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(Ipiixgumli nuksiteanun Anausuk uumifa uqaqtinnikkafa December 27, 1978-mi. Tarani uvva Anausuk ukiuqayufnaqsimaruq sisamakipiat qulifubutaixat).
Beatrice Anausuk Mouse (English Translation)
Maniixaq Nukatpialugruukman
Uvva uqaaqtullafnialgitchufa taivrumifa Maniixamik. Alapigiplugu uvva, afumagaluabiga,
sua iluqaan kafiqsimalugu inbitxufa uvaptitnuabaqman pitxaieeikkaba.
Uvvali
iyaalugruurau'ami maamajhieafanik uvva uqaqmata. "Taataiqsuq," itnalguitchufa.
Taataiqpaluktuq ifixbaan. Nalugiga taamna. Ukiiviksiuburabniaqamigguuq inillafniurabniabaqtuk.
Aanani ikayutchialiqougu ukiiviuriraqtuk ivrumik puuqjugu, saufuraqjugu, uunatchaatun
ixipxugu. Uvva aasrii nigatchiaqtuutiraqnibaa maamafan. Afuniuraqhutik. Ipchua
auravak aatchuusriafuratik niqaurat takjixaabniuraqjugitguuq. Taamna aasrii
nukatpialugruaq ixitxuni maamamieie.
Nigatchialixxaguaqsiruq
ixaatni ukiabmi taamna nukatpialugruaq. (Ayaupiuramik pirabigikput, nigatchaat
itna akiqqumun itna atipkallaaplugich, pichaniafanie qixixxaaplugich, piixxaaplugich
itna nigatchiaqaqtut. "Nigatchiaq naami niggiviatchauraba?" itnabaqtuq
uvva taatnatchikun).
Taatnaqman
tara taatnatchimik ayaupiuramik ifiqsruqjugu maamani ukiabmi ilaanliata uuktuabulibeipxuni.
"Aanaf, ieiqtuiqsiaburabie. Uvafa uuktuaburablafa. Qiluieeiat marra qabriatin,
marra satkugigitka. Aqargiqsibijhitchufa uvva qanituaqpan." Nigatchialibiabataaqsi'ami
aullabniqsuq. Taatnalutai piraksraq. Aqargiuraq. Imma afulgieeiqsuq taatnatchimik.
Tamarra
ixisimaurakkatka uqaaqtuutigillafniabitka taatnatchich.
Ixaatni
nigatchiaqiuralgitxuni aquppiutaatchauraq ikoigituieaqamiuf qanusriqtai, tiprauraq
suatai, aquvitluni ieiqtuiqsiuraagaqsixibniqsuq. Ieiqtuiqsiallaksaqtitlugu tifmiuraq
nipliraqtuaq atlagi'amiuf, aaqtaaqtiqhuni naalaktuagaqsiyaa. "Taatagiik,
taagiik, taagiik," itna kafiqsiruq. Tuvrauraaqsiyaa, "Taatigiik, itnaqhuni.
Aullaqtiqman, makitluni tara nigatchiaqipluni, napitmipxuni afixaabniqsuq.
Taaqsiaqsixiqmanguuq
tara kafiqsixiqami afixaaqsaqqautrabaqtuq. Aanafagguuq aniiqhuni alatkaummiraqtuq
mayubaatchauraqniabmikni. Taragguuq aullabuksixipiaqtuq. Aullallapiabuni pisuliqsuq.
Tusraakkani uummatmigun puuyunbitchaa, itqagigaa.
Ixaatnigguuq
tara nigatchiaqisrasrufaqani, una qaafixguixiqsiqjugu aquppiutaurani, aquvitibaqtuq.
Kiisaimmatai nalupqiginbiqpaa. "Taatigiik, taatigiik. Isrumaksraq, isrumaksraq,"
itnabaqtuq. Naalabnixiqtuqami taaqsiaqsiruami nigatchiaqianisrufaqani afixaabaqtuq.
"Suplutin
ibeiif unnuktittabaich?"
"Tara ami nigatchaamni piuraqjufa piraqtufa."
Aanani
tara nalaullugu uqautinbitchaluabaa, taivruma isrumam aggiqsuam, "Uqautigilibiffa,"
itnanbitman, taluqsraqhunigguuq nukatpialugruaq ieuguqtinniaqtirviei akiteautisrunbitpagitxuni
nalautiqtublugu uqatlaitchuq.
Taragguuq taamna itqagiliutiplugu nigatchiaqisraqami sumik napitaqaqmagaan naaggaqaa
aqargiqsibumieaqami, ukalliqsibumieaqami pixiqsabniabaqtuq. Ixufuqsuqtuuraqhuni
aasrii taivrumufa aquppivifmieun aquvilgitxuni. Kiisaimma taimma nalupqiginbiqpaa.
Naalabnisaqman, "Taatagiik, taatagiik. Isrummiqsuqti, isrummiqsuqti,"
nalupqinaiqsuq taavrumifa. Atlamigguuq qanutchimik uqatlaitchuq. Aullaqami tara
tarakfa, nipaiqman, "Taatagiik, taatagiik. Isrummiqsuqti, isrummiqsuqti,"
samma uqauraqhuni igliqami, uvva uqabaqtuq ifmieun.
Tara
upinbaksraaqman ibeifa, uvluqtusrikmiuq, afixaatlaixxapiagaqsiruq. Tara aglaan
qabrunik, tamatkunifa qabrupiafuranik, ukallixxaktiqataqhuni. Piraksrafagguuq
taatnasriq uvva, uvvaurabuqhuni aulaaluuraaqsiraqtuq. Ukpibirabigaa. "Manna
marra pixibayabiga," itnaqhuni pixibabigaagguuq.
Tammabalualgitman, nipliutigaa aanafan, "Uumaa, uumaa, surabaich uvva aullaqavich?
Unnullaavatin sumik pipxutin?" Itnaaqsiyaa.
Taatnaaqsikmani,
uqaksrafa ixixiqtuq uvufa qanbanun, "Aanaaf, tifmiuram uvva uqautiplufa,
naalaktuabusrukjufa piufa."
"Sumik naalaktuabusrukhutin?"
"Taatagiik. Isrummiqsuqtik, isrummiqsuqtik."
Ibeaurani kiulbatabaa, "Nakie isrummiqsuqtik?"
Uvvagguuq
qulaanie, pakma tifmiuraq uqabaqtuq.
Tarani tara sagviqpaalukkaa. Qulaanieguuq, tautugutlaitchaagguuq isrummiqsuqti uqaqman.
Taatnaqman tara piyaa, "Afatkubuaqsivaluktutin, suniqsutin."
"Qaffaa
aanaaf. Taatnaqjufa nalupkakkaqpie. 'Taatnasribuqtufa,' itnabumieaitchufa. Aglaan
uvva isrumaga uqabvigikmagu kafiqsirabalibiga. Uqapiaqtaliqsuq. Naalaktuaqtalibiga.
Uqautirabigaafa uvva sumun piyaqqubumieaieeipxufa. Aanaaf, iluqanuk. Sammagguuq
qaumanivieauramik afixbautruqtufa, isrumanigguuq itman. Tara aglaan tarufa isrumaqaqtufa.
Pifiksraqmieak. Uvva pisabataqtufa. Naalaktuabuktufa. Ixitchukkiga. Takku uvva
ikayuqhunuk sumtai, tifmiuraq uqaqman nakietai ikayuqhunuk taatniittinniqpatiguk."
Taragguuq qabasripayaaqtuq. "Attia, ibeauraba tara nakie, sumik tara naalaktuafanifniqpa
manna? Ieugubaluaqtufa immatluk, tusraanbieeiqsufa suli isrummiqsuqtuamik ivrumifa."
Aanafa pakiugaqsiruq ifmieik. "Sua tara pivauf, afatkut unnii piebitpatruf?"
Tara
ibei pifiginbibeibaa. Taatna pifiksranbibeiqsuq.
Maniixaq Ixaqatniktuq
Kiisaimmatai
nukatpiabuqami ixaqatiksrafanik isrumafagun aatchulgieeiqpaa, amma abnauramik.
Abnamun isrumatilaafa nalukkani maamami taatnalgitmani, taatnaqtuq. Ammagguuq
abnauramik ixaqatnikkumuuq. Nakuutlukkayaqtuq.
Ieuuniurabniaqhutif
tara imma, ixaatni qakiruatigun maliktitlugu, taimea abnauraq isrumaginitchani
ibeibmi uqabvigilbatabaa. Taavruma tara uqabvigiliqatafieaqjugu, sumik nalupluni
qakiruaq aggiqhuni. Manna taimea taatnakkafa aggiqman afun qakiruatigun nibieiaqatigisrukmani
nibieiagaqsiruq.
Liimmaagguuq
ieuksruixaam tufaanun ixixbataqhuni, taunani ukiivitchiabnialiqamif, sikinfarabaalibataqtuq.
Sunauvva tasramma isrummiqsuqtinigguuq paqitchaaqsivaalukkaa. Tara ixumun itpan
uuktuabisieipxugu. "Ixaqasribxufa piyuma ijuatlufniabniyaafa uumuuna."
Taatnaqhunigguuq uvva ixaqatniktuq.
"Imea
abnauraq ixaqatiksrabivalufnibiga," taruuna itna isrummiqhuni uukkisieipxugu,
aanani uqautinipxugu. Uqaqatigirabalibieixu uvva. Uqqaabigaliqsugguuq isrummiqsuqtimigun
pigaluaqami. Uvva aasrii ixaqatniktaabiplugu taamna.
Uvva
aasriie taamna kafiqsi'amiuf ixaqatnikami, ieuuniagaqsixbataqamif taimma pisuqsipxutif
aanarik ieuunnialiqougu, ijuatmun ieuuniagaqsirut. Ieuich qanujjukmata qanuqjuutaixaat
ieuuniaqtuat piraixisaaplugich, qaumanbum tara qaumaniqaqtilaafa.
Atuun
Tarufa
aglaan uvva piufa, aglaan akkuvak uqabniuraabniaqama atuutim, malbuugaluaqtuak
ixisimakkaka sivullianik atullafniaqtufa.
Qaugisigiga
TaaqtuaqQaugisigiga taaqtuaq sivuqqapni
Nalaunfasrigisigiga sivuqqapni
Afuyautigisigikpie sivuqqapni
Qutchiksuallu atmuglugich
Pisruktuabuvich tumikun sivullibisigikpie
Nunagifeibmi nibipchabisigikpie
Iniksriqmixutin qixafmi
Qutchiksuallu atmuglugich
(Uumifali Anausuk uqaqsimaruq nuksiteanun January 13, 1977-mi Aglaktit Makpibarriuqtit makpibarruiqmata taimani Tifufmik qaukjiqaqhutif, 1976-1977-mi).
Maniixablu Afatkullu Taimani
Uixgasruabruk Ibeikman Taimani
"Nakuullapiaqtufa."
"Qiqitibniaqpatin?"
Atlabubisieiyaa
Tamarra minitqataqjugu ifixbaan piuraanbitxugu.
Maniixaq Qaksrim afatchiafa, aanaa afatchiafa.
Katiniqsut argumukhutif Qalamiut. Suluppaugaqtuubmiut suli atiqsaaqhutif. "Samma isrummiqsuqtiga," itnabaqtuq. Liimmaagguuq.
Taamna tara tarufa pisuknabiga.
Sixam Isrukjitchaajiksrafa
Maniixablu Ayauniblu
Beatrice Anausuk Mouse (English translation)
(This information was recorded by Angeline Newlin for NBMDC on December 27, 1978. Anausuk was approximately 87 years of age at the time.)
Maniixaq As A Boy
I will speak of him who is known as Maniixaq. I was not aware of who he was although I was born before he died. I was yet too young to understand all the processes of life and it is difficult for me to remember how important he was when he visited our camp in those days.
When Maniixaq was young, he is always referred to in relation to his mother. I cannot say, "He lost his father." Whether he actually did or not, I do not know. As a young boy, he helped his mother build a winter sod house, gathering and covering the structure with moss, making it as warm and cozy as possible for the cold winter ahead. She also took him snaring with her. They did this to add to the food that was given to them during the previous summer. This was how the young boy learned from his mother.
One autumn, he decided to set a snare by himself. He asked his mother for a stick especially used in snaring. It was called an ayaupiuraq. He told her that it was his desire to find out whether or not he was able to set a snare by himself. He said to her, "Mother, allow me to try it. The bow and arrows you have made are my weapons. If there is a ptarmigan nearby, I will catch it." So Maniixaq left to set his snares and just as he expected, there was small game to be procured. It is most likely that he did get a ptarmigan.
One day as he was out checking the snares, he saw a spot to sit that looked very inviting. I am not sure exactly what it was, most likely it was a piece of driftwood. Since it looked like such a comfortable place, he sat down on it to rest. As he did so, he heard the strange call of a small bird. He raised his head and listened carefully. "Taatagiik, taatagiik," was what he heard. This translates to "Father and child, father and child," which can also mean "Father and son, father and son." Maniixaq repeated this word to himself, "Taatagiik." After the call had stopped, he stood up, check the rest of his snares and went home.
Soon it became a habit for Maniixaq to rest and listen to the birdcall. When he realized that darkness was approaching, he hurried home. He often found his mother anxiously waiting for him on top of the bluff. As time went on, it became difficult for Maniixaq to sit still at home. His desire to check his snares and sit on the resting place became great. He could not forget what he had heard and how strangely calm and peaceful he had felt upon hearing those words.
Eventually, he became sure that he could always hear those words at that very same spot. The words expanded to "Taatagiik, taatagiik. Isrummiqsuqti, isrummiqsuqti." This translates to "Father and son, father and son, the source of intelligence, the source of thought." He listened to this and sometimes went home without checking all of his snares.
"Son, why do you come home so late?" asked his mother one day.
He replied, "Well, I tend to my snares, that's all."
He knew that he was not telling his mother the whole truth, but since the call he had been hearing did not say, "Tell about me," Maniixaq did not mention any of it to his mother.
As time went on, the call Maniixaq had heard could not escape his mind. When checking his snares, he rushed and quickly procured ptarmigan or rabbit for food, then headed instinctively for the same resting spot. Again he heard, "Taatagiik, taatagiik. Isrummiqsuqti, isrummiqsuqti. " Maniixaq was now certain of those words. On his way home, he became so carried away that he repeated those same words to himself as he walked along.
As Spring approached, the days became long and soon Maniixaq did not come home at all on some days. When he was home and then went hunting, he easily caught rabbits with his bow and arrows. The small game he sought became easy to obtain, actually these animals were moving about, to and fro, directly in front of him. He would think, "I will catch that one," and would immediately do so.
One day when Maniixaq went home after having been gone for a long time, his worried mother asked him anxiously, "I don't understand you. What do you do when you are gone? What causes you to come home so late?"
Hearing his mother, Maniixaq was suddenly inspired with this reply, "Mother, I have been listening to the wonderful sound of a small bird."
His mother inquired, "Well, what is it about that sound that is so pleasant to listen to?"
Maniixaq replied, "Taatagiik. Isrummiqsuqtik, isrummiqsuqtik.
"Where is this source of intelligence.?"
He replied that it seemed to come from somewhere above him. He heard the small bird above him.
It was then that Maniixaq revealed what he had been listening to. He said that the sound came from above and that he felt so much reverence that he could not dare to even look toward this source of intelligence.
His mother stared incredulously at her son and said, "You must be turning into an afatkuq or something!"
"No, mother. That is why I have not told you before. I cannot say that I am becoming anything. However, I can now understand what the source of intelligence is saying. I listen with much pleasure and it tells me that no harm shall come to me. Mother, I am actually bringing home a ray of light each time I listen to it. I bring this light within my mind and thoughts by remembering those two words. However, they are the only two that I hear," Maniixaq reassured his excited mother. He added, "Do not worry. It is only the beginning. I want to listen. I want to learn. I know that something is helping us and that the small bird calls from somewhere, the source of which I do not know."
Maniixaq 's mother relaxed with relief and wondered to herself, "What is it that my son hears? I have lived for a long time, but never before have I ever heard of the source of intelligence." She searched herself in her thoughts, "What is it that is so powerfully awesome that even the afatkuq has never even heard of it?"
After this incident, she no longer worried about her son.
Maniixaq Marries
By the time he was a young man, a thought of a future wife entered his mind. His mother did not know of this so when she mentioned it, he told her. He said that in his mind he was told that it would be all for the better if he married a certain girl somewhere.
One spring, he followed the men who travelled North to hunt. Meanwhile back at the camp, his mother unknowingly spoke to a young woman who was to be his wife. Her son came back with the hunters and innocently asked the unsuspecting girl to eat with him.
Apparently, this was one of the first demonstrations to himself about the powers in his thoughts. They were building a new winter sod house when he began to keep his head bowed in deep thought and it seemed that as he did this, he went to a peaceful place. It was then that he first began to come in contact with his source of intelligence. He decided to marry, believing in his source of intelligence, thinking, "It is said that it is better if I marry this girl." That was how he married.
Understanding more and more about the source of intelligence in his mind, he lived a good life with his wife and they helped his mother. They lived a peaceful life, unlike many other people. This was only the beginning of the demonstrations of the brilliant light within him.
Song
This is as far as I shall speak of Maniixaq for now. However, as I have remembered what I had heard about him, a song entered my mind. I used to know two stanzas of it but I will sing just the first.
I will lighten the darkness
I will make the darkness into light
(The following information was recorded on January 13, 1977 under the Mauneluk Association Teachers Making Books Program of 1976-1977, Director Nita Tifruk Towarak. Anausuk was approximately 85 years of age at the time.)
Maniixaq and the Afatkut
Ever since I was a young girl I heard stories that when the afatkut practiced their powers, they urged Maniixaq to demonstrate his powers because he was so peculiar. Maniixaq was different. He did not act like those controlled by the world's spirits.
One evening, many afatkut gathered to his home and using their powers of the world, they attempted to find his inner being, but Maniixaq was surrounded by such a brilliant light that the afatkut could not find his inner being. Realizing that their attempts were futile, they gave up.
After this, Maniixaq stood up and paced around the ashes of the open fireplace, "Hi hii!" he exclaimed, "So! The source of intelligence is going to do that for me." Saying this, he repeated it again and began his predictions.
When a poor girl reached puberty, she wore a parka with a deep-faced hood which hid her face so completely that men did not see her for a whole year. She was made to live away from people in a winter home built by her parents. (I've actually been to one of these homes.)
Maniixaq said he felt compassion and pity for the poor girl. He told the people, "The custom of shunning the girl will no longer be practiced."
The girl washed herself with snow before she was allowed to return to her parents' home. She had to live alone for one year plus four nights. She washed herself and entered her parents' home, walking past beyond her mother. She placed herself facing the wall with her back to the people.
Her mother made this adolescent girl a parka with a deep hood which hid her face. When there were no men around, she did reveal her face, but if by chance anyone tried to sneak around and see her, she hid her face back, deep in her hood.
This young lady did not see any males for one year with the exception of her father, of whom she saw only the lower extremities of him whenever he was in the room. No one ever saw her face during this time because she was too embarrassed and ashamed of the change that she was experiencing.
When she first began this change, her mother attached the hood to an old parka and the girl was left alone, isolated quite a distance from their home. After four nights, she was brought closer to the home. During this time, she kept her head bowed. She was not allowed to lift anything heavy or do anything strenuous in order to prevent difficulties in her reproductive years.
When travelling up the river to a camp where a girl was in isolation, it was difficult to stay away, especially if she happened to be your best friend. On one such occasion, I brought some seal oil and berries to my friend, who was in isolation, and she burst into tears. What a pity it was when these girls were sometimes kept hungry.
It was this custom that Maniixaq used as an example to explain to the people that life would change in the future. Such things would no longer be practiced. How pitifully restrained the poor girls were. He added, "There will be a time when you will not even be aware of a woman having a menstrual period." He said all this to an audience who was strongly superstitious, living by such taboos set forth by the afatkut. It was true that when a woman was in her period, she was never allowed to be in a crowd. It was thought that when a person merely pulled off the dried membrane of an animal skin during the summer season, the result was a contagious fatal illness.
This was the kind of life Maniixauraq referred to as he paced around in a circle. He said, "Women who give birth to such well developed human beings who are so innocent at birth should not be mistreated." He added that women were more precious than men and should be cause for much appreciation. (In those days, baby girls were not as highly regarded as baby boys.) Throughout all the things he said, all these words, he continued to walk in a circle.
As he described that life, the afatkut had grown strangely quiet, their mouths closed as though they either respected or feared him. After that, he spoke again, saying, "My source of intelligence is also watching over you, keeping you safe from all danger."
As it turned out, he was firmly establishing his source of intelligence as he grew into a young man. He had found his divine guidance in his mind many years before. It was 'the one above.' However, although he did not actually say, "the one above," there existed in his mind a place somewhere which glowed with a brilliance too wonderful to describe and was devoid of suffering.
"The people kill one another because of their ignorance. There should be no killing nor thievery to cause the starvation of one's neighbors." Saying this, he often advised against all wrongdoing as he went about his daily life.
This is how the story is often told. That is how mother often told it. She also said that his appearance changed noticeably whenever he began to pace around the ashes of the open fireplace. The change was quite noticeable as he moved. It must have been that he took on a strange glow about him. That is what mother often said.
(To give an example of what Maniixauraq said would change, here is a description of childbirth of an unmarried woman in the old days.)
An Unmarried Woman Gives Birth
When a poor unmarried woman's time came for her to give birth by the signs of early labor, a fire was quickly built for her. There was no one to help her during the actual birth of the child. All she had was a place to lean against near the fire as she gave birth.
Not too far away at a distance would be some grass and moss. Using these, some women dug a temporary snow shelter wherever a snowdrift had been formed. Earlier in the fall, knowing that she would have no one to help her, she had prepared for this occasion by gathering the dried grass and moss.
The other women packed down the snow firmly. When this was done, they went down to fetch ice and made a hole on the east side of the snow shelter and inserted the ice there, making an ice window. The poor unmarried woman's stone lamp was then taken from wherever she had been staying and placed in the shelter, provided with a generous amount of seal oil to heat the small room.
The poor woman had carried an old bag to put the placenta in. After the child was born, although the bag (and the woman) were considered to be contaminated, one of the women would take the bag and quickly bury it in the snow near the wall of the snow shelter. This was so that the unmarried woman could throw it away later when she was able.
The new mother then crawled slowly towards the shelter where there was grass and moss, carrying her baby inside her parka secured with a belt. She entered the hut and when others were able to help her, they attached a door made of animal skin on the entrance and provided water, food and oil for fuel. They also dug a little hole in the corner for her wastes. After this was done, they closed her in. Any conversations with her were carried on from the outside through the ice window. They would ask, "How are you doing?"
"I am very fine."
"Do you think you will become cold?"
"No, I'm not going to get too cold. it's quite warm inside my little hut." This is an example of such a conversation. I, myself, have heard others asking such questions. You see, I am talking about what life was like long ago.
After ten days, she was moved into another snow hut. Once again, the floor was covered with moss and grass on top. A generous person might add an animal hide for the woman to sit on.
In preparation for this occasion, rabbits were snared, even in summer sometimes, to use the skins for bedding or placed around the waist to keep the baby warm. The snares were made of sticks and looped with sinew and the stick prevented the rabbit from biting the sinew loose.
After a period of staying in the last hut, she was allowed to return to her former home. After cleansing herself with whatever was available, she entered the house at last.
The Change to Come
Maniixaq knew about these hardships and said that everything would change. He predicted that some day, the carnal powers of the earth would no longer prevail over the lives of the people and that such unnecessary suffering would be eliminated.
At that time, all the actions of the people were dictated by the rules of the afatkut, who received their power from the world. That was the way life was then. A life of hardship and suffering, especially in winter for the less fortunate. To keep from starving, it was customary for a woman to share whatever extra food she had, such as a caribou which her son might have caught, with everyone in all the homes, especially during a hungry period.
A widow, or a single person, was always included, because if she was to be omitted, she would surely starve in her house and her remains would be left there. She would have no food stored and there would be no one else to help her.
The only way she subsisted in summer was by wading in water to dip for fish. She was careful to wade downstream from the other campers because those people were sure to drink the water and believed it to have become contaminated by her wading. That was how strongly they believed in certain taboos.
It was in this kind of a circumstance that I first became aware of life around me. It was the way of life so I began to study and learn as much as I could.
It was Maniixaq who said that all this would change and that the customs would no longer be practiced. It would be changed into a time of light and abundance of food.
It was the evil spirit who had no food and wanted offerings of food and forced everyone into hardship even to the point where they were not allowed to leave tracks on sand bars, fearing that raiders would find them. This forced them to wade through water when seining. They did not cut any of the fish too far back inland because of the bands of raiders who could be hiding in the forest. What a life of fear!
After experiencing this kind of life, there has been a gross change which is quite obvious when an arrogant young person passes by an elderly person without a greeting or an offer of help. They do this to such a wise elder who has lived through great hardships (that the young cannot begin to comprehend) and who deserves the utmost respect. For this reason, an elderly person sometimes has the urge to advise the young people to behave better.
"Everything will change," Maniixaq had said. "This information I receive from my source of intelligence."
Maniixaq Speaks to the Afatkut
Everyone, especially the afatkut, had grown curious about the power of Maniixaq whom people talked about. The people of Qala and Suluppaugaqtuuq gathered together at Paa. This meant that the people of Qala travelled up the river while the people of Suluppaugaqtuuq travelled down the river. (Paa was located at the mouth of the Pah River, which is a tributary of the Kobuk River. These people lived in the Upper Kobuk area, further up than the village of Kobuk. Apparently the people of Suluppaugaqtuuq lived past the Pah River by Selby Creek, while the people of Qala lived down the river from Paa.) The people had heard, with apparent disbelief, about Maniixaq referring to his "source of intelligence."
When they had gathered, Maniixaq appeared calm as he rested in a prone position and told the afatkut to go ahead and summon their spirits. He did not become uncomfortable as the afatkut chanted their incantations and performed their rituals, summoning their spirits. They sang all night long, offering oil and food into a fire, intended for any spirit which might be calling, "I am starving! I am thirsty!" This was the way they summoned spirits. In the meantime, Maniixaq remained calm and undisturbed.
When they were done, they turned to him and sarcastically asked him, "What is the matter? Are you too frightened to speak? Are you afraid now? Why don't you talk about the one you are always referring to as your source of intelligence?" There were many who taunted him and ridiculed him. According to mother's stories, she said there were many who said all kinds of things to him.
Finally, he stood up and began to pace in a circle. "Hi, hil! Yaiy!" he exclaimed, adding, "My dear source of intelligence, you have blessed me with another day." In saying this, he was actually voicing his gratitude. When we wish to show our thanks, we say, "I am thankful that you have helped me." This was how he was giving his praise, saying, "You have helped me, my dear source of intelligence. You carry me through. You watch over me." This is what he said. Mother was among those sitting on the floor who saw and heard him as he paced in a circle and spoke in front of the audience. Once again he exclaimed, "Hi hii, you all will come to know and understand my source of intelligence. However, it does not matter what I say now, you will not comprehend my meaning." That is what he said to them, adding, "When the necessities of life become easier to obtain and survival becomes easier, then you will understand."
There were those in the audience who were offended by his remarks. In spite of this, he continued, "Someday, believe it or not, you shall receive visitors who travel swiftly along the surface of the water."
Hearing this, the audience responded with expressions of apparent disbelief. He continued his circular pace and said, "Furthermore, you shall receive visitors who come travelling swiftly through the air."
"Hmph! How can anything be held up in the air? Everyone knows that any object thrown in the air doesn't stay up. How can he lie about anything travelling through the air?" were some of the responses again. After his prediction of the future visitors, he stopped his pacing and stepped towards the back of the building.
According to mother, when Maniixaq voiced his predictions about visitors coming travelling swiftly through the air, she barely heard him because the murmurs of skepticism and disbelief in the room had been so loud.
All his predictions had greatly angered the afatkut, enough to make them want to kill his living soul. Throughout all this, he remained calm. He had told them that some day, they would cease to nutaiqi-, meaning to die of an epidemic-like disease, caused by going against the taboos dictated to them by the afatkut. He had said, "Death resulting from going against a taboo shall cease. Every such thing shall disappear. Even the practice itself of being an afatkuq shall disappear."
After this gathering had dispersed and the people had gone home, Maniixaq and his wife fell asleep. When this happened, the afatkut summoned their spiritual powers and travelled in their astral forms to where Maniixaq slept.
(Although mother said his wife's name more than once, I cannot remember it. It isn't Igxiburaq, but I cannot remember it. I have been trying to remember it for a while now but it keeps slipping my mind.)
As it was, the afatkut tried all night to penetrate Maniixaq's soul but were unsuccessful so they returned to their own respective homes. "I thought we were so disdainful when he spoke earlier. Why are we merely talking about the strange glow now?" they said as each afatkuq summoned his spiritual power and tried again, but it was to no avail. They were all unsuccessful. The sleeping couple simply could not be disturbed. In fact, the whole family appeared to be sleeping calmly within a glow which encircled Maniixaq's home. The house actually appeared to glow itself. In their astral forms, they used their hands to shield their eyes from the brilliance of the glow. They searched for his soul but could not find it. They wished to kill him but they could not find him.
The End
I have not approached the subject of Ambler although thoughts are in my mind. However, it is said that after Maniixaq spoke of Ambler, he wondered out loud what would happen next. "Would everyone disappear into the depths of the earth itself?" he wondered. He said that he did not know.
"After the air travelers come, I do not know what is going to happen next," was what he said. He said that he could not bare to look into that future. It was too difficult for him. "I do not know what is beyond the time of the boats and vehicles which travel swiftly through the air," was what he said.
What is going to happen to the people? I, myself, do not know. However, I must add that he spoke pessimistically whenever he spoke about the future beyond his predictions. It was as if he sensed danger.
Maniixaq and Ayauniq
People gathered together at Kotzebue for the whole summer. Maniixaq made a platform by tying wood with rope through holes drilled into the wood. He spent the whole day sitting on top of this platform.
As it was, this was when people in Kotzebue killed others through the powers of the afatkut. They argued and stabbed each other and as he sat up on his platform he thought about them with pity. Whenever he wished to observe them, he climbed up on the platform and cooled himself off as he watched them.
As he watched them with pity, he sat deep in thought. He felt that an evil spirit was among them and controlled them, resulting in an ignorant people who felt no peace, only arrogance. It was then that he realized that there was an opposite power. Because he was not a part of the evil spirit, he came to the realization within himself of the existence of something other than this evil force. It was then he finally comprehended the concept of opposition.
It is said that he often talked about himself to his wife, relatives and my mother's family. He said, "It is because the people do not have anyone to defend their rights that they do not know the difference. All they have is a hungry spirit who wants food through fire." It is said that the one who is referred to as "the hungry one" said it wanted our food and was always dry with thirst.
One day when the children seemed noisier and more restless than usual, he made a ladder of a thin piece of wood and climbed up to the platform. Then he pulled up the ladder. He was sitting up there when two men came passing by. They were Uqummibayauraq (was it actually Tuuyuq?) and Ayaunibruaq, two powerful afatkuk.
Maniixaq sat there ignoring them as if he did not see them. However, he noticed that Uqummibayauraq stooped down, then looked up and snarled, "Yes," he said, "Look at him hiding. He says, 'My source of intelligence,' which is probably why he does not want to mingle with us." The two afatkut continued with such words of abuse but Maniixaq just sat there as if he did not even hear them.
(How tolerant he was, just like Jesus.) He simply kept his mouth closed and completely ignored them. The two added, "What do you suppose he is 'thinking' about now? It is us who are walking that actually do think. Look at him just sitting there."
Finally Maniixaq responded, "I could swallow (destroy) you both if I wanted."
"Oh, I'm sure we shall have something to choke you with," was the reply. The afatkuk were apparently referring to their helping spirits and amulets with which they could block the passage of anyone who tried to 'swallow' them.
After that incident, it is said that all the people who had gathered together in Kotzebue were soon talking about the words exchanged between the two parties. They spoke of how Maniixaq had said, "I could swallow you if I wished to," and how the reply had been, "We have something with which to block the passage," referring to their powers. At that time the two afatkuk were not able to comprehend the true power which Maniixaq had. This whole incident took place at the time when it is said that many people died at Kotzebue.
Later in the summer, Maniixaq decided to travel up the river to Kobuk with his family. He said, "The Kobuk River is long. We must begin travelling now," The weather was calm and excellent for travelling when they began to sail across the sound. Reportedly they left at a strangely fast speed as soon as they set sail and they soon disappeared from view.
Mother related that story about their departure, saying that they left "as fast as if they had been using a motor." She had never seen anyone else sail that fast in calm weather. It was noticeably different. The remaining afatkut tried again to destroy them but they still could not find them because the family was encircled with a brilliant light.
The afatkut were afraid to enter within this glow. Although they tried again and again to penetrate this glow, it was impossible. The glow seemed to be intense and impenetrable around him. Maniixaq was apparently protected because of his belief in his supreme guide whom he referred to as his source of intelligence. It was never known by any name or title, but simply as his source of intelligence. It is said that the afatkut saw a thin beam of light originating from somewhere above and going to wherever Maniixaq was, and it encircled him and his family. The family did not seem to notice this protection of light which surrounded them. They simply went about their daily activities as usual and remained unconcerned about the possible powers the afatkut might have. If Maniixaq was aware of it, he did not say anything about it. He only pitied the people and told them that everything would change even though they rejected his words because of their ignorance.
In those days, there were no chairs. No one knew of such things. It is said that Maniixaq predicted that some day people would no longer sit on the floor and the ground as they did then. In those days, all they had were logs to sit on. I have attempted to relate what I do know in a partially sequenced manner.
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