Language and Folklore (Supplement). bail 
Notes.—1. The reference here is to the kaiak paddler. Variants: ja‘je: or 
Jjåje", ог Jäwje'i. — 3. The little children must be the children of the salmon 
trout, “peeping out of the window”, < ilsorpog [with a suffix -pasip'oq, which, 
used with an adverb of place, usually means: ‘lying in that direction’, or used 
more generally means, ‘looks as if they were .. |. However the meaning may 
be the same as in Labrador: ‘goes out of the house to look about, to recon- 
noitre’, which too, seems to fit the following line. — 3-4. In the text from 
Umanak these lines read thus: 
3. His little children were wont to cry. 
4. What, indeed, has happened? He slew them, alas, with the edge of his 
kaiak-paddle. 
No. 282. Kong-kong. 
Martin Morch (Umanak). 
Phon. Study p. 290, no. 3. 
The “kong-kong” signal as well as other features in this song, relate 
to two old legends of migration noted by Rink from North Greenland and 
dealing with inland dwellers and mountain-trolls (Rink I, nos. 43 and 116: 
“The maiden who fled to the inland-people” and “Inuarugdligag, the mountain- 
troll”!). This tale contains old characteristics from the past of the Eskimo, 
a fact considered by Rink2. Whether or not Rink is right in finding a re- 
miniscence of an Iroquois word in the exclamation of the mountain troll 
kong-kong-kongujo! (а non-Eskimo word) I will not here attempt to decide.3 
However there is no doubt but that these Eskimo tales contain traces 
of meetings with alien (Indian) tribes, of old cultic customs, games, and ball- 
matches. When the inland-dwellers and the mountain-trolls meet, dances 
are performed during which the participators assume various shapes, for 
example a reindeer, a hare, a stone. The leader of the dance is disguised 
and painted or masked, just as in the masked dances of the Alaska Eskimo 
or the uaajeertog dances of the East Greenlanders. 
In this song we hear a shout from a mountain-troll, who in the dark- 
ness of night is slipping or precipitating himself down a steep mountain- 
side. The meaning first becomes clear to us through what we know from 
the Greenlandic traditions preserved to us by Rink. Mountain-trolls were 
said to be dwarfed, but possessed the power of growth by patting themselves 
on the body, over the hips, stomach or chest. (Cf. my own note)4. When а 
1 Rink’s title contains this addition: “Christened Peter Ranthol.” In this he has 
no doubt been influenced by his authority a Danish missionary, Pastor Kragh, 
who in turn received the text directly from a native with the latter’s commentary 
explaining the matter from a Christian point of view: the heathen who is 
the subject of the tale is assumed to have been baptized. I consider this 
feature to be false or apocryphal. This Inuarudligaq is an individualised type 
(pars pro toto) of the mountain trolls, and the story deals in the main with 
the migrations of an Eskimo tribe in olden days. 
2 Rink (1866) I, pp. 360 and 366. Eskimo Tribes I, p. 21. Cf. Thalbitzer (1913) 
рр. 47—51 and 57. 
3 A similar exclamation kuno kuno kor is found in a tale (Arnaq Suausaq) I re- 
corded south of Egedesminde in 1901. 
4 “Inuärulhlikkät are pretended to be a dwarf people. When they are off reindeer 
hunting they pat themselves over their whole body, saying: aL'isé aL'isé ‘grow- 
up, grow-up!’ They then become as large as real human beings.” (Note from 
Oommannatsiaq in Umanak Fjord in the winter of 1901). 
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