460 W. THALBITZER. 
ate'rpin oqå'tuariarmagin anake:csua:tualiwak:a.© en, nit-üimerqiarpoa 
fe-miartino argaliwara sariarpara: kiaqa@’na a‘rqicsewa'a tupapatiwa- 
kaje', kia ta®ne? ©») tawa ogarpon: taqå?n:a cäk-in, uwiwin икота, 
argitiwi tagd”na toqugame, sekame.®® tawa ogargip:oa: e+, ара 
gimalerpagin. ©) | 
o-a giätoa argaliwa aterpon. owan? majoarpoa qiàt oa e-nerneranik. 
[ара gagiwoa taman:a nunam kitiganin.®9 tawa ilaya süten.* hoj- 
ho! tornälili”vk ilitoa: ilana atérniasa-riga, atiwara. ate'nak-o qgidaca: 
arternoaqar.®9 ta‘matumik ogajoa: un'ua sinätorama sawane:poa. 
pim’aisartoa mata atewartak-a e-aqatigik'a. © 
NOTES. — @) nakiwi(k) the E Gr. word for ‘father’ literally signifies ‘place 
of descent, ‘source of origin, (WGr. nax‘uwik). The suffixes are -ша, ‘only, 
individual’ (that is, the right father as opposed to the stepfather, which is 
mentioned later in the account), and -kajik ‘miserable, wretched.’ 
(2) ka:mat-:iwakaje: (also kamatekaje:), is a word used about old, infirm 
people, and is only known from East Greenland. [The stem of the word is 
curiously reminiscent of the Old Icelandic gamall ‘old’, which in East Green- 
land pronunciation would assume the form ka'mat. The definite form gamli 
‘the old one, would become EGr. ka'male or ka'matel. 
(3) isargatäta. It seems as if this can only be a suffixed form of EGr. 
isarqat or isarqaleq (otherwise isargileg) ‘a butterfly. a-’tuina‘jin either ‘ready 
to burst (тей), ‘quite full grown’? or ‘quite over bloody,’ ‘blood-red’ < awk 
‘blood, -fuina ‘quite, -(r)aji(n) = -kajik, see note 1. The final п instead of y. 
4) uwipilisa galuaq. The meaning of the word as given here and in the 
following, is according to Aawtaaritaa’s interpretation (231, note 27), namely 
from WGr. uin:iarpog ‘whistles.’ But I should not wonder if Teemiartissaq 
had meant something else by this word. It seems as if it could just as well 
be derived from WGr. uwinik ‘the outer layers of flesh of the body’ (cf. also 
Fabricius’s dictionary: uingerupok [uipe‘rup‘oq| ‘he loses his flesh, becomes 
thin, wastes away’), in which case the meaning of uwiyi- could about answer 
to our ‘slough,’ and the talk could here be of the butterfly becoming a slough 
for Teemiartissaq ....? 
(5) tatuma iwerpara (= iwerqa‘na), ‘it crept up to me or into me, i.e. 
‘I got its slough оп’|?]. According to Kleinschmidt’s dictionary, twerpa’ means 
that ‘it follows his body in all the curves, corners, or hollows,’ (the outer 
or the inner). 
(6) atip-ara, the same as айр`а`па, ог an unusual form for atiwara? Per- 
haps the meaning is that she got the slough on in such a way that the butter- 
fly’s head came outside of her own. 
(7) Or ‘I again got my own, my natural flesh.’ 
(8) Or ‘she begins to get a slough.’ Cf. note 4. 
(13) e'pursumalik (dual) ‘who had become human beings,’ i. e., who had 
got human soul and language. Teemiartissag now understands the fox’s 
language, because she has become an angakok. 
(14) sorajap'a (with short final a) may express a question, and then can- 
