Savanguak

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A story from South Greenland

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

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

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

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The angakok from Kakortok

An angakok from Kakortok, seeking a better land, traveled with his children to Ilulissat. His daughter, Kakamak, secretly married and later birthed and killed a child. Haunted by the child’s ghost (anghiak), Kakamak’s family faced repeated tragedies, including the deaths of her sons. The ghost’s presence caused despair, leading the family to resettle multiple times, only to face further misfortune, including the murder of Kakamak’s brother.

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

► Themes of the story

Divine Punishment: Kakamak’s act of infanticide leads to the haunting by her child’s ghost, resulting in a series of misfortunes for her family.

Supernatural Beings: The presence of the anghiak (the ghost of the killed child) influences the events, causing despair and tragedy.

Family Dynamics: The story delves into complex relationships within Kakamak’s family, including her secret marriage, conflicts with her sister-in-law, and the impact of her actions on her family’s fate.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A tale from South Greenland

An angakok, who used to have his winter station a little north of Kakortok (Julianehaab), took a fancy to go and discover a nice and delightful country; and starting for his journey, he came to Nook (Godthaab). He had a daughter called Kakamak, and a son besides. From Nook they went farther on to Pisugfik, and met another angakok, named Kajuernek, who was the only person that had been far to the north. On being questioned concerning these parts, he answered, “Indeed all the country northwards is very fine, but no other part of it can be compared with Ilulissat” (Jakobshavn). On hearing this, the Southlander at once started, and after a long journey at length landed on the coast at Ilulissat, when the earth was already frozen, in consequence of which they had great trouble in getting their house built.

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Being hardly able to manage the frozen turf, they made their house very small. During their stay at this place, a fine young man courted Kakamak, without the knowledge of her parents. Her brother’s wife was a very modest and timid person; but Kakamak, on the contrary, was proud and presumptuous, and often abused her sister-in-law, who, however, did not mind her scolding, and her parents likewise let her have her own way, and never interfered. But one day another woman of the place told Kakamak’s mother that her daughter was secretly married to the young man: the mother told it to her husband when they had gone to rest in the evening. On this the angakok at once had his boat put out, and everything prepared for departing; and when so far ready, he ordered his daughter into the boat. People thought that he was only going on some excursion, but in reality he was quite resolved on going back to the south. The young man now stepped forward, saying, “Kakamak is mine, and I want her;” but her father replied, “No man shall ever have my daughter; and if any one should dare to take her by force, I shall be sure to fetch her back.” So saying, he pushed from land; and travelling on incessantly, they at length came to a little island called Alangok, where, for the first time, they pitched their tent. In this place Kakamak secretly gave birth to a child, which she afterwards killed. Proceeding further, they came to a place just opposite Nook, where they built their house for the coming winter.

In his excursions here the angakok used to meet with a little manly kayaker, to whom he proposed to marry Kakamak. The other answered, “I am willing enough, but the women are always telling me that I am dark-skinned.” The angakok did not mind that the least, but led him home to his daughter, saying, “Thou art a vain and frivolous girl, and thou hast great need of a good provider and husband, and such a one I have brought thee now.” Kakamak made no reply to this, but did not reject him, and so he became her husband. One day he returned, bringing home three seals; but when he went to sit down beside her, without offering her any tobacco, she pushed him away, so that he fell down on the floor; rising quickly, he took his seat on the side ledge. Kakamak was exceedingly fond of snuff; and when he came to know of her inclination, he sometimes brought his goods to Nook to barter them for tobacco. Subsequently Kakamak got a son, whereat the grandfather rejoiced extremely; but one day, when the little one was running about and playing on the floor, he suddenly gave a loud shriek, the blood gushed out of his mouth and nostrils, and he was soon dead. They had another son, who died about the same age, and in the same manner; and when the same misfortune befell a third, the angakok tried a conjuration. Not being able to find out anything about it, he said, “Perhaps we are too near akin: let Kajuernek be called;” and they at once started with a boat for him. In the evening, when the conjuration was performed, he said, “When the children died the sister-in-law of Kakamak always reproached her as being guilty of a crime, and having an anghiak (ghost of a child) who had killed the children.” The sister-in-law did not utter a word in reply. Continuing his conjurations, he farther pronounced, “I see a kayak approaching from the north; it has the shape of a dog’s head; it draws nigh; now it is in the doorway, but it cannot get through the inner entrance.” The angakok now asked, “Who was thy sack?” (pok, in the angakok language the same as mother.) All listening in silence, they heard an infant’s voice replying, “Kakamak.” — “Where is thy home?” — “I was born on the island of Alangok; it is I who have caused the death of all my younger brothers.” Kajuernek ordered the anghiak to pass the threshold. It was very long in doing so; but having at length entered, he pursued it, hoping to get it destroyed. It was now seen also by the other angakok, but slipped away through a hole near one of the roof-beams. Kajuernek said, “It is difficult to get it, because it has already killed several individuals.” The conjurations having terminated, they found Kakamak sitting coiled up in the farthest corner of the ledge all tears. Seeing her thus, the sister-in-law, mindful of all the bad language she had to put up with from Kakamak, took to rebuking and scolding her in turn. The following day Kajuernek tried to catch hold of the anghiak, but in vain; it made its escape through a small opening just as the day before, in consequence of which he was obliged to give it up. Kakamak now grew meek and more submissive; but her father, being greatly depressed in spirits, determined to leave for another place; and choosing Niakungunak, they went to settle there along with another family, consisting of many brothers. Towards winter they all joined company, went out deer-hunting, and killed a great many animals with bows and arrows; but his son having the greatest luck in shooting, the others got envious and killed him out of jealousy. The angakok took the loss of his son so much to heart, that he at once returned to Nook, where he remained till the day of his death.

Niakunguak

Niakunguak, a quiet and modest young man, grows weary of his boisterous brothers and leaves to find peace. Settling among a friendly community, he marries and excels as a hunter. However, tensions arise when his integrity and strength are challenged by outsiders, leading to confrontations. Ultimately, Niakunguak’s resilience and the strength of his son ensure peace, cementing their legacy of quiet fortitude and enduring strength.

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: Niakunguak faces challenges from a presumptuous outsider who tests his integrity and strength.

Trials and Tribulations: He endures and overcomes various challenges, including confrontations and harsh conditions, demonstrating resilience.

Family Dynamics: The narrative highlights Niakunguak’s relationships, particularly with his son, emphasizing the importance of family bonds.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A number of brothers always used to have their fixed winter quarters at a certain place, while several of the older ones were married. Niakunguak, one of the younger brothers, had as yet no wife. His disposition differed greatly from the others, who were all wild and boisterous. He would never join in any of their noisy pastimes and wanton tricks, although they tried to persuade him to do so. At last he got so weary of their company, that he would stay with them no longer. One morning he did not join them in their day’s excursion, but as soon as they were well off, betook himself to his kayak, put out from land, and coasted away south.

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He travelled on for many days without seeing a human being; and he had fairly given up the hope of falling in with any, when suddenly he was hailed from shore, and at the same time discovered a little bay with many tents pitched round it, and people shouting to him to land. When he reached the beach, he was received by a crowd of men, who welcomed him very civilly, although he did not know any one of them. An old man now invited him to come to his tent. There were only his two daughters inside, but before long it was crowded with visitors, who were all very friendly and pleasant. The visitors having left, the old man said, “In case thou wouldst like one of my daughters, thou mayst choose for thyself.” He took the youngest for his wife, and henceforth became the support and provider of the old man. The people there got very fond of him, and liked him for his great modesty; and he, too, felt very happy amongst them. When they assembled for social intercourse, boasting was not heard, nor boisterous manners displayed. When the days lengthened, and seals got scarce, Niakunguak chose his hunting-place at a good distance out. His wife in the meantime had borne him a son; and during his childhood a boat’s crew of Southlanders arrived and took up their winter abode among them. It soon appeared that one of the strangers was presumptuous and full of conceit, though Niakunguak in his modesty felt loath to contradict him. One morning after the winter solstice, when the cold was very severe, Niakunguak was the only man of the place who thought of starting. The bragging stranger, on seeing this, offered to go with him; and both put out to sea in quest of seals. Meantime the wind increased; but Niakunguak, nothing daunted, lanced his seal, hoping that his companion would come and help him to kill the animal. However, he showed no such intention, but had already turned homewards, frightened at the fury of the gale. Niakunguak made his seal fast to the tug-line, but did not return till he had got another. Meantime his companion had gained the shore, where Niakunguak’s little son was standing on the beach gazing out upon the heaving sea, on the look-out for his father. The boy at once inquired about his father, having seen them go out together; but the other one answered, “Thou mayst as well go home; thy silly father will never return; there is no kayaking in such weather.” The boy entered the house, and there kept tranquil and silent — he was already of an age to understand the ways of mourning — but the other men still kept outside the house on the look-out for Niakunguak’s kayak. The opening of the bay was a very narrow one, and consequently a mass of foaming surf. Towards evening they espied two little black spots upon the white foam; these were his seals with the spears still sticking in them, and tossed along by the breakers setting in upon the shore. A third black spot on the surf appeared to be himself, carried quickly on across the heavy seas. Having got on shore and reached his house, his son told him what the other man had said — that no kayak could live in such a sea; and the father replied, “In such a sea and such weather one might go out even in a very poor kayak.” When the briskets were boiled, the men were invited to partake of the meal; and when the dish was ready served, and the guests all assembled, Niakunguak during a pause remarked, “When I had harpooned my second seal, I looked about in vain for a kayaker to assist me in securing it.” Later on the guests grew talkative, and all passed the evening pleasantly, excepting his companion of the morning, who never spoke a word. When the days grew still longer, and there were no seals to be had, the men entertained themselves with ball-playing. Once there was a general calling for Niakunguak to come and join the ball-players. Though not disposed to do so, he at once obeyed their summons, but only went to look on at some distance. While occupied in watching the ball-players, and standing modestly with one arm drawn out of the sleeve of his jacket, the other kayaker owing him a grudge now approached, and threw him down. While Niakunguak was rising and shaking the snow from his garments, the men gathered round him, saying, “Is Niakunguak going to stand this?” On hearing this, his antagonist seized hold of Niakunguak, who, seeking no strife, only tried to keep his footing; but finding that the other would not let go his grasp, he was forced to defend himself, and a struggle ensued, ending in favour of Niakunguak, who soon got the better of his adversary, and hurled him to the ground with such force that his bowels burst, and the blood gushed from his mouth. His brothers instantly left off playing, and brought him into the house, where he soon expired. Niakunguak had now, much against his will, made himself enemies; and he told his young son that he ought to mind this, and train himself to endure hardships that he might attain strength and vigour. He should no longer practise lifting and flinging stones, but should try to pull up shrubs and bushes by the root. Afterwards he taught him everything belonging to kayaking. Before long he came to be his father’s equal every way, and even in the roughest weather chased the seal far out seawards. Once another party of Southlanders arrived, and among them were two sons of the man whom Niakunguak had formerly killed. They also had been reared to manly exercise in order to promote their strength. The strangers were polite and friendly enough, and chose to settle with them for the winter. The equinoctial gales proved very strong that autumn, with much bad weather; and often no kayaking was possible. On such a day Niakunguak with his son and other housemates was invited to the foreigners. They were well received, and afterwards regaled with many dainties; and there was no want of lively talking at the meal. At last there was silence; and during this, one of the two brothers stood forth, and, taking a bit of dried liver (this being exceedingly hard), raised his voice, saying, “I have been told that I have an enemy in Niakunguak.” At the same time he tried to crush the piece of liver he held in his hand; but failing to do so, he again put it by. Silence still prevailed, when Niakunguak’s son advanced, and, taking up the same bit, crushed it to atoms with his fingers, so that it fell like dust upon the floor. All were utterly amazed, and not a word was spoken. Niakunguak and his relations still felt some suspicion of their enemies; but these departed peaceably as soon as spring came on; and henceforth the Niakunguaks remained undisturbed until their death.

Naujarsuak and Kukajak

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A tale from South Greenland

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

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

The old southlander

In South Greenland, an old man avenges his son’s murder by crafting weapons and killing the culprit. Despite threats of retaliation from the culprit’s brothers, he outsmarts and intimidates them with his expertise, magical prowess, and sheer will. His fierce determination deters further attacks. In his later years, he demonstrates unmatched skill, living peacefully until his natural death, a testament to his resilience and cunning.

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 protagonist seeks to avenge his son’s murder by confronting and killing the perpetrator, embodying the pursuit of retribution and the restoration of personal justice.

Cunning and Deception: The old man employs his skills and intelligence to outsmart his adversaries, particularly when he intimidates the culprit’s brothers, showcasing the use of wit to achieve his goals.

Family Dynamics: The narrative centers around the relationship between the father and his son, highlighting the lengths to which a parent will go to avenge and honor their child, reflecting deep familial bonds and the consequences of disrupting them.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

In days of yore there was an old man who lived down south with his only son, a very dexterous and able sportsman, in the country near Agdluitsok (South Greenland). When this son was able to supply their wants, the father left everything to his care, and for his part lived only to eat and sleep. One day the son did not return as usual in the evening. It was the season for the large hooded seals (bladder-nose Cystophora cristata), and the father thought he was lost. In sight of his abode was a plain with many tents, the inhabitants of which consisted partly of a number of brothers, among whom there was one of great fame.

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There also was a cousin of the old man living there; and whilst the latter was bewailing and mourning the loss of his son, this cousin came to see him, and informed him that his son had been put to death, and that the middlemost among the brothers was the transgressor. The old man was greatly enraged at this intelligence. That same spring he secured a large piece of driftwood, which he cut up and wrought out of it various heavy tools, such as a harpoon and a lance. He also provided himself with a new bladder. From that time he resumed all his former habits — going out kayaking, always hoping to find an opportunity to avenge his son. One morning early, he went off to one of the hunting-grounds farthest out at sea. After a while he came back inside the reefs, and on approaching the shore encountered a kayaker towing a seal and making for the land. This was the murderer of his son. Keeping right in the sunlight, he looked carefully about to see if they were alone; and having first made sure of his man, who did not detect him, being blinded by the sun, he suddenly rushed in upon him, and, lifting his weapon, gave him the death-stroke. He towed him towards land; but on seeing an iceberg driven up on the rocks by the tide, he made him fast to this; and leaving him there, pursued his way landwards to let his brothers know what had happened. They were all at home, and his cousin was among them. They were sitting in the open air outside their tents, when they suddenly beheld him paddling in with unwonted speed. He stopped short, and called aloud to those on shore, “Since your brother wanted to get rid of his life, I have done away with it.” He then turned quickly away, and made for his own abode. They all stood gazing wonderingly at him while he was making such way through the rushing waters, all foaming about him. Then the brothers began to cry, and prepared to fetch home their dead. They found him awfully massacred. But the old man again ceased kayaking and hunting from the time he had killed the murderer. Whilst he still had his tent pitched alongside of his winter-house, his cousin one day came to tell him that the brothers had been calling several relatives together with a view to attacking him in company. When he heard this, he employed himself in making a great supply of arrows, but otherwise remained quietly at his place, not leaving home at all. One day he espied the long-expected kayakers crossing the bay to attack him in his loneliness. He went to fetch his bow; and, dividing his arrows into three portions, he brought each portion down to a different little point on the beach. Having thus prepared for them, he stood awaiting his enemies with no other arms than his bow. One of the men was just making ready to jump ashore when the old man, perceiving it in time, came running on to the nearest point, and pulling out one of his arrows, aimed at him, whereat the other retreated. Another now tried to land on the second cape, but the old man as quickly reached it, and had his bow ready bent for him. At the third point they fared no better; and becoming awed by his great expertness, they soon retreated. Subsequently he was again informed of an intended attack, and that they were coming in still greater number; but he said, “They may come whenever they please; this time I am not even going to use any weapons; I only intend to show my face.” His tent, they say, lay just above the water-mark. The tide happened to be full; and there he sat within singing a magic song to have his face enlarged; and as he sang, it grew in size, but he went on until it fairly resembled the full moon. He then went out into the front part of the tent, hiding himself among the skin-curtains. At this time one of the men had just got out of his kayak, and prepared to enter; but turning round, he started at seeing the terrible face which the old man poked out towards him through the entrance. “A face! a face!” was all he could utter in his terror; and almost capsizing his kayak, he put about, and quickly rowed away. Another was now ready to enter, but met the same face; and merely by showing his face, he succeeded in keeping them all off, and was attacked no more. When they were all gone, he sang a counteracting lay to get his face to its proper shape again. Next spring, he heard that his enemies, in company with some others, were chasing spotted seals. He now made himself a couple of very large bladder-arrows; and one fine day kayaked away to have a look at them. Before long he heard them shouting; and catching sight of them, he rowed right in amidst them. The foremost of them had just flung his arrow at a seal, but on thus suddenly beholding the old man with his tremendous arrow, both he and his companions were startled; and whilst they all sat staring at him, the wounded seal dived up in front of the old man’s kayak. He darted on to pierce it with his two big arrows; and tearing out the first one, he threw it contemptuously to the owner. With one hand he lifted the seal upon the kayak behind him, and left his enemies in utter amazement. They never afterwards ventured to attack one who, notwithstanding his great age, had such strength and vigour left. The old man at length died in peace without being killed or even wounded.

The sons who avenged their mother

A tale of family conflict and survival unfolds as brothers and sisters clash over betrayal and revenge. The story begins with brothers mourning their mother, uncovering a neighbor’s desecration of her grave, and retaliating with violence. This spirals into a cycle of murder and escape, culminating in the fugitive descendants outwitting their relentless pursuers, establishing a new life, and ensuring their legacy endures.

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 brothers seek retribution for their mother’s desecrated grave, confronting and punishing the perpetrator.

Family Dynamics: The narrative delves into the brothers’ close-knit relationship and their collective response to their mother’s death and subsequent events.

Conflict with Authority: The brothers challenge societal norms by taking justice into their own hands, leading to further conflicts and the need to establish a new life elsewhere.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A great many brothers were living in a house together, with but one female; that one being their old mother. Beside the house they occupied was another inhabited by an old couple, whose children consisted of girls only; and they never left their parents. When the brothers removed to the other side of the fiord in search of provender the old people followed them, and took up their abode a little further down the coast. Here the mother of the many men died, and being bereft of their housewife, the youngest brother had to do the general work. On alternate days the elder ones went out kayaking, and repaired to their mother’s grave to mourn her death.

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At last they moved back to their usual winter station, and the old people likewise resorted to their hut. From this place also the brothers continued alternately to go out hunting one day, and visit their mother’s grave the next, whereas the youngest always stopped at home to flense the seals and attend to the other house-work. One day, on reaching the grave, they noticed that the top-stones had been disturbed, and were out of their proper place; the day after they again went to the tomb, and, after hiding their kayaks, concealed themselves behind some heaps of great rocks. When dawn had changed into broad daylight they saw a kayaker putting off from their own shore, and when he came nearer, they recognised him as their own old neighbour. They first supposed him to be going to a small uninhabited house down on the coast; but this he passed by, and went right up to the grave, where he at once began to rummage about. The brothers now said, “There is plain proof; he is the criminal; let us kill him tomorrow.” They soon saw the old man descending to his kayak, and pulling back across the fiord to his own home, and followed him. The next morning they sought him in his tent: he had not yet arisen. The eldest brother went first, and after him followed the others. The leader now accosted the old man, saying, “It is not without reason we have thus come to thee, but because the tomb of our mother has recently been disturbed.” “But who could possibly have done it?” the old man exclaimed; “I am but a poor decayed fellow, and am hardly able to get up to the little house on the shore.” The eldest brother answered him: “Notwithstanding, I know thou art the trespasser, inasmuch as we all saw thee pilfering about the grave yesterday;” and so saying, he rushed upon him, and hauling him outside the tent killed him on the spot. This done he returned to the hut, and going right up to the eldest girl, said to her, “Thy father shall recompense me through his daughter;” upon which he brought her home and took her for his wife. The next day the younger brothers were to watch her during the absence of the elder ones, lest she should make her escape. She remained there for a long while, but continued to be very obstinate, and could not be made to lie down on the ledge, but remained sitting up till dawn of day. At last she determined to kill her husband. He always used to put his knife in front of the lamp on coming in for the night. One evening when all were fast asleep, and her husband lay beside her, she took hold of the knife, having first tied on her boots well. The thought struck her, however, “If the others awake at his cry, they will no doubt turn upon me at once; but let them take my life too, as they have already taken that of my poor father.” Putting aside her fears, she stabbed him in the bosom, and in a moment he silently expired. Without drawing the knife back, she hurried away to her mother’s house, saying, “Pack up thy things speedily and let us be off; I have killed the eldest brother.” That same night the boat was loaded, and they started. She who had slain her husband questioned the man at the steer-oar, “What way are we going?” He answered, “I shall follow the coast up north.” But she thought that the pursuers would most probably likewise take that direction; when he turned to the south, she feared that they would do the same, when they had sought them in vain to the north; and she advised him to steer right to sea. No sooner had they turned their prow off the land than the foremost of the women-rowers broke her oar. She asked for that of her neighbour, but broke that too; and thus went on to break them all, one after another, and at last wanted the steersman to give up his too. He then asked her, “What wouldst thou have me steer with?” She said, “With thy kayak-paddle, of course.” They now rowed on with the only oar left, he steering with his paddle. The mother, who had her place in the bottom of the boat, said to her son, the steersman, that they would soon be in sight of land ahead of them, and told him to steer straight towards the sun, and follow the coast southwards. As she had said, a great looming land soon broke upon their sight; and observing a house on the shore, they landed there. It so happened that only one man was standing outside; with this exception all there happened to be women. They were invited to come in, and they accordingly entered.

In the meantime the brothers of the murdered man, who were left behind in their former place, awoke and found him stabbed, and steeped in blood beside them. They hastened along to the house of their neighbours, and finding it empty, at once made ready to pursue them. First they scanned the coast to the north, and asked intelligence of everybody they met with; but not gaining the information they sought, they put about; and having again passed by their own place, they now rowed south. There they had no better luck; and having roamed about for a long time, they only returned home in time to get settled for the winter. Next summer they also put out to sea, intending to cross the sea for Akilinek, but having reached the land on the other side, they made to the north instead of to the south; and having put many inquiries to different people they happened to meet with on the coast, they gave up the chase, and settled down there.

Meantime the second of the sisters that had escaped had got married to the only man of their place; and their brother, on his side, had chosen a wife among the sisters of his brother-in-law. On getting a son, he called his name after that of his poor deceased father. The grandmother ordered them, “Bring me my bag!” and having got it she produced the whetstone of the inuarutligaks (mountain-elves) from the bottom of it; and rubbing the new-born baby with it, she went on repeating: “Child! be as hard as this stone” (viz., invulnerable, by charm); and each time the child got a new suit of clothes she would give him a rub with the stone, repeating the words, “Be hard,” &c. In course of time, when the son had got more children, he one day chanced to ask whether there were no more people in that country. One of the women answered him, “Ah, yes, to the north of us are plenty of people, but having never been I there we don’t know them.” After this he tried to persuade his brother-in-law to follow him thither. At first, however, he would not consent to go to these strange people; but when the other went on entreating, he at last agreed, and they started with only one boat. After a rather long journey, they at last passed by a foreland, under shelter of which they saw a great many tents pitched round a little bay. The fugitive, next morning, ascended a hill; but seeing a kayaker shove off from land he hastened down, and likewise got into his kayak in order to make his acquaintance. On getting up with him, he thought he knew his features, thinking them to be those of the next younger brother he had been living with in his former home. On their way to the hunting-place, he went on to question him thus: “Art thou a native of this country?” “Yes, I was born here.” “Art thou also grown up here?” “No, I am neither born nor grown up here, but in the country opposite. When our eldest brother was killed by his wife we left our land in search of her, hoping to find her out, and finally landed here.” The fugitive said, “Art thou married?” “Yes, I am.” “Are all thy brothers married?” “Yes, excepting the youngest.” “Hast thou got any children?” “Yes, two — both boys.” “Have thy brothers got children?” “Yes, and all of them boys.” On his return from the hunt, after having been seated a little while in the tent, the inmates heard a noise of many people outside, and presently all those brothers came rushing in. He who was now the eldest sat down opposite to his former sister-in-law, and at once exclaimed, “These people are easily recognised.” To this the fugitive answered, “Maybe we are easily recognised, but so ye are too, although ye pretend to be foreigners.” The eldest brother said, “Can we possibly let them remain alive, now that we have at length fallen in with them?” Their old adversary, the woman who had committed the murder, was busy making sewing-thread. Her brother said, “They say that womankind are not fit to revenge themselves on men;” and taking up a large knife, he gave it to the other, saying, “Look here; that poor boy is named after my father, whom ye killed, appease your thirst of vengeance by killing him first.” The bad man at once thrust his knife at the boy, who was standing erect in the centre of the tent; but the knife glided off him, and a sound was heard as if it had struck against something hard. On finding that they were not able to pierce him through, he examined the knife and found it broken; on which he returned it to the owner, and they all left the tent. Shortly after, the former fugitive went outside and saw to his amazement the people preparing to leave the place. He then determined to do the same; and both parties started at the same time. The brothers crossed the sea to go to their own country; but the fugitives remained for good at their new place of abode, where they lived, they and their successors, and where their bones are laid to rest.

The revived who came to the under-world people

A husband and wife lost their son while living with an old childless couple. Desperate for food, the couple revived the dead youth through a magical ritual. The son became the old couple’s provider, rejecting his biological parents for abandoning him. Later, he married an ingnersuak woman and invited the old couple to her mystical homeland. However, their joy led them to disobey a critical warning, sealing their separation forever.

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

► Themes of the story

Resurrection: The narrative centers on the revival of a deceased son through a magical ritual, highlighting themes of life, death, and rebirth.

Family Dynamics: The story explores complex relationships, particularly the son’s rejection of his biological parents for abandoning him and his acceptance of the childless couple who restored him to life.

Supernatural Beings: The son’s marriage to an ingnersuak woman and the journey to her mystical homeland introduce elements of interaction with supernatural entities.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A husband and a wife, with an only son, were living together with an old married couple, who had got no children at all. On a certain day, while together on the fishing-place, the former lost their son, and left the place before the five subsequent mourning days were over, leaving the old childless people behind. Not knowing any way to get food without assistance, the man said to his wife, “Let us go up to the tomb.” Having arrived there, he went on, “Thou being a woman, must open the grave;” but she told him that he, being the man, ought to do so. However, she proceeded to take away the top-stone, after which the man set himself to open the grave.

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When they had got the corpse taken out, and had done chanting over it, it began to move, and after a while it rose up, and began running straight against the man. The woman now said to her husband, “Stand steady;” but the very same moment he was overturned, and in the next she was herself thrown over; and lastly the youth also fell down. The old man first rose, and going up to him said, “Now, dear, come along and stay with us;” and the revived youth went home with them, got a kayak, and became their provider. Once his real father came back to see what had become of the old people, who he almost expected had starved for want of food. Coming round the point, and seeing blood upon the stones on the beach, he thought, “They must have been to the grave and taken away the corpse;” but coming closer, he observed marks of seal-flensing besides, and therefore inquired, “Whoever might have caught these for you?” They made answer, “Thy own son, whom we have restored to life again;” but he at once prepared to kill them, because he doubted the truth of this assertion, and believed they were mocking him. The old man now said, “Just wait a little; and if he then does not come, it is time enough to kill us!” Before he had finished speaking, the son appeared from behind the point. They both cried out, “Don’t touch him at once!” but the father could not forbear so doing, and consequently he again fell down dead on the spot. The old people again sang some magic lay over him, and by this means restored him to life. Once more he moved, rose up, and ran right up to his father, whom he threw down, and likewise his foster-mother, but then stopped. His father would fain have taken him home to his true mother, but the son answered him, “No, no! ye left me before the five mourning days were over, and therefore I will remain with those who have revived me;” and the father started off by himself. One day the youth returned in his kayak, but in a strangely silent mood, whereat his father said, “Why doestn’t thou speak, dear?” to which the son answered that he had gone and taken an ingnersuak-woman for a wife. The old people were sorry that he should have to leave them, and asked him if they might not accompany him; and one day, on meeting an ingnersuak, he inquired of him whether he could bring them with him. He answered that they might come, but at the same time told him to warn them not to look back when they approached the rock which enclosed the abode of the ingnersuit, lest the entrance should remain shut for them. He told them this, and impressed on them all the way to keep their eyes fixed on the point of his kayak. They then instantly loaded the boat, and made ready to depart. When they had reached the cliff, and were rowing up to it, it forthwith opened; and inside was seen a beautiful country, with many houses, and a beach covered with pebbles, and large heaps of flesh and matak (edible skin). Perceiving this, the old people for joy forgot the warning and turned round, and instantly all disappeared: the prow of the boat knocked right against the steep rock, and was smashed in, so that they all were thrown down by the shock. The son said, “Now we must remain apart for ever; but build your house on yonder cliff: they will no doubt provide you with food.” They built their house on the cliff, and every day they got their meals without trouble from the ingnersuit.

The child that was stolen by the Inlanders

Tungnerdluk, a skilled hunter, faced tragedy when his child was abducted by inlanders. With help from an angakok, he located and retrieved the child with aid from a mysterious ally. Later, the boy fell ill, and another angakok restored his spirit, saving him. Tungnerdluk rewarded the shaman generously and later repelled mockers, demonstrating his wealth and resilience.

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

► Themes of the story

Quest: Tungnerdluk embarks on a journey to rescue his abducted child, demonstrating determination and bravery.

Supernatural Beings: The involvement of an angakok (shaman) and mysterious allies introduces elements of the supernatural, highlighting the influence of spiritual entities in the narrative.

Family Dynamics: The story centers on the relationship between Tungnerdluk, his wife, and their child, exploring themes of parental love, responsibility, and the lengths one will go to protect family.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A man, whose name was Tungnerdluk, had his fixed abode by a firth, from which he made his regular excursions into the highlands to hunt the reindeer, and generally he was lucky. In winter he carried on seal-hunting at the mouth of the firth. One summer he was out chasing the deer as usual, and during his absence his wife went away to gather berries among the heather, with their only child. She put the boy down on the sod, and left him a moment; but she had hardly turned away before she heard him crying out. Although she instantly turned back, she did not find him in his place, but only heard his lamentations a long way off from where she was standing.

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She returned to the tent in great affliction, and told how she had suffered her child to be taken by the inlanders, adding that she feared her husband’s anger. In the evening he returned, heavily laden, and they heard him call out, “I have got plenty of reindeer-flesh for thee.” On finding that nobody answered, he at once knew that some mischief had befallen them in his absence. He hurried in, and breathlessly asked if his son had died. The wife made no answer; but the others enlightened him, saying, “She let the inlanders take him;” upon which Tungnerdluk asked his trembling wife to put new soles on his boots — he wanted to go and consult his cousin, who was an angakok. This man pointed out the place to which the boy had been taken, and accompanied the father on his way to find him. At a good distance they reached a large house; and the angakok now told him he must go up to it alone, and that he himself would have to return. Tungnerdluk peeped in at the window, and saw two terrible women quarrelling and fighting about his weeping child. He leapt down into the outer passage; but he was obliged to creep on hands and feet to get through the inner one up into the main room. Having at last succeeded, he made his way up to the two hags to snatch his child; but whenever he tried to take it from one woman, she directly handed it to the other, and thus they went on a good while. A huge man at length entered, who said he would assist him, declaring that he had sprung from the coast people. He said, “Thou’dst better run on beforehand: be sure I will soon come after with the child; but mind be quick — my house-fellows will soon be pursuing us.” And Tungnerdluk came running at full speed, and entered his tent, saying, “Make ready to depart at once;” and meanwhile the other entered with the child. They folded their tents, and quickly loaded their boat; and at the very moment they pushed from shore they saw their enemies descending the hills. When they had fairly got down to the beach, Tungnerdluk could not resist putting back to fight them, and he soon despatched one of them with his harpoon, and then followed his own people out of the firth. After this his son fell sick, and again he consulted an angakok, who was not, however, able to find out the cause of his complaint. He then called another one, who was besides renowned as a performer of headlifting (a peculiar charm for discovering the cause of sickness). He conjured and called up spirits; and lying down on his back, he first let go his breath, then rose up, and again began to breathe, saying, “The child’s spirit is still with the inlanders.” The father rejoined, “Then lose no time in preparing for an angakok-flight to bring it back and restore it to us;” and he flew away to the inlanders, fetching the spirit of the child home with him. On his return to the parents, he heard the voice of the child growing weaker; but by restoring the spirit to it, the baby soon recovered. Tungnerdluk paid the angakok well with different kinds of victuals, adding, “Whenever thou shouldst happen to be in any distress, I will gladly assist thee.” Shortly afterwards he had two visitors who had come on purpose to mock him. On their approach, he observed that one carried a lot of whalebones with him. They addressed him, saying, “We have heard of the celebrated Tungnerdluk, who fetched his child back from the inlanders; pray tell us some of thy achievements: we will make thee a present of our whalebones in return.” Tungnerdluk answered, “I am not in want of any such thing,” — whereat he took them to his storehouse, where he showed them his large stock of whalebones as well as of walrus-teeth. Seeing this, they respectfully retired, and left the place without so much as entering the house.

A story very similar to this has been received in another manuscript, and through a verbal narration written down by the author. The principal difference consists in the fact of the inlanders being replaced by the amarsiniook (a fabulous monster, which lived upon one of the mountain-tops emerging from the inland ice). The old k’elaumassok (or angakok of an inferior class), who brought back the child, was again overtaken by the amarsiniook, who put both of them into his hood. The angakok then summoned his tornaks, the slinghitter and the falcon, of which the latter succeeded in vanquishing the monster, and making him drop the old man and the child out of his hood.

The girl who was stolen by an inlander

A brother and sister, deeply bonded, journeyed to a salmon-fishing river where the sister was abducted by an inorusek, a giant-like figure. Taken to his inland home, she endured harrowing attempts to subdue her spirit, including threats and horrifying warnings from a skeletal figure. Feigning compliance, she eventually escaped, reuniting with her family. Fleeing to a distant island, they vowed never to return to the mainland.

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 features the inorusek, a larger-than-life being central to the plot.

Cunning and Deception: The girl’s eventual escape is facilitated by her cleverness and ability to feign compliance, demonstrating the use of wit to outsmart her captor and regain freedom.

Family Dynamics: The deep bond between the brother and sister is evident at the story’s outset, emphasizing themes of familial love, loyalty, and the lengths to which family members will go to protect and reunite with one another.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

This tale appearing somewhat obscure and fragmentary, has been added here only on account of its probable relation to nos. 28 and 30. The details in the different manuscripts of these three stories appear to be more or less confounded and intermixed.

A brother and a sister once lived together, and were very much attached to each other. The sister, who was very desirous of going off for the salmon-fishing, asked her brother to take her up to a salmon river. Not being able to deny her, he put the boat into the sea and went with her to the fishing-place; but when they had landed and discharged the boat, putting all their things on the beach, she climbed a little way up the rocks, and went across a smooth level to the brook. All at once she saw an inorusek (fabulous giant inlander) close beside her. Stupefied with terror, she tried to escape; but he caught hold of her and carried her further and further inland. The others plainly heard her shrieks for help, and hurried off to rescue her; but she was already gone, and her cries soon died away among the mountains. In the meantime the inorusek carried her up through the highlands till they stopped at a place with some huts. He intended to marry her, but first brought her to the house of a neighbour, where he put her down on the ledge and seated himself in front of her.

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She cried incessantly, but whenever she tried to run away, he took hold of her like a little child and put her down again. While she was thus sitting, an old woman peeped across the screen of the ledge, asking her, “What wouldst thou like to eat? dost thou like talu?” and the unhappy girl thought to herself, “I wonder what talu is like!” She soon heard the old woman step down to fetch something, and though still weeping, she peeped through her fingers, and perceived it to be the fat of a deer’s heart they were giving her. However, she would not take it, and the old woman again retired. Then she again asked her, “Wouldst thou like some ernowt?” and the girl still crying, answered, “What may it be like?” This time she saw the old hag produce some common tallow, saying, “Now do eat that and be quiet;” but she would not take that either. Being very disheartened, she continued to weep; and the old woman now menaced her, and threatened to take away her boots, at which she cried still more. Then she heard a rattling noise, and peeping through her fingers, she saw a strange figure, all bones and joints, creeping along the ledge towards her. This creature warned her, saying, “Leave off crying, lest they should treat thee as they did me. I was once like thee; I was stolen and brought to this place, and because I would not leave off crying, they took away my boots and gave me others filled with reptiles, spiders, and vermin. They fastened them on my legs, and when they were taken off, the flesh was all gone.” When the skeleton had done speaking, she cried all the more. The old hag now in an outburst of ill temper and vexation approached; and she saw her holding a pair of boots, in which she observed something crawling about; but the giant took hold of them and flung them away into the corner of the room, and then at length she was able to leave off crying. Her husband, however, kept a close watch upon her, and led her by the hand whenever she wished to go out. One day she said to him, “Don’t go on watching me so; I have no intention of leaving thee now; I like thee very much, and thou mayst safely leave me and go out deer-hunting as usual.” After that she feigned to go behind the house; but she started from her hiding-place and ran up and down hill, and continued running towards the coast until she reached the tent of her parents, where she burst right through the door-curtain, not giving herself time to draw it before entering. She hastened to say, “Let us be off at once and remove to some other place; the inlanders are sure to come and seek me here.” They at once left the mainland to settle down on one of the farthest-off islets; and after that time they never again ventured to pitch their tents on the continent.

About the children of two cousins

Two cousins lived together, both childless. They parted, vowing to see who would first have a child. One prospered, had a son, and later reunited with his cousin, who had tamed a talking deer for companionship. Tensions rose when the deer injured the boy, leading to its death. Enraged, the childless cousin killed the father, causing the son to grow distant. Later, the son avenged injustices, returning peace to others’ lives.

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 delves into the complexities of familial relationships, highlighting the bond and ensuing conflict between two cousins, as well as the impact on the next generation.

Revenge and Justice: The story portrays acts of vengeance following personal loss, culminating in the son’s quest to rectify past wrongs and restore balance.

Supernatural Beings: The inclusion of a talking deer introduces an element of the supernatural, reflecting the mystical aspects present in Inuit folklore.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

There were once two cousins living together at the same winter-station, and at the time, their wives were both childless. In spring they parted from each other, saying, “Well, we will see who first gets a child.” One travelled away to the south, and established himself for the coming winter. At this place he lived in prosperity, and his wife bore him a child. When the boy grew up, the father took a fancy to return to his cousin. He, however, had still no children; and for this reason he caught a young deer, and trained it up for his amusement. At length it improved so much that it could understand human speech.

► Continue reading…

About that period the cousin returned, and he first beheld the calf running about outside the house. The cousins once more lived together, and the boy and the calf became playmates. The calf, however, soon grew stronger, and sometimes knocked over the boy, at which he wept. For this reason the boy’s father went and shot the calf, though he loved his cousin dearly. The childless man got into a great rage at this, and at once challenged his cousin, and they met, armed with their bows; the childless man shot his cousin on the spot, but was very much afflicted afterwards, and burst into a flood of tears. The son of the man that had been thus killed removed to a distance, for he could not endure the sight of his father’s cousin. When he was full-grown and strong he returned to the place, but he had come too late — the cousin was no more. He heard some rumour of an enormously strong man who used to rob other men of their wives; he challenged him to a wrestling-match, and overcame and killed him, and returned the women to their own husbands.