Ermine-People

The tale of the Ermine-People recounts their ostracism by the Big-Raven people, their retreat to a cave, and their struggle for survival. Amid surreal events, Ermine-Man suffers an injury, and unknowingly, the family consumes part of his flesh. Following his death, Ermine-Woman and her children transform into real ermines, marking their transition from humans to creatures of the wild.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)

E. J. Brill – Leyden, 1917


► Themes of the story

Conflict with Authority: The Ermine-People face rejection and mistreatment from the dominant Big-Raven people, highlighting struggles against societal hierarchy and exclusion.

Community and Isolation: After being ostracized, the Ermine-People retreat to a cave, emphasizing themes of seclusion and the challenges of living apart from the larger community.

Sacrifice: The family’s efforts to sustain themselves in a harsh environment, including the inadvertent act of consuming Ermine-Man’s flesh, underscore the harsh realities of survival.

► From the same Region or People

Learn more about the Koryak people


Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Ermine-People were living. One Ermine-Man came home, and said, “You are asked to live with Big-Raven’s people.” He was telling lies. Nothing of the sort was said to him. They came to that house, and wanted to enter. Then they were beaten severely. They went away, and said, “We are rejected here.” They came home and began to talk, “Let us go and live in a cave!” They went and lived in a cave. Afterwards they were caught by a flood. They had to climb upwards.


Ermine-People lived. After some time Ermine-Woman brought forth a son. Ermine-Man said, “Ermine-Woman has brought forth a son.” He said, “With what shall we cut the navel-string?” – “With-Smell-Pusher-Away has an axe.” – “O Smell-Pusher! have you an axe?” – “No, I have not.”

► Continue reading…

Then he came to With-Odor-Pusher-Away. “Halloo! Have you an axe?” – “No, I have not, but With-Odor-Averter has one.” He came to With-Odor-Averter. “O Odor-Averter! have you an axe?” – “Here it is!”

He took the axe, came home, and only then did they sever the navel-string. They began to arrange the birth-feast. They cooked for this one Ermine-Man. The master said, “Carry some meat to Big-Raven’s people!” They carried some meat. (One girl) went and came there. They said, “Why did you come?” – “The mother brought forth (a child).” They said, “Why did you come? You smell of excrement!”

They threw the meat to the dogs, and gave her back the empty dish. She went home again and said, “Oh, oh! Miti’ ate it all herself, (she gave) nothing to the old man.” – “Poor thing, that old man! Carry again some more meat there.” She carried the meat; and they said to her, “Why did you come?” and again Big-Raven threw her out of the house, together with her dish.

She remained there in a swoon the whole day, only then she came home. “Why did you stay there so long?” – “Eme’mqut held me back all the time, (saying ‘This is a) very good girl.’ Moreover, Eme’mqut said, ‘Go there, live together!’” – “Oh, but I have just now given birth to a child!” – “Have no care. I will carry it wrapped in a coverlet.”

They set off, and arrived there. “Why have those Ermine-People come? They smell of excrement.” They arrived there, and wanted to enter, but the others began to strike them. “Oh, they reject us!” – “(No,) they bid you welcome. Let mamma enter first!” Again Big-Raven began to strike them with a stick.

The daughter said, “I will go first. Eh, old man, why are you bidding me such a welcome? I can shake (my coat) myself.” They were rejected, and went away. After that they said, “Where shall we go? We will go to a cave.”

They went to a place rich in edible seaweed. Ermine-Man fell down from a cliff and fell in a swoon. Then he came to, and said, “Oh, it is a good cliff, it makes you motionless with pleasure, a very good place!” They descended into a cave, and slept there. Ermine-Man went out in the night-time to pass water; and there (on the sea), upright blocks of ice were submerged in the water. “O Stone-Face! what success have you had in catching fish?” [Stone-Face (Giwile’) – standing columns of natural rock frequent on the shore cliffs and mountains of these countries, also the large bowlders lying about are considered by the natives to be human-like beings, petrified, but still leading a mysterious life of their own. Ermine-Man pretends to have seen one of these beings catching fish in the sea, but it was only a standing block of ice, too unstable to be considered as a living being.] He went back into the house, “With whom have you been talking”’ He said, “(I inquired) what success Stone-Face has had catching fish with a small drag-net; and they answered, ‘All right!’” She said, “Now we shall eat some cooked fish.”

They went to sleep, and in a little while the sea-water came to them. “You have passed water.” The other one said, “It is you who have passed water.” They looked around, and said, “We are caught by water.” They began to climb up the cliff. (Ermine-Woman dragged up) all the children. Even all the straps were snapped (in two). They climbed up. He climbed first; then one of his sides fell down detached.

The others climbed up. “Cook (this meat)!” (Ermine-Woman) said, “Where does it come from?” He said, “The Chukchee passed by and left it.” [The Reindeer Koryak and the Reindeer Chukchee call each other mutually by the same name, Ta’nnitan.] They began to cook it. As soon as the (water in the) kettle began to boll, he felt unwell. The woman said, “What is the matter with you?” He said, “I am unwell.” They ate the meat, and he died.

The woman saw that one of his sides was missing. (She exclaimed,) “We have eaten one of his sides without knowing it! Where shall we go! To every cache, to other people’s caches.” They turned into real ermine.


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