The Central Eskimo Part 25

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 pa.s.s, 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 pa.s.s the rope they fled along it, looking for an exit, and while attempting to pa.s.s 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 b.a.l.l.s, 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 a.s.sembled at Qernirtung (a place in c.u.mberland 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.

Many old ditties are sung which either treat of the Tornit or are reported to have been sung by them. Some of them will be found in the linguistic account connected with my journey.

THE WOMAN AND THE SPIRIT OF THE SINGING HOUSE.

Once upon a time a woman entered the singing house when it was quite dark. For a long time she had wished to see the spirit of the house, and though the Inuit had warned her of the impending danger she had insisted upon her undertaking.

She summoned the spirit, saying, "If you are in the house, come here."

As she could not see him, she cried, "No spirit is here; he will not come." But the spirit, though yet invisible, said, "Here I am; there I am." Then the woman asked, "Where are your feet; where are your s.h.i.+ns; where are your thighs; where are your hips; where are your loins?" Every time the spirit answered, "Here they are; there they are." And she asked further, "Where is your belly?" "Here it is," answered the spirit.

"Where is your breast; where are your shoulders; where is your neck; where is your head?" "Here it is; there it is;" but in touching the head the woman all of a sudden fell dead. It had no bones and no hair (p. 597).

THE CONSTELLATION UDLEQDJUN.

Three men went bear hunting with a sledge and took a young boy with them. When they approached the edge of the floe they saw a bear and went in pursuit. Though the dogs ran fast they could not get nearer and all of a sudden they observed that the bear was lifted up and their sledge followed. At this moment the boy lost one of his mittens and in the attempt to pick it up fell from the sledge. There he saw the men ascending higher and higher, finally being transformed into stars. The bear became the star Nanuqdjung (Betelgeuse); the pursuers, Udleqdjun (Orion's belt); and the sledge, Kamutiqdjung (Orion's sword). The men continue the pursuit up to this day; the boy, however, returned to the village and told how the men were lost.

ORIGIN OF THE ADLET AND OF THE QADLUNAIT.

Savirqong, an old man, lived alone with his daughter. Her name was Niviarsiang (i.e., the girl), but as she would not take a husband she was also called Uinigumissuitung (she who would not take a husband). She refused all her suitors, but at last a dog, spotted white and red, whose name was Ijirqang, won her affection and she took him for a husband.

They had ten children, five of whom were Adlet and five dogs. The lower part of the body of the Adlet was that of a dog and hairy all over, the soles excepted, while the upper part was that of a man. When the children grew up they became very voracious, and as the dog Ijirqang did not go out hunting at all, but let his father in law provide for the whole family, it was difficult for Savirqong to feed them. Moreover, the children were awfully clamorous and noisy; so at last the grandfather got tired of it, put the whole family into his boat, and carried them to a small island. He told the dog Ijirqang to come every day and fetch meat.

Niviarsiang hung a pair of boots round his neck and he swam across the narrow channel. But Savirqong, instead of giving him meat, filled the boots with heavy stones, which drowned Ijirqang when he attempted to return to the island.

The daughter thought of revenging the death of her husband. She sent the young dogs to her father's hut and let them gnaw off his feet and hands.

In return Savirqong, when Niviarsiang happened to be in his boat, threw her overboard and cut off her fingers when she held to the gunwale. As they fell into the sea they were transformed into seals and whales. At last he allowed her to climb into the boat.

As she feared that her father might think of killing or maiming her children, she ordered the Adlet to go inland, where they became the ancestors of a numerous people. She made a boat for the young dogs, setting up two sticks for masts in the soles of her boots, and sent the puppies across the ocean. She sang: "Angnaijaja. When you arrive there across the ocean you will make many things giving you joy. Angnaija."

They arrived in the land beyond the sea and became the ancestors of the Europeans.

THE GREAT FLOOD.

A long time ago the ocean suddenly began to rise, until it covered the whole land. The water even rose to the top of the mountains and the ice drifted over them. When the flood had subsided the ice stranded and ever since forms an ice cap on the top of the mountains. Many sh.e.l.lfish, fish, seal, and whales were left high and dry and their sh.e.l.ls and bones may be seen to this day. A great number of Inuit died during this period, but many others, who had taken to their kayaks when the water commenced to rise, were saved.

INUGPAQDJUQDJUALUNG.[14]

[Footnote 14: See foot-note on p. 616.]

[[Footnote 9: ".... The full text will be found in the Verhandlungen der Berliner Gesellschaft fur Anthropologie, Ethnologie und Urgeschichte, Berlin, 1888."]]

In days of yore, an enormous man, whose name was Inugpaqdjuqdjualung, lived in company with many other Inuit in a village on a large fjord.

He was so tall that he could straddle the fjord. He used to stand thus every morning and wait for whales to pa.s.s beneath him. As soon as one came along he stooped and caught it, just as another man would scoop up some little thing that had fallen into the water, and he ate it as other men eat a small piece of meat.

One day all the natives had manned their boats to hunt a whale.

Inugpaqdjuqdjualung at the time was sitting lazily near his hut, but when he saw the efforts of the men he scooped both whale and boats from the water and placed them upon the beach.

At another time, being tired from running about, he lay down on a high hill to take a nap. The Inuit told him that a couple of huge bears had been seen near the village, but he said he didn't care, and told his friends to rouse him by throwing large stones upon him if they should see the bears coming. They did so and Inugpaqdjuqdjualung, suddenly starting up, cried: "Where are they? Where are they?" When the Inuit pointed them out he said: "What! those little things? Those are not worth the bustle; they are small foxes, not bears," and he crushed one between his fingers, while he put the other into the eyelet of his boot and strangled it there.

THE BEAR STORY.

This story is reprinted from Hall (II, p. 240):

Many moons ago, a woman obtained a polar bear cub but two or three days old. Having long desired just such a pet, she gave it her closest attention, as though it were a son, nursing it, making for it a soft warm bed alongside her own, and talking to it as a mother does to her child. She had no living relative, and she and the bear occupied the house alone. Kunikdjuaq, as he grew up, proved that the woman had not taught him in vain, for he early began to hunt seals and salmon, bringing them to his mother before eating any himself, and receiving his share from her hands. She always watched from the hilltop for his return, and if she saw that he had been unsuccessful, she begged from her neighbors blubber for his food. She learned how this was from her lookout, for if successful, he came back in the tracks made on going out, but if unsuccessful always by a different route. Learning to excel the Inuit in hunting, he excited their envy, and, after long years of faithful service, his death was resolved upon. On hearing this, the old woman, overwhelmed with grief, offered to give up her own life if they would but spare him who had so long supported her.

Her offer was sternly refused. Upon this, when all his enemies had retired to their houses, the woman had a long talk with her son--now well grown in years--telling him that wicked men were about to kill him, and that the only way to save his life and hers was for him to go off and not return. At the same time she begged him not to go so far that she could not wander off and meet him, and get from him a seal or something else which she might need.

The bear, after listening to what she said with tears streaming down her furrowed cheeks, gently placed one huge paw on her head, and then throwing both around her neck, said, "Good mother, Kunikdjuaq will always be on the lookout for you and serve you as best he can." Saying this, he took her advice and departed, almost as much to the grief of the children of the village as to the mother.

Not long after this, being in need of food, she walked out on the sea ice to see if she could not meet her son, and soon recognized him as one of two bears who were lying down together. He ran to her, and she patted him on the head in her old familiar way, told him her wants, and begged him to hurry away and get something for her. Away ran the bear, and in a few moments the woman looked upon a terrible fight going on between him and his late companion, which, however, to her great relief, was soon ended by her son's dragging a lifeless body to her feet. With her knife she quickly skinned the dead bear, giving her son large slices of the blubber, and telling him that she would soon return for the meat, which she could not at first carry to her house, and when her supply should again fail she would comeback for his help. This she continued to do for "a long, long time," the faithful bear always serving her and receiving the same unbroken love of his youth.

SUNDRY TALES.

(1) Two little girls, while playing about a cliff near Aivillik, with infants in the hoods on their backs, went into an opening between the rocks, which closed upon them before escape was possible. All attempts at rescue were unsuccessful, and the poor children, to whom for a time meat and water were pa.s.sed, perished in the cliffs (Hall II, p. 222).

(2) Opposite to Niutang, a village in Kingnait, c.u.mberland Sound, there is a vein of diorite resembling a boot, and therefore called Kamingujang. A long time ago two enemies lived in the village. One day they stood on the beach ready to go hunting. Suddenly the one exclaimed, pointing to Kamingujang, "There he blows," making his enemy believe that a whale was pa.s.sing up the fjord and inducing him to look out for it.

Then he killed him from behind, piercing him with the spear.

(3) At Qognung, near the head of Nettilling Fjord, there is a large white stone on each side of the fjord, somewhat resembling a bear. It is said that these stones have been bears which, being pursued by an Eskimo in the water, escaped to the land, but were transformed into these stones.

(4) A long time ago a dead boy was buried under a large stone. Before his relatives had returned to their hut the body was transformed into a hare, which jumped forth from the tomb. All hares come from this animal.

(5) It is said that albinos of seals and deer spring from an egg of about half a foot in length, which forms itself in the earth. The seal digs an underground pa.s.sage to the sea, the deer a similar one to a distant part of the country, and there they rise. The albinos are said to be very quick.

I will add here an enumeration of the fabulous tribes of which I gained intelligence, but of some of them I only know the names.

(1) The Tornit, or, as they are called by the Akudnirmiut, the Tuniqdjuait (p. 634). It is remarkable that this people is considered here, as well as in Labrador, a tribe similar to the Eskimo, with whom they formerly lived in company, but who were subsequently expelled by the latter. In Greenland they are entirely a fabulous tribe, each individual being of enormous size, living inland and seldom hunting in the upper parts of the fjords. While in the western parts of the Eskimo country a more historical form of the tradition is preserved, it is entirely mythical in Greenland.