462 W. THALBITZER. 
(25) ne-mila: interrupts the series of enumerated animals; it is an anga- 
kok’s ‘assistant animal’, or a ‘chasing spirit’, which Teemiartissaq often men- 
tioned to me with terror or veneration from the time when, as a young girl 
in her father’s house, she had been present at the angakok’s incantations. 
This kind of spirit is related to the gimar:aq or amortortoq, cf. First Part, 
pp. 88—89 (G. Holm). Cf. also in no. 233, p. 469. 
(26) e-tujokaji(k) ‘a human monster.’ It is not clear whether Neemila or 
another nature spirit is meant here. The word signifies a being who has a 
human soul < е*, WGr. ши; and -fujo perhaps = liwa ‘great, big. 
(29) ge‘im'ik from ge‘tit (plural) ‘a cutting implement, which answers to 
WGr. giu-tit ‘a pair of scissors’ (Kleinschmidt, р. 148). The hair is cut off with 
a sortof knife made of shark’s teeth, and I assume that such a one is meant 
here also, although this designation is not otherwise known from East Green- 
land where this implement is called pila‘takajik or kicsata’i. (See First Part, 
р. 677, cf. 476—477). 
(30) po‘y‘uakajik, literally ‘a wretched little sack, 
word for the tabooed gim-eq ‘dog. 
(30) 1. e. between the soles of the outer and inner kamiks, or between 
boots and stockings. -nin must be meant here as the allative case (-min). — 
The context here and in the next following lines is very anacoluthic. 
(31) She pointed to herself. The hood and shoulders of the man’s anorak 
are trimmed with dog-skin (see First Part, p. 575 and figs. 129, 296—298). 
(32) The art of getting one of a human being’s diminutive souls (which 
particularly have their place in the joints) to leave the human being, comes 
under the knowledge of iliseeneq. Here, then, Teemiartissaq got her first 
tuition in the iliseeneg. The soul which has its seat in the neck (the throat) 
is so important that its loss causes the person’s death. 
(33) sare’ (or sarre:) is only a looser pronunciation of sage’ or sarge’, 
relative form of sa’git, the EGr. word for qaiaq. — poka’idt, po:maka‘iat, the 
first word is compounded of po:(q) ‘cover, and the suffixes -kaji(k) ‘wretched’ 
‘bad’ and -at 3rd possessive plural in the absolutive form; the second word 
apparently from (a)pom-a- and the same suffixes. In the first case, sage‘ and 
po: are almost merged into one word, as in our compound ‘kaiak-skin’; in 
the other case sarre''po'ma-, the process of assimilation has been carried so 
far as to eliminate the initial a of the stem-word, the trace of which can be 
seen in the long e”. In addition I must assume that the long 0 in po'ma is 
a mistake for u (short) before a geminated m, as the WGr. form of the word 
is apum'ak. 
(34) {aküiätse-na cf. WGr. isigiarsup-a: ‘sees it but indistinctly.’ 
la‘rajudtsa‘t (who are also called é‘ajuätsa'it) are nature spirits which 
live under the earth near to the dwellings of human beings, and from which 
the angakut partly get their guardian spirits. Here, then, Teemiartissaq pro- 
bably has her first chance to get a personal guardian spirit. The earlier met 
e‘tojokajik seems to have been a spirit outside the mythic peoples which 
provide angakut with assistant spirits. 
(35) icsaluartaleriwin, from an unknown *icsaluarlarpog or itsaluar- (cf. 
note 54), must mean the same as torniwoq (which is the general WGr. expres- 
sion) ‘summons forth the spirits, during the use of the drum and the rest of 
the ceremonies. It is probably a word of ritual, just as the angakok drum is 
in ritual parlance, here at Ammassalik, called isalirta (or *icsali®ta’ from 
the same stem as isaluartarpoq) instead of the usual пиап’а‘гйа`. — The 
bå 
is the compensatory 
