The kamak and his wife

A group of people lived peacefully until a Kamak and his wife demanded blubber, consuming it daily and threatening to eat the villagers once it ran out. The villagers fled to the sky via an arrow-formed road. The Kamaks searched for them, using divination and crude methods, but their plans backfired hilariously and fatally. The villagers later returned, rid the area of the Kamaks, and lived happily without fear of spirits.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Conflict with Authority: The villagers face oppression from the Kamak and his wife, who demand resources and threaten their lives.

Cunning and Deception: The villagers cleverly escape by creating an arrow-formed road to the sky, outsmarting the Kamak and his wife.

Divine Punishment: The Kamak and his wife meet a fatal end due to their own misguided actions, suggesting a form of cosmic justice.

► From the same Region or People

North Asia
- Koryak Lore

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.

Some people lived in a certain place. One day a kamak and his wife looked down (through the entrance-hole). They said, “Halloo! have you not some blubber?” – “There is some in the cache.” They entered the cache, and began to eat blubber. Then they sang, “It tastes well. We are eating blubber.” The next morning it was the same. “Halloo! have you not some blubber?” – “There is some in the porch.” – “It tastes well. We are eating blubber; but when you have no more blubber, tomorrow we shall eat you.”

They fled upwards in the night-time. They threw an arrow (upwards), and it became a road. They fled along this road.

Those came again. “Halloo! have you not some blubber?” But there was no answer. “Let us jump in! They are hidden somewhere.” They entered, and searched in all the corners. There was nothing.

► Continue reading…

They said, “Let us try the divining-stone!” [Literally “let us act with the grandmother”. “Grandmother” is used also for “divining-stone”. The reason is probably that divination with stones is chiefly practised by women, and that the divining-stone, though usually a round pebble or a piece of bone ornamented with beads and tassels, represents a female guardian of the family.] (The kamak-woman) made (her husband) stand with his legs apart. She used his penis as a divining-stone. “If they have fled to the morning dawn, we shall follow them. If they have fled to the sunset, we shall follow them. To the seaside also we shall follow them. If they have fled upwards, what then? God would not treat us very pleasantly. How can we follow them?”

He began to sway his penis. “Shall we go out through the same opening without any fear [without shame]. Let us go out through the vent-hole in the roof of the porch!” The kamak-woman said, “Take me on your shoulders!” He took her on his back. “Oh, you are strangling me!” (His head) thrust itself into her anus. “Oh, you are playing mischief!”

Finally they both died, and lay there. His head slipped into her anus. After a while (the fugitives) said, “Let us visit the house!” They visited it, and dragged out his head with an iron hook, and his head had become (quite) hairless.

“Oh, oh?” They threw them into the direction of the sunset. Then they lived and were happy. They were not harmed by spirits.

That is all.

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How Big-Raven’s daughter was swallowed by a kamak

Big-Raven crafts a drum from a louse found on his daughter, becoming a shaman. He promises her hand to whoever identifies the drum’s material. An evil spirit, the Kamak, guesses correctly and claims her. Despite her reluctance, she is sent to him but ultimately kills the Kamaks with her knife. Later, she is devoured by the surviving Kamak but slays him from within. She returns to her family, marries, and prospers, reuniting with Big-Raven’s people.

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

Sacrifice: Big-Raven offers his daughter to anyone who can identify the drum’s material, leading to her being claimed by the kamak.

Transformation: Big-Raven becomes a shaman after creating a drum from a louse, and his daughter undergoes a journey that changes her fate.

Revenge and Justice: After being swallowed by the kamak, Big-Raven’s daughter kills him from within, enacting justice for his earlier actions.

► From the same Region or People

North Asia
- Koryak Lore

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 was living with his people. One of his daughters was (almost) eaten by lice. They shook her combination suit, and found there one small louse. (Big-Raven) said to his wife, “What shall we do with it?” The woman said, “What will you do? Why, you will kill it.” He said, “(No,) we will make it into a drum.”

They made it into a drum. They looked at it, and the small louse turned into a drum. Big-Raven immediately began to act as a shaman. The news of this was carried everywhere, to all the villages; and the people began to talk, (and say,) “Big-Raven has become quite a shaman, but he has grown old without having any spirits. What unknown kind of drum has he made?”

Big-Raven’s daughter was living in secrecy. She did not appear openly. All the neighbors gathered as suitors.

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He said, “Whosoever can state rightly the material of which my drum is made, to him I shall give my daughter.” They named all kinds of sea-game. One said, “Of whale;” but Big-Raven said, “Not of that.” Others also said it was of wolf-skin, of reindeer-skin. They named every living thing but he said, “Not of that.” They could not describe it properly.

Then from the fire crept out an evil spirit, with no clothes on, with only a cap (on his head). “I can tell of what your drum is made. It is made of a chamber-vessel.” – “Not of that.” – “It is made of a kettle.” – “Not of that.” – “Then of a small louse.” Miti’ said, “That is right! Now we must give our daughter to the Kamak.”

They brought out the daughter, and began to prepare her for the journey. Then only, for the first time, was she seen. The daughter began to cry. They arranged for her three lines of sledges. One was hauled by whales; another, by reindeer; the third one, by white whales. All three kinds were alive. In the end they brought a small cow. The girl mounted it. She put on a large knife in a bandoleer, and also put a comb into her pocket. They set off. The girl was crying very hard.

They came to the kamak’s house, and the other kamaks went out and ate all the reindeer, “N-am, n-am, n-am!” Only that cow was left. Then the girl began to kill the kamaks with her knife. At last only one was left, – the first one, with no clothes. Then she threw down the comb, (and it grew quite large.) She climbed to the top of it; but he could not climb it, and so the evil spirit could not eat her.

He said, “Though at a future time you will marry a certain man and have two children by him, just then I shall eat you.” Then the evil spirit went away. She married a reindeer-breeder. After a while she brought forth a child, and then another. Again she began to cry. She said, “The kamak is going to eat me!”

One time her husband had gone out, and then the kamak came and ate her. She had concealed about her at this very moment her woman’s knife, and with that knife she ripped open his body insides. The evil spirit died, and she came out. The next morning, when they awoke, a woman was busying herself around their house. The mistress said, “Who are you?” – “I am the one who ate you yesterday).” [The ka’mak turned into a woman, who was assisting them in their work.]

Meanwhile her sons became (grown) men. One son married that woman. Just then her husband came. They went to Big-Raven’s people. Another son also married. They came to Big-Raven’s people. The people said (to Big-Raven), “Your daughter is being [brought] here!” He said, “The evil spirit took her away. What (kind of a) daughter may come from there?’ She looked into the house. “I am here, I have come!’ They went out (to meet her), and all entered. From that time they lived together and grew rich.

That is all.

Miti’ and Magpie-Man

Big-Raven leaves to gather willow-bark, during which Magpie-Man courts his wife, Miti’. Upon discovering the betrayal, Big-Raven creates smoke to expose Magpie-Man, who escapes. Miti’ later gives birth to two eggs that hatch into magpie-children. After an argument over food, Miti’ leaves with the children to join Magpie-Man. Big-Raven attempts reconciliation but is humiliated and returns home alone.

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

Love and Betrayal: Miti’s infidelity with Magpie-Man and the subsequent dissolution of her relationship with Big-Raven highlight themes of romantic bonds being tested and broken.

Family Dynamics: The interactions between Big-Raven, Miti’, and their children underscore complex familial relationships, including parental challenges and the impact of infidelity on family structure.

Cunning and Deception: Magpie-Man’s secretive courtship of Miti’ and the concealment of their affair involve deceit and cunning behavior.

► From the same Region or People

North Asia
- Koryak Lore

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, December 1900 – April, 1901.

Big-Raven lived with his family. Oh, Big-Raven said, “I will (go and) fetch some willow-bark.” Oh, Miti’ went to feed the little puppies. Magpie-Man came to eat there. He pecked at Miti’s face (to show his love), and her nose was covered with scratches.

Oh, that one (Big-Raven) comes home! He said to Miti’, “What has happened to you? Your nose is scratched all over.” She said, “By hitting with my nose against the sharp ends of the door-shed corner I was scratched thus.” Oh, Big-Raven cut away all the ends of the dog-shed corners. Then again he went for willow-bark. Miti’ went out, perched on the top of the dog-shed, and began to sing, “I am walking along the cross beam!”

Then Magpie-Man came, and said, “Let us enter the sleeping-room! Big-Raven will not come back soon. He will not catch us.”

► Continue reading…

She took him into (the house), just as soon as they entered the sleeping-room and began to make love there, then Big-Raven came back, and called out, “Miti’, take this load of willow!” Miti’ said, “Let the I’kla [small wooden charms of human shape] bring it down! I am busy trampling a half-scraped skin with lily feet.” – “Nay,” said Big-Raven, “I want you to take it down.” Oh, Miti’ took it, and with a violent pull drew it into the house.

Then Big-Raven entered the house and made a smouldering fire. He also stopped up the entrance-hole and the smoke-hole, so that the sleeping-room was full of smoke. Then a Magpie’s voice was heard from the sleeping-room. That Magpie came out. He escaped through a narrow crack.

“(See) what (this) Magpie has done to me!” The Magpie, however, went home. Miti’ was with child. After some time she brought forth two small eggs. (The two children) grew rapidly, and Big-Raven had a great love for them.

Big-Raven’s people were storing their catch of fish. Those two said, “Mamma, we are hungry.” She said, “Go out and say to daddy, ‘We are hungry.’” They went out, and were given two whole dried salmon. They entered, and nibbled up the fish. Then they said again, “We are hungry.” Miti’ said to them, “Go out and ask daddy for more.”

They went out. “Daddy, we are hungry!” – “No wonder! Two thievish magpies!” Those two sons began to weep. “Oh, he is reproaching us!” Miti’ said to them, “Go out and tell him, ‘Our real daddy is herding reindeer (with the wealthy reindeer-breeders).’” (After that) they entered again, and Miti’ put them into a grass bag, (placing) each in one of the (lower) corners. She went away, and came to Magpie-Man and flung (her bag right in).

Big-Raven said, “I feel lonely. I will go to Miti’.” He went and came there. (The people said,) “Miti’, come out! Your old man has come to you.” Miti’ said, “Has he no legs? Let him enter of his own accord!” He entered, and she gave him food. He began to eat, and was choking. Then he ran out of the house.

Miti’ called to him. She said, “Big-Raven!” – “Oi!” Then he could not help himself, and shouted, “Oi!” The piece that choked him flew out (of his mouth, and fell down) at a great distance. Then Big-Raven went home.

That is all.

Eme’mqut and the perches

Eme’mqut discovers a village where he assists with winter fishing and is given Fox-Woman as his wife. After bringing home perch-tails, they mysteriously transform into small men, declaring themselves sons of Eme’mqut. The family is eventually accepted by the villagers and lives joyfully, with Fox-Woman bearing many sons. They wander and visit neighbors during the winter.

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

Family Dynamics: The narrative explores the formation and acceptance of a family, highlighting relationships within the community.

Community and Isolation: Initially, Eme’mqut and his family face exclusion but eventually integrate into the village, reflecting themes of belonging and estrangement.

Magic and Enchantment: The story features elements of magic, such as the transformation of perch-tails into human offspring.

► From the same Region or People

North Asia
- Koryak Lore

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.

Eme’mqut went into the open and found a village. They were catching winter fish with drag-nets. The fish were small perches. He dragged a net along that fishing-river, and filled with fish a set of drying-poles.

After a while they gave him Fox-Woman, and made him marry her. He brought home two small dried perch-tails. These he brought home, and hung them on the drying-pole. They were going to eat these small dried perch-tails, and all at once something happened. (These small tails) turned into small men. They said, “Whose sons are we?” – “Say, ‘We are sons of Eme’mqut.’”

Then the two girls of this place filled with dried meat two bags; one for each [they filled].

► Continue reading…

They went away in iron canoes, and took the girls along. What has become of them I do not know. They went together, (both of them), headlong.

Those (i.e., Eme’mqut and his wife) were sent away by the people, and were given (reindeer with) halters of grass. Then the people ceased to send them away. They ceased to send away Eme’mqut and his wife. They became as natives, and lived in joy. Fox-Woman now was bringing forth mere male children.

Winter came, they were wandering in all directions. At times they visited their neighbors.

That is all.

[This tale was told by a young girl. It seems to be a fragment of a longer and more coherent tale.]

Eme’mqut and shellfish-girl

Big-Raven’s relative, Eme’mqut, discovers a whimpering shellfish on the seashore. Upon finding its missing “hood,” which has transformed into a small house, he enters and marries Shellfish-Girl. He brings her home, and they live together peacefully. The tale concludes with this union.

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

Love and Betrayal: The union between Eme’mqut and Shellfish-Girl highlights themes of love and partnership.

Sacred Spaces: The small house, transformed from the shellfish’s “hood,” serves as a significant location where the marriage takes place.

Harmony with Nature: The story reflects a harmonious relationship between humans and natural elements, as seen in Eme’mqut’s interaction with the shellfish.

► From the same Region or People

North Asia
- Koryak Lore

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 people. Oh, Eme’mqut walked along the seashore, and found some shellfish. He detached one shellfish, and it began to whimper, “Igigi’!” He said, “Cease your crying! Yonder among the stone-pine bushes (lies) your detached hood.”

Oh, he went and looked for it! It had turned into a small house. He entered the house and married that Shellfish-Girl. Then he brought her home. They lived there.

That is all.

► Continue reading…

Eme’mqut and the kamaks

Eme’mqut discovers a mysterious house where he hears La’wa’s voice boasting about hunting humans. Pretending to be La’wa, Eme’mqut deceives the inhabitants, reviving another captive and escaping with him. Later, the real La’wa returns, confused by the situation. The rescued man settles with Eme’mqut’s family, marrying into a reindeer-breeding household. The tale ends with their peaceful life together.

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: The kamaks, possessing otherworldly abilities, interact directly with Eme’mqut, highlighting the presence of supernatural entities.

Cunning and Deception: The narrative centers on Eme’mqut’s strategic deception to outwit the kamaks and facilitate the escape.

Community and Isolation: The rescued individual transitions from captivity to becoming part of Eme’mqut’s family, illustrating themes of belonging and integration.

► From the same Region or People

North Asia
- Koryak Lore

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.

Eme’mqut lived with his family. One time he went into the open and found there a house. A voice from there said, „Halloo, La’wa! is that you? How are you getting along with your human game?” [Here a man is spoken of as a “wild reindeer.” In other tales a man is spoken of as a “little seal”] He said, “Well, we two have killed some wild reindeer. How is my wife?” – „She has just been delivered of a son. And even we two, staying here at home, have killed one man. Now, La’wa, call to the spirits!” – „And where is the drum?” – „What is the matter with you? Don’t you know? Of course, it is there on the cross-pole.”

Eme’mqut called to the spirits. He put them to sleep, – the kamak-woman, together with her husband. He revived the other man. They fled in the night-time, together with Eme’mqut. In the middle of the night those sleepers wanted to pass water.

► Continue reading…

They came out, and said, “Our son has become quite light of foot. And how is it? There are two foot-tracks, – one to this side, and the other to that side.

They entered, and again went to sleep. Then their real son, La’wa, came home. „Halloo, La’wa! have you come? Not long ago you were here, and now you come back another time.” – „When have I been at home? I have arrived just now.” – „How is your reindeer hunt?” – „Nothing killed. We were famishing.” – „There, La’wa, call to the spirits!” He took the drum. It was made of pieces of skin of women’s breasts sewed together. He began to call to the spirits, “Trai, Tiroi, trai!” Thus was he singing.

The other man lived with Eme’mqut’s family, and married a daughter of a reindeer-breeder. They lived quite happily. They staid there.

That is all.

Ermine-People

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

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

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

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

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

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

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

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

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

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

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

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

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

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

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

Eme’mqut and Fox-Woman

Eme’mqut brings home a mouse that transforms into a wolverene. Fox-Woman, an untidy seamstress, beats a self-deprecating drum and gives birth outside. Upon returning, her thimbles miraculously become clothes for her children. Despite her secretive nature, Eme’mqut accepts her, and they eventually live happily. The story concludes with the group leading a prosperous life of hunting and fishing.

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: Fox-Woman herself embodies a supernatural entity, blending human and animal characteristics, which is central to the story.

Family Dynamics: The relationship between Eme’mqut and Fox-Woman, including the birth of their children and the challenges they face, underscores complex familial interactions.

Cunning and Deception: Fox-Woman’s initial secretive behavior, such as giving birth outside and creating clothes from thimbles, introduces elements of secrecy and cleverness.

► From the same Region or People

North Asia
- Koryak Lore

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.

Eme’mqut married Fox-Woman. He said, “I will go and get some blubber from our summer place.” He arrived there. One of the flippers of his blubber-bag was gnawed at by a mouse. The mouse was dead. He found it and said, “What is it, a wolverene?”

He loaded it on his sledge and hauled it home. He came home. Then only he looked back and saw that the mouse had turned into a wolverene. He looked into the house and said, “Mi’ti, I have killed a wolverene. Let some of you come out.”

They took in the wolverene and began to beat the drum. Fox-Woman, the untidy one, was sitting with her boot-strings loose. She was looking for lice. “Oh, you Fox-Woman! it is your turn to beat the drum.” The untidy woman was making leather thimbles.

► Continue reading…

She began to beat the drum, “I am an unskilful one, I am an untidy one! I am eating hard excrement, left outside! I am eating strings of snowshoes in the brightness of the full moon.”

Indeed, they eat them. Whenever we come to look for our snowshoes, the strings are eaten. [remark of the narrator]

She felt ashamed and went away, even with untied boot-strings. She went away, and did not come back. After some time Eme’mqut went outside and found her. A number of children were there. He said to Fox-Woman, “Whose children are these?” – “I said to myself, ‘Perhaps they will keep me back somehow. I wanted to go away into the open country for my delivery. And I was delivered outside.’” – “Now, at least, stop your clamor! Let us go home!”

They went home. The thimbles which she had made before, and hung tip outside, now turned somehow to clothes for her numerous children. The people were asking Eme’mqut, “From where have you brought the woman?” – “I brought her from the open country. Long ago she went away to give birth to her children secretly outside. All those together are her children.” In truth, she was a skilful seamstress, and had no reason for going away and living in secrecy.

After that they lived in joy. Eme’mqut married Kilu, [the narrator seems to have forgotten the marriage of Eme’mqut with Fox-Woman, and their subsequent reconciliation] Ila’ married Yini’a-na’wgut. When so disposed, they would ascend the river and catch plenty of winter fish. Then they would return to their house-mates. They killed plenty of game. In this manner they led a happy life. What has become of them I do not know.

That is all.

How Eme’mqut became a cannibal

Eme’mqut, married to Grass-Woman, becomes a cannibalistic killer, consuming his own father-in-law Root-Man. Grass-Woman escapes and tricks him with strategically placed lice. Big-Raven intervenes, ultimately forcing Eme’mqut to consume himself, starting with his toes and ending with his neck. After his death, mysterious visitors arrive, and the family settles permanently, abandoning their wandering lifestyle.

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: Grass-Woman cleverly uses lice to deceive Eme’mqut, leading to his downfall.

Divine Punishment: Big-Raven intervenes to punish Eme’mqut for his cannibalistic actions, forcing him to consume himself.

Loss and Renewal: Following Eme’mqut’s demise, the family abandons their nomadic lifestyle, settling permanently and marking a new beginning.

► From the same Region or People

North Asia
- Koryak Lore

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 people. Eme’mqut married Grass-Woman. Eme’mqut said to his wife, “Let us go out.” She said, “It seems that you are going to do wrong.” He said, “Why should I? This time I shall not do so.” He went out into the open country and came home, having killed wild reindeer. Then he staid for a night in the open. After that he staid for two nights and very soon all the time. Grass-Woman went for a visit to her father Root-Man. She came and looked through the vent-hole, she quietly looked in and saw that just then Eme’mqut had split Root-Man in twain. He was eating his own father-in-law.

Grass-Woman went to her open-country house and entered it. She put one small louse into the inner room, and another into the storehouse. Then she fled to Big-Raven’s house. She came to Big-Raven’s and said, “I don’t know what has happened to Eme’mqut.”

► Continue reading…

They constructed a raised platform. Oh, Eme’mqut came to the open-country house, and he called, “Grass-Woman!” and it answered from the house, “Oh!” He came to the storehouse and called again, “Grass-Woman!” and it answered from the storehouse “Oh!” He recognized the voice of those small lice. He said, “The deuce! She is deceiving me!” He said, “Maybe I shall not be able to eat those people!” He came (to Big-Raven’s house). The people were sitting on a raised platform. Eme’mqut said, “Maybe I shall not be able to eat them, since they have constructed a platform!”

He approached, and began to lick with his tongue (the supports of the platform). Big-Raven cut at his tongue with a hatchet. He broke the edge of the hatchet; and when he examined it, it was quite jagged, like the broken gums (of an old man). (He did) the same with an axe; then he examined it, and it was also all jagged.

Big-Raven said, “Well then, Grass-Woman, give him his own offspring!” She dropped their small son into his mouth, and he spat out mere broken bones. Then Big-Raven said to him, “Well, then listen to me! Since you are like that, listen to me! just do try and eat your own body!” Immediately he began to gnaw the points of the nails of his own toes. After that he consumed his legs; then his body, arms, and shoulders. At last merely the neck was left, merely the throat. Then only did he die. After a while they burned him.

One time they were sitting in the dark. Their fire had just gone out, and Yini’a-na’wgut said to her sister, “Let us go and stop up the smoke-hole!” They stopped up the smoke-hole; and then they began to say, “Those two are coming back! (One of them) is carrying something on his shoulders. It seems to be Eme’mqut, carrying his little son.” (Indeed,) those two came and said, “Bring out the fire!” The women carried out the fire. They fed the fire (with sacrifice). Then only did the new-comers enter.

From that time on he ceased to say, “Let us go to the open country!” They staid at home all the time. They lost all desire to roam in all directions and to all places. They staid at home at the same place.

That is all.

Eme’mqut and Ila’

Eme’mqut receives ornamented tobacco-mortars from an old man, who warns him not to look back while hauling them. Following the instructions, Eme’mqut successfully brings the mortars home and gains a wife. His friend Ila’ attempts the same task but fails by repeatedly looking back, disrupting the magic and destroying the mysterious reindeer-like apparitions emerging from the mortars.

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: Eme’mqut succeeds by carefully following the old man’s instructions, showcasing cleverness, while Ila’s failure reflects a lack of understanding and subtle self-deception.

Family Dynamics: Ila’s envy of Eme’mqut’s success and his attempts to imitate him demonstrate the tensions arising from sibling rivalry and jealousy.

Moral Lessons: The narrative teaches the value of patience, obedience, and attentiveness to wise counsel, while emphasizing the consequences of envy and disobedience.

► From the same Region or People

North Asia
- Koryak Lore

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 was living with his people. Eme’mqut (his son) had no wife. Eme’mqut went out, and found outside an old man who was busy making ornamented tobacco-mortars. He said to him, “What kind of tobacco-mortars are you making?” The other one said, “Go into the house. You will find an old woman. Tell her to cook a meal for you.” He entered the house, and the old woman cooked a meal. When she had finished cooking, she took the meat out of the kettle, and gave it to the guest. He ate, and soon was through with the meal.

Then the old man went home and gave him the mortars; and he said to him, “Take these with you, haul them away, but (in doing so) take care not to look back at them!” He went away and hauled the mortars, but he did not look back; and though the mortars were heavy, he did not stop.

► Continue reading…

At last he saw that a large reindeer-herd was passing ahead of him. Then he stopped and looked back. A young woman was sitting in a covered sledge (driving a reindeer-team). He took a seat on the same sledge. They two drove home, and lived there in joy.

Then Ila’ said, “How did you come by all this?” The other one then told him, “I found an old man who was working on ornamented tobacco-mortars.” Ila’ said, “I understand.” He set out and found the same old man. Then he said to the old man, “What kind of mortars are you making?” The old man said, “Go and find the old woman! Let her cook a meal for you!” He went to her, and she prepared a meal. Then she took the meat out of the kettle, and he ate. The old man gave him, too, the mortars, and said, “Haul them away, and take care not to look back at them!”

He hauled them away, and every little while he would take a rest. He moved on, and he would make one stride and then he would look back. One time a reindeer-leg appeared out of one of the mortars. But he sprang at it and struck it. Another time he looked back, and a reindeer-face appeared out of the mortar. He sprang at it, and struck at the mortar with his knife, and chopped up the reindeer-face. Then he came home, and left his sledge with Eme’mqut. There was nothing on it, but the tobacco-mortars.

That is all.