rd no touchstone of moral qualities, we must conclude
that the legend describing them must be borrowed from others, and most
probably from the Indians. The sharp rock in particular reminds us of
the Indians' 'mountain ridge, which was as sharp as the sharpest knife,'
along which the souls had to pass on the way to their dwelling-place,
_Wanaretebe_.[85]

The Greenlanders seem generally to have attributed a soul to animals,
which, like the human soul, could survive the body and journey to the
regions beyond. This appears clearly enough from the bear story related
in Chapter XII (see p. 206). It also appears from the custom mentioned
on p. 237 of laying dogs' heads in the graves of children; for it is of
course the dog's soul, dwelling in its head, which is to accompany the
child. For the rest, this is a general belief among primitive peoples.
The Kamtchatkans, for instance, believe that the souls of all animals,
even of the smallest fly, come to life again in the under-world.

The Greenlanders know of many supernatural beings of a higher order.
Among those who stand nearest to man, and are most useful to him through
the medium of the angekoks, we must first name the so-called _tornat_
(the plural of _tornak_). These are the angekoks' ministering spirits,
who impart to them their supernatural power. They are often said to be
souls of the dead, especially of grandfathers or other ancestors; but
they may also be the souls of various animals, or other supernatural
beings, either of human origin, like the _kivigtut_, to be hereafter
mentioned, or independent spiritual essences dwelling in the sea or far
inland. They may also be the souls of absent Europeans. An angekok would
as a rule have several, some acting as councillors, others as helpers in
danger, and others, again, as avengers and destroyers. These last were
despatched by the angekok to show themselves in the form of ghosts, and
thus to frighten to death those against whom the vengeance was directed.

In connection with, or superior to, the tornat, we find the
