-spear. And the thing shrieked as if with pain and fell down. But when he looked closer, there was no blood to be seen, nothing but some stuffed-out clothes. And where was his wife?

And now he began to search for her, and as soon as he had gone out, she crept forth from her hiding-place, and took to flight. And while she was thus making her escape, her husband came after her, and seeing that he came nearer and nearer, at last she said: “Now I remember, my amulet is a piece of wood.”

And hardly had she said these words, when she was changed into a piece of wood, and her husband could not find her. He looked about as hard as ever he could, but could see nothing beyond a piece of wood anywhere. And he stabbed at that once or twice with his knife, but she felt no more than a little stinging pain. Then he went back home to fetch his axe, and then, as soon as he was out of sight, she changed back into a woman again and fled away to her brothers.

When she came to their house, she hid herself behind the skin hangings, and after she had placed herself there, her husband was heard approaching, weeping because he had lost his wife. He stayed there with them, and in the evening, the brothers began singing songs in mockery of him, and turning towards him also, they said: “Men say that Imarasugssuaq eats his wives.”

“Who has said that?”

“Misana has said that.”

“I said it, and I ran away because you tried to kill me,” said she from behind the hangings.

And then the many brothers fell upon Imarasugssuaq and held him fast that his wife might kill him; she took her knife, but each time she tried to strike, the knife only grazed his skin, for her fingers lost their power.

And she was still standing there trying in vain to stab him, when they saw that he was already dead.

Here ends this story.

A woman named Alekakukiak

Alekakukiak, allied to enemies through marriage, learned from a kind old woman that her brothers-in-law planned to kill her. She fled inland, bravely confronting a bear and an amarok by cracking her hood string like a whip to subdue them. Eventually, she reached the sea and reunited with her relatives, demonstrating resilience and ingenuity in her escape.

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

► Themes of the story

Cunning and Deception: Alekakukiak’s resourcefulness is evident when she uses her hood string, cracking it like a whip to intimidate a bear and an amarok, allowing her to continue her escape.

Conflict with Authority: Facing a threat from her brothers-in-law, Alekakukiak challenges their authority by fleeing and surviving against the odds, ultimately seeking refuge with her own relatives.

Trials and Tribulations: Throughout her journey, Alekakukiak confronts multiple challenges, including dangerous animals and the harsh environment, demonstrating resilience and determination to overcome adversity.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

A woman named Alekakukiak had been allied to her enemies by the bands of marriage. A poor old wife, to whom she had shown much kindness, once informed her of her brothers-in-law intending to kill her. On hearing this she fled to the inland, where she first met with a bear.

Having no sort of weapon whatever, she took a string from her hood, and cracking it like a whip in the front of the animal, she made it fall to the ground.

She proceeded in the same manner with an amarok, and at length she reached the sea on the other side, and came to her relatives.

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The natives of Labrador

The Labrador natives recount how their ancestors once coexisted with the tunneks (or tunnit), who later fled north to Killinek out of fear. Known for their strength and tools made from slate, hornstone, and crystal, the tunneks lived distinct lives, using sealskins and constructing stone houses. Their legacy endures in folklore and ruins, reflecting their formidable abilities and unique culture.

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

► Themes of the story

Cultural Heroes: The narrative highlights the Tunnit as foundational figures whose legacy influences the Labrador Inuit’s cultural history.

Conflict with Authority: The story depicts the tensions and eventual displacement of the Tunnit due to conflicts with the Inuit, reflecting challenges to established groups.

Ancestral Spirits: The tale underscores the enduring impact of the Tunnit on the Inuit, with their stories and remnants influencing present cultural identity.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

The natives of Labrador tell how our ancestors and the tunneks (or tunnit, in Greenlandish tornit, plural of tunek) in days of yore lived together; but the tunneks fled from fear of our people, who used to drill holes in their foreheads while yet alive. With this view they removed from here to the north, crossing over to Killinek (Cape Chudleigh). While dwelling among us they had sealskins with the blubber attached for bedrobes. Their clothes were made in the same way. Their weapons were formed of slate and hornstone, and their drills of crystal. They were strong and formidable, especially one of them, called Jauranat, from which is formed javianarpok (Greenlandish, navianarpok).

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Huge blocks of stone are still to be seen which they were able to move. Some ruins of their houses are also to be found here and there in our country, chiefly upon the islands, having been built of stones, and differing from the abodes of our people. One of our ancestors when kayaking had a tunnek for his companion, who had a bird-spear, the points of which were made of walrus-tooth.

This tradition is compiled from several manuscripts in German from the missionaries in Labrador, in which the alien nation, expelled by the present inhabitants, are called partly “Die Tunnit,” and partly “Die Grönlaender.” Very probably these denominations have arisen from a misunderstanding, induced by inquiries put to the natives as to their knowing anything about the Greenlanders. The tunnit are almost certainly identical with the tornit or inlanders of the Greenland tales. The Eskimo of Cumberland Inlet speak about the tunudlermiut, which signifies people living in the inland. The present Indians of Labrador are called by the Eskimo of the same country aullak; but it is possible they distinguish between these and the traditional or fabulous inlanders. However, the most striking incongruity is that of the tunnit having had their abodes on the islands, which looks as if ancient settlers of European race are hinted at. Be this as it may, the tradition of the Labradorans should be more closely examined.