Language and Folklore. 195 
В to think of a {a:lutaq, the little white cross-sail on the deck of a kajak, or of 
a push-sledge (on the ice), behind which the hunter is hidden from the seals, 
while he steals up upon them (cf. Porsild, 1915. Fig. 31, p. 181 “shooting screen” 
and my “harpoon sledge” First Part р. 422—23, fig. 126). В thought 8 to mean 
about the same as 7, whereas C talked of the dead (child?) whom another finds 
or lays down (nät'a’piwa'). I imagine the first of these words to be formed 
from atawog ‘holds together, is connected’, and the other from nalerisarpa: (1) 
‘smoaths the hairs of a skin so that they all lie one way’, (2) ’tries to appease 
another.’ Both these are provided with the suffix -juicertiwin ‘the great (—) 
who uever. — 9. В has katcernata' ja, С kanayarkarcernarta:ja (sic, in one 
word). A's explanation < ka’certino ‘one exposes one’s platform skins or clothes 
to the wind and cold for some time, in order that the lice therein shall die 
of hunger. Note that A first gave the form as (ka-)canerta'ja, which calls to 
mind NGr. Кашазар`а` ‘pushes or shoves at it, cf. WGr. Касзир`а` ‘pushes it 
loose (a stone or other thing which lies fast). The termination -{a:ja is known 
from some names (Nukarta:ja, from Ammassalik; ltita'ja, from Baffin Land), 
perhaps, also, from the children’s games (WGr. isita'ja papataja). If one 
ventures to see a noun in the word, I understand it as an epithet to kanan-a 
‘the east or sea wind’: ‘the one who pushes wildly (at everything)’, ‘the de- 
structor.’ — 10. A explained it from awan'a:lit-oq (pilerartic:aq) ‘a violent wind 
from the south (south-east)’, cf. her explanation to sikartaja, 1. 12. I take the 
two words as being one, the last part as the WGr. suffix -ашЁиад; only it 
seems strange and unusual that the wind is in the plural. — 11-12. Here be- 
gins a new turn; the mother caresses the child in her arms, and sings about 
its sexual parts (Kuannia understood the song thus). The first words are 
formed like a nursery-rhyme for play, which was thus explained by B: one child 
bends his back, and two other children sit on it crosswise, facing each other 
and holding each other’s hands (like weights on a lever), while they sing the 
words of these lines. am'arta (A and C) means ‘let us open’ or ‘let us bore 
(a hole)’; sikarta ‘let us harden it?)’. The termination -tajå (-taid) means the 
same (let us—’) during the performance of the play. A explained sikärtaid 
thus: aput pilerätsap cika rcitsam'ame “because the south-east wind makes the 
snow on the ground hard’, but no doubt without coherence with the rest of 
the context. Kuannia understood the first word said about the child’s fork 
as ‘let us open it’, and the second about its sexual part as ‘let us make it 
hard (strong)’, while the mother rejoices at it. Cf. the following lines. — 
Possibly, however, sikarta is connected with sivk-arpa’ ‘glides away from it 
with the hand, strokes away from it with the hand’ or is of an otherwise 
unknown meaning (cf. sipiwa: ‘cuts it open, so that a short incision appears; 
makes a small opening’). — 13. täıa (tala), cf. 1. 18 tale, must be derived 
from falarpa: (or from tasätara‘) ‘strokes with the hand over something’, 
for example caressingly; here used of the mother who caressingly strokes 
her hand over, or pats, the child’s sexual parts. — 14. B has the variant 
wewim'e we‘wiluarme, explaining this tinituin wiwituarmin:eq; both A and 
В took ftinit'uin as ‘the seal’s great livers’; the last word was unexplained. 
If it is not a place-name (‘from Uwewak’, thus a locality close to Ittoluarti- 
win in the south was called) I am inclined to agree with Kuannia’s inter- 
pretation < line ‘hair of the groin’ and < uwe ‘spouse’; he said: “the mother 
strokes the child over the groin, and the child gets herself a future spouse 
(uicaminik а’сегсег”). — 15. (Is wanting in В and С) qilipa'q (1) ‘a spike 
or splinter’, (2) membrum erigatum (cf. text no. 9, note 25, and no. 119). — 
13* 
