Tales and Traditions of the Eskimo - Alternative Religions ...

Tales and Traditions of the Eskimo - Title Page
2 ON THE SUPERNATURAL AGENCIES BY WHICH HUMAN LIFE IS INFLUENCED.
By supernatural we understand such agencies as do not work according to the usual laws of nature, and
accomplish their deeds in a manner imperceptible to the common organs of sense, except in a few rare
instances, but only manifest themselves to certain individuals peculiarly gifted, or in some cases to
animals; also endowed with a peculiar sense. This sense is generally called nalussaerunek, and the
individual possessing it nalussaerutok, signifying, "not being unconscious of anything," consequently
nearly the same as clairvoyant. Such agencies may be divided into those which are performed by the inue
(plural of inua) of nature in general, and those belonging to witchcraft.
(1.) The Supernatural Rulers, or Inue.
These have already been mentioned. As far as they may be perceived by the common senses, they
generally have the appearance of a fire or a bright light; and to see them is in every case very dangerous,
partly by causing tatamingnekviz., frightening to deathpartly as foreshadowing the death of a relative
(nâsârne8). Moreover, some of these powers are able, even at a distance, to sever the soul from the body
(tarnêruto8, he who is bereft of his soul; and perhaps also signifying, the soul in this way temporarily
separated from the body). Heavy grief often produced a state of mind called suilâr8ine8, in which the
sufferer deliberately p. 44 went out in search of horrors and dangers, in order to deafen grief by means of
excitement.
Although all the supernatural rulers may be considered as the inue each of their special domains, they
also lead an independent existence as individual beings wholly apart from these, In the first place, it is
possible even for man, and in certain cases animals, to practise a supernatural power from some motive
or other; and secondly, some of the supernatural beings must no doubt be considered as having originated
from real beings, only transfigured through the traditional tales.
As to men, they are invariably free after death to reappear as ghosts; but certain persons are in this
respect more dangerous than others: and besides, some persons or people in a peculiar state of existence
are even in life endowed with superhuman properties. Individuals belonging to this class in general are
commonly called imáina8 íngitsut, which signifies, who are not only such,meaning, as others; or, not
of common kind. The dead man is considered as the inua of his grave, and of the personal properties he
left, it is no doubt for this reason that things belonging to absent persons can by certain signs announce
the death of their owners or their being in distress. The soul even appears to remain in the grave during
the first days. The most harmless way in which a ghost can manifest himself is by whistling, the next by
a singing in the ears (aviuiartorne8), by which performance he simply asks for food; and generally when
singing in the ear is perceived, it is the custom to say: "Take as thou likest"viz., of my stores. But more
dangerous are the ghosts that appear in a true bodily shape, especiaily those of delirious people and of
angakut. The deceased must also be considered fully able to recompense the benefits bestowed upon
them during their lifetime, being a kind of guardian spirits to their children and grandchildren, especially
to those who are p. 45 named after them. But a slain man is said to have power to avenge himself upon the
murderer by rushing into him, which can only be prevented by eating a piece of his liver. Danger is more
or less connected with everything appertaining to, or having been in any contact with, dead bodies, or
used at funerals, the invisible rulers in some cases being apt to take offence, or have smoke or fog of it
viz., causing bad weather and bad hunting on this account.
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