till they appear as concentrations of the native poetic spirit that
forms their environment.

We find, too, constant evidence of derivation from the earliest,
common sources of all folk-lore and myth; parallels to the fairy
tales and legends of other lands and other ages. There is a version of
the Bluebeard theme in Imarasugssuaq, "who, it is said, was wont to
eat his wives." Instances of friendship and affection between human
beings and animals are found, as in the tale of the Foster-mother
and the Bear. Various resemblances to well-known fairy tales are
discernible in such stories as that of the Eagle and the Whale, where
the brothers set out to rescue their sisters from the husbands who
hold them captive. Here too, we encounter that ancient and classical
expedient of fugitives; throwing out objects behind to check pursuit.

The conception of the under-world, as shown in the story of Kunigseq
and others, is a striking example of this kinship with ancient and
well-known legends. Kunigseq comes to the land of shades, and meets
there his mother, who is dead. But she must not kiss him, for "he is
only here on a visit." Or again: "If you eat of those berries, you
will never return." The under-world is partly an Elysium of existence
without cares; partly Dantesque: "Bring ice when you come again, for
we thirst for cold water down here." And the traveller who has been
away from earth for what seems an hour, finds that years of earthly
time have passed when he returns.

Spirits of the departed appearing to their kin upon earth do so with
an injunction "not to tell." (In England we write to the newspapers
about them.) Magic powers or gifts are lost by telling others how they
came. Spirit gifts are made subject to some condition of restraint:
"Choose only one and no more." "If you kill more than one seal to-day,
you will never kill seal again hereafter."

The technique of the fairy tale is frequently apparent. One
test fulfilled is followed by the demand for fulfilment of
another. Qujavarssuk, having found the skeleton as instructed,
is then sent off to search for a lamb stone. This, of course, apart
from its aesthetic value as retardation, is particularly useful to the
story-teller aiming principally at length. We also find the common
progression from one great or splendid thing to other greater or more
splendid; a woman appears "even more finely dressed than on the day
before." English children will perhaps remember Han