When a house is deserted the Aivillirmiut are in the habit of carrying all the bones lying inside to some distance and putting them upon the ice (Hall II, p. 175). If they intend to move to a place some distance away they are in the habit of burying some of their clothing. Klutschak observed this custom among the Netchillirmiut; I myself, among the Akudnirmiut. If a great number of families leave a village those who remain build new houses, as they believe that they would otherwise have bad luck in hunting.
A great number of regulations refer to the behavior of women during menstruation. They are not allowed to eat raw meat, they must cook in separate pots, and are not permitted to join in festivals, being looked upon as unclean during this period. Customs referring to childbirth and sickness will be found further on (see [p. 609]).
When a traveling party visits a neighboring tribe it is obliged to adopt the customs and regulations of the latter.
This account does not by any means include all the peculiar customs of these people, for they are so numerous and the difficulty of finding out anything pertaining to this subject is so great that it is probable that the greater part of them have escaped notice.
I shall also mention a few customs that are peculiar to certain places. At Qeqertelung, east of Naujateling, in Cumberland Sound, the Eskimo dig potstone, but must buy it from the rock: that is, having dug out a piece, they must give the rock something in exchange; for example, ivory carvings, beads, food, or the like.
At Arligaulik, near Wager River, the Eskimo address a large rock and bid it farewell when passing (Hall II, p. 174).
In Cumberland Sound there is a cape called Iliqimisarbing, i.e., the place of headshaking. The place is very dangerous, as heavy squalls sweep down the steep rocks and slides frequently occur. Therefore the natives never pass it without shaking their heads, at the same time uttering a deep murmur.
Besides the tornait already mentioned, a number of others are known which cannot become genii of men. A spirit of the sea, Kalopaling or Mitiling, is described in a tradition (see [p. 620]). In Erdmann’s Wörterbuch des Labradordialectes “Mitiling” is translated Gespenst, i.e., ghost. No doubt it is the name of the same spirit or at least of a similar one which is recognized among the northern tribes, the literal translation being “with eider ducks.” Another spirit of which the natives are in great fear is Qiqirn, a phantom in the shape of a huge dog almost without hair. Like the bear which has been alluded to, it has hair only at the mouth, the feet, and the points of the ears and the tail. If it comes near dogs or men they fall into fits and only recover when Qiqirn has left. It is exceedingly afraid of men and runs away as soon as an angakoq descries it.
A very remarkable tornaq is the qaggim inua, i.e., master of the dancing house. The natives build large houses for feasting, singing, and dancing, which are devoted to spirits. This tornaq has the shape of a bandy legged man, his knees being bent outward and forward. He has not a single hair upon his entire body and no bones at the back of his head. To touch him would result in immediate death (see [p. 636]).
Besides these tornait, more powerful supernatural beings are known, who are “owners” (inua) of the stars and constellations and of meteorologic processes. Moon and sun are considered brother and sister, and in this the tradition of the Central Eskimo exactly corresponds with that of the Greenlanders. It is even known among the Eskimo of Point Barrow (Simpson, p. 940). From Repulse Bay (Aivillirmiut) a few scanty traces of this tradition are recorded by Rae (I, p. 79). He relates as follows: