The children carried away by a giant

A whale hunter’s children are lured away by a deceitful canoe paddler and left in a dark, freezing jaw-bone house. Through the sister’s resourcefulness, they escape and are rescued by gulls, who return them to their father. Grateful, the father rewards the gulls. However, tragedy strikes when the children are ceremonially anointed: one survives, while the other perishes, marking a poignant end to their ordeal.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Supernatural Beings: The giant, an otherworldly entity, plays a central role in the narrative.

Trials and Tribulations: The children endure hardships, including captivity in a freezing jaw-bone house and the struggle to find sustenance.

Loss and Renewal: The story concludes with the poignant loss of one child during a ceremonial anointing, juxtaposed with the survival and return of the other to their father.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

One time a man was hunting whales. And he killed a great number of whales. They departed in skin boats. Two children were playing on the seashore, — one a girl, the other a boy. The father was hunting whales.

From the open there came a man in a canoe. He was quite big. He said to them, “Father said, ‘Go and fetch them!’” His paddle was very large. So he moved, (working) with the paddle, right ahead of the children, who were walking along the shore. Then he said to them, “Sit down here upon my paddle!” They sat down. But he deceived them.

He carried them away to the middle of the sea, putting them inside of his canoe. At last they saw a jaw-bone house, which for a long time had remained uninhabited. He put them in there. He also stopped up the vent-hole, and so left them quite in the dark.

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The young brother began to cry. The little sister was lulling him to sleep. They were thirsty. There was also no food. Then the little sister, groping around, found some old boot-soles. These she took, and put some of the stuff into the mouth of her young brother. Then the jaw-bone house became hoary with frost. It grew quite cold. She continued to rock her brother. At last he fell asleep.

The little sister was singing. And while she was singing, a small bright hole appeared on high. Then it approached. Then it grew larger. She wakened her young brother. Then she put him outside (of the house) first. After that both escaped. The exit suddenly vanished. They looked around. They were outside. Open land was all around them.

Then they saw some gull travellers. “Oh, do carry us away!” — “Let those who are behind carry you!” And really two gulls were moving in the rear. They called again, “Oh, do carry us away!” They carried them. They said, “We will take you away,” and they took them.

The father was all the time going around their former playground. So they took them to that playground.

The father came to the playground and saw the children “Oh, where have you appeared from? What became of you?” — “Oh, a canoe-paddler took us away. He said, ‘Your father bade you come.’” Oh, he is kissing them all the time! Then they said, “Gulls brought us.”

They went to the store-room and took out plenty of blubber, and with that they rewarded the gulls. The father simply ripped open a large blubber bag on the seashore. Then the gulls ate their fill of blubber. In the end they anointed both children, — one with ochre, the other with graphite. The one anointed with ochre lived. The one anointed with graphite died.

Oh, the end!

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The adventures of the brothers

A group of brothers embarks on a perilous sea journey, facing mysterious lands, talking gulls, magical creatures, and treacherous spirits. Guided by warnings and elder wisdom, they navigate dangers, often thwarted by the youngest brother’s foolishness. After countless trials—including encounters with a giant bird, a mouse-woman, and a witch — they return home transformed, only to turn to stone upon arrival, marking the end of their tale.

► Themes of the story

Trials and Tribulations: Throughout their journey, the brothers encounter various obstacles and tests, including interactions with talking gulls, magical creatures, and treacherous spirits.

Supernatural Beings: The narrative features encounters with entities such as talking gulls, a giant bird, a mouse-woman, and a witch, highlighting interactions with the supernatural.

Divine Punishment: The ultimate fate of the brothers—being turned into stone—can be interpreted as a form of retribution for their actions during the journey.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

This tale represents a clever intermixture of some elements of Russian or Turko-Mongol origin with others which are genuine Chukchee.

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

A company of brothers went to sea in a boat. They were caught by a foul wind and carried away to another land. They lost their way in a dense fog, but at last they sighted land. It was an extraordinary land, a quite dark one. They spoke thus: “Oh, my! we have come to a strange land.” They walked for a while, and saw people that were gulls. The gulls could also speak in the manner of men. “Oh, here are those people from the mainland!” — “Yes!” — “What is the matter with you?” — “We were badly treated by the wind.” — “Oh, how terrible!” — “But we are dying!” The Gull people said, “You shall not die. Go down slowly along that sea-beach yonder, then you will not die. Indeed, [on your way] there is a stranded carcass (lying on the beach). You must not eat of it. Otherwise you will die. When you shall have passed it by, then you will see the carcass of a hunch-backed whale stranded (on the beach). You may eat some of its liver.”

They were quite hungry when they found the carcass of the hunch-backed whale. They ate of its liver. One of the brothers was [a fool, even] quite foolish. (He said,) “I wish we could eat a little more!” The eldest brother said, “(What you have eaten) is enough. You would die.”

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They departed again, and saw people that were gulls ( Larus glaucus). “Oh, where are you from?” — “We were badly treated by the sea. We have lost our country. And so we are dying.” — “Indeed, you shall not die. Go down again slowly along the seashore. There you will see the stranded carcass of a whale (Balaenoptera velifera). You must pass it by. Then you will see another carcass, that of a sea-lion (Eumetopias Stelleri). Of that you may eat your fill.”

They departed from there, and saw the stranded carcass of a whale. They passed by it; and the foolish brother said again, “Oh, let us eat of it!” The eldest brother said, “Such is he, the quite foolish one. — You (actually) want to die.” They left there again, and saw people that were gulls of a smaller size.

“Oh, here are those people from the mainland!” — “Yes!” — “What is the matter with you?” — “We were badly treated by the sea.” — “Oh, then move on slowly. You will see the stranded carcass of a white whale. Do not eat of it. After that you will find the stranded carcass of a walrus. You may eat your fill of that. That place is near to a settlement. A strong man lives in it.”

They departed, and saw the stranded carcass of a white whale. They passed it by. The foolish brother said again, “Let us eat!” The eldest brother again gave him a scolding, and said thus [spoke to him]: “What do you want, you greedy one?” They passed by it again. Then they found the stranded carcass of a walrus. They ate a full meal of it.

After that they travelled a little longer, and then landed. They brought their boat to the shore and buried it in the sand, so that it was not to be seen. Then they slept. They awoke (in the morning), and, lo! a man was walking along the shore. He was full of fear. Now he would come near, and again he would flee.

The foolish brother was quite eager. He said, “Let me catch him!” The eldest one said, “Wait, wait!” They were keeping him back like a dog. Then the other man approached again. The foolish one rushed at him. This foolish brother was also very strong. “Oh, let us kill him!” — “Wait a bit! We will question him first.” They kept him down on the ground. Then they asked him, “Are your people numerous?” — “Yes!” — “Have you strong men?” — “Yes, one strong man, and he does much violence. He takes away everybody’s provisions.” — “Oh, do not tell him about us! We will visit him.”

Evening came again. They sent the foolish one to get provisions. He went, and stole provisions from a cache. He came back and brought a load of whale-skin, ever so big. “Egegegei’, I was almost up to their houses!” — “What did you do that for? Do you want to die?” Thus spoke the eldest brother, as before.

Morning came. A man from that place paddled out in a canoe. The canoe was quite large. He caught many seals. They looked into his canoe, and the canoe was filled [separate boat] (with seals), among them thong-seals. “Halloo! haul me up on shore!” The people did not hear. So he landed. He was very angry. He carried a walrus-penis. With this he began to strike about among all the people there, the neighbors.

Then he went back to the canoe. “Haul me up on shore!” Of course the people knew better now. So the entire number went to the seashore. He was taking the thong-seals with one [single] hand, and, sitting in the canoe, was hurling them ashore. So strong was he.

The foolish one said, “Oh, indeed! I shall be able to manage him all right.” — “Now, there! be quiet, will you?” They came there in the evening. A big jaw-bone house was standing there. The house-master was squirming upon his back in the inner room. Then he saw them. “O guests!” — “Yes!” — “Tomorrow we will arrange a thanks-giving ceremonial.”

They passed a night there, and the people were arranging the ceremonial. The master brought in a big stone. They entered, and the entrance was closed. The foolish one spoke to the other brothers. “Oh, but they are going to kill us!” All these men had ermine-skins hanging down from their belts.

Meanwhile the lamps were put out. That stone was a very old one. It was covered all over with dried blood. They brought it in. The guests put on their ermine-skins (in the dark). After that they burrowed [themselves] in holes under the bases of the house-poles. Meanwhile the master was swaying in the dark in a ceremonial dance, and the stone was clattering all around in the house, “Piw, piw!”

He ceased swaying, and said, “Oh, where are the guests?” and in a moment they were in their former places upon the pillow. Light the lamp!” The foolish one said, “Oh, oh! but it is a good merry house for thanksgiving ceremonials.” — “Oh, oh, how wonderful! Oh, my! which way have they gone? Oh, there! let us try it again!”

They brought in some slabs of whalebone. They were covered with dried blood. They were really murderous. Then, again, “Oh, put out the lamp!” They put out the lamp. Those men again concealed themselves in the same place. The master swayed again in his dance; and those slabs of whalebone were doing thus: “Cig, Cig!” Thus they clicked. If these men had remained on the surface, they would have been cut down by the whalebone slabs.

Again he called, “Oh, egegegegei’!” They were sitting in their former places. “Oh, where are the guests?” — “Here we are!” — “Oh, oh, wonderful!” Again the foolish one said, “Oh, oh, my! but it is a good merry house for thanksgiving ceremonials!” — “Oh, again!” They put out the lamp again. This time they fled upwards, close to the vent-hole.

Then a sling began to hurl stones about in the sleeping-room, so that the jaw-bone house was shaking. Again the master ceased swaying. Oh, they were sitting in their former places. “Oh, where are the guests? Probably this time (they are killed).” — “Oh, indeed, here we are!” — “How wonderful! Light the lamps!” Again the foolish one said, while the lamps were being lighted, “Oh, my! what a good merry house for a thanksgiving ceremonial! We feel merry.”

“Oh, bring the Maritime woman for a dance!” They brought her. Again, “Oh, put out the lamp,” The old woman danced. They hid themselves under the stone. Oh, oh! the jawbone house swayed to one side, and even the ground bent to one side. This time the foolish one was hit upon the head.

Then again, “Enough! Light the lamp!” Oh, they appeared, and the head of that one was covered with blood. Then one of the guests, the eldest brother, said, “Oh, now it is our turn. Listen! And so also put out the lamp!” He began swaying in a ceremonial dance, and a big stone from a mountain rolled into the jawbone house. And it crushed even all the (stands made of) ribs of whale. There was a great clatter. The stone rolled about like thunder, and still more thunder approached.

“There, enough! You will hit the children upon the head!” Still it continued. And as to the strong man, the present performer of the ceremonial, the stones that were rolling around in his house also broke his bones and killed him.

Then a little old man, a neighbor of his, called out, “Ogogogoi’, now the people will have a rest from game-robbing in a quite different manner for this one was robbing from his neighbors all their provisions.

The people were very glad. The brothers ceased (killing). The old man said, “On the seashore (on your way) lies a big thong-seal: it lies on the shore with half of its body out of the water. Do not pass by it at a distance, but go quite close to it, just by the tip of its nose. If you pass at a distance, it will right away kill you. When you shall have passed it, farther on there is a young seal lying on the shore, out of the water up to the middle of its body. Do not attack it, only pass it by. When you have passed it, you will see there a young thong-seal. You may attack that.”

Oh, indeed, they departed. They passed the first one close to the tip of its nose, and saw the young seal. The foolish one spoke again: “Oh, we are too hungry! I wish we might kill this one!” The eldest brother said, “You are so greedy!” — “But it is because we are hungry.” — “Such a one are you, that you cannot keep your big greedy jaws quiet.”

They passed it, and saw the young thong-seal. They slew it and had a meal. Just then they saw that a man was coming down the river. This was the master of the first thong-seal (they had passed) on their road. He asked them, “Have you met nothing on the way?” — “Nothing.” — “Oh, there! he has not seen them!”

They departed again. This time they saw the Giant Bird. It sat crouching on the sea-beach. They passed it from the water-side. When they were moving at a great distance, (the bird stretched out its neck) and swallowed them, together with the boat. [They made promises,] they were so frightened. They promised (to the spirits) a white-haired dog in their house. Then they came out through the anus (quite safe), only their heads had become bald (and they had lost) their hair.

They departed again, and saw some people who were mice, who were digging earth. They dug out underground houses. They passed a night there. One old woman was still sleeping, — an old mouse-woman. The foolish one said, “Oh, we are suffering from thirst! I will go and have a drink in the house!” The eldest brother said, “(Go,) but do not play any foolish tricks!”

Oh, he came to that house, and saw the old woman. She had her eyes closed, and had not hailed him at all. Then that man, the foolish one, stood (there for a while). Then he came near the old woman. He took out his penis and directed it toward her nose. Then she stirred up and snuffed around. She spoke thus, quite alone: “Oh, indeed! where does this smell here of husbands come from?”

She moved on and snuffed around. Then the other one laughed. He laughed on the sly when going out of the house. “Oh, oh! Who has made me a laughing-stock (of the people)?” She, however, heard this low laugh of his. “Let his penis grow in length!” He went to the boat. His penis was growing very fast, his trousers were soon quite filled with it. He came to the boat, and his eldest brother scolded him. “I told you not to play silly tricks!” — “Indeed, I played no tricks! I only saw an old woman who had not hailed me at all. All at once I took out my penis and directed it toward her nose. She snuffed around, and then said, ‘Whence, again, comes this smell here of husbands?’ Then, on going out, I laughed a little. She said, ‘Who has made me a laughing-stock? Let his penis grow in length!’”

“Oh, sorrows! Quick! let us push off!” The boat was very soon filled with the penis. They tried to cut it off, but the remaining piece still continued to grow. At last they were coming home. The eldest brother was a shaman. So the eldest brother addressed that old woman, the mischievous one.

“Oh, you old woman! thrust something between your own legs!” Then the old woman (sat) down upon the ground undressed, and began to shove her posterior parts to and fro. She thrust into her vulva a splinter of wood, and so killed herself.

Those men came home. They brought out into the open a shaggy dog and slaughtered it. Their wives had become decrepit from age. The foolish one, on landing, was already quite bloodless, because they were cutting off his penis all the time.

As soon as they landed, they went to sleep. Then they turned to stone, and never again awoke.

Oh, the end! The wind has been killed.

U’mqaqai’s adventure

U’mqaqai and his companions, reindeer drivers, encounter invisible ke’le spirits while traveling. After observing a ke’le family cooking and working, U’mqaqai points at a woman, causing her to feel intense pain and fear. The group flees, but U’mqaqai’s reindeer are temporarily trapped. Eventually, they escape and return home, leaving the spirits behind.

► Themes of the story

Hidden or Forbidden Realms: U’mqaqai and his companions inadvertently enter a space inhabited by invisible spirits, a realm typically concealed from human perception.

Cunning and Deception: U’mqaqai uses his wit to free his reindeer by loosening the noose over a grassy hummock, enabling their escape from the perilous situation.

Moral Lessons: The story imparts a lesson on the consequences of interacting with unseen forces and the importance of respecting boundaries between the human and spirit worlds.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

This, indeed, is not a story, it is actual fact concerning somewhat ancient times. A certain man lived in the olden time. In those days the ke’le evil spirits were going around visible, just like our own people, quite openly.

Then in the Telqa’p land one U’mqaqai and his companions were going somewhere, driving reindeer. There were three of them, all reindeer-drivers. They saw a herd, and passed by on the outside of it. They also passed by houses. There were three houses, but nobody noticed them. They were quite invisible, were not seen at all by the ke’let, just as at present an evil spirit is invisible to us.

After that they passed by a pile of household things, past some luggage and loaded sledges. Some had their reindeer tied up there. Then U’mqaqai untied his own thong, one of young-walrus hide. He discovered a grassy hummock on the ground. To this hummock on the ground he tied the thong.

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Then he tied his reindeer to the end of this long thong, and let them go. Only the end of the thong remained fastened to the hummock. So, then, U’mqaqai’s reindeer are tied to the end of a long thong of young-walrus hide, let out to its full length.

After that U’mqaqai and his three companions sat down, with their faces toward the entrance of one of the houses. The ke’let in the house were cooking food. They hung up a kettle. One ke’le-man was working on the curve of a sledge-runner. He was bending it quite a little. A ke’le-woman was cooking food. She was very pretty.

She went out and looked around. Then she entered, and said, “Oh, oh! as compared with yesterday, we feel ashamed. Oh, my! we are terrified!” (We call superstitious terror also shame.) The woman entered, and said, “Oh, we feel ashamed, we are terrified!” — “Oh, how strange you are! Wherefore this shame? Good gracious! what is oppressing us so?” And it was only the men who came, “Oh, how strange you are! You feel terrified. But what is oppressing us so?” Then U’mqaqai pointed with his finger at the woman. Immediately she felt a stinging pain, and could not breathe freely, “Oh, oh, oh!” — “Oh, how strange you are! What is oppressing us so again? Then let us make haste! Oh, something is oppressing us!”

Then U’mqaqai and his companions fled far away. (We call such a departure to a distant point a “flight”). The others quickly untied their reindeer; but U’mqaqai’s reindeer tightened the noose, so that he could not untie them. Then he pulled the noose over the grassy hummock, and thus loosened his reindeer. They fled, all of them. The ground became soft, like water. Nevertheless they came to their house.

The end.

The orphan

An abused orphan, ridiculed for his lack of shamanistic knowledge, sings a seemingly trivial song, “Otototoi’, otatatai’,” at a ceremonial gathering. After being beaten, he encounters a ke’le spirit in an abandoned house. Empowered by the ke’le, he returns to the ceremony. The ke’le’s voice terrifies the abusive community before it devours them in retribution

► Themes of the story

Transformation: The orphan undergoes a significant change from a defenseless child to an empowered individual through his encounter with the ke’le spirit.

Divine Intervention: The ke’le spirit’s involvement represents a supernatural force influencing mortal affairs, aiding the orphan in his quest for justice.

Revenge and Justice: The narrative centers on the orphan’s retribution against those who abused him, culminating in the ke’le spirit punishing the community.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Once (there was) an orphan child who lived quite by himself [quite alone]. In that place there lived numerous people. The people beat him all the time, and they always treated him violently. The neighbors were all the time striking him. Some of the people arranged a thanksgiving ceremonial. He came to that house, together with the other guests. Then they said, “Oh, you take part in the ceremonial!” — “Oh, how can I take part in the ceremonial? I have no (shamanistic knowledge). I am wholly ignorant.” — “Oh, then just sing a little.” Then he began to take part in the ceremonial, and simply sang a song: “Otototoi’, otatatai’!” “Oh, what is it? Why does he use this bad little song?” They gave him a sound thrashing. He was defenceless. Then they ordered him again: “Well, then, take part in the ceremonial.” — “Otototoi’, otatatai’!” They gave him another thrashing.

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There was an old jaw-bone house, quite ancient and empty [the jaw-bone house]. He went there in the dark, and there he sang into this house, “Otototoi’, otatatai’!” Then from the dark, from within, the ke’le answered, “Otototoi’, otatatai’!” He sang again, “Otototoi’!” and it answered, “Otototoi’!” from within.

Then the ke’le called him: “O child!” Till then he had no assistant spirits, not a single one. “O child!” — “Ho!” — “What do you want?” — “Oh, enough of this! The people treat me very badly and with violence, all the people.” — “Oh, well, go out!” The ke’le made him go out. He went out, and went again to those who were performing the thanksgiving ceremonial. “Oh, indeed, take part in the ceremonial! Oh, where have you come from? Take part in the ceremonial, will you?”

He again began to take part in the ceremonial, and sang as before, “Otototoi’!” — “Ah, ah, what a song he is using again!” He continued, notwithstanding, “Otototoi’, otatatai’!” Then from within, from underground, came the answer “Otototoi’!”

One old man from a neighboring house heard this. The others were noisy, and heard nothing. “Well, now, stop your noise! I heard something. A voice came to me.” — “Where should he find such a voice, this scamp?” Then again it came from within.

“Oh, my! What is it? The voice gradually approached. They heard it, all of them. “Oh, there! Stop it! Oh!” They felt afraid. Notwithstanding, it continued, “Otototoi’!” — “And now you may jostle me with your elbows, as before.” — “Otototoi’, otatatai’!” With one breath the ke’le swallowed all the people, the doers of violence. He killed them all.

The end.

The child-monster

A woman gives birth while her husband is away but breaks ceremonial customs, leading to supernatural consequences. Her infant, influenced by ke’le spirits, devours her and her companions. The household flees, leaving the eerie child behind. A brave suitor retrieves a forgotten knife from the haunted house, survives the pursuit of the crying child, and earns the old man’s daughter as his wife.

► Themes of the story

Transformation: The infant undergoes a supernatural change, becoming a monstrous entity due to the mother’s neglect of ceremonial customs.

Divine Intervention: The ke’le spirits influence the mortal realm by responding to the infant’s cries, leading to the tragic events.

Supernatural Beings: The ke’le spirits play a pivotal role in the narrative, interacting with the human characters and influencing the outcome.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

One time some people lived in an underground house. It had three sleeping-rooms. That of the son was on the eastern side; that of the father was on the western side; the third one was in the middle, on the rear side of the house. This last was another man’s. They lived in group-marriage, and their habitations stood quite close to one another.

The woman of the sleeping-room to the east was with child. Her husband, however, had gone far away for a visit to the people, and remained with the people quite a long time. In his absence the woman bore a child. They awoke the next morning, after they had slept one night. They awoke at dawn, and the young mother had to go out and walk around the house (as is required by the ceremonial). Still, after they awoke, the woman did not go out, and did not carry the infant out of the sleeping-room. “Oh, come out! Bring out the infant!” Still the woman does not go out, (acting) as if she had not heard.

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The next day it grew dark again, but the woman did not go out, “Oh, oh! you with the child! why do you not come out nor bring out the infant? Notwithstanding everything, you do not listen, nor do you want to obey.”

Once more it grew dark. They went to sleep again. All the people of that place, the whole house, went to sleep. Two men from the neighboring camps, who were serving there as suitors, — they also went to sleep. The old man had a single unmarried daughter. Both of (the suitors) were serving there with the desire of having her for a wife.

The little infant awoke and began to cry, “Ana’, ana’, ana’!” The mother and her female companions were sleeping quite soundly. So from the outside, from the side of the outer tent, [Chot-ta’gin (literally, “pillow’s edge”) is used to designate the outer tent. The pillows of the sleeping-room form its outer border. Beyond that border the outer tent begins], the ke’le answered, “Ana’, ana’, ana’!” Once more the infant cried, “Ana’, ana’, ana’!” and from the entrance-room was answered, “Ana’, ana’, ana’!” And still before the ke’le reached the entrance-room, the infant crept out from under the pillow, then rose and strode over to the sleeping-room on the rear side.

Before he could reach the rear-side sleeping-room, a boy who was there awoke, and uttered a cry. Then the infant dropped down. All the people awoke. “See there! the little infant has appeared (out of the sleeping-room)!” and from under the pillow it still continued, “Ana’, ana’, ana’!”

The people awoke, “How strange it is! Think of them! The mother and her female companions are still sleeping.” The old man, even, began to mutter, “Only think of it! The infant has appeared from under the pillow. Let them carry it back.” No answer. They do not hear.

“Oh, oh! There, now, rouse them!” One woman went out and walked over to that sleeping-room. She lifted the cover of the sleeping-room; but there was nothing at all there, only plenty of blood on the bed-skins. Indeed, the infant has eaten up the mother and her companions! “Oh, there is nothing here, only the bed-skins full of blood!” The women did not take care of the child when it cried. So the ke’le did so (in their place).

“Oh, oh! Let us go away quickly! No need of this child.” That very night they left the house before dawn. They pitched their tent some ways up the hill near by. They left the little one in the old house, quite alive.

All of a sudden the old man said, “Oh, we have left a knife, a big knife, carried on a shoulder-strap! It is hanging down (in the sleeping-room) on the western side in the corner. Alas!” One of the suitors heard this, and spoke thus: “Oh, truly, I want to show myself a true suitor! I will fetch the knife. I am able to do it. [The other one did not utter a sound.] I say to you quite openly, I came for a wife. I want to marry her straightway.”

He took off his outer clothes, then tied his trousers tightly above the ankles. The old man said, “No, indeed! Be quiet! No need of this! Even of the knife there is no need at all.” — “Nay, certainly I shall fetch it.” He ran to the jaw-bone house, heeding not the night-time or the darkness.

When he approached it, the same ominous crying was heard from it uninterruptedly: “Ana’, ana’, ana’!” He walked around the jaw-bone house and entered it. Then he walked around the crying one close to the sleeping-room. As soon as the man entered, the infant gave pursuit. In the outer tent, through the darkness, from that corner the infant pursued him, crying all the time. As soon as it scented him, it gave pursuit. The man stretched out his hand and found the big knife. He caught it and rushed out. The infant followed, still crying. He rushed out and ran away, but before that he made a tour around the house. Then the crying one entered again.

He came to the tent and rested for some time. The old man was muttering still, “What noise is there?” Then he would stop [his voice] and listen for a while. “Oh, I wish we had not sent him! We have brought a stranger to peril.”

He rested awhile and entered the tent. “There, there, take your knife!” — “Oh, oh! this is the knife I was so sorry about.” And presently he cried to the girl, “There, you woman! Hurry up and arrange the sleeping-room! He will get a chill in his back. Bring him in. Let him warm himself. His back will be cold.” — “Now, then, come in!” — So the man married and took the girl. At that time he married.

The end.

The visit of the Ke’let

A woman and her children are left alone when ke’let—supernatural beings—approach their house. Warned by a mysterious neighbor’s corpse, she sacrifices a small dog, using its blood to encircle the house. Mistaking the blood for a deep river, the ke’let abandon their attack. When her husband returns, the woman reveals how she cleverly outwitted the beings.

► Themes of the story

Cunning and Deception: The woman uses a clever ruse to protect her family.

Sacrifice: She sacrifices a small dog to create the illusion that deters the ke’let.

Guardian Figures: The mysterious neighbor’s corpse acts as a protector by warning the woman of the impending danger.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Aqa’nna, a Maritime Chukchee woman, at Mariinsky Post. October, 1900.

Once a small house stood alone in the wilderness. The ke’let were going to visit it. Only a woman and her children were at home. The man, her husband was with the herd. On the rear side of the house was a funeral-place, and there lay a corpse. One time the woman showed herself to the middle from the sleeping-room, and saw the dead one. In the evening the woman saw him. “Ah, ah! where are you from?” — “No. I am your neighbor. I came to see you. Oh, enough! You do not know. Ke’let are going to visit you, and they are already near by.”

A little dog was there, a tiny one, somewhere in the sleeping-room or in the outer tent. “Oh, there is no need of (grudging) this little dog. Now, then, I am going back. Come out and go with me, along my road.” She dressed herself, carried out the little dog and slaughtered it behind the house. Then she drew a line with blood all around the house, “Now, enter! They are coming yonder.”

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“Oh, how is it, it stays on the other shore? What, now on the island? From what point must I begin? Let it be from there. Oh, it seems to be deep!” [He thought the blood of the dog was a deep river.]

He (the ke’le) thrust down his spear-shaft, but could not touch the ground. “Oh, it is deep! Let us leave it! Indeed, what shall we do?”

They left them. The next day the husband came, and saw the slaughtered dog lying by the entrance. He said, “Oh, good gracious! I left all of my house-mates quite safe, but what may have happened to them? He gave a start and forced an entrance. The woman appeared (from under the cover of the sleeping-room). “Halloo! What is the matter with you?” — “Nothing. We are all right.” Only when in the sleeping-room did she tell him.

Ended.

The Ai’wan and the Reindeer-Breeder

A rivalry unfolds between an Ai’wan whale hunter and a reindeer breeder. The reindeer breeder tricks and kills the Ai’wan, claiming his whale. The Ai’wan’s son avenges him by drowning the breeder, marrying his widow, and slaughtering his herd. A Spider-Woman helps the widow summon her first husband’s spirit to punish the Ai’wan. Bound and humiliated, the Ai’wan bargains his family’s freedom but meets a gruesome end.

► Themes of the story

Revenge and Justice: The Ai’wan’s son avenges his father’s death by drowning the reindeer-breeder who killed him.

Supernatural Beings: A Spider-Woman aids the widow in summoning her deceased husband’s spirit to punish the Ai’wan.

Love and Betrayal: The Ai’wan’s son marries the widow of his father’s killer, intertwining themes of union and treachery.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village Mi’s-qan, in March, 1901.

In olden times there was an Ai’wan warrior who hunted whales. He had killed a whale. He had a reindeer-breeding neighbor. The son of this neighbor said to his old father, “Now, then, go to the whale-hunter (and ask for some meat).” — “All right!” The Ai’wan said to the old man, “Oh, what do you want?” — “My son sent me.” — “Did he?” He turned out the upper part of his trousers. Then he filled it full with blubber. The old man came home. “What result?” But he felt angry. “Why did you not go yourself?”

Then the son went, in his turn. He came to the Ai’wan. The latter was cutting the whale (in the shallow water). One of his mates said to him, “The reindeer-breeder has come to you.” Then he came to the shore. A walrus-hide destined to be split, with the blubber not yet scraped away, lay buried in the sand. He dug for it with his nails. Somehow then he took it by the holes in the edge with two fingers, and, ceasing to dig any more, shook off the sand. He pulled it out, so strong was he. He spread it upon the ground, the blubber upwards, to serve as a wrestling-place.

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Then they took off their clothes, the Ai’wan and the reindeer-breeder, and they wrestled. It was quite slippery just to tread upon that blubber. The Ai’wan extended his hands.

Then he was attacked by the reindeer-breeder. The latter, catching him by the head, caused it to spring off. The head rolled down upon the ground. He is still standing with extended hands, headless. Then only did the others say, “Oh, how wonderful! the head has sprung off!” The Ai’wan fell down and died. The reindeer-breeder took possession of the whale and went home. His father asked him, “Eh?” — “I came back.” — “What result?” — “Indeed, I took the whole whale.” — “Oh, you are wonderful! Still we have remained without maritime neighbors.”

They went for the whale with a train of pack-sledges. He stood on the seashore. That Ai’wan who was killed had sons; and while the reindeer-breeder, the victor of yesterday, was standing on the shore, the son of the Ai’wan concealed a long thong in the sand (across his path). He tugged at the thong, (tripped up the reindeer-breeder,) and made him fall into the water.

So he was drowned and died. The Ai’wan took the wife of the reindeer-breeder (and also his herd). Nevertheless he did not care very much about the reindeer, only slaughtered them all the time in great numbers. Still he ate no meat, only the tongues of the reindeer. Every morning he slaughtered reindeer. On waking up, he would say to his wife, that of the reindeer-breeder, “Put my clothes on me!” On her refusal, he would beat her so hard that her head would become all swollen from the blows of his stick. “Oh, bring the herd to the house!” Then again he slaughters reindeer. The wife cried, sorrowing for the reindeer, “Why are you crying?” — “So!” — “You are mourning for your husband?” — “No!” — “Then why are you crying?” He was ready for violence.

A small Spider-Woman visited this one who was secretly crying. She came down to that place. “You are married to the Ai’wan?” — “Oh, yes!… And he is all the time exterminating the herd. The whole time he is slaughtering, but he eats only tongues, and consumes no meat.” — “Oh, right away prepare some clothes. When you are ready with them, when you have finished them, promise to the sea a shy reindeer-buck. Then offer to the sea those clothes.” She promised. Then she threw those clothes in the direction of the sea. The Ai’wan was asleep. The wife remained outside, and continued to cry. All at once her husband appeared in the distance from the direction of the sea, the one who was drowned the other day. The wife brushed away her tears. “What is there? Methinks, my husband.” Then he came, “Oh, my! you have come!” — “Yes. Why are you crying?” — “Why, this Ai’wan here, who stays with us, has almost exterminated our whole herd.” Her husband questioned her, and said to her, “Oh, let us seize him!”

They seized him and carried him outside. Then they laid him, stretched out on his back, on a dung-hill. They fastened his hands (to the ground) with spikes. And every morning all the neighbors, on awakening, would pour (the contents of) their chamber-vessels into his mouth. Still he lived. Thus they poured into his mouth urine and excrement. “Oh, let me go! I shall give you my wives. Have them for slaves.” — “Oh, but we do not (want them).” — “I shall give you my riches.” — “I do not believe you!” — “Indeed, I shall give you my wives and children. And you shall have (my) children for slaves.” And, indeed, he was a rich Ai’wan. So they unbound him. The reindeer-breeder followed him. He gave his wives, and his children for reindeer-herdsmen.

Then he brought to his home the small old woman, the Ai’wan old woman, the mother of this one, who before that used to employ evil charms. He took a reindeer, a quite unbroken one; then he undressed her, and attached her (to it) by the ankle. Thus he tied her to the unbroken reindeer. The reindeer ran away. It was winter-time. Then the reindeer dragged her away, at first to the reindeer-herd, then to the open country. After that the reindeer brought her back, and her backbone was all (torn off) and destroyed. From there the reindeer took her to the reindeer-herd again, running. After a while it brought her back, and her whole body was destroyed. Merely her legs were left unbroken. After that, before (the time when) only her legs were left, he unharnessed the reindeer.

Before he freed it, it fell down and died. Then the master began to cough in the manner of a reindeer; and he was tearing (the ground) all the time, reindeer-like. After that he fell, swooning. Then he died.

Contest with the Ke’let

An old man’s lone son embarks on a perilous journey, outwitting malevolent spirits and supernatural foes through cleverness and bravery. He defeats ke’le-spirits, a predatory woman, and other dangers, ultimately returning home triumphant. His tale showcases the resilience, cunning, and heroism central to Chukchi mythology, emphasizing the struggle for survival against hostile forces in a mystical landscape.

► Themes of the story

Hero’s Journey: The protagonist embarks on a transformative adventure, facing and overcoming various challenges.

Supernatural Beings: Encounters with malevolent spirits and ke’le entities are central to the story.

Conflict with Nature: The protagonist faces and overcomes natural and supernatural challenges in his environment.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, in October, 1900.

One time there was a man whose sons were all dying. He became old, and was left without sons. Then in his old age a male child was born to him. The child grew, and began to construct a boat. While the father was sleeping, the boy would work on the boat. Then he set off, departed far yonder. On his journey he saw a man who was on an island. “Here, come hither!” — “I will.” He came. While he was travelling, he had caught a small seal. “Oh, let us play, let us have some fun!” — “Yes!” Oh, then the little man hid in a boot. The other one was searching for him. He was nowhere. Then he fell out (of the boot). “Oh, here I am! Now it is your turn.” The other one became a house. “Where is he, the source of trouble?” — “Oh, here I am!” He found him. “Now let us eat some liver!” — “Oh, all right! but I will go and bring my knife from the boat.” He brought the knife, and at the same time he put into his bosom the little seal lately killed by him. He put it into his bosom, together with some blood.

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“Oh, I will be first!” He pretended to rip open his abdomen with the knife and to eat (his own) liver. He cut the seal’s liver and ate it. “Now it is your turn.” All at once the other one ripped open his abdomen, and so perished, killed himself.

The man set off, and saw another jaw-bone house. There an old ke’le-woman was cooking heads. He entered. “What is the matter? Who has pushed his way into our house? Then he entered, and sat down on a pillow. When he sat down the ke’le-woman came to meet him. She carried her woman’s knife, which was covered with coagulated blood, and began to whet it. All at once he rushed upon the one who was whetting the knife, snatched away her [woman’s] knife, hit her on the head, and so she perished. He murdered her.

Then he went out, set off again, and saw a house. He came to that house. Clothes were scattered about in it. Then suddenly a voice came from the hearth. “Oh, there he is! [Also] this one murders the procurers of game. Those whom he murdered were also procurers of our food and of game.”

Then a head appeared. He hit the head with a harpoon. Then a ke’le-man from underground pulled it down, together with the thong, and made it go underground. He was moving along underground. Another small jaw-bone house stood directly opposite. There he set the ke’le free. The latter passed on, and he entered the jaw-bone house.

Two eyeless old women were sitting there. He drew out his penis, directed it toward the nose of one of them, and swung it. The old woman said, “Halloo” — “Ho!” — “Really, something made me think of the time when I had a husband!” — “Is that so?”

He killed one of the old women, and flayed her, beginning at the anus. The body he threw on a dung-hill. The skin he put on.

The people came, looking for a shaman. “What do you want?” — “Oh, (you have said) enough! A man’s head (is aching)… By the way, why has your jaw become so long?” — “Oh, has it really become so long? Well, now, you go home. I will come quick enough.”

Shortly afterwards he departed. “Let the one whose head aches sit up! Oh, this here!” And all at once he hit him on the head with a harpoon-point and killed him, so he died. He killed many more, destroyed a houseful. Then he came out and departed far yonder. He went home.

He reached home, and his parents rejoiced. He said, “Oh, indeed! I have destroyed some of the murderers.”

Ended. I have killed the wind.

The Youth who received Supernatural Powers from the Ke´let

A sick son attracts malevolent spirits (Re’kken) who consume him but restore his life, granting him shamanistic powers. As he gains strength and a wife, he faces betrayal, death, and supernatural challenges. After escaping his enemies with his wife, they ascend to the upper world, where they live until old age, leaving behind legacies intertwined with cosmic forces and spiritual beliefs.

► Themes of the story

Resurrection: The youth experiences death at the hands of the spirits and is subsequently brought back to life, highlighting themes of mortality and rebirth.

Love and Betrayal: After gaining a wife, the youth faces betrayal by others who covet her, leading to his death and subsequent supernatural challenges.

Journey to the Otherworld: The tale concludes with the youth and his wife ascending to the upper world, indicating a transition to a different realm of existence.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Ri’nto, a Maritime Chukchee man, at Mariinsky Post, in October, 1900.

Once upon a time there was another man who lived in a single house. There were only three of them. The son was suffering, so the parents (even) could not sleep. A strong gale was blowing. Notwithstanding (the noise), they heard the clattering of sledge-runners. The man’s wife looked out into the darkness and saw the visitors. They were Re’kken [evil spirit]. She said, “Oh, they are coming down upon us! Their reindeer were breathing fire. They came and entered the house. The suffering one immediately even ceased to moan.

“Oh, we come for provisions. Oh, dear! with what are you going to treat us?” — “Oh, with thong-seal meat.” — “We are not used to it. Oh, with what are you going to treat us?” — “With ring-seal meat.” — “We do not eat such things.” They pointed at the direction of the suffering one. “We want that one.” — “Indeed, there is nothing there.”

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Then one of them entered the sleeping-room, caught the suffering one by the ankle and carried him out. As soon as they had caught him, they only did thus with their mouths, why! And only his bones were left. His little mother cried. Then one of the (re’kken) took off his overcoat, picked up the bones and put them into the overcoat. The ke’let did so with the bones of that man.

Then they went out and said, “We are going away, watch us.” The old woman watched them when they were going to their sledges. They came to the sledges and emptied the overcoat, flinging its contents in the direction of the house. And there was that one just now eaten by them. They restored him, the suffering one, to life. He came to the house, quite naked. And he had acquired great shamanistic power. He entered the house naked.

He seemed to be out of his wits. All at once he would strike his own body with a bowlder, and the bowlder would crumble to a mere nothing. From every settlement in the neighborhood there came inquisitive people. They wanted to kill him, and all at once they struck him with a spear. But his body was as hard as stone. And they could not do anything.

After a while he married. His wife was very pretty. So the other people, the wrong-doers, felt a desire to have this woman. They took this shaman and carried him to the (open) country. There they strangled him, and he was killed. They took his wife and went with her to the house. Then they saw the one whom they had just killed sitting in the house, as before. “Oh, again! Oh, dear! What shall we do?” The woman was too pretty.

So they dug a cellar, filled it with insects, [mere] hairy grubs. These grubs soon became quite large in size. Then they called him. (He said to the woman,) “Oh, but now I must give up the struggle. Now they will take you for good. But you must remember to dig the ground in the cellar.” They pushed him into the cellar. The grubs caught him and consumed him. Then (his enemies) took the Woman.

As soon as night came, she went away quietly and followed a trail. This was the working-trail of her husband. She followed the trail, and found the duodenum of a reindeer hanging on a bush. She stopped there and made a fire. After that she departed again and felt thirsty. She saw a river quite filled with grubs, so she did not drink from that river. After a while she saw a lake. It was full of fish, but from this lake she could take a drink. At last she found her husband. He was standing outside a house, and was working at something. He said to her, “You have come?”

Meanwhile he had married also among the ke’let. The other wife said to her, “Put on my combination-suit!” But her husband said, “Do not put it on, you will die.” His other wife said, “At least do look upon me!” Her husband said, “Do not look upon her. She will take your [female] soul.” This was a ke’le-woman: therefore, if she had looked upon her, she would have died immediately. The other woman said again, “At least do sit on my pillow-bag!” — “Do not sit down. She will kill your child.”

The human wife went out and busied herself in the outer tent. His other wife had made a cellar in the outer tent. In the darkness the human wife fell into that cellar. At last the child began to cry quite loud. Their husband said, “Oh, where is she?” He questioned his other wife. “Don’t you know anything about her?” — “Oh, I do not know anything at all.” Oho, the child was crying quite loud.

Their husband said, “Now, then, give me the drum!” Then he looked for his wife among the various Beings and could not find her. Then he set off (to visit) other kinds of Beings, those of the Morning Dawn, and she was not there. “Oh, oh, oh! How very extraordinary! I cannot find her.” Again he struck the drum. This time he went to the Mid-Day, and searched for her there. She was not there.

He said to his ke’le-wife, “It is you, who did (harm) to her.” The ke’le-wife answered him, “Why should I have done (harm) to my working-companion, my wife mate?” — “Now then, give me the drum again!” He searched for her among the Ground-Beings and saw her. He said to her, “Oh, what are you doing here? She was starving. She said, “It is your wife who made this cellar for me with the desire of murdering me.”

Then her husband said, “Now let us leave her! She is bad, and so we shall be made childless.” — “Oh,” he said to his ke’le-wife, “you are an experienced shaman! Do practise your art a little, and let us have some recreation.” — “Aha, all right!” The woman practised her art. The shaman, her husband, made a man of excrement, to give her the usual answers.

Then the woman practised her art. The man made a fire all around the house, and flames flashed up. Meanwhile the mannikin made of excrement was giving answer, “Git, git, git.” He proved to be quite lively. Then the ke’le-woman felt quite warm, because the house was ablaze, and the fire approached the sleeping-room. The husband and his human wife went far away, taking with them their obsidian scraper.

At last the ke’le-woman appeared from the sleeping-room, because she felt too hot. And the man made of excrement, who was giving answer, was downcast, because the excrement was melting. He could only call out feebly, “Git, git,” because this lively answerer was melting in the heat.

Then the tip of the tongue of the ke’le-woman jumped out and rushed in pursuit of the fugitives. It was quite swift, and soon drew near. The man said, “Now put down the obsidian scraper!” A big mountain originated, quite slippery. The tip of the tongue would climb up halfway, and then slide down again. Still, somehow it succeeded in crossing it, and continued the pursuit.

They stuck into the ground a piece of wood, and it turned into a dense wood. The wood had no openings, and was quite thick and dense. When passing through that wood, the tongue came to be covered with blood. Still it passed through it, and continued the pursuit. Then the man said to his wife, “Draw a line on the ground with the little finger of your left hand!” This time a river originated. As soon as the tongue left the bank, it was carried down by the current, because the river was flowing in rapids. Still it crossed the river. Then the man said to his wife, “Draw another line on the ground!”

They apply all kinds of means: it crosses again and pursues them. At last he ordered her to draw a line with soot [the lamp, and everything connected with it, are considered a highly efficient protection against spirits] of her lamp, using her right hand. When the tongue came to that soot river, it felt superstitious fear, and could not cross it. Then they went away and disappeared. The tongue probably turned back.

The human beings ascended to the Morning Dawn. There in the upper world they died of old age. The name of the shaman is Tai’pat. His son took his abode on the moon, and became a Sacrifice-Being. They throw up to him some thong, and in doing this they throw that thong upon every kind of game. They sacrifice also blood to the moon.

The mother was immortal. And she became the Left-Side Morning Dawn. Those probably were the people from the time of first creation.

Those that possess evil charms also dwell upon the moon in another place. Also [Ite’yun, Spirit of] Epilepsy was created. Of old the people were immortal. Also Coughing-of-Blood comes from there. And also a man who is visited by his enemy’s anger and ceases to catch game, his misfortune is also from there. It is necessary to be on guard, else even the lucky one may feel want. Truly, the game is made scarce by supernatural means. Then it becomes hard to kill. The sacrificing-shamans also have been created from there, and every kind of “Beings,” [Va’irgin, benevolent spirits] at least part of them.

The end. Let the wind cease!

The Girl and the Skull

An isolated young woman secretly keeps a human skull as a companion, drawing the ire of her parents. They abandon her in the wilderness, where she laments her misfortune. The skull advises her to burn it, transforming into a wealthy husband. She prospers, but when her parents visit, she exacts revenge by serving them marrow-filled bones that lead to their demise, symbolizing betrayal and vengeance.

► Themes of the story

Revenge and Justice: The woman enacts retribution against her parents for abandoning her by serving them marrow-filled bones, leading to their death.

Family Dynamics: The narrative explores the strained relationship between the woman and her parents, culminating in betrayal and abandonment.

Cunning and Deception: The woman deceives her parents about the skull, and later, her act of serving them marrow-filled bones is a cunning form of revenge.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Rịke´wġi, a Maritime Chukchee man, at Mariinsky Post, in October, 1900.

Once upon a time there was an old man and his wife. They were three in the family. Their daughter was the third. The daughter was a girl unmarried, without a husband. This daughter had a separate sleeping-room. They had two sleeping-rooms. That of the daughter was separate. She was sleeping all by herself. The parents were sleeping together. The (young) woman went out and was walking about there. Then she found a bare skull lying in the wilderness. She put it into one leg of her breeches and took it home, this human skull. She carried it into her sleeping-room. There she concealed it. She made a cap, puckered (along the border). With that cap she covered the skull. Then every evening, as soon as the sleeping-rooms had been put in order, the woman sets the skull near the rear wall, then she laughs at it. And that bare skull also laughs a little, “Hm!” Her mother heard it, and said, “What may she be laughing at, this one?” — “I am laughing only at a cap, newly made and adorned.”

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Thus she deceives her mother. Then every time when she awakes in the morning, she puts the skull in the bottom of the bag, lest they should find it.

Once, when the girl was again walking outside, her mother took out the contents of her daughter’s bag-pillow.[The pillows of the sleeping-rooms serve as bags.] She was looking for something, and therefore searched in the bag-pillow of her daughter. Suddenly she caught that skull by the mouth and took it out. She was startled. “Oh, oh, oh, horror! horror! [Keke´ is an interjection of fear, used by women.] What has become of our daughter? How very strange! Our [quite] unmarried daughter has become a ke´lẹ, she has become an abomination, an object of fear. [The root of this word signifies “superstitious fear.” It is also applied to the peculiar sounds supposed to be characteristic of the voice of the spirits.] Oh, wonder! what is she now? Not a human being. In truth, she is a ke´lẹ.”

The father presently said, “Oh, let us leave! No need of her. You speak to her to-morrow, and invite her to a walk outside with you.”

Just as before (the mother) filled her bag-pillow and closed it in the same manner. The girl came back, it grew dark, and they lay down to sleep. Again she set (the skull) in the evening before herself, and laughed at it, “Hi, hi!” And the other answered, “Hm!”

“How wonderful you are, O woman! Why are you laughing so, being alone, quite alone in your sleeping-room?” — “No, indeed! I am only laughing at a cap, newly made and adorned.”

On the next day the mother said, “Let us go and fetch fuel.” They gathered fuel, cut wood, and broke off (branches of) bushes. Then the mother said, “The wood-binding is too short. I will go and get some more. Surely, I shall be back soon.” — “No, indeed, I will go.” — “No, I.” — “Ah, well, go and get it.”

So the mother went home. When she came home, her husband had broken camp and loaded a boat. He loaded the tent on the boat. They were setting off for the opposite shore. They left their daughter and cast her off. When they had almost finished, the girl could not wait any longer; therefore she went to look. She was moving along the steep river-bank when she saw that boat loaded, and (her father’s) work finished. Oh, she ran on and rushed to them. Just as she came, they went aboard and her father pushed off. The girl held on to the steering-paddle, but her father struck her with a paddle on the wrist. [“Genuine paddle,” in contrast to the large and broad steering-paddle.] So she let go of the steering-paddle. They left her, and set off far away for the other shore.

The daughter was left quite alone at the camp-site. Even though a house had been there, there was now nothing at all, no house. Therefore she began to weep, and put that bare skull outside. Then she pushed it with her foot, and said, weeping, “This one is the cause of (it) all. [“Is the cause” is used as an expression of spite, as a kind of compound interjection.] What has he done, the bad one? They have left me, they have cast me off. Oh, dear!”

Then the bare skull been to speak, “You make me suffer, indeed. Do not push me with your foot. Better let me go and procure a body for myself, only do not push me so. Go and make a wood-pile, make a fire, then throw me into the flames.” — “Oh, all right! Then, however, I shall quite alone. I can talk with you at least.” — “Obey me, indeed. You are suffering, quite vainly we suffer together. I shall procure a body for myself.”

Oh, she made a fire. It blazed up. Then the skull spoke to her again, and said, “Well, now, throw me into the fire! Then stay with head drawn back into the collar of your dress, in this manner, and do not look up. Indeed, no matter who may look upon you, or what voices you may hear, do not look up!”

She obeyed, threw (the skull) into the fire, then staid with head drawn back and bent down. Thus she remained. Then the fire blazed up with a noise for a long time. Then it went out. She remained with her head bent down, then she began to hear a noise, a clattering of runners; then also, “Oh, oh, oh, oh, oh, oh!” from a herd; loud voices, “Ah, ah, ah; ah, ah, ah!” and whistling. Then a caravan clattered by, still she continued to sit with head bent down. The clattering came nearer, and the cries, “Waġo´, yaġo´!” Then a man called her from the front. “Well, there, what are you doing? Oh, she looked up. A large caravan was coming. The herd was quite big. The man, her husband, was standing in front of her, clad in a shirt made of thin furs, in the best of skins.

They built a camp, and put up the tent. He was quite rich in reindeer. Then, in truth, she began to feel quite well.

In the beginning of the cold, early in the fall, (the parents of the woman) saw smoke rising. “Come, say, what settlement have we noticed just now? Come, let us go and visit it.” They crossed with a boat, her parents, the father with the mother, “Oh, sit down in the outer tent. I shall cook some food for you.” She prepared for cooking, and filled the kettle with meat and fat.

While she was cooking, she broke some thigh-bones to extract the marrow. When the meal was finished, she gave them the marrow (with the bone splinters). “Eat this marrow!” They ate the marrow, but the thigh-bone splinters stuck in their throats and pierced them. Thus she killed them, and they died.

Finished. I have killed the wind. [On the shores inhabited by the Chukchee, wind and bad weather continue for weeks, preventing all hunting and travelling. During those days the people stay in the inner room of the house and while away the time of unavoidable leisure by telling endless stories. The story-telling is considered a magic means of laying the wind. This idea is expressed in the last sentence. The same idea prevails among some American tribes.]