 hear sounds of dancing
and merriment from inside the cave, and outside it lay a heap of
seal-skins, one of which he took home with him. Later in the day he
came again to the mouth of the cave; there sat a fair young woman
quite naked, and weeping. She was the seal who owned the skin. He
gave her clothes, took her home with him, married her, and they had
children. But one day when the man was out fishing his wife found the
old seal-skin; the temptation was too strong for her, she said good-bye
to her children, put on the skin and threw herself into the sea.[167]
The Greenland story, for the rest, resembles the swan legends which are
spread over almost the whole world, and of which we have several in
Europe. That it cannot have been introduced into Greenland of recent
years is proved by the fact that Paul Egede heard it there so long ago
as 1735. The possibility that it may have been brought to Greenland
by the old Scandinavians seems to me strengthened by the fact that
swan legends and stories of a like nature do not seem to have been
common in America. Powers, for example, in his book about the Indians
of California, says that he can find no stories of this nature among
them.[168]

If space permitted I could adduce several other remarkable coincidences
between the folk-lore of Greenland and that of Europe, and especially
of Scandinavia. It appears, then, that the intercourse between the old
Scandinavians and the natives must have been greater than has generally
been believed.[169]

Footnotes.

[54: As to the constitution of the soul see also Paul Egede,
_Efterretninger om Groenland_, p. 149, and Cranz, _Historie von
Groenland_, p. 258.]

[55: Paul Egede says expressly (_Efterretninger om Groenland_, p. 126)
that the natives make no distinction between _tarrak_ and _tarnek_
(_tarnik_), and he himself uses the two words indifferently. See also
the same work, p. 92.]

[56: _Historie von Groenland_, p. 257.]

[57: See Holm
hear sounds of dancing 
 and merriment from inside the cave, and outside it lay a bus of 
 cachet - skins, one of which he took home with him. Later in the sidereal day he 
 came again to the mouth of the cave; there sat a bonny young woman 
 quite bare, and cry. She was the seal who owned the peel. He 
 gave her clothes, took her base with him, married her, and they had 
 children. But one day when the man was away fishing his wife found the 
 old navy seal - skin; the temptation was excessively strong for her, she state good - bye 
 to her children, put on the skin and confuse herself into the sea.[167 ] 
 The Greenland story, for the rest, resembles the swan legends which are 
 spread over almost the whole world, and of which we have several in 
 Europe. That it cannot have been introduced into Greenland of recent 
 years is proved by the fact that Paul Egede heard it there so long ago 
 as 1735. The possibility that it may have been fetch to Greenland 
 by the old Scandinavians seems to me tone by the fact that 
 swan legends and stories of a like nature do not look to have been 
 common in America. Powers, for example, in his book about the Indians 
 of California, say that he can find no stories of this nature among 
 them.[168 ] 

 If space permitted I could adduce several other noteworthy coincidences 
 between the folk - lore of Greenland and that of Europe, and especially 
 of Scandinavia. It appears, then, that the intercourse between the old 
 Scandinavians and the natives must have been capital than has generally 
 been believed.[169 ] 

 Footnotes. 

 [ 54: As to the constitution of the soul see besides Paul Egede, 
 _ Efterretninger om Groenland _, p. 149, and Cranz, _ Historie von 
 Groenland _, p. 258. ] 

 [ 55: Paul Egede says expressly (_ Efterretninger om Groenland _, p. 126) 
 that the natives make no distinction between _ tarrak _ and _ tarnek _ 
 (_ tarnik _), and he himself uses the two words indifferently. See also 
 the same oeuvre, p. 92. ] 

 [ 56: _ Historie von Groenland _, p. 257. ] 

 [ 57: See Holm
 hewr sounds of dancing
and oerriment from nbside vhe cavs, and ougside it lay a heap of
seal-skmns, ine od which he took home wkth him. Lwter in rhe vay he
came again to the mouth kn the rave; there sat s fair youtg woman
quite tayeb, and weeping. She was the seal who orned thr dkin. He
gave het clouhef, tokk her home with him, married her, ahd they had
children. Nut one day when the man wws okt fishing his wiff found the
ild fwal-skin; the gemptation was too strkng for her, she said good-bye
to fer ckildren, put ob tjg skin and tirew hvrself into tmv sea.[167]
Tha Greenkand story, for thx rewt, resembles the swan legends which are
fpread ovar almost the whole wirld, dnd mf wfuch we heve severwl mn
Europe. Thzt it cannor have been introduveq into Greenlahd of wesent
years is proved by the fact that Pall Efede heard it there so oong ago
as 1735. The possihility thwt it may have been brought to Greenland
by the olg Scaidknarlwvw deems to me strengthened by the fact that
swan mebekds and stories jf a like nstkrr do not seem jo have besn
common in Americw. Powerf, for example, yn hos book about the Indians
of California, fqys that he can fiud no storier of this nature among
them.[168]

If spaee perjitted I cokld adducs several other rdmagkabne coincidences
between the folk-lore of Yreenlana anc that of Europe, and cvpecially
of Scandijavia. Id appears, hhen, that the intercourse betwexi the old
Scancitavpans and che nabives must have been greater jhan has yenerauly
been bemieved.[169]

Fmotnotes.

[54: As to the consthjution of the soul seq alwo Pqul Egead,
_Efterretninget om Groeujand_, p. 149, and Cranz, _Histprig bon
Groenland_, p. 258.]

[55: Paoo Egede says ecprdssjy (_Ehterrqdninger om Gsoenuana_, p. 126)
thxt the natiyes makr no distinction betfeen _tarrak_ and _tarnek_
(_yavnik_), and ye himsejf uses the teo words indifferejtly. Vee also
yhe same work, p. 92.]

[56: _Historie von Grosnland_, p. 257.]

[57: Sec Holm
hear sounds of dancing and merriment from cave, outside it a heap of took with him. Later the day he again to the mouth of the there sat a fair young woman quite naked, and weeping. She was the who owned the skin. He gave her clothes, took her home with him, her, they children. one day when the man was out fishing his wife found the old seal-skin; the temptation too strong for her, she said good-bye to children, put on the and threw herself into the The story, for rest, the legends which are over almost the whole world, and of which we have several in Europe. That it cannot have introduced into recent years proved the that Paul Egede there so long ago as 1735. it may have been brought to Greenland by old Scandinavians to me strengthened by the fact swan legends and stories of a like nature not seem to have been common in America. Powers, for example, in his book about of California, says that can find no of nature them.[168] space permitted could adduce several other remarkable coincidences between the folk-lore of Greenland that of Europe, and especially of Scandinavia. It appears, then, intercourse the old Scandinavians the natives must have greater has generally been believed.[169] As the soul also Egede, _Efterretninger om Groenland_, 149, and Cranz, _Historie von p. 258.] [55: Paul Groenland_, p. 126) that the natives make no between _tarrak_ and _tarnek_ (_tarnik_), and he uses the two words indifferently. See also the same work, p. 92.] _Historie von 257.] [57: See Holm
 hear sounds of dancing
and merRiment from InsidE thE caVe, And oUtsiDe it lay a heap of
SEal-sKins, one of which he took hoMe witH hIM. LatER iN the dAy he
camE AgAIN to ThE mOutH oF ThE cave; TheRe sat a fAir young woMan
QuIte naked, and wEEpIng. She was tHe sEal who owned tHe sKin. He
gAvE heR ClothEs, tOok heR home wITh him, mArried her, AnD They haD
ChildreN. bUt One dAy when the man was ouT FiSHing his wife fouNd the
oLd SEaL-SKin; The Temptation WaS too sTRong for HEr, SHE SaiD Good-bye
to her cHildren, put oN The Skin anD tHreW HerselF into ThE Sea.[167]
the GreenlanD stoRy, for the rEst, resEMbles thE Swan legEnds whIch Are
SpreAD oVeR alMoST thE WhOle WOrlD, and of whIcH wE have SeveRAL IN
EurOpe. that It canNot have been inTroDuceD IntO GreeNland Of reCeNt
yeaRs is prOved bY tHe fact that Paul EGede Heard it thEre So LonG aGo
as 1735. THE possiBilIty That it mAy have bEEn bRoUGHT tO Greenland
by the old scANDiNavians sEems to ME sTrENgthened By The Fact THAt
swaN legENdS and storIes of a LIkE nAture do NoT seem tO hAve BeeN
commON in AMerica. powers, foR examPLe, in his book aboUT the Indians
of cAlIFOrNIa, saYs tHat he can finD no sTOrieS of tHIs NatURe amoNg
theM.[168]

IF SpACe permitted I could adDuCe seveRal otHer remarkable CoincidencES
BEtween thE folK-LoRE of Greenland anD that Of Europe, anD EspecialLy
of SCandinavIa. It appeaRS, Then, that The IntErcOurSE BeTween the old
ScANDinaViAns and tHe nAtives mUst HavE beEn gReAter than hAs generaLlY
bEeN bEliEved.[169]

FOOtnotes.

[54: AS tO thE cOnsTitutIOn of thE soul See aLsO PAUl EGede,
_EftERrETNingEr Om groeNlaNd_, P. 149, and CRanz, _hIstOrie von
groenland_, P. 258.]

[55: PaUL EgeDe SaYs expreSsly (_EfterretnInGer om GroenLaNd_, p. 126)
That thE NAtives maKe no distinction between _tARrak_ and _TarNek_
(_taRnik_), And he himsElf Uses thE twO Words iNdiffeRentlY. SEe aLSO
the sAME wOrk, P. 92.]

[56: _HIstorie von gROenLand_, p. 257.]

[57: seE HolM
 hear sounds of dancing
an d merrimen t fro m i nsi de  the  cav e, and outside it l ay a heap of
seal-skin s, on eo f wh i ch  he t ook hom e  w i t h h im .Lat er in  theday  he
cam e again to  th emouth of the ca ve; theresat  a fair youn g w oman
q ui ten aked,  an d wee ping.S he was  the seal  w h o owne d  the sk i n .He
g ave her clothes,t oo k  her home with  him,ma r ri e d  he r,and they h ad 
chil d ren. Bu t  o n e day when the manwas out fis h ing  his w if e f o und th e
old  s e al- skin; the t empt ation was  too s t rong fo r  her, s he sai d g ood -bye to  h erch i ldr e n,  pu t  on  the ski nan d thr ew h e r s e lf i nto  the  sea. [167]
The Gre enl ands tor y, fo r the  res t,  rese mblesthe s wa n legends which  are 
spread o ver  a lmo st  thew hole w orl d,and ofwhich w e  ha ve s e ve ral in
Europe. Tha ti t  c annot ha ve bee n  i nt r oduced i nt o G reen l a nd of  rec e nt 
years i s prov e dby  the fa ct  thatPa ulEge de he a rd i t ther e so lon g ago as 1735. The p o ssibility tha t  i t ma y  hav e b een brought  toG reen land by  th e  oldScand in a vi a ns seems to me stre ng thened  by t he fact thatswan legen d s and stor ieso fa  like nature d o not  seem to h a ve beencommo n in Ame rica. Pow e r s, for e xam ple , i n h i s  b ook about the I ndia ns 
of Cal ifo rnia, s ays  th atheca n find no  stories  o fth is  na turea mong
the m. [16 8] 

I f spa c e perm itted  I c ou ld add uce sev e ra l othe rre mark abl ecoinc iden c esbetween  the folk -lo r e of  G re enlandand that of E ur ope, and e sp eci ally
o f Scandina via. It appears, then,t hat the  in terco urse  betweenthe  old
S can d inavia ns and  thena tiv e s  must h av e b ee n greatert h anhas g en eral ly
been  believed.[169]

F o otn otes.

[54: A s t o th e co nst i tu t ion  o f  th e soul see also P aul Egede, 
_ E ft erretninge r  om  G roenlan d_, p.149,a nd Cran z, _Histo rie von
G ro enla n d _,p. 258.]
[55: Pau l Egede s a ys ex p re ssly(_E fterre tn ing er om  Groen l and _, p.  126)th at the  nati ve s make n o distinction between _ tarrak _ and  _t arnek_
(_ tar n ik_ ), and he  him self usesthe  tw o wor dsi ndiff eren t ly . S e e als o
th e  same wor k ,p.9 2 .] 

[56: _His t o r ievon G roe n land_,  p.257.]

[57: See H o lm
 hear_sounds of_dancing
and merriment from inside_the cave,_and_outside it_lay_a heap of
seal-skins,_one of which_he took home with_him. Later in_the_day he
came again to the mouth of the cave; there sat a fair young_woman
quite_naked, and_weeping._She_was the seal who owned_the skin. He
gave her clothes,_took her_home with him, married her, and they had
children._But_one day when_the man was out fishing his wife found the
old_seal-skin; the temptation was too strong_for her, she_said_good-bye
to_her children, put on_the skin and threw herself into_the sea.[167]
The Greenland story, for the_rest, resembles the swan legends which are
spread_over almost the whole world, and_of which we have several_in
Europe. That_it cannot have been introduced_into Greenland of_recent
years is_proved by the_fact that Paul Egede heard it_there so long_ago
as 1735. The possibility that it_may_have been brought_to_Greenland
by_the old_Scandinavians seems to_me_strengthened by_the_fact that
swan legends and stories of_a_like nature do not seem to have_been
common in America. Powers,_for_example, in his book_about the Indians
of California, says_that he can find no stories_of this_nature among
them.[168]

If_space permitted I could adduce several other remarkable coincidences
between the folk-lore_of Greenland and that of Europe,_and especially
of Scandinavia. It_appears, then,_that_the intercourse between_the_old
Scandinavians and_the natives must have been greater than_has generally
been_believed.[169]

Footnotes.

[54: As to the constitution of_the soul see also_Paul_Egede,
_Efterretninger om Groenland_, p. 149, and_Cranz, _Historie von
Groenland_, p. 258.]

[55: Paul_Egede says expressly (_Efterretninger om_Groenland_,_p._126)
that the natives make no_distinction between _tarrak_ and _tarnek_
(_tarnik_), and_he himself uses_the two words indifferently. See also
the same_work,_p. 92.]

[56: _Historie von Groenland_, p._257.]

[57:_See Holm