Language and Folklore. 463 
falcon here mentioned is one of the angakok’s spirits, cf. no. 233 16-17, but it 
is not clear what is meant by ‘those who are in the falcon’, most likely: its 
young ones. 
(36) Literally: ‘You shall cease to be powerless.’ 
(37) In her account, Teemiartissaq here comes to what occasioned the 
turning point in her life. So long as the angakok’s training lasts, this must 
be held in secret from all except the few initiated (her teachers). By betray- 
ing the fact that Teemiartissaq has intercourse with spirits, her stepfather 
destroys all her chances of further training. 
(38) atiwasarpoa from atiwa. Cf. conclusion of narrative (67) аЁпоага 
and até-wartak-a (cf. no. 231, р. 4696), possibly connected with words like the 
WGr. aliwoqg ‘removes oneself, draws back, and aliortorpog ‘sees a ghost, 
‘has a supernatural vision.’ 
(39) ajünatalia- from ajtina:; cf. WGr. ajuna‘rpog ‘acts to his own harm’ 
or ‘is harmed by something which another has done, often in the meaning 
‘dies.’ Suffix -fa-lia, cf. WGr. -ta-iliwa- ‘hinders him or it in —ing. How the 
words intervening between (38) and (39) piece together is not clear. 
(43) Cf. in no. 231 4, e--kät-a--ilua. 
(47) This is the exclamation generally used by the angakut as their signal 
when they are sinking down in the underworld. 
(49) picse-wat presumably instead of picse-wit, WGr. pis:awit ‘shall thou? 
or -wut ‘we’? — a”logarma < a"logat 1. person possessive in the relative 
form ‘travelling companion.’ agqilseq, lit. ‘the soft’ signifies ‘the sea’ in the 
angakok language. 
Egede mentions (Greenland’s Perlustration 1741, p. 119) — and Cranz has 
obviously got the same description in his Historie von Grônland Part I, 
p. 264, from Egede — that the angakut on their way to the sea-woman first 
pass the souls of the dead, and afterwards come to “a broad, long and deep 
gulf, over which they must go, but there is nothing to walk on except a great 
wheel, which is like ice, and rushes steadily and rapidly around; the spirit 
must lead the angakok on this.” Cf. Rink, 1868, p. 242. 
(54) itsa- or icsa-? Cf. iscali?ta ‘the drum as a means of calling the 
spirits’ (thus only designated in the angakok language, cf. note 35). 
(55) 1.е., ‘you shall await our return.’ — {ut-artiso‘gun is apparently from 
the same stem as WGr. {uL'arpa: ‘exposes to the pressure of his feet, treads 
it flat” Cf. no. 103, 1. 3 (note). 
(56) qula‘niga-nin implies that the country of the dead is situated lower 
than the spot where Teemiartissaq for the moment finds herself. From 
qulåneq ‘the upper part of a thing’ (the word is unknown in WGr., but na- 
turally it is related to qule-). — *The sense seems to require ‘they’, but the 
text says ‘we.’ 
(59) ilim’artiwa (WGr. ilim’arzoya) used only of the angakok’s spiritual 
flight through the air; when he travels to the moon or to the deep sea, for 
example. 
(61) uerniar-, meaning not known; perhaps related to WGr. uwerpog ‘slopes,’ 
‘gets a slope’ (Something which was horizontal), or in the Labrador dialect 
ue‘riwog ‘is spoilt, enticed, ue-rinarpog ‘is seductive.’ I imagine that it here 
might indicate the stepfather’s strong impulse to be frank, not to be able to 
keep the secret; -ke--ta‘kun (WGr. kajiz'a‘k'ut?) ‘through (on account of) his 
strong(?) and deplorable—.’ 
(63) The meaning of the suffix -mer is unknown to me; -qiar = WGr. 
-Gajar ‘nearly, on the point of.’ 
