Language and Folklore. 489 
kok says]: ““E:--‘e-/ It is he who is playing pranks! I shall ‘attend’ 
to Inn ововос * 11) “How? Did you make a tupilak against him?” 
(says he), mentioning the name of the other man. (19 — “Yes, I cert- 
ainly made a tupilak against him: both his clothes and his catch, 
with the addition of a navel-string, I made into a pursuer (tupilak), 
which was to kill him.” 4%) — “The misdoings you yourself have 
made, you yourself shall also remove!” 419 — “Indeed it is quite im- 
possible to handle, the hobgoblin!” — Do you also realize now that 
they are dreadfully heavy?” — “Heh! (heigh-ho!)” — Then they (? he) 
sent them off.“!) Then (the angakok’s cry): “Ho-hoi:-, ho-hot, hern 
hern!’* — Thus the summoner of the spirit is accustomed to (shout) 
when the free vision (during the trance) is about to close. 9 Only 
when it has grown together do they (end their performance and) re- 
turn to their place on the platform, and take off their boots. 419 
We must indeed be glad to have him (our angakok)! In order 
to avert them (the house-mates) from not getting good hunting, they 
are in the habit of paying him (something). So he generally brings 
it about that they catch (again). (1) 
curiously enough, the narrator does not mention here), see First Part, figs. 
361 and 363, p. 642. 
(48) mak‘orla: see First Part, fig. 364. — “To blow on it” is one of the 
angakok’s magic measures. | 
(50) ujana: < ujarpa: ‘he searches it, means in the sacred language the 
same as la‘rta’ ‘assistant spirit’. 
(52) “The falcon” cf. 46)—(7) and 9) and the raven in tale no. 225 60-62), 
(55) The suffix (-nearter = -niarter) signifies either ‘he takes to doing it 
or, possibly, ‘he gives the appearance of doing it.’ 
(56)* sila’ = cila: ‘his inner sight and consciousness’; it ‘opens, expands 
for him, the prevailing expression for the commencing of an angakok’s 
visionary trance. Cf. in (16), 
(58) “These,” it is not clear whether the angakok’s spirits, or his house- 
mates, is meant here. 
(59) Cf. WGr. sujo'rawog ‘dreads for something shortly forthcoming.’ 
(64) e-rsimaler; explained by Aawtaaritaa == isersimaleg, it seems evident 
from (6) that one of the assistant spirits is meant. 
(66) ne-korqitara is apparently a mistake for me-korqit-ara:. Aawtaaritaa 
translated it in West Greenlandic: misisorgit'ara'. 
(69)* The soul which the sick one has lost from one or another part of 
his body is regarded as having been stolen (by one of his enemies) for one 
of nature’s places, an animal genus, or a river, etc. Cf. no. 21949 and 231 19, 
(70) ujama:t see ©). quaatsiat, ‘children’: in the sacred language (of the 
spirits). Life and circumstances are about the same with the spirits as with 
human beings. Cf. no. 232 (38) —(39). 
(72) titwlaartit (plur.) is the assistant spirits’ designation for their peculiar 
kind of dwellings. When an assistant spirit is ill, his fellow beings begin to 
have bad hunting. Aawtaaritaa pronounced the word cica‘rtit, whereby it ap- 
proximates the WGr. verb sisa’°rpa‘ derived from sisak, ‘hardness, induration’ 
(Kleinschmidt, p. 330) consequently EGr. (SEGr.) cicarteq (= lita'rieq in 
North) is ‘a place which is devoid of hardness’ i.e. ‘a shelter (against the 
hard climate)’, an intelligible paraphrase for the houses or tents of the spirits. 
