Category: Chukchee

The man who married a sky-girl

A young son visits his deceased father’s grave and receives guidance to marry a supernatural bride. After wedding a woman from the “Upper People,” he proves his wife’s divine origins by completing increasingly challenging tasks: hunting bears and capturing a ke’le. Using his wife’s magical dogs, he ultimately defeats and destroys an entire community of supernatural beings.

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

Quest: The protagonist undertakes a journey to the realm of the “Upper People” to find a bride, facing various challenges along the way.

Trials and Tribulations: The young man must complete increasingly difficult tasks, such as hunting bears and capturing a ke’le, to prove his worthiness.

Family Dynamics: The narrative explores the relationship between the young man and his deceased father, as well as the neglect he experiences from his older brothers.

► From the same Region or People

Learn more about the Chukchee people

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

Once there was a father. He had five (grown-up) sons. The sixth one was a boy, a young lad, indeed a half-grown youth. All the others were big, ever so big. Then their father grew quite old and decrepit. Oh, he felt ill, and spoke thus (to his sons): “Now I am going to die. When you (carry me to the funeral-place, and) leave me there for three nights, come to visit me after the third (night).” Indeed he died. They carried him (to the funeral-place).

Well, what of that? He remained there for the third night. The sons returned home. The third night passed. Then several nights also passed. At last the youngest brother said, “Well, now, when shall we visit our daddy?” The older ones said, “Oh, he is of no use, since he is dead. Why should we visit him?” Then (the youngest son) visited (the grave) secretly. When he came to the place, it was like a house of the dead one, but in reality it was only the funeral-circle of stones.

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“Oh, you have come?” — “Yes!” — “Aha! and where are your companions? Everything is well with them?” — “Yes, everything is well with them. However, they said, ‘That one is of no use. He is dead. Why should we visit him, then?’” — “Did they (say so)? Oh, then you must go and look for a bride. Where will you live? Where will you have a household? You cannot live with me. I am of no use, either. And also with your brothers you must not stay, since your brothers are such (bad) ones.”

“All right! Still I shall not succeed.” — “Oh, you must sue for the hand of the girl of the Upper People.” He called [windward] towards the east, and, lo! iron-footed reindeer came at his call. They had iron hoofs. These (the young man) attached to his sledge and went upwards. He climbed up one quite vertical mountain; then, when halfway, his reindeer were spent, and their hoofs were quite used up.

He returned and went to his father, [and came there]. “Oh, you have come!” — “Yes!” — “What, you could not get there?” — “[Yes,] I could not.” He called again [windward] towards the east, and then came reindeer with stone hoofs, with hoofs of obsidian. Oh, well! with these he climbed to the top. There he saw a small house.

He entered the house. A girl was sleeping in an iron receptacle surrounded by a grating. She slept in a posture very convenient for copulating, without any covering, lying on her back [convenient for copulation]. The young man stripped, took off his clothes, and then he defecated between her legs, eased himself copiously under the buttocks. He was through with defecating, then he lay down.

Oh, then she awoke. Indeed, he waked her up, gave her a push. Oh, the girl began to scold: “Who was here? Who entered here?” — “Be quiet, you! Indeed, I have defecated over you. You are a funny one! Oh, my! have you not slept! You did not even heed my defecating.”

What now? He married her [there]. Quite soon she brought forth a child. It was a boy. Her father said, “Take her to your home. You have a land of your own. Why, indeed, should I keep you here? You are a stranger.” They brought home the herd. And he divided it into [two] halves, (and gave one half to the young man.)

The young man went with a train of pack-sledges. They passed near the father’s place; but there was nothing, only the funeral stone circle. He slaughtered reindeer there for his father. Then he went to his brothers.

When he arrived, the brothers spoke thus. They said, “Oh, there! if you have indeed married among real gods (literally, ‘[good] beings’), then bring a polar bear!” — “Oh, so!”

He put his head under the covering of the sledge, [“Qa’aran” is a sledge with a covering, in which brides and young mothers with nursing babies are transported], toward his wife, (and said,) “Oh, they say thus: ‘If you have indeed married among the real gods, then bring a polar bear.” — “Oh, so!” Well, just bring it. Only go away [leeward] westward. Use also this whip of mine.” — “I will.”

He went away leeward, and turned around to the rear side. Then he saw a polar bear, and simply struck it upon the head with the whip. He killed it, loaded it (upon the sledge), and carried it home. “There, there, the polar bear!” — “Oh, oh, indeed! Now, then, bring a brown bear!” — “Oh, so!”

He put his head under the covering of the sledge, and said thus [spoke] to his wife: “Oh, now, they make me go again and say, ‘Bring a brown bear.’” — “Oh, well! indeed, just bring it.”

He acted as before, struck it on the head, and killed it again. He carried it home, and when coming to the houses said thus [and spoke to them]: “There, there! the brown bear!” — “Oh, oh, indeed! This time, if you have in truth married among real gods, bring a ke’le!” — “Oh, oh!”

He put his head under the covering of the sledge, towards his wife, (and said.) “This time they say again, “Now bring a ke’le!’” — “Oh, oh! is that so? All right, just bring it. What of that?” She took her bag and rummaged (among its contents). Then she pulled out a pair of gloves. They had quite long claws on their finger-ends. [Quite long-clawed they were.] “These two dogs of mine you must take with you.”

He went away [windward] eastward. The dogs pulled the sledges. On the way one of the dogs began to speak: “Let us take the trail along that mountain-slope! A house will appear there. There we will go. They (the ke’let) are many there.”

Indeed, he saw a group of houses. The houses were full of people. They were quite numerous. They occupied themselves with tossing on a walrus-hide. They also had foot-races. As soon as they saw him, they rushed at him. “Oh, oh! a guest, a guest! Let us seize him!”

They came nearer, but the dogs sprang at them. And with their long claws they lacerated all the ke’let.

Oh, they stopped. “Ah, bring the little old woman, the one dying from old age.” Indeed, they brought out the little old woman, very decrepit. Oh, she opened her mouth. Within the mouth were visible all kinds of game. (The man and his dogs), however, nearly died from it. He took her along and carried her to his house.

And then he shouted again, “There, there! I brought the ke’le. Pay attention, all of you! Come here all at once!” The people came. The little old woman simply opened her mouth. Oh, the people were quick to die. All of them perished. And so he killed them and destroyed all.

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

Two shamans

Two shamans are defending their village against supernatural Re’kken attackers. Through magical confrontations involving spirits like Cough, Rheum, and mystical dogs, the shamans repel multiple supernatural threats. The tale culminates in a dramatic transformation of their dwelling and demonstrates the shamans’ powerful spiritual abilities against malevolent entities.

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

► Themes of the story

Supernatural Beings: The shamans confront the Re’kken, malevolent entities threatening their village.

Conflict with Nature: The shamans face and overcome natural and supernatural forces to protect their community.

Sacrifice: One of the shamans promises to sacrifice a dog to his spirit helpers, highlighting the theme of offering something valuable for a greater cause.

► From the same Region or People

Learn more about the Chukchee people

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

There were two shamans. One was Tenququ’ni, the other Rigowa’li. [The first name means “Good Vulva;” the second, “Hairy Buttocks.”] (They lived in) a village. Then the Re’kken attacked them: they wanted to murder them. The Re’kken (pitched) camp (close to them). In the evening the people laughed, — the human people. Those two were genuine shamans, especially Rigowa’li. Amid the talk in the night-time Rigowa’li was listening, while the other people continued to laugh. Then he said, “Be silent! Here are strange ears. Well, let me look for them!”

He went out. And all at once he saw them. They were still building their (travelling) tents. Their camp was quite close by. He went to Tenququ’ni. The people of Tenququ’ni’s house were also laughing loudly. Oh, Rigowa’li called out, “Halloo, Tenququ’ni!” — “Halloo!” — “Oh, are you aware (of it)?” — “Aware of what?” — “Oh, they want to murder us!”

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The other one came out. Rigowa’li said, “Let us visit them!” They prepared for the visit. They put on [their coats,] their shamanistic coats. Oh, they came to the camp of the Re’kken. An old man was reclining on a sledge, — a ke’le old man.

They stood up opposite the ke’le, but the ke’le could not see anything. Then the old man spoke thus: “Oh, hurry up and build the tents! We want to go and bring provisions from this direction.” Oh, they finished (their tents). Those two, however, were still listening. Again the old man said, “Oh, where are the young men? Bring the divining-stone here!” In reality, however, this was a human skull.

He began to practise divination. The shamans looked on, face to face. “Oh, we came (here) for provisions! The people must have provisions.” He moved the skull with his staff; but the skull was motionless, it refused to move. “Oh, how extraordinary! [Dear me!] Wherefore is this divining-stone motionless? It is very strange with us. We are unable to divine as to our getting provisions. Probably they have warriors.”

They pointed with their staffs at this old man while he was practising divination. All at once he started up. “Oh, I feel pain!” In a short time he was near dying. Then those spoke to each other, (saying,) “Let us go and slay them all!” — “All right!”

One of them, before his departure, promised to sacrifice a dog. He promised it to his ke’le before his departure. The other one promised nothing. Tenququ’ni struck at the people with his staff, — at the ke’le-people. Immediately the ke’le-people fled. The ground (all around) became like water, [so loose became the ground.] At the same time the ground opened, — it opened in all directions, by itself.

The (two) human shamans nearly vanished underground, as under the water. Tenququ’ni, the one who promised nothing (to his assistant spirits), [froze] stuck in the ground (as deep as) about the middle of his body, and could not disengage himself. Rigowa’li saw Tenququ’ni, (and said,) “Oh, how strange you are! [Strange are you.] You are a shaman. Have you promised (anything)?” — “Oh, nothing.” — “Oh, the deuce! Try and sing (your song).” — “Oh, I cannot.” — “Oh, try and call to your ke’le.”

He tried (to assume) the voice of his ke’le, but could not do it. And the ground was (quite) frozen. “Oh, do something to me! I will pay you.” (The other one) said, “Well, now, tell me, what will those payments be?” — “Well, a shirt of thin reindeer-skin, with an (inner) double set (belonging) to it, [the Chukchee fur clothes are almost always double] I will give you also a thong of thong-seal hide and a white-haired dog.”

After that, Rigowa’li began to sing in the open. Very soon a walrus spirit came (to them). He continued to sing, and several walrus came: they emerged out of the frozen ground. Rigowa’li said to Tenququ’ni, “They come for your sake. Well, now try to stir about yourself, and so help them.”

Then they emerged quite close to this one who stuck in the ground. They loosened (the ground) quite close to him, and he stirred. It proved to be quite on the surface. So they made him loose (from the ground).

They came back. He gave (to his companion) the thin fur shirt, and the white dog, and the thong of thong-seal hide. They continued to live there, and the ke’let again wanted to murder them. Two persons came, driving reindeer. These were Cough and Rheum.

The shamans went out. Rheum was saying to Cough, “You enter (first)!” The shamans crouched near by (motionless). Those two were approaching (the house), but again they fled, frightened [with superstitious fear].

Again they approached. This time Cough said to Rheum, “Well, you enter!” At the same time they did not notice the shamans. Again Cough said to Rheum, “Well, you enter!” And once more they fled. Nevertheless they gradually drew nearer than before, and were now close to the entrance.

Another time Cough said to Rheum, “You enter! You belong to the nose.” [A play on words. Ya’qachin means “belonging to the nose,” also “a man playing the part of a nose,” one going first, “ring-leader.”] And at last Rheum entered. They caught him, [consequently]. He roared out from shear fright. Oh, Cough, of course, fled. Oh, the poor thing wept almost, “Oh, this Cough! He himself did not want to enter!”

They went on asking him, “What are you?” — “Nothing, we are just (nothing).” — “Oh, yes! You are Rheum.” — “Well, I am Rheum.” — “All right, we shall kill you now.”

Then, being frightened, he told them everything. (He said,) “Thus I enter into (the noses) of men.” — “And the other one?” — “He is Cough.” — “Oh, such are you! We shall throw you to the ground.” — “Oh, please do not kill me! I will give you a dog.” — “You lie!” — “[Oh, yes!] (I do not). Just follow me!”

Rigowa’li followed him. They went to his sledge. Rheum [the friend] drove only one reindeer. In due time they came to his house. Near the house a dog was tied up. Its ears reached to the ground. [This description of Rheum’s dog probably has some connection with the long-eared dogs of civilized people, which the Chukchee have occasion to see.]

“This one I give you. Have you a female dog?” — “Yes, I have a female dog.” — “Through that one will send (you the dog).” — “Oh, you are deceiving me!” — “Indeed, as soon as you get back, the female dog will be pregnant.”

Then the shaman went home. He came (to his house). The female dog very soon became pregnant. Soon she brought forth (pups). One of those born was this one recently seen (in the house of the ke’le), the long-eared one. In truth, (the ke’le) sent it. A strong rib of whale served as its tying-stick. He was (kept) tied up. And every evening he barked incessantly.

And lo! this dog could be heard even from another (very distant) land. Then the next day he was still barking, (the whole night, and) even after sunrise. In the night-time the ke’let came again. The master (of the dog) slept quite soundly. So they put a net around the tent.

They began poking under the tent-covers with the tips of their driving-rods, that all the little souls should come out. Then the dog snapped his tying-stick (in two) and went out and barked loud. It wanted to attack the ke’let. So the leader of the ke’let said, “Oh, what the deuce does this dog want! Let our own dog loose! Let our dog bite it!” [So they set it loose.] So they set loose a dog, which also was very large.

Then the long-eared (dog) entered the house. It simply caught its master with its mouth and carried him out. Oh, the ke’let began to shout, “Let us make haste!” And the master awoke while they were galloping about. He was a shaman, and in a moment he was on the alert. Then again he struck at the ke’let with a stick, and killed a number of ke’let, slew (all).

They continued to live there. Rigowa’li went to a neighboring camp. He went with a dog-sledge. His dogs were four (in number). One of them he left with his wife. His wife said to him, “Take also this one for your use!” Her husband said to her, “Why, it is your spleen-companion!”

The husband remained there quite a long time. Evening came, the sun went down. Then from the direction of sunset came a ke’le. He passed by the entrance (of the house). The dog barked again, being tied up, as before.

Then the ke’le approached again. And the dog began to speak: “Oh, now, get your sledge ready and put the children in readiness upon the sledge, and my harness have in readiness.”

They approached again. The dog rushed at them, but they were not afraid at all [of the dog]. And it could only bark at them, “Gin, gin!” dog ran back to the house. It said to the woman, “Oh, attach me, put my harness on!” She attached it. They departed eastward [windward] and left the house.

Then the ke’le entered (the house). He staid there in the house. The husband (of the woman) came to the house. His three dogs had a load of meat. But on coming to the house, the dogs threw themselves down, and would not obey when he tried to urge them on, though they were quite near to the house.

They were lying flat on the ground, and refused to go to the house, because that ke’le was in the sleeping-room. [Subsequently] (the man) killed one dog, and moved (the sledge) along, dragging it himself. He took a few (steps), and (the dogs) lay down again. The man said, “How very extraordinary! It seems that (my people at home) are visited by the ke’let.”

Then he drew his big shoulder-belt knife, which was on the sledge. Then he shouted, “Halloo!” He heard only (a sound) like this from the sleeping-room: “Mm!” He stood, knife in hand, “Oh, make haste!” — “Mm!” — “Make haste, I say!” — “Mm!”

In the mean time the ke’le cautiously opened the front cover a little way and looked out. One of his eyes (appeared) just like a lamp. (The man) struck at it, and cut the eye. The eye-fluid spurted out in great quantity. Then (the ke’le) came out, and merely looked back upon the house. It became stone.

(The man) saw the tracks of runners, made by (the sledge of) his fleeing wife. He went on along these tracks. He discovered (his family) in a neighboring (camp). “Oh, you are alive!” — “Yes! Indeed, we were saved by this dog.” The husband said, “Such a one are you!” [This is as much as to say, “There is no reason to be glad, (because of the house turned to stone.)”] Oh, they visited the house, and this has turned into [a] stone [house].

They saw (entered) the house and looked around. (The woman) lighted a lamp. There was everything (scattered about). It was the contents of the ke’le’s abdomen, which came out, — everything (made) of iron [scissors, knives], all kinds of peltries [wolverene-skins, wolf-skins, bear-skins], — in a word, everything, simply a mass of wealth.

Oh, the husband entered (the house), then the wife entered, and the child entered. The husband, being a shaman, said, “Close your eyes! Do not look up!” Then he beat his drum. The sleeping-room became as before. It was their sleeping-room, the same as before. Still the outer tent was of stone.

Again he said to them, “Quick, close your eyes!” Again he beat his drum. And he said to them, “Now, look (about)!” And the house, which had recently been of stone, had become an (ordinary) house. Just then they looked on the riches, and all was simply turned to dry leaves and to the boughs of a stunted willow.

They lived there, founded a settlement, grew in number, and became a numerous people.

That is all.

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Battle with the Ta’nnit

A nimble young woman defends herself against four fierce Ta’nnit warriors after her brothers are slain. She defeats a remaining warrior in an exhausting day-long spear duel, ultimately sparing his life. Consumed by shame and honor, he refuses to return home in defeat. Despite her mercy, he compels her to kill him, choosing death over dishonor.

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

Good vs. Evil: The protagonist faces adversaries who have killed her brothers, representing a classic struggle between opposing forces.

Hero’s Journey: The young woman embarks on a transformative adventure, showcasing courage and skill in battle.

Sacrifice: The warrior chooses death over dishonor, highlighting the theme of giving up life for personal principles.

► From the same Region or People

Learn more about the Chukchee people

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

In the olden times, in some (part of the country,) people were at war. There were a “set of brothers” with a sister. The girl was quite nimble (from constant exercise). They were attacked by Ta’nnit. There were probably three [of them] (of the Chukchee). [Two brothers are also “a set”.] The girl had a spear (made) of walrus-tusk. Four Ta’nnit warriors, (also) nimble, fought with spears. All four of them wanted to attack the girl. Her brothers (meanwhile) were all killed by the Ta’nnit.

The other Ta’nnit were also killed at the same time. The girl, the nimble one, was spoken to by the remaining Ta’nnin warrior, (who said,) “I do not want it. You are a woman. Let us stop this!” The girl said, “(Nay,) it is all right.” The Ta’nnin warrior said, “No, you are weak.” The girl said, “Well, now, try me first, (and see) whether you can do anything to me.”

► Continue reading…

Then she gathered up her tresses, and girt her body about the middle, also (arranged) her broad sleeves. Her spear was a short one. Oh, the Ta’nnin warrior said, “It is to no purpose. You are a woman.” — “You are too self-assured. Try me first!”

The girl stood on the defensive, holding up her spear made of walrus-tusk. They fought with spears the whole day long, until the sun (went down) [very far, the whole day]. Before sunset the Ta’nnin warrior began to lose his breath, and his tongue lolled (out of his mouth). He felt quite weak.

All at once he sat down upon the ground. The girl said, “I will not kill you. I am a woman. I feel confused on account of this.” The Ta’nnin warrior said, “Oh, oh! but it is by a Ta’nnin woman with a tattooed nose that I am treated like this!” [The Reindeer Chukchee and the Reindeer Koryak call each other mutually Ta’nnit. The Reindeer Chukchee women put their tattoo-lines on both sides of the nose.]

The Ta’nnin warrior was very nimble. He was really a very strong man. Then he said again, “Oh, oh, such a one, a Ta’nnin woman with a tattooed nose, I have met only now! I am not ashamed to return home. Well, now, dispose of me! I will not return home.”

A very nimble Ta’nnin warrior! “Still, I have also despatched many, [I will not return home].” The girl said again, “I will not kill you. I am a woman.” The man said, “Indeed, then if you will not kill me, I shall do something myself to my own body. Oho! these Ta’nnit (i.e., the Chukchee) are born (in life) better than we. Here is such a Ta’nnin woman with a tattooed nose! Kill me, now! Shall I come home without shame? Never! And, indeed, even if I should return home, my father would not allow me to live. He would say, ‘Oh, you were overpowered by a mere woman!’”

“Tell me, have you brothers still?” — “Yes, I have one brother.” — “This spear of mine give to your brother.” — “I cannot do this. They will blame me. They will say, ‘Where have you found this spear, being a woman?’”

“Surely, I will not go home. Take also this armor of mine. But first shall take a smoke of tobacco.” He would not listen to any persuasion. He wanted to die.

He had a smoke. As soon as he took the pipe out of his mouth, she stabbed him, and he fell on his back. (He lay there, touching the ground) merely with his calves, with his shoulder-blades, and with the other fleshy parts of his body. He lay (with the small of his back) quite on high. So strong was he. Then he died, and came to his 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 woman who married the Moon and the Ke’le

A deserted woman stumbles upon the home of the Moon Man and becomes his wife. Forbidden from opening a mysterious trunk, her curiosity releases a dual-faced woman, unraveling harmony. Cast out, she marries a ke’le (spirit), enduring grotesque hardships. Rescued by the Polar Star, she ascends to safety, while the ke’le’s torment reveals cosmic justice, preserving balance for humanity.

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

Forbidden Knowledge: The woman’s curiosity leads her to open a forbidden trunk, releasing a dual-faced woman and disrupting her life.

Divine Intervention: The Moon Man and later the Polar Star play significant roles in her journey, influencing mortal affairs.

Transformation: The woman undergoes significant changes in her circumstances, from being deserted and starving to marrying the Moon Man, then a ke’le, and finally being rescued by the Polar Star.

► From the same Region or People

Learn more about the Chukchee people

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

There was a house. A woman of the human people (who lived in it) was deserted by her husband. She was starving, and (at last) was crawling on all fours from mere starvation. She was very hungry. Then she saw a house, entered it, and looked around. Ready-made clothes were hanging there. A dish was filled with tallow. She ate of it. As soon as she finished, she fled to the open country.

A man came (who was in the open), walking on foot. It was the (Man in) the Moon. “Oh, how very extraordinary! Who was that who came around and ate the tallow? The whole dishful is gone.” The next morning he went away again. He changed his boots and put on other ones. Still no wife was to be seen. As soon as he went away, the woman came, and again found the tallow. She ate abundantly of it, and felt much better.

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The man came home. “Oh, it is bad! How very extraordinary! Who is it that (steals) so much food? Well, now, let me stay at home (literally, ‘let me be not walking’) tomorrow morning!” Noon-time came. Then the woman appeared again. She entered the house and made for the food. Before she had time to begin eating, he caught her.

“Ah, ah, ah! Don’t! Off!” She struggled. “Oh, then it is you!” — “Off, off! Let me go!” — “Be quiet! I shall not harm you. I want to question you. Oh, why are you wandering about? You have a master?” — “I have not.” — “How is it?” — “I have been deserted by my husband, cast off and starved.” — “Have you seen nothing here in the house?” — “Nothing at all.” — “Oh, then I will marry you!”

He married her. Again he went away. In the evening he came back. He said to his wife, “Do not come out from the inner room. Let us enter (both), (and then) simply throw my boots out to the outer tent.”

She threw the boots outside. Immediately after that the dish appeared, quite by itself, filled with cooked meat. They ate, and then they put the dish outside. They awoke in the morning. The woman looked towards the dish. It was (clean and) in (good) order.

He went again, and killed a wild reindeer. “Oh, tomorrow we will arrange a thanksgiving feast! Do not carry the charm-strings yourself.” Then they came to the wild reindeer prepared for the feast, and the charm-strings were there.

Oh, they slept! They awoke in the morning, and he departed again. (She asked herself,) “For what reason did he say to me, ‘Leave that trunk there unopened! Do not pry into (its contents). Do obey this (order of mine)’?”

Oh, as soon as he went away, she opened the trunk. Another woman was sitting there: the two halves of her face were of different forms. One half was black, the other half was red. The new-comer made a sound with her tongue: “Pr!”

The other one looked up, and all of a sudden died and fell down. The new-comer closed the trunk, because she felt great fear, [of course]. The husband came home. They entered the house. She told him nothing, because she feared his (anger). She threw the boots out to the outer tent, but they waited vainly for the dish.

Then the husband thrust (his head) out from under (the cover of the sleeping-room). “Oh, oh! How extraordinary! Where is she? (You are) sure that you have not opened the trunk?” — “I have not!” — “Then where is she? Listen (to reason), and tell (the truth)!” Then she said, “I looked on her. She would not look on me. Then I made a creaking sound with my mouth. And she fell down.”

“Oh, how very strange you are! Why could you not obey? Not without reason, then, were you deserted by your husband. Give me my drum!” He drummed on it, and the other woman revived. Only she was quite angry, and shoved in the dish (with all her might).

The next morning they awoke, and he sent (the woman) back. He said, “Not without reason were you deserted by your husband. You have a home, let me convey you there.” He conveyed her to her father, took her there, and said to his father-in-law, “Oh, but I cannot keep watch of her!”

They wanted to marry her to an (earthly) man. But she refused. Then the father said, “Whom will you marry, a ke’le will you marry?” On the next day, when she was (walking) in the (open) land, a man came to her. He said to her, “There, let us go home!” — “I do not want that!” — “Your father has invited me to marry you.” He took her to his home. The home was of stone. There were worms in it. This man was feeding on worms.

The woman felt disgusted. “Why do you not eat?” — “We do not feed on such things!” — “On what, then, do you feed?” — “We feed on meat.” — “Oh, well! I will go and procure meat.” He killed a mouse. “Why do you not eat?” — “We do not feed on such things.” — “On what, then, do you feed?” — “We feed on seal.” — “Oh, well! I will bring that.” He brought a sea-worm.

“Why do you not eat?” — “How can I eat a worm? It is disgusting.” — “What, then, do you feed on?” — “We feed on meat of the wild reindeer.” He brought a marmot. “Why do you not eat?” — “We do not feed on such things. Why, it stinks of marmot!” — “What, then, do you feed on?” — “We feed on walrus-blubber.” — “Oh, well! I will bring that.”

He brought one from the sea, a stranded carcass. Of this she ate. “Oh, what do you wish for now?” — “For a root of Polygonum Polymorphum out of the ground.” — “Oh, well! I will bring it.” This time he brought a lady-bug. “We do not feed on such things. They are disgusting. How can I eat it?” — “Oh, well! I will bring another one.”

Very soon she brought forth a child. He brought a human body (for food), it was her brother’s. Next morning she was crying near [the corner of] her house. Then a small Fox visited her. “Oh, you! what is the matter with you?” — “It is bad! I have been married to a ke’le. My father gave me to a ke’le.”

“Oh, make [those — what is their name? Make] some ornamented boots. And when he would come back from somewhere, [when he would come back from the open land], you must give them to him (with your hand) [from hand to hand]. Just throw them down (before him). Let him examine them. Then the thread of a spider-web will descend.”

Indeed, he came from the (open) country. “Why are you crying?” — “It is only because of some birds (of passage) that came from my country, that I am crying. — There, change your boots!” He took them. When he was examining the ornaments, the woman tried to speak to him, but he did not hear. Then she went out. Just then she saw the thread of a spider-web hanging down.

Then she was hauled up. Her husband gave pursuit. She was to the (house of) Small-Spider (-Woman). And just then he also came. “Oh, where is my wife?” — “Which wife?” — “Again you have made me an object of ridicule.” — “Oh, but she has passed by to the Upper People.”

He ascended upward, and came to the Upper People. That woman came to the Polar Star (literally, “motionless star”). “Oh, a pursuer is overtaking me!” — “Oh, then, what is the matter with you?” — “My father gave me to a ke’le.” — “Oh, well! stay here, I will conceal you.” — “There was a ray of light of elongated shape, like a funnel. [Koivi’lqan means literally “glacier-top”. Glaciers of the country are usually small, every river coming from the hills having some ice in the valley in which it rises. The funnel in question is probably only the small funnel of the Russian samovar (tea-urn), which is also called koivi’lqan. It is often made of bright copper. Perhaps the lustre of the copper called to mind the sheen on ice. I got this explanation from the Chukchee, though I do not consider it very plausible.]

He put her there. Just then her husband came, quite tired.

“Oh, where is my wife? The Zenith said, “She is here. Take her out yourself.” — “Oh, give her to me!” — “I will not give her to you. Take her out yourself.” — “And where is she?” — “She entered [into] this ray of light.” And (the ray) was quite long.

Then he began to ascend. Before he reached the middle, he slid (down); so that even the nails of his fingers were covered with blood. “Oh, give me my wife!” — “Indeed, I will not [give her to you]. It is too bad. I have been given by her (people) fine dishes (with food).” And (he spoke) simply of sacrifices. “It is too bad. Her parents have (indeed) fine dishes.”

“Let me give you a spell!” — “Oh, I do not want it.” — “Then take also my house of stone.” — “I do not want that, either. This house of mine is also hardly accessible to the winds. This house of mine is also a good one. The wind blows (only in regions) lower than (where) I (live). Nevertheless dishes of everybody reach here (all right). I am [also] greater than you.”

“Oh, give me my wife! [Then also] I will give you the Game-Substance.” The Zenith said, “I also am (a possessor of) the Game-Substance. I distribute it among the Lower People. To the (possessors of) good dishes I give wolverene. To the (possessors of) bad dishes I give fox, and polar fox to those (whose) dishes (were) sniffed (at by) dogs. To those (whose) dishes (were) not sniffed (at by) dogs I give wolverene. Also to the (possessors of) good dishes I give wild reindeer.” [Some of these details seem to be misplaced. They break the course of the narrative, and later on they are repeated.]

“Indeed, give me my wife! Then will I also give you an incantation of (noiselessly) creeping (toward) man.” — “Oh, but why should I desire to kill man, who is protected in life by me.” — “Oh, indeed, give me my wife!” — “Oh, I will not give her to you. You ask in vain. I also do not (find) it impossible to kill any game whatsoever.”

“You are so greedy! Why should you kill all the game? What are you doing it for? I will put you into a trunk. You scoundrel! You make every kind of game your quarry. I always look to (the wants of) the Lower People. I bring back to life those wronged by the ke’let.”

“Indeed, give me my wife! Then also will I give you the means of walking around in secret.” — “There, I do not want it. You may walk in secret. I know you well. Not even a single hair (sent by you) would reach me here.” — “Then I will also give you the incantation for making one lame.” — “No, you are only the cause of my anxiety. So the incantation for making people lame is of your making. And probably also it is you who cause the vomiting of blood.”

“Oh, indeed, give me my wife!” — “I will not!” — “I also am (capable) of stealing men.” — “You also steal men. Therefore (their) promised gifts do not come to me. You are simply a source of anxiety to me.”

“Then will I also give you an incantation for weakening (people).” — “But to what purpose shall I use it? Evidently it is you who lie in ambush (trying to kill) every (living) thing. From this time on I shall know you. You are only a source of suffering for other people, a source of anguish to them.”

“Oh, give me my wife!” — “Oh, I will not give her to you. Get her out yourself.” — “Then I will also give you the whale incantation.” — “I am not in need of hunting animals. I myself give food also to the whale.”

“Oh, give me my wife! I will give you [this one, what is its name?] epilepsy.” — “But, surely, I have no desire for this thing. You are an object to be shunned by other people. I was saying, ‘Oh, my! what being acts like this?’ And it is you.” — “Oh, give me my wife!”

Then at last the Creator said to his wife, “Open the trunk!” He said, “Gracious! you are truly a murderer of men. Why (in truth) are you living? Look here! I am really a god. Look here! I will put you in.”

Then he put him in. And the sky was obscured. It grew dark. No light was left. (The Zenith) asked him, “Well, now, are you still so (importunate) as before?”

Then (the ke’le) spoke quite low: “Really, you are killing me.” — “Well, now, I tell you once more, ‘I am keeping watch on the Lower People.’ Well, now, are you still as importunate as before?” — “Oh, truly, (no!) I am even defecating into my own trousers.”

The Polar Star spoke to his wife, (and then said,) “Open (the trunk) a little!” She opened (it), and it grew somewhat brighter. “Well, then, are you still as importunate as before?” — “Indeed, give me my wife!” He said again to his wife, “Close the trunk.”

Then a tempest of snow came. [Even] the sky was full of whirling snow. (Creator) asked (the ke’le) again, “Well, now, will you disown me still?” — “Oh, not from this time. It is bad. I am cold.” And he trembled from cold. “Well, now! How are you now?” — “You kill me altogether.” Again he said to his wife, “Open the trunk a little.” The storm subsided again. (The weather) cleared.

“Well, now, you disown me still? Once more I say to you, ‘I keep watch on the Lower People.’ You are no match (for me).” — “Oh, indeed, make me your slave, but get me out of this!” — “Indeed, I will not get you out. It seems, you will continue your violent doings against human people.”

“Oh, not from this time. You may have me for your servant.” — “Oh, indeed, you will still continue your claim for your wife?” — “Oh, I have ceased.” — “And should I make her descend, will you pursue her?” — “Oh, no!”

He said to his wife, “Open (the trunk)!” She opened (it). “Well, now, do you still want to have your wife?” — “Indeed, I have ceased. You may use me for your servant.” He took him out. After that he would fetch fuel, everything. And even the chamber-vessel he would carry out (of the house), full of urine.

Oh, he took out the woman. Then her husband, the ke’le, saw her, and said, “Oh, I wish I could eat of your liver!” The Polar Star asked, “What do you say?” — “I am only saying this: ‘Go to your father!’” — “Perhaps you want her still.” — “Indeed, no! I am only saying this: ‘Go to your father.’” He lied.

Then the other one opened a lid, and there (appeared) all the world, settlements of every country. The distant (things were) quite near, from there right down. And even the people were visible a little. He said again to her, “There, close it, open another one.” She opened it again. And there were her parents quite close, right there. (The father) was working with a hatchet.

(The Zenith) said to her, “Yonder is your father.” He said again, “There, close it.” Then he said to the woman, “You feel lonesome? Open the trunk to the eastern side.” (It was full of) seals. He said again to her, “Close it.” This time the next one. Oh, thong-seals.

Again (he said), “Close it.” He said, “These I am giving without distinction to the possessors of bad dishes.” Again she opened another one. (It was full of) white whale. “These I am giving to (those whose) dishes (are) sniffed (at by) dogs.” Again she opened another one. (It was full of) walrus. “These I give to those who bring sacrifices.

Again she opened another one. And (it was full of) gray foxes. “These I give to the possessors of good clean dishes.” Again she opened another one. This time there were blue foxes. “These I give to the possessors of dishes newly made.” Again she opened another one. Oh, fur-seals! She opened another one. It was filled with squirrels. “These I give without distinction.”

Again she opened another one. This time it was filled with hares. “These I give to the hungry ones.” She opened another one. This time it (was full of) wild reindeer. “These here I give without distinction to the poor ones.” She opened another one. This time it (was full of) wolves. “These I give to those in need of fur trimming.”

Then the western side. Again she opened another one, and they saw a group of houses. “Yonder is your country.” Her father was rich in reindeer. And they saw also his herd. (The Zenith) spoke thus: “Yonder white-haired barren doe I do desire to have. It is an object of my old desire, because I have none such. Also the buck of yellow and white mixed. And that, too, with one leg white.”

“Oh, you feel lonesome! Return home.” And before evening came he made her descend. The woman was seen by one who came out at her call. Then (the person) re-entered the house. “What woman is there?”

The father went out. “Oh, whence, from what land, do you come?” — “At one time I belonged to this land.” — “Oh, what kind of a woman are you?” — “It seems that you have given me in marriage to a ke’le.” — “Oh, then it is you!” — “Indeed, I.” — “Where do you come from?” — “I come from the god [being].” — “From what being?” — “From the Polar Star. He must be given a barren doe, also one with, a white leg.”

They slaughtered (these reindeer) and (gave) [threw] them (as a sacrifice). The father died. The daughter carried him (to a funeral-place). Before returning home, she fell down and died.

The end.

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A story about a polygamist

A polygamist tricks his wives, encounters supernatural ke’let beings, and narrowly escapes their deadly schemes. After being pursued and nearly married to a ke’le-woman, he outsmarts her murderous mother, killing both with cunning. He flees, feeding their remains to captive bears. Returning to human hosts, he declares a change in human paths before dying of old age, embodying resilience and transformation.

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 protagonist employs deceit and cunning, both in his interactions with his wives and in his encounters with the ke’let.

Transformation: The protagonist undergoes significant changes, both in his circumstances and in his understanding of human paths, embodying personal transformation.

Journey to the Otherworld: The protagonist ventures into realms inhabited by supernatural beings, representing a journey beyond the ordinary human experience.

► From the same Region or People

Learn more about the Chukchee people

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

Once (there lived) a polygamist. He said to his wives, “One (of you) have a fur shirt made, and the other have some trousers made, and let them be all white.” They finished the clothes, and all of them went out. The moon was on the wane. Then (the polygamist) ran away. His wives looked on. He crouched down and made himself flat right before them. Then they looked for him, but could not find him. They entered the house. He departed towards the east [windward], and saw a number of ke’let. One of them, just as he was coming, began to angle for fish with a rod. Very soon he pulled out a little infant. It was a human infant. He pulled it out. The infant cried, “Ana’, ana’, ana’!”

The man coughed. The ke’le said, “Oh, oh, a guest!” — “Yes!” — “Let us go home!” — “You go first,” the ke’le said to the man. “How can I go first? I do not know (the way). The house-masters (should) go first.” — “Oh, oh, all right!”

► Continue reading…

The ke’le went first. They came to the house. “Go in!” — “We in our houses are wont to say to our wives, ‘Spread good skins for bedding. A guest is here.’”

“Ah, well, all right!” The ke’le entered the house. “Oh, I bring this one! Sharpen your butcher-knives!” Meanwhile the man fled, running to a corner of the house — the one clad in white.

The ke’le came out, but (the man) was not to be seen. He made himself flat there (upon the ground). The ke’le began to chide his wife: “Oh, this is bad! We have let our quarry go, very good game.” The other one again departed. Again he found a settlement. This one was of real human people.

One man came out. He stopped close by him, but the other one could not see him at all. That one passed water, and then said, “The moon is on the wane.” The guest then said, “It is quite true.” — “Oh, oh, a guest?” — “Yes!” — “Indeed, you are human?” — “Oh, yes! Rather it is you who are not human. You are the ke’let.” — “In truth, we are not.” — “Oh, then let us enter the house!”

“But we have neighbors who indeed are ke’let, and these ke’let will fetch you to their own house.” They entered the sleeping-room. Before they had time to eat, a ke’le-woman entered. “Oh, I have come to fetch you! You must marry me.” He went out. She took him to her home. On the sides of the entrance a brown bear and a polar bear were tied up. Before they could enter, the monsters rushed at the man. The ke’le-woman said to them, “Aha! it is the master.”

They lay down and copulated. All at once an old woman appeared from the rear wall. She carried a butcher-knife. This was the mother of the ke’le-woman. This old woman approached the man, carrying the butcher-knife.

She wanted to strike him on the head. He simulated sleep. Still she proved to be quite nimble, and fled again. He (simulated awakening), said to the ke’le-woman, “Oh, I had a dream! Such an old woman (it was), who nearly killed me!” The woman said, “Oh, oh! again, again! What are you doing? I want to have this one for a husband.”

They slept again. The ke’le-woman slept quite soundly. Then the man laid her down and exchanged clothes with her. The woman’s combination-suit he used for a covering for himself, and his own fur shirt he put on her as a covering. Then he slept again, simulated sleep. He had a knife ready. The old woman appeared again from the rear wall, and all at once she rushed on her daughter and struck her, sleeping, (with such force) that the head was cut off.

Just then the man struck the old woman with his knife, and also cut off her head. He put on his clothes, and then went out, carrying both heads with him. These he threw down to the bears. They pounced upon them. At that moment he went out. He came to his recent host. “Oh, you have come!” — “Yes.” Then the old man called out, “Oh, oh, oh! from this time the people shall go around in a different manner.” Then he departed, and on the way died of old age.

That is all.

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

A tale of the Raven Ku’urkil

A Raven transforms into a man who marries a woman but humiliates her family by consuming an entire reindeer carcass through defecation. After faking death and transforming his genitals into sewing implements, he abandons his wife. With a Fox’s cunning assistance, his wife tricks him into a final, shameful death by exploiting his jealousy and pride.

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: Ku’urkil embodies the trickster archetype, using cunning and deception throughout the story.

Family Dynamics: The story delves into complex family relationships, including marriage and interactions with in-laws.

Revenge and Justice: The tale concludes with Ku’urkil’s wife, with the help of a fox, orchestrating his downfall as retribution for his misdeeds.

► From the same Region or People

Learn more about the Chukchee people

This is the mythical name of Raven. It is pronounced in different ways, according to the localities: Ku’rkil, Ku’urkil, Qu’urkil, Qu’urqil.

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

Once (upon a time) there was a (young) girl, a daughter of Ku’urkil. Her father made a public call for suitors. Everybody assembled, suitors from every land, — the Wolf, the Wolverene, the Bear, the Wild Reindeer, the Mouse, the Fox.

The Hares also heard of the news. They spoke thus: “Oh, let us also go and be suitors!” (One of them said,) “Oh, no! Why, I have no sledge!” — “Oh, well, do try!” Then he consented.

They came to the place. A rod (was set down as a target for a shooting-contest among the suitors). Then the others began to shoot. The Wolf shot, and could not (hit the mark). Then the Wolverene shot, and could not (hit the mark). Then the Fox also could not (hit the mark). Then the Mouse shot, and could not (hit the mark).

After that the Hare shot with a bow of grass. He hit the rod, and it fell down. Then they scrambled to see who was the strongest; and all said, “Oh, let her sit down first on my sledge!” The Wolf said, “Let her (sit down) first with me!” But (the sledge) broke down.

► Continue reading…

Then the Wolverene said, “Oh, with me!” (The sledge) again broke down. Then the Hare also said, “Oh, with me too!” His sledge was of grass. Still, though she sat down upon it with a thump, it did not break.

So he married her. He took her home. They came to his mother. The mother was staying simply under a heap of drifted snow. They had no house. “Oh, there! I have brought a woman.”

Then the mother began to sing, “Strange-ers’ daughte-er simply under drift sno-ow!” Oh, the son said, “Well, now, let me go on a search.” He kicked (with his foot) a hummock: it turned into a house. He kicked some small willow-boughs: they turned into a train of sledges. Then he found bushes of black stunted willow, and kicked them, and they turned into a reindeer-herd.

He came back to his mother. “Oh, now let us go to our house!” They came to the house. The mother-in-law said to the woman, “Enter with your eyes closed!” The woman entered with her eyes closed. Then the old woman said, “Look up!” She looked up.

The inner room was of white skins. All kinds of objects (of value) were hanging around in the inner room, — beads, ear-rings, bead necklaces.

Then she brought forth a child. They went visiting to dispel their loneliness. They came to the father. Ku’urkil came out, and then he said to his wife, “It seems to me that I have seen our daughter.” The wife said, “Where may our daughter have come here from?” He said, “Still I saw her.” The mother came out also, with one sleeve dangling down [an attitude much in use among Chukchee women]. They entered the house.

Then Ku’urkil’s son, the brother of the young woman, came home from a walk in the open. The father said, “Our son-in-law has come here. What shall we give him to eat?” The son said, “All right! Let me go on a search!”

He went to an old camping-place, and found there a dead puppy, which had died from (having) too many lice. It was quite lean.

When he came back, the father asked him, “Well?” And it was only a small puppy, exceedingly lean. Oh, the father-in-law said, “Hi! the son-in-law is hungry, cook some meat for him!” They did the cooking, but he could not eat anything. He felt too much aversion (to eating).

“Oh!” (exclaimed the Raven,) “how very extraordinary! Now, then, let me go for a walk myself!” He also went to an old camping-place of the Reindeer people. He found there some excrement, simply an outpouring from diarrhoea. He brought this home. “Now, here! this is (at least) more slippery (for swallowing).”

Then the son-in-law became angry, and began to chide: “Oh, the deuce! What have they brought? How can I eat this?” He felt much aversion (to it). “We do not feed on such things.”

They went away. The next morning the father-in-law went to visit them. When he came to them, they were about to move camp, and the tents were already broken down. The son-in-law said, “Oh, goodness! we are going to move! and just at this time you come! Up to yesterday you could not come!” [Then the son-in-law said,] “Well, now, anyway, have a reindeer slaughtered for you.” The father-in-law said, “Oh, I will slaughter it myself, with your leave.”

He had the reindeer slaughtered when they were ready to start. He slew a fat (doe whose) fawn (had) died (in the spring). The son-in-law said, “I will carry it for you.” He said, “No, I will carry it myself.” They went away with their (pack-sledges, — a whole) train. Still before they vanished from sight, (he began to eat). He ate the whole day long of that reindeer-carcass, and pecked at it.

After that he passed a night there near the carcass. While eating, he was also defecating upon the carcass. The son came to see him, and looked on at his doings. “What are you doing?” — “Oh, I am tired out! I have worked till this moment.”

“Well, let me bring a sledge!” The son departed. (He came home) and said to his mother, “Oh, your husband has made the whole reindeer-carcass into mere excrement.” The mother said, “Oh, he will come all alone (i.e., empty-handed)!” (The Raven’s son) hauled the sledge, and came (to the father). “Oh, you have come?” (said the Raven,) and he had almost consumed the (whole) carcass. “Where is the carcass?” — “There it is!” — “Is it?” said the son.

They went away, and came (to the house). “Miti’!” She paid no attention. “Oh, I have a slaughtered reindeer!” (Still) she paid no attention. “Are you not glad?” Then the wife gave utterance. “For what should I be glad?” — “Oh, here is a slaughtered reindeer!” — “What reindeer?” — “The fawnless doe!” — “But it seems that you have brought only the skeleton, mere bones.” — “Oh, look here, come out! It is simply white with fat!” But in reality it was his excrement, which looked white upon the carcass. “It seems that it is the skeleton covered with excrement.”

In a moment [from mere confusion] he was dead from mere shame; or, rather, he simulated death. His wife carried him to the funeral place. She put him into an old jawbone house. Then she went home. As soon as they went home, he also went away. He came to some Reindeer people. He cut off his penis (and made it) into a needle-case; his testicles (he made) into thimbles, and the hair of his pubes into needles. He found a husband among the Reindeer people. He hung his needle-case with its appurtenances (up on his sitting-place); and when the other (women) came near, he would cry out, “(Beware!) You will break my needles!” lest they should look on them. The needle-case was simply his penis.

At the same time the wife, forsaken by him, was crying (in her house). A small Fox visited her. (The Fox said,) “What is the matter with you? — “My husband is dead.” — “Well, what of that! It seems that he has found a husband among the Reindeer people.” (The Fox) said, “Make some reindeer, — the reindeer of excrement, the sledge of excrement. Make this, and then go away, [and say thus:] — Certainly she (i.e., the Raven turned into a woman) will come out with one sleeve dangling, she likes the newcomers much. — So when they say to you, ‘Where are you going?’ you just say, ‘Ku’urkil has died. Now I am going to make suit to his wife, Ku’urkil’s wife.’ Then you must say, ‘I am going away.’”

She went away [came home] (and did all this). Then again she was found by the Fox. (The Fox) said, “Make (a likeness of) a man’s head with hair upon it, and put it close to yourself on the outer side of your pillow. When evening comes, put it down there. Then in a short time that husband of yours, the one you have seen today, who has come out with one sleeve dangling, he will come.”

When evening came, Ku’urkil felt restless, he grew jealous, then he grew mad and wanted to come out. They could not keep him back.

He went out, and went away. He came to his wife, and called out, “O Miti’!” She paid no attention. “O Miti’!” — “Ho!” — “I have revived!” — “Oh!” — “With whom are you sleeping?” — “A suitor came to me.” (Just so she spoke as) she had been taught by the Fox. “Oh, I have come back, I have revived!” Then the woman said, “It seems that I have seen you recently. You came out with one sleeve dangling.” He died again from shame. This time he did it in earnest. Verily, he died, was dead from shame, simply rolled down.

That is all.

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 Raven and the girls

Raven tricks girls into surrendering a seal but faces their clever revenge. The girls humiliate Raven with pranks involving faeces, bladders, and red tassels, leading him to misinterpret reality, even mistaking his tattooed reflection for a bride. Obsessed, he dismantles his home to offer gifts to his “wife.” His delusions end tragically when, seeking union, Raven drowns in the river.

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 Raven, a classic trickster figure, deceives the girls to obtain the seal.

Illusion vs. Reality: The Raven is misled by illusions, such as mistaking his own reflection for a bride, leading to his downfall.

Tragic Flaw: The Raven’s gullibility and arrogance contribute to his eventual demise.

► From the same Region or People

Learn more about the Chukchee people

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

One time a company of little girls found upon the seashore a little seal. Then Raven saw them. Therefore they put the little seal under their bodies. “What is that?” — “A splinter of wood.” — “Still it has whiskers.” — “It is a whiskered splinter.” — “Still it has eyes.” — “It is a splinter with eyes.” — “Still it has paws.” — “It is a splinter with paws.”

Then he pushed them apart. He took the seal and brought it home. (His house-mates) skinned it, had supper, and then went to sleep. Some cooked meat was left in the kettle. The little girls (came in the night-time), ate up (the meat), then they defecated into the kettle.

After a while the (Raven) husband awoke, and said to his wife, who was sleeping, “Eh, I am hungry! Give me some cooked (meat).” The wife, with eyes shut, stretched her hand toward the kettle and took the faeces. “Oho! it is faeces.”

► Continue reading…

The company of girls staid outside. Raven put on his clothes, and called to his wife, “Give me my wretched bow, give me my wretched arrow!” They, however, were only the fire-drill and its bow.

Oh, the little girls fled! “Grandpa, grandpa! we shall louse you, we shall louse you!” — “Oh, what have I done to my little grand-daughters! I have frightened them!” Then they loused him. When he fell asleep, they fastened a bladder under his anus, and then wakened him. “Oh, now wake up! You must defecate yonder on that good dry place.” He obeyed and defecated. The faeces fell down into the bladder, pat, pat! He turned back toward them, and saw nothing.

Then he came home and said to his wife, “How very strange! I defecated over yonder, but I could not see my faeces. Still they clattered down.” — “Well, now, turn to this side!” And there his anus had a bladder (tied to it).

He called again, “Here, give me my wretched bow! I will shoot them down. Give me my wretched arrow!” He visited them again. “Grandpa, grandpa, eat some diarrhoea excrement!” — “I do not want it.” — “Then let us louse you!” — “Oh, what have I done to my little grand-daughters!” He threw away the bow and slept again. They loused him and made him go to sleep.

This time they fastened over his eyes some red tassels. Then they wakened him again. “Oh, go there and look at your house!” He obeyed again. He looked upon the house, and began to cry, “Oh, oh! the house is ablaze!” His wife went out and walked around the house, but saw nothing. “Look up here! Oh, your eyes have things fastened on them!”

Again (he grew angry, and the girls called to him,) “Grandpa, grandpa, let us louse you, let us louse you!” They loused him, and he went to sleep. Then they tattooed his face. After that they wakened him again. “Wake up, there! Have a drink of this clear water!” Then he saw in the water his own tattooed face. “I will marry you, eh!” Still it was (no woman), but his own body and tattooed face.

“Shall I bring my tent, eh?” Then he called out to himself, “She consents, she consents!” After that he went home. He began to break down his tent. His wife said, “What are you doing?” — “Be silent!” — “Oh, but it is only your (own) face, that is tattooed!” — “Oh, you are jealous, you are jealous!” — “Really, your face is tattooed!” — “What do you want, what do you want?”

Oh, he carried away the flat stone (anvil), together with the stone hammer. Again he came and looked down. “Here you are!” Still it is his own former face. He put down the flat stone. It went under. Then the stone hammer. It also went under. “Oh, I have married a wife from the Reindeer tribe! She accepted them!” Oh, now the poles, they floated on the surface. “Those she has refused! Now the tent-cover!” It was carried down by the stream. “Now it is my turn.”

When he was in the water, his head grew giddy, and he also floated on the surface. The stream carried him down the river. “Oh, the skies are moving!” Still it was the stream that was carrying him away. “Oh, oh! the skies are swinging!” Then he was drowned.

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 children carried away by a giant

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

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

► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Chukchee people

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

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

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

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

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

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

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

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

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

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

Oh, the end!

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 adventures of the brothers

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

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

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

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

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

► From the same Region or People

Learn more about the Chukchee people

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Oh, the end! The wind has been killed.

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

U’mqaqai’s adventure

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

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

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

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

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

► From the same Region or People

Learn more about the Chukchee people

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

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

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

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

► Continue reading…

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

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

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

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

The end.

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