A Markova tale

A shaman visited a village where people mysteriously vanished nightly. Keeping watch, he discovered a black dog attacking a man, severing his arm. The shaman killed the dog, accidentally attaching its limb—revealed to be a woman’s arm—to the man. Tracking the dog’s trail, he uncovered the village priest’s wife as the culprit, who had been using dark magic to destroy the villagers. She was executed for her deeds.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Supernatural Beings: The narrative features a shaman and a woman capable of transforming into a black dog, indicating interactions with supernatural entities.

Cunning and Deception: The priest’s wife deceives the villagers by secretly transforming into a dog to harm them, highlighting themes of deceit.

Divine Punishment: The shaman uncovers the priest’s wife’s malevolent actions and ensures she faces retribution for her transgressions.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras, in the village of Markova, the Anadyr country, winter of 1900.

The people of a village began to vanish, and nobody knew what happened to them. There was a shaman. He traveled through that country and came to the village. The people were quite sad and sorrowful. “What is the matter with you?” — “We do not know. Every night somebody vanished. We have tried to watch, but cannot discover anybody.” — “Oh, is that so? Let me try to keep watch over you.” Evening came, and it was time to go to sleep. The people were hiding in boxes and bags. “Oh, have no fear! I shall keep a vigilant watch over you.” He took a sword and waited in the darkness. The people snored soundly, partly freed from their fear. All at once a black dog glided noiselessly in through the window and seized a workman, a fellow-traveler of the shaman. He struck the dog with his sword. The dog had torn off the man’s one arm with the shoulder blade, and the shaman cut off the corresponding limb of the dog. In the hurry of the moment, the shaman took the limb of the dog and applied it to the body of the man, and it stuck to his body.

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In the morning he saw that the new arm was not the leg of a dog, but a woman’s arm, white of skin and with rings on the fingers. “Ah!” said the shaman, “let me try to find that dog.” He went out and followed the bloody tracks. They led to the house of the chief of the village close to the church. It was the house of the parish priest. The shaman entered, and saluted the priest with civility. The priest looked sad, “Ah, my friend! please sit down! I am not able to treat you as is becoming. My wife is sick.” — “Ah, is that so! And what is the cause of her suffering?” — “We do not know. She is alone in her room and does not want us to enter. All we know is that she is not well. Please do help her if you can!” The shaman went to the room of the patient. The entrance was locked; he said nothing and suddenly broke the door and entered.

The woman was lying on the bed well wrapped up in a thick blanket. He pulled that off, and she lay before them quite naked. Her right arm was gone, along with the shoulder blade. Close to her side lay the bloody arm of a man, which would not stick to her body. “Ah, here you are!” said the shaman. “Reverend father, it is your wife who destroyed half of the village. Had it not been for me, she would have taken you also.” — “Ah, ah!” exclaimed the priest, “Mother what is the matter with you. Now, I understand it. She would give me of her enchanted drink, so that I slept throughout the night like one dead, and she would steal away in the darkness.” So they took her and tore her in two.

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Story about Kundirik

An old couple prayed for a child and named him Kundirik. After a bear demanded the boy as ransom, Kundirik cleverly escaped, killing the bear. He later encountered a man and his three daughters, casting a spell to discipline the rude girls. Marrying the youngest daughter, Kundirik reunited his impoverished parents with his wealthy in-laws, securing a better life for them all.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Cunning and Deception: Kundirik employs clever tactics to outsmart the bear and later uses a spell to discipline the rude daughters.

Trials and Tribulations: Kundirik faces multiple challenges, including escaping from the bear and dealing with the ill-mannered daughters, demonstrating resilience.

Transformation through Love: Kundirik’s marriage to the youngest daughter leads to a positive change in circumstances for his impoverished parents, showcasing how love and union can bring about transformation.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Barbara Karyakin, a Russian creole woman, at Marinsky Post, the Anadyr country, fall of 1900.

There was an old man with an old woman. One time they prayed to God, asking Him to give them a child. God granted their prayer, and they had a son.

The old woman said, “What name shall we give to the boy?”

“Ah!” said the old man, “let us call him Kundirik.”

The old man went to hunt wild reindeer. When on the way, a bear attacked him and wanted to kill him.

“O grandfather! spare me!”

“Unless you promise to give me your son Kundirik, I shall kill all of you.”

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He promised to give him the boy and the bear let him go. The old woman saw him come covered with blood: „Ah!” cried she, „My husband is bringing reindeer meat!”

“Do not make so much noise! It is my own blood. The grandfather wanted to kill me. O wife! he asked for our little Kundirik. Otherwise he said he should come and kill all of us.”

The old woman cried much, then she prepared some dolls for the boy. She put him on the window sill, and put the dolls by his side. Then they left the house and departed forever. The Bear came, and entered. “Kundirik, where are you?”

“I am here, outside, playing with dolls.”

The Bear went out. “Kundirik, where are you?”

“I am here, within, playing with the dolls.”

He was on the window sill, now within, and now outside. The Bear broke down the wooden wall and seized Kundirik.

“When we were traveling, father and I, he used to carry me on his shoulders.”

So the Bear put the boy on his shoulders and walked along. They came to a big hole in the ground. Two poles of aspen wood were protruding from it, and a sleeping place made of green branches was arranged on them.

“This is our sleeping place,” said the boy. “We used to sleep here, father in the hole, and I on the branches.”

The Bear entered the hole, and immediately went to sleep. The boy gathered a number of heavy stones and brought them all to the edge of the hole.

“Bear, Bear! are you sleeping?”

“Yes, I am. And are you?”

“I am not. My stomach is aching. I am afraid. I am going to defecate stones.”

Then he pushed the stones, and they fell down and hit the Bear. He was squeezed down, and his bowels came out of his belly.

“Kundirik, Kundirik, help me get out! I will take you to your father and mother.”

“No, I am afraid you will eat me up.”

And the Bear died.

Kundirik left him and went away. He saw a house and entered. In this house lived a man and his three daughters. The father awakened the daughters.

“Get up, daughters! A stranger has come. Give him food and drink.”

“Ah! let him look for it himself!”

He refused to do so, but went out of the house and said softly, “Kundirik! let those girls’ buttocks stick firmly to the flooring!”

In the morning the girls wanted to get up, but the boards of the flooring were lifted along with them.

“Ah!” said the father, “Something has happened. Go and fetch my old mother. She will give me counsel.”

Kundirik went to the old woman, who lived far off, and asked her to come.

“Ah!” said the old woman, “you must first help me with my wraps.” He wrapped her up. “Now you must help me to my sledge.” So he carried her to the sledge. They departed. After a while she said, “Kundirik, now help me defecate.” He put her down and took off some of her wraps. “Kundirik, now help me wipe my anus.”

“There is a horse,” said Kundirik, “go to him, he will clean you.” She approached the horse. The horse seized her naked buttocks with his teeth and tore her in two. Out of her lacerated anus came a quantity of mice, ermine, spermophile, toads, grubs.

Kundirik went to the old man, and said, “The old woman died on the way. She was indeed too old.”

The old man said to him, “Please find help for us if you can!”

Kundirik promised to do so. He went out of the house, and called aloud, “Kundirik! let these girls be detached from the flooring!” He went back and said, “Get up!” and they were free.

They gave him the youngest daughter in marriage. He took her along and went home. His father and mother were living in a small hut. A small fire was burning in this house. A small tea kettle was bubbling over the fire. His parents were full of joy, but he only knit his brows and said nothing. The same day he went back to his father-in-law, who was much better off than his own people. He slept there.

In the morning he went out and called aloud, “Kundirik! let my father and mother come over here!”

And there they were. After a while his father-in-law also went out and saw the new house. “Ah, ah!” said he, “some new people have come here, together with their house.”

The end.

A Chuvantzi tale (Anadyr version)

This tale is probably of Chuvantzi provenience. It is remarkable from the fact that some fragments of verse have been arranged in the form of an old Russian lay, although the life it describes is of native color. In the Kolyma country this tale has been transformed into a similar lay, more coherent in character, used chiefly as a lullaby.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Trials and Tribulations: Pondandi faces and overcomes multiple formidable challenges set by the woman, each serving as a test of his dedication and capabilities.

Transformation through Love: Pondandi’s unwavering efforts and accomplishments lead to a transformation in their relationship, moving from silence and distance to mutual understanding and partnership.

Conflict with Authority: The woman, assuming a position of authority after her father’s death, imposes difficult tasks on Pondandi, who must navigate and overcome these authoritative challenges to achieve his goal.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Anne Chain, a Russianized Chuvantzi woman, in the village of Markova, the Anadyr country, summer of 1896.

There was a man, Latka by name, who had an assistant who was called Pondandi. When Latka died, his daughter remained alone with Pondandi. Pondandi worked for her as he used to do for her father. One morning she arose and saw that there was no fire in the house. She walked out, and saw the assistant sitting on the other bank of the river, quite motionless. “Eh, Pondandi, Pondandi, why do you not make a fire? We are cold.” He said nothing, but sat as before, looking at her quite steadfastly. So she made the fire herself. “Here, Pondandi, fetch some water!” He did not stir. She went for water herself. “Here, Pondandi, cook some food! We are hungry.” He paid no attention. She cooked the brisket of a wild sheep. “O, Pondandi, Pondandi! what do you want?” He did not answer. “Come and have a meal!” He did not stir. She ate all alone, and went to sleep. The next morning she went out of the house. He was sitting on the very same place, looking at her more steadfastly than ever.

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She herself performed all the household work, and said nothing to him. When all was finished, she called, “Ah, Pondandi, Pondandi! what do you want?” He did not reply. “Perhaps you want a handsome suit of clothes. I will prepare them for you.” He sat as before without answering, looking steadfastly at her.

She had a meal and went to sleep. The next morning she looked at the river, and he was sitting there as before. “O Pondandi, Pondandi I what do you want? Perhaps you want to take me for your wife?” He jumped up like a football, and danced about. After one tour he sat down again, and looked at her as steadfastly as before. She said nothing until the next morning. Then she went to the river, and said:

O Pondandi, Pondandi!
If you want to marry me,
Go and kill a big brown bear
For a blanket for me.

He jumped up and danced about, and then started off like an arrow. She said to herself, “Oh, let him go! Perhaps the bear will devour him, and I shall be rid of him.” The next morning she went to the river, and Pondandi, was sitting there as before. “Ah!” thought she, “he is still alive.” But when she came back to her house, a big bear’s carcass was lying near the entrance.

O, Pondandi, Pondandi!
Go and kill a big elk
For trimming my dress.

He jumped up again and danced off. In due time she went to sleep, saying to herself, “No he is surely dead.” She arose in the morning and went to the river. Pondandi was sitting there, but a big elk’s carcass lay near the entrance.

O Pondandi, Pondandi!
If you want to marry me,
Go and kill a big mountain-sheep
For our wedding roast.

He jumped up and danced off. She said to herself, “Now perhaps he will fall down the cliff and be killed.” The next morning she went to the river. Pondandi was sitting there, and a big mountain-sheep carcass was lying near the door.

O Pondandi, Pondandi!
See there the big stone!
Go and bring it here
For our future children to play with.

He jumped up and danced off, “Ah,” said she, “now the end is coming. The stone is too heavy. He will desist from his marriage projects.”

The next morning she went out of the house; and a big mountain which had stood away back from the river had changed its place, and stood before the entrance.

O Pondandi, Pondandi!
If you want to marry me,
Take a bow with arrows
And shoot an arrow up to the sky,
Then you must follow it,
As swift as your arrow.

He jumped off and caught his bow. He strung it and shot an arrow up to heaven. Then he jumped upward and followed the arrow. She looked up and followed him with her eyes, until he was lost out of sight. She waited and waited, but he did not fall back, and never descended. “Ah,” said she, “surely he fell down at some other place. No doubt he is dead.” She went to sleep, and in the morning she went again to the river. Nobody was there. “Ah!” sighed she,” it is allover,” and went back to the house. At that moment, however, a man came driving a team of reindeer. It was Pondandi. He fell down somewhere among a big herd of reindeer: so he caught a pair of reindeer, and after attaching them to a sledge, he drove off. Now he arose from his sledge. He was quite handsome, and his clothes were fine. He entered the house and sat down on the bed of the girl.

“O you visitor! Do not sit down on my place! My bridegroom will come, and he will blame me.”

“I am your husband,” said Pondandi. “No,” said the girl, “you are not. His coat is of the worst kind of skins, and he himself is no more than a snotty youth.” — “If you do not believe me, come out, and I will prove it to you.” They went out, and he showed her his former clothes and the skin of a snotty youth in the tree. “Look there!” said Pondandi, “down the valley. My father and mother are passing there with a few of their herds.” She looked down, and the whole valley was alive with reindeer, — bucks and deer, and small fawns. The old people came nearer, and their herd proved much more numerous than the herd of the girl. They joined their herds and lived there. Latka’s daughter married Pondandi.

The end.

Lay of Bondandi (Kolyma version)

Bondandi is urged to hunt elk for bedding and coverlets but instead encounters a boat of girls from upstream. Though the girls approach him warmly, offering to cook and pick berries, he rejects them and hides in his cabin. Upset and frightened by his rejection, the girls weep, curse their misfortune, and lament being driven away by Bondandi.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Love and Betrayal: The girls’ affectionate approach towards Bondandi and his subsequent rejection highlight themes of unrequited love and emotional betrayal.

Community and Isolation: Bondandi’s choice to isolate himself from the approaching girls reflects themes of solitude versus social interaction.

Moral Lessons: The tale imparts lessons on hospitality, social interaction, and the consequences of rejecting communal bonds.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Helen Dauroff, a Russian creole woman, in the village of Pokhotsk, winter of 1900.

Bondandi, get up, get up!
Go and kill an elk
For our bedding,
For child’s coverlet.
A boat comes from upstream
With such nice girls,
With such long-nosed ones!
I saw the girls
And hid in the cabin.
The girls came there,
They tugged at me,
They pressed me down.

We girls we have come
To cook fat soup for you,
To pick berries for you.’
He repulsed the girls,
And hid in the cabin.
The girls wept aloud,
The girls whimpered low,
They were much frightened,
And cursed their luck,
‘Bondandi drove us off,
Bondandi drove us away.

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Sister and brother married

A sister, desiring to marry her brother, deceives him by disguising herself as a new woman in their camp. The brother unknowingly marries her, and they have a son. When the boy learns the truth from a Snow-Bunting, the father investigates. Discovering the incestuous deceit, he sets a trap with a spell-bound ax, which kills his sister. He and his son continue living together afterward.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Family Dynamics: The narrative explores complex relationships within a family, particularly the taboo of incest.

Divine Punishment: The brother invokes a spell-bound ax to punish his sister for her deceit, resulting in her death.

Forbidden Love: The sister’s desire to marry her brother represents a romantic connection defying societal and familial expectations.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Anne Sosykin, a Russianized Chuvantzi woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was a sister who wanted to marry her brother. One time while the brother was out hunting she sewed a new tent cover and prepared new poles also. Then she dug a long underground passage away from their house, and at the end of it she pitched her new tent. She said to her brother, “A strange woman has come to our camp. You should marry her. After that I will go away.” He said, “Better stay with us.” — “No, I will go and look for a husband; but you must go and visit that woman.” As soon as he was gone, she changed her clothing, and arranged her hair in a different manner. Then she dived into the underground passage and made off to the new tent. There she sat down and when her brother came in he saw her working on skins. He went back home; but she was there before him, and put on her former dress. She asked him, “Did you see her?” — “Yes, I saw her. She looks very much like you.” — “Don’t be silly! Women are alike, just like larch-cones; you hesitate too long. Marry her, the sooner the better. I will go and look for a husband.”

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The following morning he went to the woman’s tent, and spent the whole day there. He paid his suit and married her. The sister pretended to go away, but she had gone to the new tent and stayed there. There they lived. In due time she brought forth a boy, who grew up and became able to shoot. His father made a bow and arrows for him. The boy shot at a Snow-Bunting, which grew angry, and said to him, “You good-for-nothing! do not shoot at me! Better think that you are the child of a brother who married his own sister.” The boy went to his mother, and said, “The Snow-Bunting is abusing me. It says that I am the child of a brother who married his own sister.” She only said, “Do not say that to your father!” When the man came home, the boy wanted to tell him; but just as he began and said “Father!” his mother gave him a spanking and drove him away. This was repeated several times. Then the father took notice and said, “Wife! bring me some wild sheep meat.” She went to the storehouse. Then the boy began again, “Here, father!” — “What is it, child?” — “Snow-Bunting said to me that I am the child of a brother who married his own sister.” — “Ah, ah!” said the father. He took his big ax and ground it well on the whetstone. Then he hung it up just above the entrance. He laid a spell upon it and said to the ax, “If she is really my sister, fall down and split her head.” The woman entered smiling; but, as soon as she had shut the door, the ax fell down and split her head. So she died, and he prepared for her funeral. They lived on, he and his boy.

The end.

A Markova tale

Three brothers—Grass-Leg, Bladder, and Little-Finger—face tragic misfortunes while eating blood soup. Little-Finger drowns trying to take marrow, Grass-Leg breaks his leg attempting to help, and Bladder laughs so hard he bursts. Their father, upon learning of these calamities from his wife, becomes enraged and kills her in anger, leaving the family in ruin.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Tragic Flaw: Each character exhibits a flaw leading to their demise—Little-Finger’s overreaching curiosity, Grass-Leg’s impulsive rescue attempt, Bladder’s excessive mirth, and the father’s uncontrollable anger.

Moral Lessons: The tale imparts lessons on the consequences of unchecked emotions and actions, illustrating how individual flaws can lead to personal and familial ruin.

Cunning and Deception: The story subtly reflects on the deceptive nature of appearances and actions, where seemingly harmless situations lead to fatal outcomes, emphasizing the unpredictability of life.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Katherine Alin, a Russianized Chuvantzi girl, twelve years of age, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There were three brothers. One was Grass-Leg, another was Bladder, the third was Little-Finger. One time they ate blood-soup. Little-Finger saw some marrow, and wanted to take it; but he fell into the soup and was drowned. Grass-Leg wanted to help him, but in his hurry broke his leg, seeing which, Bladder laughed till he burst of laughter. Their father went and asked his wife, “Where are our children?” She told him. He was so angry that he killed her.

The end.

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A Markova tale

White-Cap, a duck, acts strangely while being groomed by her granddaughter, scaring the girl into fleeing. Alone and lonely, the girl encounters a snow-bunting, which teases her with playful and absurd questions about her life, alluding to a life surrounded by dog-made tools and hardships. Their exchange ends with the bird mentioning a jay extinguishing her fire and flying off, leaving the tale unresolved.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Cunning and Deception: The snow-bunting engages the girl in a series of playful and absurd questions, showcasing wit and subtle deceit in their conversation.

Illusion vs. Reality: The girl’s perception of her grandmother’s behavior and the snow-bunting’s teasing questions blur the lines between reality and imagination.

Conflict with Nature: The girl’s fear of natural elements, such as drowning in the river or getting splinters from a willow, reflects a struggle against natural forces.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was a duck who called herself White-Cap. She asked her granddaughter to louse her.

“O granny! there are no lice on your forehead, but plenty on the back of your head.”

“Gete, gete!” said the old woman in duck language. “There are none on the back of the head, but quite a good many on the forehead, gete, gete, gete!”

“O granny! Why do you talk like that? You never did so before.” “Gete, gete, I always talked like the gray geese that pass high above me. They made me lose my wits, gete, gete, gete!”

The girl was frightened and ran away.

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For some time she remained alone, then she felt lonely and sat down on a high stone. A snow-bunting perched on a cranberry-bush. The girl asked it, “What do you want?”

“Pitititi do you feel warm?” — “I do feel warm.”

“Pitititi, why do you not bathe in the river?” — “I am afraid, lest I should drown.”

“Pitititi, why do you not hold on to a willow?” — “I am afraid to get a splinter in my palm.”

“Pitititi, why do you not put on mittens?” — “I am afraid, lest they should be torn.”

“Pitititi, why do you not mend them?” — “I am afraid the needle might break.”

“Pitititi, why do you not sharpen it?” — “I am afraid the whetstone might split, and brother would blame me.”

“What is your bed?” — “A dogskin.”

“What is your pillow?” — “A dog’s neck.”

“What are your spoons?” — “Dog’s paws.”

“What are your forks?” — “Dog’s claws.”

“What is your kettle?” — “A dog skull.”

“What is your sledge?” — “Dog’s cheek-bones.”

“What are your ladles?” — “Dog’s shoulder blades.”

“What are your titbits?” — “Dog’s tongue.”

“What are your cups?” — “Dog’s teeth.”

“And where is your fire?” — “A jay passed by and extinguished it.”

“And where is the jay?” — “It flew away to the mountain to peck at the larch gum.”

The end.

A Markova tale

An old man and woman live simply, the man hunting and the woman cooking. After he locks her out to keep his reindeer meat, she leaves in search of human company. Guided by a snow-bunting, she deceives various villagers into trading up from a goose to a doe. While traveling with animals, they betray her. Defeated, she returns to the old man, resuming their modest life.

Source:
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Trials and Tribulations: The old woman endures a series of challenges, including being locked out by the old man and the betrayals by animals, testing her resilience.

Loss and Renewal: After facing betrayal and defeat, the old woman returns to the old man, symbolizing a cycle of loss and the renewal of their simple life together.

Family Dynamics: The story explores the relationship between the old man and the old woman, their separation, and eventual reunion, shedding light on their interpersonal dynamics.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

This tale like some others, was indicated as a real Markova tale, in contrast to others which were indicated as Lamut, Yukaghir, or Chuvantzi tales, or again, as Russian tales coming from Russia. It represents, however, a mixture of elements, Russian and native.

Told by Anne Sosykin, a Russianized Chukchee woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was an old man and an old woman. The old man used to catch hares and bring them to his old woman. She cooked them, and they ate together. One time the old man brought a fat reindeer. The old woman jumped for joy. “Ah, the fat reindeer!” She skinned it and dressed it and chopped it; and then she put some of it into a large kettle, which she hung up over the fire. The meat was nearly done. Then the old man said to himself, “This old woman will consume all my meat. Eh, old woman, fetch some water!” The old woman took a pail and went down to the river. The old man in a moment secured the door on the inside and waited in silence. The old woman came back and could not open the door. “What is the matter with this door?” — “Oh, nothing! I have fastened it on this side.” — “Why did you do so?” — “Oh, I was afraid you would eat all my fat meat.” The old woman climbed to the roof. “Old man, I put the foot of a hare behind the chimney. Please throw it out to me.” He did so. The old woman took the foot and went away. After some time she grew weary and sat down to rest. A magpie was flying by. “O magpie! please tell me where there are human people.” — “I will not tell you. When you lived with the old man, each time that I wanted to perch on the fish racks, you would hurl sticks at my head, I will tell you nothing.”

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The old woman went on and after a while sat down again. A raven was flying by. “O Raven! please tell me where there are human people.” — “I will not tell you. When you lived with the old man each time I wanted to perch on the fish racks you would hurl lumps of earth at my head. I will tell you nothing. He flew off, and the old woman went on. After a while she sat down to rest. A snow-bunting flew past. “O, Snow-Bunting! please do tell me, where there are human people.” — “I will tell you. When you lived with the old men and whenever I perched upon the fish racks, you would do nothing to me; and when you were dressing fish for drying, you would leave for us some pieces of roe and liver. Follow me, I will show you the way.”

The snow-bunting flew away, and the old woman followed. After some time she saw a village. She entered one of the houses. The people bade her welcome, and gave her shelter and food. After the meal they said, “O old woman! we have prepared a couch for you on which you may sleep.” The next morning they gave her a goose, because they had a plentiful supply of wild and tame geese. They also showed her the way. She went on and came to other people. “Old woman, this couch is for you. Go to sleep.” She looked around, and saw that these people owned many swans: so she said to them. “Please give my goose a place among your swans.” Next morning she asked them, “Where is my little swan?” — “How is that. Did you not have a gosling?” — “No, I swear I had a little swan. I call God and the King to witness that I had a young swan.” So they gave her a swan. She took it and went on until she came to other people who had plenty of does. “Please put my swan among your does. It wants to be among your does.” They put it among the does. The next morning she asked, “Where is my doe?” — “Why, mother, you had a swan.” — “No, I swear I had a doe.” They gave her a doe and she went out. The next time she slept she stole a sledge and a reindeer-harness. She attached the doe to the sledge, and, seating herself on the sledge, drove on, singing lustily, “On, on, on! Run along the track, harness not mine, on without stopping! Other man’s sledge will never break down.” An arctic fox jumped up. “Here, granny, take me along on your sledge!” — “Sit down, you S… of a B…, your anus on the stanchion!” She drove on. A wolverene jumped up. “Here, granny, take me along on your sledge!” “Sit down, you S… of a B…, your anus on the stanchion.”

They drove on. A bear jumped up. “Here, granny, take me along on your sledge!” “Sit down, you S… of a B…, your anus on the stanchion!” The bear sat down on the sledge and it broke. “Oh, goodness! Go and bring me some wood. I will repair the sledge.” The arctic fox went and fetched a rotten log. “That is good for nothing,” said the old woman. The wolverene went and brought a crooked pole. “That is good for nothing,” said the old woman. The bear went and fetched a whole tree forked at about the middle. “That is too bad,” said the old woman. She went herself, and meanwhile they devoured the doe and ran off. The old woman came back, and there was no doe, nor any of her companions. So she left the sledge and went back to the old man. He had eaten his reindeer, and was catching hares again: he took the old woman back and they lived as before.

The end.

A Lamut tale

A man or Monster builds fish traps and stockpiles nine storehouses of fish but consumes them all in nine days. Seeking food, he finds a Lamut village, scaring away its people except a talking needle case. Tricked into injuring himself during a game, the Monster is taunted by the needle case. The villagers return, attack, and ultimately kill the Monster, ending his menace.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Good vs. Evil: The villagers confront and eliminate the Monster, representing the triumph of good over malevolence.

Cunning and Deception: The needle case deceives the Monster into injuring himself, showcasing the use of wit to achieve a goal.

Supernatural Beings: The Monster exhibits extraordinary abilities, such as consuming vast amounts of fish and surviving significant injury.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Mary Alin, a Russianized Chuvantzi woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was a man or perhaps a Monster. He prepared a fish trap of willow, and made a weir across the river. He put the fish trap in a suitable place and waited for the catch. After a while he listened, and heard the fish trap whistle. “Eh, fish trap! are you whistling?” — “Yes, I am whistling because the water runs through me.” After a while he asked again, “Eh, fish trap I are you choking now?” — “Yes, I am,” said the fish trap. So the man drew out the fish trap, and it was full of the choicest fish. He constructed a drying rack, and hung up the fish. Then he asked again, “Eh, fish trap! are you choking?” Again he pulled out the fish trap, and it was full of the best fish. Thus he worked for nine days. He built nine fish racks and filled every one with the precious fish. Then he built nine storehouses and stored his dried fish in them. After that he began to live on the fish. The first day he consumed one storehouse full. The second day he finished the second storehouse. Thus in nine days he was through with all his stores of dried fish. Then he said, “I have nothing to eat, so I will go and try to find a dwelling.”

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He walked about, and after a while saw a village. He felt full of joy. “Oh, now I shall have a meal!” Then he sang aloud, “Nia’hu, nia’hu, there live some people! I shall have a meal, and I shall have much joy from it!” Some Lamut boys were kicking a football. A needle case shouted from within a work bag, “Take care! The Monster is coming. Hear him roar!” “What do we hear! It is you that roar.” And the Monster sang again, “Nia’hu, nia’hu, there live some people!” They heard his voice, and ran away. Only the needle case was left among the offal. The Monstrous old man came to the village and passed from house to house. Not a soul was there. Only a gray jay was skipping from one drying rack to another. “Here, grandfather! come play with us! Let us have a skipping-match!” — “I cannot skip.” He skipped once and once again. The third time he tried he broke one of his legs. He drew out a small knife and cut off his leg. “See here!” said the Monster, “my marrow is quite fat.” At that moment the Needle Case jumped up from the heap of offal and sang, “Goldia, goldia, nesoya, koroya. The monstrous old man has broken his leg! Ub-chub, chub!” “Oh, oh! stop your shouting! Take this little knife.” “I do not want it.” “Then take a little marrow of this bone.” — “I do not eat it, Ub-chub-chub!” As soon as the people heard his voice, they came with knives and axes and attacked the Monster. Some struck him with axes, some cut him with knives. At last they killed him. They turned the body over and examined its back. They found that a long whetstone had entered his anus fully a foot.

The end.

A Lamut tale

A Lamut camp is destroyed by mysterious invaders, leaving three sisters as the sole survivors. The eldest sister infiltrates the enemy camp, discovers their weakness—a maggot-infested reindeer liver—and destroys it, killing the invaders, including their shaman leader. She reunites with her sisters, shows them the lifeless enemy camp, and they claim the camp’s resources for themselves, triumphing over their foes.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Cunning and Deception: The eldest sister uses her wit to infiltrate the enemy camp, gain their trust, and uncover their weakness.

Trials and Tribulations: The sisters face the hardship of losing their family and home, testing their resilience and resourcefulness.

Revenge and Justice: The eldest sister’s actions serve as retribution against the invaders, restoring balance and avenging her family’s demise.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Anne Sosykin, a Russianized Chuvantzi woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was a Lamut camp. An old Lamut had three daughters, who were not married. Another family made their camp nearby. I do not know whether they were men or spirits. They attacked the Lamut, and killed all of them. The three sisters fled. The strangers dried the flesh of their victims. They split the bones and extracted the marrow. The sisters were very hungry. The oldest one said, “I will go to them. I am very hungry. Perhaps they will not kill me.”

They bade her welcome and offered her meat. It seems, they gave her flesh of one of her own people, for she could not eat it. The master of the house was the shaman of the camp. In the evening he said to his wife and the visiting girl, “I will sleep this night with both of you.” So they lay down side by side. The shaman copulated first with the one, then with the other. When they lay there tired, the girl asked the mistress, “Do you live on the flesh of those Lamut people?” — “It is so,” she answered.

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The shaman suddenly jumped up. “Ah! my heart is throbbing. It forbodes something.” — “What does it forbode?” asked his wife. “Is there anybody stronger than you are?” — “Lie down!” said the guest, “since you are my new husband.” He lay down. The guest asked again, “Eh, sister, do you ever suffer from any illness?” — “Never,” answered the mistress. “In the valley down there is a reindeer that belongs to my husband. Its liver is full of reindeer fly maggots. Whoever gets this liver kills all of us. This is our only fear.” — “Ah, sister!” answered the guest, “it is time to sleep.”

Soon they slept. The Lamut woman crept out of the tent. She took the bow and arrows, put on her snowshoes, and went to look for the reindeer. She saw it in the valley, close to a group of larch trees. It was spotted, and its antlers stood upright. She tried to approach, but it ran away. At last she came within range of it and killed it. Then she opened it and extracted the liver. It was full of maggots. She destroyed these one by one. Soon there was heard a great lamentation from the camp of the invaders. “Arai, arai.” [in the Lamut language, “Alas, alas!”] She came to the shaman’s tent. He jumped up; but when she destroyed the largest maggot, he fell back dead. Then she went to her sisters. “Ah, sisters! I have killed them all.” — “How is it possible?” said the sisters. “It is not true.” — “Indeed, let us go and look at them!” They arrived at the camp. All their enemies were stone-dead. They carried out the bodies, and took everything in the camp for themselves.

The end.