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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Kilu’ and Monster-Man

Yini’a-nawgut and her sister Kilu’ went for a walk, where they encountered a Monster-Being. When Kilu’ pushed her cousin toward him, Yini’a-nawgut ended up sleeping with the creature. Kilu’, jealous and ashamed, fled, tearing her clothes in the process, and arrived in the village in a disheveled state. The villagers laughed, and Kilu’ falsely boasted that the suitor had come for her first, envying her sister’s marriage.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Cunning and Deception: Kilu’ deceives the villagers by falsely claiming that the suitor approached her first, showcasing the use of deceit to manipulate perceptions.

Community and Isolation: Kilu’s actions lead to her social isolation and ridicule from the villagers, emphasizing the consequences of envy and deceit on one’s standing within a community.

Transformation through Love: Yini’a-nawgut’s union with the Monster-Being transforms him into a good young man, suggesting the redemptive and transformative power of love.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Yini’a-nawgut and her sister went out for a walk. Yini’a-nawgut looked ahead and espied something. “What is there? Look at it!” Kilu’ looked, and it fell down. “Just now you said, ‘What is coming there?’ And it fell down again.”

They came home and made a fire. Then there was a clattering at the entrance, Monster-Being, came there. He sat down on Kilu’s side. Oh, she pushed her cousin toward him. “You saw him first! Then be at his side!” As soon as her cousin went to sleep (with him), Kilu’ ran away out of the house. Even all her clothes were torn to shreds. They caught on the trees, and she pulled at them with violence. So, when she carne to the river, she had on no clothes at all. The trees were catching even at her eyes. She pulled with violence, and even bled from the nostrils.

► Continue reading…

Then she came to the village, and the people laughed at her. “What has happened to you?” – “Indeed a kamak came and devoured my cousin. It was she who saw him first.” – “Let us go and look at her!” They set off and moved on. They came and saw those two walking together. (The new-comer was) a very good young man. They said to Kilu’, “If you had not run away, he would have married you.”

Then Kilu’ began to boast, “The suitor came first to me!” though it was not true at all. She envied Yini’a-nawgut because of her husband. He entered, (and proved to be) a very good young man, and Kilu’ envied her sister to a great extent. Her cousin was married, (and not she).

Oh, that is all.

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Big-Raven and Fish-Woman

Big-Raven, struggling with hunger, finds Fish-Woman and brings her home. They live together, but Miti’ grows jealous and kills Fish-Woman twice, cooking and eating her flesh. Each time, Fish-Woman miraculously revives and gives Big-Raven food. Eventually, Fish-Woman leaves, foreseeing that Miti’ will eventually kill her for good, and Big-Raven can no longer summon her.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Supernatural Beings: Fish-Woman possesses extraordinary abilities, such as self-revival and providing sustenance, highlighting her supernatural nature.

Conflict with Authority: Miti’s actions challenge the household’s harmony and authority, creating internal conflict.

Loss and Renewal: The cycle of Fish-Woman’s death and revival represents themes of loss and renewal within the narrative.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Big-Raven lived with his family. They had nothing to eat. He went to the sea, and found there Fish-Woman. He brought her home. She cast forth spawn and they ate it. Then Big-Raven married Fish-Woman. Miti’ grew jealous. Big-Raven went into the open. Then Miti’ struck Fish-Woman and killed her. She cooked her flesh and ate of it. Some of it she left for her husband.

Then Big-Raven came home. “Fish-Woman, come out.” Then that one who was just cooked, stepped forth from the rear storeroom. He came in and she gave him food. Then she said to him, “Just now Miti’ has killed me, and cooked my flesh.” The next day he went away again. Miti’ again attacked Fish-Woman. She wrung her neck (and thought,) “This time I have killed her.” Big-Raven came back and she revived again and gave him food.

► Continue reading…

After that Fish-Woman went away. (She said,) “Miti’ some day will make an end of me.” Big-Raven came back, but she was not there. He came to the sea-shore and called out, “Fish-Woman, come here.” – “I shall not come. Miti’ will try to kill me again.” So he could not call her out.

That is all.

Eme’mqut and Envious-One

Eme’mqut and Envious-One compare the beauty of their wives. Envious-One, after pampering his wife with whale-blubber, grows obsessed with her appearance. When Eme’mqut’s wife is revealed, Envious-One is so overwhelmed by her beauty that he faints and suffers from a severe reaction. Eventually, he recovers, but declares he’s had enough, and they part ways.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Moral Lessons: The story highlights the consequences of excessive envy and obsession with superficial appearances.

Conflict with Authority: Envious-One’s actions can be seen as challenging societal norms or expectations regarding beauty and comparison.

Tragic Flaw: Envious-One’s downfall is caused by his own excessive envy and obsession with appearances.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

[…] The next morning Eme’mqut saw Envious-One, and he said to him, “Where did you see him? Let us go and visit him.” Again they visited him, and said to him. “Oh, wait! we are going to roast the omasum on a flat stone.” Then Eme’mqut left Envious-One.

He began to busy himself with the omasum, and to roast it. He finished this. Then he went away. After some time he took a fine girl for a wife. Envious-One brought to his home his former (wife) Little U’wen. After a long time they said to each other. “Come here! Let us compare the beauty of our wives!”

Envious-One said, “All right! I will bring her.” She had an overcoat fringed with reindeer-mane. He took her along. While on the way, he washed her quite frequently with (liquid from) the chamber-vessel, and (by rubbing) forced the blood into her face.

► Continue reading…

Then those two came. Eme’mqut’s wife was hidden. They were going to bring the wives. Envious-One fed his wife sumptuously, giving her plenty of whale-blubber. “Let us compare the beauty of our wives!”

They brought them in. “Ah, but she has long lashes! She has large buttocks!” All the time he kept jumping over to his wife and re-arranging the parting of her hair. “Oh, surely she will came out the victor!” Then they brought forth Eme’mqut’s wife. Envious-One swooned at the first look.

He had a diarrhea from that whale-blubber. [It seems that he had eaten some whale-blubber with his wife.] They took away the woman. Then he recovered his senses. He said, “I have slept.” And really he began to eat again the matter vomited from his insides. They brought in the woman again. He swooned.

That vomited matter, which he tried to swallow came out again. They took her away. He recovered his senses, and ate again that matter vomited from his insides. Then (he said), “I do not want it. Go away! I have had enough!”

The end.

Big-Raven and Fox

Big-Raven, walking along the sand-spit, encounters various seals and whales, which he throws into the sea. He finds a good whale and calls the nearby Chukchee people, but fearing them, he enters the whale’s mouth to gather oil. A fox observes him, and in gratitude for the oil, sends him a poisoned cake, which ultimately kills him.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Cunning and Deception: The fox’s act of disguising poison as a gift exemplifies deceit to achieve a personal goal.

Supernatural Beings: Big-Raven and the fox possess anthropomorphic qualities, engaging in human-like actions and communication.

Divine Punishment: Big-Raven’s fate—death by poisoned cake—can be interpreted as retribution for his earlier actions, such as kicking sea creatures back into the water.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Big-Raven walked along the sand-spit, and found a small ringed-seal. He said, “It seems that if it were a good catch, it would not lie so far (from the water).” He kicked it, and threw it into the sea. He walked farther on, and found a spotted seal. He said as before, “It seems that if it were a good catch, it would not lie so far (from the water).” He kicked it into the sea.

Then he found a thong-seal, and kicked it into the sea. He found a white-whale, and threw it into the water. He found a whale, and another whale, quite big (bowhead whale), and he threw it in still farther. He walked on, and found a striped whale. (Then he said,) “Here is a good whale!”

Then he called aloud to the neighboring people. A number of Chukchee rushed for the whale, knife in hand.

► Continue reading…

They were approaching. He looked on them and felt frightened. So he entered the mouth of the whale. There he began to suck in the whale-oil. He filled his mouth full, then he jumped out and flew away.

A fox saw him. “Where do you come from?” – “From the whale.” She says, “What?” He says, “From the whale.” She said again, “What?” – “From the whale!” Then the oil dropped down directly on her back.

“That is good. I gathered some oil.” She wrung out her coat in a dogs’ trough. Big-Raven also gathered oil for himself. Then the small fox prepared a cake of berries and other vegetable material, and sent it to Big-Raven to show her gratitude. With these return-payments, however, she killed him [evidently by poison mixed with the berries].

Yini’a-nawgut and Kilu’s marriage with Fish-Man

Kilu’ and Yini’a-nawgut, on a walk, encounter a kamak spirit. Yini’a-nawgut is possessed and marries Fish-Man. Envious, Kilu’ deceives Chan-ai into becoming a kamak and marries Fish-Man as well. Both women return home, bearing sons and catching plenty of fish. The story explores themes of envy, deception, and the connection between the supernatural and nature.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Transformation: Both Yini’a-nawgut and Kilu’ undergo significant changes, with Yini’a-nawgut being possessed by a kamak spirit and Kilu’ deliberately seeking the same transformation.

Trickster: Kilu’ exhibits trickster behavior by deceiving Chan-ai into becoming a kamak, driven by envy of Yini’a-nawgut’s marriage to Fish-Man.

Supernatural Beings: The narrative features interactions with kamak spirits and Fish-Man, highlighting the connection between the supernatural and the natural world.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Big-Raven lived with his family. Kilu’ said to Yini’a-nawgut, “Let us go for a walk!” They went out walking, and they took a fish-head for (travelling-)provisions. They came to a certain place and began to eat. (Kilu’) threw at her (cousin) the cheek-bone of a fish. She sped away, and said, “Yi’ni has become a kamak.” That one said, “I have not become a kamak.” – “Enough, indeed, you have become a kamak!”

She tried to detach it, but could not do it, so she fell asleep. Kilu’ said, when she came home, and they said to her, “Where is Yi’ni?” She said, “Yi’ni became a kamak.” Then Yini’a-nawgut awoke. There was Fish-Man combing his hair, and a load of winter-fish was there also.

He said to her, “Enough, wake up!” She got up. He married her.

► Continue reading…

They lived there, and caught plenty of fish. After some time they came home to Big-Raven’s house. “They brought your daughter.” – “Which daughter may come here” Our daughter became a kamak.”

“Here I am! I came.”

Kilu’ began to envy (her cousin on account of) her Fish husband. (She said,) “Yi’ni, how did it happen to you?” – “You did this thing to me.” – “But your husband is a good one.”

„Chan-ai’, let us go out for a walk!” They went out, came to a place, and began to eat. They also took a (fish-)head for (all) provisions. „Chan-ai, throw a bone at me!” The other one said, „I will not throw].” (Kilu’) said, „(Do it!). We shall gain much by it.”

She threw the bone at her, but it did not stick (to her face). She took it and glued it on with her saliva. At last it was (sticking) all right. „Chan-ai’! leave me (alone)!” She left her (and went away). „Chan-ai’, I did not become a kamak.” (The other one) again came back. She said again, „Leave me (alone)! Go home and say, ‚She has become a kamak!’”

Big-Raven said, “It is her own mind. Let her be (wherever she desires).”Kilu’ [falsely] pretended to be crying, then she fell asleep. She also woke up; and there was Fish-Man. He said, “Enough, it is all your pretensions.” She got up, and Fish-Man married her. They also staid there and caught plenty of fish.

After some time they went home, to Big-Raven’s house. People said, “They have brought Kilu’.” – “Our Kilu’ became a kamak.” She said, “I am here, I came! Fish-Man married me.” There (both Fish-Men) lived. They were quite successful in catching fish. Yini’a-nawgut and her cousin brought forth sons. They bore some male children.

That is all.

Gull-Woman and Cormorant-Woman

Gull-Woman and Cormorant-Woman were sewing when Big-Kamak appeared. Gull-Woman was swallowed whole by Big-Kamak, but with her knife, she ripped open his body from within and escaped. Cormorant-Woman, inspired by her cousin’s feat, insisted on being swallowed herself, despite lacking a knife. She relied on her nails to rip open the Kamak’s body and also escaped. The Kamaks revived. Realizing the futility of their actions, they ceased their destructive ways.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Transformation: Both Gull-Woman and Cormorant-Woman undergo a transformative experience by being swallowed and then escaping, symbolizing change and resilience.

Supernatural Beings: The presence of Big-Kamak, a creature capable of swallowing humans whole, introduces an element of the supernatural.

Trials and Tribulations: The challenges faced by the women, including being swallowed and finding a way to escape, represent significant trials they must overcome.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Gull-Woman lived with a companion, who was her female cousin. They sat sewing. Cormorant-Woman (the cousin in question) said, “While no one comes to the cave, I will go and prepare my sinew-thread.” At the same time Big-Kamak said, “I will walk along the shore.” He walked along the shore. Then he said, “What is there, that shows so white?”

He came (nearer, and it was) a Gull; and, [even] without chewing, he swallowed her. Then Big-Kamak came home, and said, “I am unwell.” [He came home,] and as soon as he lay down (to rest), that Gull-Woman, with her woman’s knife, ripped open his body (from the inside). Oh, he said to his wife, “Cheer me up (by some means)!” – “Without collar-string, without nostrils!”

Big-Kamak died. That Gull-Woman came out (of his insides).

► Continue reading…

She began to jump up on the cross-pole above his pillow; but she could not fly up, because she was all covered with slime. She flew up again, and fell down and thudded against the ground. His wife lay flat in the corner (from sheer fright). Nevertheless she flew up again, and was on the house-top.

She came home, and said, “Big-Kamak swallowed me, I nearly died.” That one, Cormorant-Woman, said, “I also will make something. Let him also swallow me!” The other one said, “Don’t do it! You have no woman’s knife.” “Here are my nails. I will rip him open with my nails. If it were done, I should feel elated.”

That one (Kamak-Woman) passed by, but she could not talk to her. She went to the cave and staid there. That Ka’mak-Woman, indeed, was often passing by, but she could not see her. That Cormorant-Woman began to cough, and to say, “Here I am!” but how could she see her in the dark?

She said, “Here I am! Swallow me!” But she could not find her. Indeed, she almost stepped over her. “Where is she?” Oh, she found her! She said, “I will swallow you!” The other one said, “Do swallow me!” She swallowed her, also, without chewing, gulped her down. Oh, she came home. And again she said, “I feel unwell!” She said to her husband, “Cheer me up!” – “Without collar-string, without nostrils!”

She killed her again, and tore the old scars with her nails. [The roles of Big-Kamak and his wife are evidently confused. The husband, killed not long ago, would seem to be alive again.] This one died. Again she came out. [Cormorant-Woman came out,] and cut her way through several mounds of drifted snow.

Oh, she came home. (The kamak) said, “I have enough of these [former] doings.” They have punished their own bodies, and ceased to walk along the stone. [Both Kamaks seem to have revived after having been killed.]

That is all.

The kamak and his wife

A group of people lived peacefully until a Kamak and his wife demanded blubber, consuming it daily and threatening to eat the villagers once it ran out. The villagers fled to the sky via an arrow-formed road. The Kamaks searched for them, using divination and crude methods, but their plans backfired hilariously and fatally. The villagers later returned, rid the area of the Kamaks, and lived happily without fear of spirits.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Conflict with Authority: The villagers face oppression from the Kamak and his wife, who demand resources and threaten their lives.

Cunning and Deception: The villagers cleverly escape by creating an arrow-formed road to the sky, outsmarting the Kamak and his wife.

Divine Punishment: The Kamak and his wife meet a fatal end due to their own misguided actions, suggesting a form of cosmic justice.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Some people lived in a certain place. One day a kamak and his wife looked down (through the entrance-hole). They said, “Halloo! have you not some blubber?” – “There is some in the cache.” They entered the cache, and began to eat blubber. Then they sang, “It tastes well. We are eating blubber.” The next morning it was the same. “Halloo! have you not some blubber?” – “There is some in the porch.” – “It tastes well. We are eating blubber; but when you have no more blubber, tomorrow we shall eat you.”

They fled upwards in the night-time. They threw an arrow (upwards), and it became a road. They fled along this road.

Those came again. “Halloo! have you not some blubber?” But there was no answer. “Let us jump in! They are hidden somewhere.” They entered, and searched in all the corners. There was nothing.

► Continue reading…

They said, “Let us try the divining-stone!” [Literally “let us act with the grandmother”. “Grandmother” is used also for “divining-stone”. The reason is probably that divination with stones is chiefly practised by women, and that the divining-stone, though usually a round pebble or a piece of bone ornamented with beads and tassels, represents a female guardian of the family.] (The kamak-woman) made (her husband) stand with his legs apart. She used his penis as a divining-stone. “If they have fled to the morning dawn, we shall follow them. If they have fled to the sunset, we shall follow them. To the seaside also we shall follow them. If they have fled upwards, what then? God would not treat us very pleasantly. How can we follow them?”

He began to sway his penis. “Shall we go out through the same opening without any fear [without shame]. Let us go out through the vent-hole in the roof of the porch!” The kamak-woman said, “Take me on your shoulders!” He took her on his back. “Oh, you are strangling me!” (His head) thrust itself into her anus. “Oh, you are playing mischief!”

Finally they both died, and lay there. His head slipped into her anus. After a while (the fugitives) said, “Let us visit the house!” They visited it, and dragged out his head with an iron hook, and his head had become (quite) hairless.

“Oh, oh?” They threw them into the direction of the sunset. Then they lived and were happy. They were not harmed by spirits.

That is all.

How Big-Raven’s daughter was swallowed by a kamak

Big-Raven crafts a drum from a louse found on his daughter, becoming a shaman. He promises her hand to whoever identifies the drum’s material. An evil spirit, the Kamak, guesses correctly and claims her. Despite her reluctance, she is sent to him but ultimately kills the Kamaks with her knife. Later, she is devoured by the surviving Kamak but slays him from within. She returns to her family, marries, and prospers, reuniting with Big-Raven’s people.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Sacrifice: Big-Raven offers his daughter to anyone who can identify the drum’s material, leading to her being claimed by the kamak.

Transformation: Big-Raven becomes a shaman after creating a drum from a louse, and his daughter undergoes a journey that changes her fate.

Revenge and Justice: After being swallowed by the kamak, Big-Raven’s daughter kills him from within, enacting justice for his earlier actions.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Big-Raven was living with his people. One of his daughters was (almost) eaten by lice. They shook her combination suit, and found there one small louse. (Big-Raven) said to his wife, “What shall we do with it?” The woman said, “What will you do? Why, you will kill it.” He said, “(No,) we will make it into a drum.”

They made it into a drum. They looked at it, and the small louse turned into a drum. Big-Raven immediately began to act as a shaman. The news of this was carried everywhere, to all the villages; and the people began to talk, (and say,) “Big-Raven has become quite a shaman, but he has grown old without having any spirits. What unknown kind of drum has he made?”

Big-Raven’s daughter was living in secrecy. She did not appear openly. All the neighbors gathered as suitors.

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He said, “Whosoever can state rightly the material of which my drum is made, to him I shall give my daughter.” They named all kinds of sea-game. One said, “Of whale;” but Big-Raven said, “Not of that.” Others also said it was of wolf-skin, of reindeer-skin. They named every living thing but he said, “Not of that.” They could not describe it properly.

Then from the fire crept out an evil spirit, with no clothes on, with only a cap (on his head). “I can tell of what your drum is made. It is made of a chamber-vessel.” – “Not of that.” – “It is made of a kettle.” – “Not of that.” – “Then of a small louse.” Miti’ said, “That is right! Now we must give our daughter to the Kamak.”

They brought out the daughter, and began to prepare her for the journey. Then only, for the first time, was she seen. The daughter began to cry. They arranged for her three lines of sledges. One was hauled by whales; another, by reindeer; the third one, by white whales. All three kinds were alive. In the end they brought a small cow. The girl mounted it. She put on a large knife in a bandoleer, and also put a comb into her pocket. They set off. The girl was crying very hard.

They came to the kamak’s house, and the other kamaks went out and ate all the reindeer, “N-am, n-am, n-am!” Only that cow was left. Then the girl began to kill the kamaks with her knife. At last only one was left, – the first one, with no clothes. Then she threw down the comb, (and it grew quite large.) She climbed to the top of it; but he could not climb it, and so the evil spirit could not eat her.

He said, “Though at a future time you will marry a certain man and have two children by him, just then I shall eat you.” Then the evil spirit went away. She married a reindeer-breeder. After a while she brought forth a child, and then another. Again she began to cry. She said, “The kamak is going to eat me!”

One time her husband had gone out, and then the kamak came and ate her. She had concealed about her at this very moment her woman’s knife, and with that knife she ripped open his body insides. The evil spirit died, and she came out. The next morning, when they awoke, a woman was busying herself around their house. The mistress said, “Who are you?” – “I am the one who ate you yesterday).” [The ka’mak turned into a woman, who was assisting them in their work.]

Meanwhile her sons became (grown) men. One son married that woman. Just then her husband came. They went to Big-Raven’s people. Another son also married. They came to Big-Raven’s people. The people said (to Big-Raven), “Your daughter is being [brought] here!” He said, “The evil spirit took her away. What (kind of a) daughter may come from there?’ She looked into the house. “I am here, I have come!’ They went out (to meet her), and all entered. From that time they lived together and grew rich.

That is all.

Miti’ and Magpie-Man

Big-Raven leaves to gather willow-bark, during which Magpie-Man courts his wife, Miti’. Upon discovering the betrayal, Big-Raven creates smoke to expose Magpie-Man, who escapes. Miti’ later gives birth to two eggs that hatch into magpie-children. After an argument over food, Miti’ leaves with the children to join Magpie-Man. Big-Raven attempts reconciliation but is humiliated and returns home alone.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Love and Betrayal: Miti’s infidelity with Magpie-Man and the subsequent dissolution of her relationship with Big-Raven highlight themes of romantic bonds being tested and broken.

Family Dynamics: The interactions between Big-Raven, Miti’, and their children underscore complex familial relationships, including parental challenges and the impact of infidelity on family structure.

Cunning and Deception: Magpie-Man’s secretive courtship of Miti’ and the concealment of their affair involve deceit and cunning behavior.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, December 1900 – April, 1901.

Big-Raven lived with his family. Oh, Big-Raven said, “I will (go and) fetch some willow-bark.” Oh, Miti’ went to feed the little puppies. Magpie-Man came to eat there. He pecked at Miti’s face (to show his love), and her nose was covered with scratches.

Oh, that one (Big-Raven) comes home! He said to Miti’, “What has happened to you? Your nose is scratched all over.” She said, “By hitting with my nose against the sharp ends of the door-shed corner I was scratched thus.” Oh, Big-Raven cut away all the ends of the dog-shed corners. Then again he went for willow-bark. Miti’ went out, perched on the top of the dog-shed, and began to sing, “I am walking along the cross beam!”

Then Magpie-Man came, and said, “Let us enter the sleeping-room! Big-Raven will not come back soon. He will not catch us.”

► Continue reading…

She took him into (the house), just as soon as they entered the sleeping-room and began to make love there, then Big-Raven came back, and called out, “Miti’, take this load of willow!” Miti’ said, “Let the I’kla [small wooden charms of human shape] bring it down! I am busy trampling a half-scraped skin with lily feet.” – “Nay,” said Big-Raven, “I want you to take it down.” Oh, Miti’ took it, and with a violent pull drew it into the house.

Then Big-Raven entered the house and made a smouldering fire. He also stopped up the entrance-hole and the smoke-hole, so that the sleeping-room was full of smoke. Then a Magpie’s voice was heard from the sleeping-room. That Magpie came out. He escaped through a narrow crack.

“(See) what (this) Magpie has done to me!” The Magpie, however, went home. Miti’ was with child. After some time she brought forth two small eggs. (The two children) grew rapidly, and Big-Raven had a great love for them.

Big-Raven’s people were storing their catch of fish. Those two said, “Mamma, we are hungry.” She said, “Go out and say to daddy, ‘We are hungry.’” They went out, and were given two whole dried salmon. They entered, and nibbled up the fish. Then they said again, “We are hungry.” Miti’ said to them, “Go out and ask daddy for more.”

They went out. “Daddy, we are hungry!” – “No wonder! Two thievish magpies!” Those two sons began to weep. “Oh, he is reproaching us!” Miti’ said to them, “Go out and tell him, ‘Our real daddy is herding reindeer (with the wealthy reindeer-breeders).’” (After that) they entered again, and Miti’ put them into a grass bag, (placing) each in one of the (lower) corners. She went away, and came to Magpie-Man and flung (her bag right in).

Big-Raven said, “I feel lonely. I will go to Miti’.” He went and came there. (The people said,) “Miti’, come out! Your old man has come to you.” Miti’ said, “Has he no legs? Let him enter of his own accord!” He entered, and she gave him food. He began to eat, and was choking. Then he ran out of the house.

Miti’ called to him. She said, “Big-Raven!” – “Oi!” Then he could not help himself, and shouted, “Oi!” The piece that choked him flew out (of his mouth, and fell down) at a great distance. Then Big-Raven went home.

That is all.