The Eskimo believes that he is obliged to answer the angakoq"s questions truthfully. The lamps being lowered, the angakoq strips off his outer jacket, pulls the hood over his head, and sits down in the back part of the hut facing the wall. He claps his hands, which are covered with mittens, and, shaking his whole body, utters sounds which one would hardly recognize as human.
Thus he invokes his tornaq, singing and shouting alternately, the listeners, who sit on the edge of the bed, joining the chorus and answering his questions. Then he asks the sick person: "Did you work when it was forbidden?" "Did you eat when you were not allowed to eat?"
And if the poor fellow happens to remember any transgression of such laws, he cries: "Yes, I have worked." "Yes, I have eaten." And the angakoq rejoins "I thought so" and issues his commands as to the manner of atonement.
These are manifold. Exchange of wives between two men or adoption of a sick child by another family in order to save its life are frequently demanded. The inhabitants of a village are forbidden to wash themselves for a number of days, to sc.r.a.pe the ice from the windows, and to clean their urine pots before sunrise. Sometimes the angakoq commands that the clothing be thrown away or gives regulations for diet, particularly forbidding the eating of venison, working on deerskins, filing iron, &c.
Disorders of women are considered as a punishment for the neglect to observe the regulations referring to their behavior at certain periods, which regulations were established by Sedna. The same is stated by Lyon (p. 363).
A method of finding out the reason of a disease is by "head lifting."
A thong is tied round the head of the sick person or of a relative, who must lie down on the bed, the angakoq holding the thong. Then he asks his tornaq the reason of the sickness and the remedy. If the tornaq answers a question of the angakoq in the affirmative the head is easily lifted. In the other case it feels so heavy that he is unable to move it. Another method is by lifting a boot or a stone, which has been placed under the pillow of the patient. The angakut believe that the boot or stone becomes heavy and cannot be lifted when the tornaq answers their incantations.
At the beginning of some of their performances I have observed the angakoq crawling about in the pa.s.sage of the hut, howling and shouting, while those inside kept on singing. Then he entered the hut and continued the incantations on the back part of the bed.
Sometimes their cure for sickness is laying a piece of burning wick upon the diseased part of the body and blowing it up into the air or merely blowing upon it.
Storm and bad weather, when lasting a long time and causing want of food, are conjured by making a large whip of seaweed, stepping to the beach, and striking out in the direction whence the wind blows, at the same time crying Taba (It is enough).
A great number of the performances of the angakut require much skill and expertness. Thus in invoking a tornaq or flying to a distant place they can imitate a distant voice by a sort of ventriloquism. In these performances they always have the lamps extinguished and hide themselves behind a screen hung up in the back part of the hut. The tornaq, being invoked, is heard approaching and shaking the hut. The angakoq believes that it is unroofed and flies with his spirit to their place of destination, to propitiate the wrath of a hostile tornaq, to visit the moon or Sedna"s dismal abode.
Part of their performances might almost be called juggling. Hall (II, p.
101) describes one of these performances:
The angakoq (Ar-too-a) now made use of three walrus spears. One of these he thrust into the wall of the snow house, and * * * ran with it outside of the igdlu [house] where his e.j.a.c.u.l.a.t.i.o.ns were responded to by the party inside with the cries of "Atte! Atte!"
[Go on! Go on!]. Returning with his spear to the door, he had a severe wrestling match with four of the men, who overcame him. But coming again into the central igdlu, and having the lights which had been at the first patted down, relit, he showed the points of two spears apparently covered with fresh blood, which he held up in the presence of all.
The performance of the angakut in the Sedna feast, which will be described hereafter (p. 604) is quite astonishing. Some pierce their bodies with harpoons, evidently having bladders filled with blood fastened under their jackets beforehand, and bleed profusely as they enter the hut. (See Appendix, Note 5.)
A memorable ceremony has been described by Hall (I, p. 469):
I heard a loud shout just outside [the hut]. As quick as thought, the Eskimo sprang for the long knives lying around, and hid them wherever they could find places. * * * Immediately there came crawling into the low entrance to the hut a man with long hair completely covering his face and eyes. He remained on his knees on the floor of the hut, feeling round like a blind man at each side of the entrance, back of the firelight, the place where meat is usually kept, and where knives may generally be found. Not finding any, the angakoq slowly withdrew. * * * If he had found a knife he would have stabbed himself in the breast.
It is one of their favorite tricks to have their hands tied up and a thong fastened around their knees and neck. Then they begin invoking their tornaq, and all of a sudden the body lies motionless while the soul flies to any place which they wish to visit. After returning, the thongs are found untied, though they had been fastened by firm knots.
The resemblance of this performance to the experiments of modern spiritualists is striking.
The angakut use a sacred language in their songs and incantations.
A great number of words have a symbolic meaning, but others are old roots, which have been lost from common use in the lapse of time. These archaic words are very interesting from a linguistic point of view.
Indeed, some are found which are still in use in Greenland, though lost in the other dialects, and others which are only used in Alaska.
I ought to add here that most of the angakut themselves believe in their performances, as by continued shouting and invoking they fall into an ecstasy and really imagine they accomplish the flights and see the spirits.
The angakoq, who must be paid at once for curing a sick person, receives pretty large fees for services of this kind.
Although witchcraft occupied a prominent place in the belief of the Greenlanders I could only find very faint traces of it in Baffin Land, to wit, the opinion that a man has the power of injuring a distant enemy by some means the details of which I did not learn.
I shall add here the numerous regulations referring to eating and working, many of which are connected with the Sedna tradition, and the observance of which is watched by the angakut. As all sea animals have originated from her fingers the Eskimo must make an atonement for every animal he kills. When a seal is brought into the hut the women must stop working until it is cut up. After the capture of a ground seal, walrus, or whale they must rest for three days. Not all kinds of work, however, are forbidden, for they are allowed to mend articles made of sealskin, but they must not make anything new. For instance, an old tent cover may be enlarged in order to build a larger hut, but it is not permitted to make a new one. Working on new deerskins is strictly forbidden. No skins of this kind obtained in summer may be prepared before the ice has formed and the first seal is caught with the harpoon. Later, as soon as the first walrus is caught, the work must stop again until the next fall. For this reason all families are eager to finish the work on deerskins as quickly as possible, as the walrusing season is not commenced until that is done.
The laws prohibiting contact with deer and sea animals at the same time are very strict. According to the Eskimo themselves Sedna dislikes the deer (probably for some reason connected with the tradition of its origin,) and therefore they are not allowed to bring it in contact with her favorites. The meat of the whale, seal, or walrus must not be eaten on the same day with venison. It is not permitted that both sorts of meat lie on the floor of the hut or behind the lamps at the same time.
If a man who has eaten venison in the morning happens to enter a hut in which seal meat is being cooked he is allowed to eat venison on the bed, but it must be wrapped up before being carried into the hut and he must take care to keep clear of the floor. Before changing from one food to the other the Eskimo must wash themselves. For the same reason walrus hide must not be carried to Lake Nettilling, which is considered the domain of deer.
A similar custom requires that the Ukusiksalirmiut carry salmon into a hut by a separate entrance, for it must not pa.s.s through the same one as seal oil. Besides, the fish must only be cooked at the distance of a day"s journey from the place where they have been caught. If eaten on the spot they must be eaten raw (Klutschak, p. 158).
Their customs referring to hunting are manifold. When skinning a deer they must not break a single bone; then, they cut off bits of different parts of the animal and bury them in the ground or under stones (Hall I, p. 386). I have never noticed this custom myself. On the west sh.o.r.e of Hudson Bay dogs are not allowed to gnaw deer bones during the deer hunting season or seal bones during the sealing season (Klutschak, p.
123). Deer bones must not be broken while walrus are hunted (Hall II, p. 155).
When the men go out hunting in their kayaks the women of the Aivillirmiut take a cup down to the sh.o.r.e and leave it there, believing that it will bring luck (Hall II, p. 103). On Davis Strait they throw a piece of seal"s blubber on their husband"s kayak when he is about to go hunting (k.u.mlien, p. 45). After the capture of a whale the Aivillirmiut are not allowed to burn shrubs, but use bones of the whale instead, which are mixed with blubber (Hall II, p. 364). If an animal that is with young is killed the fetus must not be taken and used for food (Hall II, p. 253). When a bear is caught the Nugumiut and the Oqomiut are accustomed to fasten its bladder to a stick which is placed upright near the hut or encampment for three days.
When a house is deserted the Aivillirmiut are in the habit of carrying all the bones lying inside to some distance and putting them upon the ice (Hall II, p. 175). If they intend to move to a place some distance away they are in the habit of burying some of their clothing. Klutschak observed this custom among the Netchillirmiut; I myself, among the Akudnirmiut. If a great number of families leave a village those who remain build new houses, as they believe that they would otherwise have bad luck in hunting.
A great number of regulations refer to the behavior of women during menstruation. They are not allowed to eat raw meat, they must cook in separate pots, and are not permitted to join in festivals, being looked upon as unclean during this period. Customs referring to childbirth and sickness will be found further on (see p. 609).
When a traveling party visits a neighboring tribe it is obliged to adopt the customs and regulations of the latter.
This account does not by any means include all the peculiar customs of these people, for they are so numerous and the difficulty of finding out anything pertaining to this subject is so great that it is probable that the greater part of them have escaped notice.
I shall also mention a few customs that are peculiar to certain places.
At Qeqertelung, east of Naujateling, in c.u.mberland Sound, the Eskimo dig potstone, but must buy it from the rock: that is, having dug out a piece, they must give the rock something in exchange; for example, ivory carvings, beads, food, or the like.
At Arligaulik, near Wager River, the Eskimo address a large rock and bid it farewell when pa.s.sing (Hall II, p. 174).
In c.u.mberland Sound there is a cape called Iliqimisarbing, i.e., the place of headshaking. The place is very dangerous, as heavy squalls sweep down the steep rocks and slides frequently occur. Therefore the natives never pa.s.s it without shaking their heads, at the same time uttering a deep murmur.
Besides the tornait already mentioned, a number of others are known which cannot become genii of men. A spirit of the sea, Kalopaling or Mitiling, is described in a tradition (see p. 620). In Erdmann"s Worterbuch des Labradordialectes "Mitiling" is translated Gespenst, i.e., ghost. No doubt it is the name of the same spirit or at least of a similar one which is recognized among the northern tribes, the literal translation being "with eider ducks." Another spirit of which the natives are in great fear is Qiqirn, a phantom in the shape of a huge dog almost without hair. Like the bear which has been alluded to, it has hair only at the mouth, the feet, and the points of the ears and the tail. If it comes near dogs or men they fall into fits and only recover when Qiqirn has left. It is exceedingly afraid of men and runs away as soon as an angakoq descries it.
A very remarkable tornaq is the qaggim inua, i.e., master of the dancing house. The natives build large houses for feasting, singing, and dancing, which are devoted to spirits. This tornaq has the shape of a bandy legged man, his knees being bent outward and forward. He has not a single hair upon his entire body and no bones at the back of his head.
To touch him would result in immediate death (see p. 636).
Besides these tornait, more powerful supernatural beings are known, who are "owners" (inua) of the stars and constellations and of meteorologic processes. Moon and sun are considered brother and sister, and in this the tradition of the Central Eskimo exactly corresponds with that of the Greenlanders. It is even known among the Eskimo of Point Barrow (Simpson, p. 940). From Repulse Bay (Aivillirmiut) a few scanty traces of this tradition are recorded by Rae (I, p. 79). He relates as follows:
It is said that many years ago, not long after the creation of the world, there was a mighty conjurer, who gained so much power that at last he raised himself up into the heavens, taking with him his sister (a beautiful girl) and a fire. To the latter he added great quant.i.ties of fuel, which thus formed the sun. For some time he and his sister lived in great harmony, but at last they disagreed, and he, in addition to maltreating the lady in many ways, at last scorched the side of her face. She had suffered patiently all sorts of indignities, but the spoiling of her beauty was not to be borne; she therefore ran away from him and formed the moon, and continues so until this day. Her brother is still in chase of her, but although he gets near, he will never overtake her. When it is new moon, the burnt side of the face is towards us; when full moon, the reverse is the case.
The following form of the legend, which I received from some Akudnirmiut and Oqomiut, is almost identical with the Greenland one:
In olden times a brother and his sister lived in a large village in which there was a singing house, and every night the sister with her playfellows enjoyed themselves in this house. Once upon a time, when all the lamps in the singing house were extinguished, somebody came in and outraged her. She was unable to recognize him; but she blackened her hands with soot and when the same again happened besmeared the man"s back with it. When the lamps were relighted she saw that the violator was her brother. In great anger she sharpened a knife and cut off her b.r.e.a.s.t.s, which she offered to him, saying: "Since you seem to relish me, eat this." Her brother fell into a pa.s.sion and she fled from him, running about the room. She seized a piece of wood (with which the lamps are kept in order) which was burning brightly and rushed out of the house. The brother took another one, but in his pursuit he fell down and extinguished his light, which continued to glow only faintly. Gradually both were lifted up and continued their course in the sky, the sister being transformed into the sun, the brother into the moon. Whenever the new moon first appears she sings:
Aningaga tapika, takirn tapika qaumidjatedlirpoq; qaumat.i.taudle.
Aningaga tapika, tikipoq tapika.
(My brother up there, the moon up there begins to shine; he will be bright.
My brother up there, he is coming up there.)
THE FLIGHT TO THE MOON.
There exists another tradition in regard to the spirit of the moon, which is also known to the Greenlanders. While in the first tradition the moon is a man carrying a glowing light, in the other she is the moon man"s house (Rink, p. 440). The legend, as told by the Oqomiut and Akudnirmiut, is the narrative of the flight of an angakoq to the moon and is as follows:
A mighty angakoq, who had a bear for his tornaq, resolved to pay a visit to the moon. He sat down in the rear of his hut, turning his back toward the lamps, which had been extinguished. He had his hands tied up and a thong fastened around his knees and neck. Then he summoned his tornaq, which carried him rapidly through the air and brought him to the moon.
He observed that the moon was a house, nicely covered with white deerskins, which the man in the moon used to dry near it. On each side of the entrance was the upper portion of the body of an enormous walrus, which threatened to tear in pieces the bold intruder. Though it was dangerous to pa.s.s by the fierce animals, the angakoq, by help of his tornaq, succeeded in entering the house.
In the pa.s.sage he saw the only dog of the man of the moon, which is called Tirie"tiang and is dappled white and red. On entering the main room he perceived, to the left, a small additional building, in which a beautiful woman, the sun, sat before her lamp. As soon as she saw the angakoq entering she blew her fire, behind the blaze of which she hid herself. The man in the moon came to meet him kindly, stepping from the seat on the ledge and bidding the stranger welcome. Behind the lamps great heaps of venison and seal meat were piled up, but the man of the moon did not yet offer him anything. He said: "My wife, Ululiernang, will soon enter and we will perform a dance. Mind that you do not laugh, else she will slit open your belly with her knife, take out your intestines, and give them to my ermine which lives in yon little house outside."