470 W. THALBITZER. 
ing to Aawtaaritaa’s commentary and Johan Petersen maintained the same). 
Cf. no. 230 GS) and (67). 
(8—9) * atanar- < atana(q). Aawtaaritaa explained that the word meant the 
same as farnik ‘soul’, therefore atana‘rsimaler = tarninersimaler ‘deprived of 
a soul.’ The reference is to the small souls of a human being, in the various 
parts of the body (the joints, etc.). Cf. 229 (4). 
(9) The suffix -nitia‘k (transitive, imperative mode) possibly corresponds 
to WGr. -na’iaruk < nawiarpog, ‘there is danger of, i.e. there is great pro- 
bability of its happening or being done. Or possibly it is a mistake for -nia-‘k 
(WGr. -niaruk) ‘do it! In both cases the meaning is the same. 
(10) It is believed that souls can be stolen away to the seals or the bears 
or to the rivers, to lakes or to the inland. 
(11)= The word may also mean ‘after being borne away by the wind, or 
possibly: ‘after having flown up.’ 
== Teemiartissag indicated by a gesture (under the thighs), hal she meant. 
She explained as follows: The soul has a human form as large as a thumb, 
the assistant spirit takes it in his hollow hand and holds it tight by squeez- 
ing it slightly from below. 
(12) I know of no other reference to a qilalik’s having an apergit, ‘an 
intermediary between the angakok and his assistant spirits.’ Possibly Teemi- 
artissaq has in this connection thought of herself in her character of half- 
trained angakok(?). Or her statement may be considered a digression, for 
she has forgotten that the subject under discussion was the spirit world of 
the qilalik and instead has passed over to that of the angakok. 
Here Aawtaaritaa parenthesized with the remark that the qilalik while 
questioning the qila loosens the lacing (uneruina) which she wears in the 
lower edge of her anorak. 
(4) The original record contains an anacoluthon at this point, but there 
is no doubt as to the meaning of the passage. 
(15)* Literally: ‘Let him (the patient) be brought in order! — or: ‘letting 
him (my assistant spirit, gila) bring (the patient) in order.’ 
== If Teemiartissag is speaking of herself in this connection the meaning 
must be: ‘T shall let the soul creep into you,’ or ‘I shall set it fast in you.’ 
However the challenge may possibly be understood as directed to the qila 
(niagin = -niak'in?): ‘make them (the souls of the patient) fast! 
(6) Anacoluthon. The remainder of the sentence is found after the fol- 
lowing sentence. i 
(17) viz. through the anus. 
(19) Note the modern and introduced WGr. qujanaq instead of anersa, 
correct in East Greenland. — ‘too’ that is, just like the other qilaliks.’ (qit-at, 
see (1)). 
(20) Literally: ‘put on’ (as one puts on a garment) my implements or what 
were to be used as implements in the magic arts. 
(21) * At this point Teemiartissaq illustrated her description by drawing 
one hand into the sleeve and licking the end of the sleeve. My record is per- 
haps somewhat deficient. Possibly the meaning is that she does not lick the 
grave but only her sleeve, after which she plunges her arm down into the 
grave. 
(23) * ne‘larijudt < ne'ta:(q?) + ra: his —’ + i(1v0q) 
also’. ne‘la' < ne‘taia ‘its up-curving, especially the up-curving portion of the 
