How a small kamak was transformed into a harpoon-line

Defying his mother’s warnings, a small kamak is caught in Big-Raven’s snare and transformed into a thong. Despite attempts by Frost-Man and coastal people to steal the line, the kamak remains vigilant. Ultimately, Eme’mqut rescues the line by disguising himself as a wooden whale, outsmarting the coastal people and bringing the stolen line back home, where it is kept safely in the inner room.

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: Characters like Big-Raven and Frost-Man suggest interactions with entities beyond the mortal realm.

Conflict with Authority: The coastal people’s attempts to steal the thong represent challenges to ownership and control.

Cunning and Deception: The use of disguise and strategy to retrieve the stolen line underscores themes of wit and deceit.

► From the same Region or People

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.

A small kamak said to his mother, “I am hungry.” She said to him, “Go and eat something in the storeroom behind the sleeping-room!” He said, “I do not want to. I want to go to Big-Raven’s house.” The mother said, “Do not do it! You will die. You will be caught in a snare. – Go to the upper storeroom and eat something!” He said, “What for? Those provisions taste of the upper storeroom.” She said, “Go to the cache and eat something!” He said, “What for? Those provisions taste of the cache.”

Big-Raven spread a snare close to his elevated storehouse (raised on supports). The small kamak ran there, and was caught in a snare. He began to whimper; “Oh, I am caught, I am caught!” Big-Raven said, “It came to my mind to go and to look at this snare.” He came to it, and wanted to enter the storehouse, but stumbled over something lying in the way.

► Continue reading…

“What now, what is it?” – “It is I. I am caught.” The small kamak was crying, and brushing away his tears with his small fist. “Stop blubbering! I will take you to Miti’.” He brought the small kamak to his house, and said, “O, Miti! dance in honor of our catch!” She began to dance, “We have a small kamak!” Big-Raven said, “You dance in a wrong way. Ga’na, step forth and dance in honor of our catch!” She came out and began to dance, “We have a small ma’kak, we have a small ma’kak!” Big-Raven said, “Really this is right.” [Ga’na mixes up the sounds of the word ka’mak. Still Big-Raven finds it quite right.]

They took him into the house. The house-master said, “What shall we make out of you, a cover for the roof-hole?” – “Not this. If I am made into a cover for the roof-hole, I shall feel smoky, I shall feel cold.” The house-master said, “What shall we make out of you, a plug for the vent-hole?” – “Not this. If I am made into a plug for the vent-hole, I shall be afraid of evil spirits passing by.” The house-master said, “What, then, do you wish us to make of you? Perhaps a work-bag for Miti’.” He said, “Not this. I shall feel smothered.” The house-master said, “We shall make you into a thong.” The small kamak began to laugh and said, “Yes!”

They made him into a thong, they cut him duly, then they carried the line out and began to stretch it (tightly). Thus stretched, they (left it there). Big-Raven’s people went to sleep. Frost-Man and his people said, “Big-Raven has caught a small kamak. They made him into a thong. Let us go and steal it!” They found it, and began to untie it. Then it cried aloud, “Quick, get up! Already they are untying me!” Big-Raven said, “What is the matter with our small line? It wants to awaken us. Quick, let us get up!” They woke up, and said to the small kamak, “What is the matter with you? Why were you crying so loudly?” The small kamak said, “Frost-Man’s people wanted to carry me away.”

The people living down the coast heard (about the thing), – how Big-Raven caught a small kamak; and how they made him into a thong; and how no one succeeded in carrying it away, it was so watchful. Those people began to say, “We will go and carry it away.” They said, “Surely we will carry it away.” Big-Raven’s people went to sleep. The people living down the coast came and took the line. It wanted to awaken the other people, but it was unable to awaken them. “Oh, they are untying me already, they are carrying me away!” Indeed, they untied it and carried it away; they stole the line.

The others woke up, but there was no line whatever. It had been taken away. Big-Raven said, “People living down the coast have committed this theft. Indeed, they took it, nobody else.” Eme’mqut said, “A very good line was taken away, still we will bring it back.” Eme’mqut made a wooden whale and entered it. He went away and came to the people living down the coast. Those people were walking around. They were saying, “This is the first time that such a whale has come near to us. It is a very good whale.”

They attacked the whale, came near to it, and threw at it a harpoon with a new line. The small kamak lustily bit into the whale. Eme’mqut said to him under his breath, “Why are you biting me? I have come to fetch you home.” Eme’mqut threw into the boat of the whale-hunters some berries of Rubus Arcticus, and they began to eat them. Meanwhile Eme’mqut fled in all haste to his house. He carried away the new line, and took it home. They ceased carrying the line out of the house. They kept it always in the inner room, so the others could not steal it.

That is all.


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The Mouse-Girls

A young Mouse-Girl loses a tooth while pilfering puddings and claims she was shot by the Envious-One from heaven. Her grandmother and Ermine-Woman investigate, discovering the truth through a tooth-fitting test. Exposed for her mischief, the girl is scolded by her mother and told to die, ultimately succumbing after failing to strangle herself on a forked twig.

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 girl’s falsehood about her injury exemplifies deceit to avoid punishment.

Family Dynamics: The interactions between the Mouse-Girl, her mother, and grandmother highlight familial relationships and responses to misconduct.

Divine Punishment: The girl’s claim of being punished by a celestial being reflects themes of retribution from higher powers.

► From the same Region or People

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.

Mouse-Girl said, “Let us play!” They played, and one of them lost a tooth, the youngest one of all. They said to her, “How did you lose this tooth?” She said, “I was shot by the Envious-One from heaven. By his arrow I lost my tooth. Now I shall die, how can I live?” They said to her, “Do not stay outside! Let us carry you into the house!” They carried her home.

Her mother said, “What has happened to you?” “I was shot from the sky by the Envious-One with an arrow.” The mother said, “Let us call grandmother!” They called her, they brought her to the house. She began to practise shamanism, in order to find out where the small daughter got her suffering. She said, “My breath does not fit anywhere.” Then she wanted to go to the porch. Ermine-Woman said, “Halloo! I will go to the porch, I will inspect the puddings.”

► Continue reading…

The small girl pilfered there, and so she lost her tooth. They looked at the puddings, and saw that one made of stone-pine nuts had been gnawed at. There she left a tooth. Indeed, when pilfering she lost a tooth. Ermine-Woman brought in the tooth.

“Whose tooth is it?” Ermine-Woman said, “On which of the small girls shall we try this tooth?” She said to one of the small girls, “Open your mouth!” That one opened her mouth. She applied the tooth, but it did not fit. In the same way it did not fit any of those small girls. Ermine-Woman said, “Let us try it on the little suffering girl!” She tried it, and it fitted her well. Ermine-Woman said, “She was pilfering.” What should she do?

Her mother scolded her, and said, “Go and die! Strangle yourself on a forked twig!” She (went, and very soon) came back. She said, “I could not strangle myself on a forked twig.” [The natives believe that the mice actually commit suicide by strangling themselves in a forked willow-twig.] Mother scolded her, and said again, “There, go away!” She went away, and then only she died.

That is all.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Big-Raven and the mice

In this whimsical tale, Mouse-Girls discover a ringed seal and have it taken by Big-Raven. Seeking revenge, they cleverly manipulate Big-Raven by tricking him multiple times: defiling his food, distracting him with puddings, fastening red shreds to his eyes, painting his face with charcoal, and ultimately causing him to jump into a river, believing his own reflection to be a woman.

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

Trickster: The Mouse-Girls employ cunning tactics to deceive Big-Raven multiple times, showcasing the classic trickster motif.

Revenge and Justice: After Big-Raven takes their ringed seal, the Mouse-Girls seek retribution through their clever schemes, highlighting a pursuit of justice.

Conflict with Authority: The Mouse-Girls challenge Big-Raven’s dominance, reflecting a struggle against a more powerful figure.

► From the same Region or People

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 Mouse-Girls walked along the seashore. The youngest Mouse also wanted to follow. Her mother said, “Tie her (and leave her) on the seashore.” They bound her with two strings of her diaper. She began to squeal, “Pawawawa’!” and they said, “What is it?” – “I have found a genuine small nail.” – “Go to her!” They went to her. “What is it that you have found?” But it was only a small shell. “Oh, strike her!” They struck her, and she whimpered, “Igigi’!” After a while she turned to them again, and began as before, “What is it that I have found? Oh, indeed, it has nails! Oh, indeed, it has eyes! Oh, indeed, it has whiskers!” – “Go to her and see what she has found!” They came to her, and really it was a small ringed seal. Big-Raven said, “Eh, eh! Why are those Mouse-Girls shouting and dancing?” Miti’ said, “Oh, leave off! Why do you want to go to them?” But he went to them. “Well, there! Mouse-Girls, what is the matter with you?”

► Continue reading…

“Oh, nothing! only this Hairless-One grew angry with us.” He said, “Louse me!” One Mouse-Girl said, “I have pricked myself with my father’s awl.” One might think she were the daughter of some artisan. He said to another small girl, “Louse me!” – “I have pricked myself with my mother’s needle.” One might think she were the daughter of some seamstress. “O Hairless-One! louse me.” She said, “Eh, all right!” She loused him. He said, “Oh, say these words: ‘Grandfather’s lice taste of fat!’” [It seems that the Hairless Mouse-Girl, according to the custom of many native tribes of this country, was killing the lice with her teeth.]

Then he shook his head, and the small mice were scattered in all directions. Some fell into the sea, some into the coast-slime, others into the river, and others again on the pebbles. Big-Raven took the little ringed seal and carried it home. The Mouse-Girls crawled to the shore and asked one another, “Where did you fall?” – “I fell into the sea.” – “Then you were cold.” – “And where did you fall?” – “I fell on the small pebbles.” – “Then you were pricked.” – “And where did you fall?” – “I fell into the coast-slime.” – “Then you were cold.” – “And you, Hairless-One, where did you fall?” – “I fell on the moss [used as a child’s diaper] spread by mother.” – “Then you fell easy.”

They said, “Let us go home!” They went home and told their mother, “See, mamma! we have found a small ringed seal, but grandfather took it away.” – “Did he? Then we will fetch it back. O daughters! go and look into his house.” They looked in. Then they came back and said, “Eine’mqut is skinning it.” – “Now you there, [you Mouse-Girl,] go and look in!” She looked in. “Just now they are cooking it.” – “Now, you there, this one, go and look in there!” She looked in. “Just now they are taking the meat out of the kettle.” Mouse-Woman said, “Oh, I wish Big-Raven would say, ‘We will eat it tomorrow!’ We must find a shaman’s small stick (used in magic). Oh, you there, small Mouse-Girl! take this bundle of grass (on which magic had been practised) and carry it to Big-Raven’s house. There drop it through the vent-hole.”

They (the Mice) took it and carried it there, and dropped it into the house. Big-Raven immediately said, “Miti’, we had better eat this meat tomorrow.” And she said, “All right!” – “Oh, you, small Mouse-Girl! go and look into the house!” – “Just now Miti’ is arranging the bed.” – “And now you, go and have a look!” – “Just now they have gone to sleep, they are snoring.” – “Now, there, let us go!” They took bags and iron pails, went there, and put all the cooked meat into them, also what was left of the broth. They defecated (into the kettle), also filled Miti’s and Big-Raven’s boots with small pebbles.

Next morning they awoke. “Miti’, get up! Let us eat!” Miti’ began to put on her boots. “Ah, ah, ah!” – “What is the matter with you?” – “Oh, nothing!” Big-Raven then put on his boots. “Ah, ah, ah!” – “And what is the matter with you? You cry now, just as I did.” – “Oh, stop talking, bring the cooked meat, heat the broth!” Miti’ drank some broth, and immediately cried out, “It tastes of excrement!” – “Oh, bring it here!” Then Big-Raven also cried, “It tastes of excrement!” – “Mouse-Women have defiled us.” – “I will not forgive this. I will stun them with blows. Bring me my big club!” She gave it to him, and he started to go to the Mouse-Women. “Oh, grandfather is coming. Tell him, ‘Eat some pudding of stone-pine nuts!’” “What good are those puddings of stone-pine nuts! I have no teeth.” – “Then have some cloud-berry-pudding.” “Yes, I will eat some of the cloud-berry-pudding.” He ate of the pudding. “”Grandfather, lie down on your back and have a nap!” – “Yes, I will have a nap, lying thus on my back.”

He slept, and they fastened to his eyes some red shreds. “Grandfather, enough, get up!” – “All right! now I will go home.” He went home; and when he was approaching, and came close to the house, he shouted all of a sudden, “Miti’, tear in twain the worst one of our sons, to appease the fire!” Without any reason she tore her son in twain. “And where is the fire? just now you said, ‘It burns.’ What happened to your eyes? They have shreds fastened to the eyelids. The Mouse-Women have defiled you.” He said, “Hm! now at last grew angry. Bring me my club. I will go there and club them.”

He went there. “Oh, grandfather is coming! Say to him, ‘Have some pudding of root of Polygonum viviparum!’” – “What for?” “Then have some pudding of berries of Rubus Arcticus.” – “Yes, I will have some pudding of berries of Rubus Arcticus.” He entered, and began to eat the pudding. “Grandfather, lie down on your side and have a nap!” – “All right! I will lie down on my side and have a nap.”

He slept, and they painted his face with charcoal. “O grandfather! get up, the day is breaking!” – “Yes, all right! I will get up.” He awoke. “Grandfather, have a drink from the river there!” – “All right! I will drink.” He went to the river. He began to drink, and there he saw in the water his own image. “Halloo, Painted-Woman! I will drop a stone hammer as a present for you.” Oh, he dropped it. “Halloo, Painted-Woman! I will drop down my own body! Halloo, Painted-Woman! shall I marry you?” He jumped into the water.

That is all.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Little-Bird-Man and Raven-Man

Two suitors — Raven-Man and Little-Bird-Man — compete for a daughter’s hand. After Little-Bird-Man successfully stops a snowstorm and restores light by releasing the sun, he marries the woman. Despite challenges including Raven-Man’s treachery and a fatal river crossing, the couple ultimately triumphs and lives prosperously with Big-Raven’s family.

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

Good vs. Evil: The narrative contrasts the virtuous actions of Little-Bird-Man with the deceitful behavior of Raven-Man, highlighting the struggle between opposing moral forces.

Trickster: Raven-Man embodies the trickster archetype, using cunning and deceit in his attempts to win Big-Raven’s daughter, such as falsely claiming credit for hunting successes and causing darkness by hiding the sun.

Quest: Both suitors are tasked with calming a relentless snowstorm, representing a journey undertaken to achieve a goal—in this case, winning the daughter’s hand in marriage.

► From the same Region or People

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-Man and Little-Bird-Man wooed (the daughter) of Big-Raven. Big-Raven preferred Little-Bird-Man. He said, “I will give my daughter to Little-Bird-Man.” Miti’ said, “I will give my daughter to Raven-Man.” After that Raven-Man would go out secretly. He would eat excrement and dog-carrion. (In the morning) they would wake up, and several wolverene-skins and wolf-skins would be there. They would ask both of the suitors, “Who killed those?” and Raven-Man would answer, “I killed them.”

Then a snow-storm broke out, and continued for a long time with unabated violence. Big-Raven said to the suitors, “Go and try to calm this storm! To the one who calms it, to that one will I give my daughter to wife.” Raven-Man said, “I will calm the storm.” He said, “Prepare some provisions for me.”

► Continue reading…

They prepared several pairs of boots. He went out, and staid near by under a cliff, eating. Little-Bird-Man went out, and there he stood eating of the provisions. Raven-Man gave to Little-Bird-Man a wicked look. Little-Bird-Man entered again, and did not say anything.

Raven-Man staid at the same place. The snow-storm continued with the same vigor, without abating. Oh, at last Raven-Man entered. His boots were all covered with ice, for he would make water in his boots. That is the reason why the boots had ice. He said, “It is impossible! there is a crack in the heavens.” After a while they said to Little-Bird-Man, “Now, then, calm this storm!” He said, “It is impossible. Shall I also go out and make water in my boots, like Raven-Man?” Then Big-Raven said to both suitors, “Go away! None of you shall marry here.” Then Little-Bird-Man said, “All right! I will try.” He took a round stopper, a shovel, and some fat, and went up to heaven. He flew up, and came to the crack in the heavens. He stopped it with a stopper, and threw the fat on the heavens all around it. For a while it grew calmer.

He came home, and the snow-storm broke out again. Even the stopper was thrust back into the house. It was too small. He said, “It is impossible. The heavens have a crack.” Big-Raven made another stopper, a larger one, and gave it to Little-Bird-Man. He also gave him a larger piece of fat. Little-Bird-Man flew up to the same place and put this stopper into the crack. It fitted well. He drove it in with a mallet. He spread the fat around over the heavens, shovelled the snow around the hole, and covered it. Then it grew quite calm.

He came back, and then Raven-Man grew hateful to all of them. He took a place close to Miti’; and she said to him, “How is it that you smell of excrement?” – “Why! it is because I have had no bread for a long time. [This is meant sarcastically. Bread is considered a delicacy among the Koryak. The Raven, who eats excrement, pretends to feed on bread.] She said to him, “Enough, go away! You have done nothing to quiet this storm.” He went away. Little-Bird-Man married Yini’a-nawgut.

Summer came. It was raining hard. Then Raven-Man put the sun into his mouth; so it grew quite dark. After that they said to Chan-ai’, „Chan-ai’, go and fetch water!” – „How shall I fetch water? (It is too dark).” After a while they said to her, „Why, we are quite thirsty, We are going to die.” She went groping in the dark, then she stopped and began to sing. She sang, „Both small rivers are stingy (with their water).” Then a small river came to that place, bubbling. She filled her pail bought from the Russians (i.e., an iron pail), and carried it on her back. (Suddenly) a man came to her. She could not carry the pail. He said, “I will carry the pail (for you).” She came home in the dark. The man followed. It was River-Man. They said to her, “Who is this man?” He said, “I am River-Man. I took pity on that singer.” They scolded their daughter. Nevertheless River-Man married her.

After that they remained still in complete darkness. They said to River-Man, “Why are we living in darkness?” He said, “Why, indeed?” He put on a headband of ringed-seal thong. He went out (and practised magic). Then at least a little light appeared. The day dawned. They spoke among themselves, “How shall we do it?” Then Yini’a-nawgut prepared for a journey. She went to Raven-Man and asked, “Halloo! Is Raven-Man at home?” Raven-Woman said, “He is.” She said to Raven-Man, “Since you went away, I have been feeling dull all the time.” She found Raven-Man, and said to him, “Did not you feel dull (since that time)? Will you stay so?” He turned his back to her, but she wanted to turn him (so that he should look with) his face to her. But he turned his back to her. Then she tickled him under the arms. She put her hands under his armpits. His sister said to him, “What is the matter with you? Stop it! This is good girl.” After that he began to a make sounds in her direction, “Gm, gm, gm!” She turned him around, and at last he laughed out, “Ha, ha, ha!” The sun jumped out and fastened itself to the sky. It grew daylight.

After that they slept together. She said to him, “Have you a tent?” – “No!” – “Have you a fork?” – “No!” – “Have you a plate?” – “No!” She said, “Then let us go home! I have all those things at home.” They moved on to Big-Raven’s house. She said to Raven-Man, “Oh, you are a good man!” and he felt flattered. Afterwards she killed him.

Yini’a-nawgut put Raven-Man’s (head) on above. She said, “That spotted palate of yours, let it grow to be a fine cloudless sky!”

She came home. And they said to her, “What have you been doing?” She said, “I killed Raven-Man. He had the sun in his mouth.” From that time on it was quite calm. Raven-Woman said, “Well, now, does my brother remember me? (Probably) he has plenty to eat.” She said, “Let me visit him.” She visited him, and he was dead. Then she cried (and said), “He caused annoyance to the other people. (Therefore he is dead.)” She left him there. There was nothing else to do.

Then those people said to Little-Bird-Man, “Go home, both of you!” They said to them, “Go away with a caravan of pack-sledges!” He replied, “We will go on foot.” They went away on foot, and came to a river. Little-Bird-Man said to the woman, “Let me carry you (across)!” The woman said to him, “Do not do it!” He said, “It is all right.” He carried her, and in doing so he died. Yini’a-nawgut slept a night among stone-pines and was almost frozen to death. On the following morning it dawned, and close to that place a reindeer-herd was walking. All the reindeer had iron antlers. A man was walking there too. He said, “Oh, come here!” She said, “I will not come. My husband has died.” He said to her, “I am he, I am your husband.” He took out his gloves. “These you made for me. I am your husband. I am Little-Bird-Man.”

A house was there, also reindeer (for driving). He said to her, “Let us go to Big-Raven! Now let them say again that you have a bad husband!” They went with a caravan of pack-sledges, and they arrived. The people said to Big-Raven, “Oh, your daughter has come with a caravan.” Big-Raven said, “Our daughter went away on foot.” She said, “Here I am, I have been brought home by Little-Bird-Man.” Little-Bird-Man made numerous driving-sledges, all of silver. They lived there all together, and travelled about in all directions with a caravan of pack-sledges. They lived in joy. They stayed there.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The shaman A’bla

In Chibu’kak, A’bla, a strong man, accidentally killed a rich man during a contest and retreated to solitude. Later, a shaman sought his help to find a lost boy taken by a to’rnarak. A’bla, using cleverness and a ceremonial song, rescued the boy, exchanging names with him in the process. The grateful family rewarded A’bla generously, fostering peace and gratitude.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Cunning and Deception: A’bla employs cleverness to rescue the lost boy from the to’rnarak, using a ceremonial song to outwit the supernatural being.

Supernatural Beings: The narrative features a to’rnarak, a mountain spirit, highlighting interactions between humans and otherworldly entities.

Transformation: A’bla undergoes a personal transformation, moving from isolation after an accidental killing to becoming a hero who saves a child, reflecting his internal change and redemption.

► From the same Region or People

Learn more about the Yupik peoples


Told by Acu’narak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Chibu’kak there lived a rich man and a strong man. The name of the latter was A’bla. They had a running-match, the course being a circle. Then the rich man said, “Now let us wrestle!” A’bla said, “All right!” They wrestled near a tumble-down house, and then left off and shot with bows. A’bla could not hit the rich man. He was too nimble, and would jump aside. A’bla said, “Though you do jump aside, now take heed! With this arrow of mine I shall hit you.” He took an arrow from his quiver, made of whalebone and quite small, and shot at the rich man, who turned on the spot where he was standing, and fell down dead.

A’bla was very angry. He went to a solitary place and lived there. After a while there came to the island a man from the village A’vak, [on the Asiatic shore] in two large boats, and with his whole family. They brought reindeer-skins for sale.

► Continue reading…

They went to the village Kuku’lik to gather wood, and one of the boys was lost. His father, who was a shaman, could not find him. The people said, “Go to A’bla. Perhaps he will do something for you.” The father went to A’bla. A’bla said, “Who knows! Probably I too shall not succeed. Still I will try, at least.” He took a small hatchet made of shell, and pretended to work on a piece of wood. All at once the lost boy shouted. He swept by, crying, carried along by a to’rnarak of the mountains. A’bla was still chopping with his hatchet, and did not even look up. The boy passed by again, and he saw him, but the to’rnarak who carried him was invisible. Still A’bla aimed at him, and threw his hatchet. The to’rnarak cried aloud, and the boy fell down; but after a moment he was swept along, being carried away again by the to’rnarak. A’bla gave chase, but could not overtake them. Whatever shape he would assume, whatever song he would sing, the to’rnarak was ahead of him, though quite near. At last he sang the song of the ceremonial of boats. Then the boy fell down.

A’bla came to him, and asked him, “What is your name?” The boy answered, “My name is A’bla.” — “Oh, oh! and what is my own name?” — “Your name is A’pilo.” Thus they exchanged names. Then the new A’pilo sent his own son to the boy’s parents. They had shaved their hair, and were sitting in the sleeping-room, mourning. The shaman’s son came, and said, “My father sends for you.” — “Why? Did he kill a walrus on the shore?” — “I do not know. He sends for you.” — “Perhaps he has found a stranded whale.” — “I do not know. He bids you come.” They went, and saw their lost boy. Then the father, full of joy, filled a large boat with skins and new clothes, with beads, and with everything they had brought for sale, and gave it to the shaman. He took one skin, one fur shirt, and one long head necklace. Everything else he gave back. Thus they lived.

[The shaman A’bla was one of the forefathers of Acu’narak, and the latter assured me that the necklace in question is still kept in his family. He said that it is in the possession of his uncle, who at that time was absent. He also made two toy-hatchets or sea-shells in the shape or the shell hatchets or the shaman. These toy-hatchets are in the collections of the American Museum of Natural History.]


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The contest between the giant and the plover

A Giant and a Plover competed to prove their strength. The Giant threw a stone, slightly wounding the Plover, who healed with blackberry juice. When the Plover’s turn came, he cast his stone, shattering the Giant’s hips. The tale highlights how cleverness and resilience can triumph over brute force.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Good vs. Evil: The narrative portrays a classic confrontation between two opposing forces—the formidable Giant and the seemingly insignificant Plover. This dichotomy underscores the universal struggle between might and perceived weakness.

Conflict with Nature: The story reflects a struggle against natural forces, with the Giant representing brute strength and the Plover symbolizing adaptability. Their contest signifies the broader human experience of confronting and navigating the challenges posed by nature.

Cunning and Deception: The Plover’s success is achieved through cleverness and strategic deception. By feigning vulnerability and then delivering a decisive blow, the Plover demonstrates how wit can triumph over sheer power.

► From the same Region or People

Learn more about the Yupik peoples


Told by Ale’qat, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

A Giant and a small Plover had a contest to ascertain which was the stronger. They took large stones. Plover said, “You throw first!” The Giant threw, and hit the Plover on the hip. The little bird just stretched its leg. Then he gathered a few berries of Empetrum nigrum (blackberry), and rubbed the wounded hip with their juice. After that the Plover threw the stone. He closed his eyes and then cast the stone. He hit the Giant and broke both his hips.

That is all.

► Continue reading…

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Creation of St. Lawrence Island

When Creator made the world, he shaped Uni’sak, Russia, America, and Chibu’kak, filling it with weak people meant to live from the sea. One orphan endured starvation, miraculous revival, and divine blessings, receiving strength, sustenance, and whales for his people. Betrayed and killed, he cursed humanity with struggles of starvation, disease, and misfortune, reflecting the harsh balance of divine creation.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Creation: The narrative explains the formation of lands and the origin of the island.

Divine Intervention: The Creator and other deities play active roles in shaping the world and influencing human affairs.

Sacrifice: The orphan endures immense suffering, and his eventual death leads to significant consequences for humanity.

► From the same Region or People

Learn more about the Yupik peoples


Told by Ale’qat, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

When Creator was creating the earth, he made at first the shore of Uni’sak; then he made the Russian land, after that the American land. Then he felt tired, and lay down to have a rest. The sun, however, had not set, and he said, “It is still light. Let me create something small. So he stretched out his hand, and took from the bottom of the sea a handful of sand. He pressed the water out of it, — and therefore our island is called Chibu’kak (“pressed out,” “wrung out”), — and put it upon the ground before himself. Then he picked up a few small pebbles and put them in various places on this mound of sand. These were men. They were weak and without enterprise.

He said to them, “You must take your food out of the water. I shall not give you reindeer. They are too good for you.” They sought food, and found a walrus, a thong-seal, and a ringed-seal.

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Still it was not enough, and they were starving. All the people died of starvation; only an orphan was left alive. He was covered with scabs; his skin had large ulcers, and in some places hung down in tatters. He had no food for nearly a month. So he lay in the cold sleeping-room, unable to rise. His body was covered with an old coat of bird-skins without feathers. He lay shaking with cold, and asking for a speedy death.

He wanted to sleep, but could not. So he prayed to the Sea-God, [Ima’m Kiya’rnarak. Kiya’rnarak fully corresponds to the Chukchee Va’irgin, and signifies “(Good) Being”] not for food, at least for a little sleep. But the sleep did not come. Then he prayed to the Upper God for a little sleep. The sleep did not come. But the Sea-God had compassion on him, and sent a walrus. The walrus came roaring, and emerged out of the ground near the house. Then it plunged back, but left behind a few jelly-fish. Some of them were right in the sleeping-room. The boy felt around with his hands. He found one jelly-fish, and swallowed it; but his stomach was so little used to food, that he died of cramps. The Upper God had compassion on him, and brought him back to life. He ate five more jelly-fishes, and died again. The Upper God brought him back to life another time. Now his stomach was stronger. He ate plenty of jelly-fish, and felt better. Still he had no sleep. He prayed again to the Upper God, who had compassion on him and sent him sleep.

He slept three days and two nights. Then he dreamed. Six women — one old one and five young ones — entered the sleeping-room. They put everything in good order, cleaned away the rubbish, spread the skins, and lighted the lamp. Then the room was warm and tidy. He wished to move nearer the lamp, and then he awoke. The sleeping-room was dark and cold, as before. He prayed again for sleep, but without success. Three days and two nights he was there, trembling with cold, then he dozed off and had the same dream. The women came and put the sleeping-room in order. The old woman said, “We are assistants of the Upper God. We must not waken him till everything is ready. Now prepare the food!” The younger women brought a large dish filled with fish, walrus-meat, and seal-blubber. There was everything except whale-skin.

He was awake, but felt afraid to stir, lest the happy dream should vanish, as before. Then the old woman nudged him, “Get up! The meal is ready.” He ate. The old woman urinated into a chamber-vessel, and rubbed his body all over with urine. Instantly he was healed of his sores. She blew upon him, and he became strong, like a walrus. Then he copulated with all five of the younger women, one after another; so that his name after that was The-One-copulating-with-Five-Divine-Women. After that he went out and set off, journeying towards the sky. He came to the Sun-Man, and said, “Give us reindeer!” Sun-Man answered, “I cannot do so. In the world above me there lives another God greater than I: he would be angry. Instead of that, I will give you something large and oily, — a great mass of food. Keep it as your property.” He took two handfuls of small pebbles. “Take these, and when you come home, throw them into the water.” The young man descended, and threw the stones into the water. They turned into whales of various kinds. After that he lived on the surface of the sea. He walked about with the walrus. In the end the people of Kuku’lik killed him by mistake. When dying, he said, “Such are you, and such shall be your fate. When you go out to sea, you shall be drowned. When you stay ashore, you shall die of starvation. When you have food enough, you shall be visited by to’rnaraks of the disease.” After that he died.

That is all.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The woman and the doer of violence

In Kuku’lik, a tyrannical strongman stole food and killed those who resisted. After he seized a man’s seal meat, the man’s wife confronted him, broke his arms, and spared his life in exchange for his wealth. Keeping his defeat secret, she enriched her family, becoming ancestors to the prosperous Kuva’r lineage. Her bravery brought justice and prosperity.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Revenge and Justice: The woman’s actions serve as retribution against the tyrant, restoring order and fairness to her community.

Cunning and Deception: By keeping the strongman’s defeat a secret and negotiating for his wealth, the woman uses wit to achieve her goals.

Family Dynamics: The narrative highlights the woman’s efforts to protect and provide for her family, leading to the prosperity of her descendants.

► From the same Region or People

Learn more about the Yupik peoples


Told by Milu’tarak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Kuku’lik [now wholly starved out, as well as several other villages] there was a man stronger than all his neighbors. Therefore he took the food from everybody by force. If a man had killed a walrus and hauled home a sled filled with meat, the strong man would take possession of the hauling-strap, and take home sled and all.

The people were afraid to show resistance. He would kill those who were disobedient. One day a man killed a thong-seal, and was taking the meat home. The strong man met him on the way.

“Oh, you have killed a thong-seal?” — “Yes, I have.” The Doer of Violence put his foot upon the runner of the sled. “What are you doing?” — “Be quiet, or I shall kill you!”

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He left the sled and came to his wife. “And where is the meat?” — “In truth, I was bringing it, but the Doer of Violence took it away from me.” — “But why didn’t you defend it? Our little children have no food.” — “He threatened to kill me.” — “Ah, but I will go and get back the meat!” She went, and soon overtook the strong man, who was hauling the meat. “You there! Why have you taken the food from my little children?” — “Go away!” — “Give me my meat.” — “Let me alone, or I shall kill you!” — “Will you?” She caught him by the arms a little below the shoulders, and broke the humerus of either arm. “Ah, ah, ah! Please do not tell our neighbors! They will kill me. Do not bring such shame upon me! I have plenty of meat and peltries. I will give you everything. Let me escape with just my bare life!” And, indeed, she did not tell what had happened. He gave her everything he had, and they lived in wealth and joy. From that stock came the family of Kuva’r [a rich Eskimo of the village of Chibu’kak, on St. Lawence Island. There was another Kuva’r much richer, in the village Uni’sak, on the mainland of Asia.]


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Raven swallows blubber

Raven marries among the Reindeer-men and, at his father-in-law’s wish for seafood, ventures to an island where whale and walrus were freshly hunted. Raven consumes excess blubber and struggles to return. Upon arrival, he vomits the blubber, providing a feast for his family. They live contentedly, sustained by Raven’s clever and resourceful act.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Trickster: Raven, a common trickster figure in many indigenous cultures, uses cunning methods to obtain the blubber.

Transformation: Raven undergoes a physical change by consuming a large amount of blubber, which affects his ability to fly and necessitates vomiting to deliver the food.

Sacrifice: Raven endures personal discomfort and risk by overindulging in the blubber to provide for his family, highlighting a form of self-sacrifice.

► From the same Region or People

Learn more about the Yupik peoples


Told by Milu’tarak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

Raven, who lived at Cheri’nak, married among the Reindeer-men. His father-in-law said, “They say that the islanders are this year quite rich in walrus-meat. I want to eat sea-food.” — “Aha!”

Raven flew away, and came to the island. The people of the island had just killed a whale. They used only the hides of the largest walrus that they had caught. All the blubber was left on the shore. Raven swallowed plenty of blubber, and could fly away with difficulty only.

When he came home and alighted near his house, he vomited all the blubber. It was as much as a load for seven sledges. Then he wakened his wife and father-in-law. They ate of the blubber. There they lived, eating blubber.

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Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The hare frees the Sun

In a primordial world without light, the Creator seeks to retrieve illumination from the Great To’rnarak. After rejecting Raven, he sends Hare, who cunningly decapitates the old man, steals the sun-ball, and releases light into the world. Hare then tricks the To’rnarak’s family by leaving the old man’s corpse in his own clothing, escaping before they discover his deception.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Creation: The tale explains how light was introduced into the world.

Trickster: Hare uses cunning and deception to achieve his goal.

Good vs. Evil: The struggle between the Creator’s desire to bring light and To’rnarak’s withholding of it.

► From the same Region or People

Learn more about the Yupik peoples


Told by Ve’nki, an Asiatic Eskimo man, in the village of Cheri’nak (Wute’en), June, 1901

When Creator had made the world, there was no light. Therefore he wanted to send all kinds of animals to the Great To’rnarak to get the light. No one wanted to go. Finally Raven offered to go. “No,” said Creator, “You will find some excrements, and you will forget everything else.” He sent Hare. Hare went there, and saw an old man who was working in front of the house at a new sledge-runner. “Show me your hatchet. I want to look at it.” He took the hatchet, and then said to the old man, “See here, who are the men who are coming there?” The old man looked around, and Hare struck his neck with the hatchet and cut off his head.

Then he entered the house. Oh, the children jumped with joy! “I will eat the head.” — “I will eat the legs.” — “Stay,” said Hare, “I am too cold. I will warm my blood a little.” He began to run around, looking for the light. Then he saw the sun-ball. He kicked it with his foot.

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The sun-ball flew up through the vent-hole, and light appeared. Hare jumped after it, and was outside. Then he took the body of the old man and put on it his own hare-clothing. This done, he put him down the vent-hole into the house.

“There, eat! I killed a hare!” They caught the body. One took an arm, another a leg. To’rnarak’s wife had the penis. “Oh,” she said, “it is like my husband’s penis!” Then they knew what had happened; but the hare was gone.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page