Wolves and Men

Some people without dogs domesticated fox and wolf puppies, which surprisingly bred different types of dogs. One man’s wolf became exceptionally skilled at hunting, making him wealthy. When he stopped providing for the wolf, it retaliated by gathering a pack of twenty wolves to attack his reindeer herd. The man killed four wolves, marking the beginning of an enduring conflict between humans and wolves.

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

Transformation: The domestication of fox and wolf puppies leading to the emergence of different types of dogs signifies a transformative process in the relationship between humans and animals.

Conflict with Nature: The man’s decision to stop providing for the wolf, resulting in the wolf retaliating by attacking his reindeer herd with a pack, highlights the inherent tensions and conflicts that can arise between humans and the natural world.

Moral Lessons: The narrative imparts a lesson about the consequences of neglecting responsibilities and the importance of maintaining harmonious relationships with nature and animals.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

There lived some people who had no dogs at all, so they caught the small puppies of a gray fox, and brought them up. These gray foxes brought forth black and spotted dogs. Another man caught a wolfling and fed it. That wolf brought forth another kind of dog. They were long-legged, and light in color. This wolf was so nimble of foot, that it could overtake and catch reindeer and elk and any other kind of game. So its master became the richest of all the people.

At last the man said, “I am quite rich. My assistants are too many.” So he ceased to pay the, wolf in food and shelter. The wolf went off and called all his companions. Twenty wolves came with him, and attacked the reindeer herd. Many reindeer were killed. The man caught his bow, shot at the wolves, and killed four of them. From that time began the war between man and wolf.

► Continue reading…

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Story of an arctic fox

An arctic Fox cleverly tricks both a Bear and a Wolf while setting up a fish weir. He convinces each to sit still by promising a share of the fish, but actually leaves them freezing and immobilized. With the Bear, he lets his children kill and eat him. With the Wolf, he escapes by feigning blindness and lameness, ultimately causing the Wolf to attack another fox.

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 fox’s actions are driven by deceit, convincing the bear and the wolf to sit still under false pretenses, resulting in their harm.

Conflict with Nature: The fox manipulates natural elements, such as the icy environment and the fish weir, to execute his deceptive plans.

Trials and Tribulations: The bear and wolf face challenges orchestrated by the fox’s schemes.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

An arctic Fox constructed a fish weir on a small river to catch fish. It was winter time, and he was at work cutting the ice. A Bear came to him, and said, “O Fox! what are you doing?”

“I am arranging a fish weir for catching fish.”

“All right. Give me a share in the spoils.”

“I will not. How can I? I bring forth children by the dozen at each litter. How shall I feed them?”

“Nay, nay! You must give me a share of the catch.”

“All right. Since you are so insistent, I will give you half. Come here! I will show you what to do.” He made him sit down on the floor planks, which were all wet with water.

► Continue reading…

“Sit down here and keep watch over the weir. Perhaps the ice will split. You must not stir, lest you should frighten the fish away. In due time I shall come back.”

The bear sat there for three days. He was frozen to the ice. At last, on the fourth day, the arctic Fox came back.

“Here, you, Fox! Come to me! You talked about the fish, but where is the fish? I am near dying of cold. At least, help me to get away, pick me off, and make me free from this ice.”

“Ah!” said the arctic Fox, “You are too heavy. I cannot pick you off. Here!” cried the arctic Fox, “Children, come here, all of you. I caught a big fat bear for you. Come here and have a meal!”

The young arctic Foxes came and bit the bear to death. They had a liberal meal, and soon the bear was gone.

After that a Wolf came.

“You, arctic Fox, what are you doing?”

“I am constructing a fish weir to catch fish.”

“Give me a share.”

“O, no! How can I? I have too many children. I bring forth a dozen in one litter.”

“I say, give me a share!”

“All right, I shall give you half the catch.” He made him sit down on the flanks. “See here!” said Fox, “put your bushy tail down into the water, you will catch some nice fish. But you must stay quiet, and not even move a toe. Otherwise all the fish will be scared away.”

After three days the arctic Fox came back to the weirs.

“Oh, oh!” cried the Wolf. “There, you arctic Fox, where is your fish? I am frozen and nearly dying of cold. Please help me get away, and pick me off!”

“Ah!” said the arctic Fox, “You are too heavy. Pick yourself off.”

Then the Wolf turned his head and gnawed at his tail. Seeing this, the arctic Fox set off, and ran away along the river bank. The Wolf, tail-less and very angry, found his tracks, and gave pursuit, but the Fox dug a hole in the snow and lay down, feigning to be lame. “Ah, you scoundrel!” growled the Wolf through his teeth, “I will catch you and tear you into three parts. You have deceived me most heartlessly.” He came to the Fox, and snarled, “Here you are! You thief! where is your fish? I will tear you to pieces.”

The arctic Fox shut one eye and pretended to be blind. “What fish?” asked he innocently. “I am lame and nearly blind. My other eye is also worthless. I have not left here for a number of days.” —

“Of course,” acquiesced the Wolf, “the other one had two eyes, but still these seem to be your tracks.”

“How can they be mine?” said arctic Fox. “Am I the only arctic Fox hereabouts? There are ever so many.”

“That is right,” said the Wolf. He followed another track, and caught another arctic Fox. “I have you,” snarled he. “It is you who made me stick to the ice of the river.” And he tore him to pieces.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

A tale about stingy reindeer-owners

A Lamut community faces harsh winter hardships. An old shaman, after being neglected by wealthy reindeer owners, moves away after a prophetic dream. Wolves scatter the rich man’s herd, causing extreme starvation. The Master of the Desert helps the struggling family with a herd of reindeer, teaching them to share. However, they later fail to learn this lesson and perish.

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

Divine Intervention: The Master of the Desert, a supernatural being, aids the starving family by providing them with reindeer and imparting a lesson on generosity.

Moral Lessons: The narrative emphasizes the importance of sharing resources and the consequences of selfishness, as the family’s initial stinginess leads to their downfall.

Conflict with Nature: The community faces harsh winter conditions, wolf attacks, and snowstorms, highlighting the struggle against natural forces.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ivashkan, a Lamut man, on the upper course of the Molonda River, the Kolyma country, summer of 1895.

The short days of the year had already begun, and the cold of winter had come. Then some Lamut met to live together. They pitched their tents close to one another, played cards, and had merry talks and joyful reunions. An old shaman, who had nothing to eat, had no joy. The wealthy reindeer owners gave him nothing, so stingy were they.

One time he went to sleep without any supper, and had a hungry dream, such as the Lamut used to have. In the morning he said to the best hunter in his own family, “Let us move away! I had a dream that the wolves came and scattered the reindeer herd all over the country.” So they moved away and pitched camp separately. The richest of the men had several children, and up to that time they had never known what hunger was. Still he gave nothing to the poor people.

► Continue reading…

The old shaman left him. The people in the camp played cards as usual, and laughed noisily. Then they went to sleep, the herd being quite close to the camp. In the morning, however, the reindeer were gone, and only numerous tracks of wolves were seen in the deep snow. The rich man had nothing left, not even a single riding reindeer, so he had to stay in camp with all his children and grandchildren.

The others somehow moved off in pursuit of their lost animals. His men, too, tried to search for their reindeer; but a violent snowstorm came which lasted several days. It covered every trace of the reindeer in front of them, and made invisible their own tracks, behind them. The great cold caused all the game to wander off. They could find nothing to feed upon, so they were starving and perishing from famine. They ate their saddles and harnesses, the covering of the tent, and even their own clothes. They crouched almost naked within their tents, protected only by the wooden frame thereof. In ten days they had never a meal, and so at last they took to gnawing their own long hands.

The old father, however, set off again. He wandered the whole day long in the open country, and found nothing. Finally, he stopped in the middle of the desert, and cried aloud in despair. The Master of the Desert heard his voice. He came all at once from underground, and asked him, “What do you want?” — “My wife and children have had nothing to eat for ten days, and they are starving to death. My hunting boots are full of holes, and I am unable to walk any longer. Do not cry!” said the Master of the Desert. “I also am the owner of reindeer. I will give you something to eat, but you must remember the ancient custom of the Lamut. When you have food, give the best morsel to your poor neighbor.” — “I will,” said the old man. “Is not my present trial as severe as theirs?” — “Now, go home!” said the Master of the Desert, “and go to sleep. Food shall come to your house.” So the old man went home. His wife said to him, “Do come and look upon this sleeping boy! He is moving his mouth as if chewing. This presages good luck.” The boy was the youngest child of their elder son. “Be of good cheer,” said the old man, “the worst is over. We shall have something to eat.”

They went to sleep and in the morning they saw that a large herd of reindeer had come to their camp. All were gray, like the wild reindeer. Still the backs of the largest bucks were worn off by saddles. These were the riding reindeer of the Master of the Desert. The people lived on these reindeer. By and by the winter passed, and the long days of the spring came back. The people broke up their tents, and in due time moved away, as is customary among the Lamut reindeer herders. They came to a camp of numerous tents, and pitched their own tents close by the others. The old woman, however, had not learned her lesson. She was stingy as before and gave evil advice to her husband. Several poor people were in that camp. The old woman said again, “We are rich, but we must not feed these good-for-nothings. We never saw them, they are strangers. Let us rather move away from here.”

So they moved off, and after some days they pitched camp alone, as before. In the morning, however, all the reindeer were gone, no one knew where. Only their tracks were left on the pasture ground. They may have ascended to the sky. The Master of the Reindeer grew angry with them because of their close hands and hard hearts. Therefore he took away his property. They walked back to camp; but the people said, “Formerly you gave us nothing. You too may go away with empty hands.” They went away, and soon were starved to death.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Story about cannibals

A Lamut family fleeing man-eaters finds refuge with a rich reindeer breeder who buys and marries their daughter. Suspecting they plan to fatten and eat her, a herdsman warns the family. They escape during the night. Pursued by three men, the father ambushes and kills the pursuers in a narrow pass, eventually settling in a new land and remarrying the daughter to a kind man.

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

Conflict with Authority: The family challenges the oppressive and cannibalistic practices of their community by fleeing and resisting their pursuers.

Trials and Tribulations: The family endures a series of challenges, including fleeing from danger, surviving in new territories, and defending themselves against threats.

Community and Isolation: The narrative explores the family’s isolation from their original community due to its cannibalistic practices and their efforts to find a new, safer community.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Irashkan, a Lamut man, on the upper course of the Molonda River, in the Kolyma country, summer of 1895.

In ancient times the Lamut in all parts of the land ate one another. There was an old man who had an only daughter. The neighbors wanted to eat her. So the father and mother and girl fled, and wandered off for ten days and ten nights without stopping. They crossed several ridges of hills, and from the last they saw some tents standing in a pass. They descended, and pitched their own tent near by.

The people, however, were also man-eaters, even worse then those whom they had left. Although they had large reindeer herds, they wanted to eat human flesh. A rich reindeer breeder of those people paid suit to the girl. He paid a hundred reindeer for her, and married her.

Every day the husband slaughtered fat bucks to feed his wife with their meat. They gave her of the best fat. Oh, the parents rejoiced!

► Continue reading…

A poor young man who had no reindeer of his own, and who served throughout the year, summer and winter as a herdsman to the rich owner, said to them, “There is Do cause to rejoice. They simply want to fatten her before they slaughter her. When she is fat enough, they will kill her.”

And, indeed, in the night time in the very act of copulation, the husband felt with his hand of the haunches and the belly of the woman, and muttered to himself, “Still not enough. Why do you not eat your fill? Eat more fat and marrow.” So the woman understood. The next morning the young herdsman said, “They are weary of waiting. Soon they are going to eat her. Why do you not flee? You may do so this very night, cut a way through the cover of the sleeping room.”

Indeed, in the night time they ripped open the cover of the sleeping room and ran away. They took riding reindeer and rode off. They rode for a night and a day. Then they looked back, and saw three men in pursuit. So they turned in another direction and rode on. They rode again for a night and a day. Then they looked back and saw the same three pursuers who were this time nearer than before. The father grew angry, and said, “I will attend to this.” He descended from the reindeer, and slipped his bow from over his shoulder. “You ride on without me. I shall wait here for the pursuers.” The path was very narrow, and led through a pass, so that the three pursuers had to ride in single file. The foremost hurried on. He did not think of any danger. He only looked ahead.

When he was directly opposite the hidden man, the latter sent forth an arrow and shot him. In the same way he slew another and still another. After that he mounted his reindeer and overtook the women. They came to another country, and lived there. The girl was married again to a rich reindeer breeder, a well-meaning man, who knew nothing of man’s flesh.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

A tale of the Chukchee invasion

A group of Lamut men, divided about potential threats, separate their reindeer herds. Despite warnings from elders about being cautious, young men boast of their strength. Suddenly, Chukchee enemies attack at dawn, overwhelming them. During the pursuit, a young woman and an infant are struck by arrows. The men, including those who previously bragged, flee, abandoning their wounded and exhausted reindeer.

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

Conflict with Authority: The younger men dismiss the elders’ cautionary advice, leading to disastrous consequences.

Good vs. Evil: The narrative depicts the Chukchee attackers as a malevolent force overwhelming the Lamut people.

Tragic Flaw: The arrogance and overconfidence of the young men result in their downfall.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Hirkan, a Lamut man from the desert of Chaun, in the village of Nishne-Kolymsk, winter of 1896.

At the time of the freezing of water some Lamut men crossed the mountain ridge near the Wolverene River. They came to the upper course of the Chogodon River and lived there. They wanted to separate their reindeer herds. In doing this, they talked among themselves. One said, “We must be very careful. From the east enemies may come to kill us and to drive our herds away.” Another man, young and hasty, answered, “All right, let them come! We can kill them all.” An old man, the oldest of all, whose son and son-in-law were the most active and swift of foot said, “Do not say so! You must be on your guard, and show no arrogance.” Still another young man said, “You are too much afraid, a whole family of cowards. Let them come! We can destroy all of them.” Another old man said, “Ah! stop talking! The evil one is watching for every rash word. He punishes arrogant people.”

After that they separated their herds and went to sleep.

► Continue reading…

In the morning at dawn there came from the east enemies as numerous as flees. Even the snowy mountains grew black with the multitude of men. They were the Chukchee. They moved on in large herds like reindeer. They attacked the tents in front, and were killing the people. At that very time those in the rear gathered a few things and moved off. They rode along. The Chukchee saw them and followed afoot, so nimble and light of foot were they.

One of the pursuers shot an arrow and hit a young woman. She sank down on the neck of her reindeer. Her husband, however, — the one who first said, “We can kill all of them,” — only glanced back, and hastily cut off the halter of her reindeer, which was attached to his own saddle. After that he galloped on more headlong than ever.

The Chukchee followed on. Another of them shot an arrow, and hit a cradle. [Among the Tungus and the Lamut, cradles of small children are so constructed that they may form one half of the usual pack load of a pack reindeer so they may be carried along with infants on the reindeer back.] The infant fell out. His father (the one who said, “We may kill all of them”) glanced back, and cut off the reindeer halter. That done, he rode on with all possible speed. They rode across the mountain-ridge, and fled to steep rocks along the narrowest paths, so that the Chukchee sledges could not follow their riding reindeer. Whenever a pack reindeer fell down exhausted, they would not stop to take off the load, but would leave it there, load and all. At last they came to the mountains of Oloi. The pursuers were not there, so they stopped, and after a while pitched their camps.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Chaun story

The Lamut people living on the river Chaun are a branch of this tribe that has migrated farthest to the northeast. They are composed of stragglers from several clans of the Kolyma country, who came to the Chaun desert for various reasons; therefore, they do not form a separate clan. Their ways of living in the treeless tundra of Chaun, however, are different from those of all other Lamut, and are nearer to the mode of life of the Chukchee, among whom they dwell. They number about thirty or forty families.

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

Quest: The young man’s journey to find other people and a wife represents a personal quest, driving the narrative forward.

Conflict with Authority: The young man’s defiance of his father’s advice and the subsequent tensions with his father-in-law illustrate challenges to familial and societal authority.

Community and Isolation: The protagonist’s initial integration into the new community, followed by his isolation due to cultural differences and moral disagreements, underscores the tension between belonging and estrangement.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Hirkan, a Lamut man from the desert of Chaun, in the village of Nishne-Kolymsk, the Kolyma country, winter of 1896.

There was a Lamut man in the country of Chaun who went to East Cape to look for some thong-seal hides. He moved and moved, and so came to the very end of the country. He had with him his wife and also a son, young and active. All around the country was wholly deserted. Not a single trace of man was to be seen anywhere. The young man said, “I will go and look for people.” The father retorted, “Do not go! You will lose your way, and in any case you will find nothing.” — “No, I shall find them. And I shall even take a wife among them.”

He went away on snowshoes, and after a considerable time came to a river wholly unknown to him. There was a large camp there. Several tents were pitched in two clusters. In one of them lived a man who had a single daughter. He entered, and stayed with this family as an adopted son-in-law. One day the father-in-law said to him, “Let us go to the river to catch fish!”

► Continue reading…

There was on the river a large open place. They set off. The son-in-law was very light of foot. He was the first to reach the open water. Without much ado he cast into the water his fish-line, and immediately felt something heavy on it. So he pulled it up, and there, caught on the hook, was a small child, human in appearance. He was much afraid, and threw the child back into the water. After that he again cast his fish-line back into the water, and in a moment drew out another human child. He threw it back into the water, but in the meantime the other people arrived. “Why are you throwing the fish back into the water?” said the old man angrily. If you do so, you will destroy our fishing luck and the fish is our existence. Everything will be destroyed.” — “Oh,” said the young man, “but I caught a human child! I was afraid.” — “I say, it was no child, it was a fish. You are playing jokes on us. Better go away! I was mistaken when I called you a reliable man. Be off! You are no longer my son-in-law.” They cast into the water their own fish lines, and after a while they also caught a small human child. They put it upon a long wooden spit and roasted it, before the fire. Then they sat down and made a meal of it. This done, they went back.

The human son-in-law felt very angry. So he also cast his line and angled for fish. He caught one after another, and all his fish were human. In a short time, he had collected a large heap. He covered them with sticks and stones, and went home late in the evening. “Where have you been the whole day long?” asked the father-in-law quite sternly. “I have been angling.” — “Caught anything?” — “I covered a large heap of fish with sticks and stones.” The old man was very glad. “Oh, indeed, you are the very son-in-law for me!” The spring was coming. The snow was covered with a hard crust. The old man said, “Let us go on snowshoes to hunt wild reindeer-bucks!” They went out on snowshoes, and came to a forest. The old man said to his son-in-law, “You must hide behind this large tree as we will drive the reindeer towards you, that you may kill them one by one.” The young man crouched behind the tree, having his bow ready. The other people drove the reindeer toward him. He saw running past him two giant men, all naked, with long hair that reached to the ground. He was so much frightened, that he did not dare to shoot at them.

The other people came. “Well,” asked the old man, “have you killed them?” — “Whom must I kill? Two giant men passed by, both naked, with hair hanging down to the very ground. I did not dare to shoot at them.” — “Ah!” said the old man angrily, “they were no men, they were wild reindeer-bucks. You spoil our hunting pursuit. This hunt is our very life. Be off! I was mistaken when I called you a reliable man. Cease being my son-in-law! Be gone from my house and family!”

They went home. The young man was angrier than ever. He ran to the forest and looked for some trace of those human reindeer-bucks. He found tracks and followed them. At last he saw those giant naked men. They were sitting on the ground leaning against the trees, and fast asleep. So he crept toward them and tied their long hair around the tree. Then he crept off and made a large fire on their windward side. They were killed by the smoke.

Late in the evening he came home. “Where have you been the whole day long?” — “I found those reindeer bucks and killed both of them.” Oh, they were very glad. Now they had plenty of food, but the son-in-law could not eat it. They slaughtered for him real reindeer. One day his wife said to him, “They are very angry with you because of those everlasting slaughters. They are going to kill you too. You had better flee to your own country.” — “And will you go with me?” — “Yes, I will.” — “And what will you eat in our land?” — “I shall eat fish and reindeer meat. I want no more human flesh.”

Once when she had to keep watch over the reindeer herd, she crept out of the tent quite naked. She took some new clothing from the large bags outside and put it on. They fled, and came to his father. There they made her walk three times around a new fire, and thus her mind was changed. After that they left that country and moved away. They went back to their own land and lived there.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Reindeer-Born

A Tungus man, fearing the reindeer-eating foster son Reindeer-born, flees and finds an iron house with a beautiful woman. She gives him a magical neckerchief to protect him. When Reindeer-born pursues, the man hides behind a tree, and the kerchief transforms into a saw that kills Reindeer-born. The man returns to the iron house and marries the woman.

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 tale features Reindeer-Born, a creature with both human and reindeer characteristics, highlighting interactions with entities beyond the natural realm.

Cunning and Deception: The protagonist employs cleverness to escape and ultimately defeat Reindeer-Born, showcasing the use of wit to overcome challenges.

Sacred Objects: The magical neckerchief given by the mysterious woman serves as a powerful artifact that transforms into a saw, playing a crucial role in the story’s resolution.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of the Kolyma country, winter of 1895.

There was a Tungus man who had a large reindeer herd, and no son at all. One time he came to his herd, and saw that a doe had brought forth a fawn which looked quite human. “What is this?” asked the man. “This is a small boy,” said the doe. “I brought forth for you. Take him and have him for a son.”

The Tungus took the boy, who grew up quickly. Every day he would swallow live reindeer, — one in the morning, another at noon, and still another in the evening, — three meals a day, three living reindeer. So this man, who was rich in reindeer, soon had almost none at all, and was poor. Then he felt afraid, and said to himself, “He will finish the reindeer-herd, and next it will be my turn.” He left his house and goods, and fled away, not knowing where he was going. He walked on for a long time. Then he saw an iron house.

► Continue reading…

In the house was a very pretty girl, so pretty that all the food she swallowed was visible though her transparent body. He thought in his mind, “Oh, I wish I had a wife like that girl!” And she answered immediately, “Really, you wish it?” She knew his thoughts, though he had not uttered a single word. She called him in and gave him food and drink. Then they lay down to sleep together. He stayed in that iron house three days and three nights. On the fourth morning his wife said, “It seems that you area runaway.” He said, “Maybe I am.” — “From whom were you running? I wish you would tell me the truth.” Then he said, “I took a foster child from the herd, Reindeer-Born; and I was afraid he would eat me up, together with my last reindeer.” — “All right,” said the woman, “have no more fear! Go back to your home. Here, take this neckerchief, and if the Reindeer-born should see you and should pursue you, run to some tree and hide behind it. Reindeer-born will not be able to catch you. And it Reindeer-born should not desist, touch the tree with this neckerchief.”

The man went back and came to his house. All at once he saw Reindeer-born, who rushed straight for him. The man turned about and ran for his life. He came to a tree, and hid behind it. Reindeer-born gave chase, and ran straight into the tree, striking his forehead against it with all his might. “Ah!” said Reindeer-born, “Your strength is greater than mine. I cannot make you fall.” In the meantime the man took the neckerchief and touched the tree with it; and instantly the kerchief turned into iron, and its outward shape was similar to that of a saw. This saw sawed at the tree and cut it down. The tree fell and struck Reindeer-born directly upon the head. It broke his head as if it had been an egg-shell, and killed him outright. The man returned to the iron house and lived there, having the young woman as a wife.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Tale about three storks

Here is the 55-60 word abstract for the provided text:

A man, unhappy with his monstrous wife, meets a water-woman who helps him find a cure. After many trials, he retrieves a stork to save her. He marries the water-woman, but on their journey home, his wife is kidnapped by an Eagle-Man. With the help of the youngest stork, she is rescued, and they live happily.

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 story features entities like the She-Monster, the water-woman, and the Eagle-Man, highlighting interactions with supernatural beings.

Quest: The man’s pursuit to find a cure and later to rescue his wife from the Eagle-Man represents a classic quest narrative.

Love and Betrayal: The man’s relationships, from his forced marriage to the She-Monster to his union with the water-woman and her subsequent kidnapping, underscore themes of love and betrayal.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of the Kolyma country, winter of 1895.

There lived a man who did not know where he was born. We think, however, that we were born of this man. He was rich in everything. One time a She-Monster came to him and wanted to be his wife. The She-Monster said, “You must take me for your wife. Otherwise, I shall devour you.” So he married her, and they lived together. After some time he felt sorrowful and thought to himself, “Is it fair, that I being a man, so strong and rich, must have for a wife this unclean monster?”

He came to a water-hole, and sat down there. For three days and three nights he cried from vexation near the water-hole. One time, when he was crying there, a girl appeared out of the water. He said, “I am lonely. Sit down by my side and cry with me?” — “How can I sit by your side? Your Monster Wife will surely kill me.” The man spoke fair words to the girl.

► Continue reading…

Three times she appeared out of the water-hole and talked to him. The She-Monster said, “What is the matter with you? For three nights in succession you have stayed near that water-hole. Did you not find another woman there to spend your nights with?” The man answered, “Where should I find a woman better than yourself? And why should I look for another woman?” They lay down and slept together.

Early in the morning the woman arose from the bed. She threw her thimble upon the man; and his sleep grew sound and strong, almost like death. He slept throughout the day, and on until midnight. The Monster-Woman took his bow and arrows and went to the water-hole. She lay there in ambush, holding the bow strung and ready to shoot. At last, the water-woman appeared out of the water-hole. The Monster-Woman shot at her, and hit her straight in the heart. She fell down, and sank to the bottom.

The Monster-Woman came home and picked up her thimble from the man’s bed. The man awoke instantly. He looked around, and said, “Ah! how long have I slept?” So he put on his clothes and ran to the water-hole. It was full of blood. He saw the blood, and cried bitterly. “Ah!” said he, “it is my wife who has spilled this blood.” He plunged into the water-hole head foremost.

When he reached the bottom, it was like another earth. He looked about, and saw that every bush had, instead of leaves, small copper bells, and the tussocks were covered with sableskin instead of moss. “What a fine place!” thought the man, and he walked onward along the beaten track. After a while, he came to a river. On the other shore stood a tent of Lamut type, made of silver. [The Lamut cover their tents with well curried reindeer skin. The Tundra Yukaghir use partly birchbark, partly reindeer skin clipped short and well smoked, bought chiefly from the Chukchee.] He came nearer and heard voices within. So he entered.

A woman lay on the bed of skins, moaning with pain. Two strong men were sitting by her, right and left. The men jumped up and laid hands upon the visitor. They shouted, “This man has killed our sister!” And they wanted to kill him on the spot; but the woman said, “Do not kill him! He did me no harm. His wife killed me.” He looked at her more closely. An arrow was sticking out from her heart, and the woman was ashen from pain. She moaned pitifully, and said, “Bring him nearer!” They brought him close to the woman, and he took his place by her bed. She cried, and he cried with her. He wanted to pull out the arrow; but the woman said, “Leave it alone! I shall die at your first touch. But if you want to restore me to life, go off across two stretches of land. In the third country you will see a silver hill and three she-storks are playing on it. You must creep close to them, and catch one of them. Then you must bring her to me.”

He set off, and after passing through these two countries he saw the silver hill. Three she-storks were playing on the hill, and amusing themselves with their stork-play. He tried to creep nearer, but after some time the storks noticed him. He fell to the ground full of despair, and in his despair he turned into a little shrew. Then he heard the storks talking to one another, plainly, in the Lamut language. The youngest one raised herself on her long legs, stretched her neck, and asked, “O sisters! where is that man? And what is coming now, so small and mouse-like?” The other said, “Why do you stretch your neck in such a manner? This is no man at all. Otherwise we should have noticed him sooner than you.” They flew up and circled around the hill.

In the meantime, the man had reached the top of the hill. The storks descended again; but the youngest said, “Ah! my heart misgives me. This man is hidden somewhere.” But the two others retorted, “Ah, nonsense! We should have noticed him sooner than you.” The two eldest ones descended to the hill; the third was still circling around in the air. All at once the shrew turned into a man, who caught one of the storks by her long leg. “Ah, ah, ah!” blubbered the stork, “and how does our other sister at home fare? Is she still living, or is she dead?” He told them everything. They were greatly moved and said, “Go home, and we will follow you.” He went home, and the three storks followed him on high, with much talking and many songs. He reached the house and entered it; but the storks were circling on high, singing their incantations. They wanted to pull out the arrow. The oldest said to the youngest, “Do try and pull out the arrow!” — “You are older than I. You have more skill than I.” — “No, we are unable to pull it out. Do try to get it out!” Then the youngest stork flew upward, and for a moment stood still directly over the vent hole of the silver tent. Then she dropped down like a stone; and when half way down, she soared up again. They looked up, and the arrow was in her beak.

The patient sat up directly and wiped away the tears of pain. Then she said, “Indeed, our youngest sister is a shaman.” She entered the house, and also praised the man. “Your heart is true. Will you take me for your wife?” He took her for his wife, and on the bridal night they slept in the silver tent; and the three female storks were circling above all night long, keeping watch over them and singing incantations. In the morning, the storks said to their two brothers, “You must send our brother-in-law, together with his wife, back to his home.” — “All right,” said the brothers. “Let them stay here for one day more, and then we will get them ready for the trip; but you must fly first, and see that everything in their home is in order.”

The storks flew off, and came to his house; and that very evening they came back. The man said to them, “How shall we go home? I have great fear for my young bride.” The storks answered, “Have no fear. We caught your old wife, and threw her into the sea. She turned into a big sea-worm.” The next morning they started on their journey; and the youngest stork warned them, “Be sure not to sleep on the way!” They moved on, he in front, and his young bride close behind him, both on reindeer-back. Half way along he was overpowered with sleep. Do what he would, he could not keep awake, and at last he fell from the saddle like one dead. The wife tried to wake him and said, “Did not our sisters warn us against sleeping in the way?” But he did not hear her words.

In the meantime, while she was busy over him, nudging him, and pulling him up, a big Eagle-Man with two heads came, and shouted, “I have been making suit for her since her earliest years.” The Eagle-Man caught her by her tresses and threw her upon his back. Then he flew off, and carried her along. After a while the man awoke, and his wife was nowhere to be seen. He cried from grief, and then looked around. No trace was left upon the snow, he saw only their own tracks made when they were coming to that place.

The three storks arrived. The youngest one said, “Did we not tell you not to go to sleep? Now what is to be done? The giant Eagle-Man is the mightiest of all creatures. They flew away in pursuit of the Eagle-Man. The young man followed behind on foot. After a while they overtook the Eagle. He was flying on, carrying the woman. Then the two elder storks told the youngest one, “Why, sister, we can do nothing. You alone must try your skill and good luck. All we can do is to aid your efforts.” “I will try,” said the youngest stork. She flew straight upwards, and vanished from sight. Then she fell straight down upon the Eagle, and snatched the young woman from his talons; and he still flew onward, noticing nothing at all. The youngest stork put the young woman upon her back and carried her back to her husband. They prepared for the journey again. The youngest stork said, “Now, you must go home. Nothing evil will befall you. You shall live there in wealth and good health. Children shall be born unto you every year. Take our blessing and go away.” They went on, and came to their country. There they saw that the silver Lamut tent was standing in their own place. They entered. They lived happily and quietly.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The shaman who turned into a fox

A shaman tests the strength and resilience of potential suitors for his daughter. Many men fail the tests, drowned or harmed by the fox’s tricks. However, the wanderer, a poor and aimless soul, endures every challenge. In the end, rather than accepting the daughter, the wanderer shows his strength and cleverness by killing the fox. This act, while seemingly violent, highlights his resourcefulness and resolve, proving him capable of overcoming even the greatest trials. The story reflects a complex interplay of fate, survival, and choice, with the wanderer choosing not love, but power over his circumstances.

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 shaman, in his animal forms, subjects potential suitors to rigorous tests, including dragging them through rivers, rocky terrains, dense forests, and across the sea, to assess their resilience and worthiness.

Cunning and Deception: The shaman employs trickery by transforming and leading men into perilous situations, often resulting in their demise, to find the most suitable husband for his daughter.

Conflict with Authority: The wanderer’s refusal to marry the shaman’s daughter and his choice to kill the fox signify a defiance against the shaman’s authority and expectations.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of Kolyma, winter of 1895.

There lived an old man who had a pretty young daughter. He was a great shaman, and he wanted to find a husband for her, the best of all human kind. So he turned into an arctic fox and ran along. Whomsoever he met, by him he would allow himself to be caught. And as soon as the man caught him, his hand would stick to the fox’s back. Then the fox would rush onward, dragging the man along. The fox would come to a river and turn into a fish. Then it would dive into the water, dragging the man along. And so the man would be drowned.

Another time he turned into a red fox and ran along. Whomsoever he met, by him he would permit himself to be caught. Then the hand of the man would stick to the fox’s back. The fox would rush onward, dragging the man along, and soon would drown him in the river.

► Continue reading…

A third time he turned into an ermine, and the same happened as before.

Finally, he turned into a black fox and ran along. He met a young man, a wanderer, who knew neither father nor mother, and who walked about without aim and in great poverty. The fox allowed himself to be taken. Then the hand of the wanderer stuck to his back, and the fox rushed on, dragging the man along. The fox ran to the river, turned into a fish, and dived into the water, dragging the man along. The fish crossed the river, came to the opposite shore, and turned again into a fox. And, lo! the young man was still alive. The fox rushed on, and came to some rocks. The rocks were all covered with sharp-pointed spikes. The number of the rocks was ten. The fox ran through between all of them, and the man along with him. The man was winding along like a thin hair, and he was still alive. The fox ran into a forest, which was as dense and thick as the autumn grass. The bark of one tree touched the bark of another. They crossed this dense forest, but the young man was still alive. The fox came to the sea, and plunged into the sea. He went across the sea to the opposite shore, but the man was still alive. Then the fox said, “Oh, you are an excellent man! I want to have you for a husband for my daughter. I will let go of your hand. So please let go of my back.” The man said, “I do not want to have your daughter. I want rather to have your skin.” He lifted the black fox high into the air, and then struck it upon the ground with much force. The fox was dead.

That is all.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Creation story

The bear was made master of all beasts, but the reindeer refused to obey. A fawn, spared by the Forest-Owner over several years, eventually killed him with its antlers. The fawn then refused to bow to the bear, leading to a battle between the two sides. Though the fawn killed the bear, it was ultimately killed by a wolf, marking the reindeer’s fate of dying only by wolf attacks.

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

Creation: The tale describes how the world and the hierarchy among animals were established.

Divine Intervention: The Forest-Owner, a supernatural being, influences the events by sparing the fawn and setting the stage for the ensuing conflicts.

Sacrifice: The reindeer fawn sacrifices itself in the battle, leading to the establishment of the natural order where reindeer are destined to be preyed upon by wolves.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of the Kolyma country, winter of 1895.

When the Creator created the earth, the bear was made the master of all the beasts. The wolf, the fox, and the wolverene paid homage to him. But the wild reindeer refused to obey him, and ran about free, as before. One day the Forest-Owner was hunting five reindeer-does; and one doe, in running, brought forth a fawn. The Forest-Owner caught it and wanted to devour it. The Fawn said, “Please give me a respite. My flesh is too lean. Let me grow up to be a one-year-old.” — “All right,” said the Forest-Owner, and he let him go.

After a year the Forest-Owner found the fawn, and wanted to devour it; but the fawn said once more, “Don’t eat me now! Let me rather grow more and be a two-year-old.” — “All right,” said the Forest-Owner, and he let him go. A year passed, and the reindeer fawn had new antlers, as hard as iron and as sharp as spears.

► Continue reading…

Then the Forest-Owner found the fawn and wanted to devour it. He said, “This time I am going to eat you up.” — “Do!” said the fawn. The Forest-Owner drew his knife and wanted to stab the fawn. “No,” said the fawn, “such a death is too cruel and too hard. Please grasp my antlers and wrench off my head.” The Forest-Owner assented, and grasped the fawn’s antlers. Then the fawn gored him and pierced his belly through, so that the intestines fell out and the Forest-Owner died. The fawn sought his mother. “Oh, you are still alive! I thought you were dead.” — “No,” said the fawn, “I killed the Forest-Owner, and I am the chief of the reindeer.” Then the bear sent a fox to the fawn. The fox said, “All the beasts pay homage to the bear, and he wants you to do the same.” — “No,” said the fawn, “I killed the Forest-Owner, I also am a chief.”

After that they prepared for war. The bear called together all those with claws and teeth, — the fox, the wolverene, the wolf, the ermine. The reindeer-fawn called together all those with hoofs and antlers, — the reindeer, the elk, the mountain-sheep. Then they fought. The bear and the reindeer-fawn had a single fight. The fawn pierced the bear through with its antlers of iron. Then it stood still and felt elated. But its mother said, “’There is no reason to feel elated. Your death is at hand.” Just as she said this, a wolf sprang up from behind, caught the fawn by the throat and killed it.

Because the reindeer-fawn gored the Forest-Owner to death, no reindeer dies a natural death. It lives on until a wolf, creeping up from behind opens its throat and kills it.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page