The woman’s head

A lazy young man is abducted by a supernatural girl from the sea who plans to marry and eat him. After receiving advice from an old man, he outlasts her in a battle for position during the night and kills her using iron tools. He escapes in a canoe, and the girl’s head, now a stone, follows him. Her parents die in pursuit, and the canoe and head remain as landmarks.

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

Supernatural Beings: The narrative features a supernatural girl from the sea who abducts the protagonist with the intent to marry and consume him.

Cunning and Deception: The protagonist employs cleverness to outmaneuver the supernatural girl, ultimately leading to her demise.

Transformation: The supernatural girl’s head transforms into a stone, symbolizing the permanence of her defeat and the end of her malevolent influence.

► From the same Region or People

Learn more about the Yukaghir people


Told by Nicholas Rupatcheff, a Russianized Yukaghir man, in the village of Sukharnoye, the Kolyma country, winter of 1896.

There was a village on the seashore which had ten or fifteen houses. One of the inhabitants had a lazy son. All he did was to walk along the seashore, singing songs. One day he left the village, and walked so far that he lost sight of the houses. He strolled on, singing lustily. All of a sudden, he saw a canoe of iron moving across the sea directly towards him. He stopped and waited for it. A young, pretty girl was seated in the canoe. She had in her hands a large double paddle, also of iron, but she did not paddle at all. Nevertheless, the canoe moved on, cutting the water like a living thing. It came to the shore. The girl extended the iron blade toward the man, and said to him “Here, young man! put your pretty head upon the iron blade. I want to louse you with my gentle fingers.” — “No,” said he, “I have no lice, and so I do not want to do as you request.” — “Ah! at least lay your pretty cheek upon this iron blade. I want to admire your gentle beauty.” He felt flattered, and stooped down toward the iron blade.

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All at once his face stuck firmly to the iron. She drew the paddle back, and pulled him down along with it into the canoe. Immediately the canoe moved off across the sea, going back the way it had come. He prayed to the girl, “Oh, please, let me go! I want to go back to my father and mother, or at least to bid them farewell.” — “No,” said the girl, “I shall not let you go. In former times, whenever your parents sent you for water and for wood, or tried to urge you to go hunting, you were too indolent to follow their advice: now I shall hunt for you and fetch everything. You shall stay at home and be my husband.” He cried aloud, and asked her to let him go; but she refused.

They crossed the sea and went to another country. They arrived at a large house on the shore. It had three sets of drying poles, all well filled with human flesh, heads, and whole arms with heads, and legs with feet. He cried still louder than before, and refused to enter. She called to him; but he went away along the seashore, down the village, from house to house. The last house of all was small, a mere hut. A small old man lived in it, quite lean and bowed down. His head was white, like that of a polar hare. The old man addressed him, and said, “O, young man! are you also a human being, as I am? If you are, why did you come here? The people who live here are man-eaters. They feed on human flesh, and they even tried to induce me to do the same; but I refused. Therefore I am so lean, that they will not even eat me.” The old man continued, “This young woman is the worst of all. She feeds on her husbands after their bridal night. Bear this in mind: After supper you will go to sleep and she will try to induce you to lie down next to the wall, while she herself will take her place on the outer side. You must be firm and take the place on the outer side. Even though she should ask you with fair words, and abuse you with bad words, and push you and crawl over you, be firm and hold your place! If you succeed in keeping it, you will live; if not, you will perish, and I shall perish along with you. Then you will copulate. She will try to tire you out and put you to sleep; but you must be stronger than she, and tire her, in your turn, and make her sleep. Then you will know what to do to her. Now go home! It is growing late. She is looking for you, and she may come here also. Rather go of your own will. She will give you human flesh to eat. Be sure not to swallow even a single morsel. Try to hide the meat in your clothes or on your body. Otherwise you will also turn into a man-eater, and will never get back to your native place.”

The young man went back to the house of his cannibal bride. She cooked plenty of fat human meat, and gave some to her father and mother to eat. Then she invited her husband to sit down to the meal. He took one morsel after another; but he ate none, and hid every one of them in the bosom of his coat. After the meal they prepared to lie down. Then began their struggle for places. Neither wanted to lie nearest the wall. They crept over each other; the girl scratched him in doing so, and he paid her in kisses. Still each time he returned to the outer side. At last she was conquered by his kisses, and let him stay. After that they copulated; and he proved so strong and untiring that he exhausted all her strength and made her sleep. As soon as she began to snore, he lifted his head and groped gently in the darkness beneath the pillow. He found just beneath the pillow, at the outer side, which the woman wanted for herself, two iron instruments, — a long awl and a very sharp and narrow knife. She used these to kill the men in their sleep. He took both, and pointed the knife straight at her heart, and the awl at her anus. Then he exclaimed, “Iron to iron,” and both entered and met within her body. Iron scratched iron. The woman died instantly. He cut off her head, took a long narrow bag filled with odd shreds of skins and pieces of clothing, put this bag under the coverlet, and then placed the head on it. He tucked the cover in all around; then he made a fire, and cooked the flesh of the woman for the breakfast meal. When it was done, he cut it up carefully and laid it in a dish in good order. He skimmed off the fat from the soup, and put it in a cup close to the dish.

This breakfast he carried off to the sleeping room of the old people. Then he crept out, and hurried to the shore. There on the sand lay two canoes, one of iron, and the other of wood. He took the iron awl and pierced the wooden canoe in twenty places. Then he called the old man who had given him advice, and bade him go aboard the iron canoe. He himself followed, and said to the iron canoe, “O, canoe of iron! go to the place from which you brought us!” And the canoe rushed across the sea, going to the shore inhabited by human kind.

The old people heard him get up and work; but they thought it was their daughter, because she was wont to kill her husbands in the night time and to cook their flesh in the morning for breakfast, so they dozed again most quietly. Finally, when they awoke, they saw their breakfast close by, quite ready and waiting for them. “Ah, ah!” said the old woman, “our gentle child has made everything ready, but where is she? Why does she not come to eat with us? Go, man, and look into her sleeping room.” He looked there and came back. “She is sleeping,” said he. “The night must have been quite tiresome.” So they took their meal. The old woman took one morsel, but she could not swallow it. “Ah, old man! I cannot eat alone. It is perhaps because our daughter does not eat with us. I am sure she is hungry. Please go and waken her! Let her eat, and then go to sleep again!” So he went once more to the sleeping room and to their daughter’s bed. “Get up, child!” said he merrily and tugged at the coverlet. The head fell off the bed and rolled to the door.

It opened the door and rolled down the slope toward the sea. It rushed into the sea and rolled on over the billows in pursuit of the fugitives. The old people also hurried down to the sea. “Ah!” they shouted, “where is he? We will catch him, and swallow him alive.” But the iron canoe was gone, so they took the wooden one and set off in it. After a while it filled with water. “Why,” said the old man, “you old one! cease passing water!” — “No,” said his wife, “it is you who are passing water.” They quarrelled for some time and then sank to the bottom of the sea.

The two fugitives arrived safely at their own place. The woman’s head followed behind; but, on coming to the shore it turned into a big round boulder, which is there even now, and is called “Woman’s Head.” The canoe is also there; turned to stone. The double paddle is broken in two. Whoever passes by must give a sacrifice to the owner of the place, then he will be successful in love-suit not matrimonial.

[The stone canoe and the woman’s head are said to lie on the Arctic shore somewhere near the mouth of the Baranikha River, east of the Kolyma River, in a part of the country at present uninhabited. The natives say that in former times, before the coming of the Russians, a considerable village stood here, but at present there are no visible traces of it.]


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The tale of La’la (Anadyr version)

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Chuvan people


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

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

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

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

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


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The tale of La’la (Kolyma version)

This story is very interesting, because it treats of La’la, the tribal hero of the Chuvantzi, whose name is known to the present day among the last remnants of this tribe, and also speaks of the wars between the Chuvantzi and the Chukchee. It is probably only a fragment of a longer tale. The episodes composing it reappear in several other tales among the Russianized natives, Chukchee, and Yukaghir. The Kolyma version of this story, however, calls La’la and his brother Yukaghir. The interchange of these two tribal names, adds to the probability that the Chuvantzi were a branch of the Yukaghir tribe.

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

New York, 1918


► Themes of the story

Revenge and Justice: Following the brutal attack on his family, La’la’s journey is driven by a desire for retribution and the restoration of order.

Trials and Tribulations: La’la faces and overcomes a series of challenges, including the loss of his parents and the need to confront the Chukchee aggressors.

Cultural Heroes: La’la emerges as a foundational figure who shapes the narrative of his people, embodying the qualities of a cultural hero.

► From the same Region or People

Learn more about the Yukaghir people


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

La’la was very rich in peltries. Among all the Chukchee people along the border he was known for his costly furs. He was also a great warrior, and lived all by himself; only with his own family. One time the Chukchee said among themselves, “Let us go and make war on La’la! We will take his peltries and kill the people.” They went, and they were more numerous than mosquitoes, all young men and strong. La’la’s father and mother were quite old. He had also a single brother, a mere lad, not yet full grown. This morning La’la walked on snowshoes and broke the one for the right foot. Therefore, after dinner, he went into the woods with his brother to hew out a new board for the broken snowshoe. While he was working the lad climbed a high tree, and was playing among the thin branches near the top. He played there, and looked homeward. From the top of the tree he could see their house and everything around.

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He played there for some time, and said suddenly, “Khadya, [”elder brother”] there are the Chukchee, coming to attack La’la!” La’la looked up, and asked, “What do you say? Ah, nothing! I am only playing with twigs.” After a while he said again, “Khadya, they are coming to La’la’s house.” La’la looked up, and asked again, “What do you say?” — “Ah, nothing! I am playing with twigs.” A third time he said, “Khadya, they are coming!” And indeed, they had come. The old man ran out, and they followed him around the house. He said, “Khadya, they are going to kill him.” Three times they chased him around the house, then one of them seized a piece of a sledge runner of birch-wood and struck the old man on the head. “Khadya,” said the young brother, “they have killed the old man. The old man is gone.” And after a while, “Khadya, they are breaking down the house and are looting the sledges. They are driving a long needle into mother’s tongue and make her drag the tent poles. Now they are gone.”

At last La’la had finished his snowshoes, “Let us go home!” They went home. “Why is it so quiet here? Not a voice is to be heard. And where is the old man? Why, the tent cover is torn off the poles! Are they going to move to another place?” Then he looked at the sledges, and they were empty. He came to the entrance. His father lay there in the house, close to the entrance. The old man’s head was broken, like an egg. The mother was gone. “Ah, sorrow!” said La’la, “was it of this you spoke up in the tree?” — “Just so,” answered the lad. “I saw from the tree, how they killed the old man, and looted the sledges, and drove a long needle through the old woman’s tongue. Then they made her drag the tent poles.” — “Ah!” wailed La’la, “what is to be done?” They thought and thought; but the bow and the quiver, the arrow and the spears, — everything had been carried off. They were unarmed, and he had only the snowshoes which he had mended in the forest. La’la put on the snowshoes, and they set off. His younger brother followed him. They walked on; then they came to a large lake, round and smooth, just like a frying pan. In the middle of it, on the smooth ice, was pitched the camp of the assaulters. They were distributing the spoils among themselves. La’la spoke to his younger brother, and said to him, “Listen! I am going to turn you into a fox. After that I shall go straight to them, and you must stay here and wait. I shall go to them and try to get my bow and quiver. You must watch me; and if I succeed in getting them, at that very moment you must appear, and run within shooting distance. Glide in among the sledges, turn in zigzag directions, and try not to be hit.” — “How shall I do it?” said the young man. “Are you not a Yukaghir?” said La’la. You must know how to avoid arrows and spears. Run down the lake and lure them on, only mind not to lead them too far away, and I shall follow.” He made a circuit around the lake, then he took off his snowshoes and left them behind. He went to the Chukchee camp from the north, along their usual way. He waded in the snow, pretended to stumble, and assumed the air of being very tired. Then he went over the beaten path, and boldly approached the camp. “Here, boys! What about La’la? Have you killed La’la?” — “Oh, yes, we killed him with a piece of wood, just like an old woman. He did not lift a hand in his own defence.” — “Ah, all! I thought he was a great warrior. I came here from afar merely to have a look at him. I was told several times that people would try to assault him, and he would wind in among the assailers like a wet nettle-cord.” — “All, nonsense! he was an old man. He never struck a blow.” “True, he did not, but at least his peltries were numerous.” — “As to that,” said the Chukchee, “there is no mistake about them. The peltries were abundant. We are ever so numerous, and every one of us had a share.” After a while he said again, “See here, brothers! They say his bow and quiver are ever so large, and also his snowshoes. Show them to me! I have come from afar in order to have a look at them, because it is said, ‘La’la’s bow is a three men’s bow.’ Is it really so heavy and imposing?” They suspected nothing, and so brought forth La’la’s arms. Two men were carrying his bow, two others his quiver, and two more his snowshoes. “Ah!” said La’la, “indeed, it is true! They are quite heavy.” He took the bow and pretended to drop it. Then he tried the snowshoes and deftly put them on. At that moment, the small fox started off and ran away. All the young people rushed out, and crossed his path, far ahead of him. So the fox returned to the camp, and hid among the lodges. The Chukchee shot at it (as thick as rain fell the arrows), but nobody could so much as graze it. It turned again and ran away up the trail. The young men followed it, shooting and shouting. Two old men were sitting on a pack-sledge looking on at the chase. One said in his mother tongue, “He, he, he! La’la monia’lo khanidula,” which means, “Be careful, boys! La’la will tear the stomach out of your bodies.” [In dressing the hunting-quarry, the belly is ripped up, and the stomach and other intestines are immediately pulled out.] “Why have you given him the bow and the quiver?” His neighbor, however, nudged him with his elbow. “You fool! Hold your tongue!” The young people, however, did not listen to any one, and ran on. La’la followed in the rear, and one by one he killed the Chukchee, beginning with the one running farthest in the rear. He shot and shot. Not a single arrow missed its aim. After that he turned back to the sledges. These two old men were sitting there. He killed one, — the one: who said, “Be careful, boys!” He struck him on the head with a piece of wood. He took the other one along and married him to his mother. He also turned his brother back into a man. To these three he gave everything he took from the Chukchee.

He went away from there, and arrived at another village. There he married the pretty daughter of the chief. He lived there with his pretty wife. They had two children, — a boy and a girl. The children were growing up. The girl already could carry water from the river, and the boy could fetch fuel from the woods. One time the father brought home a large heath cock, and said to his wife, “Cook that heath cock!” She cooked it, and they had a meal. After the meal she carried out the bones and the odd pieces in a large frying-pan, and then she vanished. They waited for her, but she never came back. La’la went out to look for her; but she was nowhere to be seen. There were left only traces in the snow, as if a giant bird had brushed it with its wings. From this he knew that someone with wings had carried her off.

One night passed. In the morning, he said to his children, “I will go and look for your mother. You must stay at home and not show yourselves outside. In three days, I shall come back. Whether I find her or not, I shall come to you.” After that he left. On the way, he met a Buzzard. “Here, Buzzard! have you not seen my wife?” — “I will not tell you. Every time you meet me, you shoot at me. Why, then, should I tell you the truth?” After awhile he met a Bluejay. “Here Jay! who carried off my wife?” — “I will tell you. When you lived with your wife, you used to bring home all kinds of meat and other food. When I came and pecked at the food, you would not hinder me; so I will tell you the truth. He who carried off your wife is Raven-Son, with beak of iron, and tail of grass. You must go straight ahead in this direction, then you will find him.” La’la thanked the Jay and set off. He walked straight ahead, and came to a place where there was a round hole in the ground, just like the furrow of a fox. He looked in. A small old woman, wearing an apron of summer skins, was there, skipping about like a grasshopper. As soon as she saw him, she tore off a narrow shred from her apron, cut it into small pieces, — which she put into the kettle. She hung the kettle over the fire; and after a while she took it off and invited La’la to eat, saying, “The meal is ready. Sit down and eat!” He tasted of the food, and it was fat meat of the mountain-sheep cooked with edible roots.

He went on, and after a while he came to another place. Smoke was coming up out of the ground. He looked down the hole. An old woman clad in a coat of autumn skins was skipping about like a jumping hare. As soon as she saw him, she cut off a narrow piece of her coat, chopped it up fine, and put it into a kettle. She cooked it and invited him to partake of the meal. He ate of the food, and it was fat meat of wild reindeer. When he wanted to go away, the old woman said, “Go straight ahead, then you will reach a place where the ground is smooth as ice. There you will see a village. A number of children will be playing near the houses. Many of them will call after you. You must not answer, or go near them. Far off, alone by himself, a small boy will be standing, all covered with scabs. You must go to him. It is your own son.” — “How can it be my son,” shouted La’la. “My son is at home. I left him at home.” “You did,” said the old woman, “but meanwhile the Raven went back there and carried off your boy. You must wait there till sunset. After sunset, in the pale light of the night, when the moon is rising in the sky, Raven will be asleep. Then three women will come out of his house. They will walk around and cry softly in the moonlight. You must go to them. They are his wives, all carried off from their husbands.” La’la went on and found the village. In the evening, when the three women appeared, he went to them. They saw him, and cried more bitterly than before. “Oh, cease crying! Better let us talk over what is to be done! Is there anyway to kill Raven-Son?” — “How can you kill him? His body is iron. Unless, you succeed insetting fire to his house, so that he may burn with the house, being asleep, and unable to wake from fatigue.” — “All right, let us try it!” They went to fetch fuel, and carried it to the house quite noiselessly, like so many mice, — green wood and dry wood, branches and sticks — all kinds of fuel. They surrounded the house with a wall of wood as high as the vent-hole. Then they set fire to it. The whole blazed up, and Raven-Son with it. He had no time to wake up and groaned only once in his sleep. The fire subsided, the coals burned out, and even the ashes grew cold. La’la gathered the ashes and let them fly to the winds. Then he went home, taking along the three women. He kept his own wife and sent the other two away to their former husbands. After some time he gathered all his goods and set off for his own country.

The end.


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

Sea-wanderers

A group of travelers from a large maritime village embarks on a journey across islands, encountering strange and mystical people. They witness bizarre phenomena, such as one-sided fishermen, people without bodily openings, and villages with cannibalistic practices. After three years, they return home, only to be met with shock and disbelief by their wives, who had thought them lost forever.

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

Journey to the Otherworld: The travelers venture into unknown realms, encountering mystical beings and phenomena beyond ordinary human experience.

Mythical Creatures: The narrative includes encounters with beings such as the Polar Fox people, who live underground and possess unique characteristics.

Trials and Tribulations: Throughout their journey, the travelers face various challenges and strange encounters that test their resolve and adaptability.

► From the same Region or People

Learn more about the Yukaghir people


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

On the seashore, upon an island, stood a village of the Maritime people. The village was very large, the houses were more numerous than the leaves on a tree. Several people began to talk among themselves. “Let us travel, that we may see all the wonders of the sea!” One of them was “a knowing one” [shaman] He knew all kinds of incantations, even the chief incantation of the Zyrian people. These Zyrian people were an ancient heathen tribe, who lived on the seashore.

[The Zyrian tribe is of Finnish origin. The Zyrians live on both sides of the Northern Ural Mountains, along the Pechora River, and also along some tributaries of the Obi River. A confused remembrance of them was brought into northeastern Asia by Russian cossacks and other immigrants, the greater part of whom came from northern European Russia and all along the northern parts of Siberia.]

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All the other travelers were quite common people. They entered a skin boat and started off. After a long time the winds and the currents carried them toward an island. They landed at a safe place and walked along the shore. It was a broad strip of sand, and higher up was a steep bank of firm ground. On it were the houses of people. They climbed the bank, but the houses had disappeared. The entrances were not to be found. Only a number of willow bushes were scattered about and wherever they stepped, or wherever they put their feet a great clamoring of children came up from underground. The whole bank resounded with the noise of their voices. At last they found an entrance among the roots of a willow bush, and entered a house, which lay entirely underground. The people bade them welcome, and gave them food and drink. These people were Polar Fox people. All of them were quite young and strong. Only one was an aged, decrepit old man who could hardly walk about, even with the help of his long staff. The other people soon went out; but the old man stayed behind, and immediately said to the guests, “O you Christians! [meaning about the same as the English “gentlemen”] if you are such, indeed, do not stay here for a single night, but rather sail away. While walking above, you trod down ever so many Fox children. If you should stay here for a night, they would certainly kill you out of spite and revenge. Take warning and go away in time. So they entered their skin boat and sailed away. They moved on for a long time, and at last they saw another island. On that island was a village and some people were living there. In front of the island, in the sea, stood a tree of gigantic size, full of boughs. These boughs and branches were so close to one another, that not even a finger could be thrust in between them; and in the middle of the trunk there was an excrescence, ever so large. They stopped their skin boat and gazed at the new wonder. The tree stood bolt upright; then all at once it bowed down lower and lower, and at last was immersed in the water, boughs, excrescence, and all — and vanished from sight. Then they saw on shore a number of people, all one-sided, running to and fro, and catching fish. They were just like ordinary men split in two. The two halves would meet and stick together and would become whole men. Then they would part again, and each half would race along the shore so swiftly that it would outrun a flying bird. These halves of men were catching fish in the following manner. They spread their fingers, ran down into the water and vanished in the sea. After a while they came back on a run and to every finger a fish was hanging. They caught the fish with their fingers. After that the big tree would also emerge from the water, bough after bough, and stand straight up again, as before; but it would be thoroughly white from the mass of fish on it. Every little bough would have a fat fish hanging on it. The tree stood up and trembled, as if alive; and then all the fish were swung up to the excrescence, when they vanished.

The voyagers gazed upon these wonders, but, being afraid of the one-sided people, they did not land there, but sailed by. After a while they were carried off to still another island. They landed there, and walked along the shore. A village stood there, with numerous houses. They approached, and saw near the village, down the steep bank, a great mass of food lying in heaps higher than a man’s stature. It was mostly meat of wild reindeer. The people had neither anus nor urethra. They killed many wild reindeer. Then they cooked the meat in huge iron kettles. When it was done, they put the kettle under their bare armpits and kept it there for a while. They lived on the steam they inhaled through their armpits. After that they would turn the kettles over and throw all the meat down the bank. The voyagers felt very hungry, and wanted to eat of this strange refuse; but all of a sudden there came from the houses men with long staffs, who shouted to them, “Don’t touch that meat! It is bad. Rather come here! We will give you good meat, we will feed you with clean provisions. That is offal!” They entered the nearest house. The people of the island gave them the choicest meat and dried fat and brought in large bladders filled with pure oil. They ate heartily.

An old man was sitting opposite them, and was all the time attentively watching their doings. “Ah!” said he, “so this is your manner of eating! It seems you relish it.” The “knowing one,” the man with incantations, wanted him to do the same. “Do try and have a morsel!” “I wish I could!” said the old man; “But you see yourself, with your own eyes that we have neither anus nor urethra. What, then, would become of, me?” The other one, however, did not desist. “Ah, father! Do take a morsel! I will arrange that you may enjoy it without danger.” “Ah!” said the old man, “I have lived long enough; so let me try it once, though I die from it!” He took a small bit and swallowed it. “Ah! it is sweet.” He took another piece, and by and by had eaten a large and hearty meal, in the manner of human beings. In due time, however, he felt uncomfortable, and shouted, “My buttocks prick me, my buttocks prick me!” Tears started from his eyes from pain. The man with incantations took a splinter of drift larch-wood and made it round and sharp-pointed. He pronounced several incantations over it, and then thrust it through the old man’s breeches, thus making an anus for him. In a similar manner he made for him also a urethra. At the same moment the old man eased himself in both way and became like an ordinary man. But the others were without openings, as before.

The next morning, however, the visitors were requested to furnish the hole population with anus and urethra, for which they were paid generously with costly fur. Till then they had traveled among all these wonders and terrors without any provisions, but from here they took along plenty of dried meat.

They sailed on, and reached another island. A single house, quite large, stood on the bank. In it lived an old man and his wife. Before the entrance a big brown bear was tied to a post. It was their watch-dog. Close to the house stood two racks of drying poles filled with human flesh. There were shoulders along with arms and hands in one piece; and the fingers glistened with rings, gold and silver. The heads were ornamented with earrings, and the legs with feet booted in leather and chamois. The travelers were much afraid, but they did not dare to say anything. The old man said to his wife, “Bring some cloud-berries for our guests.” So she brought a dish full of rosy finger tips of women and children, cut off with great care. These finger tips, indeed, looked like so many berries. The “knowing one” said to his companions. “Do not eat this food. Hide it in the bosom of your clothes.” They were all clad in fur shirts, and girt around with large girdles of many-colored stuff, as is the custom with our people. So they did as they were told, and after the meal they went out of the house as if to ease themselves. They loosened their girdles, and all these awful finger tips glided down to the ground. They went back. The old woman was already preparing beds for them. “These places are for you, and these also. Lie down and have your rest.” They went out again; and the “knowing one” said, “We cannot stay here. The only way to do is the following. We will return, and I shall take my pipe and have a short smoke. That done, I shall knock the glowing ashes out of the bowl. Then all at once I shall howl like a wolf. You must be careful and hold on to me at that very moment. I shall rush out and take you along.”

He had a smoke, and knocked the glowing ashes out of the pipe bowl. Then all at once he howled like a wolf. The bear in front of the door fell down at once and snored loudly. The old man and the old woman within F the house fell asleep and slept like logs. The visitors went out and found the skin boat.

They gave up journeying farther, and turned homeward. On the return journey, they made almost no landings, but sailed steadily on. They revisited only those people whose intestines they had provided with openings, and obtained from them more provisions for the last part of their journey. They were traveling, not for a single year, nor for two years, but for three complete years, of twelve months each. All of them had wives at home, some of whom had been left with child. These women had had time to give birth to their children, and the children were already toddling about and babbling lustily, though not very intelligibly. So they came home. Their wives were told by neighbors, “Come out! Your husbands have come back!” They almost lost their senses for joy, because they had believed that their husbands were dead and gone. As soon as the men came into the house, the women glanced at them and swooned. They remained unconscious for many hours, and could hardly be restored. After that they lived with their husbands exactly as they had in former times.

The end.


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Stepmother and stepdaughter

An old man’s first daughter is mistreated by her stepmother. Desperate, she asks her father to take her to the “Unclean Idol,” who, impressed by her kindness to his vermin children, rewards her with riches. The stepmother sends her own daughter to the Idol, but she mistreats the vermin, and the Idol kills her. The father returns with only her bones.

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 complex relationships within a blended family, highlighting the mistreatment of the stepdaughter by her stepmother.

Trials and Tribulations: The stepdaughter endures significant hardships and challenges imposed by her stepmother, testing her resilience and character.

Cunning and Deception: The stepmother’s deceitful nature is evident in her ill-treatment of the stepdaughter and her ulterior motives.

► From the same Region or People

Learn more about the Yukaghir people


Taken down by Innocent Beresken, a cossack of Kolyma from the words of a Russian creole woman, Mary Beresken, in the village “Crosses” (“Кресты”) in the Kolyma country, winter of 1895.

There was an old man with his wife. They had one daughter. After some time the old woman died. He married another woman, and also had a daughter by her. The woman hated her stepdaughter and ill-used her in a thousand ways. As soon as the father was gone, the stepmother abused the girl with words and blows. Then she would push her out of the house, unfed and unclad. In the evening, the father would come home, and say, “O daughter! why have you such a tired look? Perhaps my new wife does not act quite fair toward you?” — “No,” the daughter would say, “she does nothing wrong to me.” Thus she would refuse to complain. They lived in this way, and the young girl suffered much. At last she could endure it no longer; so when the father came back in the evening, she said, “O father! take me away! I cannot live here any longer. Take me rather to the Unclean Idol.” [a monster] The father said, “Why, my child, if you feel so badly, I will rather stay here and watch over you. Perhaps then life will become more bearable for you.”

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So the next day he did not go hunting, but stayed at home. His wife, however, was so angry with him, that she began to ill-use both him and her stepdaughter. She even beat the latter worse than ever. The old man tried to stop his wife, but she struck him also. Then he said, “O child! you were right, I cannot bear to look upon your distress, and I have no power to help you: rather than have you stay here I will carry you away to the Unclean Idol. He shall eat you all at once, and there will be an end to this sorrow.”

In the morning he attached his dogs to his sledge, and said to his daughter, “Now get ready! We will go to the Unclean Idol.” His wife was very glad, and helped her stepdaughter get ready to depart. The old man said to the girl, “You must take from the fireplace some ashes and a few coals, and put them into a handkerchief. When you feel hungry, take a kettle and put into it some of these ashes and coals. This will serve you as food.” So they went away and drove for a long time. They came to the house of the Unclean Idol. He was not at home. So the father said, “O child! I will go back and you must stay here and wait for the house master.” He went away. The daughter stayed there, full of sorrow. Evening came, and she felt hungry: she took a kettle and put into it some ashes and coals. She put the kettle near the fire. After some time she looked into it, and it was full to the brim of cooked fat and meat. She put the food into a bowl of birch wood, on a shelf she found a horn spoon and went to eat. All at once a board of the flooring was lifted up, and from there appeared a great number of mice and toads, ermines, and all kinds of small vermin. They piped, “We are children of the Unclean Idol. Our father has not come back for several days, and we feel hungry. Give us some food too from your birch bowl with your horn spoon! We know those things very well. They are of our own house.” So she fed the whole pack, giving to one a spoonful, and to another half a spoonful, and in the end nothing was left for herself. The vermin had enough, and went back under the flooring, and the girl lay down to sleep quite hungry.

Early in the morning there was heard a great noise and clatter. The Unclean Idol came flying with his broad paper wings, alighted, and entered the house. “Oh, oh, oh! We heard nothing, we saw nothing, the little Russian bone came to the house of its own free will.” All at once a board was lifted, as before, and his vermin children spurted out in all directions; and they piped, “O father! do not do her any harm! She treated us kindly, and gave us food to eat. You must reward her for this. Otherwise, we might have died of starvation.” “Ah!” said the Unclean Idol, “she is clever.” He brought a sable overcoat and a bagful of silver money. “This is my present to you. When your father comes again, you may take this and go home with him.” He stayed for a while and departed again. In the meantime her father felt very sorry about her, and at last said to himself, “Let me go, at least, and have a look at the little bones of my dear daughter.” So he set off, and came to that house. The Unclean Idol was not there. He entered the house, and his daughter was sitting there quite ready to depart. She was clad in a sable overcoat and had in her hand a bagful of silver money. She said, “O father! let us go back to our house!” They set off. The stepmother waited for them at home. Her small bitch, however, also waited near the entrance, and then she began to bark: “Bow-wow! the old man is coming, and he is bringing his daughter and her money is rattling in the bag.” The woman struck the dog with a stick, and ordered, “You little fool! you had better say, ‘The old man is coming and is bringing his daughter, and her bones are rattling in the bag.’” But the dog was quite firm. She would cease for a little while, but as soon as the woman stepped away, she would bark louder than before: “Bow-wow! the old man is coming; he is bringing his daughter, and her money is rattling in the bag.” At last the old man came to the house, and the woman saw the sable coat and the money of her stepdaughter. She looked on with much envy, and then said to the old man, “Now, you must take my own daughter also, and carry her to the Unclean Idol’s house. Let him give her too similar presents.” He took the daughter of his second wife and carried her over to the Idol’s house. He left her there and returned home. Evening came. She felt hungry: so she put some ashes and coals into the kettle, and put it near the fire. In due time the kettle was full to the brim with cooked fat and meat. As soon as she was about to eat, a board of the flooring was lifted up; and the vermin children of the Unclean Idol appeared from there, more numerous than ever. She grew very angry; and struck at them in all directions. She even broke the legs and arms and backs of several. So they scurried back, piping and crying. In the morning, the Unclean Idol came home. He asked the animals, “Well, now, children, and this one, how did she act toward you?” — “Ah! she beat us mercilessly. Our legs, arms, and backs are dislocated or broken. All of us are suffering.” The Unclean Idol grew angry. He caught the girl and tore her in two. Then he swallowed both parts, and vomited the bones into the corner. After a while her mother said to the old man, “Now, go and bring my daughter back. Take care lest you leave behind any of her presents.” The old man went to the house of the Unclean Idol who was not at home when he arrived. He opened the entrance, but the girl was not to be seen. Only some bones were heaped in the corner. He looked at them, and recognized them as the remnants of his daughter. So he put them into a bag and started home. Her mother waited on them with great impatience; but the little bitch barked again: “Bow-wow! the old man is coming back, and the girl’s bones are rattling in the bag!” “Ah, you little fool! rather say ‘The girl’s money is rattling in the bag.’” The old man came. She rushed out and caught the bag. It was filled with bones. “Ah, ah! where is my little girl?” “I found only her bones, so I brought them home.” The woman wailed aloud, but it was too late.

The end.


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Story about the bad merchant

Three brothers lived in isolation, with the youngest managing the household while the elder two hunted. One day, the “Bad Merchant,” known for violence, visited with his workman and a woman. The youngest brother killed the merchant during an altercation, freed the workman, and bound the woman. His returning brothers praised him for ending the merchant’s tyranny.

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

Good vs. Evil: The narrative centers on the confrontation between the virtuous brothers and the malevolent merchant, highlighting the struggle between opposing moral forces.

Revenge and Justice: The youngest brother’s act of killing the bad merchant serves as retribution for the merchant’s history of violence, aiming to restore justice.

Cunning and Deception: The youngest brother employs strategic thinking to manage the situation with the merchant, showcasing the use of wit to overcome adversity.

► From the same Region or People

Learn more about the Yukaghir people


This story refers perhaps to some real incident. Events like this still happen in northeastern Siberia. However, the manner in which it is told corresponds to the style of local Russian folklore.

Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk, in the Kolyma country, summer of 1895.

Three brothers lived. I cannot tell who they were, whether Russian or Yakut. They lived in a wild place, somewhat after the manner of Lamut nomads. Two of the brothers used to go on hunting trips. The third one stayed at home. None of them knew whether they ever had had father, mother, or sister, or even so much as a relative.

The two elder brothers would come home for a day or two, and then leave again for six or seven days. They used to bring home costly peltries, also reindeer and elk carcasses. They gave everything to the third brother, and they did not even care what happened to their game.

They never asked him, “What are you doing with all these things? Do you store them away, or simply throw them away as rubbish?”

One day these two brothers prepared for a longer trip than usual. So they said to the housekeeping brother, “Perhaps we shall not be back for a long time. Stay at home, and eat of the meat we have brought.” After that they left.

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One evening, the brother who kept house was singing songs for his own recreation. Then he heard a noise without. He hurried to the entrance; but at this moment entered a man, tall of stature, carrying in his hands a bear lance inlaid with silver. He was clad in beautiful garments embroidered with silk. It was the bad merchant. The young man was much frightened, and receded to a remote corner; but the visitor said gruffly, “Help my workman unload the pack-horses!” The house master hurried out, and saw a man busying himself with nine pack-horses. He helped him take off the loads. While doing this, he heard somebody cough. He looked back, and saw a woman wrapped up in fox garments. He approached her, and asked her with much gentleness to enter the house. Then he opened the door and showed her the way. As soon as she was inside, he helped her lay off her garments. She was middle-aged, but very strong and pretty. The Bad Merchant looked at his doings with much scorn. He sat before the fire, warming his back. All the time he held in his hands the big bear lance inlaid with silver.

After a while the Bad Merchant asked the house master with still more gruffness, “Do you not know of some good pasture here for horses?” “Yes, I know of one.” “Then help my workman to take the horses there.” They had a meal and drank their tea. After that they took the horses to the pasture. When they were going back, the house master asked of the workman, “And who are you, this visitor and the woman?” — “Do you not know him? He is the Bad Merchant. I thought he would kill you at first sight. He has a very bad temper. No house did he ever pass that he did not kill somebody. It is your special luck that you have been spared so far.” The young man ceased asking, and kept his thoughts to himself. They entered the house. The Bad Merchant was sitting, as before, near the fire, lance in hand. The house master hurried to his back room and threw out a great number of furs, sables, gray foxes, black foxes, bears, all kinds of peltries that exist in the world. He threw all this at the feet of the Merchant. The latter, seeing such riches, put the lance on the floor and bent over the heap. The young man, with an innocent face, picked up the lance. “What a beautiful lance!” said he, “and what a shaft! Strong like iron. Even against a bear such a shaft would hold out and never break.” Then he poised it in his hands. Together with the shaft it weighed no less than one pud. [36 pounds avoirdupois] He took the lance by the iron and lifted it, shaft upward, and all at once struck the Bad Merchant on the neck. The woman seized a knife and tried to stab him; but he struck her with the shaft, and she fell down senseless. Then he cried to the workman, “Bring those elk-hide lines there in the corner!” With them he bound him securely. The woman came to herself, but he violated her. Then he said to the workman, “You accompanied him on his travels, and were compelled by him to do his work, and he paid you with blows. You might have expected a violent death at almost any hour. Now that God has brought you here to me, I restore you to freedom. Take his horses and go wherever you wish!” The workman stayed there, however, for five days more. After that the elder brothers came, and saw the Bad Merchant in bonds. The woman was bound likewise. So the elder brothers said, “Ah! it is you! We have heard much about you. So many people of these parts complain of your doings. This time God has given us occasion to overcome you. Now the complaints of the people will cease. They turned to their brother and thanked him heartily: “It is you who caught him and liberated the country.” I do not know, however, what they did to the prisoners. Probably they tortured them to death.

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

A hunting tale

This tale seems to be composed of mixed elements, Russian and native. The sables that play so prominent a role in it, were quite abundant in the Kolyma country a century ago, but since 1860, not a single track of a sable has been met with in the Kolyma, partly because they have been mercilessly pursued and partly because they have migrated to the south.

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 companions’ dishonest division of the sable skins and their subsequent actions underscore themes of trickery and betrayal.

Revenge and Justice: The first hunter’s response to the unfair treatment and the unfolding events reflect the pursuit of justice and retribution.

Moral Lessons: The tale imparts ethical teachings about fairness, honesty, and the consequences of one’s actions.

► From the same Region or People

Learn more about the Yukaghir people


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

Three men lived together. I cannot tell to what tribe or clan they may have belonged, — whether they were peasants or cossacks, or Yakut or Yukaghir or something else. They were good hunters, and every fall with the first snow they would set off to hunt sable and red and gray foxes. Each time they would divide the skins into three equal parts.

One year the snow fell very early and it was time to go on the hunt. One of the companions, who was somewhat poorer than the rest went to the others and invited them to go. It seems that he wanted to buy some provisions, and so wanted to make haste to get the means for purchasing them. The other, being richer, wanted to wait a couple of days. He waited two days, but still they were not ready. They asked him to wait a little longer. He waited again.

► Continue reading…

Meantime the fallen snow had grown harder. It was the very time to go: so he went to his companions, and said, “See here! Perhaps you are not yet ready, but I shall not wait any longer. You see, the snow has already hardened. We have missed the last time. Further delay will spoil the hunt altogether.”

So he went home, mounted his horse, and called his hunting dog. With these he went, and at once found the tracks of four sables. He had a good dog: so he let him loose, and the dog followed the sables and chased them to an open lake. There on the ice he caught all four of them. He crossed over the lake, and on the other shore made a fire, prepared some food, and skinned the sables. All at once the other two companions arrived and congratulated him on the successful hunt. He thanked them, invited them to pass the night with him, and the next morning to start hunting in common, as was their custom in former times. They consented, and stayed there. The night passed. In the morning they got up and went hunting in different directions. They also chose the halting-place for the next night, and promised to be there in time for the evening meal. The first hunter arrived there, however, the last of all, he was so late. The other two brought eight sables, and he alone also brought eight. They skinned them all and dried the skins. The next morning they proposed to continue the hunt; but the first hunter said, “I must go home for a couple of days. We will divide these skins equally among us; then I will go home, and be back in two or three days.” They had, in all, twenty sable skins, but in distributing them they gave him only five skins, and took fifteen for themselves, and he was the one who had caught more than half of the whole. So he said, “No, that is not fair. Let us share equally. You have given me too little. We must have six sables a piece, and the two sables over are surplus.” They refused to comply, and offered him the former five. He took these five skins and felt wronged: so he departed without any greeting. After some hesitation, they followed him. They rode quite silently for a long time, and then they saw near the trail a house that they had never seen before. Near the entrance stood a birch tree, very thin and high. They wondered at the house and the tree, and asked themselves, “How is it that never before have we seen this house in our neighborhood? Let us enter and see who may live in it!” So they entered, and saw an old man, quite small, and wizened with age. He was so thin that his head was held in place by a single sinew only. His arms and legs were like grass blades, almost ready to break in two. They entered, and saluted the old man. He said, “Sit down, O hunters! Tell me, please, what success have you had in your pursuit?” The two said, “Thank God! fair enough.” The third one replied, “Look here, uncle! We hunted together, and were indeed fairly successful. I caught a little more than they, and in the end they refused to give me even a fair and equal share.” — “How was that,” asked the old man. He told what had happened. “Listen, my friends!” said the old man. “I will tell you a story of a similar kind. I too, in my time, was a hunter, and was always ready to wander about. No kind of game could escape me, but in sharing with my companions, I was too exacting and close-fisted. One time, while traveling alone, I met a young woman, or, rather a girl. She came to me and stretched out her hand and gave me a blow on the ear. At the same time she said, ‘You were a man, now you must be a wolf. For three days, you shall run, and after the third day you shall come here to this very place.’ So I, who had been a man, immediately turned into a wolf. I ran about for three whole days, and then I returned to the same place from which I had started. The woman was already there. She struck me again on the face, and said aloud, ‘You were a wolf, now turn into a man again!’ I turned into a man. She took my hand and led me on to a village. When we were near the village, she struck me again on the face, and said, ‘You were a man, now turn into a bunch of grass.’ So I turned into a bunch of grass and remained motionless at the place where I stood, close to the trail. The people of that village were driving over me, and the runners of the sledges hurt me every time. The people often felt angry at me, and wanted to cut me down, but they neglected to do so. Well, I existed somehow. I felt much pain and fear, and it was only in the depths of the night that I had any respite at all. I cannot tell how long I stayed there, days or months, or maybe years. I was more dead than alive. Then at last the woman came. She kicked me, and said aloud, “You were a bunch of grass, now turn again into a man!” So I turned into a man. I felt quite savage, and wanted to retaliate. She took my hand and led me on. I said to myself, ‘What if I try and do the same to her?’ So I stretched out my hand and gave her a blow on the ear, and said aloud, ‘You were a woman, now you must turn into a birch tree.’ I remembered the incantation; but in my haste I could not think of anything besides a birch tree, so she turned into a birch tree. From that time on, she has been a tree, and I do not know how to restore her to her former human shape. The second part of the incantation has ceased to work. I have tried it again and again; but it has lost its force, I do not know why. So I constructed this small house, and am living here. I say to myself, ‘Let me die at least near this birch tree!’ So you see I am severely punished. My arms and legs have become like grass blades, my body is almost ready to break down, and my head to fall off. I think that God has sent this punishment to me and to the woman, in order to make us a living lesson to other people who pass by on this road. So I say to you two, cease to do wrong to your companion, lest worse luck befall you!”

The two greedy ones felt afraid, and they said, “The old man speaks the truth, it is too dangerous.” They shared the sable skins equally, and gave six skins to the first hunter. Two sable skins were left over. They took one for themselves, and gave the other to the first hunter. Then the old man fell down and died, and the birch tree turned into its former self and became a woman. “Who are you?” asked the men. “I am hunting luck,” said the woman. She asked them to help her in burying the old man. The other two hunters refused to do so; but the first hunter said, “I will bury him all alone.” So he dug the grave, and then made a coffin of larch-wood. He buried him in due form, as is the custom. The woman thanked him; and when he departed, she gave him a small pouch made of various shreds of cloth. He took the pouch, and said to himself, “For what is this pouch? It seems of no use.” She answered his thoughts, “Do not say that this pouch is of no use. It will be good all your life.” He went home and opened the pouch. It was full of silver money. He spent the money, but whenever he took out money, the pouch was filled again. So he lived and lived, and could not empty the pouch; and his widow after him also could not spend all the money.


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Tale of a shaman

A Kolyma head man’s assistant, a young one-eyed shaman, performs a miraculous ritual to heal a tribute chief’s dying wife. Despite his small stature, he expels seven shamans and restores the woman to health through extraordinary means. Rewarded with a horse, he sends it magically to his family, refusing excess riches and demonstrating humility and power.

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

Supernatural Beings: The narrative centers on a young shaman who performs miraculous rituals, showcasing interactions with the supernatural realm.

Trials and Tribulations: The shaman faces the challenge of healing a dying woman, testing his abilities and resolve.

Sacred Objects: The shaman utilizes special items or rituals imbued with spiritual significance during his healing process.

► From the same Region or People

Learn more about the Yukaghir people


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

There was the head man of a village. I do not know exactly whether it was a village of Yukaghir or of the Yakut clan.

[For the last hundred years, the northern Miatushski clan has been living on the Great Anui River, in the Lower Kolyma country. This clan has been superficially Russianized. Their way of living is quite Russo-Yukaghir. They have no cattle, and catch their fish not in the lakes, but in the Great Anui and Kolyma rivers.]

This head man used to gather tribute among his clansmen. Then he carried it southward to the town of Yakutsk on the river Aldan. On the Aldan lived the tribute chief of their tribe. [This indicates that they were probably Yakut. The tribute chief in local Russian is голова (literally, “head”). This chief was elected by several clans related to one another and forming together one tribal branch.]

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One time this Kolyma head man came to the Aldan tribute chief. The wife of the latter was suffering very much from one day to the next and they were afraid she might die. The Kolyma head man, seeing her condition said to the tribute chief, “Have no care about my dinner, I will go elsewhere.” The tribute chief answered, “You were my guest in times of good fortune. Will you go away in these evil hours?” So the Kolyma head man entered, and saw sitting there in the house around a table, seven people, all quite unknown to him. He asked the tribute chief, “Who are these people — your workmen or your guests?” — “Oh, oh!”, said the tribute chief, “what are you thinking of! These people are no workmen, nor are they simple guests. They are shamans, all seven of them. They have come here for nine days, and they practise their art all the while; but we do not see any help. My wife is getting worse and worse. O friend! Your Kolyma country is renowned for its shamans and magicians; and you too, come from a country far distant, and you select your assistant from the whole community without doubt with great care. I am sure that you pay attention also to this (i.e., to magic). Can you not ask your assistant? Perhaps he knows enough to get for us at least temporary relief, even if for only a couple of hours.” — “I cannot tell. Indeed, as a young man, he suffered from fits, and perhaps he really is able to practise the art of shamanism, though I do not know whether for himself only or also in behalf of other people. [Fits of shamanistic hysteria. Among the Russian creoles and Russianized natives, both on the Anadyr and the Kolyma, women often have so-called “fits” (припадки). The patient, during the fit, sings improvised tunes, and even pronounces words of an unknown language. When coming to herself, she pretends not to remember what she has done. Such singing is also called shamanistic, and probably all this really represents the remnants of a more ancient shamanistic practice.] However, we may call him here, and see what he can do. Where is he? Go and call him.”

They brought the assistant. He was a small fellow, quite young, with only one eye. The house master asked him, “Here, you, of Kolyma birth, perhaps you have some knowledge of this matter, some shamanistic power or magical force. Have a look at my wife, and try to help her somehow!” — “All right!” said the fellow. “If I were in my own place, or if I had at least my own shamanistic garment, I might try to do something.” To this the tribute chief answered, “If you only will try, I will procure the necessary garment and all appurtenances.” The man was silent for a while. Then he said, “I will try to practise, as far as I may and know. But if she should die, do not be angry with me!” — “Oh, no! surely not! Do whatever you like. Before the beginning, however, give me a few hours only. Let me have one more look at her, though she is suffering.” They brought the shamanistic garment and arrayed him in it. The garment was too large for him. He looked in it just like a stump in an overcoat. The owner of the garment said, “Tie him up with a girdle. He will tear off all the tassels.” One man went up to him and said, “Let me gird you up!” — “Wait a while,” said the Kolyma shaman, “then you may gird me. I will give you a signal.” So he began to practise. He croaked three times like a raven; then he roared three times like a bear; then he howled three times like a wolf. After that he stood up. His head pierced the roof, and the garment burst between the shoulders. Then the door flew open, and the seven shamans were hurled out of the house like seven shreds of skin. They died on the spot. He began to practise. After some time he went to the patient, and cut her body into small pieces. Each piece he took into his hands and put into his mouth, sucked it all around, and then blew on it. He put them together, and blew upon them three times. They joined again, and were covered with a new skin. He blew three times more, and the body breathed. After that he stepped toward the entrance and sang for an hour, then for another hour. At the beginning of the third hour, the woman came to herself, and turned over on the other side. She even asked for a little piece of meat to be put into her mouth. So he went back to her from the door, and asked her, “How do you feel?” — “I feel numb all over!” He resumed his singing and performed until dawn. Then he stopped and ordered all the people to lie down to sleep. When they awoke, the woman awoke with them, and asked for food and drink. They put another piece of meat into her mouth. From this time on she recovered rapidly, and after three days she was able to take food and drink without assistance.

After that the tribute chief took his best horse, renowned in that region for its swiftness. He put on it a saddle of silver, a bridle of steel inlaid with silver, and a saddle cloth embroidered with silk. To the saddle he tied a pouch containing two hundred rubles in cash. Then he took the horse to the Kolyma shaman, but the shaman refused to accept anything. So the tribute chief felt greatly afraid, and with much insistence and almost in tears, begged him to take something. At last, the shaman consented. He took the horse; but the bridle and the saddle, together with the saddle cloth, he took off and gave them back to the master. He also took thirty rubles only, and those not in silver, but in paper money. He rolled them up and tucked them into the horse’s left ear. Then he blew upon the horse and struck it with his staff; and the horse soared up on high, flew away, and vanished. They asked him, “Where did you send it?” — “I sent it to my mother and sister. This will last them until my return.”


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Tale of a shaman

A daring Yakut youth bets he can cut the braid of a dead shaman left in an abandoned hut. Despite eerie noises and an accomplice’s attempts to scare him, he succeeds. Returning with the braid, he wins the wager—a horse from each companion—proving his bravery. The tale reflects Yakut traditions and the courage valued in their culture.

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

New York, 1918


► Themes of the story

Trials and Tribulations: The young man’s challenge to retrieve the shaman’s braid tests his bravery and resolve.

Cunning and Deception: The accomplice’s attempt to scare the youth by creating eerie noises represents the use of deception.

Community and Isolation: The community’s decision to abandon the village after the shaman’s death reflects cultural practices related to death and isolation.

► From the same Region or People

Learn more about the Yukaghir people


Told by John Parin, a Russianized Yakut, in the village of Bystraia, in the Kolyma country, summer of 1896.

A shaman was living with some other people. One time he took his drum and began to practise. Then he died suddenly. Now, the ancient Yakut had the following custom: Whenever a man of importance died, every one would leave the village, and move to another place. So the people went away. The shaman was left in an empty hut, stone dead, drum in hand. In midwinter, on the twelfth day after the shortest day, the young men of the Yakut were in the habit of gathering and playing games. One young man suddenly said, “Why comrades, who dares to go to the dead shaman and cut off his braid? He must bring it here as proof that he has been there.” The others said, “Who will go? That is too much to ask; and, by the way, at what time of day do you want us to go?” — “To be sure, about midnight, in utter darkness.” — “We shall not go. Better go yourself.” — “I should go on a good wager. Then I should cut off his braid and bring it here.”

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They argued among themselves. The one said, “Let us bet a horse each!” They consented, but secretly they proposed to send a man along. This man was to lie down behind the shaman; and when the daring one should stretch out his hand for the braid, the other one was to make a noise and clatter, and so frighten him off. Then the one asked, “Is it time to go?” They said, “All right, go!” and he rode off. He arrived at the empty hut, tied his horse to the post, and entered the hut. When he was opening the door, he heard in the darkness a ringing of iron and a clattering of the drum, as if the shaman were stirring about; but he said, “There, uncle, you may ring and clatter, but I shall take that for which I came.” So he approached the dead body, and, catching hold of the braid, cut it off at the very roots. Then he went out. Behind him something rang and clattered again, but he paid no attention to it. He came to his companions and showed them the braid; the other man arrived later, and said, “Indeed, he is quite undaunted. I made a noise and beat the drum, but he paid no heed at all. He cut away the braid and carried it off.” So that man won the wager, a horse from each of the partners.

That is all.


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Small-Pox, a Yukaghir tale

A solitary man encounters Small-Pox, a fearsome woman with fiery eyes and sharp teeth. She demands to find humans, but he tricks her into entering a bladder, drying her out until she’s powerless. Small-Pox promises to spare his kin, marked by red tufts on their caps. Weakened, she’s set adrift, leaving his people untouched.

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 protagonist’s clever tactics in trapping Small-Pox highlight the use of wit to overcome danger.

Supernatural Beings: Small-Pox is personified as a fearsome woman with supernatural attributes, such as fiery eyes and sharp teeth.

Moral Lessons: The tale imparts wisdom on the importance of intelligence and resourcefulness in confronting and overcoming threats.

► From the same Region or People

Learn more about the Yukaghir people


First version told by Nicholas Vostriakoff, the head man of the Vostriakoff clan of the Russianized Yukaghir in the village Omolon, at the confluence of the Omolon and Kolyma rivers, summer of 1896.

Second version told by Timothy, a Tunguso-Yukaghir, on the western tundra of the Kolyma, spring of 1895.

There lived a man all by himself. One time a woman came to him. She was Small-Pox. She was tall and lean of body, her teeth were long and sharp, and her eyes burned like glowing coals.

“Where are the other people?” asked Small-Pox. “I do not know.” — “How is it that you do not know? Are you not human-born? Where are your house and village mates?” — “No,” said the man, “as long ago as I can remember, I always lived all alone.”

Small-Pox stayed with him. Every morning and every evening she climbed a very high tree and listened in every direction. One time she descended, and said, “Yonder to the east, I can hear early in the morning and late in the evening the ringing of iron;” and indeed, there were young men chopping wood, and young girls carrying water from the river in iron pails.

For this reason, even at present, our old men forbid young men and girls to chop wood and to carry water early in the morning or late in the evening. Every one must prepare the wood and bring the daily store of water in broad daylight.

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“Oh!” said Small-Pox, “human people are living on that side. You must carry me to those people.” — “And how shall I carry you to them? Here is a bladder of the ptarmigan. Creep into it. I will carry you concealed in the bladder.” She entered the bladder which he tied up with a, cord, and then hung it up before the fireplace to dry. The bladder was drying up more and more, and she was drying with it. Day and night she struggled within the bladder, but by no means could she pierce it and come out. After a while she became quite shrivelled up, — mere bones and dried skin; and even her voice was hardly audible.

“Oh, let me go!” pleaded Small-Pox in a hoarse whisper. “I promise I will never touch any man whatever of your house and kin.” — “And how will you recognize my house and kin?” — “Let the people of your house and kin wear small red tufts on their caps.” For this reason the Yukaghir people of our clan wear red tufts on their caps even at the present time.

Then the man opened the bladder and took out Small-Pox. She was so weak that she could not stand up, — a mere soul without a body. He put her on a board and sent it floating down the river. “Go wherever you choose! Land wherever you may!”

Told by Nicholas Vostriakoff, the head man of the Vostriakoff clan of the Russianized Yukaghir in the village Omolon, at the confluence of the Omolon and Kolyma rivers, summer of 1896.

Second version

There was a large Yukaghir village on the Indighirka River. In that village lived a powerful shaman. One time he beat the drum; then he went out of the house and said, “A great disease is coming towards us, the like of which we have never seen.” There was a crossway where three small trails converged into a single one which was very broad and straight. He went to the crossway and hid under the roots of a large tree. Lying there, he listened for those whose approach he had foreseen. Three sisters were coming along the road. They were riding red horses, their coats were as red as fire, and their hair was burning like lightning. The younger sisters were inquiring of the oldest one, “Where shall we go this time?” The eldest sister answered, “This time go on without me. Near by there is a large Yukaghir village. A powerful shaman lives there. I want to take him away.” — “Do not speak so loud!” answered the other sister, “somebody may overhear you.” — “Who should overhear me? Deep woods are all around us.” The shaman, however, was hidden under the roots of a tree, and heard all. He ran home, and said to his house people, “Get the meal ready. At mealtime she will come to the people eating food.” He had a magic iron box, sealed with a magic seal. He opened it and put it upon the table, close to himself. They ate, and during the meal a long red hair fell upon the table, at the left hand side of the shaman. All at once he caught the hair and put it into the box. He closed it and sealed it up with the magic seal. “Now make a big fire,” said he to the people. They made a big fire, and he put the box into it, and began to rake the fire. Soon the box was glowing red. Then a wail, like that of a human voice was heard from the box. “Oh, set me free! I cannot stand it.” — “Ah, you cannot!” said the shaman, and raked the fire. Thus, he roasted her for three days and three nights. On the fourth day there was a faint squeal like the voice of a red fox. “Oh, please let me go! I cannot stand it.” Then he asked the other people of the village, “What shall I do to her? Shall I really set her free? You are the shaman,” said the people, “do what you think best. We cannot tell.” — “All right,” said the shaman, “let me have a look at her.” He opened the box. A red girl was sitting within it, half dead with exhaustion, mere skin and bones, dryer than a withered leaf. “Now you may go,” said the shaman, “but be sure not to forget our treatment of you.” “I shall not forget. But I am very weary, I cannot walk. Give me some food and a drink of water.” So he kept her for three days, and gave her food and water. After that she grew a little stronger; so she went to the woods, found her own horse, and hurried off. When departing, she swore to herself that she would never go back to that awful place. So she came to the crossway. Her sisters had been waiting for her for two days. “Where have you been so long?” — “Oh, the Yukaghir shaman caught me and nearly murdered me. He put me into a box and burned me in the fire.” — “There you are! Did we not warn you not to be so loud in your boasting lest somebody should overhear you?” — “You did. And where have you been?” — “Oh, we have had some little fun. We slew the people of one village, and in another we left only one boy and one girl.” After that the sisters rode on.


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