Language and Folklore. 477 
She is snatching at you; run as hard as you can! she approaches; 
she is just behind you; hurry!” — “) His constant companion pro- 
ceeded to lead him by the hand, the companion walking behind 
him. 99 “Hurry, now she will again search for you. Make haste [?|. 
You will not slip past her house if she catches you |.” “” His 
companion (said) (?}: Because I puffed at you. * — When he was 
about to go in (the voice were heard) from all the big tents: (4 — 
“What is the matter? Has he already slipped loose?” She wanted him 
to bore a hole (in her) |. 
(19) His father because he [his son] was entirely (bent upon) the 
large tents, (and) impatient to be off, his father said: © “Whatever 
is the matter here? What is he doing?” — (But) he did so again. His 
son (had become) an angakog pupil, with his secret angako training. 
Keeping it secret we learn this skill and wisdom. 
be a distortion of * Qitliwasuinnagq, as qgitiwa signifies ‘the fork, and, if so, 
this woman would be identical with the Nalikatteeq of the East Greenlanders, 
the Erhlaweersissoqg of the West Greenlanders ‘the woman with the great fork, 
who extracts the entrails of the passers-by’ cf. (25). 
(28) an-anianayn al cf. andtat or anata: idt (in the sacred language) = 
tim'ic'ät ‘birds’, perhaps < WGr. apaL'arpa ‘carries or drags something along 
with him (е. g. his catch). 
(33) * WGr. pi®zerortog, (cf. Rink, 1871, р. 198) ‘the imbecile’ or the mad 
person is supposed to have the ability to see the invisible and the future, 
but it is dangerous for others to live with him. 
(33) == Cf. WGr. a’?r:up’a‘ ‘makes haste to finish his work; is earnestly 
occupied with it” The expression here may imply an appeal to him to exam- 
ine the case and the cause of it. 
(34) ap-erqeiarpog, probably < ay'ip'a: ‘mends the sole; sews a patch 
(an'ik) on it’, cf. the following part of the tale. The word might, however, 
also be derived from an:erpog 1. ‘has become unsharp, blunt 2. has recovered 
from the pangs of gout or similar pains.’ 
(33—36) I suppose the young girl has been under the obligation of a taboo 
during a period of menstruation or illness. By taking her work up again 
before the end of the period of the taboo she has committed a sin and thereby 
caused the madness of her husband. This is proved by the angakok. 
(38) еар`а` ‘summons, encourages, incites him.’ — * The relater pointed 
to the heel of her kamik. 
(39) * ‘she’, namely the female ‘man catcher’ just mentioned. 
(46) ieg(üniarpa'lin), an individual pronunciation for ujarg-. What is con- 
cealed in the following twice repeated te'a- is not clear to me < fuawio- ‘to 
hurry’? or one or another form of fe-wa’, ‘seizes him’? the meaning of the 
whole being: ‘she wants to snatch at you,— you will not get away from her 
house if she catches you.’ 
(47) An angakok can puff at a person, so that he becomes healthy. Here 
the assistant spirit appears to save the pupil by puffing at him. Cf. по. 227 (13), 
(48) It seems that this must be understood as Qittisuinnag’s last remark. 
(49) Here we see the parents of the angakoq disciple showing anxiety 
on the occasion of their child’s mysterious behaviour, his strange manner, 
and his emaciated countenance. 
