Chuvan, Evens, Koryak & Yupik Lore: the Book

Collector’s Edition

The volume contains the 65 stories from “The Jessup North Pacific Expedition” monography (edited by Franz Boas) and published in the Memoir of the American Museum of Natural History – New York (Volume VIII.3) under the title “The Eskimo of Siberia (by Waldemar Bogoras)” – Leiden & New York, 1913; The American Ethnological Society Publications, Volume V (edited by Franz Boas) under the title “Koryak Texts (by Waldemar Bogoras)” – E. J. Brill – Leyden, 1917; The American Museum of Natural History – Anthropological Papers, vol. 20, part 1 under the title “Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia (by Waldemar Bogoras)”, New York, 1918. Although the stories are published in our site, this volume contains additional information, notes and comments from the authors.
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Story of the fox and the wolf

This is the usual Old World story telling how Fox pretended to fish through a hole in the ice, and then tempted Wolf to do the same: wolf lost his tail in the Ice. Fox feigned death, and was picked up by a passing farmer, etc. I give here only an episode which seems of local character.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Cunning and Deception: The narrative centers on the fox’s use of deceit to achieve her goals.

Conflict with Nature: The characters’ interactions with natural elements, such as the icy environment, play a significant role in the tale.

Moral Lessons: The story imparts lessons about the consequences of deceit and gullibility.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras in the village of Markova, the Anadyr country, winter of 1900.

The man pursued Fox with dogs, but Fox succeeded in plunging into the nest of a polar Owl. [Some of the nests of these large owls are said to be placed within hollow trunks of trees, or among piles of driftwood which are found at certain places all along the arctic coast.] The man chopped at the trunk with his heavy ax.

“O gossip! I want to fly out.”

“Ah, gossip! do as if you have too; but before doing so please pass water upon my neck,” said the Fox.

Owl passed water upon Fox’s neck. When the man caught Fox by the neck, she slipped out of his fingers and ran off. The dogs followed her. She ran to and fro, until she was tired.

Then she called to Owl, “O gossip! teach me how to fly.”

► Continue reading…

“All right! Sit down on my back!”

The owl alighted and carried off Fox. They flew up high into the air.

“Oh dear!” said Fox. “I know how to fly, but I do not know how to alight.”

Owl pretended to throw her down. “O Lord! let it be upon the moss! O God! let it be upon a soft place!”

Owl threw her down and Fox was killed.

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Story of heretics with iron teeth

Three brothers, married to three sisters, go to check their traps, leaving their wives and children behind. The middle sister repeatedly claims their husbands are returning early, but the others dismiss her. When the men arrive, the youngest sister notices their unusually black teeth, which grow long and sharp. She flees, lures one man into a trap, and kills him. When the men search, they find the women gone, and the fate of the captives remains unknown.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Cunning and Deception: The youngest sister employs clever tactics to deceive and ultimately defeat the heretic, showcasing her resourcefulness in a perilous situation.

Family Dynamics: The narrative centers on the relationships between the three sisters and their husbands, highlighting trust, communication, and the protective instincts that arise in times of danger.

Moral Lessons: The tale imparts lessons on vigilance, quick thinking, and the importance of trusting one’s instincts when faced with unfamiliar or threatening situations.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras, in the village of Markova, the Anadyr country, winter of 1900.

There were three brothers who were married to three sisters. The oldest brother was married to the eldest sister, the middle brother to the middle sister, and the youngest brother to the youngest sister. When fall came, they set off to examine their deadfalls. Their wives and children stayed alone in their settlement.

The eldest sister had three children, the middle sister, had only one, and the youngest, none at all.

One day the middle sister, who had been outside, came back saying, “Our husbands are coming home.”

The other said, “Why, it is too early. You are mistaken.” She ran out again, and instantly came back: “Our husbands are coming home.” So the others were quite angry. “Stop talking! Nobody is coming. It is sinful to talk such nonsense.”

► Continue reading…

But she would not obey, and repeated the same thing. In the evening, after sunset, they heard the rattling of runners and the yelping of dogs. Sleigh-bells jingled merrily, and voices rang with laughter. Their husbands were coming back from the forest. Oh, they felt quite joyful, and busied themselves getting supper ready. The eldest sister prepared tea for them; the middle sister brought in plenty of meat, and cooked the meal; the youngest sister had nothing particular to do. She looked at them from the sleeping compartment through a chink in the partition. All at once she noticed that the teeth of the men were quite black.

She was astonished, and said to the middle sister, “Ah! sister dear, why is it that our husbands have such black teeth?”

“Oh, don’t!” retorted the other one. “They are our own husbands. What can we say about their teeth. Maybe they have eaten some blackberries in the forest.”

“It is cold weather now. There are no blackberries.”

“Perhaps you gave them burnt meat.”

“It is you who gave them meat, and it was juicy and not burnt.”

“Or perhaps it is because they have iron teeth.”

At this time, the teeth of the men were half a foot long. They protruded from their mouths, sharp-edged, and bright like so many daggers. The youngest sister rushed out of the house.

“Catch her, catch her!” cried the middle sister, but she was gone.

She ran through the dense forest straight on, like a frightened doe; and in the end when she could run no more, she stopped at a small opening and started a fire. She found the stump of a tree that was similar to her in bulk and size. She cut it off and put it near the fire. She took off her clothes and wrapped them around the stump. She also put her cap on it. Then she took a stake as strong as a spear shaft and burnt its point in the fire until it became hard and sharp. With this wooden spear she concealed herself behind a bush. Oh! a noise was heard in the forest, a gnashing of teeth, and cracking of branches, which snapped off and fell down. It was the heretic coming in pursuit of her. He rushed toward the fire, and with his terrible jaws he instantly seized the stump about the middle. His iron teeth stuck in the wood and he could not disengage himself. The woman sprang from the bush and stabbed him from behind with her wooden lance. The burnt point entered his anus and came out at the mouth. He was there like a fish on a roasting rod. She ran the other end of the stake deep into the ground, and left him there. She was afraid to return home, and went to another settlement not far away. When she had told her story the men took their spears and axes and went in search of the monsters. When they came to the house, the heretics had gone. The women and children had also gone. They looked for the bones, supposing that the monsters might have eaten the people, but they found nothing: It is not known what they did to their captives. Perhaps they carried the women away and married them. The real husbands of the women came home after a week, but their house was empty.

The end.

Story of Gege-woman

An old man warns his three sons not to climb the roof, but the eldest and middle sons ignore him and both meet Gege-Woman, who catches fish with her breeches. They each reject her food and are devoured by wolves, bears, and wolverines. The youngest son, however, marries her, and with his father’s help, traps the beasts. Gege-Woman chases him, but after a fight with another woman, both die. The son and his family become rich.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Supernatural Beings: Gege-Woman herself is a supernatural entity capable of summoning wolves, bears, and wolverines to enforce her will.

Trials and Tribulations: The youngest son’s journey involves overcoming the peril posed by Gege-Woman, surviving her pursuit, and ultimately leading his family to prosperity.

Conflict with Authority: The sons’ decision to ignore their father’s explicit warning highlights a classic struggle between youthful defiance and parental authority, resulting in severe repercussions for the elder siblings.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

In Russian, Гегйка Баба which probably means “woman who cried ‘gege’!

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras, in the village of Markova, the Anadyr country, winter of 1900.

There was an old man and his wife. They had three sons. The old man said to his sons, “Listen, my children! Do not climb the roof, do not climb to the upper beam.” The next morning the elder son climbed to the roof and mounted the upper beam. He saw from there, on the seashore, that a young woman was catching fish with her own breeches. He descended and went to the shore. Gege-Woman was there catching fish with her breeches. “Ah, you have come!” — “Yes, I have.” — “Do you want to take me for your wife? If so, I will cook some food for you.” — “All right!”

They went home. Gege-Woman cooked some fish, and offered it to her future husband; but he pushed it off, and the fish fell to the ground. “Who wants to eat of your nasty fish, Breeches-Caught?” He left the house; but Gege-Woman followed him, and called aloud, “Gege, wolves, gege, bears, gege, wolverines, poz, poz, poz!” [one of the calls addressed to the dog-team] So the wolves, the bears, and the wolverines came and devoured him. The old man had lost the first son.

► Continue reading…

The second son, mounted the roof, and saw Gege-Woman catching fish with her breeches. He went the same way, and came to the shore. “O young man! take me for your wife. If you are willing, I will cook some food for you.” — “All right!” They went home, and she cooked some fish and offered it to her visitor; but he pushed it off. “Who wants to eat of your nasty fish, Breeches-Caught?” He left the house; but she followed him, and called aloud, “Gege, bears, gege, wolves, gege, wolverines, poz, poz, poz!” Bears, wolves and wolverines came and devoured him. The old man had lost his second son.

The third and the youngest son mounted the roof, and saw Gege-Woman. He went to the seashore. “O young man! take me for your wife. I will cook some food for you.” “All right!” He ate of the food. So they lived together. She forbade the bears and the wolves to devour the young man. Meanwhile the old man built a number of deadfalls and other traps. He caught all the bears and wolves and wolverines one by one. Then he said to his boy, “You may go away. There is nobody left to destroy you.” That very night he fled from there. Gege-Woman followed him. He saw a small stream of smoke coming out of the ground, and plunged down. It was the underground house of Haihai-Woman. [in Russian Гайгайка Баба “woman crying ‘hai, hai!’”] “Oh, oh I give me back my husband!” “I will not. He shall be mine.” So the two women fought and killed each other. He went out, and fled to his parents’ house. They visited the houses of the dead woman, and took everything there was. So they grew rich.

That is all.

Story of Magus

Magus had four sons with strange characteristics. After an elk hunt, two sons die from accidents while fetching water, the third while handling the elk’s brisket, and the fourth while cooking the meat. Magus, now alone, travels and kills the children of an evil spirit named Kosetoka. Kosetoka, enraged, attacks Magus, but the latter outwits him, using a trick to kill the spirit. Magus returns home victorious.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Family Dynamics: The narrative centers on Magus and his four sons, highlighting their unique characteristics and the tragic events leading to their demise.

Cunning and Deception: Magus employs clever tactics to deceive and ultimately defeat Kosetoka, showcasing the use of intelligence over brute force.

Revenge and Justice: Following the loss of his sons, Magus embarks on a journey that leads to the defeat of Kosetoka, symbolizing a form of personal renewal and triumph over adversity.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras in the village of Markova, the Anadyr country, winter of 1900.

There was a man, Magus by name. He had four sons. One of them had legs of grass, another a head of bladder, the third a brisket of leaves, the fourth a voice of hair. Magus said to his sons, “Children! let us go and hunt elks!” They killed a big elk and carried it home. Magus said to the elder sons, “You, Legs-of-Grass I and you, Head-of-Bladder! — go and bring some water from the river.”

They went to the river and put the water tub near the water-hole; but they were so slow in filling it with water, that it was frozen to the moist ice. They tugged at it, but could not move it. Then Legs-of-Grass kicked it with his foot. He broke both of his legs and was dead. Head-of-Bladder was much troubled, and scratched his head. His nails cut through the bladder, and he dropped down dead. The other ones waited and waited, but nobody came: so they went to the river, and found the two dead.

► Continue reading…

“Ah!” said their father, “let us arrange their funeral! We will cook a funeral meal. Brisket-of-Leaves go and bring the elk’s brisket from the drying-poles.” He wanted to take it down, but it slipped from his hands and fell down upon his own brisket and smashed it. He also dropped down dead. “Ah, woe! what is to be done?” — “Now, you must go, Voice-of-Hair, and fetch that brisket.” Voice-of-Hair brought it and cooked it; but when he was tasting the meat, his throat of hair burst open, and he died. So Magus remained alone.

“Now, I will depart from here. I will go traveling.” He walked on for several days and came to Kosetoka. The evil spirit was not at home: only his children were there. He killed them all, and cut off their heads. Then he spread a large blanket, and set the heads close to it, in a row. It looked as if they were asleep side by side under the blanket. He also took a large bag and filled it with their meat and bones. He wrapped the bag in his own overcoat, and attached his cap to one end of it. Kosetoka went home carrying some human carrion as food for his children. “Ah!” said he, “they waited so long that they have fallen asleep.” He made a fire and cooked the meat; but when he tugged at the blanket, the heads rolled off and out of the house. Kosetoka was wild with anger. “Who has done this?” He looked about and saw the bag. “Ah! it was you, Magus! it was you!” He rushed at the bag and trampled it down with his heavy feet. All the bones broke, and the blood of the children spurted through the holes. “I have killed YOU!” shouted the spirit; but from underground a voice answered, “I am here.” It was Magus, who had found the underground storehouse and entered it, blocking the entrance behind him. “Ah! where are you?” — “I am here.” The spirit ran out of the house and back again. The entrance was blocked; but he found a round hole, and tried to squeeze himself through it. His body was tightly wedged in and could move neither forward nor backward. Magus said, “O hole! you are round and tight, turn now into a circular knife and cut Kosetoka in halves.” And thus it happened. He took everything he found, and went home.

Story of a stepmother and her stepdaughters

An old man remarries a Yahga-Witch, who treats his daughter cruelly. One day, the girl is sent to wash a net but the current sweeps it away, leading her to the lower world. She cleans a stable, barn, and house, where an old woman helps her, giving her a silver net and a magical box that provides food. The Witch’s daughter follows the same path but opens a box that burns them both. The old man and his daughter then live with the kind old woman.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Trials and Tribulations: The stepdaughter faces numerous challenges, including the loss of the net and her subsequent journey to the lower world, testing her resilience and character.

Moral Lessons: The contrasting behaviors and outcomes of the stepmother’s daughter and the stepdaughter impart lessons on the virtues of kindness, diligence, and humility versus laziness and entitlement.

Supernatural Beings: The presence of the Yahga-Witch and the old woman in the lower world introduces elements of the supernatural, influencing the events and outcomes in the story.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman, in the village of Markova, the Anadyr country, winter of 1900.

There was an old man and his wife. The old woman died leaving a single daughter. The old man sought another wife, and married a widow, who had a daughter of her own. This widow was a Yahga-Witch. The stepmother had a violent dislike for her stepdaughter. She used to strike her hard and gave her nothing to eat. One day she sent her to the waterhole to wash some old nets. [Old nets are used in the households of the Russian and the Russianized natives instead of towels and napkins.] While the girl was washing it the swift current carried it away. She cried bitterly. Then she looked down the water-hole and saw a road. She descended and came to the lower world. She walked and walked, and then saw a horse stable. Several horses stood in it, and the place was quite unclean. So she cleaned it well, plucked some grass from under the snow among the tussocks, and brought it in for fresh litter. Then she continued on her way.

► Continue reading…

After a while she saw a cow barn. Several cows stood there. The barn was more filthy than the preceding one. She cleaned it well, and brought in some grass for fresh litter. Then she milked the cows and went away. After some time she came to a little house. It was so dirty that the rubbish covered the sill. She entered and cleaned the house. Then she made a fire and sat down on the bed. Sitting thus alone, she cried bitterly. All at once a noise was heard outside, and the shuffling of old feet clad in bristle-soled boots. There entered a small old woman. “Ah, my dear! whence do you come?” — “I have no mother. The Yagha-Witch was very hard on me. She sent me to the water-hole to wash an old net, and the current of water carried it off. So I thought, ‘She will surely kill me. I may as well descend to the lower world of my own free will?’” — “All right!” said the old woman, “you may pass this night in my house; and in the morning I will give you a net to make good your loss.”

In the morning the old woman gave her a net made of pure silver and also a small box with an iron cover. She said to the girl, “Give this net to the Yagha-Witch. She will thank you for it ever so much. You must keep the box for yourself. Everytime you feel hungry, you may call your father. Then open that box unseen by your stepmother. The box will give you-food and drink.” She took the presents and went home. She gave the silver net to the Yagha-Witch. Oh, the witch was so glad! She called her own daughter and gave her a piece of a new net, quite clean and white. Then she said, “Go to the water-hole. Perhaps they will give you something too.”

The daughter of the Yagha-Witch came to the water-hole. She washed the net. The current carried it off. She looked down the water-hole and saw a road. She followed it and came to the lower world. After some time she saw the horse stable. Several horses stood in it, and the place was unclean. The girl grumbled, “Oh, what a filthy place!” and passed by. Then she saw a cow barn. Several cows stood in it, and the place was dirtier than the preceding one. She passed by with much aversion. After that she came to the little house. It was so full of dirt that the rubbish covered the sill. “Oh, what awful dirt!” said the girl. She entered, however, and she sat on the bed in the cold and among the heap of rubbish, singing lustily. The old woman came in, and asked, “Oh, my dear! where do you come from?” — “My mother sent me to wash a net, and the current carried it away. I looked down the water-hole and saw a road. I followed that road and came here.” The old woman gave her a net, the very same she had dropped into the water-hole, and also a large box with a cover of larch wood. She warned her also, “Be sure not to open this box in the presence of anyone! You must open it only when you and your own mother are together.” The girl went back and came out of the water place. “Mother,” she called to the Yagha-Witch, “I have a box, ever so large.” — “Do not open it, will you?” said the mother. They took the box and hid beneath a bush. Then she opened the lid. A flame came out and burnt them both. So they were destroyed. The old man and his daughter left that place and departed for the under world. They came to the old woman. The old man married her, and they all three lived together.

The end.

A Markova tale

A shaman visited a village where people mysteriously vanished nightly. Keeping watch, he discovered a black dog attacking a man, severing his arm. The shaman killed the dog, accidentally attaching its limb—revealed to be a woman’s arm—to the man. Tracking the dog’s trail, he uncovered the village priest’s wife as the culprit, who had been using dark magic to destroy the villagers. She was executed for her deeds.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Supernatural Beings: The narrative features a shaman and a woman capable of transforming into a black dog, indicating interactions with supernatural entities.

Cunning and Deception: The priest’s wife deceives the villagers by secretly transforming into a dog to harm them, highlighting themes of deceit.

Divine Punishment: The shaman uncovers the priest’s wife’s malevolent actions and ensures she faces retribution for her transgressions.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras, in the village of Markova, the Anadyr country, winter of 1900.

The people of a village began to vanish, and nobody knew what happened to them. There was a shaman. He traveled through that country and came to the village. The people were quite sad and sorrowful. “What is the matter with you?” — “We do not know. Every night somebody vanished. We have tried to watch, but cannot discover anybody.” — “Oh, is that so? Let me try to keep watch over you.” Evening came, and it was time to go to sleep. The people were hiding in boxes and bags. “Oh, have no fear! I shall keep a vigilant watch over you.” He took a sword and waited in the darkness. The people snored soundly, partly freed from their fear. All at once a black dog glided noiselessly in through the window and seized a workman, a fellow-traveler of the shaman. He struck the dog with his sword. The dog had torn off the man’s one arm with the shoulder blade, and the shaman cut off the corresponding limb of the dog. In the hurry of the moment, the shaman took the limb of the dog and applied it to the body of the man, and it stuck to his body.

► Continue reading…

In the morning he saw that the new arm was not the leg of a dog, but a woman’s arm, white of skin and with rings on the fingers. “Ah!” said the shaman, “let me try to find that dog.” He went out and followed the bloody tracks. They led to the house of the chief of the village close to the church. It was the house of the parish priest. The shaman entered, and saluted the priest with civility. The priest looked sad, “Ah, my friend! please sit down! I am not able to treat you as is becoming. My wife is sick.” — “Ah, is that so! And what is the cause of her suffering?” — “We do not know. She is alone in her room and does not want us to enter. All we know is that she is not well. Please do help her if you can!” The shaman went to the room of the patient. The entrance was locked; he said nothing and suddenly broke the door and entered.

The woman was lying on the bed well wrapped up in a thick blanket. He pulled that off, and she lay before them quite naked. Her right arm was gone, along with the shoulder blade. Close to her side lay the bloody arm of a man, which would not stick to her body. “Ah, here you are!” said the shaman. “Reverend father, it is your wife who destroyed half of the village. Had it not been for me, she would have taken you also.” — “Ah, ah!” exclaimed the priest, “Mother what is the matter with you. Now, I understand it. She would give me of her enchanted drink, so that I slept throughout the night like one dead, and she would steal away in the darkness.” So they took her and tore her in two.

Story about Kundirik

An old couple prayed for a child and named him Kundirik. After a bear demanded the boy as ransom, Kundirik cleverly escaped, killing the bear. He later encountered a man and his three daughters, casting a spell to discipline the rude girls. Marrying the youngest daughter, Kundirik reunited his impoverished parents with his wealthy in-laws, securing a better life for them all.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Cunning and Deception: Kundirik employs clever tactics to outsmart the bear and later uses a spell to discipline the rude daughters.

Trials and Tribulations: Kundirik faces multiple challenges, including escaping from the bear and dealing with the ill-mannered daughters, demonstrating resilience.

Transformation through Love: Kundirik’s marriage to the youngest daughter leads to a positive change in circumstances for his impoverished parents, showcasing how love and union can bring about transformation.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Barbara Karyakin, a Russian creole woman, at Marinsky Post, the Anadyr country, fall of 1900.

There was an old man with an old woman. One time they prayed to God, asking Him to give them a child. God granted their prayer, and they had a son.

The old woman said, “What name shall we give to the boy?”

“Ah!” said the old man, “let us call him Kundirik.”

The old man went to hunt wild reindeer. When on the way, a bear attacked him and wanted to kill him.

“O grandfather! spare me!”

“Unless you promise to give me your son Kundirik, I shall kill all of you.”

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He promised to give him the boy and the bear let him go. The old woman saw him come covered with blood: „Ah!” cried she, „My husband is bringing reindeer meat!”

“Do not make so much noise! It is my own blood. The grandfather wanted to kill me. O wife! he asked for our little Kundirik. Otherwise he said he should come and kill all of us.”

The old woman cried much, then she prepared some dolls for the boy. She put him on the window sill, and put the dolls by his side. Then they left the house and departed forever. The Bear came, and entered. “Kundirik, where are you?”

“I am here, outside, playing with dolls.”

The Bear went out. “Kundirik, where are you?”

“I am here, within, playing with the dolls.”

He was on the window sill, now within, and now outside. The Bear broke down the wooden wall and seized Kundirik.

“When we were traveling, father and I, he used to carry me on his shoulders.”

So the Bear put the boy on his shoulders and walked along. They came to a big hole in the ground. Two poles of aspen wood were protruding from it, and a sleeping place made of green branches was arranged on them.

“This is our sleeping place,” said the boy. “We used to sleep here, father in the hole, and I on the branches.”

The Bear entered the hole, and immediately went to sleep. The boy gathered a number of heavy stones and brought them all to the edge of the hole.

“Bear, Bear! are you sleeping?”

“Yes, I am. And are you?”

“I am not. My stomach is aching. I am afraid. I am going to defecate stones.”

Then he pushed the stones, and they fell down and hit the Bear. He was squeezed down, and his bowels came out of his belly.

“Kundirik, Kundirik, help me get out! I will take you to your father and mother.”

“No, I am afraid you will eat me up.”

And the Bear died.

Kundirik left him and went away. He saw a house and entered. In this house lived a man and his three daughters. The father awakened the daughters.

“Get up, daughters! A stranger has come. Give him food and drink.”

“Ah! let him look for it himself!”

He refused to do so, but went out of the house and said softly, “Kundirik! let those girls’ buttocks stick firmly to the flooring!”

In the morning the girls wanted to get up, but the boards of the flooring were lifted along with them.

“Ah!” said the father, “Something has happened. Go and fetch my old mother. She will give me counsel.”

Kundirik went to the old woman, who lived far off, and asked her to come.

“Ah!” said the old woman, “you must first help me with my wraps.” He wrapped her up. “Now you must help me to my sledge.” So he carried her to the sledge. They departed. After a while she said, “Kundirik, now help me defecate.” He put her down and took off some of her wraps. “Kundirik, now help me wipe my anus.”

“There is a horse,” said Kundirik, “go to him, he will clean you.” She approached the horse. The horse seized her naked buttocks with his teeth and tore her in two. Out of her lacerated anus came a quantity of mice, ermine, spermophile, toads, grubs.

Kundirik went to the old man, and said, “The old woman died on the way. She was indeed too old.”

The old man said to him, “Please find help for us if you can!”

Kundirik promised to do so. He went out of the house, and called aloud, “Kundirik! let these girls be detached from the flooring!” He went back and said, “Get up!” and they were free.

They gave him the youngest daughter in marriage. He took her along and went home. His father and mother were living in a small hut. A small fire was burning in this house. A small tea kettle was bubbling over the fire. His parents were full of joy, but he only knit his brows and said nothing. The same day he went back to his father-in-law, who was much better off than his own people. He slept there.

In the morning he went out and called aloud, “Kundirik! let my father and mother come over here!”

And there they were. After a while his father-in-law also went out and saw the new house. “Ah, ah!” said he, “some new people have come here, together with their house.”

The end.

A Chuvantzi tale (Anadyr version)

This tale is probably of Chuvantzi provenience. It is remarkable from the fact that some fragments of verse have been arranged in the form of an old Russian lay, although the life it describes is of native color. In the Kolyma country this tale has been transformed into a similar lay, more coherent in character, used chiefly as a lullaby.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Trials and Tribulations: Pondandi faces and overcomes multiple formidable challenges set by the woman, each serving as a test of his dedication and capabilities.

Transformation through Love: Pondandi’s unwavering efforts and accomplishments lead to a transformation in their relationship, moving from silence and distance to mutual understanding and partnership.

Conflict with Authority: The woman, assuming a position of authority after her father’s death, imposes difficult tasks on Pondandi, who must navigate and overcome these authoritative challenges to achieve his goal.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Anne Chain, a Russianized Chuvantzi woman, in the village of Markova, the Anadyr country, summer of 1896.

There was a man, Latka by name, who had an assistant who was called Pondandi. When Latka died, his daughter remained alone with Pondandi. Pondandi worked for her as he used to do for her father. One morning she arose and saw that there was no fire in the house. She walked out, and saw the assistant sitting on the other bank of the river, quite motionless. “Eh, Pondandi, Pondandi, why do you not make a fire? We are cold.” He said nothing, but sat as before, looking at her quite steadfastly. So she made the fire herself. “Here, Pondandi, fetch some water!” He did not stir. She went for water herself. “Here, Pondandi, cook some food! We are hungry.” He paid no attention. She cooked the brisket of a wild sheep. “O, Pondandi, Pondandi! what do you want?” He did not answer. “Come and have a meal!” He did not stir. She ate all alone, and went to sleep. The next morning she went out of the house. He was sitting on the very same place, looking at her more steadfastly than ever.

► Continue reading…

She herself performed all the household work, and said nothing to him. When all was finished, she called, “Ah, Pondandi, Pondandi! what do you want?” He did not reply. “Perhaps you want a handsome suit of clothes. I will prepare them for you.” He sat as before without answering, looking steadfastly at her.

She had a meal and went to sleep. The next morning she looked at the river, and he was sitting there as before. “O Pondandi, Pondandi I what do you want? Perhaps you want to take me for your wife?” He jumped up like a football, and danced about. After one tour he sat down again, and looked at her as steadfastly as before. She said nothing until the next morning. Then she went to the river, and said:

O Pondandi, Pondandi!
If you want to marry me,
Go and kill a big brown bear
For a blanket for me.

He jumped up and danced about, and then started off like an arrow. She said to herself, “Oh, let him go! Perhaps the bear will devour him, and I shall be rid of him.” The next morning she went to the river, and Pondandi, was sitting there as before. “Ah!” thought she, “he is still alive.” But when she came back to her house, a big bear’s carcass was lying near the entrance.

O, Pondandi, Pondandi!
Go and kill a big elk
For trimming my dress.

He jumped up again and danced off. In due time she went to sleep, saying to herself, “No he is surely dead.” She arose in the morning and went to the river. Pondandi was sitting there, but a big elk’s carcass lay near the entrance.

O Pondandi, Pondandi!
If you want to marry me,
Go and kill a big mountain-sheep
For our wedding roast.

He jumped up and danced off. She said to herself, “Now perhaps he will fall down the cliff and be killed.” The next morning she went to the river. Pondandi was sitting there, and a big mountain-sheep carcass was lying near the door.

O Pondandi, Pondandi!
See there the big stone!
Go and bring it here
For our future children to play with.

He jumped up and danced off, “Ah,” said she, “now the end is coming. The stone is too heavy. He will desist from his marriage projects.”

The next morning she went out of the house; and a big mountain which had stood away back from the river had changed its place, and stood before the entrance.

O Pondandi, Pondandi!
If you want to marry me,
Take a bow with arrows
And shoot an arrow up to the sky,
Then you must follow it,
As swift as your arrow.

He jumped off and caught his bow. He strung it and shot an arrow up to heaven. Then he jumped upward and followed the arrow. She looked up and followed him with her eyes, until he was lost out of sight. She waited and waited, but he did not fall back, and never descended. “Ah,” said she, “surely he fell down at some other place. No doubt he is dead.” She went to sleep, and in the morning she went again to the river. Nobody was there. “Ah!” sighed she,” it is allover,” and went back to the house. At that moment, however, a man came driving a team of reindeer. It was Pondandi. He fell down somewhere among a big herd of reindeer: so he caught a pair of reindeer, and after attaching them to a sledge, he drove off. Now he arose from his sledge. He was quite handsome, and his clothes were fine. He entered the house and sat down on the bed of the girl.

“O you visitor! Do not sit down on my place! My bridegroom will come, and he will blame me.”

“I am your husband,” said Pondandi. “No,” said the girl, “you are not. His coat is of the worst kind of skins, and he himself is no more than a snotty youth.” — “If you do not believe me, come out, and I will prove it to you.” They went out, and he showed her his former clothes and the skin of a snotty youth in the tree. “Look there!” said Pondandi, “down the valley. My father and mother are passing there with a few of their herds.” She looked down, and the whole valley was alive with reindeer, — bucks and deer, and small fawns. The old people came nearer, and their herd proved much more numerous than the herd of the girl. They joined their herds and lived there. Latka’s daughter married Pondandi.

The end.

Sister and brother married

A sister, desiring to marry her brother, deceives him by disguising herself as a new woman in their camp. The brother unknowingly marries her, and they have a son. When the boy learns the truth from a Snow-Bunting, the father investigates. Discovering the incestuous deceit, he sets a trap with a spell-bound ax, which kills his sister. He and his son continue living together afterward.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Family Dynamics: The narrative explores complex relationships within a family, particularly the taboo of incest.

Divine Punishment: The brother invokes a spell-bound ax to punish his sister for her deceit, resulting in her death.

Forbidden Love: The sister’s desire to marry her brother represents a romantic connection defying societal and familial expectations.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Anne Sosykin, a Russianized Chuvantzi woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was a sister who wanted to marry her brother. One time while the brother was out hunting she sewed a new tent cover and prepared new poles also. Then she dug a long underground passage away from their house, and at the end of it she pitched her new tent. She said to her brother, “A strange woman has come to our camp. You should marry her. After that I will go away.” He said, “Better stay with us.” — “No, I will go and look for a husband; but you must go and visit that woman.” As soon as he was gone, she changed her clothing, and arranged her hair in a different manner. Then she dived into the underground passage and made off to the new tent. There she sat down and when her brother came in he saw her working on skins. He went back home; but she was there before him, and put on her former dress. She asked him, “Did you see her?” — “Yes, I saw her. She looks very much like you.” — “Don’t be silly! Women are alike, just like larch-cones; you hesitate too long. Marry her, the sooner the better. I will go and look for a husband.”

► Continue reading…

The following morning he went to the woman’s tent, and spent the whole day there. He paid his suit and married her. The sister pretended to go away, but she had gone to the new tent and stayed there. There they lived. In due time she brought forth a boy, who grew up and became able to shoot. His father made a bow and arrows for him. The boy shot at a Snow-Bunting, which grew angry, and said to him, “You good-for-nothing! do not shoot at me! Better think that you are the child of a brother who married his own sister.” The boy went to his mother, and said, “The Snow-Bunting is abusing me. It says that I am the child of a brother who married his own sister.” She only said, “Do not say that to your father!” When the man came home, the boy wanted to tell him; but just as he began and said “Father!” his mother gave him a spanking and drove him away. This was repeated several times. Then the father took notice and said, “Wife! bring me some wild sheep meat.” She went to the storehouse. Then the boy began again, “Here, father!” — “What is it, child?” — “Snow-Bunting said to me that I am the child of a brother who married his own sister.” — “Ah, ah!” said the father. He took his big ax and ground it well on the whetstone. Then he hung it up just above the entrance. He laid a spell upon it and said to the ax, “If she is really my sister, fall down and split her head.” The woman entered smiling; but, as soon as she had shut the door, the ax fell down and split her head. So she died, and he prepared for her funeral. They lived on, he and his boy.

The end.