198 W. THALBITZER. 
21 The great, nice, little vulva. 27 It is impossible to use. 
22 The great vulva — 28 My great fork-parts 
23 How nicely arched it is! 29 I have them still. 
24 How highly curved it is! One who is suddenly stretch- 
25 It has had no tenon (in itself), 30 ed out (A). 
26 It is impassable, One who smiles a little? (B). 
NOTES. — 1-2. The termination -a twin < -arajiwin contains a -rajik (adj.) 
in the plural, the meaning of which (like WGr. -kasik) oscillates from ‘bad, 
evil, ugly’ to ‘wretched, poor’ or ‘roguish, teasing’ or ‘dear, sweet, merry.’ 
eoratwin. A explained = eorawime am-dti®nik nuna qaiane; < iniorar(pai) 
‘spreads them (fish, etc.) to be dried in the sun and wind.’ But Sufia took it 
only — inorajiwin ‘dear merry people’. — 3. It was explained as ‘the place 
of black crowberries.’ Cf. below 1. 11. — 6. The termination -ner probably 
instead of -nermik. — 7. Sufia pointed out that the sun in olden times had 
sone by the name of ap-:aliartek ‘little auk’ (Mergulus alle). Kuannia had 
known a woman who bore this name. — 8. mama:‘rpog ‘fells the hair’, other- 
wise only known as intransitive. Here there is a transitive form, as it seems, 
which means either ‘because she has chewed them (made them pliable by 
chewing)’ or ‘has scraped them’ (Kuannia thought of maminermanit ‘because 
she had scraped the fleshy side of them’; Sufia: ‘(the sun) has bleached them.’ 
— 9-11. Here begins a new subject, perhaps a continuation of that in the 
beginning of the poem: the umiak women bring home from the excursion 
ling for use in the house. (tin (A) is presumably wrong, ile (В) correct. 
A explained amegit'uän as some belongings to the wall-hangings (straps or 
pegs?), and ma‘rnaqit (< тагпед or maraneq?) as ‘crow-berry ling’ (cf. 1. 3) 
which is stuffed in above the beam under the ceiling. Sufia only knew 
тагпед in the sense of ‘boil or matter’ (= WGr.), but thought that the name 
Marnilik (1. 3) might very well designate a place “where the vegetation was so 
abundant that it looked like boils” i. e. little mounds of heather. — 10. Sufia 
explained that here is meant tapestry, hairy hides, furs suspended as shelter- 
ing duplicates over the hairless skin-hangings on the walls in the house. — 
12. According to Sufia, though, no invitation was meant to be expressed, but 
the fact that the platform (plankbed) constantly is furnished with skin-cover 
(-ra rle = -qartin). I interpret the whole as one word: itisa‘t ‘the things which 
have to be used for (the house or) the platform’, with the suffixes -liwa: 
‘produces it for him (or it)’ + -in’ar ‘constantly’ + -ra'r(poq) ‘has done’ (WGr. 
-re'rpoqg). — 13. Here begins the petting-song to the baby. The interpretation 
of inetin (ine-zin) is not quite certain. The word might mean ‘the swell (of 
the sea)’, in plural, = WGr. iniudit. Kuannia, however, proposed another 
translation in good accord with the following lines and with the end of the 
poem (from 1. 20), namely < ine (‘vulva’), there used in the singular as usual, 
but here in the plural form (the edges of —?). He understood these words 
as concerning the sexual organs of a woman. — 14. <tog'ip'a = WGr. tor'- 
up'a ‘presses it into something else. — 15. < peqip:a’ ‘bends the ends of 
something together. — 21. All my informants understood what was here 
meant. The suffixes are -araq ‘little and pretty’ + -liwa ‘big’ + tsiaq (-c'iaq) 
‘rather little, mediocre. — 25. gagiwisartaqg ‘the appurtenance to gagiwisag 
must mean the same as what is otherwise called qilia, lit. the bone spike on 
the throwing-board, which fits into a small indentation on a corresponding 
