Raven tale

A childless couple prays to God and is granted children. Their daughter is abducted by Raven-Man, and their sons, attempting rescues, perish. The youngest son, armed with cunning and determination, outsmarts Raven-Man, burns him, and revives his brothers with the water of life. They reunite, return home, and their parents, overwhelmed with joy, turn to ashes.

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

Divine Intervention: The childless couple prays to God and is granted children, highlighting the influence of deities in human affairs.

Trickster: Raven-Man embodies the trickster archetype, using cunning and deceit, while the youngest son employs wit to outsmart him.

Family Dynamics: The narrative explores complex family relationships, including the bond between siblings and the lengths they go to for each other.

► 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.

There once upon a time lived a man and his wife. They had neither son nor daughter. They lived together for a long time. Then they talked to each other. The old woman said, “Well, old man, what do you think? We are getting old, and we have no children. Who will take care of us when we are still older? Who will bring us food?” So they prayed to God, and at last God gave them a daughter. The daughter grew up rapidly to womanhood. One day she went berrying. Then Raven-Man caught her and carried her away. The old couple wandered about, looking for their daughter, but could not find her. So they prayed again to God, and asked for a son. God heard their prayer again, and gave them a son. They nursed him and fed him, and soon he was full grown. The young man said to his father and mother, “Did you never have any other son or daughter? I long to have a brother or a sister.” They did not tell him. “We had none whatever.”

► Continue reading…

He walked about in the vicinity, and shot in every direction with his blunt arrow. One time his arrow entered the house of the old woman, Underskin, through the chimney-hole. He almost cried for fright, still he went in to ask for his arrow. The old woman, Underskin, went out to meet him. “O you bad boy! Why are you wronging me? I am old and without defence. Why are you shooting at my house? Rather than shoot at my house, you had better shoot at Raven-Man, it was he who carried off your own sister.” The boy cried aloud and went home. “Ah!” said he, “father and mother! You did not want to tell me about my unfortunate sister, but Underskin has told me all. Now, you cannot keep me back. I shall go and search for her.”

He set off, and after a long journey, he saw a house in the desert. He entered it, and his sister was sitting on a bench. “Why did you come?” she said to him. “Raven-Man will kill you.” — “Ah, he has taken you! Let him kill me! I shall not demur.” She gave him food and drink. After a while Raven came. He croaked three times, then dropped upon the roof, and turned into a young man. Raven-Man entered the house, sniffed around, and then exclaimed, “Ah, ah, ah! We did not hear it, we did not see it, the Russian body came to us of its own will; not a strange man, either, but my own brother-in-law. There, wife, go and bring us some nuts! We will have some fun with them.” The woman brought some iron nuts, about four dozen of them. They began cracking nuts; but while the young man was trying to open one nut, Raven-Man was ready with two or three. Then Raven said, “Go now and get ready a steam bath in which we may steam our little bones.” She prepared the steam bath. They went to the bath house. Raven said, “You enter first,” and the young man said, “No, you enter first.” Raven got the better of the young man and pushed him into the bath house. It was as hot as an oven there, so the young man was roasted. Raven took out the body and ate it. Then he went home, and said to his wife, “Go and get your brother’s bones, pick them clean, put them into a bag, and hang them up on a tree.” [The ancient Yukaghir used to gather the bones of their dead in pouches, and carried them along, or put them away in secret places.] She cried for a long time; then she sewed up a pouch, gathered all the bones, and put them into the pouch which she hung high up on a tree.

The parents waited and waited, but their son never came home. So the old people prayed again to God, “O God! give us a child, a son or a daughter.” So God gave them another son. The boy grew up, and inquired of his parents, “O father and mother! was there never at any time another brother or a sister of mine?” They denied it more strongly than ever, lest he too should go away. He walked about, playing with his bow and blunt arrow; and one time he sent an arrow into the house of the old woman Underskin through the chimney-hole. Underskin went out. She was very angry. “Why do you shoot at me? I am old and defenceless. You had better shoot at Raven-Man, who carried off your sister and killed your brother.” He went to his father and mother, and cried for vexation.” Oh, father and mother I you did not want to tell me; but old woman Underskin has told me everything. She told me that I had a sister and a brother, but that they were taken by Raven-Man. I shall go and look for them, whether you are willing or not. I shall go away.” They tried arguments and tears; but he paid no heed, and set off instantly. After a long journey, he arrived at the house. His sister was sitting inside. “Why did you come?” she said. “He will devour you.” — “Let him do it! I shall not demur. He devoured my brother, and I am no better than he.” So she gave him food and drink, and they waited for Raven. Raven flew homeward croaking, “food, food, food” [in Russian, Кормъ, кормъ, кормъ imitative of the sound of the croaking]. He alighted on the roof and turned into a young man. He entered the house. “Ah, ah, ah! we heard nothing, we saw nobody, but the little Russian bone came to us of its own will. He is Dot a strange man, he is my own brother-in-law. Go wife, and bring us some iron nuts! We will have some fun with them.” So she went and brought some iron nuts, about four dozen of them. They cracked nuts; but while the young man was struggling with a single one, Raven was ready with two or three. Then he said again, “Go and prepare a steam bath for us. We want to take a bath.” She heated the bath house. They went there. Raven said, “You enter first,” and the young man said, “No, you go in first.” Raven had his way and pushed the young man in. The bath house was so hot that the young man was roasted alive. Raven drew out the body and ate it. He went home and said to his wife, “Go and pick clean his bones, then gather them into a pouch and hang them high up on a tree.” She cried bitterly, then she made a pouch and went there. She gathered all the bones, even the smallest joints, and put them into the pouch which she hung high up on a tree.

The parents waited and waited, but the boy never came. And how could he? So they prayed to God, “O God! give us a son or a daughter.” God heard again, and gave them a son, the very last one to be given. The boy grew up and became strong of body. He also said to his parents, “O my father; and my mother! I want to know whether lever had any brothers or any sisters?” They were less willing than ever before to tell him, lest he too should go away and perish. So he walked about and played with his bow, and at last he shot an arrow into the chimney-hole of old woman Underskin. She went out quite angry, “Why do you shoot at me. I am old and defenceless. Better shoot at Raven-Man. He took away your sister and destroyed your brothers. He is a better target for your shooting.” He cried aloud and went to his parents. “Oh, father and mother! You did not want to tell me, but old woman Underskin has told me the truth. Raven-Man destroyed my brothers and carried off my sister. I shall go and look for him, no matter whether you are willing or not to give me your blessing.” They wanted to keep him back, and almost died with sorrow. Still he set off. After a long journey he found the house, and his sister was sitting in it. She recognized him all at once, and cried bitterly, “Why did you come? He will devour you like the others.” — “Let him do it! I shall not object. He ate my elder brothers, let him finish the whole breed!” She gave him food and drink, and they waited. Raven-Man flew home, and croaked, “Food, food, food!” He alighted on the roof of the house and turned into a strong man. He entered and said, “Oh, oh, oh! we heard nothing, we saw nobody; but the little Russian bone entered of its own will, not a strange man, either, my own brother-in-law. Go, wife, and bring us some iron nuts. We will have some fun with them.” She brought the iron nuts, four dozen of them. They cracked the nuts; but while Raven was trying to open a single one, the young man was through with two or three. “Oh, oh,” said Raven-Man, “you are a good one, O brother mine! You crack the nuts even quicker than I do.” — “Why,” said the young man, “I crack them in the only way that I know.” — “All right!” said Raven-Man. “Now, wife, go and get the steam bath ready. We want to steam our little bones.” So she went to the bath house and heated it. All the while she was crying most bitterly. Her whole face became swollen with crying. At last she came home. Raven looked up at her, and said, “There, woman, it seems you have been crying again. Take care, lest I swallow you some day!” — “Ah, brother mine!” said the young man, “so you swallow human beings?” — “Oh no!” answered Raven-Man, “it is only a little joke. Nevertheless let us go and have our steam bath. You must be tired from your long journey.” So they went to the bath house; and one said to the other, “You enter first,” and the other said, “You enter first. You are my guest.” — “And you are my host.” The young man had his way and pushed Raven into the bath house. Then he set fire to it and burnt it up together with Raven. He scattered the ashes to the winds. Then he asked his sister, “Where are the bones of our brothers?” She climbed to the tree and took them down. He entered the storehouse, and there was preserved a bottle containing the water of life and youth. He took the bones of the oldest brother and joined them all together. Then he sprinkled them with the water of life and youth. The first time he sprinkled the bones they were covered with flesh; the next time he sprinkled, the flesh was covered with skin; the third time he sprinkled, the young man sat up, and said, “Ah, ah, ah! I slept too long, but I am quite refreshed. — “Ah!” said the youngest brother, “if it had not been for me, you would not have awakened at all.” Then he did the same with the bones of the second brother, and restored him also to life. They gathered all the goods Raven had in his house, and went home, all four of them. They went to their father and mother. The old people were quite joyful, and from very joy they became ashes that were scattered around.

The end.


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A Yukaghir tale

A clever Yukaghir girl is carried away by a whirlwind to a mountain. Using wit, she climbs the rock, overcoming rivals and meeting One-Side, a strange being with magical servants. Destroying his helpers, she proves her resourcefulness and earns her place. Ultimately, she reunites with her transformed husband and returns to her mourning parents, whose joy turns them to ashes.

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

Quest: The girl’s journey, initiated by the whirlwind, leads her to a mountain where she undertakes a series of tasks to achieve her goals.

Supernatural Beings: Encounters with entities like One-Side and his magical servants highlight interactions with the supernatural.

Cunning and Deception: The protagonist’s use of deceit, particularly in dealing with her fellow captives, underscores this theme.

► 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, the Kolyma country, summer of 1895.

Once upon a time there were some Yukaghir people. They had an only daughter, who was very active and clever. One time when she was walking, a whirlwind carried her off to the mountains. A big rock, which extended from the ground up to heaven was standing there. The whirlwind carried her there and left her close to the rock. She sat there, and after awhile she saw a bluejay flying by. “O Jay, go to my father and mother and say to them, “Your daughter asks you for some glue and a glue pot, for a line, and for climbing hooks.” — “I will not go. When you were still living with your father and mother, you were nasty; whenever I wanted to pick up some meat, you drove me away. I will not help you.”

A snow-bunting passed by. She said to it, “Go and tell my father and mother, ‘Your daughter would dearly love to have some glue and a glue-pot, a line, and some climbing hooks’.”

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“I will go. When you were still living with your father and mother, you were very nice. I used to come and peck at the drying meat, and you would even leave for me some spare bit or a piece of dried roe; so I will help you. My wings are young. I will bring each and everyone one of the things you asked for.” And really it brought everything. The girl felt glad, and sang aloud.

O jay, blue jay!
Give me your talons
To mount the rock
And to get my overcoat.
O bunting, snow-bunting!
Give me your talons
To mount the rock
And to get my overcoat.
Keyom-da, Keyom-da,
Keyom-da, Keyom-da!

After some time the whirlwind brought another girl there, and then a third one. The first one said to her fellow-prisoners, “Why, sisters! there is no use to sit here and wait. Let us try to climb the rock! She prepared three lines and three sets of climbing-hooks. Then she threw her line upward. It caught around the stone, and she climbed up. The other two followed. When half way up, she asked of one, “Well, now, sisters, perhaps we shall find only one man there, and all three of us are going to marry him. Shall we then have quarrels and fights, as usual?” — “Of course we shall,” said the other. So the first one, without more ado, cut off the line; and the unhappy girl fell down and was killed. Then she asked the second girl, “Well, now, sister, perhaps we shall find only one man and we shall both of us marry him. Shall we then have quarrels as usual?” — “Of course we shall,” answered the girl. So she cut her line, and the poor girl fell back to the ground. After that she herself climbed to the top of the rock. She was full of joy, so she danced and sang:

How active she is!
How clever she is!
She climbed the rock.
Keyom-da, keyom-da,
Keyom-da, keyom-da!
The active ones climbed to the top
The slow ones all perished.
Keyom-da, keyom-da,
Keyom-da, keyom-da!

The top of the mountain was a high plateau. She walked across it and after a while she saw a house, well arranged and quite large. She entered. The furniture and appurtenances were of the best, but people there were none. Along the walls stood long rows of boxes and bags filled to the brim with costly furs. She opened one box and entered it. Then she closed the lid above her, and waited for events. In the evening a man came. It was One-Side. He had one leg, one arm, one side, one eye. As soon as he entered, he said aloud, “Chimney, burn! Teapot, bubble! Kettle, cook food! Take off my boots! they are too heavy.” He lay down. The chimney began to burn, the teapot bubbled, the meat in the kettle was done just right. His clothes and boots were taken off and hung up to dry. Still the girl could not see anybody. The next morning One-Side went off. Then the girl left the box, and again investigated the house. Not a living person was in it. At last behind the chimney she saw a large flint stone. She lifted it; and under it there were mice and ermine, worms, flies, mosquitoes, and all kinds of larvae, as many kinds as existed in the surrounding country. Some were sewing and some were weaving, some scraping skins, and some again currying soft hides. These were the female assistants of One-Side. The girl felt jealous and angry. She filled with water the largest kettle that she could find. She hung it over the fire and when the water was scalding hot, she poured it over the vermin, and scalded them all to death. After that she crept back into the box and waited till evening. One-Side came home, and called aloud, “Chimney, burn! Kettle, bubble! Let meat be cooked! Take off my boots! I am very tired.” He waited and waited, but nothing happened. The chimney did not burn, the kettle did not bubble, and nobody came to take off his boots. “What is the matter with them? Perhaps my incantations have lost their power. Maybe I am going to die. Then let me have a last look upon my peltries. Before I die, I want to see once more my wealth, my goods, peltries, and clothes.” He carried all his bags and boxes into the middle of the house and opened them one by one. At last he found the girl. “Ah, it is you!” said One-Side. “Come out! You have destroyed all my people. It seems you object to having servants and female assistants: so now just stir about yourself and make yourself useful. Get the household things ready. In the morning three reindeer herds will come to you. You must catch the living-reindeer and harness them to the sledges, and then move away to another place. He did not indicate the place where she was to go. Early in the morning, before sunrise, she awoke, arranged all the sledges, and was ready to move. Then the three reindeer herds came to her. She caught all the pack-reindeer and attached them to the sledges. After that she drove on in front of the first line of sledges, as is customary. She looked back and saw all three lines of sledges, ever so long. Thereupon she rejoiced, and struck up her song:

What an active one,
What a clever one!
I arose early,
And got myself ready.
My moving road,
Just like a new-spun thread,
So straight it is,
So finely it is done.

Then she continued:

I wish I had some poor tent poles!
I should pitch my tent
And sleep in it alone.

Then she saw some tent poles on the trail. They were of the poorest kind; but she took them and pitched her tent. She slept alone in this tent; and the next morning she moved on; and so throughout the day from sunrise to sunset. She sang again:

I wish I had some good tent poles!
I should pitch my tent,
My husband would come
To sleep with me.

She saw some tent poles on the trail. They were of good quality. So she pitched a large tent, new and handsome. In the evening a young man came who wanted to stay. She saw him coming, and met him outside. “Who are you, and what do you want?” — “I am your husband.” — “No you are not! My husband is one-sided, and his name is Li’giman.” — “I say I am your husband.” He went out and climbed a tree. Then he turned to the sun once, twice, three times, and was again one-sided. “There!” said he, “you would not believe me, although I am your husband. See, now! I am one-sided again.” She felt much joy that he was really her husband. He turned three times toward midnight and became again a young man, quite handsome, and clad in white skins. They entered the house and slept there. In the morning they moved on. On the way they saw a lake. Some people were playing football on the ice. One of them shouted, “Ah, ah! Run home and tell the chief that his daughter is coming.” They came to a village. The front house was covered with black skins as a sign of mourning. It was the house of her father and mother. They arrived at the house. The old people ran out and rejoiced. From mere joy they fell down and became ashes that were scattered by the wind.

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

One-Side

A one-sided hunter who could transform into a handsome man marries a goose-woman after stealing her wings. Their son is later kidnapped by her sisters and mistreated. The hunter finds his son, kills his brothers-in-law and sisters-in-law, and reunites with his family. Eventually, he reveals his true form—a beautiful young man—to his wife, and they live happily together.

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 hunter possesses the ability to transform into a handsome man, and the sisters can change into geese.

Love and Betrayal: The youngest sister marries the hunter, but her sisters betray her by kidnapping her and her son.

Revenge and Justice: The hunter seeks justice by rescuing his son and punishing his deceitful in-laws.

► From the same Region or People

Learn more about the Yukaghir people


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

There was a family of Tungus. They lived in a tent. They had three daughters. The girls, when going to pick berries, would turn into female geese. In this form they visited the sea islands. One time they flew farther than usual. On a lonely island they saw a one-sided man. When he breathed, his heart and lungs would jump out of his side. The Geese were afraid and flew home.

After some time, they had nothing to eat, so they went again to the sea islands for berries. Wherever they chose a spot on which to alight, One-Side appeared and frightened them away. At last they found a place full of berries. They descended and laid aside their wings. They picked so many berries that they could hardly carry them all. They went back to the place where they had left their wings. The wings of the youngest daughter were gone. They looked for them a long time. At last, evening came and the sun went down. It grew very dark.

► Continue reading…

The two elder sisters reproached the youngest one: “Probably you have taken a liking to One-Side, and you have asked him to hide your wings. Now remain here alone and let him take you!” She almost cried while assuring them that their suspicions were unjust. “I have never seen him and never thought of him.” They left her and flew away. She remained alone.

As soon as they were out of sight, One-Side appeared carrying her wings. “Well, now,” he said, “fair maiden, will you not consent to marry me?” She refused for a long time, then she gave in, and said, “I will!” — “If you are willing,” said One-Side, “I will lead the way.” He took her to his house. It was the usual house, made of wood, with a wooden fireplace. [The type of house generally used among Russian creoles and Russianized natives, a square log cabin, having a fireplace in the corner, with a straight chimney made of wood and plastered with clay, the so-called “Yakut chimney.” It is improbable that this chimney is really a Yakut invention. The ancient type of Yakut house had only an uncovered fireplace, with an opening in the roof above it. However, the “Yakut chimney” is used everywhere among the Yakut, as well as among Russian creoles.] He proved to be a good hunter, able to catch any kind of game. Still he had only one side, and with every breath his heart would jump out. They lived together for a while, and the woman brought forth a son. The young woman nursed the infant. But One-Side did not want to stay at home. He would wander about all the time, and bring back reindeer and elk. They had so much meat that the storehouses would no longer hold it. He was a great hunter. He hunted on foot on snowshoes, for he had neither reindeer, — nor horses for traveling.

One time he set off to hunt as usual. Then his wife’s sisters suddenly came and carried the youngest sister and her little son off to their own country. The small boy, while carried on high, shouted, “O father! O my father! We are being carried by aunties to their home, to their home.” One-Side ran home as fast as he could, but he came too late. They were out of sight. Only the boy’s voice was heard far away. Then he shot an arrow with a forked head in the direction whence the voice seemed to come, and the arrow cut off one of the boy’s little fingers. One-Side found the arrow and the finger, and put them into his pouch.

Then he started in search of his boy. He walked and walked. A whole year passed. Then he arrived at a village. A number of children were playing “sticks” [a game of Russian provenience much in use among the Russianized natives]. He looked from one to another, thinking of his boy. There was one poor boy who was dressed in the poorest of clothing. His body was mangy, and his head bruised and covered with scars. First, One-Side paid no attention to him, but when he finally looked at this boy he saw that the little finger on his left hand was missing. He snatched the finger out of his pouch and placed it beside the hand, and indeed it fitted! The poor boy was his son! “Whose boy are you?” asked One-Side. “I am mamma’s boy.” — “And where is your father?” — “I have no father: I used to have one, but now I have none.” — “I am your father.” The boy refused to believe it, and only cried bitterly. “If my father were alive, we should not be so wretched, mother and I.” The elder sisters had married and made their youngest sister a drudge in the house. “Why is your head so bruised and scarred?” asked One-Side. “It is because my aunts order me to enter the house only by the back entrance, and every time I try to go in by the front entrance, they strike my head with their heavy staffs.”

[This passage is interesting, since it shows that perhaps some of the native peoples on the Kolyma River had houses with two entrances, and that some members of the family were not allowed to pass through the main entrance. This recalls the type of house of the Maritime Koryak and Kamchadal, with its different entrances for winter and summer. Among the Koryak, as well as among the Kamchadal, in former times, women and children, also transformed shamans, often entered, even in the winter time, by the rear entrance from the storage room, while men considered it beneath their dignity to do so. It is quite certain that this tale, though it mentions the Tungus, must have referred, not to the nomadic reindeer-riding Tungus, with their light tents of curried reindeer skin, but to the people living more or less sedentary lives along the Kolyma River or on the seacoast near its mouth. On the Bear Islands, for example, were found remnants of some houses, deserted long ago. The people living along the Kolyma were chiefly Yukaghir; and along the seacoast, also the little known Ca’achet and Shelags. At the present time, among the Russian creoles and the Russianized natives on the Kolyma, several type of houses are in use; but the ancient type of house cannot be ascertained, because of the preponderant influence of the Russian log cabin with its wooden chimney of so-called “Yakut” type.]

“Let us go to your house.” They arrived at the house. The boy went ahead and One-Side followed him. They came to the front entrance. As soon as the boy tried to go in, his eldest aunt jumped up and struck him with her iron staff. Then the woman saw the boy’s father, and felt so much ashamed, that she fell down before him.

He entered the house. They hustled about, brought food of every kind, and prepared tea. They ate so long that it grew very late and it was time to go to bed. On the following morning, after breakfast, he said to his brothers-in-law, “Let us go and try which of us can shoot the best with the bow! You are two, and I am only one.” They made ready their bows and arrows and began to shoot at each other. The elder brother-in-law shot first; but One-Side jumped upward, and the arrow missed him. The second brother-in-law also shot. One-Side jumped aside and dodged the arrow. “Now I shall shoot,” said One-Side, “and you try to dodge my arrows.” He shot once, and hit his elder brother-in-law straight through the heart. With the second shot he killed his other brother-in-law. Then he went back to the house, killed his wife’s sisters, and took home his wife and his son.

One time he set off, as usual, to look for game. When he was out of sight of his wife, he took off the skin that disguised his true form and hung it up on the top of a high larch tree. He became a young man, quite fair and handsome, just like the sunrise. He went home and sat down on his wife’s bed. While he was sitting there, he was about to take off his boots. The woman began to argue, “Go away from here! My husband will be here soon, and he will be angry with me. He will say, ‘Why have you let a strange man sit down on your bed?’” “I am your husband,” said he. “Why do you try to drive me away?” “No,” said the woman, “my husband is one-sided, and you are like other men.” They argued for a long time. At last he said, “Go and look at that tree yonder. I hung up my one-sided skin on it.” She found the tree and the one-sided skin, and now she believed him. Then she caught him in her arms and covered him with kisses. After that they lived happier than ever.

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

The Lamut and the Russian

Before Russian contact, the Lamut lived primitively in the mountains, using stone, bone, and antler tools for survival. Russians were impressed by the Lamut’s hunting skills—precision archery and swift reindeer hunting. They offered the Lamut iron tools, weapons, and tobacco, recruiting them as allies against other tribes. The Russians established tribute and positioned the Lamut as their strategic partners in regional conflicts.

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

Cultural Heroes: The Lamut are portrayed as foundational figures whose skills and alliance significantly influence their society and its interactions with the Russians.

Conflict with Authority: The Russians establish tribute and position the Lamut as strategic partners, indicating a dynamic where the Lamut must navigate their relationship with a more dominant external authority.

Community and Isolation: The Lamut’s alliance with the Russians sets them apart from neighboring tribes, highlighting themes of belonging and estrangement within the broader regional context.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the upper course of the Molonda River, in the Kolyma country, summer of 1895.

In olden times, when the Russians were not here, the Lamut lived in the mountains. They had no iron, no ax, no knife. A stone tied to a stick served as ax; a rib of reindeer, as knife; splinters of elk thigh bone, as spears; and a thin splinter of reindeer fawn thigh as needle. They had no kettles. They spread the meat upon stones for roasting. They melted the snow into drinking water, putting it in a reindeer stomach, which they hung high above the fire.

Then came some Russian people. They questioned our men, “Who are you?” — “We are Lamut.” — “How do you kill wild reindeer?” — “With bow and arrows.” — “We want to see them.” — “There they are.”

One young man strung the bow and shot at a splinter of wood stuck into a high tussock quite far away, and his arrow with a point of fish bone split the slender bit of wood.

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“Oh, how glorious!” said the Russians. “And how do you do in spring when the snow has a thin ice crust?” — “We overtake them running on snowshoes.” — “We want to see you do it.” Another young man put on his snowshoes and ran off. He sighted a wild reindeer buck, overtook it, and stabbed it with his long spear. “Oh, glorious! Indeed, you are quite active and strong, and successful in hunting, so you must be our closest friends and assistants. You must be our best companions in every way. If some member of a strange tribe should come here with evil intentions, you must kill him without fear. You must give us assistance in every struggle against all kinds of invaders.” [The Lamut consider themselves, and are considered by the Russians, as the closest allies of the latter in every struggle against other more stubborn and refractory tribes, such as the Chukchee and the Koryak.] They gave them iron knives, and axes, match-locks, and kettles, and all kinds of iron ware. “Take this, and be stronger than any of your neighbors. Chastize them according to their deserts and evil intentions.” After that the Russian chief instituted the tribute and noted it down in a big black book. He gave to the young Lamut pipes and tobacco, saying, “Have this to smoke, and with that smoke be first to fight, speeding ahead on your snowshoes.”


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A shaman and a boy

A powerful elderly shaman encounters a wandering orphan boy and challenges him to a supernatural contest. They engage in a mystical battle using supernatural creatures: the shaman creates a small bear from his spit, while the boy produces a louse. Surprisingly, the louse defeats the bear, causing the shaman to die. The boy inherits the shaman’s wealth and wives, becoming rich.

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

Conflict with Authority: The boy challenges the authority of the shaman, who attempts to dominate and even threaten his life, leading to a reversal of power dynamics.

Transformation: The boy’s status transforms from a wandering orphan to a wealthy individual, inheriting the shaman’s possessions and wives after the contest.

Cunning and Deception: The boy’s unexpected victory through seemingly simple means underscores the theme of using wit and deception to overcome a more powerful adversary.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

There was a great shaman who reached a very great age. When angry he could lay his spell on any one, even upon another shaman. One time he as walking about and met a little boy, who roamed about, not knowing where to go. “Who are you?” — “I do not know.” — “Perhaps you are a shaman.” — “What kind of a shaman may I be? Though, indeed, I get up in my sleep and walk about sleeping.” — “I shall kill you.” — “Do, please. I shall not resist. My father and mother are gone, and I wish to follow them.” — “Oh, well! then follow me.”

He took him to his house, and put a plate before him. “Sit down and let us have a match!” — “What kind of a match shall we have?” — “A shamanistic match. You area shaman.” — “No, I am not, I know nothing.” — “Enough. Be quiet, or I shall kill you.” He spat into his palm, and put the spittle upon the plate. It grew to a small bear not greater than a louse.

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“Here is my champion and where is yours?” The boy scratched his head, not knowing what to do, and, lo! a small louse fell down upon the plate, a real louse. “Ah! this is yours. All right, let them fight.” The bear and the louse fought throughout the day, and the louse proved the stronger. It caught the bear by the throat and wanted to strangle it. “Let go!” cried the old man. “Leave the bear alone! I shall die.” — “No, I shall not do so,” said the boy. “It is you who wanted to have this fight.” So the louse strangled the bear. As soon as the bear died the old man fell down and died also. The boy took his wives and all his goods, and became a rich man.


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A Lamut man turned into stone

A harsh Lamut reindeer owner, known for beating his assistants, searches for a lost herd. On a boulder, he encounters a mystical white figure who criticizes his cruelty. As punishment, the figure causes his reindeer to ascend to the sky and gradually transforms the man into stone. Over time, he becomes completely petrified, serving as a permanent reminder of his mistreatment of others.

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 man’s gradual change from human to stone serves as a central element of the narrative.

Moral Lessons: The tale imparts a lesson on the consequences of mistreating others, emphasizing the importance of compassion.

Sacred Spaces: The boulder where the encounter occurs becomes a significant location, marking the site of the man’s transformation and serving as a lasting reminder of his actions.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

It was told in the olden times that in the Gishiga country, on the Okhotsk side, there lived some Lamut of the Lam branch who were all rich in reindeer. One of these reindeer owners had a bad temper. He used to strike his assistants for mere trifles. One time his herd went away from their usual pasture. One of the assistants set off to look for it. He came to the pasture, which was covered with the tracks of reindeer hoofs, but farther off there was not a single track. He walked and walked and grew tired. So he came home, and said, “I could not find the herd.” The master gave him a severe thrashing, and then said, “How is it that you could not find it? Where can it be? I will go and look for it myself.” He came to the pasture, and walked all around it, but he also could not find any tracks outside of it. He grew quite tired. There was on the border of the pasture a boulder. He climbed it and sat down to rest. His head was resting on his hands, and so he sat thinking.

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All at once he heard a voice, “Biya!” [one of the usual invocations. “You man!” (Biy, “man”)] He sprang to his feet and looked up. High on the rock there stood an old man, large and white, as high as the sky. “O man you see me?” — “I see you.” — “You hear my voice?” — “I hear your voice.” — “What are you doing?” — “I am resting myself.” — “And where are your reindeer?” — “I do not know.” — “Ah, well! but why do you strike your assistants with so little reason? Now you must look for reindeer yourself.” But the man did not stir. “Why do you strike your assistants? Is not each of them a man and a Lamut like you? Look upward! There are your reindeer.” He looked up, and his reindeer were mounting up to the sky, all of them, — bucks and does and fawns. He looked on, but still did not stir. “So you will stand here forever.” The white one vanished. Then the Lamut came to himself, and tried to climb down; but his feet stuck to the stone. He tried to disengage them, but he was unable to do so. After a while his feet and legs were sinking into the stone.

The next morning his people came to look for him. His feet had sunk into the stone up to his ankles. They tried to pull him out, but he cried for pain, “Leave me alone! I cannot stand it. It seems that I am done for. Better go away and tell the other people.” So they went and told the neighbors what had happened. In a couple of days they came back. He had sunk into the stone up to the knees. They talked to him, but he did not answer. Only the look in his eyes was still life-like. They went away, and came back in the spring. He was all stone. And so he is up to the present, and stands there upon the boulder.


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Bear, Wolverene, and Wolf story

Bear, Wolverene, and Wolf, brothers, clash over marriage. When the youngest Wolf seeks the middle Wolverene’s daughter, he is rejected due to their different origins. Bear arbitrates, limiting Wolf to two or three offspring and Wolverene to one child. Wolverene curses Bear to winter-long sleep, making him vulnerable to hunters. Their conflict shapes the reproductive patterns of their species.

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 and conflicts among Bear, Wolverene, and Wolf, who are brothers. The tension arises when Wolf seeks to marry Wolverene’s daughter, leading to familial discord.

Conflict with Authority: Bear assumes the role of an arbitrator, making authoritative decisions about the reproductive capacities of Wolf and Wolverene, which reflects a challenge to personal desires by an authoritative figure.

Transformation: The curses imposed lead to significant changes in the natural behaviors of the animals, such as Bear’s hibernation and the reproductive patterns of Wolf and Wolverene.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

Bear, Wolverene, and Wolf, being brothers, lived side by side. The youngest brother paid suit to the daughter of the middle one. “No,” said the middle one, “How is it that you ask me for my daughter? We cannot join. You are born from the snow, and I am born from the earth.” [The polar wolf is of light gray color, sometimes almost dirty white. The wolverene is brown.] Wolf grew angry and made complaint to Bear. Bear bore judgment and ordered, “If that is so, you must part.” He said to Wolf, “Your temper is worst of all, you shall bring forth not more than two or three children.” Wolf departed sorrowfully. Bear said to Wolverene, “You have a daughter, and refuse her to suitors, so you must not bring forth more than one, child.” He blamed Wolverene, and said, “If you had given your daughter in marriage, our people would be more numerous, so you must meet your fate in the wooden thing.” [deadfall made of logs]

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Wolverene also grew angry, and retorted, “And you must meet your fate underground.” [in the bear-lair when sleeping in winter, and tracked by the hunters] Wolverene laid a curse upon Bear: “You must sleep throughout the winter, and your fate will come to you while you are insensible to it.”

So the Bear’s word caused young wolves to be born by two’s and three’s, and wolverenes singly. The Wolverene’s word caused the Bear to sleep throughout the winter, so that hunters kill him in his sleep.


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Wolves and Men

Some people without dogs domesticated fox and wolf puppies, which surprisingly bred different types of dogs. One man’s wolf became exceptionally skilled at hunting, making him wealthy. When he stopped providing for the wolf, it retaliated by gathering a pack of twenty wolves to attack his reindeer herd. The man killed four wolves, marking the beginning of an enduring conflict between humans and wolves.

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 domestication of fox and wolf puppies leading to the emergence of different types of dogs signifies a transformative process in the relationship between humans and animals.

Conflict with Nature: The man’s decision to stop providing for the wolf, resulting in the wolf retaliating by attacking his reindeer herd with a pack, highlights the inherent tensions and conflicts that can arise between humans and the natural world.

Moral Lessons: The narrative imparts a lesson about the consequences of neglecting responsibilities and the importance of maintaining harmonious relationships with nature and animals.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

There lived some people who had no dogs at all, so they caught the small puppies of a gray fox, and brought them up. These gray foxes brought forth black and spotted dogs. Another man caught a wolfling and fed it. That wolf brought forth another kind of dog. They were long-legged, and light in color. This wolf was so nimble of foot, that it could overtake and catch reindeer and elk and any other kind of game. So its master became the richest of all the people.

At last the man said, “I am quite rich. My assistants are too many.” So he ceased to pay the, wolf in food and shelter. The wolf went off and called all his companions. Twenty wolves came with him, and attacked the reindeer herd. Many reindeer were killed. The man caught his bow, shot at the wolves, and killed four of them. From that time began the war between man and wolf.

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Story of an arctic fox

An arctic Fox cleverly tricks both a Bear and a Wolf while setting up a fish weir. He convinces each to sit still by promising a share of the fish, but actually leaves them freezing and immobilized. With the Bear, he lets his children kill and eat him. With the Wolf, he escapes by feigning blindness and lameness, ultimately causing the Wolf to attack another fox.

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 fox’s actions are driven by deceit, convincing the bear and the wolf to sit still under false pretenses, resulting in their harm.

Conflict with Nature: The fox manipulates natural elements, such as the icy environment and the fish weir, to execute his deceptive plans.

Trials and Tribulations: The bear and wolf face challenges orchestrated by the fox’s schemes.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

An arctic Fox constructed a fish weir on a small river to catch fish. It was winter time, and he was at work cutting the ice. A Bear came to him, and said, “O Fox! what are you doing?”

“I am arranging a fish weir for catching fish.”

“All right. Give me a share in the spoils.”

“I will not. How can I? I bring forth children by the dozen at each litter. How shall I feed them?”

“Nay, nay! You must give me a share of the catch.”

“All right. Since you are so insistent, I will give you half. Come here! I will show you what to do.” He made him sit down on the floor planks, which were all wet with water.

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“Sit down here and keep watch over the weir. Perhaps the ice will split. You must not stir, lest you should frighten the fish away. In due time I shall come back.”

The bear sat there for three days. He was frozen to the ice. At last, on the fourth day, the arctic Fox came back.

“Here, you, Fox! Come to me! You talked about the fish, but where is the fish? I am near dying of cold. At least, help me to get away, pick me off, and make me free from this ice.”

“Ah!” said the arctic Fox, “You are too heavy. I cannot pick you off. Here!” cried the arctic Fox, “Children, come here, all of you. I caught a big fat bear for you. Come here and have a meal!”

The young arctic Foxes came and bit the bear to death. They had a liberal meal, and soon the bear was gone.

After that a Wolf came.

“You, arctic Fox, what are you doing?”

“I am constructing a fish weir to catch fish.”

“Give me a share.”

“O, no! How can I? I have too many children. I bring forth a dozen in one litter.”

“I say, give me a share!”

“All right, I shall give you half the catch.” He made him sit down on the flanks. “See here!” said Fox, “put your bushy tail down into the water, you will catch some nice fish. But you must stay quiet, and not even move a toe. Otherwise all the fish will be scared away.”

After three days the arctic Fox came back to the weirs.

“Oh, oh!” cried the Wolf. “There, you arctic Fox, where is your fish? I am frozen and nearly dying of cold. Please help me get away, and pick me off!”

“Ah!” said the arctic Fox, “You are too heavy. Pick yourself off.”

Then the Wolf turned his head and gnawed at his tail. Seeing this, the arctic Fox set off, and ran away along the river bank. The Wolf, tail-less and very angry, found his tracks, and gave pursuit, but the Fox dug a hole in the snow and lay down, feigning to be lame. “Ah, you scoundrel!” growled the Wolf through his teeth, “I will catch you and tear you into three parts. You have deceived me most heartlessly.” He came to the Fox, and snarled, “Here you are! You thief! where is your fish? I will tear you to pieces.”

The arctic Fox shut one eye and pretended to be blind. “What fish?” asked he innocently. “I am lame and nearly blind. My other eye is also worthless. I have not left here for a number of days.” —

“Of course,” acquiesced the Wolf, “the other one had two eyes, but still these seem to be your tracks.”

“How can they be mine?” said arctic Fox. “Am I the only arctic Fox hereabouts? There are ever so many.”

“That is right,” said the Wolf. He followed another track, and caught another arctic Fox. “I have you,” snarled he. “It is you who made me stick to the ice of the river.” And he tore him to pieces.


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A tale about stingy reindeer-owners

A Lamut community faces harsh winter hardships. An old shaman, after being neglected by wealthy reindeer owners, moves away after a prophetic dream. Wolves scatter the rich man’s herd, causing extreme starvation. The Master of the Desert helps the struggling family with a herd of reindeer, teaching them to share. However, they later fail to learn this lesson and perish.

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

Divine Intervention: The Master of the Desert, a supernatural being, aids the starving family by providing them with reindeer and imparting a lesson on generosity.

Moral Lessons: The narrative emphasizes the importance of sharing resources and the consequences of selfishness, as the family’s initial stinginess leads to their downfall.

Conflict with Nature: The community faces harsh winter conditions, wolf attacks, and snowstorms, highlighting the struggle against natural forces.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ivashkan, a Lamut man, on the upper course of the Molonda River, the Kolyma country, summer of 1895.

The short days of the year had already begun, and the cold of winter had come. Then some Lamut met to live together. They pitched their tents close to one another, played cards, and had merry talks and joyful reunions. An old shaman, who had nothing to eat, had no joy. The wealthy reindeer owners gave him nothing, so stingy were they.

One time he went to sleep without any supper, and had a hungry dream, such as the Lamut used to have. In the morning he said to the best hunter in his own family, “Let us move away! I had a dream that the wolves came and scattered the reindeer herd all over the country.” So they moved away and pitched camp separately. The richest of the men had several children, and up to that time they had never known what hunger was. Still he gave nothing to the poor people.

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The old shaman left him. The people in the camp played cards as usual, and laughed noisily. Then they went to sleep, the herd being quite close to the camp. In the morning, however, the reindeer were gone, and only numerous tracks of wolves were seen in the deep snow. The rich man had nothing left, not even a single riding reindeer, so he had to stay in camp with all his children and grandchildren.

The others somehow moved off in pursuit of their lost animals. His men, too, tried to search for their reindeer; but a violent snowstorm came which lasted several days. It covered every trace of the reindeer in front of them, and made invisible their own tracks, behind them. The great cold caused all the game to wander off. They could find nothing to feed upon, so they were starving and perishing from famine. They ate their saddles and harnesses, the covering of the tent, and even their own clothes. They crouched almost naked within their tents, protected only by the wooden frame thereof. In ten days they had never a meal, and so at last they took to gnawing their own long hands.

The old father, however, set off again. He wandered the whole day long in the open country, and found nothing. Finally, he stopped in the middle of the desert, and cried aloud in despair. The Master of the Desert heard his voice. He came all at once from underground, and asked him, “What do you want?” — “My wife and children have had nothing to eat for ten days, and they are starving to death. My hunting boots are full of holes, and I am unable to walk any longer. Do not cry!” said the Master of the Desert. “I also am the owner of reindeer. I will give you something to eat, but you must remember the ancient custom of the Lamut. When you have food, give the best morsel to your poor neighbor.” — “I will,” said the old man. “Is not my present trial as severe as theirs?” — “Now, go home!” said the Master of the Desert, “and go to sleep. Food shall come to your house.” So the old man went home. His wife said to him, “Do come and look upon this sleeping boy! He is moving his mouth as if chewing. This presages good luck.” The boy was the youngest child of their elder son. “Be of good cheer,” said the old man, “the worst is over. We shall have something to eat.”

They went to sleep and in the morning they saw that a large herd of reindeer had come to their camp. All were gray, like the wild reindeer. Still the backs of the largest bucks were worn off by saddles. These were the riding reindeer of the Master of the Desert. The people lived on these reindeer. By and by the winter passed, and the long days of the spring came back. The people broke up their tents, and in due time moved away, as is customary among the Lamut reindeer herders. They came to a camp of numerous tents, and pitched their own tents close by the others. The old woman, however, had not learned her lesson. She was stingy as before and gave evil advice to her husband. Several poor people were in that camp. The old woman said again, “We are rich, but we must not feed these good-for-nothings. We never saw them, they are strangers. Let us rather move away from here.”

So they moved off, and after some days they pitched camp alone, as before. In the morning, however, all the reindeer were gone, no one knew where. Only their tracks were left on the pasture ground. They may have ascended to the sky. The Master of the Reindeer grew angry with them because of their close hands and hard hearts. Therefore he took away his property. They walked back to camp; but the people said, “Formerly you gave us nothing. You too may go away with empty hands.” They went away, and soon were starved to death.


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