Raven Takes a Wife

Raven, tired of solitude, sought a wife among migrating birds. Disguising himself as a young man, he joined a family of geese, marrying the daughter. Though admired for his grace, Raven struggled to keep pace during their journey. Exhausted, he fell behind, losing the geese’s respect. Cast ashore by waves, he abandoned his disguise and dried himself by a fire, reflecting on his misfortune.

Source:
The Eskimo about Bering Strait
by Edward William Nelson
[Smithsonian Institution]
Bureau of American Ethnology
Eighteenth Annual Report
Washington, 1900

► Themes of the story

Transformation: Raven disguises himself as a young man to join the geese, highlighting themes of physical change and adaptation.

Quest: Raven’s journey to find a wife among the migrating birds represents a personal quest for companionship and belonging.

Trials and Tribulations: Raven encounters difficulties in keeping pace with the geese during their migration, leading to exhaustion and loss of respect, illustrating the challenges faced during his pursuit.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Tale of the Raven
from the Unalit of Norton Sound

For a long time Raven lived alone, but finally became tired of this and decided to take a wife. For this purpose he looked about and noticed that it was late in the fall and that the birds were going southward in large nocks. Then Raven flew away and stopped directly in the path taken by the geese and other wild fowl on their way to the land of summer. As he sat by the way he saw a pretty young Hutchins goose coming near. Then he modestly hid his face by looking at his feet, and as the goose passed he called out, “Who wishes me for a husband? I am a very nice man.” Unheeding him, the goose flew on, and Raven looked after her and sighed. Soon after a black brant passed, and Raven cried out as before, with the same result. He looked after her and cried out, “Ah, what kind of people are these? They do not even wait to listen.” Again he waited, and a duck passed near, and when Raven cried out she turned a little toward him but passed on.

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For an instant his heart beat quickly with hope, and as the duck passed, he cried, “Ah, I came very near then; perhaps I shall succeed this time;” and he stood waiting with bowed head.

Very soon a family of white-front Geese came along, consisting of the parents with four brothers and a sister, and the Raven cried out, “Who wishes me for a husband? I am a fine hunter and am young and handsome.” As he finished they alighted just beyond him, and he thought, “Now I will get a wife.” Then he looked about and saw a pretty white stone with a hole in it lying near; he picked it up and, stringing it on a long grass stem, hung it about his neck. As soon as he had done this he pushed up his bill so that it slid to the top of his head like a mask, and he became a dark-colored young man, who walked up to the Geese. At the same time each of the Geese pushed up its bill in the same manner, and they became nice-looking people. Raven was much pleased with the looks of the girl and, going to her, gave her the stone, choosing her for his wife, and she hung it about her own neck. Then all pushed down their bills, becoming birds again, and flew away toward the south.

The Geese flapped their wings heavily and worked slowly along, but Raven with his outspread wings glided on faster than his party, while the geese looked after him, exclaiming, in admiration, “How light and graceful he is!” At length Raven grew weary, so he said, “We had better stop early and look for a place to sleep.” The others agreed to this, so they stopped and were soon asleep.

Early next morning the Geese were astir and wished to be off, but Raven still slept so heavily that they had to arouse him. The father Goose said, “We must make haste, for it will snow here soon; let us not linger.”

As soon as Raven was fully awake he pretended to be eager to get away, and, as on the day before, led the others with outspread wings and was greatly admired by his young companions. And so Raven kept on, above or in front of his companions, who made admiring remarks to one another, such as “Ah, see how light and graceful he is.” Thus the party traveled on until they stopped one evening upon the seashore, where they feasted upon the berries that were plentiful all about them, and then went to sleep.

Early the next morning the Geese made ready to go without stopping for breakfast. Raven’s stomach cried out for some of the fine berries that were so plentiful, but the Geese would not wait, so he dared not object to starting. As they left the seashore the father Goose told them that they would stop to rest once on the way, and the next stretch would bring them to the other shore. Raven began to feel very doubtful about being able to reach the other shore, but he was ashamed to say so and thought he would risk making the attempt; so off they all flew. The Geese flew steadily on and on. After a long time Raven began to fall behind. His wide-spread wings ached, yet the Geese kept on steadily and untiringly. Raven flapped heavily along, and then would glide on outspread pinions for a time, trying to ease his tired wings, but to no purpose, so he fell farther and farther behind. Finally the Geese looked back, and the father Goose exclaimed, “I thought he was light and active, but he must be getting tired; let us wait.” Then the Geese settled close together in the water, and Raven came laboring up and sunk upon their backs, gasping for breath. In a short time he partly recovered, and, putting one hand on his breast, said, “I have an arrowhead here from an old war I was iii and it pains me greatly; that is the reason I fell behind.”

After resting they went on, but the others had to wait for Raven again, and he repeated the story of the arrowhead, which he told them had pierced his heart. Then he had his wife put her hand on his breast to feel” it shaking about. She did so, but could feel only his heart beating like a hammerstone and no sign of an arrowpoint, yet she said nothing. Thus they went on, and again they waited for Raven, but now the brothers began to talk about him, saying among themselves, “I do not believe that story about the arrowhead. How could he live with an arrowhead in his heart?”

When they were rested they saw the far-away shore before them. The father Goose now told Raven that they “would wait for him no more until they reached the land. Then all arose and flew on, Raven slowly flapping his wings, which felt very heavy. The Geese kept steadily on toward the shore, while Raven sank lower and lower, getting nearer and nearer to the dreaded water. As he came close to the waves he cried and shrieked to his wife, “Leave me the white stone! Throw it back to me!” for it contained magical properties. Thus he kept crying until suddenly his wings lost their power and he floated helplessly in the water as the Geese gained the shore. He tried to rise from the water, but his wings seemed to be weighted down, and he drifted back and forth along the beach. The waves arose, and soon succeeding white caps buried him until he was soaked, and only with the greatest difficulty could he get his beak above the surface to breathe a little between the waves. After a long time a great wave cast him upon the land. Then, as it flowed back, he dug his claws into the pebbles and only by great effort did he save himself from being dragged back again into the sea. As soon as he was able he struggled up the beach, an unhappy-looking object. The water ran in streams from his soaked feathers and his wings dragged on the ground. He fell several times, and at last, with wide-gaping mouth, reached some bushes, where he pushed up his beak and became a small, dark-colored man. Then he took off his raven coat and mask, hanging them on a bush, while he made a firedrill out of some pieces of wood and soon had a fire burning, before which he dried himself.

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Kalopaling

Kalopaling is a mythical sea being from Inuit folklore with human-like features and clothing made from eider duck skins, earning him the nickname Mitiling. Feared for his oversized hood used to abduct drowning kayak hunters, Kalopaling swims noisily and basks on rocks or ice. A poignant tale recounts a grandmother who regrettably gave her grandson to Kalopaling. After repeated failed rescue attempts, Inuit hunters eventually retrieved the boy, who grew into a skilled hunter.

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

► Themes of the story

Supernatural Beings: Kalopaling is a mythical sea creature with human-like features, known for abducting drowning hunters using his oversized hood.

Family Dynamics: The story highlights the relationship between a grandmother and her grandson, focusing on her regret after giving him to Kalopaling in a moment of anger.

Trials and Tribulations: The narrative follows the challenges faced by the Inuit hunters in their repeated attempts to rescue the boy from Kalopaling’s grasp.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Kalopaling is a fabulous being that lives in the sea. His body is like that of a human and he wears clothing made of eider ducks’ skins. Therefore he is often called Mitiling (with eider ducks).

As these birds have a black back and a white belly, his gown looked speckled all over. His jacket has an enormous hood, which is an object of fear to the Inuit.

If a kayak capsizes and the boatman is drowned Kalopaling puts him into this hood. He cannot speak, but can only cry, “Be, be! Be, be!” His feet are very large and look like inflated sealskin floats.

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The Inuit believe that in olden times there were a great number of Kalopalit, but gradually their number diminished and there are now very few left. They may be seen from the land swimming very rapidly under the water and sometimes rising to the surface. While swimming they make a great noise by splashing with arms and legs. In Slimmer they like to bask on rocks and in winter they sometimes sit on the ice near cracks or at the edge of drifting floes. As they pursue the hunters the most daring men try to kill them whenever they can get near them. Cautiously they approach the sleeping Kalopaling, and as soon as they come near enough they throw the walrus harpoon at him. They must shut their eyes immediately until the Kalopaling is dead, else he will capsize the boat and kill the hunters. The flesh of the Kalopaling is said to be poisonous, but good enough for dog’s food.

An old tradition is handed down which refers to a Kalopaling:

An old woman lived with her grandson in a small hut. As they had no kinsmen they were very poor. A few Inuit only took pity on them and brought them seal’s meat and blubber for their lamps. Once upon a time they were very hungry and the boy cried. The grandmother told him to be quiet, but as he did not obey she became angry and called Kalopaling to come and take him away. He entered at once and the woman put the boy into the large hood, in which he disappeared almost immediately.

Later on the Inuit were more successful in sealing and they had an abundance of meat. Then the grandmother was sorry that she had so rashly given the boy to Kalopaling and wished to see him back again. She lamented about it to the Inuit, and at length a man and his wife promised to help her.

When the ice had consolidated and deep cracks were formed near the shore by the rise and fall of the tide, the boy used to rise and sit alongside the cracks, playing with a whip of seaweed. Kalopaling, however, was afraid that somebody might carry the boy away and had fastened him to a string of seaweed, which he held in his hands. The Inuit who had seen the boy went toward him, but as soon as he saw them coming he sang, “Two men are coming, one with a double jacket, the other with a fox-skin jacket”. Then Kalopaling pulled on the rope and the boy disappeared. He did not want to return to his grandmother, who had abused him.

Some time afterward the Inuit saw him again sitting near a crack. They took the utmost caution that he should not hear them when approaching, tying pieces of deerskin under the soles of their boots. But when they could almost lay hold of the boy he sang, “Two men are coming, one with a double jacket, the other with a foxskin jacket.” Again Kalopaling pulled on the seaweed rope and the boy disappeared. The man and his wife, however, did not give up trying. They resolved to wait near the crack, and on one occasion when the boy had just come out of the water they jumped forward from a piece of ice behind which they had been hidden and before he could give the alarm they had cut the rope and away they went with him to their huts.

The boy lived with them and became a great hunter.

The Tornit and the Adlit

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

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

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An Adlit Tale

An Eskimo hunter adopted a starving Adlit girl named Ivaranax after finding her alone. One day, her request for reindeer fat angered him, leading her to seek it from the Adlit. She returned with reindeer fat, but the Adlit followed her and attacked the village, killing most inhabitants. Seeking revenge, the men hunted and killed the Adlit, sparing Ivaranax only to punish her before her eventual death.

Source:
The Labrador Eskimo
by E.W. Hawkes
[Canada, Department of Mines]
Geological Survey, Memoir 91
Anthropological Series no. 14
Ottawa, 1916

► Themes of the story

Trickster: Ivaranax deceives her foster father by seeking reindeer fat from the Adlit, leading to dire consequences.

Revenge and Justice: The men avenge the attack on their village by hunting down the Adlit and punishing Ivaranax.

Trials and Tribulations:– The villagers face significant challenges in dealing with the betrayal and the resulting attack.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Once an Eskimo found an Adlit girl by the side of a river when he was out hunting. She was starving. All her relatives were dead. So he took her home and adopted her as his daughter. Her name was Ivaranax.

One day she asked her foster-father for some reindeer fat. She said she was tired of seal meat, and wanted something nice to eat. That made her foster-father angry. So he told her to go to the Adlit and get some reindeer fat. She went out. He could not find her that evening. The next morning she returned, dressed in a reindeer-skin coat and eating reindeer fat.

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The same day all the men went hunting. Then the Adlit, who had followed her, attacked the village. They killed all the women and children but three, who hid under a pile of skins. When the men returned, they found their women and children kilted. So they made many arrows and followed the trail of the Adlit. When they came up to their tents, they looked in. The Adlit were eating and laughing. The girl was among them. Then they killed them all but the girl. Her they kept for punishment. They led her out and cut off both her arms. She ran off with the blood streaming from her arms. She had not gone far before she fell dead.

Atdlarneq, the great glutton

Atdlarneq, a skilled hunter, was lured to a mysterious house near a cape, where he encountered three women dressed in yellow. They welcomed him, but their “master” soon arrived—Copper-cheeks, a fearsome figure. Forced to eat an immense amount of food under threat of violence, Atdlarneq cleverly survived by swallowing a grass stalk beforehand. Shaken by the experience, he never ventured southward again.

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

► Themes of the story

Trickster: Atdlarneq uses cunning to survive the ordeal with Copper-cheeks, demonstrating the classic trickster’s reliance on wit.

Mythical Creatures: Copper-cheeks, with his supernatural attributes and formidable nature, represents a being that transcends ordinary human experience.

Trials and Tribulations: Atdlarneq endures the challenge of consuming an immense amount of food under threat, representing a test of endurance and cleverness.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

This is told of Atdlarneq: that he was a strong man, and if he rowed but a little way out in his kayak, he caught a seal. On no day did he fail to make a catch, and he was never content with only one.

But one day when he should have been out hunting seal, he only paddled along close to the shore, making towards the south. On the way he sighted a cape, and made towards it; and when he could see the sunny side, he spied a little house, quite near.

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He thought: “I must wait until some one comes out.”

And while he lay there, with his paddle touching the shore, a woman came out; she had a yellow band round her hair, and yellow seams to all her clothes.

Now he would have gone on shore, but he thought:

“I had better wait until another one comes out.” And as he thought this, there came another woman out of the house. And like the first, she also had a yellow hair band, and yellow seams to all her clothes.

And he did not go on shore, but thought again: “I can wait for just one more.”

And truly enough, there came yet another one, quite like the others. And like them also, she bore a dish in her hand. And now at last he went on shore and hauled up his kayak.

He went into the house, and they all received him very kindly. And they brought great quantities of food and set before him.

At last the evening came.

And now those three women began to go outside again and again. And at last Atdlarneq asked: “Why do you keep going out like that?”

When he asked them this, all answered at once: “It is because we now expect our dear master home.”

When he heard this, he was afraid, and hid himself behind the skin hangings. And he had hardly crawled in there when that master came home; Atdlarneq looked through a little hole, and saw him.

And his cheeks were made of copper. [There is a fabulous being in Eskimo folklore supposed to have cheeks of copper, with which he can deliver terrible blows by a side movement of the head. Naughty children are frequently threatened with “Copper-cheeks” as a kind of bogey.]

He had but just sat down, when he began to sniff, and said: “Hum! There is a smell of people here.”

And now Atdlarneq crawled out, seeing that the other had already smelt him. He had hardly shown himself, when the other asked very eagerly: “Has he had nothing to eat yet?” — “No, he has not yet eaten.” — “Then bring food at once.”

And then they brought in a sack full of fish, and a big piece of blubber from the half of a black seal. And then the man said violently: “You are to eat this all up, and if you do not eat it all up, I will thrash you with my copper cheeks!”

And now Atdlarneq began eagerly chewing blubber with his fish; he chewed and chewed, and at last he had eaten it all up. Then he went to the water bucket, and lifted it to his mouth and drank, and drank it all to the last drop.

Hardly had he done this when the man said: “And now the frozen meat.”

And they brought in the half of a black seal. And Atdlarneq ate and ate until there was no more left, save a very little piece.

When the man saw there was some not eaten, he cried out violently again: “Give him some more to eat.”

And when Atdlarneq had eaten again for a while, he did not wish to eat more. But then they brought in a whole black seal. And the man set that also before him, and cried: “Eat that up too.”

And so Atdlarneq was forced to stuff himself mightily once more. He ate and ate, and at last he had eaten it all up. And again he emptied the water bucket.

After all that he felt very well indeed, and seemed hardly to have eaten until now. But that was because he had swallowed a little stalk of grass before he began.

So Atdlarneq slept, and next morning he went back home again. But after having thus nearly gorged himself to death, he never went southward again.

A woman named Alekakukiak

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

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

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

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

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The bloody rock

At a wintering place, men vanished one by one when venturing out. Two boys explored and discovered a rotating, blood-stained mountain. One boy attempted the bloody path and perished, while the other waited for a safer moment to ascend. Reaching the summit, he found a hunter living by a lake. After aiding the hunter, he safely returned home.

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

► Themes of the story

Forbidden Knowledge: The young lads’ curiosity leads them to explore the mysterious, rotating, blood-stained mountain, uncovering hidden dangers.

Trials and Tribulations: The surviving boy faces the perilous challenge of ascending the treacherous mountain, demonstrating resilience and determination.

Supernatural Beings: Upon reaching the summit, the boy encounters a hunter living by a lake, suggesting an encounter with a mystical or otherworldly figure.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

At a certain wintering-place all the men successively disappeared on going out. Two young lads who were still left, while roaming about came to a mountain continually turning round, and on one side all bloody.

One youth tried the bloody path, but fell down and perished. The other waited till the bloody side turned away from him, and climbing gained the summit, when he found a house, and a man who lived by hunting eider-ducks in a lake.

After having stayed some time, and rendered assistance to this man, he returned home safely.

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An old man, anxious to outdo other people

Two friends wagered on whose wife would bear a son first and whose son would become the greatest angakok. Ajagutarsuk gained his wisdom in a cave, while Ularpana acquired his in a dried-up lake. During a mystical encounter, Ajagutarsuk summoned tornaks of the inlanders, but Ularpana’s upper ingnersuit spirits overpowered them, demonstrating his superior spiritual prowess.

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 story begins with two friends who wager on whose wife would bear a son first and whose son would become the greatest angakok (shaman), highlighting familial competition and aspirations.

Trials and Tribulations: Both sons, Ajagutarsuk and Ularpana, undergo significant challenges to acquire their spiritual wisdom—one in a cave and the other in a dried-up lake—demonstrating the trials faced in their quests for knowledge.

Supernatural Beings: The narrative involves mystical encounters where both protagonists summon tornaks (spirits) and ingnersuit (upper spirits), emphasizing interactions with supernatural entities.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Abridged version of the story.

An old man, who was always anxious to outdo other people, had laid a bet with his friend as to whose wife should first get a son; and afterwards, as to which of their sons should in course of time become the greatest angakok.

One of them, Ajagutarsuk, attained angakok wisdom in a cave; and the other, named Ularpana, acquired it in a dried-up lake. The latter went on an angakok flight to the first, and while staying with him Ajagutarsuk called forth his tornaks, which belonged to the inlanders, and instantly appeared. But Ularpana invoked his tornaks, being the upper ingnersuit, who totally defeated the inlanders.

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The land of the Isarukitsok bird

Two young men and an elder companion became lost while kayaking in fog. After drifting, they reached a steep promontory inhabited by isarukitsoks. Following the coast, they found a landing spot, rested, and replenished with birds. Continuing their journey, they narrowly avoided a monstrous gull that preys on kayakers. Safely home, they noted these creatures were once abundant near Nook (Godthaab) before the land sank.

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

► Themes of the story

Conflict with Nature: The protagonists face natural challenges, including foggy weather that leads them astray and encounters with formidable creatures like the isarukitsoks and a monstrous gull.

Trials and Tribulations: The journey presents a series of challenges, testing the endurance and resilience of the kayakers as they navigate through dangerous and unfamiliar territories.

Supernatural Beings: The isarukitsoks and the monstrous gull represent encounters with creatures beyond the ordinary, adding a supernatural element to their adventure.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A story from South Greenland.

Two young men with one elder companion lost their way when kayaking in foggy weather, and having roamed about without being able to sight any land, they came to a high promontory, showing one continuous steep and inaccessible cliff, inhabited by crowds of isarukitsoks. By following the coast they at last came to a landing-place, and found a nice situation, where they rested themselves, and had their strength restored by eating birds. Having also filled their kayaks with them, they put off to sea again, and happened to pass by one of the monstrous gulls which are in the habit of picking up the kayakers and giving them as food to their young ones; but they reached their home in safety. It is told that before the land of the isarukitsok sank there were plenty of these birds about Nook (Godthaab).

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About the men from the firth visiting the people at the open sea-shore

Three brothers, born and raised as firth-dwellers, ventured to Kangek to hunt auks but faced mocking locals unfamiliar with their skill. Despite deceit about landing in dangerous surf, the two eldest brothers demonstrated daring and agility, earning admiration and invitations. They humbly credited their younger brother, who stayed behind, for even greater bravery. After a successful auk hunt, they returned home, having gained respect and experience.

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

► Themes of the story

Conflict with Nature: The brothers confront the formidable surf, demonstrating their courage and skill in navigating natural challenges.

Cunning and Deception: The local inhabitants initially deceive the brothers about the landing conditions, intending to mock them.

Trials and Tribulations: The brothers face and overcome the difficult task of landing through the heavy surf, earning respect from the locals.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

There once lived three brothers at the head of a firth not far from Nook (Goothaab). They were born firth-people, and never thought of approaching the outer sea-coast. But on learning that great flocks of auks were to be met with at Kangek, at the mouth of the firth, they agreed to make a trip thither. When they were ready for their departure, however, the youngest changed his mind and would not be of the party; so the other two went off by themselves. Arrived at Kangek, they first intended to land at the outermost point, not being aware of the heavy surf setting in upon it. When the men of the place saw them in their trouble, they said to each other, “It is plain the firth-people yonder know nothing about surf; now we will have some fun with them.”

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Meantime the visitors had put back, and were looking for a place nearer the habitations, where the landing was easier; but the men called out to them, “We never land anywhere but at the point yonder: it is rather an awkward thing, and cannot be done without letting the surf roll over you; however, that is the way to do it.” The two poor fellows retired abashed; and paddling back to the great breakers outside the cape, they almost doubted their words. However, as the men on shore continued encouraging them, the eldest brother first paddled back, and when at the right distance from shore, he suffered himself to be carried right in upon the rocks by a monstrous wave, while he quickly made fast his oar by his kayak-strings. At the moment the wave broke over him, he had loosened his jacket from the kayak, and took a leap, jumping on shore, where he waited the next roller, which brought in his kayak, which he grasped hold of, at the right moment hauling it up. Not a word was uttered by any of the mockers, who stood in great consternation on seeing this daring act, which no one among them would have been able to accomplish. While the poor visitor was drawing up his kayak the other prepared to land in the same way, and he achieved it with even greater agility and swiftness than the brother. After this the men on shore took a sudden fancy to them, and vied with each other in inviting them to their houses. The elder, who had by this time found out their former intention of mocking them, replied, “Poor worthless fellows like us are little fit to come here; but our younger brother would just be the man for you. However, he had no fancy for coming. In summer, when the mighty glaciers are throwing off the icebergs into the firth, and when the spotted seals appear, we always want to get at them, but we dare not venture out on account of the dreadful surf from the glacier. We only stand watching our brother, when he, heedless of the danger, crosses the firth; so you see that we are not at all the right ones to call in here.” Still not a word escaped the others. After having put their kayaks and implements ashore, they entered the houses, and were regaled with auks, which they liked very much. However, they preferred the entrails to the flesh itself, thinking them more like the entrails of gulls, which were their usual food. The day after they went with the men auk-catching, and having loaded their kayaks, they again turned homewards.