The Eskimo who inhabit the coasts of arctic America subsist mainly by the chase of sea mammals, such as seals of various kinds, walruses, and whales. Whenever this source of supply is curtailed, want and famine sets in. The huts are cold and dark—for heat and light are obtained by burning the blubber of seals and whales—and soon the people succumb to hunger and to the terrors of the rigorous climate. For this reason the native does everything in his power to gain the good will of the sea mammals and to insure success in hunting. All his thoughts are bent upon treating them in such a manner that they may allow themselves to be caught. On this account they form one of the main subjects of his religious beliefs and customs. They play a most important part in his mythology, and a well-nigh endless series of observances regulates their treatment.

The mythological explanation of all the prevailing customs in regard to sea mammals is contained in a tale which describes their origin [from the finger joints of a woman which were chopped off and fell into the sea while she was clinging to the gunwale of a boat during a series of flights and adventures¹]. . . .

This woman, the mother of the sea mammals, may be considered the principal deity of the Central Eskimo. She has supreme sway over the destinies of mankind, and almost all the observances of these tribes are for the purpose of retaining her good will or of propitiating her if she has been offended. Among the eastern tribes of this region she is called Sedna, while the tribes west of Hudson Bay call her Nuliayuk. She is believed to live in a lower world, in a house built of stone and whale ribs. The souls of seals, ground seals, and whales are believed to proceed from her house. After one of these animals has been killed its soul stays with the body for three days. Then it goes back to Sedna’s abode, to be sent forth again by her. If, during the three days that the soul stays with the body, any tabu or prescribed custom is violated, the violation becomes attached to the animal’s soul. Although the latter strives to free itself of these attachments, which give it pain, it is unable to do so, and takes them down to Sedna. The attachments, in some manner that is not explained, make her hands sore, and she punishes the people who are the cause of her pains by sending to them sickness, bad weather, and starvation. The object of the innumerable tabus that are in force after the killing of these sea animals is therefore to keep their souls free from attachments that would hurt their souls as well as Sedna.

The souls of the sea animals are endowed with greater powers than those of ordinary human beings. They can see the effect of the contact with a corpse, which causes objects touched by it to appear of a dark color; and they can see the effect of flowing blood, from which a vapor rises that surrounds the bleeding person and is communicated to everyone and every thing that comes in contact with such a person. This vapor and the dark color of death are exceedingly unpleasant to the souls of the sea animals, that will not come near a hunter thus affected. The hunter must therefore avoid contact with people who have touched a body, or with such as are bleeding. If anyone who has touched a body or who is bleeding should allow others to come in contact with him he would cause them to become distasteful to the seals and therefore also to Sedna. For this reason the custom demands that every person must at once announce if he has touched a body or if he is bleeding. If he does not do so, he will bring ill luck to all the hunters.

These ideas have given rise to the belief that it is necessary to announce the transgression of any tabu. The transgressor of a custom is distasteful to Sedna and to the animals, and those who abide with him will become equally distasteful through contact with him. For this reason it has come to be an act required by custom and morals to confess any and every transgression of a tabu, in order to protect the community from the evil influences of contact with the evildoer. The descriptions of Eskimo life given by many observers contain records of starvation which, according to the belief of the natives, was brought about by someone transgressing a law and not announcing what he had done.

I presume this importance of the confession of a transgression with a view to warning others to keep at a distance from the transgressor has gradually led to the idea that a transgression, or we might say a sin, can be atoned for by confession. This is one of the most remarkable religious beliefs of the Central Eskimo. There are innumerable tales of starvation brought about by the transgression of a tabu. In vain the hunters try to supply their families with food; gales and drifting snow make their endeavors fruitless. Finally the help of the angakok is invoked, and he discovers that the cause of the misfortune of the people is due to the transgression of a tabu. Then the guilty one is searched for. If he confesses, all is well, the weather moderates, and the seals will allow themselves to be caught; but if he obstinately maintains his innocence, his death alone will soothe the wrath of the offended deity.¹

¹ [Boas records the myth in some detail.]

¹ Boas, F., "Religious Beliefs of the Central Eskimo," Popular Sci. Monthly, 57: 624–627 (By permission).