488 W. THALBITZER. 
(7)= Nothing more is known of these special prayers for angakut; pos- 
sibly a sort of calling sound is meant, like that just named, which was used 
to discover toornaartik (see ®)). 
(9) “The eater” was also known to Aawtaaritaa; he related that these 
beings lived by the coast, and were thus called because they eat the angakok. 
(2) * The clothes bring him his flesh on his body again, (Aawtaarita.) 
(15) The words na'isa-ra'it and na:lera‘t are, I imagine, from the same 
stem, and in any case have about the same meaning. The narrator has con- 
stantly employed the first in the corresponding connection, and it is obviously 
the technical designation for completing the acquisition of an assistant spirit 
within three days. The latter was explained by Aawtaaritaa by pisa‘risara‘'t. 
(18) The Eeajudtsiags are spirits who are nearly related to human beings 
(Innuit) and live in their vicinity. Here, there is obviously the idea of giving 
the pupil lections, in small, instructive monologues, in their particular ‘sacred’ 
language. 
(20) ertawun is explained by Aawtaaritaa as isiman'a'rlino inertino ‘by 
deciding (the matter), finishing (him or the considering of it).’ 
(21)* Also here it is probably a question of the Eeajuätsiaq spirits, — 
cf. (9), In their language the summer is called “the women’s time,” (suffix 
WGr. -leriwoq or -liwog) i. e., the time when (the men) have to do with the 
women, or are much occupied with them. Cf. the poem (no. 103) on the an- 
gakok’s assistant spirit which roams over the mountain peaks and, wandering, 
extols the summer as ‘the woman-time.’ 
(24) Neemilaa cf. tale no. 230 25. 
(30)* One of the many anacoluthons in Teemiartissaq’s dictated ac- 
counts. The picture of the umiak-prow may either refer to the strongly bent 
form of the prow timber, narrow above and broad below, (where it bends 
and forks out like a man in a sitting posture), or to the upper part, or head, 
of the prow, with the protruding “horns” (kan'ai). See First Part, figs. 32, 81 
—82, cf. also the monster in fig. 355 b). A similar description in no. 231 23. 
(32) It cannot be seen from the Greenlandic text whether “he” is the 
subject and “her” the object, or conversely (she—him), possibly it is she 
who moves past him without seeing ‘him’. 
(34) emin < е: ‘human being.’ We might also interpret the place so that 
this word referred to the preceding (pular-) instead of to the following, in 
which case it is derived from e: ‘abode, nest’: “she slipped into her dwel- 
ling (her cavern).” 
(36) i. e. “the shout: Neemilaah.” 
(38) * Here, again, it is not clear which is the subject and which the 
object (cf. (@2)). The connection in what follows perhaps justifies my inter- 
pretation of this place: so that it is Neemilaa who sets herself on the anga- 
kok, and weighs him down. 
(40) ergam'e'k < ед ‘the great platform in the house’ (Aawtaaritaa). 
(43) im'ik'e‘r(tät) signifies, according to Aawtaaritaa: ‘orphans or persons 
who have neither relations nor brothers and sisters.’ The suffix -qata‘r(sim- 
alin) is probably related to the WGr. -rata(qa:°q) ‘at length.’ 
(45)* Teemiartissag was here influenced by her acquaintance with the 
Danish missionary who uses books when he teaches or preaches. “Our own 
priests did not use such things.” 
(47)* The drum-stick has a carved man’s head at the end, which is held 
‘in the hand (as is the case also with the handle of the drum itself, which, 
