412 W. THALBITZER. 
pon °°) ernisiwitseq ernerqiartalerpon®” ut:a:kin ileara'yat aniätse-a-riar- 
aliwa: ernise-alermat ime:sit-ualegeame  talersersera’lerpog®® aniaku- 
taqiorniaraliarpa'n pâtisäk'in ajak-ät'a’riätarima'rpak-in * take-erni- 
arpa: ke--nüätsia ane tikilike-tara © taki’n-dtiwokale'a anisäsike-tar- 
tin» aniäti aniäkutätaiarniarter (aniägi“tälaiarniarter) pâticän‘e * 
ajäk'àtarniara:k 
aniägütaria'me taneiarmatik niwane-amik  ta:tse-a‘raliarpon 89 
giarieleaga’q oqa‘‘iniartine niwayiawoa |squalling| ода“ 8» Ке-за‘гтат- 
asen oqa‘iarneatarter niwapia'woa oqdt-arpon ke oqan-eioga:q ©» 
niwaniawogun ппоатада: niwaniaga't’ niwaniamik ta:nertaiarmatik 
pit-awarsisa’lerpon“”) qananisanuame oqaliwa:tilalerpa: keten одай- 
wa‘tin-a-rilerpa‘'t 
Notes. — (a) Many of the commentaries to this story are due to the widow, 
Aleqaajik.— Marhre’s version, only noted in fragments, contains some of the 
features wanting here: Niwaangiaq first comes down, (“falls in the sea”) to 
the salmon and becomes a salmon. He goes with them up the river, (etc.). — 
The seal-hunter has an amulet in his sole (alerme'wa a’rniwa).— The woman 
is unable to bear children before Niwaangiaq creeps into her womb (itia), 
inside her lies snow (aput), first when she had cleaned that out can she 
give birth. Etc. 
* (1) = arnap'oq ‘the released soul creeps into another living being and 
is transformed to this’ (which is not considered a magic process but a 
natural transition). I do not know this word anywhere else in the language, 
but I consider, as a matter of course, that it is derived from arnaq, ‘woman, 
(mother). Cf. arnawiag, ‘female animal’; in the Alaska Eskimo dialect arernaq 
‘woman’; (Barnum; cf. Schultze achanak = agganak. These words are not 
related to another word in the same dialect which they resemble: ав’ег- 
nargog, Barnum, cf. Schultze achatuk = agganakuk ‘it is dangerous’). It is 
natural that the Eskimo language should have a special word to express the 
transmigration of the soul from being to being, and that this word in its 
etymological derivation should express the Eskimo conception of nature on 
this point; every female thing offers a haven to a wandering soul. When the 
soul takes up its dwelling in an animal species, it is said ‘to woman itself 
in the animal. 
[BY] No. 219. Agättiaq and the Inalilik. 
Mitsuarnianna А. Qiwinadsaaq В. 
Mitsuarnianna had heard this tale from his paternal uncle Qartarpattaalik. 
This East Greenlandic narrative of Agättiaq, or Ага ад, which has not 
previously been recorded, corresponds to the WGr. Agissiaq, the name of 
one of the great mythic heroes of the Greenlanders, of whom there is extant 
1 Rink, Eskimoiske Eventyr og Sagn, I, pp. 61—65; Tales and Traditions, pp. 116 
