“They had not been gone long when they saw a man in a kayak following them. It was her new husband. Soon he overtook them, and when he came alongside he asked the young woman to show her hand, as he was very anxious to see at least part of her body, but she did not move. Then he asked her to show her mitten, but she did not respond to his request. In vain he tried in many ways to induce her to show herself; she kept in hiding. Then he began to cry, resting his head on his arms, that were crossed in front of the manhole of the kayak. Avilayuk’s father paddled on as fast as he could, and the man fell far behind. It was calm at that time and they continued on their way home. After some time they saw something coming from behind toward their boat. They could not clearly discern it. Sometimes it looked like a man in a kayak. Sometimes it looked like a petrel. It flew up and down, then skimmed over the water, and finally came up to their boat and went round and round it several times and then disappeared again. Suddenly ripples came up, the waters began to rise, and after a short time a gale was raging. The boat was quite a distance away from shore. The old man became afraid lest they might be drowned; and, fearing the revenge of his daughter’s husband, he threw her into the water. She held on to the gunwale; then the father took his hatchet and chopped off the first joints of her fingers. When they fell into the water they were transformed into whales, the nails becoming the whalebone. Still she clung to the boat; again he took his hatchet and chopped off the second joints of her fingers. They became transformed into ground seals. Still she clung to the boat; then he chopped off the last joints of her fingers, which became transformed into seals. Now she clung on to the boat with the stumps of her hands, and her father took his steering-oar and knocked out her left eye. She fell backward into the water and he paddled ashore.
“Then he filled with stones the boots in which the dog was accustomed to carry meat to his family, and only covered the top with meat. The dog started to swim across, but when he was halfway the heavy stones dragged him down. He began to sink and was drowned. A great noise was heard while he was drowning. The father took down his tent and went down to the beach at the time of low water. There he lay down and covered himself with the tent. The flood tide rose and covered him, and when the waters receded he had disappeared.”
This woman, the mother of the sea-mammals, may be considered the principal deity of the Central Eskimo. She has supreme sway over the destinies of mankind, and almost all the observances of these tribes are for the purpose of retaining her good-will or of propitiating her if she has been offended. Among the eastern tribes of this region she is called Sedna, while the tribes west of Hudson Bay call her Nuliayuk. She is believed to live in a lower world, in a house built of stone and whale-ribs. In accordance with the myth, she is said to have but one eye. She cannot walk, but slides along, one leg bent under, the other stretched forward. Her father lives with her in this house, and lies covered up with his tent. The dog watches the entrance, being stationed on the floor of the house.
The souls of seals, ground seals and whales are believed to proceed from her house. After one of these animals has been killed its soul stays with the body for three days. Then it goes back to Sedna’s abode, to be sent forth again by her. If, during the three days that the soul stays with the body, any taboo or prescribed custom is violated, the violation becomes attached to the animal’s soul. Although the latter strives to free itself of these attachments, which give it pain, it is unable to do so, and takes them down to Sedna. The attachments, in some manner that is not explained, make her hands sore, and she punishes the people who are the cause of her pains by sending to them sickness, bad weather and starvation. The object of the innumerable taboos that are in force after the killing of these sea animals is therefore to keep their souls free from attachments that would hurt their souls as well as Sedna.
The souls of the sea animals are endowed with greater powers than those of ordinary human beings. They can see the effect of the contact with a corpse, which causes objects touched by it to appear of a dark color; and they can see the effect of flowing blood, from which a vapor rises that surrounds the bleeding person and is communicated to every one and every thing that comes in contact with such a person. This vapor and the dark color of death are exceedingly unpleasant to the souls of the sea animals, that will not come near a hunter thus affected. The hunter must therefore avoid contact with people who have touched a body, or with such as are bleeding. If any one who has touched a body or who is bleeding should allow others to come in contact with him he would cause them to become distasteful to the seals and therefore also to Sedna. For this reason the custom demands that every person must at once announce if he has touched a body or if he is bleeding. If he does not do so, he will bring ill luck to all the hunters.
These ideas have given rise to the belief that it is necessary to announce the transgression of any taboo. The transgressor of a custom is distasteful to Sedna and to the animals, and those who abide with him will become equally distasteful through contact with him. For this reason it has come to be an act required by custom and morals to confess any and every transgression of a taboo, in order to protect the community from the evil influences of contact with the evil-doer. The descriptions of Eskimo life given by many observers contain records of starvation which, according to the belief of the natives, was brought about by some one transgressing a law and not announcing what he had done.
I presume this importance of the confession of a transgression with a view to warning others to keep at a distance from the transgressor has gradually led to the idea that a transgression, or we might say a sin, can be atoned for by confession. This is one of the most remarkable religious beliefs of the Central Eskimo. There are innumerable tales of starvation brought about by the transgression of a taboo. In vain the hunters try to supply their families with food; gales and drifting snow make their endeavors fruitless. Finally the help of the angakok[D] is invoked, and he discovers that the cause of the misfortune of the people is due to the transgression of a taboo. Then the guilty one is searched for. If he confesses, all is well, the weather moderates, and the seals will allow themselves to be caught; but if he obstinately maintains his innocence, his death alone will soothe the wrath of the offended deity.
[D] The medicine-man or shaman of the Eskimo.
While thus the reason appears clear why the taboos are rigorously enforced by public opinion, the origin of the taboos themselves is quite obscure. It is forbidden, after the death of a sea mammal or after the death of a person, to scrape the frost from the window, to shake the beds, or to disturb the shrubs under the bed, to remove oil-drippings from under the lamp, to scrape hair from skins, to cut snow for the purpose of melting it, to work on iron, wood, stone, or ivory. Women are, furthermore, forbidden to comb their hair, to wash their faces and to dry their boots and stockings.
A number of customs, however, may be explained by the endeavors of the natives to keep the sea mammals free from contaminating influences. All the clothing of a dead person, more particularly the tent in which he died, must be discarded; for if a hunter should wear clothing made of skins that had been in contact with the deceased, these would appear dark and the seal would avoid him. Neither would a seal allow itself to be taken into a hut darkened by a dead body, and all those who entered such a hut would appear dark to it and would be avoided.