The Sun and the Moon

A coastal village tale recounts a boy’s forbidden love for his sister, leading her to escape into the sky as the moon, pursued by him as the sun, causing eclipses. Their father, consumed by despair, turned malevolent, spreading disease and consuming both the dead and living. Shamans eventually subdued him, inspiring burial traditions that bind the deceased to prevent possession by evil spirits.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Forbidden Love: The brother’s prohibited affection for his sister initiates the central conflict.

Transformation: The siblings’ metamorphosis into the sun and the moon, and the father’s change into a malevolent being.

Supernatural Beings: The involvement of shamans and the father’s transformation into an evil spirit highlight interactions with supernatural entities.

► From the same Region or People

Learn more about Inuit peoples


from St. Michael

In a coast village once lived a man and his wife who had two children, a girl and a boy. When these children grew large enough, so that the boy could turn over the gravel stone, he became in love with his sister. Being constantly importuned by the boy his sister finally, to avoid him, floated away into the sky and became the moon. The boy has pursued her ever since, becoming the sun, and sometimes overtakes and embraces her, thus causing an eclipse of the moon. After his children had gone their father became very gloomy and hated his kind, going about the earth scattering disease and death among mankind, and the victims of disease became his food, until he became so evil that his desire could not be satisfied in this way, so he killed and ate people who were well.

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Through fear of this being people threw the bodies of their dead just outside the village that he might be fed without injuring the living. Whenever he came about the bodies would disappear during the night. Finally he became so bad that all the most powerful shamans joined together and, by using their magic powers, were enabled to capture and bind him hand and foot, so that he was no longer able to wander about doing mischief. Although bound and unable to move about, he has still the power to introduce disease and afflict mankind. To prevent evil spirits from wandering and taking possession of dead bodies and thus giving them a fictitious animation for evil purposes, and in memory of the binding of this evil one, the dead are no longer thrown out, but are tied hand and foot in the position in which the demon was bound and placed in the grave box.


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The dwarf people

Long ago, a small family of dwarfs arrived at a village near Pikmiktalik, astonishing the villagers with their strength and unique customs. After the tragic loss of their child, the dwarfs introduced sled innovations and burial practices that transformed village traditions. Departing in sorrow, they were fondly remembered. Hunters still report sightings of these elusive, peaceful dwarfs, said to vanish into the tundra near the mountains.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Supernatural Beings: The dwarfs possess extraordinary strength and unique customs, distinguishing them from the villagers.

Cultural Heroes: The dwarfs introduce innovations in sled design and burial practices, significantly influencing the villagers’ traditions.

Loss and Renewal: The death of the dwarfs’ child leads to the introduction of new burial customs, marking a transformation in the villagers’ cultural practices.

► From the same Region or People

Learn more about Inuit peoples


from St. Michael and Pikmiktalik

Very long ago, before we knew of the white men, there was a large village at Pikmiktalik. One winter day the people living there were very much surprised to see a little man and a little woman with a child coming down the river on the ice. The man was so small that he wore a coat made from a single white fox skin. The woman’s coat was made from the skins of two white hares, and two muskrat skins clothed the child. The old people were about two cubits high and the boy not over the length of one’s forearm. Though he was so small, the man was dragging a sled much larger than those used by the villagers, and he had on it a heavy load of various articles. When they came to the village he easily drew his sled up the steep bank, and taking it by the rear end raised it on the sled frame, a feat that would have required the united strength of several villagers.

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Then the couple entered one of the houses and were made welcome. This small family remained in the village for some time, the man taking his place in the kashim with the other men. He was very fond of his little son, but one day as the latter was playing outside the house he was bitten so badly by a savage dog that he died. The father in his anger caught the dog up by the tail and struck it so hard against a post that the dog fell into halves. Then the father in great sorrow made a handsome grave box for his son, in which he placed the child with his toys, after which he returned into his house and for four days did no work. At the end of that time he took his sled and with his wife returned up the river on their old trail, while the villagers sorrowfully watched them go, for they had come to like the pair very much.

Before this time the villagers had always made a bed for their sleds from long strips of wood running lengthwise, but after they had seen the dwarf’s sled with many crosspieces, they adopted this model. Up to the time when they saw the dwarf people bury their son in a grave box with small articles placed about him, the villagers had always cast their dead out upon the tundra to be the prey of dogs and wild beasts. But thenceforth they buried their dead and observed four days of seclusion for mourning, as had been done by the dwarf. Since that time the hunters claim that they sometimes see upon the tundra dwarf people who are said usually to carry bows and arrows, and when approached suddenly disappear into the ground, and deer hunters often see their tracks near Pikmiktalik mountains. No one has ever spoken to one of these dwarfs since the time they left the village. They are harmless people, never attempting to do any one an injury.


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The circling of cranes

Long ago, cranes preparing for their autumn migration encountered a beautiful young woman near a village. Enchanted, they lifted her on their wings and carried her away, their cries drowning her calls for help. She was never seen again. To this day, cranes circle and call loudly each autumn, echoing their ancient deed in preparation for their journey southward.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Supernatural Beings: The cranes exhibit extraordinary behavior by communicating with the woman and abducting her, suggesting a supernatural element beyond typical animal behavior.

Origin of Things: The tale provides an explanation for the cranes’ circling behavior and loud calls during autumn migrations, attributing it to their ancient deed of abducting the young woman.

Transformation: The young woman’s life undergoes a dramatic change as she is taken from her village by the cranes, symbolizing a transformation from her human world to an unknown fate.

► From the same Region or People

Learn more about Inuit peoples


from St. Michael and other places on Norton Sound

One autumn day, very long ago, the cranes were preparing to go southward. As they were gathered in a great flock they saw a beautiful young woman standing alone near the village. Admiring her greatly, the cranes gathered about, and lifting her on their widespread wings, bore her far up in the air and away.

While the cranes were taking her up they circled below her so closely that she could not fall, and their loud, hoarse cries drowned her calls for help, so she was carried away and never seen again.

Ever since that time the cranes always circle about in autumn, uttering their loud cries while preparing to fly southward, as they did at that time.

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The lone woman

Long ago, a young man from the north journeyed south to marry the only woman known to live there. Another northern man, envious, attempted to abduct her, resulting in a struggle that split the woman in two. Both men replaced her missing halves with wood, creating two women. Their traits—dexterous northern needlework and southern dancing—passed to their descendants, reflecting this tale’s truth.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Transformation: The woman is physically divided and each half is reconstructed with wooden parts, resulting in two living women with distinct characteristics.

Creation: The story explains the origin of two groups of women, each inheriting specific traits from their respective ‘mothers.’

Family Dynamics: The narrative explores relationships and conflicts, such as the abduction attempt and the subsequent division of the woman, affecting familial and societal structures.

► From the same Region or People

Learn more about Inuit peoples


This tale refers to notable facts in regard to the accomplishments of the women in the districts north and south of St Michael.

Very long ago there were many men living in the northland, but there was no woman among them. Far away in the southland a single woman was known to live. At last one of the young men in the north started and traveled to the south until he came to the woman’s house, where he stopped and in a short time became her husband. One day he sat in the house thinking of his home and said, “Ah, I have a wife, while the son of the headman in the north has none.” And he was much pleased in thinking of his good fortune.

Meanwhile the headman’s son also had set out to journey toward the south, and while the husband was talking thus to himself the son stood in the entrance passage to the house listening to him. He waited there in the passage until the people inside were asleep, when he crept into the house and, seizing the woman by the shoulders, began dragging her away.

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Just as he reached the doorway he was overtaken by the husband, who caught the woman by her feet. Then followed a struggle, which ended by pulling the woman in two, the thief carrying the upper half of the body away to his home in the northland, while the husband was left with the lower portion of his wife. Each man set to work to replace the missing parts from carved wood. After these were fitted on they became endowed with life, and so two women were made from the halves of one.

The woman in the south, however, was a poor needlewoman, owing to the clumsiness of her wooden fingers, but was a fine dancer. The woman in the north was very expert in needlework, but her wooden legs made her a very poor dancer. Each of these women gave to her daughters these characteristics, so that to the present time the same difference is noted between the women of the north and those of the south, thus showing that the tale is true.


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

The One-who-finds-nothing

A small, unlucky man, unable to find success in hunting, fishing, or daily tasks, grows despondent and decides to die outside his village. As he lies awaiting death, two ravens argue over his fate. One offers a knife in his beak, which the man seizes. Refusing to return it despite the raven’s warnings, he attempts to return to the village but suddenly ages and dies, cursed by his decision.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Transformation: The protagonist undergoes a sudden physical change—rapid aging leading to death—after taking the raven’s knife, symbolizing the consequences of his actions.

Divine Intervention: The ravens, often seen as spiritual or supernatural beings in Inuit culture, influence the man’s fate by offering the knife and cursing him upon his refusal to return it.

Tragic Flaw: The man’s inability to succeed in his tasks and his subsequent despair lead him to make fatal decisions, highlighting personal weaknesses that result in his downfall.

► From the same Region or People

Learn more about Inuit peoples


from St. Michael

Once there was a small, ugly-face young man who could never find anything that he looked for. Whenever he went out with his sled for wood, he returned without any, because he could never succeed in finding any, not the least piece. Then he entered the kashim and sat down in his place over the entrance way. When he sat down there he would remain quiet for a long time. The one sitting beside him sometimes gave him water, which he would drink and then become quite still again. If forced to go out, he would put on his boots and go, but would return again very soon and sit as before. Once when thirsty he went out to the water hole for a drink, but when he came to the place he could not find the water hole, as it seemed not to be there. Then he returned to the kashim again without drinking and sat down in his place, the one beside him giving him water.

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At night in bed, not being able to sleep and being thirsty, he went out to find his elder brother’s house. After much searching he could not find the place, so went back to the kashim and lay down. Awaking in the morning, he took some fishing tackle and went fishing. When he came to the water he could not find it, and after looking for it unsuccessfully he returned without fishing. Thus he came back once more without anything and was hungry also when he sat in his place as usual.

Then he thought, “If I go to pick berries I suppose I will not be able to find any.” Taking a wooden bucket he went for berries. After looking, but failing to find any, he returned to his place in the kashim. The next morning, becoming hungry, he took his arrows and went hunting for wild geese. Not finding any, and seeing nothing else, he returned again. Other men brought back hair seals they had killed. The One-who-finds-nothing took his kaiak and putting it into the water went out seal hunting. He hunted long for the seals, but there seemed to be none; and seeing nothing, he came back to his place in the kashim.

Winter came, and he thought, “I do not know what to do with myself.” The next day he took his miserable bed and rolled it up with his poor tool bag, put the bundle on his back, and went out to the land ward side of the village, beyond the houses, and sat down. Being seated, he took his bundle from his back and, opening it, untied his tool bag. This being done, he scattered the tools about him and threw away the bag. Then he spread down his bed and, sitting upon it, lay back, saying, “Here will I die.”

There he lay all night without moving. When the sun came up he heard a Raven croaking, and then its mate. He remained quiet and the Raven came, alighting near him with its mate just beyond. The nearest Raven spoke, saying, “Look! here is something to eat. We have not eaten, and we had better not wait. Let us have his eyes.” The farthest Raven answered, “No, he is not dead.” “Why does he lie there, then, as if he were dead?” said the first Raven. “No, he is not dead; for look there, there is no smoke 1 by him,” replied the second one.

Then the first Raven became enraged and cast himself about, saying, “Why is he thrown out, then? Look at his things scattered about him.” “I do not wish any of it,” said the mate, “there is no smoke by him. I will leave you.” And he flew away. “All right: you can fly off,” said the first Raven; “I will have his eyes.”

Then the man opened his eyes very slightly and looked sidewise at the Raven. This one, coming toward the small, ugly-face young man, stood there holding up his beak, which became a fine knife. He went nearer, and between his eyelashes the man saw, raised by the hilt, a fine knife. He thought, “I have no knife.” Then the point came close to him. He thought again, “I have no knife.” He suddenly caught it and snatched it away from the Raven.

Back sprang Raven, and the man sat up. “Give me my knife,” said Raven. The man answered, saying, “I have no knife, and this shall be my knife. The Raven replied, “I will pay you for it with all kinds of game.” “No,” said the man, “I will not give it back. I always go out hunting and can get nothing.” “Then,” said the Raven, “if you wish to go back to the village you will not reach there when you try.” “I have no knife,” replied the man. Here the Raven coughed and fell down, saying, “Thus will you do. Keep my knife, if you prize it,” said he, and flew away.

The man sat up, still keeping the knife. Then he started to go back to the village. As he was going his throat contracted, his back bent over in front, and he rested his hands on his knees. Suddenly he became an old man. He could not walk. He lay on his face. He did not stir. He was dead.


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The Giant (Kin-ak)

In the harsh tundra, a woman fleeing her abusive husband finds refuge on the body of Kin-ak, a giant whose vast form shelters and sustains her. Kin-ak helps her thrive and sends her back to her village with wealth and protection. Later, her son Kin-ak grows violent and leaves, only to vanish after defying the giant’s warnings. The giant’s breath still shapes the northern winds.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Conflict with Authority: The woman escapes her abusive husband, challenging his oppressive control.

Guardian Figures: Kin-ak, the giant, provides shelter, sustenance, and protection to the woman, guiding her to a better life.

Supernatural Beings: The giant Kin-ak is a mythical entity whose actions influence the human world, such as shaping the northern winds.

► From the same Region or People

Learn more about Inuit peoples


from Unalaklit, Norton Sound

One dark winter night a woman ran through the village of Nikh’-ta and out on to the snow-covered tundra; she was fleeing from her husband whose cruelty had become unbearable. All through the night and for many days afterward she traveled on toward the north, always going around the villages she came near, fearing that she might be pursued. Finally she left all signs of human life behind, and the cold became more and more intense; her small supply of food was exhausted and she began to eat snow to lessen her hunger. One day, as evening drew nigh, she was in such a wind-swept place that she forced herself to go on. At last she saw before her what seemed to be a hill with five elevations on its crest; when she came to it she saw that it looked like an enormous human foot.

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Removing the snow from between two elevations that looked like huge toes, she found it warm and comfortable, and slept there until morning, when she started and walked toward a single elevation that showed in the snowy level. This she reached near nightfall and noticed that it appeared to be shaped like a great knee. Finding a sheltered place by it she stayed there until morning, when she went on. That evening a hill like a huge thigh sheltered her for the night. The next night she was sheltered in a round pit-like hollow, around which grew scattered brush; as she left this place in the morning it appeared to her like a great navel.

The next night she slept near two hills shaped like enormous breasts; the night following she found a sheltered, comfortable hollow, where she slept. As she was about to start from there in the morning a great voice seemed to come from beneath her feet, saying: “Who are you? What has driven you to me, to whom human beings never come?” She was very much frightened, but managed to tell her sorrowful tale, and then the voice spoke again: “Well, you may stay here, but you must not sleep again near my mouth nor on my lips, for if I should breathe on you it would blow you away. You must be hungry. I will get you something to eat.”

While she waited it suddenly occurred to her that for five days she had been traveling on the body of the giant, Kin-a-g’ak, or Kin-ak. Then the sky became suddenly obscured, and a great black cloud came swiftly toward her; when it was near she saw that it was the giant’s hand, which opened and dropped a freshly killed reindeer, and the voice told her to eat of it. Very quickly she got some of the brushwood that grew all about, made a fire, and ate heartily of the roasted flesh. The giant spoke again: “I know you wish a place in which to rest, and it is best for you to go into my beard where it grows most thickly, for I wish to take breath now and to clear from my lungs the hoarfrost which has gathered there and which bothers me; so go quickly.”

She barely had time to get down into the giant’s beard when a furious gale of wind rushed over her head, accompanied by a blinding snow storm, which ended as quickly as it began, after extending far out over the tundra, and the sky became clear once more.

The next day Kin-ak told her to find a good place and build herself a hut of hairs from his beard. She looked about and chose a spot on the left side of the giant’s nose, not far from his nostril, and built her hut from hairs taken from his mustache. Here she lived for a long time, the giant supplying her wants by reaching out his great hand and capturing deer, seals, and whatever she wished for food. From the skins of wolves, wolverines, and other fur-bearing animals that he caught for her she made herself handsome clothing, and in a little time had on hand a great store of skins and furs.

Kin-ak began to find his mustache getting thin, as she used the hairs for firewood, so forbade her using any more of it, but told her to get some of the hair growing down the side of his face whenever she needed any. Thus a long time passed.

One day Kin-ak asked her if she would not like to return home. “Yes,” she replied, “only I fear my husband will beat me again, and I shall have no one who will protect me.”

“I will protect you,” said he. “Go and cut the ear tips from all the skins you have and put them in the basket. Then set yourself before my mouth, and whenever you are in danger remember to call, Kin-ak, Kin-ilk, come to me, and I will protect you. Go now and do as I have told you. It is time. I have grown tired of lying so long in one place and wish to turn over, and if you were here you would be crushed.” Then the woman did as she had been told, and crouched before his mouth.

At once there burst forth a tempest of wind and fine snow, and the woman felt herself driven before it until she became sleepy and closed her eyes. When she awoke she was on the ground before the houses of Nikh’-ta, but could not believe it was so until she heard the familiar howling of the dogs. She waited until evening, and after placing the basket of ear tips in her storehouse, entered her husband’s home. He had long mourned her as dead, and his pleasure was very great when she returned. Then she told her story and her husband promised never to treat her badly again. When he went to his storehouse the next day he was very much surprised to find it filled with valuable furs, for every ear tip brought by his wife had turned into a complete skin during the night.

These skins made him very rich, so that he became one of the head men of the village. After a time he began to feel badly because they had no children, and said to his wife, “What will become of us when we are old and weak, with no one to care for us? Ah, if we could but have a son.” One day he told his wife to bathe herself carefully; then he dipped a feather in oil and with it drew the form of a boy on her abdomen. In due time she bore a son and they were very happy.

The boy grew rapidly and excelled all of his youthful companions in. strength, agility, and marksmanship. He was named Kin-ak, in memory of the giant. Then by degrees the husband became unkind and harsh as he had been before, until one day he became so enraged that he caught up a large stick to beat his wife. She ran out of the house in fear, but slipped and fell just outside, and her husband was close upon her when she remembered the giant and called “Kin-ak! Kin-ak! come to me.” Scarcely had she said these words when a terrible blast of wind passed over her, blowing her husband away, and he was never seen again.

The years passed until young Kin-ak grew to be a handsome and powerful young man and became a very successful hunter, but he had a fierce and cruel temper. One evening he came home and told his mother that he had quarreled with two of his companions and had killed both of them. His mother remonstrated with him, telling of the danger he would be in from the blood revenge of the relatives of the murdered men. Time went on, and the matter seemed to be for gotten.

Again Kin-ak came home with a tale of having killed a companion. After this every few days he would quarrel with someone and end by killing him; at last he had killed so many people that his mother refused to permit him to live with her any longer. He seemed greatly surprised at this, saying, “Are you not my mother! How is it that you can thus treat me?”

“Yes,” she replied, “I am your mother, but your evil temper has ended in killing or driving away all our friends. Everyone hates and fears you, and soon no one will be left living in the village except old women and children. Go away; leave this place, for it will be better for all of us.”

Kin-ak made no reply, but for some time he hunted continually until he had filled his mother’s storehouse with food and skins. Then he went to her, saying, “Now that I have provided you with food and skins, as was my duty, I am ready to leave,” and he went forth. By chance he took the same road his mother had traveled during her flight, and came at last to the giant’s head. When the giant understood that he was the son of the woman who had been there he permitted the young man to stay on his face, but told him never to come about his lips, for if he ventured there evil would befall him. For some time Kin-ak lived there quietly, but at last made up his mind to go upon the giant’s lip and see what was there. After a great deal of hard work in getting through the tangled thicket of beard on the giant’s chin he reached the mouth. The moment he stepped upon the lips and approached the opening between them a mighty blast of wind swept forth and he was hurled into the air and never seen again. The giant still lives in. the north, although no one has ever been to him since that day; but whenever he breathes the fierce snow-drifting north winds of winter make his existence known.


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

The Red Bear (Ta-ku’-ka)

Pi-tikh’-cho-lik, a skilled hunter, predicts his death and instructs his wife, Ta-ku’-ka, on burial rites. After his death, she discovers him alive with other women, consumed by betrayal and rage. Seeking revenge, she kills his companions and confronts him disguised as a red bear, eventually slaying him. Overcome by bloodlust, Ta-ku’-ka becomes a vengeful, destructive spirit, influencing red bears’ savagery.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Love and Betrayal: Ta-ku’-ka’s discovery of her husband’s infidelity leads to feelings of betrayal and a desire for revenge.

Transformation: Ta-ku’-ka’s metamorphosis into a red bear symbolizes her shift from a devoted wife to a vengeful spirit.

Revenge and Justice: Ta-ku’-ka’s actions against her unfaithful husband and his companions reflect themes of retribution and the pursuit of justice for personal wrongs.

► From the same Region or People

Learn more about Inuit peoples


from St. Michael and Norton Sound

On the seashore, near where the village of Pikmiktalik now stands, there once lived the Eskimo hunter Pi-tikh’-cho-lik and his wife Ta-ku’-ka.

The mountains were filled with great herds of reindeer and the sea was full of seals and fish, so that Pi-tikh’-cho-lik brought home an abundance of food and skins.

One fine summer evening Ta-ku’-ka stood on the seashore waiting for her husband’s return. She was uneasy and anxious, as he had remained away much longer than usual on his recent hunting excursions, although he had explained to her that the deer were getting farther back into the mountains and the seals were to be found only farther at sea.

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After a time Ta-ku’-ka went into the house to attend to her children and when she came out again her husband was putting his kaiak on the framework standing by the house.

She asked him many questions about his long stay, but he replied peevishly that he had gone far out to sea and had remained because he did not wish to come home without game. When they went into the house Ta-ku’-ka placed before him different kinds of food, prepared as he liked it best, but he ate very little, and seemed gloomy and sad. His wife urged him to tell her the cause of his sadness, and at last he said, “If you must know the cause of my sadness, hear it. I feel that I am going to die, and the third day from now will be the time of my death.”

At this Ta-ku’-ka began to cry very bitterly, but he stopped her, saying, “Do not cry and make me unhappy while I am with you, but hear my last wishes. When I am dead you must put my kaiak into the water and fasten it to the shore; lay my paddle, spears, and lines upon it in their proper places; dress my body in the waterproof shirt and put me into the kaiak, fastening the shirt to the manhole as you have seen me do when going to sea. Every evening for three days place fish, deer fat, and berries before my body that my inna may be satisfied. Do you promise me this?” Ta-ku’-ka promised and wept silently. Pi-tikh’-cho-lik did not leave the house again, and he died on the third day. Then Ta-ku’-ka cried very much, but did as she had been told. Every morning she saw that the shade had eaten, for all the food before the body was gone. On the fourth morning, when she went to the shore to lament for her dead as usual, she saw that the kaiak with all its contents had disappeared. Then she threw herself upon the ground and lay there for a long time in her sorrow; finally she remembered her children and went back to the house to care for them. For a long time Ta-ku’-ka worked very hard, gathering berries or catching and drying fish to prepare her store of winter food. One day while gathering berries she wandered far from home and went to the top of a mountain; there she looked out over the land and far away saw puffs of smoke drifting upward from the ground. This was the first sign she had ever seen of other people, and she decided to go to see what they were like. After some time she drew near the place and crept softly to the edge of the hill, that fell away sharply on one side to the sea, but sloped gradually toward a portion of the inland side. Near the water were three houses, from one of which came the smoke she had seen.

Here Ta-ku’-ka waited quietly to see what kind of people were there, and soon a woman came out, shading her eyes with one hand and looking out to sea; then she hurried back to the house, calling to someone within. At this two other women came out, and all went down to the water’s edge, where they began to sing a love song and to dance upon the sand facing the sea. Ta-ku’-ka had been so interested in watching these women and their handsome fur garments that she had not noticed anything else, but now the low, pleasant sound of a man’s voice rising in song struck her ear and made her heart beat faster. She looked beyond the women and saw a man urging his kaiak swiftly toward the shore, singing and playfully throwing his seal spear before him, and picking it up as he passed.

When he came near, Ta-ku’-ka recognized the song as one that Pi-tikh’-cho-lik used to sing to her in the old days; then the kaiak man came on shore and the women met him with exclamations of pleasure. Ta-ku’-ka could scarcely believe her eyes when she saw that the man was indeed her husband, whom she had believed to be dead. He went into the house with the women, and Ta-ku’-ka felt a strange, fierce anger in her heart, such as she had never known before. She stood on the hillside listening to the songs and laughter coming from the house until far into the night.

Morning came and Pi-tikh’-cho-lik came out of the house and arranged his hunting gear upon the kaiak. After saying “good-bye” to the women on the shore he paddled out to sea, singing pleasantly. When he was out of sight Ta-ku’-ka went down from the hillside and followed the women into one of the houses; they seemed surprised to see her, but made her welcome, asking her many questions. They admired her face and its color, which was lighter than theirs, also several tattooed lines on her face, one up and down between her eyes and three that extended down across the chin from her lower lip; they were also pleased with the shape of her garments, which were different from theirs. By and by one of the women said, “You are very handsome with the beautiful lines marked on your face; I would give much if you would teach me how to make my face like yours.” Ta-ku’-ka answered, “I will show you how it is done, if I can please you, but it will hurt you and you may not wish to bear the pain.” “I shall not mind the pain,” said the woman, “for I wish to be handsome, as you are, and am ready to bear it.” “Be it as you wish,” said Ta-ku’-ka. “Go into the house and make a fire, and put by it a large clay pot, filled with oil; when the oil boils call me. I will make your face beautiful like mine.” When the woman had thanked hr and had gone to make ready, the other women asked her many questions. “Will it hurt very much!” and “Will she really be as pretty as you are?” and others. To which Ta-ku’-ka replied, “She will not be hurt very much, and she will be prettier even than I.”

In a short time the woman came back, saying that the oil was ready. Ta-ku’-ka then went into the house and told her to kneel before the pot of boiling oil and to bend her face over it. As soon as this was done, Ta-ku’-ka grasped her by the hair and thrust her face down into the hot oil and held it there until the woman was dead, saying, “There, you will always be beautiful now.” Then she laid the body on the bed platform, and covering the face, went back to the other women. During her absence the other two had been talking together, and when she came back they asked her if she had succeeded in making their companion handsome, and Ta-ku’-ka nodded her head.

Then both women said, “We, too, will make you presents if you will make us beautiful,” and she consented. Then all went to the dead woman’s house, and Ta-ku’-ka said to her companions, “Do not disturb your friend; she sleeps now and her face is covered so that nothing will break the charm; when she awakes she will be very handsome.” After this she killed both the other women as she had the first, saying, as she laid them on the ground, “You, too, will be very pretty.” She then made three crosses of sticks and placed them upright in the sand where the women had danced on the shore the evening before, upon which she placed the clothing of the dead women so that a person at a distance would think they were standing there. Then she took a red bearskin and went back to her hiding place in the rocks. Evening came, and the hunter drew near, singing as on the previous night. No answer reached him, but he thought he saw his wives standing on the shore, and although he raised his song in praise of them, they gave no answer. He became angry and stopped his song; then he began to scold and upbraid them, but still they were silent. Landing, he hurried to the silent figures and then on to the nearest house. There and at the second house he found nothing, but in the last he saw his wives as they lay dead, and Ta-ku’-ka heard his cries of sorrow when he saw them.

Pi-tikh’-cho-lik rushed raging from the house, wailing with sorrow, shouting in wild anger, “If any bad spirits have done this, I fear them not. Let them come and try to work their evil upon me. I hate and scorn them.” All remained quiet. “If any evil shade, man or beast, has done this, let it come out from its hiding place,” he shouted, “and dare to face a man who will tear out its heart and eat its blood; oh, miserable good-for-nothing!”

As if in answer, he heard a deep growl coming from the hillside, and there he saw a red bear standing on its hind feet, swaying its body back and forth. This was Ta-ku’-ka, who had placed a flat stone on each side of her body to protect herself from wounds by arrow or spear and had wrapped herself in the bearskin.

Pi-tikh’-cho-lik saw her and thought she was really a bear and began calling every opprobrious name he could think of, while he quickly fitted an arrow to his bow and loosed it. The arrow struck one of the stones and fell harmless, and the bear turned its other side toward him. Again he shot a well aimed arrow, and again it fell harmless. Then the bear rushed down the slope straight at him, and Pi-tikh’-cho-lik’s spear, striking the bear’s side, broke in his hands. In a few moments the bear had thrown him down lifeless and torn out and eaten his heart. Then the fury which had urged Ta-ku’-ka on seemed to leave her and her better feelings began to return. She tried to take off the bearskin, but it closed about her so firmly that she could not.

Suddenly Ta-ku’-ka thought of her children at home, so taking her basket of berries from the hilltop, she started for her dwelling. As she went along she began to be frightened at her strange desire for blood, mingled with the thoughts of her children. Hurrying on she came at last to the house and rushed in. The two children were asleep, and as soon as Ta-ku’-ka saw them a fierce, uncontrollable desire for blood again came over her, so that she at once tore them to pieces. After this she went out and wandered over the earth, filled with a desire to destroy every one she came across.

Up to that time red bears had been harmless, but Ta-ku’-ka filled them with her own rage, so that they have been very savage ever since. Finally she reached Kuskokwim river and was killed by a hunter, whose arrow found its way through a crack that had been made in one of the stones on her side.


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The Raven, The Whale, and the Mink

Raven, a cunning trickster, encounters a whale and enters its body, discovering a magical, self-sustaining interior with a young woman, the whale’s inua (spirit). Disobeying her warnings, Raven’s greed causes the whale’s death, leading to his escape and subsequent feast on its remains. With Mink, Raven tricks seals into a deadly feast, ensuring plentiful oil and food, establishing a lifelong bond between ravens and minks.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Trickster: Raven exemplifies the trickster archetype, using cunning and deceit to achieve his goals, such as entering the whale’s body and later deceiving the seals.

Divine Intervention: The presence of the whale’s inua (spirit) signifies the influence of supernatural beings in the narrative, guiding events and interactions.

Cunning and Deception: Raven’s actions, including his manipulation of the whale and the seals, highlight themes of wit and deceit employed to secure sustenance and survival.

► From the same Region or People

Learn more about Inuit peoples


This tale is related either separately or in conjunction with the preceding one, of which it forms a part.

After Raven had dried his clothing at the fire he chanced to look toward the sea and saw a large whale passing close along the shore, and he cried out, “When you come up again shut your eyes and open your mouth wide.” Quickly putting on his raven coat, he drew down his mask, then, carrying his fire-drill under his wings, flew out over the water. The whale soon came up again and did as it was told, and when Raven saw the open mouth he flew straight down the whale’s throat. The whale closed its mouth and went down again, while Raven stood looking about, finding himself at the entrance of a fine room, at one end of which burned a lamp. He went in and was surprised to see a very beautiful young woman sitting there. The place was clean and dry, the roof being supported by the whale’s spine, while its ribs formed the walls. From a tube that extended along the whale’s back bone, oil was dropping slowly into the lamp.

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When Raven stepped in the woman started up and cried out, “How came you here? You are the first man who ever came in here.” Raven told how he came there, and she asked him to be seated on the other side of the room. This woman was the shade or inua of the whale, which was a female. Then she prepared him food, giving him some berries and oil, at the same time telling him that she had gathered the berries the year before.

For four days Raven stayed there as the guest of the inua, and continually wondered what the tube was that ran along the roof of the house. Each time the woman left the room she told him that he must not touch it. At last, when she left the room again, he went to the lamp, and holding out his claw caught a large drop of the oil and licked it with his tongue. It tasted so sweet that he began to catch and eat other drops as fast as they fell. This soon became too slow for him, so he reached up and tore a piece from the side of the tube and ate it. As soon as this was done a great rush of oil poured into the room, extinguishing the light, while the room itself began to roll wildly about. This continued for four days and Raven was nearly dead from weariness and the bruises which he had received. Then the room became still and the whale was dead, for Raven had torn off a part of one of the heart vessels. The inua never came back to the room, and the whale drifted upon the shore.

Raven now found himself a prisoner, and while trying to think of a plan for escaping, heard two men talking on top of the whale, and pro posing to bring all of their village mates to the place. This was done very quickly, and the people soon had a hole made through the upper side of the whale’s body. This hole was enlarged until, watching his chance while everybody was carrying a load of meat to the shore, Raven flew out and alighted on the top of a hill close by without being noticed.

Then he remembered that he had left his fire-drill behind, and exclaimed, “Ah, my good fire drill; I have forgotten it.” He quickly removed his raven mask and coat, becoming a young man again, and started along the shore toward the whale. The people on the carcass soon saw a small, dark colored man in a strangely made deerskin coat coming toward them, and they looked at him curiously. Raven drew near and said, “Ho, you have found a fine, large whale. Well, I will help you cut him up.” He rolled up his sleeves and set to work. Very soon a man working inside the whale’s body cried out, “Ah, see what I have found. A fire drill inside the whale.” At once Raven began to roll down his sleeves, saying, “That is bad, for my daughter has told me that if a fire-drill is found in a whale and people try to cut up that whale many of them will die. I shall run away.” And away he ran.

When Raven had gone the people looked at one another and said, “Perhaps he is right;” and away they all ran, every one trying to rub the oil off his hands as he went. From his hiding place nearby Raven looked on and laughed as the people ran away, and then he went for his mask and coat. After procuring them he returned to the whale and began cutting it up and carrying the flesh back from the shore. As he thought of the feast in store for him he even said, “Thanks” to the shades.

When he had stored away enough meat he wished to save some oil, but had no bag to put it in, so he walked along the shore trying to find a seal. He had gone only a short distance when he saw a mink run swiftly by, and he called out, “What are you running after so fast? Are you going for something to eat?”

Mink stopped, and pushing up his nose like a mask, as Raven had done with his beak, became a small, dark-colored man. Then Raven cried, “Ah, you will be my friend? I have plenty of food, but I am lonely, for I have no one with me.” To this Mink agreed, and both walked back to the whale and went to work, but Mink did the most for Raven was very lazy.

They made grass bags and mats for the meat and blubber, storing great quantities of it in holes in the ground. After this was done they built a fine kashim. When it was finished Raven said, “It is lonely; let us make a feast.” And he told Mink to go out and invite the sea people to join them.

To this Mink agreed, so next morning he started out, while Raven made a short, round, slender rod, at one end of which he painted two rings with charcoal paint. When he had finished this, he gathered a large ball of sticky spruce gum, which he placed with the rod in the kashim.

Mink soon returned and told Raven that on the morrow plenty of sea people would come to the feast. To this Raven answered, “Thanks.” Early the next morning Mink called Raven outside and pointed toward the sea, the surface of which was covered with different kinds of seals coming to the feast. Raven went back into the kashim, while Mink went down to the water to meet the guests and escort them to the house.

As each seal came on shore he pushed up his mask and became a small man, and all entered the house until it was full. Raven looked about at the guests and exclaimed, “What a number of people. How shall I be able to make a feast for all of you? But never mind; let me first rub the eyes of some of you with this stuff, in order that you may be able to see better; it is dark in here.”

With his ball of gum Raven then fastened shut the eyes of every seal, except a small one near the door, which he overlooked. The last seal whose eyes were shut was also a small one, and as soon as its eyes were made fast it tried to get them open, and began to cry. The little one by the door cried out to the others, “Raven has stuck your eyes shut, and you can not open them.” Then every seal tried to open his eyes, but could not. With the stick he had made the day before Raven now killed all the guests by striking them on the head, each seal man changing back to a seal as it was killed. As soon as the little one by the door saw Raven killing his companions, it ran out and escaped alone into the sea.

When he had finished, Raven turned to Mink and said, See what a lot of seals I have killed. We will have plenty of oil bags now.” Then they made bags of the sealskins and filled them with oil for the winter. Ever since that time Raven and Mink have been friends, and even to this day ravens will not eat the flesh of a mink, be they ever so hungry; and the mink and the raven are often found very close together on the tundras.


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Raven Takes a Wife

Raven, tired of solitude, sought a wife among migrating birds. Disguising himself as a young man, he joined a family of geese, marrying the daughter. Though admired for his grace, Raven struggled to keep pace during their journey. Exhausted, he fell behind, losing the geese’s respect. Cast ashore by waves, he abandoned his disguise and dried himself by a fire, reflecting on his misfortune.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Transformation: Raven disguises himself as a young man to join the geese, highlighting themes of physical change and adaptation.

Quest: Raven’s journey to find a wife among the migrating birds represents a personal quest for companionship and belonging.

Trials and Tribulations: Raven encounters difficulties in keeping pace with the geese during their migration, leading to exhaustion and loss of respect, illustrating the challenges faced during his pursuit.

► From the same Region or People

Learn more about Inuit peoples


Tale of the Raven
from the Unalit of Norton Sound

For a long time Raven lived alone, but finally became tired of this and decided to take a wife. For this purpose he looked about and noticed that it was late in the fall and that the birds were going southward in large nocks. Then Raven flew away and stopped directly in the path taken by the geese and other wild fowl on their way to the land of summer. As he sat by the way he saw a pretty young Hutchins goose coming near. Then he modestly hid his face by looking at his feet, and as the goose passed he called out, “Who wishes me for a husband? I am a very nice man.” Unheeding him, the goose flew on, and Raven looked after her and sighed. Soon after a black brant passed, and Raven cried out as before, with the same result. He looked after her and cried out, “Ah, what kind of people are these? They do not even wait to listen.” Again he waited, and a duck passed near, and when Raven cried out she turned a little toward him but passed on.

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For an instant his heart beat quickly with hope, and as the duck passed, he cried, “Ah, I came very near then; perhaps I shall succeed this time;” and he stood waiting with bowed head.

Very soon a family of white-front Geese came along, consisting of the parents with four brothers and a sister, and the Raven cried out, “Who wishes me for a husband? I am a fine hunter and am young and handsome.” As he finished they alighted just beyond him, and he thought, “Now I will get a wife.” Then he looked about and saw a pretty white stone with a hole in it lying near; he picked it up and, stringing it on a long grass stem, hung it about his neck. As soon as he had done this he pushed up his bill so that it slid to the top of his head like a mask, and he became a dark-colored young man, who walked up to the Geese. At the same time each of the Geese pushed up its bill in the same manner, and they became nice-looking people. Raven was much pleased with the looks of the girl and, going to her, gave her the stone, choosing her for his wife, and she hung it about her own neck. Then all pushed down their bills, becoming birds again, and flew away toward the south.

The Geese flapped their wings heavily and worked slowly along, but Raven with his outspread wings glided on faster than his party, while the geese looked after him, exclaiming, in admiration, “How light and graceful he is!” At length Raven grew weary, so he said, “We had better stop early and look for a place to sleep.” The others agreed to this, so they stopped and were soon asleep.

Early next morning the Geese were astir and wished to be off, but Raven still slept so heavily that they had to arouse him. The father Goose said, “We must make haste, for it will snow here soon; let us not linger.”

As soon as Raven was fully awake he pretended to be eager to get away, and, as on the day before, led the others with outspread wings and was greatly admired by his young companions. And so Raven kept on, above or in front of his companions, who made admiring remarks to one another, such as “Ah, see how light and graceful he is.” Thus the party traveled on until they stopped one evening upon the seashore, where they feasted upon the berries that were plentiful all about them, and then went to sleep.

Early the next morning the Geese made ready to go without stopping for breakfast. Raven’s stomach cried out for some of the fine berries that were so plentiful, but the Geese would not wait, so he dared not object to starting. As they left the seashore the father Goose told them that they would stop to rest once on the way, and the next stretch would bring them to the other shore. Raven began to feel very doubtful about being able to reach the other shore, but he was ashamed to say so and thought he would risk making the attempt; so off they all flew. The Geese flew steadily on and on. After a long time Raven began to fall behind. His wide-spread wings ached, yet the Geese kept on steadily and untiringly. Raven flapped heavily along, and then would glide on outspread pinions for a time, trying to ease his tired wings, but to no purpose, so he fell farther and farther behind. Finally the Geese looked back, and the father Goose exclaimed, “I thought he was light and active, but he must be getting tired; let us wait.” Then the Geese settled close together in the water, and Raven came laboring up and sunk upon their backs, gasping for breath. In a short time he partly recovered, and, putting one hand on his breast, said, “I have an arrowhead here from an old war I was iii and it pains me greatly; that is the reason I fell behind.”

After resting they went on, but the others had to wait for Raven again, and he repeated the story of the arrowhead, which he told them had pierced his heart. Then he had his wife put her hand on his breast to feel” it shaking about. She did so, but could feel only his heart beating like a hammerstone and no sign of an arrowpoint, yet she said nothing. Thus they went on, and again they waited for Raven, but now the brothers began to talk about him, saying among themselves, “I do not believe that story about the arrowhead. How could he live with an arrowhead in his heart?”

When they were rested they saw the far-away shore before them. The father Goose now told Raven that they “would wait for him no more until they reached the land. Then all arose and flew on, Raven slowly flapping his wings, which felt very heavy. The Geese kept steadily on toward the shore, while Raven sank lower and lower, getting nearer and nearer to the dreaded water. As he came close to the waves he cried and shrieked to his wife, “Leave me the white stone! Throw it back to me!” for it contained magical properties. Thus he kept crying until suddenly his wings lost their power and he floated helplessly in the water as the Geese gained the shore. He tried to rise from the water, but his wings seemed to be weighted down, and he drifted back and forth along the beach. The waves arose, and soon succeeding white caps buried him until he was soaked, and only with the greatest difficulty could he get his beak above the surface to breathe a little between the waves. After a long time a great wave cast him upon the land. Then, as it flowed back, he dug his claws into the pebbles and only by great effort did he save himself from being dragged back again into the sea. As soon as he was able he struggled up the beach, an unhappy-looking object. The water ran in streams from his soaked feathers and his wings dragged on the ground. He fell several times, and at last, with wide-gaping mouth, reached some bushes, where he pushed up his beak and became a small, dark-colored man. Then he took off his raven coat and mask, hanging them on a bush, while he made a firedrill out of some pieces of wood and soon had a fire burning, before which he dried himself.


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

The Creation

This tale recounts the creation and early life of humanity as guided by Raven, a shapeshifting figure. Emerging from a pea pod, the first man meets Raven, who introduces him to food, animals, and a companion. Raven creates ecosystems and teaches survival skills, while balancing creation with challenges like predators. As humanity grows, conflicts arise, including the removal of the sun, which is eventually restored, marking the origins of day and night.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: The narrative explains the origin of humanity and the world, detailing how the first man came into existence and how various elements of the natural world were established.

Transformation: Raven’s ability to shapeshift between bird and human forms, as well as the development of the first man from a pea pod, highlight themes of physical and spiritual change.

Supernatural Beings: Raven serves as a supernatural entity influencing mortal affairs, guiding the first man, creating ecosystems, and introducing challenges to balance creation.

► From the same Region or People

Learn more about Inuit peoples


Tale of the Raven
from Kigiktauik

It was in the time when there were no people on the earth plain. During four days the first man lay coiled up in the pod of a beach-pea. On the fifth day he stretched out his feet and burst the pod, falling to the ground, where he stood up, a full-grown man. He looked around, and then moved his hands and arms, his neck and legs, and examined himself curiously. Looking back, he saw the pod from which he had fallen, still hanging to the vine, with a hole in the lower end, out of which he had dropped. Then he looked around again and saw that he was getting farther away from his starting place, and that the ground moved up and down under his feet and seemed very soft. After a while he had an unpleasant feeling in his stomach, and he stooped down to take some water into his mouth from a small pool at his feet. The water ran down into his stomach and he felt better.

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When he looked up again he saw approaching, with a waving motion, a dark object which came on until just in front of him, when it stopped, and, standing on the ground, looked at him. This was a raven, and, as soon as it stopped, it raised one of its wings, pushed up its beak, like a mask, to the top of its head, and changed at once into a man. Before he raised his mask Raven had stared at the man, and after it was raised he stared more than ever, moving about from side to side to obtain a better view. At last he said: “What are you? Whence did you come? I have never seen anything like you.” Then Raven looked at Man, and was still more surprised to find that this strange new being was so much like himself in shape.

Then he told Man to walk away a few steps, and in astonishment exclaimed again: “Whence did you come? I have never seen anything like you before.” To this Man replied: “I came from the pea-pod.” And he pointed to the plant from which he came. “Ah!” exclaimed Raven, “I made that vine, but did not know that anything like you would ever come from it. Come with me to the high ground over there; this ground I made later, and it is still soft and thin, but it is thicker and harder there.”

In a short time they came to the higher land, which was firm under their feet. Then Raven asked Man if he had eaten anything. The latter answered that he had taken some soft stuff into him at one of the pools. “Ah!” said Raven, “you drank some water. Now wait for me here.”

Then he drew down the mask over his face, changing again into a bird, and flew far up into the sky where he disappeared. Man waited where he had been left until the fourth day, when Raven returned, bringing four berries in his claws. Pushing up his mask, Raven became a man again and held out two salmonberries and two heathberries, saying, “Here is what I have made for you to eat. I also wish them to be plentiful over the earth. Now eat them.” Man took the berries and placed them in his mouth one after the other and they satisfied his hunger, which had made him feel uncomfortable. Raven then led Man to a small creek near by and left him while he went to the water’s edge and molded a couple of pieces of clay into the form of a pair of mountain sheep, which he held in his hand, and when they became dry he called Man to show him what he had done. Man thought they were very pretty, and Raven told him to close his eyes. As soon as Man’s eyes were closed Raven drew down his mask and waved his wings four times over the images, when they became endowed with life and bounded away as full-grown mountain sheep. Raven then raised his mask and told Man to look. When Man saw the sheep moving away, full of life, he cried out with pleasure. Seeing how pleased Man was, Raven said, “If these animals are numerous, perhaps people will wish very much to get them.” And Man said he thought they would. “Well,” said Raven, “it will be better for them to have their home among the high cliffs, so that every one can not kill them, and there only shall they be found.”

Then Raven made two animals of clay which he endowed with life as before, but as they were dry only in spots when they were given life, they remained brown and white, and so originated the tame reindeer with mottled coat. Man thought these were very handsome, and Raven told him that they would be very scarce. In the same way a pair of wild reindeer were made and permitted to get dry and white only on their bellies, then they were given life; in consequence, to this day the belly of the wild reindeer is the only white part about it. Raven told Man that these animals would be very common, and people would kill many of them.

“You will be very lonely by yourself,” said Raven. “I will make you a companion.” He then went to a spot some distance from where he had made the animals, and, looking now and then at Man, made an image very much like him. Then he fastened a lot of fine water grass on the back of the head for hair, and after the image had dried in his hands, he waived his wings over it as before and a beautiful young woman arose and stood beside Man. “There,” cried Raven, “is a companion for you,” and he led them back to a small knoll near by.

In those days there were no mountains far or near, and the sun never ceased shining brightly; no rain ever fell and no winds blew. When they came to the knoll, Raven showed the pair how to make a bed in the dry moss, and they slept there very warmly; Raven drew down his mask and slept near by in the form of a bird. Waking before the others, Raven went back to the creek and made a pair each of stickle backs, graylings, and blackfish. When these were swimming about in the water, he called Man to see them. When the latter looked at them and saw the sticklebacks swim up the stream with a wriggling motion he was so surprised that he raised his hand suddenly and the fish darted away. Raven then showed him the graylings and told him that they would be found in clear mountain streams, while the sticklebacks would live along the seacoast and that both would be good for food. Next the shrew-mouse was made, Raven saying that it would not be good for food but would enliven the ground and prevent it from seeming barren and cheerless.

In this way Raven continued for several days making birds, fishes, and animals, showing them to Man, and explaining their uses. After this he flew away to the sky and was gone four days, when he returned, bringing back a salmon for the use of Man. Looking about he saw that the ponds and lakes were silent and lonely, so he created many water insects upon their surfaces, and from the same clay he made the beaver and the muskrat to frequent their borders. Then, also, were made flies, mosquitoes, and various other land and water insects, it being explained to Man that these were made to enliven and make cheerful the earth. At that time the mosquito was like the house-fly in its habits and did not bite as it does now. Man was shown the muskrat and told to take its skin for clothing. He was also told that the beavers would live along the streams and build strong houses and that he must follow their example, and like wise that the beavers would be very cunning and only good hunters would be able to take them.

At this time the woman gave birth to a child, and Raven directed Man how to feed and care for it, telling him that it would grow into a man like himself. As soon as the child was born, Raven and Man took it to a creek, rubbed it over with clay, and then returned with it to his stopping place on the knoll. The next morning the child was running about pulling up grass and other plants which Raven had caused to grow near by; on the third day the child became a full-grown man. After this Raven thought that if he did not create something to make men afraid they would destroy everything he had made to inhabit the earth. Then he went to a creek near by, where he formed a bear and gave it life, jumping to one side quickly as the bear stood up and looked fiercely about. Man was then called and told that the bear would be very fierce and would tear him to pieces if he disturbed it. Then were made different kinds of seals, and their names and habits were explained to man. Raven also taught Man to make rawhide lines from sealskin, and snares for deer, but cautioned him to wait until the deer were abundant before he snared any of them.

In time the woman was with child again, and Raven said it would be a girl and they must rub her over with clay as soon as she was born, and that after she was grown she must marry her brother. Then Raven went away to the place of the pea vine, where the first man was found. While he was gone a girl was born and the pair did as they were told, and the next day the girl walked about. On the third day she became a full-grown woman, and was married to the young man as directed by Raven, in order that the earth might be peopled more rapidly.

When Raven reached the pea vine he found three other men had just fallen from the pea pod that gave the first one. These men, like the first, were looking about them in wonder, and Raven led them away in an opposite direction from that in which he had taken the first man, afterward bringing them to firm land close to the sea. Here they stopped, and Raven remained with them a long time, teaching them how to live. He taught them how to make a fire drill and bow from a piece of dry wood and a cord, taking the wood from the bushes and small trees he had caused to grow in hollows and sheltered places on the hillside. He made for each of the men a wife, and also made many plants and birds such as frequent the seacoast, but fewer kinds than he had made in the land where the first man lived. He taught the men to make bows and arrows, spears, nets, and all the implements of the chase and how to use them; also how to capture the seals which had now become plentiful in the sea. After he had taught them how to make kaiaks, he showed them how to build houses of drift logs and bushes covered with earth. Now the three wives of the last men were all pregnant, and Raven went back to the first man, where he found the children were married; then he told Man about all he had done for the people on the seacoast. Looking about here he thought the earth seemed bare; so, while the others slept, he caused birch, spruce, and cottonwood trees to spring up in low places, and then awoke the people, who were much pleased at seeing the trees. After this they were taught how to make fire with the fire drill and to place the spark of tinder in a bunch of dry grass and wave it about until it blazed, then to place dry wood upon it. They were shown how to roast fish on a stick, to make fish traps of splints and willow bark, to dry salmon for winter use, and to make houses.

Raven then went back to the coast men again. When he had gone Man and his son went down to the sea and the son caught a seal which they tried to kill with their hands but could not, until, finally, the son killed it by a blow with his fist. Then the father took off its skin with his hands alone and made it into lines which they dried. With these lines they set snares in the woods for reindeer. When they went to look at these the next morning, they found the cords bitten in two and the snares gone, for in those days reindeer had sharp teeth like dogs.

After thinking for a time the young man made a deep hole in the deer trail and hung in it a heavy stone fastened to the snare so that when it caught a deer the stone would slip down into the hole, drag the deer’s neck down to the ground, and hold it fast. The next morning when they returned they found a deer entangled in the snare. Taking it out they killed and skinned it, carrying the skin home for a bed; some of the flesh was roasted on the fire and found to be very good to eat.

One day Man went out seal hunting along the seashore. He saw many seals, but in each case after he had crept carefully up they would tumble into the water before he could get to them, until only one was left on the rocks; Man crept up to it more carefully than before, but it also escaped. Then he stood up and his breast seemed full of a strange feeling, and the water began to run in drops from his eyes and down his face. He put up his hand and caught some of the drops to look at them and found that they were really water; then, without any wish on his part, loud cries began to break from him and the tears ran down, his face as he went home. When his son saw him coming, he called to his wife and mother to see Man coining along making such a strange noise; when he reached them they were still more surprised to see water running down his face. After he told them the story of his disappointment they were all stricken with the same strange ailment and began to wail with him, and in this way people first learned how to cry. After this the son killed another seal and they made more deer snares from its hide.

When the deer caught this time was brought home, Man told his people to take a splint bone from its foreleg and to drill a hole in the large end. Into this they put some strands of sinew from the deer and sewed skins upon their bodies to keep themselves warm when winter came; for Raven had told them to do this, so that the fresh deerskins dried upon them. Man then showed his son how to make bows and arrows and to tip the latter with points of horn for killing deer; with them the son killed his first deer. After he had cut up this deer he placed its fat on a bush and then fell asleep; when he awoke he was very angry to find that mosquitoes had eaten all of it. Until this time mosquitoes had never bitten people, but Man scolded them for what they had done and said, “Never eat meat again, but eat men,” and since that day mosquitoes have always bitten people.

Where the first man lived there had now grown a large village, for the people did everything as Raven directed them, and as soon as a child was born it was rubbed with clay and so caused to grow to its full stature in three days. One day Raven came back and sat by Man, and they talked of many things. Man asked Raven about the land he had made in the sky. Raven said that he had made a fine land there, whereupon Man asked to be taken to see it. This was agreed to and they started toward the sky where they arrived in a short time. There Man found himself in a beautiful country with a very much better climate than that on earth; but the people who lived there were very small. Their heads reached only to his thigh when they stood beside him. Man looked about as they journeyed and saw many strange animals; also that the country was much finer than the one he had left. Raven told him that this land, with its people and animals, was the first he had made.

The people living here wore handsomely made fur clothing, worked in ornamental patterns, such as people now wear on earth; for Man, on his return, showed his people how to make clothes in this manner, and the patterns have been retained ever since. After a time they came to a large kashim, and went in; a very old man, the first made by Raven in the sky land, came out from his place of honor at the head of the room, opposite the door, and welcomed them, telling the people to bring food for the guest from the lower land, who was his friend. Then boiled flesh of a kind which Man had never eaten before was brought to him.

Raven told him that it was from the mountain sheep and the tame rein deer. After Man had eaten Raven led him on again to show him other things which he had made, and told him not to try to drink from any of the lakes they might pass, for in them he had made animals that would seize and destroy him if he went near.

On the way they came to a dry lake bed in which tall grass was growing thickly. Lying upon the very tips of this grass, which did not bend under its weight, was a large, strange-looking animal, with a long head and six legs. The two hind-legs were unusually large; the fore legs were short, and a small pair extended down from the belly. All over the animal’s body grew fine, thick hair, like that on the shrewmouse, but it was longer about the feet. From the back of the head grew a pair of thick, short horns, which extended forward and curved back at the tips. The animal had small eyes and was of very dark color or blackish.

Raven told Man that when people wished to kill one of these animals they first placed logs on the ground under them, for, if they did not, the animal would sink into the earth when he fell and be lost. In order to kill one of them many people were needed, and when the animal fell on the logs other logs must be thrown over it and held down, while two men took large clubs and beat in its skull between the eyes. Next they came to a round hole in the sky, around the border of which grew a ring of short grass, glowing like fire. This, Raven said, was a star called the Moon-dog (I-gha-lum Ki-mukh-ti). The tops of the grass bordering the hole were gone, and Raven said that his mother had taken some, and he had taken the rest to make the first fire on earth. He added that he had tried to make some of this same kind of grass on the earth but could not.

Man was now told to close his eyes and he would be taken to another place. Raven took him upon his wings and, dropping through the star hole, they floated down for a long time, until at last they entered some thing that seemed to resist their course. Finally they stopped, and Raven said they were standing at the bottom of the sea. Man breathed quite easily there, and Raven told him that the foggy appearance was caused by the water. He said, “I will make some new kinds of animals here; but you must not walk about; you must lie down, and if you become tired you may turn over upon the other side.”

Raven then left Man lying on one side, where he rested for a long time; finally he awoke, but felt very tired, so he tried to turn over, but could not. Then Man thought, “I wish I could turn over;” and in a moment he turned without effort. As he did this he was surprised to see that his body had become covered with long, white hairs and that his fingers had become long claws, but he quickly fell asleep again. He awoke, and turned over and fell asleep three times more. When he awoke the fourth time Raven stood beside him and said, “I have changed you into a white bear. How do you like it?” Man tried to answer, but could not make a sound until the Raven waved his magic wing over him, when he replied that he did not like it, for he would have to live on the sea while his son would be on the shore, and he would feel badly. Then Raven made a stroke with his wings and the bearskin fell from Man and lay empty at one side while he sat up in his original form. Then Raven took one of his tail-feathers, placing it inside the bearskin for a spine, and, after waving his wing over it, a white bear arose. Then they passed on, and ever since white bears have been found on the frozen sea.

Raven asked Man how many times he had turned over, and he answered, “four.” “That was four years,” said Raven, “for you slept there just four years.” They had gone only a short distance beyond this, when they saw a small animal like a shrew-mouse; this was a wi’-lu-gho’-yuk. It is like the shrew that lives on the land, but this one always lives at sea on the ice. When it sees a man it darts at him, and, entering the toe of his boot, crawls all over his body, after which, if he keeps perfectly quiet, it will leave him unharmed and the man will become a successful hunter. In case the man moves even a finger while this animal is on him, it instantly burrows into his flesh and goes directly to his heart, causing death.

Then Raven made the a-mi’-kuk, a large, slimy, leathery-skin animal, with four long, wide-spreading arms. This is a fierce animal, living in the sea, which wraps its arms about a man or a kaiak and drags them under the water; if the man tries to escape from it by leaving his kaiak and getting on the ice it will dart underneath, breaking the ice beneath his feet, and even pursuing him on shore by burrowing through the earth as easily as it swims in the water, so that no one can escape from it when it once pursues him.

Beyond this, they saw two large dark-colored animals, around which swam a smaller one. Raven hurried forward and sat upon the head of the smaller animal, and it became quiet. When Man drew near, Raven showed him two walrus, and said that the animal upon whose head he was borne was a walrus dog (az-i-wu’-gumki-mukh’-ti). This animal, he said, would always go with large herds of walrus and would kill people. It was long and rather slender, covered with black scales which were not too hard to be pierced by a spear. Its head and teeth were somewhat like those of a dog; it had four legs and a long, round tail covered with scales like those on the body; with a stroke of this tail it could kill a man.

Some whales and grampus were seen next. Raven told Man that only good hunters could kill them, and that when one was killed an entire village could feast. Then they saw the sea fox, an animal very much like the red fox, except that it lives in the sea and is so fierce that it kills men. Near this were two sea otters, which is like the land otter, but has much finer fur, tipped with white, and is very scarce, only the best hunters being able to capture it. They passed many kinds of fish and then the shore rose before them, and overhead could be seen the ripples on the surface of the water. “Close your eyes, and hold fast to me,” said Raven. As soon as he had done this, Man found himself standing on the shore near his home, and was very much astonished to see a large village where he had left only a few huts; his wife had become very old and his son was an old man. The people saw him and welcomed him back, making him their headman; he was given the place of honor in the kashim, and there told the people what he had seen and taught the young men many things. The villagers would have given Raven a seat by the old man in the place of honor, but he refused it and chose a seat with the humble people near the entrance. After a time the old man began to wish to see the fine sky land again, but his people tried to induce him to stay with them. He told his children that they must not feel badly at his absence, and then, in company with Raven, he returned to the sky land. The dwarf people welcomed them, and they lived there for a long time, until the villagers on the earth had become very numerous and killed a great many animals. This angered Man and Raven so much that one night they took a long line and a grass basket with which they descended to the earth. Raven caught ten reindeer, which he put into the basket with the old man; then one end of the cord was fastened to the basket and Raven returned to the sky, drawing it up after him. The next evening they took the reindeer and went down close to Man’s village; the deer were then told to break down the first house they came to and destroy the people, for men were becoming too numerous. The reindeer did as they were told and ate up the people with their sharp, wolf-like teeth, after which they returned to the sky; the next night they came back and destroyed another house with its people in the same manner. The villagers had now become much frightened and covered the third house with a mixture of deer fat and berries. When the reindeer tried to destroy this house they filled their mouths with the fat and sour berries, which caused them to run off, shaking their heads so violently that all their long, sharp teeth fell out. Afterward small teeth, such, as reindeer now have, grew in their places, and these animals became harmless.

Man and Raven returned to the sky after the reindeer ran away, Man saying, “If something is not done to stop people from taking so many animals they will continue until they have killed everything you have made. It is better to take away the sun from them so that they will be in the dark and will die.”

To this Raven agreed, saying, “You remain here and I will go and take away the sun.” So he went away and, taking the sun, put it into his skin bag and carried it far away to a part of the sky land where his parents lived, and it became very dark on earth. In his father’s village Raven took to himself a wife from the maidens of the place and lived there, keeping the sun hidden carefully in the bag.

The people on earth were very much frightened when the sun was taken away, and tried to get it back by offering Raven rich presents of food and furs, but without effect. After many trials the people propitiated Raven so that he let them have the light for a short time. Then he would hold up the sun in one hand for two days at a time, so that the people could hunt and get food, after which it would be taken away and all would become dark. After this a long time would pass and it required many offerings before he would let them have light again. This was repeated many times.

Raven had living in this village an older brother who began to feel sorry for the earth people and to think of means by which he could get the sun and return it to its place. After he had thought a long time he pretended to die, and was put away in a grave box, as was customary. As soon as the mourners left his grave he arose and went out a short distance from the village, where he hid his raven mask and coat in a tree; then he went to the spring where the villagers got their water, and waited. In a short time his brother’s wife came for water, and after she had filled her bucket she took up a ladle full of water to drink. As she drank, Raven’s brother, by a magic spell, changed him self into a small leaf, falling into the ladle, and was swallowed with the water. The woman coughed and then hastened home, where she told her husband that she had swallowed some strange thing while drinking at the spring, to which he paid little attention, saying it was probably a small leaf.

Immediately after this the woman became with child, and in a few days gave birth to a boy, who was very lively and crept about at once and in a few days was running about. He cried continually for the sun, and, as the father was very fond of him, he frequently let the child have it for a plaything, but was always careful to take it back again. As soon as the boy began to play out of doors he cried and begged for the sun more than ever. After refusing for a long time, his father let him take the sun again and the boy played with it in the house, and then, when no one was looking, he carried it outside, ran quickly to the tree, put on his raven mask and coat, and flew far away with it. When he was far up from the sky he heard his father crying out to him, “Do not hide the sun. Let it out of the bag to make some light. Do not keep it always dark.” For he feared his son had stolen it to keep it for himself.

Then Raven went home and the Raven boy flew on to the place where the sun belonged. There he tore off the skin covering and put the sun in its place again. From this place he saw a broad path leading far away, which he followed. It led him to the side of a hole surrounded by short grass glowing with light, some of which he plucked. He remembered that his father had called to him not to keep it always dark, but to make it partly dark and partly light. Thinking of this, he caused the sky to revolve, so that it moved around the earth, carrying the sun and stars with it, thus making day and night.

While he was standing close by the edge of the earth, just before sunrise, he stuck into the sky a bunch of the glowing grass that he held in his hand, and it has stayed there ever since, forming the brilliant morning star. Going down to the earth he came at last to the village where the first people lived. There the old people welcomed him, and he told them that Raven had been angry with them and had taken the sun away, but that he had put it back himself so that it would never be moved again.

Among the people who welcomed him was the headman of the sky dwarfs, who had come down with some of his people to live on the earth. Then the people asked him what had become of Man, who had gone up to the sky with Raven. This was the first time the Raven boy had heard of Man, and he tried to fly up to the sky to see him, but found that he could rise only a short distance above the earth. When he found that he could not get back to the sky, he wandered away until he came to a village where lived the children of the other men last born from the pea-vine. There he took a wife and lived a long time, having many children, all of whom became Raven people like himself and were able to fly over the earth, but they gradually lost their magic powers until finally they became ordinary ravens like the birds we see now on the tundras.


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