Eme’mqut and the perches

Eme’mqut discovers a village where he assists with winter fishing and is given Fox-Woman as his wife. After bringing home perch-tails, they mysteriously transform into small men, declaring themselves sons of Eme’mqut. The family is eventually accepted by the villagers and lives joyfully, with Fox-Woman bearing many sons. They wander and visit neighbors during the winter.

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

Family Dynamics: The narrative explores the formation and acceptance of a family, highlighting relationships within the community.

Community and Isolation: Initially, Eme’mqut and his family face exclusion but eventually integrate into the village, reflecting themes of belonging and estrangement.

Magic and Enchantment: The story features elements of magic, such as the transformation of perch-tails into human offspring.

► 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.

Eme’mqut went into the open and found a village. They were catching winter fish with drag-nets. The fish were small perches. He dragged a net along that fishing-river, and filled with fish a set of drying-poles.

After a while they gave him Fox-Woman, and made him marry her. He brought home two small dried perch-tails. These he brought home, and hung them on the drying-pole. They were going to eat these small dried perch-tails, and all at once something happened. (These small tails) turned into small men. They said, “Whose sons are we?” – “Say, ‘We are sons of Eme’mqut.’”

Then the two girls of this place filled with dried meat two bags; one for each [they filled].

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They went away in iron canoes, and took the girls along. What has become of them I do not know. They went together, (both of them), headlong.

Those (i.e., Eme’mqut and his wife) were sent away by the people, and were given (reindeer with) halters of grass. Then the people ceased to send them away. They ceased to send away Eme’mqut and his wife. They became as natives, and lived in joy. Fox-Woman now was bringing forth mere male children.

Winter came, they were wandering in all directions. At times they visited their neighbors.

That is all.

[This tale was told by a young girl. It seems to be a fragment of a longer and more coherent tale.]

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Eme’mqut and shellfish-girl

Big-Raven’s relative, Eme’mqut, discovers a whimpering shellfish on the seashore. Upon finding its missing “hood,” which has transformed into a small house, he enters and marries Shellfish-Girl. He brings her home, and they live together peacefully. The tale concludes with this union.

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: The union between Eme’mqut and Shellfish-Girl highlights themes of love and partnership.

Sacred Spaces: The small house, transformed from the shellfish’s “hood,” serves as a significant location where the marriage takes place.

Harmony with Nature: The story reflects a harmonious relationship between humans and natural elements, as seen in Eme’mqut’s interaction with the shellfish.

► 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 people. Oh, Eme’mqut walked along the seashore, and found some shellfish. He detached one shellfish, and it began to whimper, “Igigi’!” He said, “Cease your crying! Yonder among the stone-pine bushes (lies) your detached hood.”

Oh, he went and looked for it! It had turned into a small house. He entered the house and married that Shellfish-Girl. Then he brought her home. They lived there.

That is all.

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Eme’mqut and the kamaks

Eme’mqut discovers a mysterious house where he hears La’wa’s voice boasting about hunting humans. Pretending to be La’wa, Eme’mqut deceives the inhabitants, reviving another captive and escaping with him. Later, the real La’wa returns, confused by the situation. The rescued man settles with Eme’mqut’s family, marrying into a reindeer-breeding household. The tale ends with their peaceful life together.

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: The kamaks, possessing otherworldly abilities, interact directly with Eme’mqut, highlighting the presence of supernatural entities.

Cunning and Deception: The narrative centers on Eme’mqut’s strategic deception to outwit the kamaks and facilitate the escape.

Community and Isolation: The rescued individual transitions from captivity to becoming part of Eme’mqut’s family, illustrating themes of belonging and integration.

► 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.

Eme’mqut lived with his family. One time he went into the open and found there a house. A voice from there said, „Halloo, La’wa! is that you? How are you getting along with your human game?” [Here a man is spoken of as a “wild reindeer.” In other tales a man is spoken of as a “little seal”] He said, “Well, we two have killed some wild reindeer. How is my wife?” – „She has just been delivered of a son. And even we two, staying here at home, have killed one man. Now, La’wa, call to the spirits!” – „And where is the drum?” – „What is the matter with you? Don’t you know? Of course, it is there on the cross-pole.”

Eme’mqut called to the spirits. He put them to sleep, – the kamak-woman, together with her husband. He revived the other man. They fled in the night-time, together with Eme’mqut. In the middle of the night those sleepers wanted to pass water.

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They came out, and said, “Our son has become quite light of foot. And how is it? There are two foot-tracks, – one to this side, and the other to that side.

They entered, and again went to sleep. Then their real son, La’wa, came home. „Halloo, La’wa! have you come? Not long ago you were here, and now you come back another time.” – „When have I been at home? I have arrived just now.” – „How is your reindeer hunt?” – „Nothing killed. We were famishing.” – „There, La’wa, call to the spirits!” He took the drum. It was made of pieces of skin of women’s breasts sewed together. He began to call to the spirits, “Trai, Tiroi, trai!” Thus was he singing.

The other man lived with Eme’mqut’s family, and married a daughter of a reindeer-breeder. They lived quite happily. They staid there.

That is all.

Ermine-People

The tale of the Ermine-People recounts their ostracism by the Big-Raven people, their retreat to a cave, and their struggle for survival. Amid surreal events, Ermine-Man suffers an injury, and unknowingly, the family consumes part of his flesh. Following his death, Ermine-Woman and her children transform into real ermines, marking their transition from humans to creatures of the wild.

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 Ermine-People face rejection and mistreatment from the dominant Big-Raven people, highlighting struggles against societal hierarchy and exclusion.

Community and Isolation: After being ostracized, the Ermine-People retreat to a cave, emphasizing themes of seclusion and the challenges of living apart from the larger community.

Sacrifice: The family’s efforts to sustain themselves in a harsh environment, including the inadvertent act of consuming Ermine-Man’s flesh, underscore the harsh realities of survival.

► 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.

Ermine-People were living. One Ermine-Man came home, and said, “You are asked to live with Big-Raven’s people.” He was telling lies. Nothing of the sort was said to him. They came to that house, and wanted to enter. Then they were beaten severely. They went away, and said, “We are rejected here.” They came home and began to talk, “Let us go and live in a cave!” They went and lived in a cave. Afterwards they were caught by a flood. They had to climb upwards.

Ermine-People lived. After some time Ermine-Woman brought forth a son. Ermine-Man said, “Ermine-Woman has brought forth a son.” He said, “With what shall we cut the navel-string?” – “With-Smell-Pusher-Away has an axe.” – “O Smell-Pusher! have you an axe?” – “No, I have not.”

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Then he came to With-Odor-Pusher-Away. “Halloo! Have you an axe?” – “No, I have not, but With-Odor-Averter has one.” He came to With-Odor-Averter. “O Odor-Averter! have you an axe?” – “Here it is!”

He took the axe, came home, and only then did they sever the navel-string. They began to arrange the birth-feast. They cooked for this one Ermine-Man. The master said, “Carry some meat to Big-Raven’s people!” They carried some meat. (One girl) went and came there. They said, “Why did you come?” – “The mother brought forth (a child).” They said, “Why did you come? You smell of excrement!”

They threw the meat to the dogs, and gave her back the empty dish. She went home again and said, “Oh, oh! Miti’ ate it all herself, (she gave) nothing to the old man.” – “Poor thing, that old man! Carry again some more meat there.” She carried the meat; and they said to her, “Why did you come?” and again Big-Raven threw her out of the house, together with her dish.

She remained there in a swoon the whole day, only then she came home. “Why did you stay there so long?” – “Eme’mqut held me back all the time, (saying ‘This is a) very good girl.’ Moreover, Eme’mqut said, ‘Go there, live together!’” – “Oh, but I have just now given birth to a child!” – “Have no care. I will carry it wrapped in a coverlet.”

They set off, and arrived there. “Why have those Ermine-People come? They smell of excrement.” They arrived there, and wanted to enter, but the others began to strike them. “Oh, they reject us!” – “(No,) they bid you welcome. Let mamma enter first!” Again Big-Raven began to strike them with a stick.

The daughter said, “I will go first. Eh, old man, why are you bidding me such a welcome? I can shake (my coat) myself.” They were rejected, and went away. After that they said, “Where shall we go? We will go to a cave.”

They went to a place rich in edible seaweed. Ermine-Man fell down from a cliff and fell in a swoon. Then he came to, and said, “Oh, it is a good cliff, it makes you motionless with pleasure, a very good place!” They descended into a cave, and slept there. Ermine-Man went out in the night-time to pass water; and there (on the sea), upright blocks of ice were submerged in the water. “O Stone-Face! what success have you had in catching fish?” [Stone-Face (Giwile’) – standing columns of natural rock frequent on the shore cliffs and mountains of these countries, also the large bowlders lying about are considered by the natives to be human-like beings, petrified, but still leading a mysterious life of their own. Ermine-Man pretends to have seen one of these beings catching fish in the sea, but it was only a standing block of ice, too unstable to be considered as a living being.] He went back into the house, “With whom have you been talking”’ He said, “(I inquired) what success Stone-Face has had catching fish with a small drag-net; and they answered, ‘All right!’” She said, “Now we shall eat some cooked fish.”

They went to sleep, and in a little while the sea-water came to them. “You have passed water.” The other one said, “It is you who have passed water.” They looked around, and said, “We are caught by water.” They began to climb up the cliff. (Ermine-Woman dragged up) all the children. Even all the straps were snapped (in two). They climbed up. He climbed first; then one of his sides fell down detached.

The others climbed up. “Cook (this meat)!” (Ermine-Woman) said, “Where does it come from?” He said, “The Chukchee passed by and left it.” [The Reindeer Koryak and the Reindeer Chukchee call each other mutually by the same name, Ta’nnitan.] They began to cook it. As soon as the (water in the) kettle began to boll, he felt unwell. The woman said, “What is the matter with you?” He said, “I am unwell.” They ate the meat, and he died.

The woman saw that one of his sides was missing. (She exclaimed,) “We have eaten one of his sides without knowing it! Where shall we go! To every cache, to other people’s caches.” They turned into real ermine.

Eme’mqut and Fox-Woman

Eme’mqut brings home a mouse that transforms into a wolverene. Fox-Woman, an untidy seamstress, beats a self-deprecating drum and gives birth outside. Upon returning, her thimbles miraculously become clothes for her children. Despite her secretive nature, Eme’mqut accepts her, and they eventually live happily. The story concludes with the group leading a prosperous life of hunting and fishing.

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: Fox-Woman herself embodies a supernatural entity, blending human and animal characteristics, which is central to the story.

Family Dynamics: The relationship between Eme’mqut and Fox-Woman, including the birth of their children and the challenges they face, underscores complex familial interactions.

Cunning and Deception: Fox-Woman’s initial secretive behavior, such as giving birth outside and creating clothes from thimbles, introduces elements of secrecy and cleverness.

► 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.

Eme’mqut married Fox-Woman. He said, “I will go and get some blubber from our summer place.” He arrived there. One of the flippers of his blubber-bag was gnawed at by a mouse. The mouse was dead. He found it and said, “What is it, a wolverene?”

He loaded it on his sledge and hauled it home. He came home. Then only he looked back and saw that the mouse had turned into a wolverene. He looked into the house and said, “Mi’ti, I have killed a wolverene. Let some of you come out.”

They took in the wolverene and began to beat the drum. Fox-Woman, the untidy one, was sitting with her boot-strings loose. She was looking for lice. “Oh, you Fox-Woman! it is your turn to beat the drum.” The untidy woman was making leather thimbles.

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She began to beat the drum, “I am an unskilful one, I am an untidy one! I am eating hard excrement, left outside! I am eating strings of snowshoes in the brightness of the full moon.”

Indeed, they eat them. Whenever we come to look for our snowshoes, the strings are eaten. [remark of the narrator]

She felt ashamed and went away, even with untied boot-strings. She went away, and did not come back. After some time Eme’mqut went outside and found her. A number of children were there. He said to Fox-Woman, “Whose children are these?” – “I said to myself, ‘Perhaps they will keep me back somehow. I wanted to go away into the open country for my delivery. And I was delivered outside.’” – “Now, at least, stop your clamor! Let us go home!”

They went home. The thimbles which she had made before, and hung tip outside, now turned somehow to clothes for her numerous children. The people were asking Eme’mqut, “From where have you brought the woman?” – “I brought her from the open country. Long ago she went away to give birth to her children secretly outside. All those together are her children.” In truth, she was a skilful seamstress, and had no reason for going away and living in secrecy.

After that they lived in joy. Eme’mqut married Kilu, [the narrator seems to have forgotten the marriage of Eme’mqut with Fox-Woman, and their subsequent reconciliation] Ila’ married Yini’a-na’wgut. When so disposed, they would ascend the river and catch plenty of winter fish. Then they would return to their house-mates. They killed plenty of game. In this manner they led a happy life. What has become of them I do not know.

That is all.

How Eme’mqut became a cannibal

Eme’mqut, married to Grass-Woman, becomes a cannibalistic killer, consuming his own father-in-law Root-Man. Grass-Woman escapes and tricks him with strategically placed lice. Big-Raven intervenes, ultimately forcing Eme’mqut to consume himself, starting with his toes and ending with his neck. After his death, mysterious visitors arrive, and the family settles permanently, abandoning their wandering lifestyle.

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: Grass-Woman cleverly uses lice to deceive Eme’mqut, leading to his downfall.

Divine Punishment: Big-Raven intervenes to punish Eme’mqut for his cannibalistic actions, forcing him to consume himself.

Loss and Renewal: Following Eme’mqut’s demise, the family abandons their nomadic lifestyle, settling permanently and marking a new beginning.

► 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 people. Eme’mqut married Grass-Woman. Eme’mqut said to his wife, “Let us go out.” She said, “It seems that you are going to do wrong.” He said, “Why should I? This time I shall not do so.” He went out into the open country and came home, having killed wild reindeer. Then he staid for a night in the open. After that he staid for two nights and very soon all the time. Grass-Woman went for a visit to her father Root-Man. She came and looked through the vent-hole, she quietly looked in and saw that just then Eme’mqut had split Root-Man in twain. He was eating his own father-in-law.

Grass-Woman went to her open-country house and entered it. She put one small louse into the inner room, and another into the storehouse. Then she fled to Big-Raven’s house. She came to Big-Raven’s and said, “I don’t know what has happened to Eme’mqut.”

► Continue reading…

They constructed a raised platform. Oh, Eme’mqut came to the open-country house, and he called, “Grass-Woman!” and it answered from the house, “Oh!” He came to the storehouse and called again, “Grass-Woman!” and it answered from the storehouse “Oh!” He recognized the voice of those small lice. He said, “The deuce! She is deceiving me!” He said, “Maybe I shall not be able to eat those people!” He came (to Big-Raven’s house). The people were sitting on a raised platform. Eme’mqut said, “Maybe I shall not be able to eat them, since they have constructed a platform!”

He approached, and began to lick with his tongue (the supports of the platform). Big-Raven cut at his tongue with a hatchet. He broke the edge of the hatchet; and when he examined it, it was quite jagged, like the broken gums (of an old man). (He did) the same with an axe; then he examined it, and it was also all jagged.

Big-Raven said, “Well then, Grass-Woman, give him his own offspring!” She dropped their small son into his mouth, and he spat out mere broken bones. Then Big-Raven said to him, “Well, then listen to me! Since you are like that, listen to me! just do try and eat your own body!” Immediately he began to gnaw the points of the nails of his own toes. After that he consumed his legs; then his body, arms, and shoulders. At last merely the neck was left, merely the throat. Then only did he die. After a while they burned him.

One time they were sitting in the dark. Their fire had just gone out, and Yini’a-na’wgut said to her sister, “Let us go and stop up the smoke-hole!” They stopped up the smoke-hole; and then they began to say, “Those two are coming back! (One of them) is carrying something on his shoulders. It seems to be Eme’mqut, carrying his little son.” (Indeed,) those two came and said, “Bring out the fire!” The women carried out the fire. They fed the fire (with sacrifice). Then only did the new-comers enter.

From that time on he ceased to say, “Let us go to the open country!” They staid at home all the time. They lost all desire to roam in all directions and to all places. They staid at home at the same place.

That is all.

Eme’mqut and Ila’

Eme’mqut receives ornamented tobacco-mortars from an old man, who warns him not to look back while hauling them. Following the instructions, Eme’mqut successfully brings the mortars home and gains a wife. His friend Ila’ attempts the same task but fails by repeatedly looking back, disrupting the magic and destroying the mysterious reindeer-like apparitions emerging from the mortars.

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: Eme’mqut succeeds by carefully following the old man’s instructions, showcasing cleverness, while Ila’s failure reflects a lack of understanding and subtle self-deception.

Family Dynamics: Ila’s envy of Eme’mqut’s success and his attempts to imitate him demonstrate the tensions arising from sibling rivalry and jealousy.

Moral Lessons: The narrative teaches the value of patience, obedience, and attentiveness to wise counsel, while emphasizing the consequences of envy and disobedience.

► 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. Eme’mqut (his son) had no wife. Eme’mqut went out, and found outside an old man who was busy making ornamented tobacco-mortars. He said to him, “What kind of tobacco-mortars are you making?” The other one said, “Go into the house. You will find an old woman. Tell her to cook a meal for you.” He entered the house, and the old woman cooked a meal. When she had finished cooking, she took the meat out of the kettle, and gave it to the guest. He ate, and soon was through with the meal.

Then the old man went home and gave him the mortars; and he said to him, “Take these with you, haul them away, but (in doing so) take care not to look back at them!” He went away and hauled the mortars, but he did not look back; and though the mortars were heavy, he did not stop.

► Continue reading…

At last he saw that a large reindeer-herd was passing ahead of him. Then he stopped and looked back. A young woman was sitting in a covered sledge (driving a reindeer-team). He took a seat on the same sledge. They two drove home, and lived there in joy.

Then Ila’ said, “How did you come by all this?” The other one then told him, “I found an old man who was working on ornamented tobacco-mortars.” Ila’ said, “I understand.” He set out and found the same old man. Then he said to the old man, “What kind of mortars are you making?” The old man said, “Go and find the old woman! Let her cook a meal for you!” He went to her, and she prepared a meal. Then she took the meat out of the kettle, and he ate. The old man gave him, too, the mortars, and said, “Haul them away, and take care not to look back at them!”

He hauled them away, and every little while he would take a rest. He moved on, and he would make one stride and then he would look back. One time a reindeer-leg appeared out of one of the mortars. But he sprang at it and struck it. Another time he looked back, and a reindeer-face appeared out of the mortar. He sprang at it, and struck at the mortar with his knife, and chopped up the reindeer-face. Then he came home, and left his sledge with Eme’mqut. There was nothing on it, but the tobacco-mortars.

That is all.

Eme’mqut’s Whale-Festival

During a whale-hunting thanksgiving ceremony, various animals—including Magpie-Women, Fox-Women, and Raven-Woman—are invited to dance and sing. Each performance reveals their tendency to pilfer and feed at others’ expense. Eme’mqut and Kilu’ repeatedly expose and shame these animals, who are ultimately humiliated and retreat, concluding with the distribution of whale-hunting spoils to the reindeer-breeding 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

Ritual and Initiation: The ceremony serves as a communal ritual, reinforcing cultural values and social norms.

Moral Lessons: The story imparts lessons about honesty and the consequences of feeding at others’ expense.

Community and Isolation: The communal gathering contrasts with the isolation experienced by the shamed animals after their deceit is revealed.

► 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.

Eme’mqut and his people were living. They were hunting whales, and killed one whale. They took it home. Then they arranged a thanksgiving ceremonial. They gathered together all the reindeer-breeding people, also the Magpies (namely, Magpie-Women).

“Magpie-Woman, you dance!” – “What shall I sing while dancing? I am unskilful. Vakikikikikiki’. My mother told me, ‘Do not leave anything from the other people’s wallets!’ My grandmother said to me ‘Leave something from the other people’s wallets!’ Vakikikikikiki’!”

“So it is,” said Kilu’. “When we come to find them, our wallets are (half-)eaten.” Magpie-Woman had nothing to say, so she felt ashamed and flew away.

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“Oh, you Fox-Woman! it is your turn to dance.” She grew excited and sang, “My brother, Pilferer, made a knife with a well-ornamented handle. But with what shall I eat the whale-skin? I forgot it. He wanted to strap it to my thigh. With what shall I eat the whale-skin, eh?”

The old man Big-Raven said, “Ah, ah! they are singing about their feeding at other people’s expense.” [they are consuming what serves for the bringing up of other people’s children] Still another Fox-Woman began to sing. She also grew excited. “I am she who eats hard excrements. I am she who gnaws the snowshoe-strings.”

Ah, she was brought to shame by Eme’mqut. He said, “Yes, when we find them, the snowshoe- strings are gnawed through.” She felt ashamed and went away.

“O, Small-Magpie-Woman! it is your turn to dance.” – “What, then, shall I sing? I feel ashamed. Vakikikikikiki’! On the gables of other people’s storehouses, with her running and skipping foot, the magpie is striding and pecking at the food.” – “Ah, ah! they are singing about their feeding at other people’s expense. – O, Raven-Woman! it is your turn to dance.” – “Caw, caw! my cousin’s shadow passes on the water.” [Raven-Woman began to dance (and sing) in this manner: “My cousin’s shadow passes on the water.”] “Caw, caw! Oh, I like you while you pass!”

She finished her dance. Then Eme’mqut went out, and the two magpies were sitting there. “O girl! use your voice! Abuse Eme’mqut!” – “He is feeding on dog’s inner skin, on reindeer inner skin. He is consuming a reindeer-hoof!” – “Off! When have we fed on dog’s inner skin? Even when wandering in the open we do not eat reindeer inner skin. Much less do we eat dog’s inner skin.” Ah! they felt ashamed and flew away.

Yini’a-nawgut wanted to skin a dog. “Hallo! who will hold it for me?’ Raven-Woman said, “I will hold it.” They began to skin the dog. Raven-Woman pecked out one of its eyes. “Who pecked out this eye?” – “I do not know.” She pecked at the coccyx. “Was it here?”

Then she pierced the other eye, and the liquid squirted on Yini’a-nawgut. “Are you now looking for this one? What of that! I only shut my mouth.” But this carcass I will lay aside.” She buried it in the ground under a steep river-bank.

Then they finished the thanksgiving ceremonial with the food appointed for distribution. The reindeer-breeding people loaded their sledges quite largely with sole-leather cut out from the middle, and scraped clean of hair, also with thong of the same quality. They tied up their loads (and went away).

That is the end.

Kilu’ and the bumblebees

Childless Eme’mqut encounters a community of Bumblebee people while fishing and marries a Bumblebee-Woman, who bears him numerous children. His first wife Kilu’, consumed by jealousy, follows him upstream and brutally kills his new wife. As she tramples the Bumblebee-Woman, fly-eggs scatter, transforming into Bumblebees, and the entire fishing community metamorphoses, leaving Eme’mqut helpless.

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: The Bumblebee people metamorphose into actual bumblebees following the tragic events.

Revenge and Justice: Kilu’s envy of Eme’mqut’s new wife leads her to commit a violent act, resulting in dire consequences.

Family Dynamics: The complex relationship between Eme’mqut, his first wife Kilu’, and his new Bumblebee-Woman wife highlights familial tensions.

► 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.

Eme’mqut lived with his people. He married Kilu’, but they were childless. One time Eme’mqut went into the open (country). He followed a river upstream. Then he saw numerous people. Some of them were women. Their bodies were resplendent with the reflection of light. All the men wore jackets of broadcloth, all the women wore calico overcoats.

Eme’mqut hurried to them. He fell in love, and began to help those people. They were fishing with drag-nets. Very soon he married a Bumblebee-Woman. Those people were Bumblebee people. His new wife brought forth numerous children.

Then Kilu’ became restless, and could not sleep. She came to the river, and followed it up-stream. Then she looked around, and saw those fishermen.

► Continue reading…

Eme’mqut was there with them pulling in the nets. Kilu’ approached them. She trampled to death Eme’mqut’s new wife, who scattered around a large quantity of fly-eggs. All the eggs became Bumblebees. The fishermen also turned to Bumblebees. Eme’mqut could do nothing, so he went home.

That is all.

Big-Raven and the kamaks

Big-Raven slides down a mountain and enters the house of kamaks (evil spirits), who consume him joint by joint. Miraculously surviving as a shaman, he returns home, eats a large kettle of soup, and swallows a big hammer. He then infiltrates the kamaks’ house, kills their leader by striking him with the hammer, and returns triumphantly home.

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

Underworld Journey: Big-Raven’s descent into the kamaks’ (evil spirits’) abode represents a venture into a realm associated with death and danger.

Revenge and Justice: After his ordeal, Big-Raven seeks retribution by infiltrating the kamaks’ house again and killing their leader, restoring balance and asserting justice.

Cunning and Deception: Big-Raven’s strategy to swallow a hammer and use it to defeat the kamaks’ leader showcases his cunning in overcoming formidable adversaries.

► 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.

Raven-Big said, “I will slide down hill.” [He slid down hill.] He went and found a mountain, which was the largest of all. From that mountain he slid down, and rolled into the porch of the house of the kamaks [evil spirits]. There he came in. Small kamaks went to the porch, and said, “Oh, human game has come to us of its own free will!” – “I am not human game, I am a man.” They took him into the house, and began to eat his body joint by joint. Still he was alive. They consumed Big-Raven. Then he carne home, because he was a shaman.

He recovered his senses, and said to his wife, “Cook some soup for me!” She cooked some soup, and he ate all alone a large kettleful. Then he said to Miti’, “Bring the big hammer!” [a large stone hammer with a narrow groove for hafting] She gave him the hammer, and he swallowed it.

► Continue reading…

He arrived at to the house of some kamaks, and vomited through the vent-hole. (He filled the whole house) and made them climb upward. The big kamak was standing in the middle of the house. Big-Raven struck him with the hammer. He killed him. Big-Raven came home.

That is all.