Story of an old woman and her three daughters

An old woman sends her three daughters to a Bad Merchant for food, but each daughter fails to obtain help. Frustrated, the mother beats them, eventually killing Whetstone and then the other daughters. Overwhelmed by grief and despair, she ultimately takes her own life, ending the family’s suffering in a brutal cycle of violence.

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

► Themes of the story

Family Dynamics: The narrative centers on the relationships within a family, highlighting the interactions between the mother and her daughters.

Conflict with Authority: The daughters’ reluctance to obey their mother’s commands and the ensuing consequences illustrate a struggle against parental authority.

Tragic Flaw: The mother’s inability to manage her frustration and anger leads to the demise of her daughters and herself, showcasing a fatal character flaw.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Annie Shkuleff, a Russian creole girl aged twelve years, in the village of Pokhotsk, Kolyma country, winter of 1896

An old woman had three daughters. One was Stone-Scraper, another was Scraping-Board, and the third was Whetstone. The old woman sent Stone-Scraper to the Bad Merchant. She said, “Go to him and ask him for some food.” Stone-Scraper said, “I will not go.” Stone-Scraper refused to go. The old woman gave her a flogging, and said to Scraping-Board, “Go to the Merchant.” Scraping-Board said to Stone-Scraper, “Let us go together!” They went out, and stood for some time outside. Then they came back. They did not enter the Bad Merchant’s house. They said to their mother, “The merchant was not at home.” She sent Whetstone, “Go to the Merchant, ask him for some food.” Whetstone went out, and also stood for some time outside. Then she went back, “Why did you come so soon?” cried the mother. “He is not at home.” The old woman went herself, and said to the Merchant, “Were my girls here, have they lied to me?”

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He said, “They were not here.” She went back and gave them a thrashing. She flogged Whetstone to death, and sent the other back to the Merchant. They went and stood at the door, without speaking. “What do you want?” said the Bad Merchant. “Go away!” So they went. They told their mother, “The Merchant drove us away.” She grew angry, ran to the Merchant and reproached him with tears. “Why did you drive away my little girls?” — “They had nothing to do here,” said the Merchant. “And now I will drive you away too. Be gone!” She went home. There she sat down on her bed and cried bitterly. She cried for a long time, then she jumped up and killed both her daughters. She struck them on the head with a club. After that she sat down again on the bed and cried more bitterly than before. She took her knife and stabbed herself through the heart.

That is all.

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Story of transformed bears

A male and female bear cross a river, but the female drowns. The male mourns and leads a Christian hunter to her body. The hunter skins her leg and finds a gold ring with initials. The bear asks the hunter to bury them together, revealing their human past as lovers. The man reluctantly kills the bear and buries them both.

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

► Themes of the story

Transformation: The narrative reveals that the bears were once human lovers who, for unknown reasons, became unable to revert to their human forms, embodying a literal transformation from human to animal.

Sacrifice: The male bear’s insistence on being killed and buried alongside his companion demonstrates a profound act of sacrifice, choosing death to reunite with his beloved.

Moral Lessons: The tale imparts reflections on love, loss, and the consequences of actions that lead to irreversible changes, encouraging contemplation of human relationships and choices.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by John Sukhomyasoff, a Russian creole, clerk of the church, in the village of Nishne-Kolymsk, the Kolyma country, summer of 1896.

Two bears, male and female, swam across a large river. The current was so strong that it caught them and carried them on. The male bear succeeded in getting ashore, but the female was drowned. The male bear waited on shore for the body, and then dragged it up to a safe place. A Christian hunter was wandering about there. In the evening he stopped for the night, made a fire, and prepared some tea. All at once he saw a large male bear coming toward him. He caught up his bow; but in the bright light of the fire he saw that the bear was weeping like a man, so he laid down his bow and waited to see what would happen. The bear lay down near the fire and did not move. Early in the morning, with the first gray light of dawn, the bear arose and approached the man. He tugged at him with his paw, and nudged him, wanting him to get up. Then with his head and muzzle he indicated the direction in which he wanted him to go. The man was afraid, but at last obeyed the bear.

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They came to the river. The body of the female bear was up on shore, hidden in some moss. The bear pulled it out of the moss up to the middle of the breast, and then looked up at the man. He pushed her right foreleg upward with his muzzle and in every possible way tried to explain his desire. At last the man understood that the bear wanted him to skin this leg. He took off the skin, and on the second finger of the paw, under the skin, was a gold ring with engraved initials on a seal. The bear ordered him to take off the ring and put it on his own finger. After that the bear dug a hole in the ground. It looked like a grave and the man helped him. The two worked together. The man dug with his ax and the bear with his mighty claws. When the grave was ready, the bear brought a number of tree trunks and arranged a framework within the grave. Then he lay down before the man, breast upward. He roared most piteously and stretched out his paws. He wanted the man to kill him and to bury them both in the same grave. He showed likewise with his paws that he wanted to have his breast bared. The man refused at first; but the bear was so insistent, that he gave in and stabbed him with his knife. He ripped up the skin of his breast, and saw a gold crucifix fastened to a thin silver chain, finely wrought. He took this off, and then buried both bears in the same grave. The name of the male bear was engraved on the chain. They were two lovers of the merchant class who used to meet in the form of bears; but one time, for some unknown reason, they were unable to assume human form again.

That is all.

Story of the Forest Demon

A forest-dwelling man marries a Russian girl and has a son. The son, after warning his wife about his dangerous family, leaves with her and a barrel of alcohol. Each night, he faces violent encounters with his brothers. On the final night, the old forest-demon kills him. The wife takes their children and returns to her father.

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

► Themes of the story

Family Dynamics: The tale explores complex relationships within the family, including the son’s interactions with his wife and his dangerous family background.

Conflict with Authority: The son defies his father’s summons, choosing to flee with his wife, which leads to violent confrontations with his brothers and ultimately his father.

Loss and Renewal: Following the husband’s death, the wife returns to her father with their children, signifying an end to one chapter and the beginning of another.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by John Sukhomyasoff, a Russian creole, the clerk of the church in the village of Nishne-Kolymsk, the Kolyma country, summer of 1896.

There was a forest-being, a hairy man, who lived in the woods and roamed about the country. He married a Russian girl and had a son by her. The boy grew up and in his turn married and had two children. One time he said to his wife, “My father calls me to his place, but I do not wish to go. Let us rather go away from here.” He took a barrel of alcohol (a barrel holding three pails [a Russian “pail” is equal to 2.70 gallons. A barrel of three pails forms one side-pack of the usual load of the pack horse]), and they set off. They went throughout the day, and came to a dense forest. He said to his wife, “This evening my elder brother will come to fetch me; but I shall not go. Probably you will hear a noise and clatter in the night time. Be sure to stay in the tent! Not a single look outside, nor the faintest call!” He drank from the barrel as much as one pail, then he went out. The woman remained in the tent, but could not sleep. At midnight she heard much noise and clatter, but she did not dare to look out.

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In the morning, however, she went out. All the trees around the house had their bark peeled off and their branches were broken off. Her husband was sleeping on the bare ground, very tired. They moved off. In the evening he said to his wife, “This time my eldest brother will come to fetch me. I shall obey him as little as I did the other one. You must keep in the tent and wait until morning.” He drank another pailful of alcohol and went out. At midnight she heard louder noises than before, shrill whistling, clapping of heavy blows, and the thud of falling branches. In the morning she went out. All the trees had been cut down to the very roots, and her husband was lying on the ground, half dead and senseless. She nursed him and dressed his wounds, until he came, to. The next evening he said, “This time the old one will come; and even if he should murder me, I shall not go with him. Keep this well in mind. If I am killed, do not stay here in the forest; take our children and go away to your own father.” He drank the last pail of alcohol and went out. In the middle of the night, the woman heard noise and clatter ten times worse than the two previous nights. Even the tent was torn from its supports and carried away. They fought the whole night long and then throughout the day, and the whole of the following night. This time it was the woman who lay like dead. After sunrise she came to and looked up. Nearby was a big larch tree, as thick as a man can embrace. The old forest-demon wound his son around the tree as he would a strip of leather. In this position he left him dead and disfigured. The woman took her children and went back to her father.

The end.

Story of a foolish woman

A man with a foolish wife decides to test her by switching animals between deadfalls and nets. When they find treasure, the wife reveals it to the chief officer, leading to embarrassment for both. The wife demands a new dress, and the husband gives her a bull’s skin, causing chaos in church. Eventually, he punishes her severely, restoring her to her former self.

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

► Themes of the story

Cunning and Deception: The husband deceives his wife by swapping the hare and barbot between the deadfall and fish net, testing her gullibility.

Moral Lessons: The narrative imparts lessons on the consequences of foolishness and the importance of discretion, as the wife’s indiscretions lead to public embarrassment and punishment.

Conflict with Authority: The wife’s interaction with the chief officer, driven by her lack of discretion, brings the couple into conflict with local authority, resulting in further complications.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by John Sukhomyasoff, a Russian creole, the clerk of the church in the village of Nishne-Kolymsk, the Kolyma country, summer of 1896.

Once upon a time, there lived a man who had a foolish wife. He beat her and chastized her in every way, but could do nothing with her. One time he said to himself, “Let me test her! Perhaps she will become more sensible.” He had some deadfalls in the woods, and some fish nets in the water. He said to her, “Let us go and have a look at them!” They set off. The man examined a deadfall, and found in it a hare; then he found in a fish net a large barbot. He put the barbot into the deadfall, and the hare into the fish net.

That done, he called his wife. They came to the deadfall, and she saw the barbot. “Oh, oh!” said the woman, “how is it now? Barbots are caught in deadfalls!” — “So they are,” answered the man. They came to the fish net, and the hare was caught in its meshes. “And how is this?” said the woman. “Hares are caught in fish nets!” — “So they are,” answered the man.

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They went back to the village, and passed the chief officer’s house. Some cows in the stable were lowing loudly. “Who is that crying?” asked the woman. “It is the chief officer,” said the man. “His women flog him most mercilessly.” — “Poor thing!” said the woman, “he cries so vehemently,” — “Why, he feels pain, therefore he is crying.”

They came home and found a treasure of silver money. “Mind,” said the man, “do not tell any one about it, lest it should be taken from us.” After a while, they had a quarrel. The woman grew angry. She went to the chief officer and told him everything. The chief officer gave immediate orders to bring the man. “Why, you scoundrel! you found a treasure and told me nothing of it.” — “What treasure?” said the man. “I swear, I found nothing!” — “You did, you did!” said the woman. “You are crazy,” said the man. “When did I find the treasure?” — “Ah, when? Just at the time when we caught a barbot in a deadfall and a hare in a net.” — “What did you say?” asked the chief officer, much astonished. “Yes, yes!” repeated the woman, “at that very time, when the women flogged you in the stable. You cried most vehemently.” The chief officer grew angry and turned her out of the house. Her husband gave her a severe thrashing.

However, she was in no way down-hearted. She ill-used the man worse than ever. “It is because you buy no good clothes for me,” repeated the woman, “therefore the people set little value by me, and even turn me out of their houses; and when I pass on the street, no man greets me with as much as a bow.” — “Why, you thrice fool!” said the man, but she would not stop at all. “Tomorrow is a holiday,” said she, “buy me a new dress, or I will give you no rest or quiet.” — “All right!” said the man, “I will buy you a new dress, very costly. You may put it on and go to church.” — “What dress, what dress?” insisted the woman. “Be quiet!” said the man. “It is too late now. Go to sleep. Early in the morning I shall bring you that precious dress.” She went to sleep. The man went to the stable and slaughtered a young bull. He took off the skin in one piece, horns and hoofs, muzzle and tail, and everything withal. This he carried home for his wife. Early in the morning the bells tolled for morning service. The woman jumped up and nudged her husband. “Get up, will you! Where is my new dress?” — “I will bring it presently,” said the man. “Ah, here it is! The woman wanted to strike a fire. “O don’t!” said the man, “listen to the bells! You must hurry! Come here! I will help you dress.” So he helped her into the bull skin, and then sewed it up. He put the horns’ and the tail in their proper places. “Now you look quite well,” said he. “Be off to church!” She hurried on, like a cow walking on her hind legs. Whoever met her fell down with fright. “Ah,” said the woman, “see how they bow to me this time!” She came to the church, and pushed aside all the people with those heavy hoofs. She gored all the ladies, — the wife of the priest, and the daughters of the chief officer, — and took her place in front of all, close to the priest. All the people looked at her and were much frightened. Women ceased saying their prayers, and clerks and chanters stopped singing. The priest came out and said to them. “What is the matter with you? Why did you stop singing?” Then he saw the woman. “Oh, oh! is it the Devil. Who is there with horns and tail?” The people meanwhile one by one backed out of the church. The priest took the censer and tried to expel the Devil. He put plenty of incense into the censer and filled the whole church with dense smoke. The woman sneezed violently, and muttered, “Too much honor, too much honor!” Then she left the church and went home. “Ah!” said she, “this time it was just as I wanted it. The people gave me the best place, in front of all; the children on the street fell down before me; and the priest in the church never ceased bowing before me, and he filled the whole church with clouds of incense in my special honor.” The husband said, “You are not my wife, you are a cow. Your talk is like the lowing of a cow.” He put a halter on her neck and led her into the stable. There he tied her to a post, took the heavy horsewhip that he used on the old bulls and stallions and flogged her with all his might. He cut the bull hide into strips, so severely did he flog her. He chastized her so long that she swooned; then he let up and poured cold water over her head. After that he flogged her again, so that she swooned a second time. At last the whole bullskin fell from her body in mere shreds. “Now you are again a woman!” said the man, and he led her back into the house.

A Christmas story

In ancient times, girls practiced a divination ritual on Christmas Eve, “wedding the snow” to predict their future marriages. While performing the ritual near a water-hole, they were frightened by a mysterious, fiery stove. They sought refuge with an old woman, who saved them by making them wear copper saucepans on their heads, confusing the stove.

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

► Themes of the story

Ritual and Initiation: The girls engage in a traditional divination practice to predict their marital futures, highlighting cultural rites of passage.

Supernatural Beings: The appearance of the fiery stove as a menacing entity introduces a supernatural element to the narrative.

Cunning and Deception: The old woman’s clever tactic of using saucepans to disguise the girls demonstrates the use of wit to outsmart the supernatural threat.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Mary Dauroff, a Russian creole woman, in the village of Pokhotsk, summer of 1896.

It was in olden times that some girls went to wed the snow. [It is a kind of old Russian divination, practised on Christmas Eve or Twelfth Night. Young girls “wed the snow,” and, according to the marks left on the snow by their fingers, foretell the future chiefly in reference to their possible marriage during the coming year.] They came to a water-hole, sat down, and traced a magic circle all around themselves upon the snow. They were seated on a bearskin. One of the paws of the skin projected accidentally beyond the circle, but not one of the girls noticed it. All at once the skin under them began to move. The water in the water-hole bubbled as in a kettle, and something made its appearance out of the water. They were horribly frightened and rushed away. Nearest to the river stood the small house of an old woman. She was pious and wealthy. She had among other things a great number of saucepans, large and bright, made of solid copper.

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She met them in the entrance, and ordered them immediately to put the saucepans on their heads as caps. Then they sat down and waited. After a few moments the door was torn open, and in rushed a large stove, all of black iron, breathing fire from all its openings. All at once all the saucepans were pulled down with great violence. That done, the phantom departed. Most certainly the saucepans had been mistaken by it for the heads of girls, so the girls were saved.

That is all.

The mouse and the snow-bunting

A Mouse and a Snow-Bunting lived together during winter, with Mouse having plenty of food and Snow-Bunting having little. Mouse allowed Snow-Bunting to eat from her store but grew annoyed when Snow-Bunting ate all her provisions. Snow-Bunting grew weak and almost starved until spring arrived, allowing her to find food again. The story concludes with the arrival of summer and birds.

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

► Themes of the story

Family Dynamics: The relationship between Mouse and Snow-Bunting reflects familial bonds, with Mouse initially providing shelter and food, akin to a caregiver’s role.

Community and Isolation: Snow-Bunting’s reliance on Mouse’s provisions highlights the dynamics of communal support and the consequences of isolation when resources are scarce.

Moral Lessons: The narrative imparts lessons on the importance of preparedness and the potential consequences of over-reliance on others.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk, the Kolyma country, summer of 1896.

There was a Mouse and a Snow-Bunting. Winter came, the coldest season of the year. Mouse gathered plenty of provisions, stacks of roots, and heaps of grain; but Snow-Bunting gathered much less of everything. She found that the snow fell too thick, and the cold came too early. Then Mouse coiled herself up in her warm nest; but Snow-Bunting did not prepare her hut, and felt cold.

Snow-Bunting came to Mouse, and said, “I should like to live with you.” — “All right!” said Mouse, “then leave your cold hut and come over to my nest!” Snow-Bunting went to live with her.

The next morning Mouse brought a root for her breakfast, Snow-Bunting did the same. At dinner time Mouse brought a few grains and Snow-Bunting did the same. At supper time Mouse brought a root, Snow-Bunting did the same.

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Then Mouse said to Snow-Bunting, “Why, sister! I have plenty of provisions, and you have much less than I. Moreover, my provisions are of better quality than yours. At present, however, the days are short, let us feed on your provisions! Afterwards, when the days are longer, we will feed on my provisions.” Oh, Snow-Bunting was very glad! “I am willing.” She brought her provisions, and continued bringing them morning and evening, until everything was spent. A month passed, then another month. Snow-Bunting said to Mouse, “Now, sister, I have nothing more.” — “All right!” said Mouse. She opened her storehouse. At first she brought the breakfast, then she brought the dinner and also the supper, for Snow-Bunting and for herself. A week passed, and Mouse felt annoyed thinking that she had to share her food with Snow-Bunting. Therefore, the next morning she brought a root for herself, and for Snow-Bunting nothing. About dinner time she brought some seeds for herself, and for Snow-Bunting nothing. Then Snow-Bunting cried from grief. “Why, sister, you are acting unfairly toward me. You eat all by yourself, and give me nothing at all.” — “Ah, the deuce!” said the Mouse, “I give you lodging, and now I must also feed you! If that is the case, I will drive you out into the cold. Snow-Bunting cried, more, grieved than ever, “Ah, sister! even if you do not give me food, at least do not drive me out from a warm place!” So they continued to live. Mouse continued to eat of her provisions and Snow-Bunting ate nothing, and became very lean, mere bones without flesh, a soul without a body. Perhaps she might have starved to death, had not the month of March come in, as good chance would have it, mild and quiet, and brought unusual warmth, the bright sun shining from a cloudless sky. Some bunches of grass and hillocks became bare of snow; so that Snow-Bunting could go there at mid-day and look for grains left from the preceding year, and peck at the berries safely hidden under the snow. At last summer came. The ice in the rivers broke up and then came all kinds of birds, large and small. The birds alighted on the lakes, rivers and sea. On the shore of a lake, in thick grass, lived a toad, which was a transformed girl, the daughter of a prince, etc.

[This pretty tale is used as a kind of introduction to the well-known story of a young prince who married the transformed Toad-Girl: I omit the story itself, however, which treats throughout of princes and princesses, and has nothing whatever to do with the life of northeastern Asia.]

A story of Machekur

Machekur, despite his wife’s warnings, frequently visited the Mice-Girls. One day, after eating a large portion of fish-roe pudding, he fell asleep. The Mice-Girls attached a bladder to his anus, causing him to suffer from diarrhea. When he tried to relieve himself, the bladder burst, and the mess flowed out, leaving him embarrassed and distressed.

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

► Themes of the story

Moral Lessons: The narrative imparts a lesson about the consequences of ignoring warnings and engaging in inappropriate behavior, as Machekur suffers due to his disregard for his wife’s advice.

Cunning and Deception: The Mice-Girls use cunning to deceive Machekur, showcasing their cleverness in executing the prank.

Family Dynamics: The interaction between Machekur and his wife highlights the dynamics of marital relationships and the repercussions of neglecting a partner’s counsel.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Mary Korkin, a Russianized Yukaghir woman, in the village of Pokhotsk, the Kolyma country, summer of 1896.

Machekur lived with his wife Machekur-woman.

[In Russian Мачекуръ and Мачекуриха. This tale represents only one of the well-known episodes of the story of Raven and the Mice. I give it here because of the names Machekur and Machekur-Woman, which have replaced the usual Kutq (Ku’rgil) and Miti. Perhaps these names belong to some Yukaghir version of the story.]

Their neighbors were three Mice-Girls. The old man used to pay them frequent visits. Finally, the old woman grew angry, and said, “Cease going there! They will do something unpleasant to you.” The old man, however, paid no attention to these warnings. One time the Mice-Girls offered him some fat pudding, made of fish-roe mixed with oil. He ate so much that he could not eat any more, and fell asleep. They took a large bladder and fastened it to the old man’s anus.

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He awoke and went home, and on account of the quantity of oil he had swallowed, he had diarrhoea. So he would sit down and try to defecate; but when he stood up, no faeces were to be seen on the ground. In the meanwhile, after three or four attempts, he felt something heavy attached to his buttocks. He went to his wife, and said, “Machekur-Woman! I tried to defecate, but it seems in vain, for I saw no faeces on the ground. Meantime I feel as if my intestines had gone out of my anus.” “Sit down!” said the woman. But he remained standing. “Sit down!” she again shouted, and he was much frightened, and flopped down upon a bench. The bladder burst, and the faeces flowed around.

The end.

Yukaghir manners

The Yukaghir used a bag containing the bones of ancestors for divination, guiding their hunting and trading decisions. If the bag was heavy, it signified bad luck, and if light, good fortune. The bag also provided protection, as when a man sought refuge from an evil spirit. It indicated the safe course by becoming lighter, allowing him to escape unharmed.

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

► Themes of the story

Ancestral Spirits: The Yukaghir’s use of a bag containing ancestral bones for divination highlights their deep connection to forebears influencing their present decisions.

Sacred Objects: The bone-filled bag serves as a powerful artifact with mystical significance, guiding and protecting the community.

Ritual and Initiation: The practices surrounding the bag, such as offerings and divination rituals, emphasize ceremonial rites integral to the Yukaghir’s cultural transitions and decisions.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Nicholas Vostryakoff, a Russianized Yukaghir man, in the village of Omolon, in the Kolyma country, summer of 1900.

In former times, the Yukaghir acted in the following manner. When the grave-box of a member of their own kind decayed on account of extreme age, they gathered the dry bones. They prepared a bag of harlot skin, and put the bones into it. That done, they built a small storehouse on wooden supports, in which to keep the bones. The bag of bones served them as a means of divination. In their hunting pursuits they wandered about in various directions. As soon as they were ready to depart, they spoke to the bone charms, “See grandfather! answer us! How is our present hunting trip going to turn out?” With this they would try to lift the bag. Whenever it felt heavy, it was a sign that the hunt would not be successful. Sometimes it felt so heavy that it was impossible to lift it from the ground. That foreboded misfortune and possible death, and they would stay at home. Another time, the bag would feel lighter than a feather. This foreboded good luck, and they would start off merrily.

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The same was done when they wanted to go to Russian settlements for trading purposes. “Eh, grandfather, what is going to happen to us?” Sometimes the signs would urge them on, and at other times it would make them desist. Another day they would be ready to depart; but the “grandfather” would forecast ill luck, so that they would stay at home. After three or four days, they would go to the bag; and the “grandfather” might have changed his mind, and feel quite light when lifted. This meant that the bad influence had passed, and they went forth to resume their enterprise. In due time they would come back from their hunting; then they would visit the “grandfather,” taking him the best morsel of meat and fat, marrow and blood soup, also tea and sugar, tobacco, and hard tack. They would put all this into the bag. About midwinter, it might happen that the people would lack tea or tobacco; then they would go to the “grandfather” for a loan from his stores. First of all, they would ask him, “Eh, grandfather, will you let us have a loan from your stores?” and then they would lift the bag. Sometimes it would consent, and feel quite light. Another time it would refuse the loan, and feel heavier than lead. Then they would go back empty-handed.

Every house and family had such a bag as their own protector. They would bring sacrifices to it, and it in turn would defend them and keep them in good condition.

My uncle told me one time how his “grandfather” saved him from an evil spirit. [In Russian creole чудинка (literally, “phantom”), or also пужанка (literally, “fright”). Both these words are unknown in European Russian though they are clearly of Russian origin.] One summer my uncle went in a wooden canoe down the river to inspect his deadfalls. He came to his autumn fishing place, where he had a hut with racks for drying fish. He wanted to get some fishing nets from there. When he was entering the hut, he heard something stir behind him; and on looking back he saw a “fright” coming. He nearly lost his senses. What was to be done? The return was cut off, and there was no chance to run ahead. Moreover, his feet nearly refused to serve him. All at once it came to his mind that his “grandfather’s” house was close by. So he rushed to it, climbed the ladder, tore open the door, and fell across the sill. “O granny! save me!” After that he remembered nothing. He came to himself late in the evening; and, lo, he was lying in the place of the bag of bones, and the “grandfather” lay close to the door and across the sill. The bag had moved the man to its own place, lain down near the entrance, like a sentry. My uncle felt quite uneasy, “Ah, grandfather!” said he, “What is to be done? Shall I go? I am sorely afraid. Please give answer! I will lift you. In case you want me to go, be light like feather down; but in case you want me to stay for safety, please be heavier than cast iron!” He tried to lift it, and it was lighter than a cobweb. “Oh, you permit me to go.” — He put down the bag, and put it back to its former place. Then he went down to the bank of the river, boarded his canoe, and paddled off. The “fright” never came back. So he reached home without any hindrance.

Story of the fish-woman

A poor man caught a fish-girl named Sherkala with an old hook and took her home. She cleaned his house and prepared meals, but he caught no fish. One day, he secretly watched her transform into a girl and reveal her fish skin. He burned it, and Sherkala, heartbroken, melted away into the sea.

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

► Themes of the story

Forbidden Knowledge: The man’s discovery of Sherkala’s true nature and his subsequent actions lead to irreversible consequences, underscoring the dangers of uncovering hidden truths.

Supernatural Beings: Sherkala herself is a mythical creature, embodying elements beyond the natural world.

Love and Betrayal: The bond formed between the man and Sherkala is broken by his betrayal when he burns her fish skin, leading to her departure.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Innocent Korkin, a Russianized Yukaghir man, in the village of Pokhotsk, the Kolyma country, summer of 1896.

There was a poor man who lived alone. He had no fish nets, nor even a fish hook. So he went to the merchants, asking for a hook. The first and the second merchant gruffly refused him. A third one gave him an old hook, without point. He took it and prepared a long fishing-rod for it. Armed with this, he went every day to the sea to angle. He was fishing the whole day long, and caught nothing. The next day likewise he caught nothing. The third day he cast his fishing rod, and could not pull back the line, it was so heavy. “Ah!” thought he, “it must be some large fish.” He pulled at it with all his might, and at last he brought to the surface Sherkala, the fish-girl. “What is it?” said he to himself. “Is it my good luck, or is it my bad luck?” He was ready to throw her back into the water; but then he bethought himself, and said, “I am very poor. I can lose nothing by it, let me take her home!” He took Sherkala home and laid her down in the corner of his house.

► Continue reading…

The next morning he went fishing again. He caught nothing at all; but when he came home, his house looked quite festive. Everything was well cleaned and in good order; a good meal stood ready on the table; but nobody was there, and Sherkala lay in the corner just as before. From that time on everything continued in that manner. He caught no fish; but somebody kept the house in good order, and cooked excellent meals of nothing. When he stayed at home, the dinner would not appear, so that he was obliged to go out every morning. One day he pretended to depart; but, instead of going away, he lay down on the earth bench close to the window. He lay there very quietly; but after a while he lifted his head and looked through the window. Sherkala arose as far as her tail, and then turned into a young girl. She ripped up her own belly and took out fish-roe, which she put into the kettle. Then she swept the floor and put everything in good order. The man suddenly rushed in and caught the fish skin of Sherkala, which lay on the floor. He threw it into the fire, and burned it. “What have you done,” said the girl. “We lived so happily, and now I must go away.” She fell down and melted away into sea water.

The big pike

In Shigansk, near the Lena River, a giant pike is said to inhabit a lake, capable of swallowing men or reindeer. One time, a chief tried to catch it, but the pike was too strong. Another time, a man saw its enormous eyes in the water, prompting him to offer a sacrifice. He became known as Pike John, and his descendants still bear the name.

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

► Themes of the story

Mythical Creatures: The narrative centers on a colossal pike, a creature of extraordinary size and strength, capable of swallowing a man or even a reindeer.

Sacred Objects: The pike’s cheekbones are repurposed to construct a small hut, indicating the use of parts from a revered creature for significant purposes.

Cultural Heroes: The man who encounters the pike and offers a sacrifice becomes known as Pike John, establishing a lineage and cultural identity linked to the creature.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk, Kolyma country, summer of 1896.

They say, in the district of Shigansk, near the Lena River, there is a lake. In that lake are some monstrous pikes, such as are able to swallow a man or even a reindeer. One time a big elk went there to drink, and the pike caught him by the muzzle. They fought, but neither was the elk able to drag the pike out of the water, nor did the pike succeed in drawing in the elk. So they both perished. Their bones were found in the shallow water. The cheek bones of the pike were used for a small hut which gave shelter to one man.

One time a chief officer of the country ordered a large iron hook to be hammered out. He baited the hook with elk brisket, and tied it to a strong cord plaited of three lines of tough elkhide and let it down into the lake under the ice. After a week, they went back to the lake and found that the pike had been caught. It was so heavy, that ten men could hardly pull it up.

► Continue reading…

The strands of the cord snapped, until only one remained. They attached a team of twelve dogs to the line and continued to pull. The head of the pike came up to the ice; but the ice hole was too small, though they worked upon it for two days. The head butted against the ice, and the last line snapped and the pike was lost.

Another time they caught a pike, and found in the stomach fragments of a canoe which it must have swallowed together with the paddle.

A man traveled in a canoe on this lake. One time he cast his nets, and waited near them for a very long time. Then he looked down under water and he saw a big round eye, to the left of his canoe. He looked into the water to the right, and saw another eye, like the first one. They were the eyes of the big Pike. The distance between the eyes was about the length of the double paddle of the canoe. He was so badly frightened, that be paddled off, leaving behind him his fish nets; but the giant fish remained motionless, just as pikes are accustomed to do. The man came to the shore and brought a sacrifice to the whole family of pikes. After that he refused to eat of the flesh of pike, and so he was nicknamed Pike John. His descendants are still living. Their family name is Pike [in Russian Щукинъ. This name is quite common, and much in use also in European Russia.]