The sly young man

Two brothers, one married and the other unmarried, lead separate lives. The unmarried brother discovers his sister-in-law with a strange man, and the married brother unknowingly kills him. The unmarried brother secretly disposes of the body, which leads to a series of events involving a wolf shaman, deception, and vengeance, ultimately resulting in the death of the sister-in-law and the acquisition of new wives.

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

Revenge and Justice: The married brother’s act of killing the adulterer reflects a pursuit of personal justice for the betrayal.

Family Dynamics: The interactions between the brothers and the sister-in-law highlight complex familial relationships and tensions.

Love and Betrayal: The sister-in-law’s infidelity introduces themes of romantic betrayal and its consequences within the family.

► From the same Region or People

Learn more about the Yukaghir people


This tale represents a mixture of some Russian and Yakut episodes adapted to the ideas and customs of the tundra inhabitants. Some details are curious enough; such, for instance, as nails driven into the flesh of the heel, which undoubtedly represent spurs, etc.

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

There were two brothers, one married, the other unmarried. The married one lived in one place; the unmarried one, in another. They did not want to live together. One time the unmarried brother wanted to visit the married one. When he approached his house, he listened, and thought, “Why, my brother and his wife are talking and laughing quite merrily.” When he came nearer, however, he noticed that the man’s voice was not that of his brother. So he crept along the wall very cautiously, and then looked through a rent in the skin covering. A strange man was having quite a merry time with his sister-in-law. They were hugging and kissing, and talking and playing with each other. He thought, “My brother is not here. Probably he is off hunting wild reindeer.” The others meanwhile took off their breeches [women also wear breeches among the Chukchee, the Lamut, the Yukaghir etc.] and made love right before him, though unaware of his presence. At the most critical moment the young man entered the house. The woman, however, shook herself free, swifter than a she-ermine, and in a moment the man too was hidden beneath the blanket. The young man said nothing. He simply sat down and waited for the evening. The other man, the one hidden under the blanket, having nothing else to do, also waited. Late in the evening, the married brother came home.

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The unmarried brother said nothing to him about the strange man hidden in the house, the woman also said nothing; but both were silent and very anxious. The married brother said, “Listen, wife! Our brother has come to visit us. Cook plenty of the best meat and reindeer-fat, and we will have a hearty meal. The visiting brother said nothing, and waited, as before. The woman cooked some meat, and taking it out of the kettle, carved it with great care and spread the meal. The married brother said, “Come on! Let us eat!” The other answered, “How can we eat, since a strange man is hidden in our house?” The married brother said, “Then I shall look for him in every corner, and certainly I shall find him.” He did so, searching all through the house, but found nothing. Then he said again, “So it was a joke of yours. Come on! Let us have a meal!” The unmarried brother said, as before, “How can we have a meal? A strange man is hidden in the house.” The same happened three successive times. At last the unmarried brother said, “Leave me alone! How can we have a meal? A strange man is hidden in your bed, and covered with your own blankets.” The married brother pulled off the blanket. The strange man was lying there, face downward. His head was under the pillow. The married brother felt very angry. He drew his knife and with a single blow, cut off the head of the adulterer. Then he came to himself and said with great sorrow, “Oh, brother! — and you, woman! You ought to have warned me in time. Now, what is to be done? I have killed a man. What will happen to us?” He sat down and cried most wretchedly. The other brother said, “What of it? There is no need of crying. He has been killed, and we cannot change it. It is better that I carry off the body and dispose of it.”

He took the body and carried it off. After sometime he found the tracks of the killed man and followed them up. He came to a beaten road, and then to a large village. It had numerous houses, some of them Tungus, and some Yakut. They had herds of reindeer and also of horses. In the middle of the village stood a large house just like a hill. It was the house of the chief of the village. The unmarried brother arrived there in the night time and soon found the house of the killed man. He entered at once, carrying the corpse on his back. The parents of the killed one, an old man and an old woman, were sleeping on the right hand side of the house. The bed of their son was on the left hand side. He went to the bed, put down the body, and covered it with a skin blanket. He tucked in the folds with great care, and then placed the head in its proper place, so that he looked just like a man sleeping. The old man, and the old woman heard a rustling sound and thought, “Ah, it is our son! He has come home.” Then the father said, “Ah, it is you! Why are you so late?”

In another corner slept the elder brother of the killed man and his wife. He also said, “Why are you so late? You ought to be asleep long ago.” The man who had carried in the corpse crept softly out of the house and went home. He came to his married brother, who said, “Ah, it is you! You are alive. And what have you done with the body?” — “I carried it to the house of his parents and put it down on his own bed. He ought to have slept on it long ago.”

After that they had a meal. Then the unmarried brother said again, “I will go back and see what happened to the dead body.” — “Do not go! This time they will surely kill you.” — “They will not kill me. I shall go and see.” He would not listen to his married brother, and went back to the house of the dead man. He approached, and heard loud wailing. The relatives of the killed man were lamenting over the body. He entered and saluted the old man. Then modestly he sat down at the women’s place. The old man said, “I never saw such a face in our village. Certainly, you are a stranger, a visitor to our country.” — “I am,” said the young man. “And why are you lamenting in this wise?” — “We have good reason for it,” said the old man. “Two sons we had, and now we have lost one of them. He used to walk in the night time, heaven knows where. Then he grew angry with us and in that angry mood he cut off his own head. After that he lay down, covered himself with a blanket, and then he died. So you see we have good reasons for lamenting.”

They had a meal and then some tea. After that the old man said, “We have no shamans in our village, although it is large. Perhaps you know of some shaman in your own country?” — “Yes,” said the young man, “I know of one.” He lied once more. He did not know of any shaman. “Ah!” said the old man, brightening up, “if that is so, go and bring him here.” He asked them for two horses, — one for himself, and another for the shaman whom he was to bring. “I will ride one horse, and the other I will lead behind with a halter for the shaman.” He rode off without aim and purpose, for he knew of no shaman. After a long while he came to a lonesome log cabin. Some wolflings were playing before the entrance. He entered. An old wolf-woman was sitting on a bench. Her hair was long, it hung down and spread over the floor. A young girl was sitting at a table. She was quite fair, fairer than the sun. This was the Wolf-girl. The wolflings outside were her brothers. The old woman looked up and said, “I never saw such a face in our own place. No human beings ever came here. Who are you, — a human creature, or something else?” — “I am human.” — “And what are you looking for, roaming about?” — “I am in great need. I am looking for a shaman, having been sent by a suffering person.” She repeated her question, and he answered the same as before. The old woman held her breath for some time. Then she said, “I am too old now. I do not know whether I still possess any power, but in former times I used to help people.” He took hold of her, put her upon his horse, and rode back to the old man’s home.

He took her into the house, and said, “This is the shaman I have brought for you.” They treated her to the best dainties, and all the while she was drying over the fire her small, strange shaman’s drum. After that she started her shamanistic performance. According to custom, she made the man who had taken her there hold the long tassel fastened to the back of her garments. “Take care!” said the old woman, “do not let go of this tassel!” He grasped the tassel, and the old woman wound herself around like a piece of birchbark over the fire. The house was full of people, housemates, guests, onlookers. After a while the young man said, “I feel very hot. Let somebody hold this tassel for a little while, and I will go out and cool myself.”

He went out of the house. The moon was shining brightly. A number of horses were digging the snow for some tussock-grass. He caught them all. Then he cut down some young willow and prepared a number of willow brooms — one for each of the horses. He tied the brooms to the tails of the horses. Then he set them afire, and set the horses free. Seeing the glare and scenting the smell of fire, they ran away in every direction. He went back and took hold of the tassel again, as though nothing had happened. Then some other person went out, and hurried back, shouting, “O men! the country all around is aflame!” And, indeed, the horses were galloping about, waving high their tails of fire. “Who lighted this fire?” said the people. “Perhaps the spirits.” Everyone left the house. They stood outside, staring upon that living fire fleeting by. “Ah, ah!” said some of them. “It is our end. This fire will burn us down.” Not one of them thought any more of the old woman. The young man, however, quietly slipped back into the house.

The old woman was drumming more violently than ever. She was so full of inspiration, that she had noticed nothing at all. He looked about. No one was there. The old woman drummed on. Then he lifted from the ground a big kettle full to the brim of ice-cold water and all at once he overturned it over the old woman’s head. After that he put the kettle over her head and shoulders. The old woman shuddered, and fell down dead, as is the way of all shamans when frightened unexpectedly. The young man left the house, and mingled among the people outside, looking most innocent.

After some time, however, he said, “Why are we standing here looking at this blaze, and meantime we have left the shaman alone in the house? That is wrong.” They hurried back, and the wolf shaman was lying on the ground, wet and stone dead, half hidden in the kettle. The old man was in great fear, and wailed aloud, “Alas, alas! I lost a son, and that was bad enough; but it is much worse that this Wolf-woman has died in our house. Her children will surely come and wreak vengeance upon our heads. We are already as good as dead. O God!” he continued, “we are in a bad plight. Somebody must go and carry the Wolf-woman to her own house.”

The people were full of fear and nobody wanted to go. Then the old man tried to induce the young visitor to convey the body of the Wolf-woman to her family. The young man said, “How can I do this? They will tear me into bits.” The old man had a young daughter who was very pretty. He said, “Please toss this old woman away! If you come back alive, you may marry this young girl as your reward.” — “All right,” said the young man, “but still I am not sure. Perhaps, even if I come back alive, you will break your word and give me nothing.” — “No, never!” said the old man, “I will deal honestly with you.” — “So be it,” said the young man. “Now please kill for me two ptarmigan, and give me their bladders filled with fresh and warm blood.” He took the bladders and placed them under his armpits. Then he drove some iron nails into his heels, into the very flesh. He took the old woman and put her upon the saddle. Then he bound her fast, though not very strongly. She looked, however, quite like a living person riding a horse. They set off and reached the house of the wolves. “Oh,” the wolflings raised a yell, “Mamma is coming, mamma is coming! “Easy,” said the young man. “My horse shies easily. Take care lest you cause some great misfortune.” And he secretly spurred his horse with the nails of his feet. The horse reared and threw him down. The other horse did the same. The body of the wolf-mother fell down like a bundle of rags. The bladder burst, and all the blood was spilled. They lay there side by side, swimming in blood. The wolf-children said, “O brother! our mother is dead; but that is as nothing. We have killed that stranger by our imprudence. He is near unto death, and no doubt his brothers and sisters, and all his kith and kin, will come here to have revenge.”

They went near and looked at him. The blood was streaming down his arms and legs. “Oh, oh!” said the wolf-children, “How can be live?” In despair they took him by the hands and feet and shook him and said to him, “Please, man, do not die here! We will give you our pretty sister.” They worried him, howled over him, and entreated him, and by and by he acted as though feeling a little better. He sighed low, “Oh, oh!” In the end he fully revived and came to. “Ah!” said the wolflings to their sister, “see what good luck we have. A man was dying, and we said, ‘We will give you our sister,’ and he revived.”

So he took the girl and went home. “Be sure,” said the wolf children on taking farewell, “when you return to your own place, not to tell your kinsmen that we had nearly killed you!” — “I will not tell,” assured the man, and galloped off with his bride. They came to the old man. “I have come back and am alive!” shouted the young man. “Where is the girl?” — “Here she is,” said the old man. “Thank god, you have come back safe!” He took the other girl, and went back to his brother with two women and three horses. The brother said, “How long it is since you were here! I thought you were dead but I see you have brought some girls.” — “I have,” said the young man. He entered the house, and without much ado, cutoff the head of his sister-in-law. “There you are!” said he. “You shall have no more paramours.” He gave his brother the old man’s daughter and took for himself the old woman’s daughter. After that they lived on.


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Tale about the sea-spirit

A small group of Tungus lived near the sea and were forced to offer a man every day to a sea-spirit to avoid his wrath. One day, the chief’s daughter was chosen as the next sacrifice. A young wanderer, who had no family, arrived and decided to stay with her, despite her pleas for him to leave. The young man defeated the sea-spirit. However, a herdsman, claiming the credit for killing the spirit, stabbed the young man and threw his body into the sea. Later, the girl cast a net into the sea and found the young man’s body. She revived him and she revealed the herdsman’s treachery. The herdsman was killed, and the young man married the chief’s daughter.

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

Sacrifice: The community is compelled to offer daily human sacrifices to appease the sea-spirit and ensure their survival.

Hero’s Journey: The young wanderer embarks on a transformative adventure, confronting and defeating the sea-spirit, which leads to his eventual marriage to the chief’s daughter.

Resurrection: After being killed and cast into the sea by the herdsman, the young man is revived by the chief’s daughter, symbolizing a return from death.

► From the same Region or People

Learn more about the Yukaghir people


This story represents a Tundra Yukaghir version of the well-known tale of the dragon and the young princess.

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

There was a small river that flowed into the sea. Some Tungus lived at the mouth of the river, and caught fish. One time they came to the sea and saw a sea-spirit as big as a whale coming up from under the water. The sea-spirit said, “O people! you are here. I want to devour you.” They prayed to him to let them live. “All right,” said the spirit, “I will devour only one man now, and the others may go home, but every day you must give me one man. You must bring him to the sea, and leave him near the water. He shall be food for me. Otherwise, if you do not do as I bid, I shall carry off your nets and drive away all the fish. I shall turn over your canoes, and so I shall surely devour you, nevertheless.

The Tungus went home, leaving one of their number behind. They went to their chief, and said to him, “What is to be done? We have to give away one man after another. We cannot live without the sea.” So they gave to the spirit one victim after another. At last came the turn of the only daughter of the chief. They took her to the sea and put her down on the sand. Then they went back. The young girl sat there awaiting her death.

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Then she saw a young man coming. He was a wanderer, who, knew neither father nor mother, and was walking around aimlessly. “What are you doing here?” said the young man — “I am awaiting my death. The sea-spirit is coming to devour me.” — “The sea-spirit! What is he, like? I want to stay here and see him.” — “Young man,” said the chief’s daughter, “go home. What need of two human lives being destroyed?” — “I have no fear,” said the young man. “I have neither father nor mother. There is not a single soul in the world that would lament my death. I shall sit here and wait for the sea-spirit.” He took his place close to the chief’s daughter, and said to her, “Louse me a little, and make me sleep! But if anybody comes, make me get up!”

So he slept, and did not wake until the flood tide set in, and with the flood came the sea-spirit. He saw the young man, and said with joy, “Ah, good people! this time they brought two people instead of one.” The chief’s daughter wanted to rouse the young man; but he slept on, and took no heed of all her nudging and shaking. So she cried over him and a hot tear trickled down and fell upon his face.” The young man awoke instantly and sprang up. “Ah, ah,” said he, “you are already here!” He attacked the sea-monster, and they fought until late in the evening. At last the young man grasped the upper jaw of the monster, and tore it off along with the skull. “Oh, I am tired!” said the young man. He sat down again and put his head upon the girl’s lap. “Louse me again,” said he, and she did so. He went to sleep as before. One of the herdsmen of the chief came to the shore. He said to the girl, “Why, you are still alive?” — “I am,” said the girl.” And how is it with the sea-spirit?” — “This man has killed him.” — “You lie!” said the herdsman. “Who will believe that a loitering fellow like this man with no kith or kin, could kill the monster? It is I who killed the monster.”

He drew a knife and stabbed the man. He threw his body into the sea, and said to the girl, “Thus have I done; and if you contradict me with as much as a word, I shall do the same to you.” She was frightened, and promised to obey him and to say that he had killed the monster. So he took her by the hand and led her back to her father. “Here,” said he, “I have killed the sea-monster, and saved your only daughter from death. Your daughter is mine at present.” The father was full of joy. “All right,” said he, “take her and marry her.” They arranged a great bridal feast for the next morning.

In the meantime, the chief’s daughter called together all the girls of the village, and they prepared a large drag-net, as large as the sea itself. They cast it into the sea and dragged it along the shore, and then right across the sea. They toiled and toiled the whole night long, and in the morning at dawn they caught the body of her rescuer. “Here it is,” said the chief’s daughter. “This man saved me from the monster, and the herdsman stabbed him in his sleep. Now I shall stab myself, so that both of us may have one common funeral.” — “Do not do so,” said one of her companions. “I know a rock not far from here. From under that rock comes a stream of water, scalding hot, but good for healing all kinds of wounds.” She went to the rock with a stone bottle and fetched some of the water. They washed the wound with it, and, lo! the youth came to life again. The girl took him by the hand and led him to her father. “This is the man who saved me. The other one is a traitor and an impostor.” So they killed the herdsman, the young man married the girl, and they lived there.

The end.


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A tale about the wood-master

A poor man, struggling to feed his family, wondered about the Wood-Master, and one day, while lost in a snowstorm, he encountered a giant black figure with an iron sledge and reindeer-buck. After accidentally destroying the sledge, the man was tasked with restoring it and reviving the reindeer. After performing the task, the Wood-Master promised him an abundance of food and wealth. He instructed the man to set five self-acting bows in the forest, which led to the man catching five elks each time. The man became prosperous and lived well until his death.

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 Wood-Master, a supernatural entity, directly influences the protagonist’s fate.

Cunning and Deception: The protagonist uses cleverness to repair the sledge and revive the reindeer, fulfilling the Wood-Master’s demands.

Transformation: The protagonist’s life changes from poverty to wealth after his encounter with the Wood-Master.

► From the same Region or People

Learn more about the Yukaghir people


This tale is Tundra Yukaghir, though the hero is called a Lamut.

Told by John Korkin, a Tundra Yukaghir, on the western tundra of the Kolyma country, spring of 1895.

There lived a man who was very poor. He used to walk along a small river near his house, constructing deadfalls for hares. Sometimes he would catch one hare, another time he would catch two. With these he fed his family. One time he said to himself, “What does the Wood-Master look like? I should like to see him.” The whole day long he walked about, and thought of the Wood-Master. The next morning he set off to examine his deadfalls and all at once there came a heavy snowstorm. He lost his way and struggled on not knowing where he went.

At last he felt very tired, so he found a cavity under a steep bank of the river. Then he made a fire and crouched before it, waiting for better weather. All at once, not far off, he saw a huge iron sledge. An iron reindeer-buck just as big was attached to the sledge, and a black-faced man as tall as a larch tree was walking along with enormous strides. He asked himself, “What are these? I wanted to see the Wood-Master. Goodness! Is this not the Wood-Master himself, with his appurtenances?”

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He was so frightened that he cried aloud, “God help me!” In a moment the iron sledge broke into a number of small pieces, and the iron buck was scattered to ashes. The tall man, however, did not fall at all. He looked at the man, and called angrily, “You, man! come here!” So the man went to the Wood-Master and awaited his words. “What have you done to my property?” cried the Wood-Master. “You have broken my sledge, you have destroyed my driving-reindeer, and you have even frightened me. I was frightened no less than you. And now you want me to walk on foot! I will not. You must repair my sledge, and restore to life my driving reindeer-buck. This is the task that you must perform.” — “How can I perform a task like that?” said the man. “Ah!” said the Wood-Master, “why have you been thinking about me so steadily? You were calling me in your mind, so I came. Now you must make good your evil action.” — “Ah, sorrows!” said the Lamut, “I will try my best, but then you must let me walk alone. I cannot achieve anything in the presence of another being, be it man, forest-owner, or evil spirit” — “All right,” said the Wood-Master, “you may walk alone.”

Then the black giant set off. The Lamut walked around some small bushes, saying “Sledge, O sledge! be whole again! Buck, O buck! be whole again!” And, indeed, the sledge and the buck were whole, as before. Then he touched the reindeer-buck with his right hand. “Buck, O buck! come to life!” But the buck remained without life and motion. He touched the buck with his left hand, and said likewise, “Buck, O buck, come to life again!” And, indeed, the reindeer-buck, gave a start, and came to life. “Ah, ah!” said the Lamut, “where are you, black giant, Forest-Owner?” At once the black giant appeared. “Oh, it is all right! What do you want me to pay you for this? I can give you immense wealth.” — “I do not wish any wealth at all. I want plenty of food for all of my life.” — “All right, go home! You shall have as much food as you want. Have no care.

“Go home and sleep! Tomorrow morning go into the forest, and set there five large self-acting bows. They shall give you ample food.”

The Lamut went home. His wife said to him, “O husband! I thought you would never come. It is several days since I saw you last.” — “I was caught in a heavy snowstorm, so I sat crouching under the steep bank, before a small fire.” — “What snowstorm?” asked the old woman in great wonder. “We have not had the slightest trace of any storm.”

The next morning the Lamut went into the woods and set five self-acting bows; and that very night five big elks were killed. He took them home. After that, he would catch five elks every time. He collected a great mass of meat and a number of skins, and so became very rich. He lived in plenty until his death.


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The girl and the evil spirit

A girl, who had no knowledge of her parents and lived without worry, relied on her songs to care for her reindeer and maintain her home. One day, the evil spirit pursued her, but she used clever tricks, like turning a comb into a forest and a handkerchief into fire, to thwart him. Eventually, she transformed into various animals to escape, finally reaching a Lamut tent. There, the spirit, now in the form of a handsome youth, offered her a choice of husbands, and she chose the eldest brother. They married and lived together.

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 girl undergoes multiple physical transformations into different animals to evade capture.

Cunning and Deception: Both the girl and the evil spirit use deception—the girl through her transformations and tricks, and the spirit by disguising himself as a handsome youth—to achieve their aims.

Guardian Figures: The young men in the Lamut tent serve as protectors, providing the girl refuge from the evil spirit.

► From the same Region or People

Learn more about the Yukaghir people


Told by John Korkin, a Tundra Yukaghir man, on the western tundra of the Kolyma, spring of 1895.

There lived a girl who knew no man. Nor could she tell who were her parents. She was rich in reindeer and other property. So she walked about, singing lustily. She never went to watch over her reindeer. When the reindeer strayed too far, she would merely sing one of her songs, and they would come back of their own will. She sang and sang; and when she came back to her home, she would find the fire burning, the food cooked, and everything ready. Thus she lived on without work, care, or trouble.

One day she saw that half the sky was darkened. This darkness approached nearer and nearer. It was the evil spirit. One of his lips touched the sky, the other dragged along the ground. Between was an open mouth, ready to swallow up whatever came in its way. “Ah!” said the girl, “my death is coming. What shall I do?” She took her iron-tipped staff and fled.

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The evil spirit gave chase, and was gaining on her. She drew from her pocket a small comb of ivory and threw it back over her shoulder. The comb turned into a dense forest. The girl ran onward. When the evil spirit reached the forest he swallowed it, chewed it, and gulped it down. He digested it and then defecated. The dense forest turned again into a small ivory comb. After that he continued his pursuit and was gaining on her, as before. She loosened from her waist a red handkerchief, which became a fire extending from heaven to earth. The evil spirit reached the fire. He went to a river and drank it completely dry. Then he came back to the fire, and poured the water upon it. The fire was extinguished. Only a red handkerchief lay on the ground, quite small, and dripping wet.

After that he gave chase again, and gained steadily on the girl. She struck the ground with her iron-tipped staff, and all at once she turned into an arctic fox. In this form she sped on, swifter than ever. The big mouth, however, followed after, wide open, and ready to swallow her. She struck the ground with her iron-tipped staff, turned into a wolverene and fled swifter than ever, but the evil mouth followed after. She struck the ground with her iron-tipped staff and turned into a wolf and sped away swifter than ever. She struck the ground with her iron-pointed staff and turned into a bear, with a copper bell in each ear. She ran off swifter than ever, but the big mouth followed and gained on her steadily. Finally, it came very near, and was going to swallow her.

Then she saw a Lamut tent covered with white skins. She summoned all her strength, and rushed on toward that tent. She stumbled at the entrance and fell down, exhausted and senseless. After a while, she came to herself and looked about. On each side of her stood a young man, their caps adorned with large silver plates. She looked backward, and saw the evil spirit who had turned into a handsome youth, fairer than the sun. He was combing and parting his hair, making it smooth and fine. The girl rose to her feet.

The three young men came to her and asked her to enter the tent. The one who had appeared in the form of the evil spirit said, “We are three brothers, and I am the eldest one. I wanted to bring you to my tent. Now you must tell us which of us you will choose for your husband.” She chose the eldest, and married him, and they lived together.

The end.


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Kilu’ and Monster-Man

Yini’a-nawgut and her sister Kilu’ went for a walk, where they encountered a Monster-Being. When Kilu’ pushed her cousin toward him, Yini’a-nawgut ended up sleeping with the creature. Kilu’, jealous and ashamed, fled, tearing her clothes in the process, and arrived in the village in a disheveled state. The villagers laughed, and Kilu’ falsely boasted that the suitor had come for her first, envying her sister’s marriage.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Cunning and Deception: Kilu’ deceives the villagers by falsely claiming that the suitor approached her first, showcasing the use of deceit to manipulate perceptions.

Community and Isolation: Kilu’s actions lead to her social isolation and ridicule from the villagers, emphasizing the consequences of envy and deceit on one’s standing within a community.

Transformation through Love: Yini’a-nawgut’s union with the Monster-Being transforms him into a good young man, suggesting the redemptive and transformative power of love.

► From the same Region or People

Learn more about the Koryak people


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

Yini’a-nawgut and her sister went out for a walk. Yini’a-nawgut looked ahead and espied something. “What is there? Look at it!” Kilu’ looked, and it fell down. “Just now you said, ‘What is coming there?’ And it fell down again.”

They came home and made a fire. Then there was a clattering at the entrance, Monster-Being, came there. He sat down on Kilu’s side. Oh, she pushed her cousin toward him. “You saw him first! Then be at his side!” As soon as her cousin went to sleep (with him), Kilu’ ran away out of the house. Even all her clothes were torn to shreds. They caught on the trees, and she pulled at them with violence. So, when she carne to the river, she had on no clothes at all. The trees were catching even at her eyes. She pulled with violence, and even bled from the nostrils.

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Then she came to the village, and the people laughed at her. “What has happened to you?” – “Indeed a kamak came and devoured my cousin. It was she who saw him first.” – “Let us go and look at her!” They set off and moved on. They came and saw those two walking together. (The new-comer was) a very good young man. They said to Kilu’, “If you had not run away, he would have married you.”

Then Kilu’ began to boast, “The suitor came first to me!” though it was not true at all. She envied Yini’a-nawgut because of her husband. He entered, (and proved to be) a very good young man, and Kilu’ envied her sister to a great extent. Her cousin was married, (and not she).

Oh, that is all.


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Big-Raven and Fish-Woman

Big-Raven, struggling with hunger, finds Fish-Woman and brings her home. They live together, but Miti’ grows jealous and kills Fish-Woman twice, cooking and eating her flesh. Each time, Fish-Woman miraculously revives and gives Big-Raven food. Eventually, Fish-Woman leaves, foreseeing that Miti’ will eventually kill her for good, and Big-Raven can no longer summon her.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Supernatural Beings: Fish-Woman possesses extraordinary abilities, such as self-revival and providing sustenance, highlighting her supernatural nature.

Conflict with Authority: Miti’s actions challenge the household’s harmony and authority, creating internal conflict.

Loss and Renewal: The cycle of Fish-Woman’s death and revival represents themes of loss and renewal within the narrative.

► From the same Region or People

Learn more about the Koryak people


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

Big-Raven lived with his family. They had nothing to eat. He went to the sea, and found there Fish-Woman. He brought her home. She cast forth spawn and they ate it. Then Big-Raven married Fish-Woman. Miti’ grew jealous. Big-Raven went into the open. Then Miti’ struck Fish-Woman and killed her. She cooked her flesh and ate of it. Some of it she left for her husband.

Then Big-Raven came home. “Fish-Woman, come out.” Then that one who was just cooked, stepped forth from the rear storeroom. He came in and she gave him food. Then she said to him, “Just now Miti’ has killed me, and cooked my flesh.” The next day he went away again. Miti’ again attacked Fish-Woman. She wrung her neck (and thought,) “This time I have killed her.” Big-Raven came back and she revived again and gave him food.

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After that Fish-Woman went away. (She said,) “Miti’ some day will make an end of me.” Big-Raven came back, but she was not there. He came to the sea-shore and called out, “Fish-Woman, come here.” – “I shall not come. Miti’ will try to kill me again.” So he could not call her out.

That is all.


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Eme’mqut and Envious-One

Eme’mqut and Envious-One compare the beauty of their wives. Envious-One, after pampering his wife with whale-blubber, grows obsessed with her appearance. When Eme’mqut’s wife is revealed, Envious-One is so overwhelmed by her beauty that he faints and suffers from a severe reaction. Eventually, he recovers, but declares he’s had enough, and they part ways.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Moral Lessons: The story highlights the consequences of excessive envy and obsession with superficial appearances.

Conflict with Authority: Envious-One’s actions can be seen as challenging societal norms or expectations regarding beauty and comparison.

Tragic Flaw: Envious-One’s downfall is caused by his own excessive envy and obsession with appearances.

► From the same Region or People

Learn more about the Koryak people


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

[…] The next morning Eme’mqut saw Envious-One, and he said to him, “Where did you see him? Let us go and visit him.” Again they visited him, and said to him. “Oh, wait! we are going to roast the omasum on a flat stone.” Then Eme’mqut left Envious-One.

He began to busy himself with the omasum, and to roast it. He finished this. Then he went away. After some time he took a fine girl for a wife. Envious-One brought to his home his former (wife) Little U’wen. After a long time they said to each other. “Come here! Let us compare the beauty of our wives!”

Envious-One said, “All right! I will bring her.” She had an overcoat fringed with reindeer-mane. He took her along. While on the way, he washed her quite frequently with (liquid from) the chamber-vessel, and (by rubbing) forced the blood into her face.

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Then those two came. Eme’mqut’s wife was hidden. They were going to bring the wives. Envious-One fed his wife sumptuously, giving her plenty of whale-blubber. “Let us compare the beauty of our wives!”

They brought them in. “Ah, but she has long lashes! She has large buttocks!” All the time he kept jumping over to his wife and re-arranging the parting of her hair. “Oh, surely she will came out the victor!” Then they brought forth Eme’mqut’s wife. Envious-One swooned at the first look.

He had a diarrhea from that whale-blubber. [It seems that he had eaten some whale-blubber with his wife.] They took away the woman. Then he recovered his senses. He said, “I have slept.” And really he began to eat again the matter vomited from his insides. They brought in the woman again. He swooned.

That vomited matter, which he tried to swallow came out again. They took her away. He recovered his senses, and ate again that matter vomited from his insides. Then (he said), “I do not want it. Go away! I have had enough!”

The end.


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

Big-Raven and Fox

Big-Raven, walking along the sand-spit, encounters various seals and whales, which he throws into the sea. He finds a good whale and calls the nearby Chukchee people, but fearing them, he enters the whale’s mouth to gather oil. A fox observes him, and in gratitude for the oil, sends him a poisoned cake, which ultimately kills him.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Cunning and Deception: The fox’s act of disguising poison as a gift exemplifies deceit to achieve a personal goal.

Supernatural Beings: Big-Raven and the fox possess anthropomorphic qualities, engaging in human-like actions and communication.

Divine Punishment: Big-Raven’s fate—death by poisoned cake—can be interpreted as retribution for his earlier actions, such as kicking sea creatures back into the water.

► From the same Region or People

Learn more about the Koryak people


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

Big-Raven walked along the sand-spit, and found a small ringed-seal. He said, “It seems that if it were a good catch, it would not lie so far (from the water).” He kicked it, and threw it into the sea. He walked farther on, and found a spotted seal. He said as before, “It seems that if it were a good catch, it would not lie so far (from the water).” He kicked it into the sea.

Then he found a thong-seal, and kicked it into the sea. He found a white-whale, and threw it into the water. He found a whale, and another whale, quite big (bowhead whale), and he threw it in still farther. He walked on, and found a striped whale. (Then he said,) “Here is a good whale!”

Then he called aloud to the neighboring people. A number of Chukchee rushed for the whale, knife in hand.

► Continue reading…

They were approaching. He looked on them and felt frightened. So he entered the mouth of the whale. There he began to suck in the whale-oil. He filled his mouth full, then he jumped out and flew away.

A fox saw him. “Where do you come from?” – “From the whale.” She says, “What?” He says, “From the whale.” She said again, “What?” – “From the whale!” Then the oil dropped down directly on her back.

“That is good. I gathered some oil.” She wrung out her coat in a dogs’ trough. Big-Raven also gathered oil for himself. Then the small fox prepared a cake of berries and other vegetable material, and sent it to Big-Raven to show her gratitude. With these return-payments, however, she killed him [evidently by poison mixed with the berries].


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

Yini’a-nawgut and Kilu’s marriage with Fish-Man

Kilu’ and Yini’a-nawgut, on a walk, encounter a kamak spirit. Yini’a-nawgut is possessed and marries Fish-Man. Envious, Kilu’ deceives Chan-ai into becoming a kamak and marries Fish-Man as well. Both women return home, bearing sons and catching plenty of fish. The story explores themes of envy, deception, and the connection between the supernatural and nature.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Transformation: Both Yini’a-nawgut and Kilu’ undergo significant changes, with Yini’a-nawgut being possessed by a kamak spirit and Kilu’ deliberately seeking the same transformation.

Trickster: Kilu’ exhibits trickster behavior by deceiving Chan-ai into becoming a kamak, driven by envy of Yini’a-nawgut’s marriage to Fish-Man.

Supernatural Beings: The narrative features interactions with kamak spirits and Fish-Man, highlighting the connection between the supernatural and the natural world.

► From the same Region or People

Learn more about the Koryak people


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

Big-Raven lived with his family. Kilu’ said to Yini’a-nawgut, “Let us go for a walk!” They went out walking, and they took a fish-head for (travelling-)provisions. They came to a certain place and began to eat. (Kilu’) threw at her (cousin) the cheek-bone of a fish. She sped away, and said, “Yi’ni has become a kamak.” That one said, “I have not become a kamak.” – “Enough, indeed, you have become a kamak!”

She tried to detach it, but could not do it, so she fell asleep. Kilu’ said, when she came home, and they said to her, “Where is Yi’ni?” She said, “Yi’ni became a kamak.” Then Yini’a-nawgut awoke. There was Fish-Man combing his hair, and a load of winter-fish was there also.

He said to her, “Enough, wake up!” She got up. He married her.

► Continue reading…

They lived there, and caught plenty of fish. After some time they came home to Big-Raven’s house. “They brought your daughter.” – “Which daughter may come here” Our daughter became a kamak.”

“Here I am! I came.”

Kilu’ began to envy (her cousin on account of) her Fish husband. (She said,) “Yi’ni, how did it happen to you?” – “You did this thing to me.” – “But your husband is a good one.”

„Chan-ai’, let us go out for a walk!” They went out, came to a place, and began to eat. They also took a (fish-)head for (all) provisions. „Chan-ai, throw a bone at me!” The other one said, „I will not throw].” (Kilu’) said, „(Do it!). We shall gain much by it.”

She threw the bone at her, but it did not stick (to her face). She took it and glued it on with her saliva. At last it was (sticking) all right. „Chan-ai’! leave me (alone)!” She left her (and went away). „Chan-ai’, I did not become a kamak.” (The other one) again came back. She said again, „Leave me (alone)! Go home and say, ‚She has become a kamak!’”

Big-Raven said, “It is her own mind. Let her be (wherever she desires).”Kilu’ [falsely] pretended to be crying, then she fell asleep. She also woke up; and there was Fish-Man. He said, “Enough, it is all your pretensions.” She got up, and Fish-Man married her. They also staid there and caught plenty of fish.

After some time they went home, to Big-Raven’s house. People said, “They have brought Kilu’.” – “Our Kilu’ became a kamak.” She said, “I am here, I came! Fish-Man married me.” There (both Fish-Men) lived. They were quite successful in catching fish. Yini’a-nawgut and her cousin brought forth sons. They bore some male children.

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

Gull-Woman and Cormorant-Woman

Gull-Woman and Cormorant-Woman were sewing when Big-Kamak appeared. Gull-Woman was swallowed whole by Big-Kamak, but with her knife, she ripped open his body from within and escaped. Cormorant-Woman, inspired by her cousin’s feat, insisted on being swallowed herself, despite lacking a knife. She relied on her nails to rip open the Kamak’s body and also escaped. The Kamaks revived. Realizing the futility of their actions, they ceased their destructive ways.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Transformation: Both Gull-Woman and Cormorant-Woman undergo a transformative experience by being swallowed and then escaping, symbolizing change and resilience.

Supernatural Beings: The presence of Big-Kamak, a creature capable of swallowing humans whole, introduces an element of the supernatural.

Trials and Tribulations: The challenges faced by the women, including being swallowed and finding a way to escape, represent significant trials they must overcome.

► From the same Region or People

Learn more about the Koryak people


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

Gull-Woman lived with a companion, who was her female cousin. They sat sewing. Cormorant-Woman (the cousin in question) said, “While no one comes to the cave, I will go and prepare my sinew-thread.” At the same time Big-Kamak said, “I will walk along the shore.” He walked along the shore. Then he said, “What is there, that shows so white?”

He came (nearer, and it was) a Gull; and, [even] without chewing, he swallowed her. Then Big-Kamak came home, and said, “I am unwell.” [He came home,] and as soon as he lay down (to rest), that Gull-Woman, with her woman’s knife, ripped open his body (from the inside). Oh, he said to his wife, “Cheer me up (by some means)!” – “Without collar-string, without nostrils!”

Big-Kamak died. That Gull-Woman came out (of his insides).

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She began to jump up on the cross-pole above his pillow; but she could not fly up, because she was all covered with slime. She flew up again, and fell down and thudded against the ground. His wife lay flat in the corner (from sheer fright). Nevertheless she flew up again, and was on the house-top.

She came home, and said, “Big-Kamak swallowed me, I nearly died.” That one, Cormorant-Woman, said, “I also will make something. Let him also swallow me!” The other one said, “Don’t do it! You have no woman’s knife.” “Here are my nails. I will rip him open with my nails. If it were done, I should feel elated.”

That one (Kamak-Woman) passed by, but she could not talk to her. She went to the cave and staid there. That Ka’mak-Woman, indeed, was often passing by, but she could not see her. That Cormorant-Woman began to cough, and to say, “Here I am!” but how could she see her in the dark?

She said, “Here I am! Swallow me!” But she could not find her. Indeed, she almost stepped over her. “Where is she?” Oh, she found her! She said, “I will swallow you!” The other one said, “Do swallow me!” She swallowed her, also, without chewing, gulped her down. Oh, she came home. And again she said, “I feel unwell!” She said to her husband, “Cheer me up!” – “Without collar-string, without nostrils!”

She killed her again, and tore the old scars with her nails. [The roles of Big-Kamak and his wife are evidently confused. The husband, killed not long ago, would seem to be alive again.] This one died. Again she came out. [Cormorant-Woman came out,] and cut her way through several mounds of drifted snow.

Oh, she came home. (The kamak) said, “I have enough of these [former] doings.” They have punished their own bodies, and ceased to walk along the stone. [Both Kamaks seem to have revived after having been killed.]

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