The orphan

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

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

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

► Continue reading…

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

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

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

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

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

The end.

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 child-monster

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

► Continue reading…

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

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

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

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

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

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

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

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

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

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

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

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

The end.

The visit of the Ke’let

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

► Continue reading…

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

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

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

Ended.

The Ai’wan and the Reindeer-Breeder

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

► Continue reading…

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

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

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

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

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

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

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

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

Contest with the Ke’let

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

► Continue reading…

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

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

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

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

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

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

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

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

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

Ended. I have killed the wind.

The Youth who received Supernatural Powers from the Ke´let

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

► Continue reading…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The end. Let the wind cease!

The Girl and the Skull

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

► Continue reading…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Woman and the Lake-Spirit

A girl defies her father’s wishes, refusing marriage to a man, instead calling nightly for a ke’le, a mythical being from the lake. She forms a secret bond with the creature, but her parents deceive and kill it. Heartbroken, she searches in vain, her sorrow culminating in the discovery of a skull, symbolizing loss and unfulfilled desires.

► Themes of the story

Forbidden Love: The woman’s romantic relationship with the lake spirit defies societal and familial expectations.

Family Dynamics: The story highlights the conflict between the woman’s desires and her parents’ expectations, leading to tragic consequences.

Loss and Renewal: The woman’s profound grief following the loss of her supernatural lover signifies themes of loss and the search for closure.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

This tale was left unfinished, because the next one, which was taken down earlier, and from another person, forms its continuation. The two tales form a unit; but the second half is more popular among the Chukchee, and has been found in various localities.

A girl refused to be married at the behest of her father. “To whom do you want to be married? You do not consent to be married to a man. Perhaps to a ke´lẹ you want to be married.” She paid no attention (to her father’s words). At the same time, every evening she would sing outside of the tent, “From the lake, O penis, come out!” After that she would enter (the house). Her father heard this, and said to his wife, “Oh, this daughter of ours, when we try to persuade her to marry, she quarrels with us; but to whom is she married? She is married to a ke´lẹ of the lake.” They said nothing to her.

Evening came. She went to the lake. Then she began to sing on the lake-shore. “From the lake, O penis, come out!” Then a [mere] penis appeared. She sat down upon it, and she herself copulated with it. At the dawn of the day she went home.

Then her father said to her, “Go and fetch some wood!” She obeyed. Meanwhile they went to the lake, he and his wife, and they deceived it (by this song): “From the lake, O penis, come out!” Then from the lake a penis was thrust out. They caught it and cut it off. Thus they killed it.

► Continue reading…

The wood-carrier came home. Evening was approaching. The girl quickly cooked food. Evening came. Then again she went out to the lake. Then she was secretly watched.

Again she began to sing, “From the lake, O penis, come out!” Nothing appeared. Another time, “From the lake, O penis, come out!” After that she even began to cry. “Oh, how strange!” Then again, “From the lake, O penis, come out!” Nothing (appeared).

Then she cried. She sorrowed much for the penis. Her house-mates were secretly watching her. Oh, oh! but it was not there. She finished crying, and again (sang), “From the lake, O penis, come out!” She cried much, as if she were sorrowing for a dead (husband). At last she came home. She could not do anything. On the next day she went to the open country and found a bare skull.

The Ai´wan Shamans

This is the tale of a man cast adrift on Arctic ice, rescued by walrus spirits, and transformed into a walrus to evade capture by enemy tribes. Amid cycles of war, revenge, and diplomacy between coastal peoples, shamans wielded extraordinary powers, engaging in cosmic confrontations. Ultimately, even “Children’s Death” repents after mystical encounters, signaling hope for harmony and renewal.

► Themes of the story

Transformation: The protagonist undergoes a physical change, becoming a walrus to escape his enemies.

Supernatural Beings: The story features interactions with walrus spirits and shamans possessing extraordinary powers.

Revenge and Justice: The narrative includes cycles of war and retribution between coastal peoples.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

Once in olden times, the Ai´wan and the people of St. Lawrence Island were at war. One man from this shore met with misfortune through the wind. While on the icefields he was carried away and spent two months on the icefields. One day there was a fog, and no land was to be seen. Then he heard the roaring of walrus. Still he remained with head drawn back into his coat. Then he was visited by another man, by a shaman, who found him sleeping on [the surface of] the ice and awakened him, “Oh, how wonderful, you are here?” The other one looked up and, indeed, he wept aloud. The shaman said, “Do not weep! A settlement, though of St. Lawrence people, is quite near.”

Then, suddenly, they saw it. They came ashore. A number of houses were there. The people were clad in bird-skin clothes. Those of St. Lawrence Island are also Ai´wan, their language being the same.

► Continue reading…

They took hold of the strangers, they took captive those two men. They bound the shaman, the other one they killed with a drill, having perforated his head at the crown. After that they set free the shaman, intending to keep him as a slave.

He passed there only one night.

When they were about to go to sleep, he went out and shouted toward the sea, calling the walrus spirit. Immediately from afar came the walrus. Oh, oh, the walrus came. Indeed, they were (as numerous) as sand. He walked along over their heads and went away. Then also the walrus which he had passed would come up in front. An old male walrus said, “Oh, now we are nearing the land. Your people are eager to pursue us. Oh, therefore some of us are going away. It seems that your people are bad.” Oh, he said to two walrus, two year old ones, “Let us carry away our guest.” By one of them he was made to sit on its body, and it dashed on, plunging along. The old walrus, the one that was most clever, followed it (like a leader). When one walrus got tired, he was made to sit on the other one.

When night came, they found a floe of sea-ice. The old walrus said, “Oh, all the people are tired. Let the people go to sleep.” They put the man on [the surface of] the sea-ice. The old walrus said to the man, “Oh, you may sleep on [the surface of] the sea-ice. We will sleep by your side on the water.” They inflated the crops on their throats and floated on the water like bladders. In due time the old walrus awoke. “Now let the people go along. Oh, my! you must be hungry.” — “Oh yes!” said the man. It was still dark. The old walrus dived to the bottom of the sea and saw something like the [motionless star] Polar Star. He bent over it and it proved to be a shellfish. The little man was fed with those shellfish. They were quite warm and even hot. Probably the walrus cook them secretly, therefore they may have been hot.

They set off and moved on till midnight. The old walrus said, “It seems we are nearing land.” They moved on, and before the land was near, the dawn came. “Oh, you must be hungry again.” — “Oh yes!” The walrus again plunged down. This time he brought some shellfish of oblong shape. He ate again. “Now we are going to leave you. As soon as we shall see a floe of sea-ice, though a small one, we shall leave you on it.” Then they saw one. “Well, your people will be here this [dawn] morning. We are beginning to feel afraid.” They put him on the ice. “Oh, what are you doing, you are leaving me alone.” — “It is quite certain, that they will come.”

Then he was told by the walrus, “When you are overtaken by sleep, roar like a walrus, when you are going to sleep.” Then the walrus dashed on, plunging on the way. They went away, very far to the open sea. Soon after that he began to be overtaken by sleep. So he roared like a walrus and immediately turned into one.

When the dawn of the day came, some people approached in a boat and began to move along towards him. Before they were too near, he awoke. Just when the bowman was going to throw the harpoon, he said, “Oh, what are you going to do unto me?” — “Oh, dear! Is it not wonderful? You have become a walrus, and we came near killing you. Oh, whence did you come back?” — “Truly, it is bad. We come from a settlement of men. My companion, however, is not with me. Those people are wrong-doers. They drilled through his head and killed him.” He entered the house. “Oh, what news?” — “Truly, it is pitiful. Evil-doers are those people.”

The summer came. They went to war, the men of Uñi´sak, and probably from every neighboring settlement a number of boats assembled. Then a large company of boats set off. All boats were overloaded (with warriors). Before they were too near, they saw a cluster of houses of the St. Lawrence people standing on the seashore. In the rear of the houses was a bay of St. Lawrence Island; there actually a large part of the boatsmen went ashore. They walked along in the fog from the rear, just out of sight of the islanders. Then an old man, one of the crew said, “Oh, howl like wolves!” They had not been seen by the St. Lawrence people and they were not expected by them. Now, when they uttered their howls, another old man, one from St. Lawrence Island, said, “Oh, now they are coming.” The young men said, “But we are on an island.” — “Give answer to them!” So they roared like walrus. Then the old man, one of the boat’s crew, said again, “Oh, where are you? Now they have become our quarry.”

The larger part, those who had landed in the rear (of the houses), were still unknown to the St. Lawrence people. Those from St. Lawrence island hid by the seashore. But those from the boats attacked them from the rear and a slaughter ensued. The St. Lawrence women were already strangling themselves from mere fright. The others, at the same time, were mincing a large quantity of walrus blubber with their kitchen-knives, (preparing a meal for the victors). It was a great slaughter. Many St. Lawrence women were put on board the boats and brought over here.

Some years passed. The fourth year, the St. Lawrence people went to war. They landed in the night-time and found the people sleeping. So they started to murder them, thrusting their spears from outside under the outer tent-cover, all around the sleeping-room, and stabbing the sleepers. A small orphan child hid himself somewhere near the house, while they were still killing some of the sleepers, and before they had time to go to another house. He awakened all the neighbors. They rushed out. Then those from St. Lawrence Island fled to the open sea. Two men staid behind on the ice-floe.

They lived on the ice-floe. Before the strong winds of autumn begin to blow, they came to steal some meat and so were taken captive. “Oh, we will not kill you.” They, however, struggled on, not heeding these words. The next night, they stole some warm clothes and departed again. They went away together over the sea-ice, they walked along over the newly-frozen sea. The ice was salt and yielded under every step.

Then they came to the shore. A St. Lawrence old man asked them, “Well, what kind of men are the land-people?” — “Oh, they are deucedly good.” — “Oh, Oh,” said the St. Lawrence old man, “Now let the (two) people become friendly to each other.”

Summer came again. “Oh well, now let the people set off.” Then the people of St. Lawrence Island came over here. They brought a quantity of p. 14 wooden vessels, walrus hides, everything they had. They landed and the people became friends. So they distributed their vessels among our people. An old man from this side said, “Indeed, what will you give as return presents?” The visitors were clothed in bird skins. “What kind of skins are these?” — “Reindeer-skins.” — “And what is a reindeer?” Then they showed them the reindeer-muzzles. They examined them. They said, “Oh, thus they are; like the holes in a boat cover, (namely in the walrus-hide cover, all along the border). [The skin of a reindeer-head with its eye-holes and nostrils resembles in a way the walrus-hide covering of the skin-boat, with its holes around the edge. The resemblance lies in the appearance of the holes.] Now then, eat some of the meat!” They cooked fat meat. “Oh, just like blubber!” They ate of it. “Oh, oh, quite exquisite!”

After that they went away. One man was left. He was a shaman, and he was treated just like the former one (i. e. he was bound). When winter came, they set him free. The shaman had a sledge. So he departed in the night-time. He was hauling the sledge loaded with walrus-blubber. He moved on until he felt tired. It was full moon. At that time he was overtaken by another shaman, one from the western country. That shaman also was hauling a sledge. The former heard only a noise above; that western shaman was flying along. On both sides he had long knives, which he used as wings. The other shaman who was hauling the sledge was startled and fled. When he was approached by the other one, just on his arrival, he also fled up with his sledge. Still, the other one was about to overtake him. Before he could catch up with him, (the other one) dived under ground, only the sledge remained there on the ground. Oh, the other one was unable to pursue him, the western shaman.

Then he sat down. “Oh, oh, oh; indeed; indeed! Not without reason was he talked about. Really I am much interested in seeing you.” It seems that shaman was called Ke´mneku. [This passage is not clear. The narrator did not know exactly what each shaman did.] “No shaman from any country whatsoever can vanquish me.” Then Ke´mneku spoke to the ground downward. “Nevertheless you have frightened me. I thought you were a ke´lẹ. Now come here.” He appeared. “Give me your necklace. Let me give you this knife in exchange.” — “No, I do not want to give it to you.” — “Then I shall not be believed. Please, do give it to me.” — “No, I won’t.” — “Then I will give you this big knife. Please, give me your necklace.”

Then they exchanged their (assistant) spirits. And the other one gave him the necklace. He gave him the knife. The western shaman said to the other one, “Now then, move about with the knives.” All at once the other one moved upwards in this manner. Then Ke´mneku said, after they had exchanged even their bodies, “Well, now put on the necklace; go away and fly up, just as I did. You will fly up, then sink down to the ground and plunge in.” The other one flew up. Then, slowly moving he fell down, plunged into the ground, but (when he was in as far as) the middle of his body, he stuck fast. “Oh, I have been unable to do it. Give me your wrist-bands!” — “I will not give them to you.” — “Then I will give you the tassel from my back. It is my tail, my guide in motion.”

Then he consented. The western shaman said to him, after the tassel had been given [then he said to him], “Well now, fly up just as I did.” He [himself] flew up and just went up clattering. The shaman from St. Lawrence Island said to the other one, “Well, now it is your turn.” He gave him the wrist-bands. “You will fly up, then you will fall down again and plunge into the ground.” Then the western shaman flew up. Slowly moving he fell down. Then he plunged into the ground and was submerged as in water. After a while he re-appeared. He said, “Oh, oh, indeed; Ke´mneku is talked about. How is it now? I am unable (to pursue him). Still before this in my own mind I thought I could hardly be pursued by anyone. Oh, oh, truly; Ke´mneku has been talked about. How is it now? You have vanquished me. Oh, let us go away!” Then the western shaman flew up. They were travelling at night. In one night they travelled flying through every land. Ke´mneku said. “I am going away.”

The western shaman came home. He said to his companions, “I saw a shaman from St. Lawrence Island. I was unable to follow him.” — “You lie.” — “Indeed, it is true.” — “Well then, what kind (of a shaman) was he?” He showed the necklace. “This is his necklace.” — “You lie. You have stolen it somewhere.” — “Indeed, no!” — “Well then, what kind (of a shaman) was he?” Then he flew up with easy motion, then fell back to the ground and plunged in, as though it had been water. “Oh, really, you have acquired new shamanistic powers.”

His father said to him, “Well now, let us see, whether he has really acquired new shamanistic powers. Go on, look for Children’s-Death.” He flew away night after night and travelled among all kinds of beings. Nothing. He came back to the house. By his father he was told, “What is the matter with you? You cause delay. Oh, surely he lied (to the people).” He departed again. This time he went underground. Then he came back and said, “I have been unable to do it.” By his father he was told, “Oho, what is the matter with you?” By his son, the western shaman, (the father) was told, “Oh, but I could not find him among any kind of beings.”

After that he went to the Being-of-Darkness. Then at last he saw a man; a mere mouth. This was Children’s-Death. By the Darkness he was questioned, “What do you want?” — “By my father I have been sent. I was told, ‘Go and look for Children’s-Death.'” — “Oh, oh, and for what purpose?” — “Only to show him to the people.” — “Well, surely, he is in my neighbor’s house.” He went there. There was an old man who dwelled in those regions, a mere mouth, smeared all around with dried blood. The shaman entered. “Oh, at last I see you.” The other one questioned him. (He replied,) “By my father you are bidden to come.” — “And for what purpose?” — “He said thus, ‘I want to see the old woman yonder.'” [At first Children’s-Death is called a man, now a woman.] She refused to go. “For what purpose?” — “They only want to see you. My father said, ‘Go and look for Children’s-Death.'” — “Oh, but I refuse.” — “Please come! It seems they will not believe me.”

Then she consented . She said to him, “Sit down on my body.” Then she flew up with him. A great noise spread around. It was very loud. And the whole world clattered and resounded. His father said, “Oh, what is the matter again? The world is full of noise. It appears that really he has acquired new shamanistic powers.” In coming he let her plunge underground, and after that appear in the outer tent. “What luck?” — “It seems that this time I brought Children’s-Death.” — “Now bring her here. I want to see her.” She was as large as a tree. Still she decreased in size very quickly; and he put her on the palm of his hand before he showed her to them, so small had she come to be. Before she dwindled away, he spat on her, and she grew again. Then, on becoming thus, she decreased again in size. He made her plunge underground, then he made her appear. Then he took her in the other hand, and she became as large as before.

“Oh, that is you! You are the source of sorrow among every kind of beings, to those that have children. To whomsoever a child is born, it dies suddenly, and you are the cause of it. You are Children’s-Death. Now we will bind you.” They tied her with thongs, but she broke them all. Then they tied her with a grass-blade. She was struggling the whole night, but the grass-blade proved to be tough, (it could) not be broken by her. The whole night through there was clamor and weeping. Then they said to her, “Will you do evil the same as before?” — “Oh, no! not now; not from now on. I will cease doing so.” — “Oh, but it seems to us, you will do evil again. You are bad, you are the source of trouble. You kill new-born children.” — “Oh, no! I have been made to obey by the angry ones (evil-minded conjurers). From now on, I shall not obey them. I repent having done so (heretofore). Oh, indeed! Set me free.” — “But it seems you will do evil again. Well, we will set you free.” — “From now on, I will turn to the Life-Giving-Being. Now the new-born child shall grow up, it shall die only in its old age.” Then they set her free.

She departed. Darkness asked her, “Well, how were you treated by the human beings?” — “Oh, I have been cruelly treated by them. Now I repent. Whatsoever I may be ordered to do by the angry ones, from now on I shall not obey them.” Darkness said, “That is your way. Though you say now, ‘I shall not obey the angry ones,’ still you lie. It seems, when you will be hungry again, you will comply again with their requests.” Nevertheless, when the angry ones spoke again, she paid no attention to them. Oh, but are the children dying only owing to the angry ones?

Again the (shaman’s) father sent him, “Go and look for Death, by whom people are killed.” Then again he sought among all kinds of beings, but could not find him. “What luck?” — “Oh, nothing.” — “Oho, I thought you were a shaman!” He departed again, this time underground. Again he could not find Death, and came back. “What luck?” — “Oh, I could not find him.” — “Oh, but what is the matter with you?” That was a wonderful father. Then he travelled along the crevices in the ground, and saw Iu´metun. [Iu´metun is a spirit of nightmare, living in the open country and hiding in the crevices of the ground. He is much dreaded by the Chukchee.] Iu´metun was black like coal, and had only three fingers on each hand. “Oh, that is you. You are the source of death.” Iu´metun said, “What do you want?” — “I have come to visit you.” — “Oh, now you are meddling again with my affairs. No live being has ever been able to see me, and now you have seen me. I was not, however, to be seen by anybody.” — “My father bids you come.” — “Where to and for what purpose?” — “They only want to see you.” They departed. “What luck?” — “Yes, now I have brought him.” — “Well, bring him here.”

Then he showed him to them. He was no larger than a reindeer-fly. “Ah, here you are! You are Iu´metun. You kill everybody without illness. We say, ‘How wonderful, what has killed him?’ And it is you.” — “No, I am not the one.” — “Indeed, you are the one. If you are not the one, then, indeed, I cannot become black. But if you are really Iu´metun, I shall become black from you.” — “No, truly, I am not the one. Set me free.” Indeed, he renounced his own body. “Now we will bind you.” Meanwhile he was induced to touch the man’s skin. All at once the place where he had been touched reddened, and then became black. “What now, then? Indeed, you are Iu´metun.” — “Oh, truly I am not he.” — “Yes, you are. You are evil, you are a source of trouble. Why do you meddle with the affairs of man?” — “Oh, the Ground-Beings (evil spirits) tell me to do so.”

“Also, when a man is alone in the open country, you meddle with him. Oh, we will tie you up.” — “Oh, set me free! From now on treat the clefts of the ground with offerings. And when a shaman accuses me as the cause of suffering of a man, that shaman shall be able to cure him. Every source of illness of man shall be seen by the shamans, and even by merely breathing on the skin, they shall set (the sick) right. Also when a ransom is paid to the spirits, a single bead shall be used by the shaman as a sufficient payment. But when in a serious illness a reindeer is presented as ransom, let it be a buck, well broken, because if it struggles, it is not good for the suffering body. Also by incantations suffering shall be alleviated.” Then the old man said to him, “You lie.” — “No, I do not. I was not a murderer of my own free will; the Ground-Beings told me so. Set me free. Now, even when an orphan-child wanders alone in the open country, I shall not meddle with him. Indeed, also an orphan-child shall be able to sleep safely in the open country.” — “But surely, you deceive us.” — “No, indeed! Set me free. Now I shall turn to the Merciful-Being, and I will help every orphan-child. I have been induced to do wrong by the Ground-Beings. From now on, let the Ground-Beings be placated by offerings. Let a dog be killed, let it be stabbed (with an iron knife). Also let blood be sprinkled on the ground. Sausages let also be [stabbed] offered. The Sea-Beings also must be made friendly, When the people are unable to find game, something small may be used, a small root of Polygonum viviparum. It must be thrown into the sea. Then sea-game shall appear again, and all kinds of sea-game shall be taken. Also a man who has trouble with his young children may call as a shaman a little old beggar-woman. [Among the Pacific Chukchee, čata´m-yêɛ´čhịn means “beggar-woman,” though both words signify “moon.” Some tale must underlie this term, but I have been unable to secure it.] Then the child’s clothes must be pinned in some unusual manner. Let them be quite friendly to the conjurer. And when the conjurer comes, let them give her some small presents. She may take home some sausage. A part of it has to be thrown to the Incantation-Beings. Then the child shall cease to suffer. Oh, set me free! They set him free. Unfortunately he proved a liar.

The end.