A Markova tale

Three brothers—Grass-Leg, Bladder, and Little-Finger—face tragic misfortunes while eating blood soup. Little-Finger drowns trying to take marrow, Grass-Leg breaks his leg attempting to help, and Bladder laughs so hard he bursts. Their father, upon learning of these calamities from his wife, becomes enraged and kills her in anger, leaving the family in ruin.

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

Tragic Flaw: Each character exhibits a flaw leading to their demise—Little-Finger’s overreaching curiosity, Grass-Leg’s impulsive rescue attempt, Bladder’s excessive mirth, and the father’s uncontrollable anger.

Moral Lessons: The tale imparts lessons on the consequences of unchecked emotions and actions, illustrating how individual flaws can lead to personal and familial ruin.

Cunning and Deception: The story subtly reflects on the deceptive nature of appearances and actions, where seemingly harmless situations lead to fatal outcomes, emphasizing the unpredictability of life.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Katherine Alin, a Russianized Chuvantzi girl, twelve years of age, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There were three brothers. One was Grass-Leg, another was Bladder, the third was Little-Finger. One time they ate blood-soup. Little-Finger saw some marrow, and wanted to take it; but he fell into the soup and was drowned. Grass-Leg wanted to help him, but in his hurry broke his leg, seeing which, Bladder laughed till he burst of laughter. Their father went and asked his wife, “Where are our children?” She told him. He was so angry that he killed her.

The end.

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A Markova tale

White-Cap, a duck, acts strangely while being groomed by her granddaughter, scaring the girl into fleeing. Alone and lonely, the girl encounters a snow-bunting, which teases her with playful and absurd questions about her life, alluding to a life surrounded by dog-made tools and hardships. Their exchange ends with the bird mentioning a jay extinguishing her fire and flying off, leaving the tale unresolved.

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 snow-bunting engages the girl in a series of playful and absurd questions, showcasing wit and subtle deceit in their conversation.

Illusion vs. Reality: The girl’s perception of her grandmother’s behavior and the snow-bunting’s teasing questions blur the lines between reality and imagination.

Conflict with Nature: The girl’s fear of natural elements, such as drowning in the river or getting splinters from a willow, reflects a struggle against natural forces.

► 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. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was a duck who called herself White-Cap. She asked her granddaughter to louse her.

“O granny! there are no lice on your forehead, but plenty on the back of your head.”

“Gete, gete!” said the old woman in duck language. “There are none on the back of the head, but quite a good many on the forehead, gete, gete, gete!”

“O granny! Why do you talk like that? You never did so before.” “Gete, gete, I always talked like the gray geese that pass high above me. They made me lose my wits, gete, gete, gete!”

The girl was frightened and ran away.

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For some time she remained alone, then she felt lonely and sat down on a high stone. A snow-bunting perched on a cranberry-bush. The girl asked it, “What do you want?”

“Pitititi do you feel warm?” — “I do feel warm.”

“Pitititi, why do you not bathe in the river?” — “I am afraid, lest I should drown.”

“Pitititi, why do you not hold on to a willow?” — “I am afraid to get a splinter in my palm.”

“Pitititi, why do you not put on mittens?” — “I am afraid, lest they should be torn.”

“Pitititi, why do you not mend them?” — “I am afraid the needle might break.”

“Pitititi, why do you not sharpen it?” — “I am afraid the whetstone might split, and brother would blame me.”

“What is your bed?” — “A dogskin.”

“What is your pillow?” — “A dog’s neck.”

“What are your spoons?” — “Dog’s paws.”

“What are your forks?” — “Dog’s claws.”

“What is your kettle?” — “A dog skull.”

“What is your sledge?” — “Dog’s cheek-bones.”

“What are your ladles?” — “Dog’s shoulder blades.”

“What are your titbits?” — “Dog’s tongue.”

“What are your cups?” — “Dog’s teeth.”

“And where is your fire?” — “A jay passed by and extinguished it.”

“And where is the jay?” — “It flew away to the mountain to peck at the larch gum.”

The end.

A Markova tale

An old man and woman live simply, the man hunting and the woman cooking. After he locks her out to keep his reindeer meat, she leaves in search of human company. Guided by a snow-bunting, she deceives various villagers into trading up from a goose to a doe. While traveling with animals, they betray her. Defeated, she returns to the old man, resuming their modest life.

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 old woman endures a series of challenges, including being locked out by the old man and the betrayals by animals, testing her resilience.

Loss and Renewal: After facing betrayal and defeat, the old woman returns to the old man, symbolizing a cycle of loss and the renewal of their simple life together.

Family Dynamics: The story explores the relationship between the old man and the old woman, their separation, and eventual reunion, shedding light on their interpersonal dynamics.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

This tale like some others, was indicated as a real Markova tale, in contrast to others which were indicated as Lamut, Yukaghir, or Chuvantzi tales, or again, as Russian tales coming from Russia. It represents, however, a mixture of elements, Russian and native.

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

There was an old man and an old woman. The old man used to catch hares and bring them to his old woman. She cooked them, and they ate together. One time the old man brought a fat reindeer. The old woman jumped for joy. “Ah, the fat reindeer!” She skinned it and dressed it and chopped it; and then she put some of it into a large kettle, which she hung up over the fire. The meat was nearly done. Then the old man said to himself, “This old woman will consume all my meat. Eh, old woman, fetch some water!” The old woman took a pail and went down to the river. The old man in a moment secured the door on the inside and waited in silence. The old woman came back and could not open the door. “What is the matter with this door?” — “Oh, nothing! I have fastened it on this side.” — “Why did you do so?” — “Oh, I was afraid you would eat all my fat meat.” The old woman climbed to the roof. “Old man, I put the foot of a hare behind the chimney. Please throw it out to me.” He did so. The old woman took the foot and went away. After some time she grew weary and sat down to rest. A magpie was flying by. “O magpie! please tell me where there are human people.” — “I will not tell you. When you lived with the old man, each time that I wanted to perch on the fish racks, you would hurl sticks at my head, I will tell you nothing.”

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The old woman went on and after a while sat down again. A raven was flying by. “O Raven! please tell me where there are human people.” — “I will not tell you. When you lived with the old man each time I wanted to perch on the fish racks you would hurl lumps of earth at my head. I will tell you nothing. He flew off, and the old woman went on. After a while she sat down to rest. A snow-bunting flew past. “O, Snow-Bunting! please do tell me, where there are human people.” — “I will tell you. When you lived with the old men and whenever I perched upon the fish racks, you would do nothing to me; and when you were dressing fish for drying, you would leave for us some pieces of roe and liver. Follow me, I will show you the way.”

The snow-bunting flew away, and the old woman followed. After some time she saw a village. She entered one of the houses. The people bade her welcome, and gave her shelter and food. After the meal they said, “O old woman! we have prepared a couch for you on which you may sleep.” The next morning they gave her a goose, because they had a plentiful supply of wild and tame geese. They also showed her the way. She went on and came to other people. “Old woman, this couch is for you. Go to sleep.” She looked around, and saw that these people owned many swans: so she said to them. “Please give my goose a place among your swans.” Next morning she asked them, “Where is my little swan?” — “How is that. Did you not have a gosling?” — “No, I swear I had a little swan. I call God and the King to witness that I had a young swan.” So they gave her a swan. She took it and went on until she came to other people who had plenty of does. “Please put my swan among your does. It wants to be among your does.” They put it among the does. The next morning she asked, “Where is my doe?” — “Why, mother, you had a swan.” — “No, I swear I had a doe.” They gave her a doe and she went out. The next time she slept she stole a sledge and a reindeer-harness. She attached the doe to the sledge, and, seating herself on the sledge, drove on, singing lustily, “On, on, on! Run along the track, harness not mine, on without stopping! Other man’s sledge will never break down.” An arctic fox jumped up. “Here, granny, take me along on your sledge!” — “Sit down, you S… of a B…, your anus on the stanchion!” She drove on. A wolverene jumped up. “Here, granny, take me along on your sledge!” “Sit down, you S… of a B…, your anus on the stanchion.”

They drove on. A bear jumped up. “Here, granny, take me along on your sledge!” “Sit down, you S… of a B…, your anus on the stanchion!” The bear sat down on the sledge and it broke. “Oh, goodness! Go and bring me some wood. I will repair the sledge.” The arctic fox went and fetched a rotten log. “That is good for nothing,” said the old woman. The wolverene went and brought a crooked pole. “That is good for nothing,” said the old woman. The bear went and fetched a whole tree forked at about the middle. “That is too bad,” said the old woman. She went herself, and meanwhile they devoured the doe and ran off. The old woman came back, and there was no doe, nor any of her companions. So she left the sledge and went back to the old man. He had eaten his reindeer, and was catching hares again: he took the old woman back and they lived as before.

The end.

The tale of La’la (Anadyr version)

La’la, a strong warrior, seeks revenge after his family is attacked by the Chukchee. With his brother’s help, he defeats the Chukchee and kills hundreds. Following the battle, La’la decides to find a wife. He disguises himself in shabby clothes, is mocked by women, but wins the heart of the youngest daughter of a village chief, eventually marrying her.

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

Revenge and Justice: La’la seeks retribution against the Chukchee for attacking his family, leading to a confrontation to restore honor and balance.

Transformation: La’la’s brother transforms into a fox as part of their strategy to defeat the Chukchee, highlighting themes of change and adaptation.

Trickster: La’la employs cunning tactics, including disguise and deception, to outsmart his enemies and achieve his goals.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman, and noted down by Mrs. Sophie Bogoras, in the village of Markova, the Anadyr country, summer of 1900.

There were some Chuvantzi people, among them was an old man who had four sons. The middle one was of great strength. His name was La’la. He fought all the time against the Chukchee, and killed a great number of them, hundreds and thousands and more. The Chukchee sought revenge. One time La’la went into the woods to cut down a birch tree which he was going to use for making a new sledge. He took along his youngest brother. The latter climbed to the top of a birch tree and all at once muttered, “Ah! The Chukchee are coming!” La’la asked from beneath, “What are you saying? I cannot hear you.” — “Oh, nothing. I only said ‘Ravens and crows are coming.’” In truth the Chukchee were going to their father’s house. After a while, the youngest brother muttered, “Ah! the Chukchee have attacked father and our brothers!” — “What are you saying? I cannot hear what you say.” — “Oh, nothing. I say that some ravens and crows are attacking one another.”

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After a while he muttered, “Ah! they have killed father and our brothers. They have driven off our herd; and mother is following in the rear, dragging the tent poles like a pack-reindeer.” — “Ah!” said La’la, “let us go home! Oh, oh!” answered the brother, this time you did hear what I said.”

They hurried home. Their father and their brothers lay there murdered. The herd had disappeared; and the ground had been trampled down by the feet of the invaders. “Let us make haste!” said La’la. They hurried along on their snowshoes. After some time they saw the Chukchee caravan. Their old mother, in the very rear, was dragging some heavy tent poles. She looked back and laughed softly. “Ah! now I am safe.” The brothers saw that the Chukchee were stopping for the night. The women scraped the snow from the ground and pitched the tents. The brothers overtook their mother and said to her, “Mother, you stay behind here, and we will go on.” They approached the Chukchee camp. Then La’la said to his brother, “You also stay here, and I shall go round about until I am in front of them. Then I shall come back to you. And when I make a sign with my first finger, thus, you must turn into a fox, and run about in full view of them. In this manner we shall vanquish them.” He made a circuit, and boldly went straight to the Chukchee camp. “Who are you?” — “I live farther away than you. I came too late. I wanted, though to kill La’la.” One man retorted, “La’la has been killed.” Another contradicted, “No, he has not been killed.” An old man said, “I am not sure. His weapons though, have been taken, — his bow, quiver, and arrows.” — “Show them to me!” said La’la. It took six men to bring the bow, so heavy was it, and eight men to bring the quiver. “Ah! here they are!” He took the bow and tried to string it, and then he let it go. “It is too strong. I cannot string it.” All at once he interrupted himself, and pointed at something far ahead. “Look there! What is that there?” It was his younger brother, who had turned into a fox, and was running about in full view of them. All the Chukchee looked at the fox, and forgot everything else. Then La’la seized the bow and shot them. In three hours he had killed five hundred people. Only a few were left. Then he laughed aloud, and said, “Ah! that is enough; but another time do not come here with such evil plans.” The others, who were glad to be spared, immediately broke camp and drove away.

La’la went to his mother, and said, “O mother! now that our brothers are dead, how shall we live? I think I must look for a wife. You are too old. So I am going. Please get an overcoat ready for me of the worst shreds of skin. I want it for my journey.” He put on his best suit of clothes, — trousers of white reindeer legskins, and a coat of spotted fawnskin, all embroidered around the skirts, — and over all this he donned a poor and shabby overcoat made of shreds of skin. He went along on his snowshoes, and came to a river. There was a village there of thirty houses. Near a water-hole he saw a number of women and girls. He went there and lay down close to the water-hole. When the women saw him, they laughed and scoffed at him. “What do you want, you shabby one, you dog of the springtime?” They spat at him, kicked him with their boots, and even poured water over him. Finally, three sisters came there too. The two elder ones also laughed at him, but the youngest did not laugh. They wanted her to ill-use him, but she would not do so. “Ah, ah! scoffed the others, “it seems that you like him! Perhaps you will marry him.” At last they filled their pails and went away. “Who are you?” asked the girl, “and why are you lying here? Better get up and come to our house!” — “And how can I find your house? I do not know the way.” — “Our house is the one farthest away, it stands by itself. It is the highest of all, and its skin cover is dazzling white. My father is the chief of the village. He is the strongest man, and the best hunter. If you want to do so, you may follow me.” She went off, and he followed her. They came to the house. Her father said, “Who is it, so poorly clad, that you bring with you here?” — “He is to be my husband.” — “Ah! if he is to be your husband, bid him welcome.” She made him sit down, and brought reindeer fat and dried tongues. They ate heartily. After that she arranged the bed, and they lay down. He married her.