A woman named Arnasugaussak

Arnasugaussak, after breaking her mother’s precious needle, fled inland with her daughter. They lived among groups of people who transformed into partridges and reindeer. Eventually, they returned to the coast, where they encountered men flensing a whale. As they called out to them, both were mysteriously turned into stones, leaving a lasting mark of their tale.

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


► Themes of the story

Transformation: The narrative features people transforming into partridges and reindeer, highlighting themes of physical change.

Supernatural Beings: The story includes elements of the supernatural, such as the mysterious transformation of individuals into animals and ultimately into stones.

Conflict with Authority: Arnasugaussak’s flight after breaking her mother’s needle suggests a challenge to familial authority, leading to her subsequent adventures.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A woman named Arnasugaussak, on being scolded by her parents for having broken her mother’s precious needle, fled with her daughter to the inland, where they lived with people, who after a while were transformed into partridges, and afterwards with others who changed into reindeers.

Finally, they returned to the sea-coast, and saw some men flensing a whale. While standing calling out to them they were converted into stones.

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Isigarsigak and his sister

Isigarsigak and his sister fled south for three years due to their mother’s angakok (shamanic) tricks. Stricken by a swelling stomach, he encountered ravens that led him to a house where an old woman removed forgotten hunting bladders causing his condition. Escaping a killer, he returned to his sister and later kayaked to the sky’s edge, discovering holes revealing another sea before retreating.

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


► Themes of the story

Conflict with Authority: Isigarsigak and his sister flee their home due to their mother’s shamanic tricks, indicating a struggle against oppressive familial control.

Supernatural Beings: The story features elements like shamanic practices and mystical experiences, such as the old woman’s intervention to cure Isigarsigak’s ailment.

Forbidden Knowledge: Isigarsigak’s journey to the sky’s edge and his discovery of another sea through the holes in the sky suggest a pursuit of hidden or restricted truths beyond the known world.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Isigarsigak and his sister were frightened from home by the angakok tricks of their mother, and fled to the south, travelling on for three years in order to reach the end (of the land?). Meanwhile, Isigarsigak perceived his stomach to swell up, so as to make him unfit for kayaking. In crossing a frozen firth, he once saw two ravens coming from the interior, which as they came nearer looked like women hurrying towards the sea; and having caught two seals, they took them on their shoulders and hastened back to the inland. Guided by them, Isigarsigak came to a house, where an old woman offered to cure his stomach. She then examined him by head-lifting, and found out that on leaving his mother he had forgotten some hunting-bladders.

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Cutting open his stomach she brought forth the bladders, which would otherwise have made him burst, she said, if they had been allowed to remain much longer. At that instant a woman appeared at the entrance, armed with a knife; and they warned him to make haste if he would escape her, because it was she who had killed the men of the house. Having returned safely to his sister, he took a fancy to trace the passage of the birds in autumn. He travelled in his kayak until the sky became so low that he could reach it with his paddle-oar. It had two large holes, beyond which he discovered a sea, and was obliged to turn back.


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Saugak

Saugak arrived at a house so vast it could wear out a man’s boots. The master, with many daughters and abundant provisions, served Saugak meat and forced him to eat beyond satiety, threatening him with a knife. When Saugak stopped twinkling his eyes, indicating he could no longer eat, they presented him with dried human flesh, revealing the sinister nature of his host.

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 host’s sinister behavior and the presentation of dried human flesh suggest an encounter with a being beyond the ordinary, possibly with malevolent supernatural traits.

Cunning and Deception: The host deceives Saugak by initially offering hospitality, only to reveal a more sinister intent, forcing him into a perilous situation.

Conflict with Authority: Saugak faces an oppressive figure who imposes his will through threats and coercion, highlighting a struggle against unjust authority.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Saugak came to a house of such length that a man could wear out the soles of his boots wandering from one end to the other. The master of the house had a crowd of daughters, and an immense stock of provisions. He ordered meat to be served up for Saugak, and forced him to eat.

When Saugak declared that he was satiated, his host went on to point his knife at his eyes, saying that as long as he could twinkle them he could also eat.

When he finally left off twinkling they served up dried human flesh before him.

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The mother and son as kivigtut

A widow, escaping a suitor’s persecution, raised her son in isolation near a glacier to despise men. They befriended another solitary woman, surviving through reindeer hunting. Her brother, now an angakok, found them and stayed. After the widow’s death, her son repeatedly revived after burial but ultimately died. His ghost, appearing as fire, confronted the brother, revealing his deeply ingrained hatred for men.

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


► Themes of the story

Family Dynamics: The narrative centers on a widow and her son living in isolation, highlighting the complexities of familial relationships and the impact of upbringing on personal beliefs.

Conflict with Authority: The widow’s flight from a persistent suitor underscores a defiance against imposed authority and societal expectations.

Supernatural Beings: The son’s posthumous appearances as a ghostly fire introduce elements of the supernatural, reflecting beliefs in spirits and the afterlife within Inuit culture.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A widow, greatly harassed by the persecutions of a man who wanted to marry her, fled to the inland with her little son, whom she educated with the view of making him a hater of the male sex. She built her hut near the border of the inland glacier, and made the acquaintance of another woman, who led the same solitary life on a bare hillock emerging from the glacier. When the son had grown up, his reindeer-hunting secured them ample subsistence. Once they were surprised by the visit of one of her brothers, who told them that, from the time they had disappeared, he had devoted himself to the study of angakok science in order to find out her place of retreat; and having attained the powers of an angakok, he instantly discovered her trace, by means of which he had found her out.

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He henceforth remained with them. The sister died from old age, and, later on, her son fell sick and died, but revived three times after his mother’s brother had buried him. The fourth time, however, the latter pulled down the house on the top of him, and then left the place. While passing the night in a cave on his way towards the coast, he was overtaken by the ghost of the deceased appearing in the shape of a fire, with a voice saying, that from childhood he had been fostered up to hate the whole male sex, and had the other not been his mother’s brother, he would certainly have killed him.


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Manik

Manik, a skilled seal-hunter, resisted marriage until he abruptly decided to leave home. He abducted the chief hunter’s daughter and other women from villages to form a rowing crew. After wintering in the far north and encountering supernatural events, he returned home the next year, restoring the women to their families—except for the first, whom he made his wife.

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


► Themes of the story

Conflict with Authority: Manik’s actions in taking the chief hunter’s daughter and other women against their will represent a clear defiance of social and familial authority. His choices disrupt the established order, leading to tension and a struggle to restore balance within the community.

Supernatural Beings: As Manik ventures further into the northern lands, he encounters ghosts and witnesses magical feats. These supernatural elements reflect the Inuit belief in spirits and the spiritual dimensions of their world, adding depth to the story and emphasizing the mystery of the unknown.

Rebirth: The tale concludes with Manik returning the women to their families and integrating the first woman into his own life. This act symbolizes a renewal of social order and relationships, embodying the theme of rebirth through the restoration of balance and harmony after a period of upheaval.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Manik was a great seal-hunter, but his mother in vain urged him to take a wife. He continued a bachelor, till one day he suddenly ordered his mother to make ready the boat for removing from the place. As soon as she had made all ready, he hastened up to the house of the chief hunter, who at the time was absent, and carried away his daughter, crying and struggling in vain to be released. Having placed her on the boat he at once pushed off, and made for the north with all speed. At the first inhabited place they came past he again carried away a woman; and this continued until he had got a complete boat’s crew of rowing girls. He continued his voyage the whole season, till at length, having reached the far north, the frost set in, and for the time obliged him to take up his quarters there.

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While wintering here, and making excursions into the country, he once came to a solitary house, where he had an adventurous meeting with the ghost of a deceased woman; and from there he came to another, where he found the people feasting upon various meats, which they kept hauling from the ground by help of magic lays. The next year he set out for his own country, returning to their relatives all the women, excepting only the first one, whom he kept for his wife.


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A tale from Labrador

Sikuliarsiujuitsok, a giant feared for his strength, avoided sleeping in unfamiliar places. Known for catching a whale alone from his kayak, his size made walking on new ice impossible. Once lured into a snow hut, he was ambushed and killed after a fierce struggle in which he killed four men. His three powerful nephews used a stone enclosure to trap and kill their victims.

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


► Themes of the story

Supernatural Beings: Sikuliarsiujuitsok is depicted as a giant with extraordinary strength, capable of catching a whale alone from his kayak.

Conflict with Authority: The community’s fear and eventual ambush of Sikuliarsiujuitsok highlight a struggle against a dominant and oppressive figure.

Revenge and Justice: The plot to kill Sikuliarsiujuitsok, despite his formidable power, reflects the community’s pursuit of justice against his tyranny.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Sikuliarsiujuitsok, on account of his great size, was unable to walk upon new ice. He, all by himself, caught a whale from his kayak. But he was much dreaded and hated, and never ventured to sleep in strange places. He was, however, once persuaded to stay for a night in a snow-hut; and being too big to find room in it, he lay all doubled up, and allowed his feet to be tied together. In this condition he was hauled out and killed, but not before he himself had killed four men in the struggle. He had three sisters, one of whom had three sons, likewise powerful men. They had an enclosure, fenced in with stones, into which they enticed all those they intended to kill.

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Atarsuatsiak

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

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

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

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

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Inuarutligak, whose Christian name was Peter Rantholl

This tale recounts the mythical origins and life of the Inuarutligak, a dwarf-elf people from Greenlandic lore. Initially unafraid of humans, they retreated after a deadly feud, using enchanted weapons and extraordinary abilities like reshaping geography and altering size. Their journeys northward introduced encounters with hybrid beings and mysterious creatures. They aged uniquely, rejuvenating by leaping from cliffs five times before succumbing to natural or tragic ends.

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


► Themes of the story

Mythical Creatures: The story introduces the Inuarutligak, dwarf-elf beings with supernatural abilities, and describes encounters with other fantastical entities, such as hybrids with human upper bodies and canine lower bodies.

Conflict with Authority: A significant conflict arises when a human kills an Inuarutligak, leading to a retaliatory killing by the gnomes. This feud results in the Inuarutligak retreating to isolated areas, highlighting themes of vengeance and the consequences of defying societal norms.

Transformation: The Inuarutligak possess the ability to alter geography and their own size, demonstrating their transformative powers. Additionally, their unique aging process, involving rejuvenation through cliff-leaping, underscores themes of physical transformation and the cyclical nature of life.

► From the same Region or People

Learn more about the Inuit peoples


A tale from North Greenland

In times far back, the ancestors of this same Inuarutligak (viz., fabulous dwarf-islander or mountain-elf) are said to have lived at the southernmost point of the country, at a place called Kutserfik; and this was before they had learned to be shy of human beings. Just about that time a lasting enmity sprang up between them on account of an Inuarutligak being killed by a man; and ever after, they say that the gnomes have resorted to desert places, making hollows in the earth for their abodes, and shunning the society of man. Thirsting for vengeance, they in return killed a man whom they chanced to meet with on one of their excursions. Being sadly in want of proper arms, they found a large willow-bush on the sunny side of the Kutserfik-mount.

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Its form was like a man bending down on his knees and supporting his hand against the ground. From one of its roots they made a weapon not larger in size than a closed fist, shaped like a pistol; and at the end they put a little black stone, with a little red one on the top of it. This instrument, when finished, they named the pointing weapon. Knowing and fearing its killing powers for their own kith and kin, they are said always to have carried it in their hand. At this time the Inuarutligak of our tale was born. His father’s name was Malerke; that of the eldest son Kinavina; of the second, Kook; of the third, Asarfe; and of the fourth, Sersok, of whom we are going to tell. Being given to moving about, his parents and relatives set out on a journey to the north, and travelled on for several years successively, always passing the winter in hollows in the earth, and starting again in the early spring. It is told that they once met with some singular people, whose upper limbs were those of human beings, but below the waist they were shaped like dogs. These creatures were armed with bows, and dreadful to behold, and could catch the scent of man and beast against the wind like animals. One winter they covered the whole inside of their abode under ground with a single skin — that of the large beast called kilivfak, the one with six legs. The story goes that when they had eaten the flesh of this animal, the bones were covered anew with flesh, but only up to the sixth time; and despite its strength and size, they killed it with the above-mentioned instrument, by merely pointing at it. They also knew how to diminish the distance from one place to another, by drawing the various parts of the country closer, and performed this by merely kneeling down together and spreading their arms out towards the mountain-tops; but finding some of them too high to spread their arms over, the foremost crossed the already contracted parts with one long stride, the others one by one following in his tracks. Whenever one of them was unfortunate enough to make a false step, several of them were left far behind for a long time.

After a journey of several years, they arrived at Ikerasarsuak (at the mouth of Wygat Straits), a place where lived Inuarutligaks, as well as Inoruseks. There they settled to wait till the frost should cover the ground with ice and make it possible to join those on the other side. Starting again in spring, and passing several winters at different places, they at length reached Noosak on the continent, and came to their long-wished-for relatives, and there they lived for many winters. People say that at the beginning of the journey to the north the high mountains were still without ice, and Ikerasarsuak without any glacier.

These elves had two different ways of clothing themselves — one suit they had fitting their natural size, and the other was large enough to fit a man. During their wandering they wore their own proper clothes, carrying the large ones with them, ready to put on in case they should get some heavy load to carry. They could then, by beating themselves, reach human size. Their way of regaining their natural appearance was by bending down to enter their cave, and hitting the crown of their heads against the roof, on which they dwindled down to their ordinary smallness.

An angakok at Noosak, whose wife was childless, wanted to buy a child from the Inuarutligaks, and offered to pay for him with three knives, a piece of bearskin, and some whalebones already twisted into fishing-lines. Malerke, on seeing them, grew very desirous of these things; and having got them, he gave the knives to his three sons, but the fourth and youngest he sold in exchange for them. His new father brought him home, and went to hide him behind the house. At night, however, he got inside, and at once slipped into the womb of his mother, on which account it was said that he was in a state of perfect consciousness while he remained in his mother’s womb.

These elves were long in turning old; their youth was renewed five times over. On getting old the first time, they let themselves fall head-long down a precipice, and in this way regained the vigour and elasticity of youth. After repeating this five succeeding times, it was useless to try a sixth. This practice of letting themselves fall down they called Inutsungnartok. They never die young, but only after having undergone their five separate ages, excepting those who are killed by snowslips.


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Savanguak

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Inuit peoples


A story from South Greenland

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

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

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


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The man not to be looked at by the Europeans

In Tasiusanguak, Kenake, a clever man, offended European whalers and was tragically killed. His grieving wife returned home with his body, refusing revenge but allowing a charm to transform their son into an intimidating figure. As an adult, the son tormented whalers, stealing goods and defying retaliation, protected by his mother’s spells. His bold defiance persisted, making him a legendary figure among his people.

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


► Themes of the story

Revenge and Justice: After Kenake’s unjust death at the hands of European whalers, his son, transformed through his mother’s charms, seeks retribution by intimidating and stealing from the whalers, achieving a form of justice for his father’s murder.

Supernatural Beings: The son’s transformation into an “eye-me-not,” a figure whom Europeans dared not look upon and who was impervious to weapons, introduces a supernatural element that empowers him to confront the whalers without fear of retaliation.

Conflict with Authority: The son’s defiance against the European whalers, who represent foreign authority and oppression, highlights the struggle between indigenous people and colonial forces, showcasing his resistance to their dominance.

► From the same Region or People

Learn more about the Inuit peoples


A tale from South Greenland

At Tasiusanguak there once lived a handy and clever fellow, called Kenake. It was in those times when the whalers used to touch on the isle of Umanak (district of Sukkertoppen), and people used to go there and fetch the rejected matak (whale-skin). Once Kenake went away to call on the whalers’ on this errand. The natives in those times used to gather merchandise for trading with the Europeans. When he had begun dealing with them, he chanced to give some offence to the sailors; and in a struggle that ensued Kenake was killed. The captain, however, was not made aware of this accident till later. The wife of Kenake placed his corpse in the boat, and prepared to go home, her son steering, and she herself being now the only person to row.

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When the boat was about to push off, the master of the ship threw a number of nice things — such as various kinds of knives, and other trifles highly prized in those days — into the boat; but Kenake’s wife flung them into the sea, all the while crying for her lost husband. At last, however, the son got hold of a knife, which he secretly put aside, thinking it rather too bad to throw away so many valuable articles. When she was about to push off in good earnest, the sailors caught hold of her boat in order to prevent her going, but biting their fingers, she obliged them to let go one after another; and after this they were allowed to return to Tasiusanguak. Although she grieved sorely, she asked her relatives and countrymen not to avenge the murder of Kenake; but nevertheless they some time afterwards began to busy themselves with the dead body for the purpose of turning (by charm) the son into one whom the Europeans did not dare to look upon, and also to make him proof against shaft and spear. When he was full grown, and had become a seal-hunter, and was possessed of a tolerable store of merchandise, the whalers again happened to arrive at Umanak. His relatives soon set out for the ship; and the second time they set off with their boat well loaded, the eye-me-not was of the party. His relatives having finished their bartering, he climbed on deck, bringing the things he had for sale, expecting the sailors to come on deck to barter with him. Finding that they did not even approach, he got his things back into the boat, but soon returned without any goods, rummaging about the deck, and taking away from the ship whatever he fancied; and though the sailors became aware of this, they turned away, pretending not to observe anything. Having brought the things into his boat, he went back on deck; and it being now meal-time on board, the visitors were now all treated to a meal, except the eye-me-not. But he revenged himself by going into the cabin and laying hold of whatever he chose, such as flensing-knives, and so forth. When caught in the very act of stealing these things, they quickly turned away, pretending not to see; and he only stopped of his own accord, when he had taken all he wanted. He went on this way all his life, as often as whalers came to the place. When a ship had been at Umanak for some time, and the sailors were missing too many of their belongings, they went off in a sloop for Tasiusanguak to attack the robbers. Approaching the shore, they would call out, “Come forth, thou fellow whom no one can bear to look at!” and while he obeyed the summons, and went down to them, his old mother would sit on the roof of the house pronouncing spells. If the charm succeeded, the token was that the nose of the first sailor who landed would begin bleeding. On seeing them land, the eye-me-not went down to assist them in hauling up their boat; and when the very first man set foot on shore, his nose was seen to bleed. When they had all landed, and each had his nose bleeding, the eye-me-not was seen running from one to another, wringing and pulling their arms to make them look at him. Then he would lift up his jacket, saying, “I am the thief!” But they only turned away; and he went on trying to make them aim their guns at him, still repeating, “It is I; I am the thief!” They hung back despite his efforts to excite them into shooting him. Such was his habit throughout his life whenever a whaler put into port there. As long as the strangers stayed at Umanak, their tormentor never left them at peace, but was always hanging about them. No one talked to them so much as he did, although he could not make out what they answered, and though they could not bear to look at him.


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