Chukchi Lore: the Book

Collector’s Edition

The volume contains the 48 stories from “The Jessup North Pacific Expedition” monography (edited by Franz Boas) and published in the Memoir of the American Museum of Natural History – New York (Volume VIII.1) under the title “Chukchee Mythology (by Waldemar Bogoras)” – Leiden & New York, 1910. Although the stories are published in our site, this volume contains additional information, notes and comments from the authors.
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The boy who married the Sun

A boy, left destitute with his mother after his family drowns, seeks his lost kin and is thrashed by a Cliff-Spirit. Following his father’s guidance, he replenishes their provisions. He ascends to the heavens, cures the Sun’s daughter, and marries her. Returning with wealth and reindeer herds, his wife creates a golden home. Their prosperity spreads, but the mother succumbs to awe.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Underworld Journey: The boy ventures into the realm of the dead, encountering his deceased father and brothers.

Divine Intervention: He ascends to the heavens, cures the Sun’s daughter, and marries her, indicating interactions with divine beings.

Loss and Renewal: Following the loss of his family, the boy’s journey leads to the replenishment of provisions and eventual prosperity.

► From the same Region or People

Learn more about the Chukchee people


Told by Mary Alin, a Russianized Chuvantzy woman, in the village of Markova, on the Middle Anadyr, 1901.

A man lived in a Maritime settlement. He had seven grown-up sons. They were travelling in a boat, and hunting whales and walruses. One time they went to sea, and saw a large overhanging cliff, quite similar to a house. At that moment the boat capsized, and they were drowned. Their mother was left quite destitute, with the youngest son, who was still a small boy. The boy cried all the time, and asked his mother for food. She gathered some shells and seaweed on the shore, and with these she fed the boy; but he continued to cry, and to ask for whale-skin and walrus-blubber such as he was accustomed to. The mother also cried, “Where shall we find them? Your father is gone, and your brothers are also gone.” He said, “Then I will go and find them.” — “How can you find them? They are drowned in the sea.” The boy went away without his mother’s knowledge, and walked along the shore. At last he came to that cliff-house. He entered it, and saw his father and his seven brothers sitting there.

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The father wept. “Why have you come? We are dead, drowned.” A Cliff-Spirit was there also. He was very angry. “Why have you come?” said the Spirit, and gave the boy a tremendous thrashing, so that he was left hardly alive. The father helped him to get up, and led him out of the house. He gave him also three small roots, and said, “When you reach home, put one of these roots into each of our caches. Then in the morning send your mother to look into the caches.” The boy came Home, and first of all he went to the caches, and put into each of them one root of those given to him by his father. Then he came to the mother. The mother was weeping. “Where have you been, and who has beaten you so frightfully?” — “I saw my father and my seven brothers.” — “Do not say so! Your father and your brothers perished long ago.” Weeping, she fell asleep. In the morning he awakened her, and said, “O mother! go and open the three caches, and then bring some food from there!” The mother thought, “What shall I bring? There is nothing in them.” Notwithstanding, she went to the caches and opened them. All the caches were full of provisions, — whale-skin and white-whale blubber and walrus-meat and everything as it was in the time when her husband and her seven sons were alive. The boy said, “Now, mother, we have plenty of food: so I will go and look for a wife.” — “Where will you find her, child?” — “I shall.” He got up about midnight, put on his clothes and boots, and departed. He looked up toward the sky, and saw two men descending directly toward him. “Where are you going? What do you want?” — “I am going to look for a wife.” — “All right! Then drive these reindeer of ours, and follow our trail. The way we descended, that way you ascend.” He sat down on the sledge and drove upwards along the moon’s ray. He felt much fear; nevertheless he drove straight ahead, and came to the heavens. The heavens looked like firm ground, only it was quite white and shining. He saw a Raven that flew by. “What do you want here? Oh, well! I know. Stay a little! I will tell you. You will find on the way a settlement of Reindeer people. Do not stop there. Then you will find another settlement of Reindeer people. Do not stop there, either. Also pass by the third settlement. Then you will see a large house, shining like gold. This is the house of the Sun. His daughter is quite ill. She is near unto death, and nobody knows how to help her. The Sun will greet you with great joy. He will say, ‘Oh, it is a man from the Lower World! Can you not help my daughter? I will give you a rich reward.’ Then say, ‘I do not want your reward; but I will help, if you will consent to give me your daughter for a wife.’ The Sun will think, ‘She is dying. It is better to have her live and marry this stranger.’ Then he will consent to your request. At the same time I will sit upon the roof. Enter the room, and look out of the window upon the roof. I will open my beak and take in three heavy breaths. Then do the same! Take three long breaths and let the air of them touch the girl. Then she will recover.”

The young man came to that house, and fell backward, dazed by its mere brightness. The Sun lifted him from the ground, and said, “Do not be afraid! Since you came from the Lower World, help my daughter, who is ill! I will give you a rich reward.” The boy answered, “I want no reward. Rather promise to let me marry your daughter!” The Sun thought to himself, ‘Better that than to have her dead!’ So he gave the promise. The young man looked out of the window. A Raven was sitting on the roof. The Raven opened his beak and drew in three breaths. He also drew three breaths. The air touched the girl, and she recovered. She looked as if just awakened from deep slumber. She asked for meat and drink, and they gave them to her. After that they married her to the visitor. In a few days the father-in-law said, “You have a country of your own. Go there to your mother!” The Sun said also, “On the way you will pass three settlements with large herds of reindeer. Tell them to follow you. I give them to you.” He came to the settlements, and said as he had been told. “All right!” they answered; and when he looked back, it seemed as if the whole land was moving around, so numerous were the reindeer and the herdsmen. About midnight they came to his mother. Oh, she felt much joy! The young man’s wife entered the house, and said, “Oh, this house is too bad! How could we live in a house like this?” — “We cannot help it,” said her husband. “This is our only house.” She went out, and took from her bosom a golden egg. She threw the egg into the brook, and there was a big golden house. “Now,” said the woman, “this is a house fit for us to live in.” They lived in the house. Their mother wondered greatly, and from thus wondering she died in three days. The poor people used to come to them from all directions, and they slaughtered reindeer for every one. Thus they lived in affluence and grew numerous.

[The episode of the golden house certainly does not belong to Chukchee folk-lore. Still in several tales collected among the Chukchee similar episodes are met with.]


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

Raven and She-Fox

A Raven and his Fox-Wife suffer hunger until the Raven respectfully seeks aid from the Sea-Spirit, gaining great abundance. The greedy Fox mocks the Sea-Spirit, causing their blessings to vanish. The Raven’s humility earns forgiveness and wealth once more, but joy over their children’s birth ultimately leads to their demise. The myth underscores respect, gratitude, and the peril of excess ambition.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Divine Intervention: The Sea-Spirit plays a crucial role in providing and then retracting sustenance based on the protagonists’ behavior.

Cunning and Deception: The Fox-Wife’s attempt to outwit the Sea-Spirit through mockery backfires, highlighting the perils of deceit.

Moral Lessons: The narrative imparts teachings on respect, gratitude, and the dangers of arrogance.

► From the same Region or People

Learn more about the Chukchee people


Written down by Peter Korkin, a Russianized Yukaghir, in the village of Pokhotsk on the Lower Kolyma, 1895.

A Raven married a Fox-Woman. They had nothing to eat. The Raven said, “Now I am going to the Sea-Spirit.” His wife laughed. “How will you find him?” — “Oh, I shall, I know the sea!” The Raven flew away, and came to the middle of the sea. He sat down on the ice, and saw, down in the water under the ice, a large house. It was the house of the Sea-Spirit. So he took off his coat and entered the house. The house-master met him with great joy.

“So you have come? Who are you?” — “I am the Raven.” — “And where is your coat?” — “I left it outside, near the house.” — “Bring it here!” The Raven brought it. The Sea-Spirit put it on, and asked, “Do I look well in this coat?” — “Oh, quite so! You may wear it all the time.” — “No!” said the Sea-Spirit. He took off the coat and gave it back to the Raven. “Now tell me, what is the matter with you?” — “We have nothing to eat, my wife and I. Give us something!” — “All right! Go home!”

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He came to his wife, and the house was filled with ringed seals and spotted seals. Also all kinds of fish, whatsoever fish lives in the sea, were there in plenty. The Raven’s wife was frightened. “Whence came all this abundance?” The Raven said, “Do not be frightened! The Sea-Spirit gave all this to me.” — “Oh, oh! the Sea-Spirit! Have you really seen him?” — “I saw him in the middle of the sea. He lives in a house under the water.” Oh, the Fox was very angry. “You fool! you asked for too little. I am going to get more.” — “But you will not act in a proper manner.” — “No, I am clever enough.”

The Fox ran to the middle of the sea, and saw the house of the Sea-Spirit. She took off her coat and entered the house. The Sea-Spirit met her with great joy. “Oh, a guest! Who are you?” — “I am Fox-Woman.” — “And where is your coat?” — “I left it outside, near the house.” — “Bring it here!” She brought it. The Sea-Spirit put it on, and asked, “Do I look well in this coat?” The Fox laughed aloud, and derided him. The Sea-Spirit was very angry. He pushed the Fox out. Then he broke all the ice on the sea. The Fox was nearly drowned. She came to the shore utterly exhausted. When she came to her husband, the Raven grew very angry. “I told you so,” said he. “Now everything has vanished, and we have nothing to eat.” They suffered hunger worse than before. The Raven once more flew to the middle of the sea and found the Sea-Spirit. This time the Sea-Spirit was so angry, he did not want even to talk to him. The Raven stood near the entrance, and said, “I have come.” — “What do you want?” The Raven said with great sorrow, “O Sea-Spirit! I have lost everything you gave me, and now we are suffering hunger. Give us something, howsoever small!” The Sea-Spirit laughed aloud, and relented. “Ah, you are suffering! And where is your coat?” — “It is outside, near the house.” — “Bring it here!” The Raven brought it, and the Sea-Spirit put it on. “Do I look well in this coat?” — “Oh, quite so! You may wear it all the time.” — “I will.” He took the coat for himself. Then he asked, “What do you want from me?” — “I want herds of reindeer and herds of mountain-sheep.” — “Go home! You shall have them all.”

The Raven came home, and saw near his house large reindeer-herds with many herdsmen. They greeted him, and said, “You have come, O master!” — “I am not your master at all, I am too poor for that.” — “But the Sea-Spirit has sent all these herds and herdsmen to be under your hand.” — “All right!” They lived there, the Raven without a coat, and the Fox, who had been nearly drowned. They ate of the best meat, and were quite wealthy. Then the Fox brought forth two children, — a son and a daughter. They felt so much joy, they died from it.

That is the end.


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

Hare story

A clever Hare ventures to the Man-Slayer’s home, narrowly escapes being cooked, and outwits his would-be captors using wit and agility. After killing Man-Slayer, he tricks the Man-Slayer’s wife into a fatal fall with the help of an Eagle-Woman. Together, they turn her remains into practical stakes for reindeer. The myth emphasizes cunning over brute strength and resourcefulness in survival.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Trickster: The Hare embodies the trickster archetype, using his cunning to outsmart the Man-Slayer and his wife.

Conflict with Authority: The Hare challenges and ultimately overcomes the Man-Slayer, a figure of power and threat.

Transformation: The story concludes with the transformation of the Man-Slayer’s wife into stakes for reindeer, symbolizing change and adaptation.

► From the same Region or People

Learn more about the Chukchee people


Written down by the cossack Innocent Bereskin, from the words of Mary Chahin, a Russianized Yukaghir woman, in the village of Pokhotsk, on the Lower Kolyma, 1895.

There was a Hare. He lived with his wife. They had no children. The Hare said to his wife, “O wife! I am going now to the Man-Slayer to see what he is doing.” He attached his reindeer to the sledge and went away. After a while he saw a large reindeer-herd. It was that of the Man-Slayer. Man-Slayer was working near his house, making a sledge. The Hare came, and said, “How are you, Man-Slayer?” — Man-Slayer said, “I am well. Come into my house, and tell my wife that she is to kill you and to cook your meat, and I will come in to eat it.” The Hare said, “I cannot find the entrance.” Man-Slayer grew angry, and aimed a blow at him with his hatchet. The Hare was frightened, and ran into the house.

He looked around, and saw that the entrance was no longer there, only the vent-hole overhead. He jumped up; but could not reach the vent-hole, and fell back to the ground. The wife of Man-Slayer called to her children, “Here is a Hare! Bring me my knife!”

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The Hare was frightened, and said, “Well, now, grandmother, do not kill me so soon! Better tie me to a long line! I am so fat, I will try and jump about. Then my meat will be more to your taste.” The old woman did so, — tied him to a long line. Meanwhile she prepared her kettle. The Hare gathered his forces, and again jumped up toward the vent-hole, but again he could not reach the vent-hole. Then he said, “O grandmother! how many dishes have you in your house?” She said, “I have three dishes.” — “Oh,” said the Hare, “my meat will be too much for these three dishes.” He jumped again, but could not reach the vent-hole. Then he said again, “O grandmother! how many dishes have you in your house?” She said, “Four dishes.” — “Oh, my meat will be too much for these four dishes.” Then he jumped again directly through the vent-hole, bit off the line, and ran away. The old woman saw it, and called, “O old man! catch the Hare!” The old man went in pursuit of the Hare. He caught the Hare, and was going to kill him. The Hare said, “Oh, well, grandfather, do not kill me so soon! I want first to say good-by to the Sun. Then I shall ask something of you; and at the same time you may sharpen your hatchet!”

Man-Slayer began to sharpen his hatchet. The Hare said to him, “What month is coming now?” Man-Slayer said, “I do not know. If you know, tell me about it.” The Hare said, “It is the month of wild geese, when the wild geese are coming here again.” — “Is that so?” — “Yes, it is! And look there! Some wild geese are passing there on high.” — “Where are they?” — “Here, directly overhead!” Man-Slayer raised his head, and the Hare snatched his hatchet away, and struck him on the neck. Man-Slayer fell down. The Hare cut his body into pieces and filled a large bag. Then he mounted to the roof of the house and threw the bag down the vent-hole. “Here, old woman! cook this Hare!” The wife rejoiced, and fell to dressing the meat. The children were skipping about. One said, “Give me the liver!” The other said, “Give me the kidney!” She distributed the pieces; but as soon as one smelled of his piece, he threw it away.

The mother grew angry, and asked, “Why do you throw the pieces away?” They said, “Well, this meat has a smell of our father.” She smelled of the meat herself, and cried aloud. Then she rushed out, but the Hare was gone. She gave pursuit. The Hare saw her, and looked for a hiding-hole. There was none. Then he saw an eagle-nest on the top of a larch-tree. The Eagle-Woman put on a woman’s combination-suit, descended to the ground from her nest, and was going to work at a wooden dish. The Hare came to her, and implored, “O Eagle! hide me in your wide breeches!” The Eagle took off her combination-suit, hid the Hare in it, and put it on the ground. She put the dish over it, and sat down on the dish. The Man-Slaying-Woman came, and asked, “O Eagle! have you not seen a Hare of mine, which I wanted to catch?” — “I saw him,” said the Eagle. He passed by, and ran up to the sky.” — “Oh, alas! how can I find him now?” The Eagle said, “Take a seat on my back! I will carry you up to the sky. Then you may catch the Hare.” — “Oh, quick! take me there!” The Eagle put out her back, and the Man-Slaying-Woman sat upon it. The Eagle flew upwards, and then said to the Man-Slaying-Woman, “Well, now, look down, and say whether the earth is far enough away!” The Man-Slaying-Woman said, “The earth is vanishing from view.” — “Oh,” said the Eagle, “now hold on tight! I am going to turn a little.” She turned her back downwards. The Man-Slaying-Woman lost her grip, and fell down, head foremost, to the earth, (landing) near the nest of the Eagle. Her head and her whole body penetrated into the ground. Only the legs as far as the knees remained out of the ground. The Hare dashed out from his hiding-place, seized a stone hammer, and hammered with it on the old woman’s heels. Then he said to the Eagle, “Well, my friend, now these will be good stakes for attaching our reindeer to.


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

Reindeer-Born

A young herdsman discovers a mysterious infant, Reindeer-Born, born from a reindeer-doe. The child grows rapidly but secretly devours the herd. When accused, the family dismisses the young man’s warnings. Fleeing in fear, he encounters a cannibalistic woman. She reforms her ways to marry him, but he remains homesick, longing for his family, despite the new life he builds.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Conflict with Nature: The herdsman’s struggle against the mysterious forces threatening his reindeer herd represents a direct conflict with natural elements.

Family Dynamics: The tension between the herdsman and his family, especially their dismissal of his warnings, underscores complex familial relationships.

Loss and Renewal: The destruction of the herd and the herdsman’s subsequent journey leading to a new life with the reformed woman illustrate cycles of loss and new beginnings.

► From the same Region or People

Learn more about the Chukchee people


Told by Mary Alin, a Russianized Chuvantzy woman, in the village of Markova on the Anadyr River, December, 1905.

There lived a man who had one son. This son was all the time with the reindeer-herd. One time he came to the herd and saw that one reindeer had an abscess on her ear. The night passed. The next morning he went to his father and said, “O father! a doe of ours has a very strange abscess on her ear. It is better that we kill her.” The father said, “How foolishly you talk! Let her be!” The next evening he saw that the reindeer was lying on the ground. The third evening he came, he heard a small infant crying. It was Reindeer-Born. He sped home. “O father! I told you we had better kill her. Now a little infant is crying there, Reindeer-Born.” The father scolded him: “Go and bring it here!” The infant was so heavy, he was hardly able to carry it home. “Now you may nurse it, if you want to.” In three days the infant walked and grew to be a boy. On the fourth day the boy wanted to go to the reindeer-herd. The young man did not want to take him. Then the father blamed him. “You must take him for an assistant herdsman.”

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He took him along when going to the herd. Then the boy said, “You watch the herd on this side, and I will watch it on that side.” As soon as evening came, the boy said, “Oh, let my mouth open!” and his mouth opened; “O reindeer! enter my mouth,” and the reindeer entered his mouth. The next morning several reindeer were missing. The brother asked, “What has happened to those reindeer?” The boy said, “Wolves have attacked them and driven them away.” — “Then why are no traces of wolves to be seen on the snow?”

They came home. The young man said again, “Let us kill him! He will destroy the whole herd.” The father blamed him. “It is because you are a bad herdsman, that the wolves come and destroy our reindeer.” They went again toward the herd. The boy said, “Let me watch on this end, and you on that!” As soon as evening came, the boy said, “Oh, you, my mouth, open!” and the mouth opened; “Oh, you, reindeer, enter my mouth!” and they entered.

The next morning the young man asked again, “What has happened to those reindeer?” The boy said, as before, “The wolves came and drove them away.” — “Then why are no wolves’ tracks to be seen on the snow? I think that you ate them yourself.” They came home. The young man said to his parents, “I told you before that he destroys the herd. Now I shall leave you and go away. Otherwise he will eat me also.” He ran away, and kept running throughout the night. In the morning he walked on more slowly. After a while he saw a house. Near that house, upon the supports, carcasses of men were hanging, fastened there by the hair. A woman came out and called with great joy, “Oh, oh! a man, a guest!” She sprang to the support and drew down one human carcass. “What are you going to do with it?” — “I am going to cook it for you.” — “Oh, horrors! we do not eat food like that!” She bounced off, and in a few moments brought to the house a large reindeer-herd. She slaughtered one reindeer, which was very fat. Then she took the carcass into the house. “Take care!” said the man, “do not cook this clean food in that kettle of yours!” She threw the kettle away, and took another one, which was quite new. Then he ate. Night came: they were going to sleep. The woman said, “I wish you would marry me!” He answered, “When you cease to feed on things like these, then I will marry you.” — “All right!” said the woman, “marry me, and I will eat and drink as you may order.” So he married her and copulated with her. Every day she would go out. The next morning, when she left, he began to cry bitterly. In the evening she asked, “What is the reason that you cried so bitterly after I left?” — “The stunted willow whipped me,” said the young man. Oh, the woman sprang out of the house, and beat at the bushes with an iron pan-shovel. “How dared you to whip my husband?” — “We did nothing,” said the bushes. He cried when thinking of his father and mother.

[The tale was left unfinished. The narrator knew no more.]


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

Sea-Jumper

A Chukchi youth, scorned and beaten by his father, embarks on a perilous journey across tundra and sea, guided by his father’s mystical advice. He survives trials of starvation, encounters magical reindeer, and marries a human girl after rejecting a rival Raven maiden. Discovering his wife’s she-wolf nature, he initially abandons her but later reconciles, embracing her duality, and they return to his homeland.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Hero’s Journey: The protagonist undergoes a transformative adventure, facing challenges that lead to personal growth.

Transformation: The narrative explores both physical and emotional changes, especially in the protagonist’s relationship with his wife, who possesses a dual nature.

Family Dynamics: The story delves into complex relationships within the family, including the initial conflict with his father and the eventual reconciliation with his wife.

► From the same Region or People

Learn more about the Chukchee people


Told by Theodosia, a Russianized Yukaghir Woman, in the village of “Two Brooks” on the Large Anui, 1905.

There were an old man and an old woman. They had two sons. The elder son wanted to sharpen his knife. In doing this he broke the whetstone. Then his father was angered, and beat him with a spear-shaft so long and violently, that the spear-shaft became all broken. The son cried, and then made a bow and a blunt arrow for his younger brother. He finished them and gave them to his brother, and then said, “When you yearn for me, shoot this arrow from the bow.” He went away, and was seen no more. In due time, evening came. Then the young boy began to cry. His father asked, “Why are you crying?” He said, “I am yearning for my elder brother. My elder brother said, ‘I am going far away. I shall never come back to you.’” The old man said to his wife, “Bring me my boots!” She gave him his boots. He put them on and went in pursuit of his son. The young man, however, was far ahead. He passed through the woods, and came to the open tundra, being still ahead.

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The old man climbed the last larch-tree on the forest-border, and then saw on the horizon a small streamlet of breath. This was the breath of his son. Then he called at the top of his voice, “Oh, my son, come back, come back! If you do not want to come back, then at least stop for a while and listen to my words!” The son stopped and listened. The old man continued, “You will go across the tundra and come to the sea. Then you will go across the sea. The ice will break around you. Then you will jump from one ice-floe to another. Thus jumping, you will reach the other shore. Your strength will be wholly exhausted. The last ice-floe will emerge from the black waters. You must try somehow to jump to this ice-floe. Then you must say, ‘O ice-floe! carry me on to the land!’ You will come to firm ground safe and sound. Then walk up-shore; and whatever you meet up your way, even if it is a snow-bunting (Passorina nivalis), you must kill. It will serve you as food. Or if it be a white wagtail (Motacilla alba), you must kill it too. It will serve you as food. Also you must not be afraid if the reindeer on the shore should speak in the manner of men.”

The young man listened to all these words, then continued on his way. He came to the sea, and went across. The ice began to break around him. He jumped from one ice-floe to another, and at last he was quite exhausted. Then from the black waters appeared the last ice-floe. He jumped on to it. This ice-floe drifted nearer and nearer the shore. At last it reached dry land. He came to the land and made a fire. Over this fire be hung his wet clothes to dry a little. He was lying by this fire, when all at once a snow-bunting fluttered by. He grasped his bow and killed the snow-bunting. Then he plucked it, and put it on a wooden spit over the fire to roast. When it was quite done, he saw that only a little dried skin was left on the spit. He threw it away, and said, “What else could I expect from a roasted bunting?” Then the words of his father came to his mind. He picked it up and tried to eat of it; and, lo! there was on the spit a brisket of a wild sheep, so fat that it trembled all over. He ate bountifully and lay down to rest. Then a wagtail passed by. He caught up his bow and killed the wagtail. He plucked it and put it on the spit over the fire to roast. Meanwhile he slept. When he awoke again, he saw on the spit only a little dried skin. He threw it away, and said again, “What else could I expect from a mere wagtail? It is not a thing for eating.” Then the words of his father came to his mind, and he tried to eat of it. And a heavy tenderloin of a wild sheep was on the spit, all trembling with fat.

He rested himself, and dried his clothes. Then he continued on his way. After a while he heard human voices talking. It was as if some girls were talking among themselves. One said, “O sister! where did you leave your scraping-board?” The other answered, “I left it on this mountain-ridge.” Then she asked, in her turn, “And where did you leave your work-bag?” — “I left it under yonder rock.” He crouched down and waited for the speakers; but it was a herd of wild reindeer-does. He picked out for himself a good fat doe, and shot an arrow toward her. Oh, she jumped up! “It pains me in the left side! Oh, it pains me in the left side!” He shot again, and killed the doe; then he skinned it, and the fattest meat he selected and hung in the sun to dry a little. Thus he prepared a good load of dried meat, just as much as he could carry. He took it on his shoulders and continued his walk. In due time his bag grew less heavy. When most of it had been consumed, he again heard people talking. These were men’s voices. One said, “O brother! where did you leave your bow?” — “I left it there, beyond this hill” — “And where did you leave your quiver?” — “I left it there, down in the valley.” He crouched down, watching the speakers, and it was a herd of reindeer-bucks. He picked out a fat buck and shot at him. Oh, he jumped up! “It pains me in the left side, it pains me in the left side!” He shot once more and killed the buck. Then he skinned it, and the best meat he dried in the sun. He made a good load for himself, and went on farther all along the seacoast.

At last he came to a river. He found no means of crossing the river; so he walked up the river, looking for a place to wade across. After a while he saw on the river-bank a boat made of planks, and a canoe made of a hollowed tree-trunk. These belonged to two girls who were picking berries. One was the daughter of a man, and the other the daughter of a Raven, who both lived in the same village. The boat of the human girl was full of clean berries. The canoe of the Raven girl contained berries mixed with leaves and boughs. He ate largely of the clean berries from the boat. Then he put his whole load of meat into this boat. In the canoe of the Raven girl he put only a little meat and a few pieces of fat. The Raven girl saw it from the top of a tree. She said, “O sister! The Sea-Jumper has come! Which of us two is he going to take for his wife? Let us go home immediately!” They ran toward their boats. The Raven girl said, “O sister! have you found anything in your boat?” — “Nothing at all,” said the human girl. “Then he is going to marry me,” said the Raven girl, “because he put some meat and some fat into my canoe.” They paddled home. The other one followed along the shore. After some time he saw houses on his side of the river. The Sea-Jumper saw the house of a man, and entered it. The man had three sons and one daughter. The daughter took a white skin and spread it near herself, and told the suitor to take his place upon it. The Raven girl came too, and took a seat upon this white skin, close to the man. Then they pushed her out. “Begone from here, you diarrhoea incarnate! You will make this whole house of ours dirty.” The Raven girl went away. He married the human girl, and they lived together.

Then the Raven began to think in what way he could best avenge the wrong of his daughter. So he said to the man’s son-in-law, “Come, let us go hunt moulting birds!” The other one said, “How can I go? I have no canoe.” His father-in-law said, “Here is a canoe! Take it, and go with him! He wants to have a hunting-match with you.” They went after the birds. Wherever they found a flock of geese, the man’s son-in-law would kill the largest, the most nimble adult geese. The Raven killed only goslings, and even ducklings. The man’s son-in-law soon filled his whole canoe with geese; the Raven had but a few. Then they went home. The Sea-Jumper came home first, and they carried all the geese into the house. The Raven came after a while. His house-mates started to carry his few goslings into their house. They carried them there, and then took them back to the canoe, so that they might carry them again. In this manner they were occupied until late into the night. This was a device of the Raven girl. The human people plucked their birds and threw the feathers out of the house. In the night-time the Raven girl and her mother gathered all the feathers and carried them to their own house.

In the morning the Raven boasted, “Oh, the man’s son-in-law is a mere good for nothing! See how many birds I have brought! There are the feathers near my house. And he hardly had enough to feed upon during the hunt. Such a good-for-nothing I should not take for a son-in-law.” The man, his neighbor, said nothing, because he knew the truth. Then he said to his son-in-law, “You have your own father and mother. It is time you were off to your own country.” — “All right!” said the young man. “In the morning I will prepare for the journey.” He awoke in the morning and heard a noise near the house, like the sound of a storm. He went out and saw a reindeer-herd, quite numerous. The father-in-law gave these reindeer to him and to his wife to travel with on their journey home.

They went away. He went far ahead, as was his wont, and said to the woman, “You go with the herd to such and such a rock. There you may stay this night.” She reached the rock indicated, scraped the snow, and erected her tent. Then she saw that she had no fire. She threw herself upon the ground, turned into a she-wolf, and ran home to fetch a fire-brand. He came home, and saw that she had the meat all cooked. Then he began to ask himself, “How is that? I have the strike-a-light with me. Where could she have gotten fire?” The night passed. The husband said nothing. The next morning they started again on their journey. After a long stretch, when it was past noon, he said, “You must reach yonder rock. There you may stay for the night.” She came to the rock, scraped the snow, and erected her tent. Then she saw that she had no fire, because her husband took the strike-a-light along with hill. She threw herself upon the ground, turned into a she-wolf, and ran home to fetch the fire. When her husband came home, the meat was already cooked. Then her husband felt annoyed, and asked himself, “Where may she get fire? Perhaps somebody comes here!” The next morning he said, “Now we are coming to the sea. You must go for a while across the sea. Then you may stop for a night.” He went ahead of her, hid himself on the way, and watched her coming. She came to that place, scraped the snow, and erected her tent. Then, as before, she turned into a she-wolf and ran home to fetch the fire. She caught a fire-brand and started back. “Oh,” said the man, “I do not want her! In course of time she will kill me.” So he drew an arrow and shot at her. She dropped the fire-brand and hurried away. She refused to go on with him, and returned to her parents; and all the reindeer followed her. He walked onward, and at last came to his country. His father said, “Where is your wife?” The son replied, “I was afraid she would eat me in course of time, so I tried to kill her, and she fled home, and all the reindeer followed her.” His father said, “You must go back! Your mother was like that; but when I brought her here, all this vanished quite soon. I brought your mother from that very country.”

So the Sea-Jumper went back. He came to the house of that man, and took a place near his bride; but she jumped up and ran away. She said, “What are you coming for? You wanted to kill me.” Then her brother, the eldest one, said, “Never mind! It was all my doing. I wanted to see you again. Therefore I influenced him so, that he wanted to kill you. I wanted you to come back once more. Otherwise I should not have seen you any more.” This brother was a great shaman. Then she relented, and allowed him to come near. They passed one night there, and then went away. From this time on, whatever she might do, he would not care. Let her turn into a she-wolf and fetch fire, he would not watch her. They came to his father, and lived there.


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War with the Ta’nnit

Two Chukchi brothers, Chinto’urgin and Anqa’lqan, return from hunting to confront ten Ta’nnit warriors who murdered their people. Using superior skill and resilience, they defeat the attackers, reclaim resources, and sustain their community. When more warriors arrive, Anqa’lqan heroically fights and dies but is revived by a benevolent spirit, who commands a ceremonial tribute, sealing his victory and restoration.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Hero’s Journey: Anqa’lqan embarks on a transformative adventure, facing formidable adversaries and undergoing personal trials.

Sacrifice: Anqa’lqan sacrifices his own reindeer to confront the Ta’nnit warriors, demonstrating his commitment to the cause.

Resurrection: After being mortally wounded, Anqa’lqan is revived by the benevolent spirit Kere’tkun, symbolizing a return from death.

► From the same Region or People

Learn more about the Chukchee people


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

There lived two brothers, Chinto’urgin and Anqa’lqan. Their houses were very poor. Some Ta’nnit warriors came, ten in number, all driving reindeer, and also all able-bodied. They murdered all the people near the lake. Chinto’urgin and Anqa’lqan were both absent, hunting reindeer. The Ta’nnit began to kill their house-mates. At that time both came back. Ten Ta’nnit warriors were standing side by side. The two on the ends were quite weak. The fifth, the middle one, was the strongest of all. The one on the left end said, “How shall we kill them?” That on the right end said, “Let it be by shooting!” The strong one said, “You are a weakling, I am able to bind them hand and foot, and then to take them alive to the Ta’nnin women.” Anqa’lqan said, “We shall see!” They fought. One warrior struck Anqa’lqan upon the breast with his spear. He hit his armor of thong-seal-hide, Anqa’lqan fell down, “Ga, ga, ga!” cried all the Ta’nnit.

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“Not yet,” said Anqa’lqan, “I am still alive, My hands are not bound, nor my feet either.” Lying down, he made a thrust with his long spear. His spear-head was much stronger than that of the Ta’nnin. He pierced the Ta’nnin all through, and killed him. His companion was still more active. Even before Anqa’lqan had killed his adversary, he had killed those on the right and on the left side, and destroyed them all. They gathered the reindeer, and took all the belongings of those killed.

Then they went home, and found their house-mates half starving. [From what was told before, one would suppose that the fight was near the houses. Discrepancies of this kind are not rare in Chukchee stories.] They slaughtered reindeer and gave their friends to eat. The next year ten other Ta’nnin warriors came again. Anqa’lqan went to meet them, driving a single reindeer. Then he said, “Can I save myself with the help of this single reindeer? I will rather be wholly without reindeer!” So he stabbed the animal with his knife. The reindeer rushed forward, broke through the Ta’nnin file, then fell down. They fought, Anqa’lqan killed all the Ta’nnit, but he was also mortally wounded by them. While he was lying there, Kere’tkun [benevolent spirit] came to him and said, “I am sorry for you! I may bring you back to life!” — “Do it,” said the corpse. ‘”If you will promise to follow my orders, I will make you alive, as before.” — “I promise to do so.” — “Then listen! A Ta’nnin will pass by, driving a reindeer-team. That is the object of your thanksgiving ceremonial. Over him and his reindeer carefully celebrate it!” — “All right!” He made him alive. A Ta’nnin passed by, driving a reindeer-team. He struck him with a spear and killed him, and carried the body home. Upon this, he celebrated the thanksgiving ceremonial. His head was the object of the ceremonial, and also his two reindeer. Thus he was restored to life.


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

Qolento’

A man sends his sons to serve the Sun-Chief. The elder son is executed, prompting the younger to prepare for revenge. After impressing a nearby Sun-Chief with his skills and marrying his daughter, he confronts the first Sun-Chief. A fierce battle ends in the younger brother’s victory, reclaiming his people’s dignity, goods, and freedom.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Revenge and Justice: The younger brother seeks to avenge his elder brother’s execution by the Sun-Chief, ultimately confronting and defeating him to restore his family’s honor.

Hero’s Journey: The narrative follows Qolento’s transformative adventure from a young man seeking to avenge his brother to a hero who reclaims his people’s dignity and freedom.

Conflict with Authority: Qolento’ challenges the oppressive rule of the Sun-Chief, ultimately overthrowing him.

► From the same Region or People

Learn more about the Chukchee people


Told by Nuten-qeu’, a Maritime Chukchee man from the village of Nunae’mun, in the village of Uni’sak, at Indian Point, May, 1900.

A man lived at the village of Kigi’ni. He had two sons. The Sun-Chief (Tirk-e’rem [the Czar]) sent his men to this country. The people came to the man, and said, “The Sun-Chief wants one of your sons in his employ.” He had him for a while; then he became displeased with him, and caused his head to be cut off. Two years passed, and then a third year. The elder son does not come back; and of course he could not come, since his head had been cut off. The younger brother grew to manhood. All the time he was exercising, — running and jumping up with a load upon his shoulders. So he became quite strong, and made a spear for himself. Its point was as long as the blade of a paddle. The shaft was as thick as a tent-pole. In the spring other people came, sent by the Sun-Chief, and said to the old man, “The Sun-Chief wants your other son in his service.” — “I will not give him. I am quite old, and have no other children. And where is my first son? He does not appear anymore.”

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They went away. The son said, “Why have you refused their request? Since my elder brother took this road, let me take it also. Why have you refused? Better send me along with them.” In due time they came again. “The Sun-Chief wants to have your other son, at least as his guest.” — “All right! take him!” They went away.

On the road there lived another Sun-Chief, nearer than the first one. They came to him. He had a large house, strongly fortified. His daughter came out and immediately returned home. “A guest has come!” The father came out and said, “Well, now, show us your skill in fencing!” Qolento’ began to brandish his spear. He brandished it, and made various passes and side-strokes. The sun was on the left hand, then it came over to the right hand, and then was near setting. He still brandished his spear. “Oh,” said the Sun-Chief, “you are quite good! I want to take you for my son-in-law.” He was quite kind to him. So in the night he lay down with the girl and made her his wife. The next morning he departed, and took along the spear of his father-in-law, since the shaft of his own became too pliable from mere exercise. They came to the first Sun-Chief. He was lying on his back and snoring lustily. His arms and legs were spread wide apart. Near his penis was a small dog attached to a tying-stick. It was small and slender, but for all that watchful. Its ears pricked up at every noise, howsoever slight. Qolento’ opened a window and crept through it. The dog attacked him; but he jumped upward, and the dog missed and fell down. He began to trample upon the dog, intending to kill it.

Then the dog spoke in the manner of men, “Do not trample upon me! I am ready to serve you henceforward as my master.” — “All right! then you must awaken this one.” — “Oh, oh!” It sprang towards the sleeping man and bit his right hand. The man said, “How strange! This dog is biting his own master.” Then he saw the visitor. “Oh, it is you? Why did you come when I was sleeping? Did you want to attack me in my sleep? Come, now!” They came out. Near the houses there were a number of driving-sledges piled up quite high one on another. They jumped upon the pile and began to fight. They fought the whole day with their spears. The Sun-Chief grew tired. His eyes became white, and on the corners of his mouth there was thin foam. Then at last the young man caught him on the spear-point between his legs and hurled him off. He jumped after him from behind, and kicked him with all his might. Then he ran after him and jumped over him. The Sun-Chief fell down and swooned. As soon as he came to consciousness, he filled a pipe with tobacco and had a smoke. “Oh, my! but why do you deride me? Cut off my head, since you are the victor!” — “I will not.” — “Oh, oh!” He smoked another pipe. “Enough of this! Kill me!” — “I will not!” — “This house of mine, and all the wealth in this trading-hut (i.e., storehouse) of mine, you may take it all.” — “I do not want all this.” — “Oh, well, hurry up! Enough of your derision! Despatch me quick!” — “Oh, oh! All right!” He struck him twice with his spear and put his eyes out. “There, you have it!”

All around upon staffs human heads were elevated, all of them Chukchee. He took them all and went away. He took along also the dog and his newly married wife. He led away a long train of pack-horses and of driving-reindeer. All were loaded with tea, tobacco, sugar, rifles, lead, ammunition, etc. He took all this home. They lived.


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

Ma’ne and Mana’qton

A tale of brotherly devotion unfolds as Ma’ne rescues his imprisoned brother Mana’qton from Russian captivity. Through cunning and bravery, Ma’ne confronts a Russian commander, forces him to disarm, and challenges local authorities with an incredible leap. Despite successfully freeing his brother, Ma’ne ultimately meets a tragic end, killed by Russian gunfire after a final confrontation.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Hero’s Journey: Ma’ne undertakes a transformative adventure to rescue his brother, facing numerous challenges and adversaries along the way.

Sacrifice: Ma’ne risks and ultimately sacrifices his life for the sake of his brother’s freedom.

Conflict with Authority: The narrative centers on Ma’ne’s defiance against Russian captors and their oppressive control.

► From the same Region or People

Learn more about the Chukchee people


Told by Aemu’lin, a Reindeer Chukchee man, in a camp near the middle course of the Anadyr River, November, 1900.

There were two brothers, Ma’ne and Mana’qton. In war times Mana’qton was taken captive by the Russians, and put into a dark prison. They fed him and gave him to drink. But he was not permitted to undress to satisfy his natural wants. Therefore his breeches became full of excrement, and in the end he could no longer move. A great Russian commander was moving along the shore in a large heavy boat. He went up-stream. Several young men were walking on the shore, towing the boat. Ma’ne concealed himself behind the bushes and watched them. They came nearer. They were making great efforts, because the boat was heavy; and of course they were unarmed, because all the arms were in the boat. When they came quite close, Ma’ne sprang out and attacked them. He stabbed all of them with his spear. They did not resist, because they were too weary from towing. When all were killed, Ma’ne seized the tow-line. The commander was alone in the boat, holding the rudder.

► Continue reading…

Ma’ne tugged at the tow-line. “You there! All the arms that you have in the boat! throw them into the water! Otherwise I shall let go the tow-line! [the current was strong, and the boat, set free, would probably have capsized] The commander took up the rifles and long knives (swords), and threw them into the water. Ma’ne drew the boat close to himself. “Why have you put my brother into the dark prison? Set him free!” — “All right!” says the commander. “Come to Markova!” They moved on. Ma’ne was towing the boat all alone. [A quite similar episode is to be met in Russian tales referring to Yermak, the Conqueror of Siberia. It was probably borrowed by the Chukchee from the Cossacks.] They came to Markova. The commander said, “Set Mana’qton free from prison!”

But the Russian “transformed shaman” opposed it. [Yirka’-la’ul, most probably a Russian pope, who is equivalent here to a “transformed shaman” of the Chukchee, because his upper garment resembles a woman’s robe.] He said, “I do not believe that you were able to tow the boat all alone; but if you really did do it, I propose a test. Two Russian men shall hold a long knife as high as their heads. You must jump over that knife.” They held that knife high over their heads. He thought, “I shall not be able to do it. I shall die. Still my brother is also dying. Let me try!” — “Oh, oh, oh!” He drew a deep breath, almost with a moan, then made a bound, and jumped over the knife. He returned and jumped back over the knife. To and fro he kept jumping over the Russian knife poised on high.

“Oh, oh!” says the Russian shaman, “You are very nimble. Bring Mana’qton here!” They brought Mana’qton. He was so weak, he could not walk. They carried him in. They ripped open his breeches with a knife, washed him, and made him clean. Then he rose to his feet. Ma’ne said to the brother, “Go to the shore!” He asked the Russians for tea and sugar and tobacco. They gave him nothing. He struck the shaman in the face and killed him. Then he fled toward the river. The Russian young men shot with theirs rifles, and hit him on the head. So he was killed and died there.

The end.


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

The girls as avengers

A hunter’s two daughters, witnessing their father being robbed by five violent brothers, train themselves to become strong. Motivated by filial devotion and a desire to protect their father, they ultimately kill the violence-doers and their entire clan, restoring justice to their village.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Revenge and Justice: The daughters seek retribution against those who wronged their father and restore order to their community.

Conflict with Authority: The violent brothers represent an oppressive force within the village, and the sisters challenge and overthrow this authority.

Cultural Heroes: The daughters become foundational figures by taking decisive action to protect their community, embodying the qualities of cultural heroes.

► From the same Region or People

Learn more about the Chukchee people


Told by Loloi’gin, a Maritime Chukchee man, in the village of Che’chin, May, 1901

There was a hunter, a very good one, the only one in the village. He was killing ringed seals, large thong-seals. Five brothers, doers of violence, robbed the people of their food. Two daughters of the hunter grew up, and said, “Our father has fed us till we are full-grown. Shall we permit him to be robbed any more?” They pitied their father.

So they began to exercise, became quite strong, and at last killed the violence-doers, with all their kin.

► Continue reading…

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