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 carca.s.ses of ground seals or of whales which had drifted to the sh.o.r.e, of which they ate the meat and burnt the blubber. There was also a deep and narrow deer pa.s.s near the hut. Across this they stretched a rope and when the deer pa.s.sed 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).
QAUDJAQDJUQ.
I. STORY OF THE THREE BROTHERS.
A long time ago there lived three brothers. Two of them were grown up, but the third was a young lad whose name was Qaudjaqdjuq. The elder brothers had left their country and traveled about many years, while the youngest lived with his mother in their native village. As they had no supporter, the poor youth was abused by all the men of the village and there was n.o.body to protect him.
At last the elder brothers, being tired of roaming about, returned home.
When they heard that the boy had been badly used by all the Inuit they became angry and thought of revenge. At first, however, they did not say anything, but built a boat, in which they intended to escape after having accomplished their designs. They were skillful boat builders and finished their work very soon. They tried the boat and found that it pa.s.sed over the water as swiftly as an eider duck flies. As they were not content with their work they destroyed it again and built a new boat, which proved as swift as an ice duck. They were not yet content, destroyed this, and built a third one that was good. After having finished the boat they lived quietly with the other men. In the village there was a large singing house, which was used at every festival. One day the three brothers entered it and shut it up. Then they began dancing and singing and continued until they were exhausted. As there was no seat in the house they asked their mother to bring one, and when they opened the door to let her pa.s.s in, an ermine, which had been hidden in the house, escaped.
Near the singing house the other Inuit of the village were playing. When they saw the ermine, which ran right through the crowd, they endeavored to catch it. In the eagerness of pursuit one man, who had almost caught the little animal, stumbled over a bowlder and fell in such a manner that he was instantly killed. The ermine was sprinkled with blood, particularly about its mouth. During the ensuing confusion it escaped into the singing house, where it concealed itself again in the same corner.
The brothers, who were inside, had recommenced singing and dancing. When they were exhausted they called for their mother (to bring something to eat). When they opened the door the ermine again escaped and ran about among the Inuit, who were still playing outside.
When they saw it they believed that the brothers would induce them to pursue it again, and thus make them perish one by one. Therefore the whole crowd stormed the singing house with the intention of killing the brothers. As the door was shut they climbed on the roof and pulled it down, but when they took up their spears to pierce the three men they opened the door and rushed down to the beach. Their boat was quite near at hand and ready to be launched, while those of the other Inuit were a long distance off.
They embarked with their mother, but, when they were at a short distance and saw that the other men had not yet reached their boats, they pretended that they were unable to move theirs, though they pulled with the utmost effort. In reality, they played with the oars on the water.
A few young women and girls were on the sh.o.r.e looking at the brothers, who seemed to exert themselves to the utmost of their strength. The eldest brother cried to the women: "Will you help us? We cannot get along alone." Two girls consented, but as soon as they had come into the boat the brothers commenced pulling as hard as possible, the boat flying along quicker than a duck, while the girls cried with fright. The other Inuit hastened up desirous to reach the fugitives, and soon their boats were manned.
The brothers were not afraid, however, as their boat was by far the swiftest. When they had almost lost sight of the pursuers they were suddenly stopped by a high, bold land rising before the boat and shutting up their way. They were quite puzzled, as they had to retrace their way for a long distance and feared they would be overtaken by the other boats. But one of the brothers, who was a great angakoq, saved them by his art. He said: "Shut your eyes and do not open them before I tell you, and then pull on." They did as they were bade, and when he told them to look up they saw that they had sailed right through the land, which rose just as high and formidable behind them as it had formerly obstructed their way. It had opened and let them pa.s.s.
After having sailed some time they saw a long black line in the sea.
On coming nearer they discovered that it was an impenetrable ma.s.s of seaweed, so compact that they could leave the boat and stand upon it.
There was no chance of pushing the boat through, though it was swifter than a duck. The eldest brother, however, thought of his angakoq art and said to his mother, "Take your hair lace and whip the seaweed." As soon as she did so it sank and opened the way.
After having overcome these obstacles they were troubled no more and accomplished their journey in safety. When they arrived in their country they went ash.o.r.e and erected a hut. The two women whom they had taken from their enemies they gave to their young brother Qaudjaqdjuq.
They wanted to make him a very strong man, such as they were themselves.
For this reason they led him to a huge stone and said, "Try to lift that stone." As Qaudjaqdjuq was unable to do so, they whipped him and said, "Try it again." Now Qaudjaqdjuq could move it a little from its place.
The brothers were not yet content and whipped him once more. By the last whipping he became very strong and lifted the bowlder and cast it over the hut.
Then the brothers gave him the whip and told him to beat his wives if they disobeyed him.
II. QAUDJAQDJUQ.
A long time ago there was a poor little orphan boy who had no protector and was maltreated by all the inhabitants of the village. He was not even allowed to sleep in the hut, but lay outside in the cold pa.s.sage among the dogs, who were his pillows and his quilt. Neither did they give him any meat, but flung old, tough walrus hide at him, which he was compelled to eat without a knife. A young girl was the only one who pitied him. She gave him a very small piece of iron for a knife, but bade him conceal it well or the men would take it from him. He did so, putting it into his urethra. Thus he led a miserable life and did not grow at all, but remained poor little Qaudjaqdjuq. He did not even dare to join the plays of the other children, as they also maltreated and abused him on account of his weakness.
[Ill.u.s.tration: FIG. 537. Qaudjaqdjuq is maltreated by his enemies.
Drawn by Qeqertuqdjuaq, an Oqomio.]
[Ill.u.s.tration: FIG. 538. The man in the moon comes down to help Qaudjaqdjuq.]
When the inhabitants a.s.sembled in the singing house Qaudjaqdjuq used to lie in the pa.s.sage and peep over the threshold. Now and then a man would lift him by the nostrils into the hut and give him the large urine vessel to carry out (Fig. 537). It was so large and heavy that he was obliged to take hold of it with both hands and his teeth. As he was frequently lifted by the nostrils they grew to be very large, though he remained small and weak.
[Ill.u.s.tration: FIG. 539. The man in the moon whipping Qaudjaqdjuq.]
[Ill.u.s.tration: FIG. 540. Qaudjaqdjuq has become Qaudjuqdjuaq.]
At last the man in the moon,[11] who had seen how badly the men behaved towards Qaudjaqdjuq, came down to help him. He harnessed his dog[12]
(Fig. 538) Tirie"tiang to his sledge and drove down. When near the hut he stopped and cried, "Qaudjaqdjuq, come out." Qaudjaqdjuq answered, "I will not come out. Go away!" But when he had asked him a second and a third time to come out, he complied, though he was very much frightened.
Then the man in the moon went with him to a place where some large bowlders were lying about and, having whipped him (Fig. 539), asked, "Do you feel stronger now?" Qaudjaqdjuq answered: "Yes, I feel stronger."
"Then lift yon bowlder," said he. As Qaudjaqdjuq was not yet able to lift it, he gave him another whipping, and now all of a sudden he began to grow, the feet first becoming of an extraordinary size (Fig. 540).
Again the man in the moon asked him: "Do you feel stronger now?"
Qaudjaqdjuq answered: "Yes, I feel stronger;" but as he could not yet lift the stone he was whipped once more, after which he had attained a very great strength and lifted the bowlder as if it were a small pebble.
The man in the moon said: "That will do. To-morrow morning I shall send three bears; then you may show your strength."
[Footnote 11: The man in the moon is the protector of orphans.]
[Footnote 12: By a mistake of the Eskimo who made the drawings, four dogs are harnessed to the sledge. According to his own explanation the dappled one ought to be the only dog.]
He returned to the moon, but Qaudjaqdjuq, who had now become Qaudjuqdjuaq (the big Qaudjaqdjuq), returned home tossing the stones with his feet and making them fly to the right and to the left. At night he lay down again among the dogs to sleep. Next morning he awaited the bears, and, indeed, three large animals soon made their appearance, frightening all the men, who did not dare to leave the huts.
Then Qaudjuqdjuaq put on his boots and ran down to the ice. The men who looked out of the window hole said, "Look here, is not that Qaudjaqdjuq?
The bears will soon make way with him." But he seized the first by its hind legs and smashed its head on an iceberg, near which it happened to stand. The other one fared no better; the third, however, he carried up to the village and slew some of his persecutors with it. Others he pressed to death with his hands or tore off their heads (Fig. 541), crying: "That is for abusing me; that is for your maltreating me." Those whom he did not kill ran away, never to return. Only a few who had been kind to him while he had been poor little Qaudjaqdjuq were spared, among them the girl who had given him the knife. Qaudjuqdjuaq lived to be a great hunter and traveled all over the country, accomplishing many exploits.
[Ill.u.s.tration: FIG. 541. Qaudjuqdjuaq killing his enemies.]
IGIMARASUGDJUQDJUAQ THE CANNIBAL.
Igimarasugdjuqdjuaq was a very huge and bad man, who had committed many murders and eaten the victims after he had cut them up with his knife.
Once upon a time his sister-in-law came to visit his wife, but scarcely had she entered the hut before Igimarasugdjuqdjuaq killed her and commanded his wife to cook her.
His wife was very much frightened, fearing that she herself would be the next victim, and resolved to make her escape. When Igimarasugdjuqdjuaq had left to go hunting she gathered heather, stuffed her jacket with it, and placed the figure in a sitting position upon the bed. Then she ran away as fast as she could and suc-ceeded in reaching a village. When her husband came home and saw the jacket he believed that it was a stranger who had come to visit him and stabbed him through the body. When he discovered, however, that his wife had deceived and left him, he fell into a pa.s.sion and pursued her.
He came to the village and said: "Have you seen my wife? She has run away." The Inuit did not tell him that she was staying with them, but concealed her from his wrath. At last Igimarasugdjuqdjuaq gave her up for lost and returned home.
The Inuit, however, resolved to revenge the many outrages which he had wrought upon them. They went to visit him and met him on the ice just below the hut. When he told them he was going bear hunting they said: "Let us see your spear." This spear had a stout and sharp walrus tusk for a point. "Ah," said they; "that is good for bear hunting; how sharp it is. You must hit him just this way." And so saying they struck his brow, the point of the spear entering his brain, and then cut the body up with their knives.
THE TORNIT.[13]
[Footnote 13: 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 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 blear eyed. They were extremely strong and could lift large bowlders, which were by far too heavy for the Inuit. But even the Inuit of that time were much stronger than those of to-day, and some large stones are shown on the plain of Miliaqdjuin, in c.u.mberland Sound, with which the ancient Inuit used to play, throwing them great distances. Even the strongest men of the present generations are scarcely able to lift them, much less to swing them or throw them any distance.
[Ill.u.s.tration: FIG. 542. Tumiujang or lamp of the Tornit. (Museum fur Volkerkunde, Berlin IV, A 6848.)]
The Tornit lived on walrus, seals, and deer, just as the Eskimo do nowadays, but their methods of hunting were different. The princ.i.p.al 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 tumiujang (literally, resembling a footprint) or quming (Fig. 542), 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.