Language and Folklore. DAM 
ea, ea — |: co: ata:ne-poa :/ 1 What am I down (hidden) under? 
ea, ea— gitoratap alta'nepoa 2 Under the mica am I down. 
ea, ea — co’ ata'ne'poa 3 What am I down under? 
ea, ea — фиат ata‘ne:poa 4 Under the moss am I down. 
ea, ea — ilertiwa 5 I am concealed, 
torgortua — ea, ea 6 I am hidden. 
No. 86. When Moving into the Winter House in the Autumn. 
Teemiartissaq. 
When Teemiartissaq’s husband returned with his family from a sum- 
mer visit to the south and moved into a new house, Teemiartissaq exorcised 
the spirit of the midden, for the sake of her health. It was then not long 
after she had been ill. 
ea, ea kisim atanin makip'oa 1 From whose midden do I rise? 
ea, ea ип atanin makipoa 2 From the house midden do I rise. 
ea, ea asiartep sarliwawowa ma 3 Asiartik wanders by without heed. 
4 From where do I rise? 
> From the sediment of the midden. 
I rise. 
ea, ea kisi at'a'nik makip'oa 6 From whose midden do I rise? 
ea, ea atap kinanin makipoa 7 From the sediment of the midden 
sukulue'tua, sukuluetoa 8 I am freed from the filth. 
ea, ea sumi makip'oa 
Ar 
ea, ea ага kintlane makip'oa 
NOTES. — 3. Asiarte'p, see по. 49 (and 88). — 5 and 7. Кига means in 
NWGr. ‘sediment from blood, blood refuse’, which is used especially for 
dogs’ food; generally ‘sediment’ (Kleinschmidt dictionary kinikut). Kuannia 
supposed that ata kin formed one word answering to WGr. afakut ‘the re- 
fuse of the midden’, almost synonymous with аЁаЁ — but what of the rest 
-(n)a’ne? Possibly Kuannia has not understood the word kin'a (or kin'ikut). 
As regards the formula my informant explained that аЁар kin’a'ne signified 
‘in (or from) the sediment under the midden, in the underground of the mid- 
den.’ The lines would gain in sense if one took аЁа`п in line 6 as meaning 
‘underground.’ If we did so we should have to translate the same word in 
lines 1—2 in the same manner: “from whose underground do I rise? From 
the underground of the house”, etc. Meanwhile my informant had just ex- 
plained at'a’niy in lines 1 and 2 as ‘the midden before the house.’ — 8. suk- 
uluk may indicate ‘firmly adhering blood or other filth on the body.’ The 
expression ‘I am freed from the filth’ was explained thus: ‘the patient looks 
healthier now, has got a better colour in his cheeks.’ 
No. 87. At the Inauguration of her Son’s first Kaiak. 
Teemiartissaq. 
The mother’s magic formula when she inaugurated her son’s first kaiak. 
Teemiartissaq herself performed the joining of the upper side-laths in her 
son Kättuarajee’s kaiak, her husband having previously worked at and con- 
