The salmon sack

A poor boy and his mother lived in hardship among unkind villagers on the Queen Charlotte Islands. Denied food, the boy joined a fishing trip and miraculously caught a sack of salmon tails, filling the canoes and providing abundant food for the village. This tale highlights how kindness to the downtrodden often brings fortune, as the boy’s resilience brought prosperity to those who had wronged him.

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

► Themes of the story

Transformation: The boy’s act of catching the salmon sack transforms the village’s circumstances from scarcity to abundance.

Moral Lessons: The story imparts a lesson about kindness and the potential rewards of treating others with compassion, as the villagers’ previous unkindness is contrasted with the prosperity that follows the boy’s success.

Community and Isolation: The boy and his mother initially experience isolation due to the villagers’ unkindness, but the miraculous catch leads to a renewed sense of community as the abundance is shared among all.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

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

A small boy whose father was dead lived with his mother at the town of A’sna’xk on the Queen Charlotte islands. The other town people were continually bringing in halibut and a salmon called icqe’n, but he and his mother could not get one piece and were very hungry. One day he begged to accompany some people who were going out, and they consented. When he got to the fishing ground, he had a bite and began to pull up his line quickly. As he did so numbers of salmon tails began coming up around, and the people started to put them into the canoe. They did not know what it meant. When he got it up they found that it was a very large sack full of salmon with just their tails sticking out, and they completely filled their canoes, for the salmon extended all about them. Then they carried these ashore and had so many that they began making oil out of some. With this oil and the dried salmon the people of that village had plenty to eat.

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Years ago it always happened that the poor people to whom others were unkind brought luck to the village. They were so unkind to this boy that they did not give him any halibut, and that is why it was through him that they had plenty to eat.

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The Elephant and the Dog

An Elephant and a Dog form a deep friendship while sharing food and companionship in the king’s stable. When a farmer buys the Dog, the Elephant becomes despondent, refusing to eat or bathe. The king learns of their bond and orders the Dog’s release. Reunited, the two friends joyfully resume their life together, inseparable and happy for the rest of their days.

Source:
More Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1922

► Themes of the story

Transformation through Love: The elephant’s behavior transforms due to the emotional bond with the dog, highlighting how love and companionship can significantly impact well-being.

Community and Isolation: The narrative explores the effects of companionship versus separation, illustrating the importance of social bonds in overcoming feelings of isolation.

Moral Lessons: The story imparts lessons on empathy, the significance of friendship, and the understanding that emotional bonds are vital for happiness and health.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

Once upon a time a Dog used to go into the stable where the king’s Elephant lived. At first the Dog went there to get the food that was left after the Elephant had finished eating.

Day after day the Dog went to the stable, waiting around for bits to eat. But by and by the Elephant and the Dog came to be great friends. Then the Elephant began to share his food with the Dog, and they ate together. When the Elephant slept, his friend the Dog slept beside him.

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When the Elephant felt like playing, he would catch the Dog in his trunk and swing him to and fro. Neither the Dog nor the Elephant was quite happy unless the other was nearby.

One day a farmer saw the Dog and said to the Elephant-keeper: “I will buy that Dog. He looks good-tempered, and I see that he is smart. How much do you want for the Dog?”

The Elephant-keeper did not care for the Dog, and he did want some money just then. So he asked a fair price, and the fanner paid it and took the Dog away to the country.

The king’s Elephant missed the Dog and did not care to eat when his friend was not there to share the food. When the time came for the Elephant to bathe, he would not bathe. The next day again the Elephant would not eat, and he would not bathe. The third day, when the Elephant would neither eat nor bathe, the king was told about it.

The king sent for his chief servant, saying, “Go to the stable and find out why the Elephant is acting in this way.”

The chief servant went to the stable and looked the Elephant all over. Then he said to the Elephant-keeper: “There seems to be nothing the matter with this Elephant’s body, but why does he look so sad? Has he lost a playmate?”

“Yes,” said the keeper, “there was a Dog who ate and slept and played with the Elephant. The Dog went away three days ago.”

“Do you know where the Dog is now?” asked the chief servant.

“No, I do not,” said the keeper.

Then the chief servant went back to the king and said, “The Elephant is not sick, but he is lonely without his friend, the Dog.”

“Where is the Dog?” asked the king.

“A farmer took him away, so the Elephant-keeper says,” said the chief servant. “No one knows where the farmer lives.”

“Very well,” said the king. “I will send word all over the country, asking the man who bought this Dog to turn him loose. I will give him back as much as he paid for the Dog.”

When the farmer who had bought the Dog heard this, he turned him loose. The Dog ran back as fast as ever he could go to the Elephant’s stable. The Elephant was so glad to see the Dog that he picked him up with his trunk and put him on his head. Then he put him down again.

When the Elephant-keeper brought food, the Elephant watched the Dog as he ate, and then took his own food.

All the rest of their lives the Elephant and the Dog lived together.

The Hawks and Their Friends

A family of Hawks faced danger when hunters targeted their nest. The Father Hawk sought help from the Kingfisher, Turtle, and Lion, each playing a vital role to thwart the hunters. The Kingfisher extinguished fires, the Turtle disrupted their plans, and the Lion’s roar scared them away. Together, these friends showcased the strength of unity and the value of true friendship in times of need.

Source:
More Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1922

► Themes of the story

Good vs. Evil: The hawks and their allies (Kingfisher, Turtle, and Lion) collaborate to protect their young from the hunters, embodying the struggle between benevolent creatures and human threats.

Guardian Figures: The Kingfisher, Turtle, and Lion act as protectors, each using their unique abilities to safeguard the hawk family, highlighting the importance of guardianship and support in times of danger.

Community and Isolation: The hawk family’s initial isolation prompts them to seek friendships, demonstrating how forming a supportive community can provide security and assistance when facing external threats.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

A family of Hawks lived on an island in a lake not far from the great forest. On the northern shore of this lake lived a Lion, King of Beasts. On the eastern shore lived a Kingfisher. On the southern shore of the lake lived a Turtle.

“Have you many friends near here?” the Mother Hawk asked the Father Hawk.

“No, not one in this part of the forest,” he said.

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“You must find some friends. We must have some one who can help us if ever we are in danger, or in trouble,” said the Mother Hawk.

“With whom shall I make friends?” asked the Father Hawk.

“With the Kingfisher, who lives on the eastern shore, and with the Lion on the north,” said the Mother Hawk, “and with the Turtle who lives on the southern shore of this lake.”

The Father Hawk did so.

One day men hunted in the great forest from morning until night, but found nothing. Not wishing to go home empty-handed, they went to the island to see what they could find there.

“Let us stay here to-night,” they said, “and see what we can find in the morning.”

So they made beds of leaves for themselves and lay down to sleep. They had made their beds under the tree in which the Hawks had their nest.

But the hunters could not go to sleep because they were bothered by the flies and mosquitoes. At last the hunters got up and made a fire on the shore of the lake, so that the smoke would drive away the flies and mosquitoes. The smoke awoke the birds, and the young ones cried out.

“Did you hear that?” said one of the hunters. “That was the cry of birds! They will do very well for our breakfast. There are young ones in that nest.” And the hunters put more wood on the fire, and made it blaze up.

Then the Mother bird said to the Father: “These men are planning to eat our young ones. We must ask our friends to save us. Go to the Kingfisher and tell him what danger we are in.”

The Father Hawk flew with all speed to the Kingfisher’s nest and woke him with his cry.

“Why have you come?” asked the Kingfisher.

Then the Father Hawk told the Kingfisher what the hunters planned to do.

“Fear not,” said the Kingfisher. “I will help you. Go back quickly and comfort my friend your mate, and say that I am coming.”

So the Father Hawk flew back to his nest, and the Kingfisher flew to the island and went into the lake near the place where the fire was burning.

While the Father Hawk was away, one of the hunters had climbed up into the tree. Just as he neared the nest, the Kingfisher, beating the water with his wings, sprinkled water on the fire and put it out.

Down came the hunter to make another fire. When it was burning well he climbed the tree again. Once more the Kingfisher put it out. As often as a fire was made, the Kingfisher put it out. Midnight came and the Kingfisher was now very tired.

The Mother Hawk noticed this and said to her mate: “The Kingfisher is tired out. Go and ask the Turtle to help us so that the Kingfisher may have a rest.”

The Father Hawk flew down and said, “Rest awhile, Friend Kingfisher; I will go and get the Turtle.”

So the Father Hawk flew to the southern shore and wakened the Turtle.

“What is your errand, Friend?” asked the Turtle.

“Danger has come to us,” said the Father Hawk, and he told the Turtle about the hunters. “The Kingfisher has been working for hours, and now he is very tired. That is why I have come to you.”

The Turtle said, “I will help you at once.”

Then the Turtle went to the island where the Hawks lived. He dived into the water, collected some mud, and put out the fire with it. Then he lay still.

The hunters cried: “Why should we bother to get the young Hawks? Let us kill this Turtle. He will make a fine breakfast for all of us. We must be careful or he will bite us. Let us throw a net over him and turn him over.”

They had no nets with them, so they took some vines, and tore their clothes into strings and made a net.

But when they had put the net all over the Turtle, they could not roll him over. Instead, the Turtle suddenly dived down into the deep water. The men were so eager to get him that they did not let go of the net, so down they went into the water. As they came out they said: “Half the night a Kingfisher kept putting out our fires. Now we have torn our clothes and got all wet trying to get this Turtle. We will build another fire, and at sunrise we will eat those young Hawks.” And they began to build another fire.

The Mother Hawk heard them, and said to her mate: “Sooner or later these men will get our young. Do go and tell our friend the Lion.”

At once the Father Hawk flew to the Lion.

“Why do you come at this hour of the night?” asked the Lion.

The Hawk told him the whole story.

The Lion said: “I will come at once. You go back and comfort your mate and the young ones.” Soon the Lion came roaring.

When the hunters heard the Lion’s roar they cried, “Now we shall all be killed.” And away they ran as fast as they could go.

When the Lion came to the foot of the tree, not one of the hunters was to be seen. Then the Kingfisher and the Turtle came up, and the Hawks said: “You have saved us. Friends in need are friends indeed.”

Migration legend

Long ago, the Eskimos migrated from the east to the Yukon River, building a large village. Internal conflict divided them, leading to wars with surrounding groups. Survivors dispersed to locations like Kushunuk, Nunivak Island, and Bristol Bay. Over time, they faced conflicts with Kodiak and Aleut forces, relocating repeatedly. Language differences emerged as groups settled in distinct areas, with descendants eventually resettling near Goodnews Bay.

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

Conflict with Authority: The internal conflicts and wars among the Eskimo groups and with surrounding communities highlight struggles against oppressive forces.

Community and Isolation: The dispersal of the Eskimo people into separate groups and their eventual resettlement illustrate themes of belonging and estrangement.

Echoes of the Past: The narrative reflects on ancestral migrations and conflicts, emphasizing their influence on the present settlements and cultural differences.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

The following legend was obtained from an old man at Ikogmut, on the Lower Yukon. I had no opportunity of verifying any part of it, which was given as a statement of fact.

Very long ago the Eskimo lived far away from the Yukon, and were continually moving from place to place; traveling from the far east to the west. After long wanderings some of them built a village on the bank of Yukon river, just below where Ikogmut now stands, which increased in size until there were thirty-five kashims. The ruins of this village can be seen at the present time, with large pits where the kashims stood.

Finally the villagers quarreled, formed two parties, and made war against each other. The inhabitants of the surrounding villages had hated these people for a long time on account of their overbearing manner, and when they began to quarrel among themselves the out side people united to make war upon them. These enemies were so powerful that they were able to defeat the divided forces of the villagers in a battle, and those who survived became separated into three parties and dispersed.

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One party stopped at the village of Kushunuk, near Cape Vancouver; another party went to Nunivak island, and another traveled on until it reached Bristol bay, and settled near where Nushagak now stands. The people on the great island of Kodiak, having heard of the strangers near Nushagak, sent a war party across from the island to attack them, but the newcomers on Bristol bay succeeded in almost exterminating them. After this the Aleut, on the island of Uminak, heard of the strangers, and of their having defeated the Kodiak men, so they sent out a war party against these people. This time the Yukon men were defeated and lost half their number. Those who were left then joined with some of their friends from Nunivak island and attacked the people living at Goodnews bay, below the mouth of Kuskokwim river, killing them and burning their village.

The victors then built themselves a village in the same locality, where they were living at the time the Russians came to the country. When the Russians came the people on Goodnews bay resisted them for some time, but finally they scattered, some going back to Bristol bay and others settling with their people on Nunivak island. Since then the descendants of these people have gradually returned to Goodnews bay, where they are now living. During the last few years the people on Bristol bay have been gradually working along the coast toward the mouth of the Kuskokwim.

During the time of the migration from the Yukon all of these people spoke one tongue, but having settled at three widely separated places, their languages gradually became different, the people living at Bristol bay and on Nunivak island being nearest alike in speech.

The Tornit

In ancient times, the Inuit shared their land with the Tornit, a taller, stronger tribe skilled in stone-tool hunting. Despite initial harmony, the Tornit’s practices, like crude food preparation and borrowing Inuit kayaks, caused tension. A fatal conflict over a kayak led the Tornit to flee, fearing Inuit retaliation. Their stone dwellings and traditions, including unique hunting methods, remain a testament to their once-coexistent lives.

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

► Themes of the story

Conflict with Nature: The Tornit and Inuit both relied on hunting for survival, employing distinct methods that reflect their interactions with the natural world.

Cultural Heroes: The narrative highlights the Inuit’s strength and ingenuity, portraying them as foundational figures who shaped their society’s practices and values.

Community and Isolation: Initially coexisting, the eventual discord between the Inuit and the Tornit led to the latter’s departure, illustrating themes of societal harmony and subsequent separation.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

In olden times the Inuit were not the only inhabitants of the country in which they live at the present time. Another tribe similar to them shared their hunting ground. But they were on good terms, both tribes living in harmony in the villages. The Tornit were much taller than the Inuit and had very long legs and arms. Almost all of them were clear eyed. They were extremely strong and could lift large boulders, which were by far too heavy for the Inuit. But even the Inuit of that time were much stronger than those of today, and some large stones are shown on the plain of Miliaqdjuin, in Cumberland Sound, with which the ancient Inuit used to play, throwing them great distances.

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Even the strongest men of the present generations are scarcely able to lift them, much less to swing them or throw them any distance.

The Tornit lived on walrus, seals, and deer, just as the Eskimo do nowadays, but their methods of hunting were different. The principal part of their winter dress was a long and wide coat of deerskins, similar to the jumper of the Eskimo, but reaching down to the knees and trimmed with leather straps. When sealing in winter they wore this garment, the lower edge of which was fastened on the snow by means of pegs. Under the jacket they carried a small lamp, called tuminjang (literally, resembling a footprint) or quming, over which they melted snow in a small pot. Some Eskimo say that they opened the seals as soon as they were caught and cooked some meat over these lamps. When the seal blew in the hole they whispered, “Kapatipara” (I shall stab it) and, when they had hit it, “Igdluiliq.” Frequently they forgot about the lamp and in throwing the harpoon upset it and burned their skin.

All their weapons were made of stone. For the blades of their knives they used green slate (uluqsaq, literally material for women’s knives), which was fastened by ivory pins to a bone or ivory handle.

The points of their harpoons were made of bone, ivory, or slate; those of their lances, of flint or quartz, which was also used for drillheads; and they made neither kayaks nor bows. Their method of hunting deer was remarkable. In a deer pass, where the game could not escape, they erected a file of cairns across the valley and connected them by ropes. Some of the hunters hid behind the cairns, while others drove the deer toward them. As the animals were unable to pass the rope they fled along it, looking for an exit, and while attempting to pass a cairn were lanced by the waiting hunter, who seized the body by the hind legs and drew it behind the line.

This tale is related as a proof of their enormous strength and it is said that they were able to hold a harpooned walrus as the Eskimo hold a seal.

The Tornit could not clean the sealskins so well as the Inuit, but worked them up with part of the blubber attached. Their way of preparing meat was disgusting, since they let it become putrid and placed it between the thigh and the belly to warm it.

The old stone houses of the Tornit can be seen everywhere. Generally they did not build snow houses, but lived the whole winter in stone buildings, the roofs of which were frequently supported by whale ribs. Though the Eskimo built similar structures they can be easily distinguished from one another, the bed of their huts being much larger than that of the Tornit.

Though both tribes lived on very good terms, the Inuit did not like to play at ball with the Tornit, as they were too strong and used large balls, with which they hurt their playfellows severely. A remarkable tradition is told referring to the emigration of this people.

The Tornit did not build any kayaks, but as they were aware of the advantages afforded by their use in hunting they stole the boats from the Inuit, who did not dare to defend their property, the Tornit being by far their superiors in strength. Once upon a time a young Tuniq had taken the kayak of a young Inung without asking him and had injured it by knocking in the bottom. The Inung got very angry and ran a knife into the nape of the Tuniq’s neck while he was sleeping. (According to another tradition he drilled a hole into his head; this form is also recorded in Labrador.) The Tornit then became afraid that the Inuit would kill them all and preferred to leave the country for good. They assembled at Qernirtung (a place in Cumberland Sound), and in order to deceive any pursuers they cut off the tails of their jumpers and tied their hair into a bunch protruding from the crown of the head.

In another form of the tradition it is said that while playing with the Tornit a young Inung fell down and broke his neck. The Tornit feared that the Inuit might take revenge upon them and left the country.

The fugitive women

Two women, quarreling with their husbands, fled to live alone at Igdluqdjuaq. There, they built a sturdy house of whale bones, sod, and turf. Sustaining themselves by trapping foxes, scavenging seal carcasses, and fishing, they thrived without men. Their fathers eventually found them but left, marveling at their independence. The house remains a testament to their resilience, giving the place its name, “The Large House.”

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

► Themes of the story

Conflict with Authority: The women challenge traditional gender roles and societal expectations by leaving their husbands and choosing to live independently.

Community and Isolation: The narrative explores the women’s transition from their community to isolation, highlighting their ability to create a self-sustaining life apart from society.

Harmony with Nature: The women demonstrate a deep connection with their environment, utilizing natural resources for shelter and sustenance, embodying a harmonious existence with nature.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Once upon a time two women who were with child quarreled with their husbands and fled from their families and friends to live by themselves. After having traveled a long distance they came to a place called Igdluqdjuaq, where they resolved to stay. It was summer when they arrived. They found plenty of sod and turf and large whale ribs bleaching on the beach. They erected a firm structure of bones and filled the interstices with sod and turf. Thus they had a good house to live in. In order to obtain skins they made traps, in which they caught foxes in sufficient numbers for their dresses. Sometimes they found carcasses of ground seals or of whales which had drifted to the shore, of which they ate the meat and burnt the blubber.

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There was also a deep and narrow deer pass near the hut. Across this they stretched a rope and when the deer passed by they became entangled in it and strangled themselves. Besides, there was a salmon creek near the house and this likewise furnished them with an abundance of food.

In winter their fathers came in search of their lost daughters. When they saw the sledge coming they began to cry, as they were unwilling to return to their husbands. The men, however, were glad to find them comfortable, and having staid two nights at their daughters’ house they returned home, where they told the strange story that two women without the company of any men lived all by themselves and were never in want.

Though this happened a long time ago the house may still be seen and therefore the place is called Igdluqdjuaq (The Large House).

The story of the lame hunter

A lame hunter, struggling to match others in hunting, spotted a distant bear on drift ice. Desperate to prove himself, he invoked his torngak for help. Miraculously, the bear became blind, allowing the hunter to kill it with ease. His success not only provided much-needed food but also earned him respect and admiration from fellow hunters and the community living in snow-houses.

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

Divine Intervention: The hunter’s plea to his torngak (spirit helper) results in the bear’s blindness, enabling him to make the kill.

Transformation: The hunter’s status evolves from being underestimated due to his lameness to being celebrated for his successful hunt.

Community and Isolation: Initially marginalized because of his physical limitation, the hunter’s achievement leads to his acceptance and admiration within the community.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

There was once a hunter who was lame, and, although he was a good hunter, he found it very hard to keep up with the other men, when they went hunting for seals and bears. One day he went up on a hill to spy for seal on the ice. He saw a bear far off on the ice. Now he could not get near the bear, because he could not walk fast enough, and the bear was making for the drift ice.

So he wished his torngak would come to his aid, and he moaned and groaned as if in great pain. He closed his eyes and said, “If I could get to that bear, nobody would be able to say that I was a poor hunter any more. I would be the best hunter, for none of the others are killing anything, and the people are going hungry.”

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When he opened his eyes, he saw that the bear was walking about and stumbling as if it could not see. Then he knew that his torngak had indeed helped him and made the bear blind. He limped out on to the rough ice, and got near enough to kill the bear with his bow and arrows. He gained the good favour of all the other hunters by his deed, and of all the Eskimo living in snow-houses at the hunting ground.

The girl who lived among the Adlit

An Eskimo woman, scolded by her husband, encounters two Adlit while crying along the shore. They take her to their home, and she marries one of them. Later, the Adlit husband encounters her former spouse but refuses to reunite them. When travelers meet the Adlit, she acts as their interpreter but chooses to remain with the Adlit until her 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

Forbidden Love: The woman forms a romantic relationship with an Adlit, a being from a different realm or group, which can be seen as defying societal norms or expectations.

Community and Isolation: The woman’s departure from her human community to live with the Adlit highlights themes of belonging and estrangement.

Supernatural Beings: The Adlit are supernatural entities in Inuit folklore, and the woman’s interactions with them are central to the narrative.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Once an Eskimo scolded his wife for not taking proper care of his boot-soles. She went out along the shore and cried. While she was there, two Adlit came up and asked her what was the matter. She told them, and they offered to take her to their home. She went with them, and married one of the Adlit. Later this Adlit met her former husband when out hunting. He told him who he was but would not take him to his former wife. Once the people were travelling and came across a camp of Adlit. They could not understand each other, until someone cried, “Call the Eskimo woman.” Then a woman came out and acted as interpreter. It was the girl who had run away. She would not go back to her husband, so they left her. She lived with the Adlit until she died.

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Kanagssuaq

Kanagssuaq, a resilient hunter, faced dire hunger with his companions during an icy winter. Defying treacherous weather, he hunted tirelessly, sustaining his group with seals. He encountered Kiliteraq, another skilled hunter, aiding him during a perilous hunt. Later, Kiliteraq gifted Kanagssuaq a finely crafted tow-line and bearskin as gratitude. Their bond highlighted mutual respect and survival amid harsh Arctic conditions.

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

► Themes of the story

Conflict with Nature: Kanagssuaq’s relentless battle against severe cold, treacherous ice, and dangerous seas highlights humanity’s struggle against natural forces.

Sacrifice: His willingness to risk his life by venturing into perilous weather to hunt seals demonstrates selflessness for the survival of his group.

Community and Isolation: The narrative underscores the importance of communal bonds and mutual support in overcoming adversity, as seen in Kanagssuaq’s interactions with his companions and fellow hunter Kiliteraq.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Kanagssuaq, men say, went out from his own place to live on a little island, and there took to wife the only sister of many brothers. And while he lived there with her, it happened once that the cold became so great that the sea between the islands was icebound, and they could no longer go out hunting.

At last they had used up their store of food, and when that store of food was used up, and none of them could go out hunting, they all remained lying down from hunger and weakness.

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Once, when there was open water to the south, where they often caught seal, Kanagssuaq took his kayak on his head and went out hunting. He rowed out in a northerly wind, with snow falling, and a heavy sea. And soon he came upon a number of black seal. He rowed towards them, to get within striking distance, but struck only a little fjord seal, which came up between him and the others. This one was easier to cut up, he said.

Now when he had got this seal, he took his kayak on his head again and went home across the ice. And his house-fellows shouted for joy when they saw the little creature he sent sliding in. Next day he went out again, and caught two black seal, and after that, he never went out without bringing home something.

The north wind continued, and the snow and the cold continued. When he lay out waiting for seal, as was now his custom, he often wished that he might meet with Kiliteraq, the great hunter from another place, who was the only one that would venture out in such weather. But this did not come about.

But now there was great dearth of food also in the place where Kiliteraq lived. And therefore Kiliteraq took his kayak on his head and went out across the ice to hunt seal. And coming some way, he sighted Kanagssuaq, who had already made his catch, and was just getting his tow-line out. As soon as he came up, Kanagssuaq cut away the whole of the belly skin and gave to him. And Kiliteraq felt now a great desire for blubber, and took some good big pieces to chew.

And while he lay there, some black seal came up, and Kanagssuaq said: “Row in to where they are.”

And he rowed in to them and harpooned one, and killed it on the spot with that one stroke. He took his bladder float, to make a tow-line fast, and wound up the harpoon line, but before he had come to the middle, a breaking wave came rolling down on him. And it broke over him, and it seemed indeed as if there were no kayak there at all, so utterly was it hidden by that breaking wave. Then at last the bladder showed up behind the kayak, and a little after, the kayak itself came up, with the paddles held in a balancing position. Now for the second time he took his bladder and line, and just as he came to the place where the tow-line is made fast, there came another wave and washed over him so that he disappeared. And then he came up a second time, and as he came up, he said: “I am now so far out that I cannot make my tow-line fast. Will you do this for me?”

And then Kanagssuaq made his tow-line fast, and as soon as he had taken the seal in tow, he rowed away in the thickly falling snow, and was soon lost to sight. When he came home, his many comrades in the village were filled with great thankfulness towards him. And thereafter it was as before; that he never came home without some catch.

A few days later, they awoke and saw that the snow was not falling near them now, but only far away on the horizon. And after that the weather became fine again. And when the spring came, they began hunting guillemots; driving them together in flocks and killing them so. This they did at that time.

And now one day they had sent their bird arrows showering down among the birds, and were busy placing the killed ones together in the kayaks. And then suddenly a kayak came in sight on the sunny side. And when that stranger came nearer, they looked eagerly to see who it might be. And when Kiliteraq came nearer — for it was Kiliteraq who came — he looked round among the kayaks, and when he saw that Kanagssuaq was among them, he thrust his way through and came close up to him, and stuck his paddle in between the thongs on Kanagssuaq’s kayak, and then loosened the skin over the opening of his own kayak, and put his hand in behind, and drew out a splendid tow-line made of walrus hide and beautifully worked with many beads of walrus tooth. And a second time he put in his hand, and took out now a piece of bearskin fashioned to the seat of a kayak. And these things he gave to Kanagssuaq, and said: “Once in the spring, when I could not make my tow-line fast to a seal, you helped me, and made it fast. Here is that which shall thank you for that service.”

And then he rowed away.

The two little outcasts

Two orphaned boys, hunting ptarmigans daily, discover a hidden house in a ravine. Inside, they find a lonely boy whose giant mother later returns, grateful for their companionship. She rewards them with food and arrows. Ignoring her warning, villagers attempt to sell arrows too, but the mysterious house vanishes. The boys never hunt again, leaving the tale shrouded in mystery.

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

► Themes of the story

Community and Isolation: The two orphaned boys, initially isolated and fending for themselves, discover and connect with another lonely child, forming a new sense of community.

Supernatural Beings: The giantess mother represents a supernatural entity who interacts with the human children, providing them with sustenance and gifts.

Sacred Spaces: The hidden house in the ravine serves as a sacred or mystical place where the boys find refuge and form a bond with the inhabitants, leading to transformative experiences.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

There were two little boys and they had no father and no mother, and they went out every day hunting ptarmigan, and they had never any weapons save a bow. And when they had been out hunting ptarmigan, the men of that place were always very eager to take their catch.

One day they went out hunting ptarmigan as usual, but there were none. On their way, they came to some wild and difficult cliffs. And they looked down from that place into a ravine, and saw at the bottom a thing that looked like a stone.

► Continue reading…

They went down towards it, and when they came nearer, it was a little house. And they went nearer still and came right to it. They climbed up on to the roof, and when they looked down through the air hole in the roof, they saw a little boy on the floor with a cutting-board for a kayak and a stick for a paddle. They called down to him, and he looked up, but then they hid themselves. When they looked down again, he was there as before, playing at being a man in a kayak. A second time they called to him, and then he ran to hide. And they went in then, and found him, sobbing a little, and pressing himself close in against the wall.

And they asked him: “Do you live here all alone?”

And he answered: “No, my mother went out early this morning, and she is out now, as usual.”

They said: “We have come to be here with you because you are all alone.”

And when they said this, he ventured to come out a little from the wall.

In the afternoon, the boy went out again and again and when he did so, they looked round the inside of the house, which was covered with fox skins, blue and white.

At last the boy came in, and said: “Now I can see her, away to the south.”

They looked out and saw her, and she seemed mightily big, having something on her back. And she came quickly nearer.

Then they heard a great noise, and that was the woman throwing down her burden. She came in hot and tired, and sat down, and said: “Thanks, kind little boys. I had to leave him alone in the house, as usual, and now you have stayed with him while I was fearing for him on my way.”

Then she turned to her son, and said: “Have they not eaten yet?”

“No,” said the boy. And when he had said that, she went out, and came in with dried flesh of fox and reindeer, and a big piece of suet. And very glad they were to eat that food. At first they did not eat any of the dried fox meat, but when they tasted it, they found it was wonderfully good to eat.

Now when they had eaten their fill, they sat there feeling glad. And then the little boy whispered something in his mother’s ear.

“He has a great desire for one of your sets of arrows, if you would not refuse to give it.” And they gave him that.

In the evening, when they thought it was time to rest, a bed was made for them under the window, and when this was done the woman said: “Now sleep, and do not fear any evil thing.”

They slept and slept, and when they awoke, the woman had been awake a long time already.

And when they were setting off to go home again, she paid them for their arrows with as much meat as they could carry; and when they went off, she said: “Be sure you do not let any others come selling arrows.”

But in the meantime, the people of the village had begun to fear for those two boys, because they did not come home. When at last they appeared in the evening, many went out to meet them. And it was a great load they had to carry.

“Where have you been?” they asked.

“We have been in a house with one who was not a real man.”

They tasted the food they had brought. And it was wonderfully good to eat.

“That we were given in payment for one set of arrows,” they said.

“We must certainly go out and sell arrows, too,” said the others.

But the two told them: “No, you must not do that. For when we went away, she said: ‘Do not let any others come selling arrows.’”

But although this had been said to them, all fell to at once making arrows. And the next day they set out with the arrows on their backs. The two little boys did not desire to go, but went in despite of that, because the others ordered them.

Now when they came to the ravine, it looked as if that house were no longer there. And when they came down, not a stone of it was to be seen. They could not see so much as the two sheds or anything of them. And no one could now tell where that woman had gone.

And that was the last time they went out hunting ptarmigan.