The woman without a nose

An Aleut hunter deceives his wife, feigning death to join another woman. Guided by a bird’s message, his wife discovers his betrayal, kills his mistress, and confronts him. Overwhelmed by guilt and shame, the man drowns himself in the sea. This myth explores themes of loyalty, deceit, and the emotional toll of betrayal within isolated lives.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Love and Betrayal: The husband’s deceit and abandonment of his wife for another woman highlight themes of infidelity and treachery.

Cunning and Deception: The husband’s feigned death to pursue a new relationship exemplifies deceitful behavior.

Revenge and Justice: The wife’s actions in discovering the betrayal and confronting her husband underscore themes of retribution and the restoration of moral order.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Belkovsky story

At the head of a long bay lived a man and his wife apart from other human beings, of whose existence they were hardly aware. Every pleasant morning the man went hunting, returning in the evening with a bidarka full of seal-meat. One day, however, he failed to come back at the usual time. This made the woman uneasy, and she kept a look-out for him; and when he finally appeared, he had only one small seal. To the numerous questions of the wife he merely replied, “The seals are scarce, and I have to go far to get them.” She believed him. The next day he was again late, and had the same hard-luck story to tell. He looked worried, ate little, and refused to talk. Occasionally he would be gone two and three days at a stretch, returning with but little game.

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Finally he told his wife that he was ill and about to die, and made her promise that when that sad day should come, she would dress him up as if he were going hunting, and leave him with his boat and weapons in the open air. A few days after this conversation she found him dead, and she faithfully carried out her promise. In the evening, being exhausted from much weeping and hard work, she went into the hut and fell asleep.

When she woke up, neither husband, nor bidarka, nor weapons were to be seen, but on the beach she discovered tracks made by her husband in carrying the boat to the water. “Ai, Ai, Y-a-h. This is why he died, and asked to be buried in this manner!” For a whole day and night she sat as if stupefied, trying in vain to solve the mystery. After the first shock was over, she did the best she could to adjust her life to the new conditions and accept the inevitable. But one day while she was cutting grass, a little bird perched itself on a bush near her and repeated three times, “Mack-la-cluili woani.” The woman listened attentively, and concluded that the bird meant for her to go in search of her husband. She hurried home to put on her torbasas (soft skin shoes) and belt, and set out. Over hills and valleys she walked before she came in sight of a bay, where she noticed a man in a bidarka fishing, and she suspected him of being her husband. Not far from her was a hut, to which she directed her footsteps; and on going in, she saw a woman around the fire cooking seal-meat. A better look at the woman disclosed the fact that her face was quite flat; there was not even a sign of a nose. Yet she sniffed the air and said, “Fati. I smell a human being. Where did it die, on sea or on land?” — “I died neither on sea nor on land,” said the new-comer, “but came to find my husband.” On the floor was a large knife, which the visitor picked up unperceived, and, watching her chance, attacked the noseless woman and cut her head off. Her body was carried outside, the head replaced, and she was made to look as natural as possible.

This done, the deserted wife hid near by to await the coming of her faithless husband. As he approached, he called, “I am coming!” but receiving no reply, he shouted again, “I am coming!” Still no reply. A third time, “I am coming! Are you angry again today? I did not go anywhere.” When he pulled up his bidarka, he spoke again, “Why are you angry? Here I am.” He went up to his mistress, and, on touching her, the head fell off. Just then his wife appeared, and said, “This is how you died.” He looked at her and then at the mistress, and began to weep. Turning his back on both of them, he got into his bidarka, pulled away a short distance from the shore, turned it over, and drowned himself.

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The Old Man of the Volcano

An Aleut man abandons his family for another woman, prompting his wife to transform into an eagle and kill him. Their son, aided by magical gifts, braves a perilous river journey and encounters supernatural foes, including a fiery volcano spirit. Through wit and resilience, he survives, ends the threats, and marries a village chief’s daughter, securing peace for his people.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Transformation: The protagonist’s mother transforms into an eagle to confront her unfaithful husband.

Quest: The son embarks on a perilous journey upriver, facing various supernatural challenges.

Supernatural Beings: Encounters with entities like the fiery volcano spirit and other mystical adversaries.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Told as a Nushigak story by a native of Karluk

On the eastern side of a river was situated a populous village; on the western bank there was but one barabara in which lived an old couple with their son. The old people were feeble, and did not think they had long to live; they therefore asked their son to go over to the village and get married. He did as he was bidden, crossed over, married, and came back with a wife. Not long after this event the father and mother died, leaving the young couple alone. At the end of the first year of the marriage a daughter was born, who, after being bathed two or three times, began to talk. Another year passed, and a little boy came to the family. As the children grew up the father became very fond of them, particularly of the boy, who very often went down to the beach to meet him as he returned from his work.

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For in order to provide for his little family, the father went out daily in his boat to hunt for sea animals and birds, and always came back well loaded.

But one day the man came home with little game and looking very sad. His wife asked the cause of his unhappiness, and he answered roughly that seals were scarce. From that day on, the poor woman could not depend with any regularity on his home-coming. Sometimes he would not put in an appearance until late in the night, and frequently he stayed away two or three days together. He brought so little game that the family had barely enough to live on. When at home, he was dejected and could hardly be made to talk. His wife’s questions were generally cut short by brutal answers.

Things kept going from bad to worse, and the climax was reached when the man disappeared altogether. Days and weeks passed without bringing any tidings of his whereabouts. In looking over a basket filled with various objects, the woman came across the head and claws of an eagle which had been given her when she was a girl. These she shook and worked on until she made a large eagle’s skin, which she put on herself and flew away to find her husband, who, she feared, was starving or lying ill somewhere. She flew a long time, and came to the outskirts of a large village, alighting near a barabara alongside of which bubbled a spring to which the women came for water. From where she was, the eagle could see a bidarka with her husband in it coming towards the shore. At the same time her attention was drawn to a young woman running to the spring to fetch some water, and, after leaving it in the hut, hurrying down to the beach to greet her faithless husband. Following her rival, the eagle swooped down on the man, and, snatching him in her claws, flew with him into the clouds, from whence she dropped him into the sea.

From this tragedy the eagle flew home to her children, whom she found safe. To the boy she gave a feather and a pebble to eat, which he did. Up to this time all those who had gone up the river failed to return, no one knowing just what had become of them. The boy, when he grew up, told his mother that he had made up his mind to go upstream. She tried in vain to dissuade him from his enterprise by pointing out the dangers and citing cases of strong and brave hunters who had lost their lives in the undertaking. Seeing that he was determined, she yielded, and gave him to take with him a needle and this advice: “If you are in trouble, think of the feather; should no help come from that, remember the pebble; and if very hard pressed, make use of the needle.” The next morning he got into his boat and paddled upstream until he came to a cave into which the tide was setting with such force that he was unable to keep out of it. In the cave he felt a current of warm air and saw a smooth beach, on which he pulled up his bidarka. Pretty soon afterwards he became aware of some one approaching, and great was the boy’s fright when he saw near him a large old man breathing fire. There was, however, no harm done him, except that the old man asked him to follow. They marched into the interior, passing through dark and hot places, gradually ascending to lighter and cooler atmosphere, until they stood on the summit of a mountain whose sides sheered straight down into the sea. “If you wish to live with me,” said the old man, “you must jump off this bluff;” and with this he gave him a push, and the boy felt himself going down, down. He thought of his mother’s advice about the feather, and by doing so became a feather and was carried by the wind back to the top of the mountain. There he resumed his human shape, and went back to his boat and proceeded in his ascent of the river, coming to a bay partly inclosed by steep black walls. In the distance, at the head of the bay, a barabara was visible, and thither the boy pulled and landed. He went in and found a very stout old woman and a young girl, who began to weep when she saw him.

“Why do you weep?” said the old woman. “Who is dead or drowning at sea?” — “I am not drowned. I died neither on land nor on sea,” answered the boy. “If you are alive, come in; but if dead, stay out.” — “I am alive,” he replied, and went in.

When a few questions had been asked and answered, the old woman proposed that the young couple should marry, which was done. The young wife did not love her husband, and begged the old woman to have him killed for fresh meat, but the latter put her off by saying that he was not fat enough. At last the old woman consented to have him killed, and for this purpose told him to go to the top of the hill, to the home of her brother, and there take a bath. He suspected treachery, and was on the lookout.

At the top of the hill a stout old man waited for him to take him to the bath-house, and urged him to hurry with his bathing, for he had a hot roasted codfish waiting for him. When the boy went in, the old man closed up all openings and poured hot oil on the heated rocks in order to smother him; but the boy changed himself into a pebble, and remained so until the door was opened and fresh air blew in. On seeing him come out unharmed, the old man exclaimed, “Ah, you are different from the others!” After having eaten his roasted fish, the old man proposed to the young one to take a run along the edge of the cliffs. This proposition was accepted on condition that the old man take the lead. They started off; and when they reached a steep and dangerous place, the boy shoved his companion off, and he disappeared out of sight. From here he returned home, where he found his wife sitting near the fire and the old woman soundly asleep. His wife he called outside and shot her with the needle his mother gave him, and then he shot the old woman with the same weapon.

Having had enough adventure, he started down the stream to where his mother was; and to her and others he related all that had happened to him. The chief of the village was so delighted that he gave him his daughter in marriage. After that time no harm came to those who went upstream; but they must not approach the cave at flood-tide, for they will be drawn in.

Each volcano has a master. He breathes fire, and he it was who met the boy in the cave. This old man of the volcano does not like rivals, and kills all who come in his way.

The woman who became a bear

An Aleut husband fakes his death, abandoning his wife and children to live with another woman. Guided by a bird’s warning, the wife discovers his betrayal, murders the rival, and dons a bear skin. When confronted, the husband’s pleas for forgiveness fail. Consumed by rage, she kills him, her children, and retreats to the wilderness, becoming a savage bear.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Love and Betrayal: The narrative centers on the husband’s deceit and abandonment, leading to the wife’s feelings of betrayal.

Revenge and Justice: In response to her husband’s infidelity, the wife seeks vengeance by killing his new partner, him, and eventually her own children.

Family Dynamics: The story delves into complex familial relationships, highlighting the impact of the husband’s actions on his wife and children.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Kadiak story

On the bank of a river lived a man with his wife and several small children. One day the husband told his wife that he was ill and going to die, and requested her that when dead she should leave him on the ground uncovered, with his bidarka and bow and arrows near him.

The next morning she found him dead, and she did with him as he had asked. For three days the body rested where she had left it, and around it she with her children sat weeping. But on the morning of the fourth not a sign of the body or boat was to be seen. She puzzled over the matter for a time, but the calls of her children for food kept her from brooding over it too long.

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Not many days after this mysterious disappearance, a little bird settled on the barabara and sang. Although the woman listened attentively, she could not make out what it said. About the same time on the succeeding day the little bird sang again; but this time the woman thought she heard the bird say, “Your husband is not dead. He is living with another woman at the mouth of the river.” This same song was repeated on the third morning. Hearing this sad news, the woman felt very bitter towards her husband, and she wept a great deal. She spent the rest of the day in preparing food for her children to last them three days, and early next morning set out for the mouth of the river. From the top of every hill she searched diligently for signs of habitation. Towards noon she sighted a hut, to which she walked and went in.

There she was greeted by a very beautiful woman, whose skin was white, and who sat on the floor (with the knees under the chin) making mats. The new-comer inquired of the white-skinned woman whether she was married. “Yes, my husband is hunting and will be back this evening.” As the hostess knew nothing at all of the history of her visitor, she treated her hospitably, setting food before her, and for a time they chatted very pleasantly. In the course of the conversation the white-skinned woman asked the other one what she did to make her cheeks look red. “That’ s very simple,” replied the visitor; “I boil a pot of water, and hold my face over it until it turns red.”

“I think I will do that, too; it will make my husband love me more,” said White-Skin. She boiled a pot of water and held her face over it. Red-Skin encouraged her in this, telling her how beautiful she was becoming, but at the same time advised her to bend over a little more. Not suspecting treachery, she leaned over; and Red-Skin, who stood directly behind her, pushed the face of the woman into the boiling water and kept it there until life was gone. The dead woman was then fixed up in a sitting posture.

In the hut the deserted wife came across a piece of skin of a bear’s face with the nose on it. She chewed and stretched it to make it cover her whole body, when she looked and felt like a bear. On each of her sides she put a flat rock, and went outside to wait for her husband, who appeared towards evening with a load of game.

“Come out, my lovely one,” he called, “and see how much game I brought.” No one answered; so he called again, “Why don’t you come out as you always do?” He became angry and walked into the hut, where a painful sight stared him in the face. “I know who did it — my other wife. She shall pay for it.” He took his bow and arrows and started for his former home; but when not far from the hut a bear crossed his path. He said, “It was not my wife after all, but this bear who tore the skin from her face. “Taking aim, he shot an arrow at the heart of the bear, but it rebounded on coming in contact with the rock. All the other arrows were wasted the same way without doing the bear any injury. The bear took off the skin, and the hunter recognized his wife.

“That’s the way you treated me,” she cried. “You made believe you were dead, and left me to provide for the children while you were living with another woman.” She abused him until he begged for pardon and mercy and promised to be faithful in the future. His pleadings were, however, to no purpose. She put on her bear-skin, and thus becoming as savage as a bear, she rushed for him and tore him in pieces. With his blood on her, she ran home and destroyed her children in the same savage manner, and then ran away to the woods to live with other bears.

The white-faced bear

An Aleut hunter’s relentless pursuit of bears defies warnings, leading him to confront a fearsome white-faced bear with human origins, cursed by a shaman. Though spared initially, the hunter breaks his promise, joining a hunt against the bear. Recognized despite his disguise, the bear enacts a brutal revenge, destroying the hunter, his allies, and the shaman, before returning to solitude.

Source
A Kadiak Island Story
collected by F.A. Golder
The Journal of American Folklore
Vol. 20, No. 79, Oct. – Dec., 1907

► Themes of the story

Revenge and Justice: The transformed bear seeks vengeance against those who wronged him, as well as against a hunter who breaks his promise, illustrating the pursuit of retribution and the restoration of personal justice.

Tragic Flaw: The hunter’s hubris and relentless pursuit of bears, despite warnings, lead to his downfall, demonstrating how personal weaknesses can result in tragedy.

Supernatural Beings: The involvement of a shaman and the transformation of a human into a bear introduce elements of the supernatural, emphasizing interactions with mystical forces.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

In a village there lived a mighty bear-hunter. For three years he had been constantly hunting and had killed so many bears that his friend tried to persuade him to stop, fearing he would get himself into trouble. For, said his friend, if he persisted in hunting one more year he would come across a very large bear who might kill him. The hunter, however, made light of this advice and said that he would attack every bear he came across. A few days later he went out hunting and saw a bear with two cubs. He decided that this could not be the bear of which his friend had spoken and he attacked the mother and, after some difficulty, killed her. The little ones in the mean time ran away.

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On the hunter’s return home, his friend questioned him of the doings of the day, and when told of the adventure, attempted once more to get him to give up hunting, but without success.

Not many days later, while on the way to the hunting-ground, he met a stranger who, in the course of conversation, told him that near his village there were a great many bears. “Many of them,” continued the stranger, “did our hunters kill, but there is one who is invincible, and who has taken the life of many of our men. Each time that he kills a man he tears him, and examines him carefully, as if in search for some marks on the body. He is unlike other bears, in that his head and feet are white.” Here they parted. The stranger continued his way, while the hunter proceeded to the hunting-ground. On his way he stopped near a fish creek, hoping to find game there. He waited all night without seeing any, and in the morning went on farther. First he walked up a high hill, then down until he came to a small bluff. Below was a level tundra on which many bears were to be seen. Not judging it wise to attack so many at once, he concluded to wait until they separated. Among the number he noticed one whose head and feet were white. The words of the stranger then came back to him, and he decided that this must be the dreadful bear of which he had spoken; and so he (the hunter) made up his mind to keep an eye on him, and kill him the first favorable opportunity that offered itself.

The history of the white-faced bear is as follows. At one time he was a human being and a very successful bear-hunter. In fact, too successful for his own good; for he aroused the envy of his friends, who plotted to kill him. They went to a shaman (medicine-man) who lived in the woods and begged him to transform the man into a beast. He advised them to kill the bear and secure the skin up to the joints. This was to be tanned and placed under his pillow, and when he had slept on it he would become a bear. After the skin had been prepared, the shaman with some of the hunters started for the man’s hut, The skin was put under his pillow, then all hid to see the result. In due time he came and went to sleep, but on awaking found himself a bear. The shaman told his companions that the only way to distinguish him from his companions would be by his head and feet, which were white.

Towards evening all the bears that had been on the tundra began to separate except the white-faced bear. He was about the last to move, and, when he did get up, he shook himself three times and acted in every way as if he were deeply enraged. His next move was towards the bluff, where the hunter sat perfectly quiet, hoping he would not be noticed. But the bear approached him, and when face to face asked: — “What are you doing here?”

“I came out to hunt.”

“Is it not enough that you have killed all my family, and just recently you have killed my wife, that you now come to take my life? Had you injured my children the other day, I would now tear you to pieces. I will, however, spare your life this time on the promise that you will hunt bears no more. All the bears you saw to-day are the children of my brothers. Should I ever run across you hunting, I wall tear you to pieces.”

Too glad to get off so easily, the hunter started straight for home, not even hunting on the way. His friend met him and inquired what luck he had, especially, whether he had come across a white-faced bear. When he had replied in the affirmative, the friend cautioned him against attacking. For a whole week the hunter remained at home, and then decided to go again, and begged his friend to go with him, but the latter refused on the plea that he was no bear-hunter and would not know what to do. Six others were, however, persuaded to go along. During two days they hunted at various places without finding anything to kill. On the third day the hunter conducted them to the creek where he had been before, and there they passed the night. In the morning he led them to the bluff, from where many bears were to be seen — but the white-faced bear was not noticeable among them. Thus encouraged the hunter told his companions to follow him. As they advanced one of the men exclaimed,” Look at that strange-looking beast. His face and paws are white.” When the hunter caught sight of him, he ordered his fellows to go back as quietly and as swiftly as they could, as that particular bear had a bad reputation. They went around another mountain where more bears were seen. Here they attacked and killed seven, one for each.

Loaded with their spoil they started homeward. They had advanced but a short distance when they heard a noise behind them, and, on looking around, saw the white-faced bear hurrying after them. As he came closer the hunter aimed, and as he was on the point of shooting his bowstring broke. The others shot, but without producing any effect.

“Why do you shoot at me?” said the bear to the friends of the hunter;

“I never harmed you. This man (pointing to the hunter) has killed my wife and nearly all my family. I warned him that, if I ever found him hunting, I would tear him, and this I shall now do. You may go. I will not harm you.”

Glad to be left alive, the six men hurried away as fast as they could, while the bear turned to the hunter and said: — “You have killed all my family, and I had you in my power and I let you off on the promise that you would never hunt bear any more, and here you are back again. This time I will do to you as you did to mine.”

The man pleaded to be allowed to live one night more, so that he could go home. At first the bear refused, but he finally consented, even to spare his life altogether, if he would tell him who transformed him into a beast. To this the hunter agreed, and it was arranged that on the following evening the two should meet at a certain place and proceed together to the home of the shaman.

On reaching home, the hunter found his six companions there talking excitedly of the day’s events. They were not a little surprised to see him. He told them that he was going back tomorrow, and asked their company. They positively refused, and even attempted to dissuade him from the undertaking; but he kept his word and met the bear at the fish creek as had been previously planned. The two walked a long time until they reached a village in the midst of a forest. A light shone from every barrabara except one, the home of the shaman.

“This is the place,” said the man.

“I will remain here,” ordered the bear, “and you go in and tell him that there is a man outside wishing to speak to him.”

The man set about carrying out the order, but found the skin-door tied; and therefore reported to the bear that the shaman was out. The bear contradicted his statement and sent him back again with instructions to cut the door and walk in. He did so; and on entering heard some one say: “Who is that that dares come in here?”

“It is I,” said the hunter.

“What do you wish?”

“There is a man outside who wishes to speak to you.”

If the shaman had not been sleepy he would have suspected something wrong and would not have gone out, but under the circumstances his mind was not very clear, and he fell into the trap. When the two men came near the bear the old man was very much frightened and was about to withdraw, had not the bear blocked his way, and said: “For a number of years you have tortured me and made my life a burden by keeping me in this condition. I now demand that you give me back my human form immediately, otherwise I shall tear you to pieces.” The shaman promised to do as he was asked if he would follow him into his hut. Before going in the bear told the hunter to meet him in that neighborhood the next day. All night the shaman worked hard with the bear, and by morning succeeded in getting the skin off, so that in place of the bear a human being appeared. The shaman asked for the bear’s skin, which the man gave him, except that of the face and paws, which he cut off and kept. In taking leave, the man-bear told him never to transform any one again for, if he did he would surely come back and kill him.

As agreed upon, the bear-man met the hunter and cautioned him against going out to hunt bear. Among other things he said: “You may hear of people gathering together to hunt and kill me, for I may become a bear once more; but join not with them. If I find you in their company, I shall kill you.”

With this understanding they parted; and for the three or four weeks following the hunter remained at home, apparently intending to keep his promise. But one day he met two young men from a far-off village who had come to beg assistance. They said that about their village there were a great many bears, of whom many had been killed by the hunters. But there was one bear, whose head and feet were white, whom the hunters could not destroy, although all the hunters of the village had attacked him at once. Realizing their helplessness, it was decided to ask aid from the other villages. This bit of news excited the hunter very much. He knew at once who the bear in question was, and was therefore eager to hunt him; yet at the same time fear restrained him from any hasty action. He finally hit on the plan of changing his clothes and painting his face so that his former foe would not know him. In this disguise he arrived at the village, where he saw a great many hunters making ready for the grand hunt. Some were making new bows and arrows, others were repairing the old ones, and all were excitedly talking about the bear. The morning after his coming a large crowd of men, including the hunter, set out on the trail of the bear, whom they found without much difficulty. On seeing them approach, the bear raised himself, then shook himself, his hair stood up straight, giving the impression of great anger. This whole performance he repeated a second time, frightening very much the hunters, who said, “We are all in great danger and cannot escape; but must stay here and fight.”

These actions over, the bear made a jump, stopping before the hunter, whom he accused of perfidy and ungratefulness, tore him in pieces, pawed out a hole and covered him up. The others were terrified more than ever on hearing the bear talk, and at the same time were too excited to do anything. Before they could collect themselves he turned on them, accusing them of attacking him without cause, and proceeded to revenge himself. He chased them back to the village, tearing them up as he went along, not resting until he had them all, including the old shaman. This done he turned back to the woods and fields to rest undisturbed.

The First Sea-Otters

In the village of Igagik, an Aleut girl, dishonored by a young man, seeks revenge by crippling him. Believing her brother died from a hunting accident, she mourns by reanimating him with a song, but they flee together, transforming into otters. Their parents, heartbroken, mourn their loss as their children become sea creatures, giving rise to the sea-otters.

Source
The Songs and Stories of the Aleuts
collected by F.A. Golder
The Journal of American Folklore
Vol. 20, No. 77, Apr. – Jun., 1907

► Themes of the story

Revenge and Justice: The sister seeks retribution against the young man who dishonored her.

Resurrection: The sister brings her deceased brother back to life through a ritualistic song and dance.

Origin of Things: The story provides an explanation for the existence of sea otters in Aleutian belief.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Unga story

On the southern side of Unalaska Island, opposite the village of Chernovsky, there was once a village named Igagik. In that village lived a well known Aleut who had only two children, a son and a daughter. The son, when full grown, was a quick and bold hunter; the daughter, who was just reaching womanhood, was a model in her way. The parents and all other relatives could not rejoice sufficiently on looking on the young people, and considered themselves very fortunate; but a dreadful calamity, never heard of before nor since, befell them, and of a sudden destroyed their happiness. When the girl reached puberty she (according to the custom) was placed in confinement in a small barrabara, and no one besides her servant was allowed to go near her.

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Her brother, about this time, used to go out nearly every night bird hunting.

While yet in seclusion, and at night when the fire was already out, a certain young man commenced to visit the girl, and passionately made illicit proposals; she, fearing to disgrace her relations, would by no means consent. Finally, not being able to obtain his end by fair means, the young man obtained it by force. The girl, dishonored, determined to revenge herself, and she did it in a most cruel and degrading way. When leaving the barrabara (through a hole in the roof) the girl cut the sinews of both his legs right under the knees, and the unhappy youth, moaning, crawled away from there.

The following morning the girl’s parents sent to tell her that her beloved brother, while out hunting on the preceding night, fell on sharp rocks, cutting the sinews of his legs, and died immediately. This terrible news threw the girl for a short time into some kind of a stupor. She then ordered the servant to dress her in her very best clothes, i.e. to put on her the necklace, the bracelets, the earrings, the nose ornaments (made of wood), and to paint her cheeks; then she herself put on her very best parka (trimmed with fur seal and bills of small ducks, etc., and which is sewed like a long shirt without an opening in front) and tore it in front from top to bottom. Dressed in this fashion, she went, followed by her servant, to her father’s house, where her brother lay.

Her brother was really dead, and lay on the floor in the front part of the barrabara, his parents and friends around him weeping and lamenting. Instead of mourning, she began to sing a song in a very joyful strain: “You brother, brother of mine, come get up, get up and look on that on whose account you have deprived yourself of sleep!”

While singing this song she approached the corpse, shaking the folds of her torn parka and uncovering herself. When she had approached her brother in this manner his toes began to move; as she repeated her song and dance a second time the color came into his face; and at the end of the third performance he jumped up and tried to embrace her. She escaped him and ran outside, he after her, and after him his astonished parents and friends. The girl ran in such a way that her reanimated brother could not reach her, neither could his pursuers come up with him. At last, driven to the cliffy beach, and seeing no other way of escape, they threw themselves into the sea.

Their pursuers waited a long time, not taking their eyes off the spot, and, as it were, waiting for them to emerge. After a long time they appeared on the surface and were even alive; not as human beings, however, but as otters, and slowly swam from the shore, one going east, the other west. The broken-hearted parents followed their course with their eyes, crying and saying : —

“You children, our children, was it for this that we nursed and reared you, that you should shame us with your guilt, and that you should become wild beasts! We were hoping that you would support and bring peace and happiness to us,” etc.

In this manner did the parents mourn for their children all their lives; and from that time appeared in the sea sea-otters.

The Lake-Monster

In a village plagued by a monstrous beast, a woman with five sons and a daughter, born with a feather parka, protects her children from the creature. Defying their mother’s warnings, the children, led by the girl, hunt the monster. Using the poisoned feathers from her parka, they kill the beast, and their descendants populate Bering Island.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Family Dynamics: The narrative explores the relationship between the mother and her children, highlighting themes of protection, obedience, and defiance.

Cunning and Deception: The children employ a clever strategy, using poisoned meat to deceive and defeat the monster.

Origin of Things: The tale concludes with an explanation of the origin of the inhabitants of Bering Island, linking the story to the beginnings of a community.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Unga story

There was a large village close to a lake in which lived a frightful monster. This beast was fed by the people on game which they killed; but when this failed, human beings were substituted. After a time, of all the inhabitants there was left but one woman, who had her hut on the outskirts of the village. She gave birth (at one time) to five boys and one girl. The girl was born with a feather parka on her. The mother took good care of her children; and when they were big enough to run about, she permitted them “to go everywhere except on the south side.” They inquired the reason for this command and the cause of so many empty barabaras formerly occupied by people. The mother refused to answer their questions, but promised to do so some time in the future, when they were older.

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They were far from satisfied with this reply, and insisted on being told at once, and even threatened to disobey her instructions. Much against her inclination, and with fear and trembling, she told them, “On the south side there is a large lake, in which lives a monster so huge that his body reaches from one bank to the other. He has devoured all the people of the village; and I understand that he is coming closer now, for he has had nothing to eat for a long time. You must not go near the lake. One of these days he will come and eat us up.”

The children received the news coolly, and threatened to go the next day to kill the monster. “Ai-Ai-Yah!” cried the mother. “Don’t do it. There were many people strong and brave who could not kill him, and how will you do it?” But the children would not be dissuaded. Under the direction of the girl, the boys worked all night making bows and arrows. In the morning, in spite of the entreaties of their mother, they set out to hunt, and succeeded in killing a fur-seal, which the girl cooked and covered with feathers from her parka. Putting the meat on the platter, she started with it towards the lake, followed by her brothers. From a hill near by they had a good view of the lake and the monster, whose tail was above water. Here the girl ordered her brothers to wait out of danger, while she proceeded. When the monster saw her coming, he opened his mouth, drawing her to him; but before he had quite succeeded, he was obliged to go under. She took advantage of the opportunity, and, after putting down the meat, ran back as fast as she could. When she heard him emerge, she fell down on the ground, clutching with all her might some alder-bushes, and in this way escaped the fate of the meat, which the beast got into his mouth. After the monster had eaten, he went under the water; and in the mean time the girl gained the hill, where her brothers were waiting. They watched to see what would follow, and after a time they were made glad to see the monster appearing on the surface dead. The feathers of the parka in which the girl was born poisoned him, as they would any other animal. With this joyful news, the children hastened home to tell their mother. Around this place the family continued to live, and from them all the inhabitants of Bering Island are descended.

The Boy with the Seal-Flippers

Kawhachnanign, a chief, favors his younger son, who has seal-like flippers. The boy is captured and mocked by enemy warriors, but his mother, in sorrow, pleads for his return. Afterward, Kawhachnanign and his men secretly return to kill the invaders. Seeking further revenge, he attacks the enemy village, killing the old and ugly, and bringing back the others as captives.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Transformation: The boy’s unique physical traits—having seal-like flippers—highlight themes of transformation or beings that exist between two states.

Family Dynamics: The narrative delves into the relationships within the family, showcasing the father’s favoritism towards his younger son and the mother’s protective instincts.

Revenge and Justice: Following the mistreatment of his son, Kawhachnanign seeks retribution against the enemy warriors, reflecting the pursuit of justice.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Unga story

Kawhachnanign, chief of a village, had a wife and two sons. The older was the darling of the mother, while the father preferred the younger. This boy had one marked peculiarity, — his hands and feet were like those of a fur-seal. When he was walking, his flippers would interfere with each other, causing the child to fall. The villagers were greatly amused, but fear of the father kept them from manifesting their fun publicly.

One time when the chief and his men were out hunting, a party of warriors from another village came to attack Kawhachnanign and his people. Learning that the men were all gone, the visitors decided to have a grand feast that night, and in the morning kill all the old people and ugly women and children, and take with them the younger women and some of the children.

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They pulled up their bidarahs (large open skin boats) on the beach without fear or hindrance. All the small boys, who were just then playing near the water, ran away out of danger except the boy with the seal-flippers, who could not keep up. He was captured, gazed at, and made much fun of by the visitors. The mother, when she learned of the whereabouts of the child, advanced towards the warriors, weeping and singing, “I do not love him, but his father loves him. Send him home.” They let him go; and as he walked towards his mother, he fell every few steps. This scene the warriors enjoyed hugely. When he fell, some one picked him up and sat him on his feet again, and this would be succeeded by another fall and more laughter. The mother suffered a great deal, but could not interfere; and when the boy at last reached her, she took him in her arms and ran home weeping.

While the warriors were feasting and making merry, Kawhachnanign and his men were on their way to the village; and when they noticed the camp-fire and the bidarahs on the beach, they knew that the enemy had but recently arrived. They therefore landed in a small cove on another part of the island, and under cover of darkness got into the village unperceived. The chief found his wife in tears, and asked her the cause of her grief, and whether any one had been injured. In reply she took the crippled child and gave him to the father, saying, “Take your child, I do not love him,” and related all that had taken place. He did not say much, but lay down to think. Early in the morning, when it was light enough for one “to see the lines in the palm of the hand,” Kawhachnanign with his men fell on the sleeping and unsuspecting warriors and cut their heads off. Not feeling himself sufficiently revenged, he went to the village of the enemy, killed the old and ugly, and brought the others back as captives.

Koikoiusa

A young man disobeys his father’s warning and encounters the giant Meechem Aleu, who kills him after a brief conversation. His father, Koikoiusa, tracks down the giant, avenging his son by secretly killing Aleu’s children and later defeating the giant in combat. Despite his victory, Koikoiusa mourns his son’s tragic fate for the rest of his life.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Revenge and Justice: Koikoiusa seeks retribution for his son’s death by killing the giant and his children.

Tragic Flaw: The son’s disobedience leads to his untimely death.

Family Dynamics: The story explores the relationship between father and son, highlighting themes of obedience, loss, and mourning.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Unga story

A certain young man had three sisters, two brothers, a mother, and a father whose name was Koikoiusa. The last-named told this son that he wished him to marry, and that in the spring or summer he would take him to a village to get him a wife. In the mean time he made him a one-hatch bidarka, and from the top of the barabara watched and trained the boy in the handling of it.

Each day’s practice made the boy more proficient, until the father felt that the boy could take care of himself, and gave him permission to go anywhere in the bay that he pleased, so long as he did not go outside of it and around the point.

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Several days later, while the father was in the barabara, the boy decided to go around the point and take a peep and come right back before his father came out. When he had passed the forbidden line, he saw coming towards him a frightfully large bidarka, in which sat a monstrously huge man using the jaw-bones of a whale for paddles.

The boy learned, but too late, why his father told him to keep in sight. This giant’s name was Meechem Aleu. He was chief of a village, and killed every one that passed by there. Meechem Aleu seized the boy’s bidarka, and asked, “Where are you going?” — “Where are you going?” the boy replied boldly. — “I live here.” — “If you have a daughter, take me to her and I will marry her,” said the young man. “Come with me! and if I have a daughter, you shall marry her.” Telling him to take the lead, the giant came behind and drove his spear into the boy’s back, killing him.

Koikoiusa, when he came out of the hut and could nowhere find his son, suspected what had happened. In the evening he put on his kamalayka (shirt made of intestines), got into his bidarka, and went to the village of the giant. Quietly landing and stealthily crawling to the barabara of Meechem Aleu, he listened; and this is what he heard the giant say to his men, “He came towards me; I pulled his bidarka to me and asked him where he was going. He replied by asking me the same question. I told him I lived here. The young fool then asked me if I had a daughter, to take him to her and he would marry her. This made me angry, and I told him to paddle ahead of me to the village, and if I had a daughter he should marry her. When we had gone a short distance, I threw the spear at him, the bidarka turned over, and down he went. The last I saw of him were the white soles of his torbasas (soft seal-skin shoes).”

This account amused the audience a great deal, but Koikoiusa wept bitterly. With his kamalayka he wiped the hot tears away, but they flowed on “until the folds of the kamalayka were full.” A little later he heard the warriors leave Meechem Aleu’s house, and the voice of the giant telling his two boys to go to sleep, but to be on the alert during the night; and if the wind changed, they were to go down to the beach and make fast the bidarkas.

When those inside had retired, Koikoiusa slipped quietly back to his boat, from which he took his sharp stone knife and the spear with the sharp stone point, and sneaked to the giant’s home. They were all asleep, and did not hear him lift the grass mat, or notice him as he crawled through the door. Without waking any one, he went to where the boys slept and cut their heads off, and, tying them together by the hair, hung them right over Meechem Aleu, and went outside to see what would follow. Pretty soon he heard the giant call, “Hi, hi, hi! Wake up, boys! It is raining outside. I feel the drops on my face. Go and tie the bidarkas.” When he had called two or three times and no one answered, he got up and lighted the straw wick in his stone lamp. What he saw made him weep; and between sobs he repeated several times, “Ai-Ai-Yah. Koikoiusa has done this because I killed his boy.”

Koikoiusa, who was listening, heard the words, and answered by coughing three times, which meant a challenge. He went to his bidarka and paddled for home. On the way he fished and caught a very large halibut, and, having selected a favorable spot, he landed and covered the fish with sand. He also sharpened some prongs and antlers which he found, and concealed them near the halibut. Meechem Aleu, whom he expected, soon afterwards made his appearance. When Koikoiusa saw him coming, he pulled off his parka (fur cloak) and stationed himself near the halibut in an attitude of defence. Koikoiusa, though powerful, was so small that he could barely reach to the breast of the giant; but this proved an advantage, for the giant was unable to get a good hold. The little man was quick, and by twisting and pushing he forced the big man to slip on the halibut. He fell with such force that the prongs and antlers penetrated his body, and before he could clear himself Koikoiusa cut his head off. From here Koikoiusa went back to his own village, and during the rest of his life he bewailed the sad fate of his son.

The Fight for a Wife

A reclusive young man, strengthened by lifting stones, ventured out to find a wife. In a distant village, he overcame challenges from the local champion: hunting white whales, winning a boat race using magic, and triumphing in a deadly wrestling match. Declared the new champion, he claimed his rival’s wives and possessions, securing love, glory, and respect through strength and cunning.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Hero’s Journey: The protagonist embarks on a transformative adventure, leaving his solitary life to face challenges and ultimately achieve his goal.

Cunning and Deception: He uses wit and magical means, such as transforming his boat into a beluga, to outsmart his opponent during the boat race.

Conflict with Authority: By defeating the local champion, he challenges and overturns the existing power structure in the village.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Unga story

Once upon a time there was a young man who lived all alone, far from other people. He had a habit of lifting stones, — at first small ones, but he gradually grew so strong that even large ones yielded to him. When he became old enough to marry, he decided to go out in the world to get a wife, — peaceably if he could, but he was also prepared to fight for her.

After several days’ paddling, he came one night to a village. In one hut he saw a light, and thither he directed his footsteps, and found a young girl, who greeted him, gave him something to eat and a place to sleep. As soon as the inhabitants of the village heard of the presence of a stranger they sent him a challenge.

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An old man presented himself, and through the intestine window shouted, “Our champion would like with the new arrival try his strength.” The meaning of the words were explained to the young man by the girl, and she advised him to accept.

The first test of skill consisted in securing white whales. Each contestant went in his own boat in the presence of the villagers. In the evening they returned; and the new-comer, having secured the largest number of these animals, was declared the victor.

On the following day another challenge was delivered in the manner indicated above. This time it was to be a boat-race. When the rivals met on the beach, their bidarkas were side by side; and between them was placed a bow and arrow, to be used by the victor on the vanquished. The race was to be around a large island facing the village. They got away together, and for a time the contest was in doubt — first one and then the other leading. But as the race progressed, the local champion took the lead, and gradually drew away from his rival until he lost sight of him altogether. So certain were the old men on the shore of the outcome of the race, that they would not even remain to see the finish. But the new-comer, when he saw himself outdistanced, turned to his boat, which was made of beluga (white whale) skin, and commanded it to be changed to a beluga, swim under the water, and overtake the local champion. When close to the shore, he came up, assuming his natural shape, and landed. The local champion, on looking back and not seeing his rival, slowed up, feeling certain of victory. Great was therefore his astonishment and fright on beholding him on the beach with the bow in his hand. He had little time to think, for the twice victorious hero shot him. While eating supper at the home of the young girl, an old man came to request him to go to the beach to withdraw the arrow from the local hero, since no one else could do it. He went and did as he was asked, and the ex-champion became well again.

When the evening of the third day came around, the young man was challenged once more, in the usual manner, to a wrestling-match to take place in the “Large House.” In the centre was a large pit, fenced in, containing many human bones and shaman worms. It was understood that the victor was to throw his victim into the pit, from which he could not get out, and where the worms would eat him. Life, love, and glory hung on the outcome of the struggle, and both men fought hard and long. At last the stone-lifting exercise of the new-comer came to his aid. By a skilful movement he lifted the local champion off his feet and threw him into the pit.

The crowd declared the young man from now on their champion. He went to the home of his defeated rival to claim the spoils of war, which in this case included two wives, furs, etc.

The Woman with One Eye

A fisherman with two wives feigned death and instructed them to bury him in a barabara with his belongings. As they carried his body, he secretly smiled whenever one wife struggled. Upon reaching the barabara, he escaped at night, loaded his bidarka with his possessions, and departed to live with a one-eyed woman. His wives, discovering his absence, mourned in despair.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Cunning and Deception: The fisherman deceives his wives by pretending to be dead to escape from them.

Love and Betrayal: The fisherman betrays his wives by abandoning them to be with another woman.

Moral Lessons: The tale imparts lessons about trust, deception, and the consequences of one’s actions.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Told in English by an Aleut boy of Unga, and here reproduced verbatim

Once upon a time there was a man and he was married to two women. He was a fisherman. He was fishing for a long time and he saw a sand-spit and there was fire burning there and he saw smoke. Then he went ashore. Soon as he came to the house he saw an old woman with one eye. That old woman asked him if he was married and he said, “Yes.” Then he gave the old woman some of his fish and went back to his place. He came to his home and told his women if he dies to put him in a barabara and his bidarka and bow and arrows, spears and knives. His wives said, “Yes, we will do what you say.” Then he died after that; then the two ladies put him inside the bidarka and put his things inside the bidarka and some other things into the barabara. Those two ladies were crying like anything.

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That other lady — the one carrying the stern of the bidarka — dropped her end of the bidarka, being too heavy for her. That man he laughed a little, he smiled a little. That head-lady said, “This dead fellow laughed a little.” And that lady who dropped her end she was growling, “You think a dead people will laugh.” — “I saw him laughing myself,” that lady said.

Then they walked on again to the barabara. It was a long ways to that barabara. That lady, she was tired all the time and she dropped her end again. When she dropped her end the man laughed again, and he did not want the ladies to know that he is not dead, he was making out that he was dead all the time. They brought him to the barabara. Then these two ladies were crying all the time. They went home to go to sleep. Then at night that man he woke up, he took his bidarka to the beach and he loaded his bidarka with his things that he had in the barabara, then he started off for that woman with the one eye.

When those two ladies woke up in the morning they went to the barabara to see if that man is there. When they came to that barabara they did not find that fellow in there. Then they were crying more again.

Then that man was fishing for the woman with the one eye. (The sequel to this story is very much like that in the story of The Woman with One Eye given above.)