The volume contains the 53 stories from The American Museum of Natural History series and published in the “Anthropological Papers” (Vol. 20, Part 1) under the title “Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia (by Waldemar Bogoras)” – New York, 1918. Although the stories are published in our site, this volume contains additional information, notes and comments from the authors.
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Bondandi is urged to hunt elk for bedding and coverlets but instead encounters a boat of girls from upstream. Though the girls approach him warmly, offering to cook and pick berries, he rejects them and hides in his cabin. Upset and frightened by his rejection, the girls weep, curse their misfortune, and lament being driven away by Bondandi.
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
Love and Betrayal: The girls’ affectionate approach towards Bondandi and his subsequent rejection highlight themes of unrequited love and emotional betrayal.
Community and Isolation: Bondandi’s choice to isolate himself from the approaching girls reflects themes of solitude versus social interaction.
Moral Lessons: The tale imparts lessons on hospitality, social interaction, and the consequences of rejecting communal bonds.
Learn more about the Yukaghir people
Told by Helen Dauroff, a Russian creole woman, in the village of Pokhotsk, winter of 1900.
Bondandi, get up, get up!
Go and kill an elk
For our bedding,
For child’s coverlet.
A boat comes from upstream
With such nice girls,
With such long-nosed ones!
I saw the girls
And hid in the cabin.
The girls came there,
They tugged at me,
They pressed me down.
We girls we have come
To cook fat soup for you,
To pick berries for you.’
He repulsed the girls,
And hid in the cabin.
The girls wept aloud,
The girls whimpered low,
They were much frightened,
And cursed their luck,
‘Bondandi drove us off,
Bondandi drove us away.
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The tribal name “Yukaghir” is mentioned in the title as well as in the text of this tale. Still the unknown words occurring in it were indicated as belonging to the Chuvantzi language, though nobody was able to translate them. The Chuvantzi may have been a branch of the Yukaghir.
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
Good vs. Evil: The story depicts the struggle between the lazy man and his wife against Yaghishna, representing the classic battle between opposing forces.
Transformation: The man’s evolution from laziness to an active lifestyle signifies a significant personal change.
Supernatural Beings: Yaghishna, referred to as “the unclean,” embodies a supernatural entity influencing mortal affairs.
Learn more about the Yukaghir people
Told by Anne Pleskov, an old Russianized native woman, in the village of Vakarena, the Anadyr River, autumn of 1899.
There was a Yukaghir man and his wife. He was exceedingly lazy. He was all the time lying in his tent, and did not want to go out. The woman chopped the wood and looked after the traps and snares. She also prepared their food. He would lie on the skins in the tent. She would come home and cook the dinner.
Then she would ask, “Will you eat?”
“Why! If I must! chemechina!”
One time the woman went out, and saw somebody coming. It was Yaghishna, the unclean. The woman came back, and sang out:
Ke, ke, ke, ke, ke,
Chomunda gałunda
Batkina deka
Comunda riteka!
“Oh!” said she, “old man, there comes Yaghishna!” He remained lying down. She went out again, and the female enemy was already nearby. She entered again. “Oh, she is here! Get up, old man! or I shall leave you.” He remained lying there, as before. The third time she entered, and sang out:
Ke, ke, ke, ke, ke,
Batkina ta’lik
Chomunda richalik!
“Oh, there, old man! get up! She is at the door. “Ah!” said he, “I shall get up and chemechina, I shall put on my breeches and chemechina, I shall put on my coat and chemechina, I shall put on my boots and chemechina, I shall take my quiver and chemechina, I shall take my bow and chemechina, I shall take my arrow and chemechina.” So he got up, took his bow and arrows, and rushed out of the house. He tried to shoot at the monster, but all his arrows that hit her body rebounded as from hard stone. The woman sang again:
Ke, ke, ke, ke, ke,
Chomunda galunda!
Old man, do not aim at her body: try as hard as you can to take aim at her anus, then you will kill her.”
He had only one arrow left, so he aimed at her anus. The arrow pierced her, passed through the body, and came out at the mouth. She fell down like a big mountain. They ran to her, and chopped up her body with a broad spear and with an ax. The old woman said, “Old man! Let us pile up some wood. Let us burn her.” They heaped up a pile of wood. Then they put her on top of it and burned her up. They threw the ashes to all four winds. The old man went back into the tent and wanted to lie down. “Oh, old man! don’t lie down! Oh, old man! don’t lie down! Let us rather go and see whether she has left anyone behind in her house. They may come here and destroy us unawares.”
They followed in her tracks, and finally found a house. They stole up to it. Nobody was stirring there. They found a chink and looked through it. The house was empty: so they entered and looked about. There was nothing of any use, mere rubbish and dirt. A large wooden dish stood in the middle of the house, bottom upward. The old man stumbled over the dish, and it turned right-side up. A number of small children jumped out of it, like so many peas, and ran about:
Oh, oh, mama ta kakacha,
Mama ta vakeca!
They broke the heads of all of the children. Then they set fire to the house and went home. From that time on the old man became quite active. He went hunting and brought back food and clothing. They lived in good style and had everything desired. So they have lived up to the present time.
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Two sisters encounter Kosetoka, a monster. When he approaches the first sister playing dead, he rejects her as spoiled meat. The second sister challenges him to a “game” on the ice, tricking him into removing his testicles. He falls dead, and she returns home triumphantly claiming she killed him through her clever, brutal strategy.
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
Cunning and Deception: The sister’s deceptive game leads to the monster’s demise.
Supernatural Beings: The encounter with Kosetoka, a malevolent spirit.
Trials and Tribulations: The sisters confront and overcome a life-threatening challenge.
Learn more about the Yukaghir people
Told by Anne Sosykin, a Russianized Chuvantzi woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.
There were two sisters. One time they walked about and met Kosetoka [a bad spirit]. The first sister saw him, and immediately let herself fall down, pretending to be dead. He came to her and investigated the body. He found an aperture in the hind part, and said, “Ah! this is the wound.” Then he put his finger into the wound and smelled of it. “Ah!” said he, “bad odor. Probably she was killed long ago.” Then he stooped down and smelled of the pretended wound. “Too bad!” said he, “I will not eat of it.”
The other sister was deaf, and did not hear his words. All at once she looked back and saw the monster. “Ah, ah!” said he, “this is fresh meat. I will cook some of it for today.” She retorted, “Better let us go and have a little play! After that you may eat me.” They went to a lake which was frozen. “Let us have our play hereon the ice.” The woman had two round stone scrapers concealed in her bosom. “Here, sister! what shall we play!” asked the monster.
The woman put her hand into her bosom and took out one of the scrapers. This she jerked out suddenly, and threw it on the ice. It rolled down with much noise. “Ah sister! you have there some very nice playthings.” — “You also have similar playthings between your legs. There are two of them. You may tear off one and throw it on the ice.” He put his hand between his legs and roared with pain. “Quick!” said the woman, “tear it off and throw it down!” He threw his testicle down on the ice. It made a shuffling noise and stuck to the ice. “Ah, ah!” roared the monster, “now it is your turn!” The woman jumped up and jerked out the other scraper. Doing this, she also roared feigning great suffering. “Go along! It is your turn now!” — “Ah, sister! it is too painful.” — “For shame, I, a woman, can stand as much.” He tore off the other testicle, and immediately fell down on the ice. He was dead and the woman ran home. “Ah, ah!” said she to her sister, “I have killed him. We tried a new game, all of my own invention, and I killed Kosetoka.”
The end.
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A girl encounters two boys claiming to be her brothers. After sinking into the ground and rising again, she strikes them when they mock her. Returning home to find all wood burned, she meets Yaghishna, who wants her as a daughter. Rejecting the offer with a condition that Yaghishna die soon, she is struck and scattered into gravel.
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
Supernatural Beings: The character Yaghishna is depicted as a she-monster, representing interactions with mystical entities.
Conflict with Authority: The girl’s rejection of Yaghishna’s offer to become her daughter, coupled with the condition that Yaghishna must die soon, signifies a challenge to an authoritative figure.
Cunning and Deception: The girl’s clever response to Yaghishna’s proposal demonstrates the use of wit to navigate a dangerous situation.
Learn more about the Yukaghir people
Told by Annie Korkin, a Russianized Yukaghir girl, aged fourteen, in the village of Pokhotsk, the Kolyma country, summer of 1895.
There was a young girl. She walked about, and saw two boys coming. She shouted to them, “Who are you?” — “We are your brothers.” — “And where are you going?” — “We are going to your house.” She sat down on the ground and sank through it. The brothers came to the house, and cried bitterly. Then they went down the road the girl had descended before them. They came to the girl, and cried again, “Why should the earth refuse to carry you? You are probably too clumsy to walk upon it.” She felt very angry. Therefore, she jumped up to the earth’s surface, and struck both boys on the face. Then she went home. Not a single piece of wood was left there. The two boys, while crying, had burnt up all the fuel, to dry their tears before the fire. She left the house and went away. After a while she met Yaghishna. The she-monster said, “I want to take you for my daughter. Would you like to be my daughter?” “I should like it on one condition.” — “What is that? Speak!” — “On condition that you die very shortly.”
Yaghishna was very angry, and struck her face. “If I die shortly, I want no daughters.” She first slapped her right cheek, and then the left, — and flew away snorting with anger. The girl fell down and was scattered about as gravel. After a while Yaghishna came back. She looked for the girl, but she was not to be found. Only some gravel lay scattered all around. “Is it you?” But the gravel was silent. “Who made you fall down?” The gravel was dumb.
That is all.
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An elderly couple receives a son after praying to God. After a minor accident with a teakettle, they spank him and wish for a daughter. When a girl is born who grows quickly, the son dies choking on an elk head bone. Grief-stricken, the father accidentally cuts his foot and kills his wife with an ax, leading to their mutual death and the girl’s demise.
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
Family Dynamics: The narrative centers on the relationships within a family, highlighting the parents’ desire for children and the subsequent interactions with their son and daughter.
Tragic Flaw: The parents’ inability to appreciate their son and their impulsive wish for a daughter serve as their tragic flaw, ultimately leading to the demise of the entire family.
Loss and Renewal: The story depicts cycles of loss and the fleeting nature of renewal, as the family’s brief joy with their daughter is overshadowed by successive tragedies.
Learn more about the Yukaghir people
Told by Kitty, called the Lamut girl, a Russian creole girl, aged twelve, in the village of Nishne-Kolymsk, summer of 1896.
There was an old man and an old woman. They had no sons or daughters so they prayed to God, and he sent them a son. He grew up quickly, and was useful in their household work. One morning they ordered him to start a fire. He climbed to the roof and pulled the skin stopper out of the chimney. Then he kindled the fire, and it flamed up brightly. He wanted to put the teakettle on the burning coals; but the kettle was set awry, and reclined to one side. Some of the scalding water poured out on the boy’s hand. He let go of the kettle, and it was nearly overthrown.
The father and the mother grew angry and gave him a severe spanking. “In vain was it that we prayed to God for you. Better were it if we had prayed for a little girl.” The old woman wanted to put the kettle in order, but she could not even move it from its place. Then the boy put the teakettle upon the hearth, at a safe distance from the fire.
The old woman said again, “Bring some wood. We will cook the elk head.” He brought the wood and the elk head, and she cooked it; but the head remained tough, however long she cooked it. Meanwhile the old woman did not feel well. She lay down on the bed and brought forth a girl. This girl grew up in a couple of days, and was able to work. The old man said, “Thank God, we have a girl now! She shall work for us and do everything.” Again the girl cooked the elk head, and when it was done they ate of it; but the boy had a bone stick in his throat, of which he died. The old man and the old woman cried from grief, and repeated, “Ah, ah! we have a girl now, but the boy is gone.” — “It was you, old fool! who complained of the boy,” said the old man to his wife. After that he went chopping wood, and in his grief he cut his foot. He came back to the house; and the old woman said, “I always knew you were very clumsy.” He grew angry, and struck her neck with his ax. Both fell down and died. The girl also died.
The end.
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A family suffers a series of devastating losses. After their daughter chokes on a meal and dies, the grieving mother gives birth to a son, only to die immediately with the child. The distraught father lashes out at his wife’s corpse, prompting her to rise and strike him before dying again, ultimately causing his own violent demise.
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
Loss and Renewal: The narrative depicts a family experiencing profound losses—the death of their daughter, followed by the mother’s death during childbirth. The brief renewal through the birth of a son is overshadowed by subsequent tragedies.
Divine Punishment: The father’s act of striking his deceased wife results in immediate retribution, leading to his own demise, suggesting a form of divine or supernatural punishment.
Tragic Flaw: The father’s inability to cope with grief leads him to a rash action—striking his deceased wife—which precipitates his own death, illustrating a fatal flaw in his character.
Learn more about the Yukaghir people
Told by Marie Dauroff, a Russian creole girl, aged fifteen, in the village of Nishne-Kolymsk, the Kolyma country, summer of 1896.
There were an old man and an old woman. They had one daughter. They said to her, “Go to the roof and bring the elk’s head.” She brought the elk’s head. They chopped it up small and cooked it in a kettle. They ate of it, and in one day they finished it. Then they said again to the girl, “Go to the roof and bring the mare’s tongue.” She brought the tongue. They cut it up small, and then fried it in a frying-pan. Then they wanted to eat of it; but the first morsel stuck in the throat of the girl, and she fell down, with the rattle of death in her throat.
The old man and the old woman cried for grief, but the girl soon died. The old woman cried so much, that she brought forth a boy. The old man felt joyful, so he wanted to celebrate the birth. He kindled a large fire, and went to the roof to get a leg of elk; but before he came back, the old woman had died along with the boy.
The old man was frantic with grief. He cried at first; then he struck the old woman, and said, “Why did the ‘black ruin’ take you this time? You never even felt slightly indisposed.” The old woman was so angry, that she jumped up, struck the old man on the head, and died again. The old man fell down and scattered all around in their ashes.
The end. They lived and lived, and live till now, but get nothing good whatever.
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This is the Kolyma version of the well-known Old World story. Among the Russians of Europe several versions of it are known, mostly in rhymed prose. The Kolyma version is also in rhymed prose; but its form seems to be more ancient, and some of its details are not without interest.
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
Cunning and Deception: The She-Fox uses deceitful tactics to lure the Cock and capture him.
Trials and Tribulations: The Cock faces challenges, including abduction and the need for rescue.
Moral Lessons: The story imparts lessons about trust, caution, and the consequences of naivety.
Learn more about the Yukaghir people
Told by Mary Shkuleff, a Russian creole girl, aged fourteen, in the village of Pokhotsk, the Kolyma country, summer of 1895.
There lived a Tom-Cat and a Cock. The Tom-Cat went to fetch fuel, and ordered the Cock to bake pancakes. Meanwhile there came a She-Fox and sang:
O Cock, my Cock! let me in!
We two shall play with little gold rings.
But the Cock refused to let her in.
Then she sang again:
O Cock, my Cock! the golden crest,
The battered head, the silken beard,
Permit me at least to warm one single nail.
The Cock felt compassion, and pierced with a needle a little hole in the window-skin. The She-Fox thrust her nail in through the hole, and tore off the window-skin.
Then she caught the Cock and carried him off through the window. The Cock sang aloud:
O Cat, my Cat!
The Fox is carrying me off
Beyond the dark forest,
Beyond the high mountains,
Beyond the white rocks,
Beyond the round lakes.
But the cat heard nothing and the Cock cried again:
O Cat, my Cat!
The Fox is carrying me off
Beyond the dark forest,
Beyond the high mountains,
Beyond the white rocks,
Beyond the round lakes.
The Cat heard this time, and chased the Fox. He swung over her head his mighty sword, but she slipped into her furrow and was gone. So the Cock went to market and bought for himself a fine dulcimer. Then he came to the Fox’s house, and sang thus:
Jingle, jingle, my fine dulcimer,
My golden one, my sonorous one!
Are you at home, O my red fox!
In your warm nest?
The first daughter of yours is the Small-Stuffed-One,
The second daughter is Palachelka.
The son is Valorous.
He went up the sky
Clap my little staff
At the oaken door-sill.
Bring me, O fox!
An oven-baked cake.
So the Fox said to the Small-Stuffed-One, “Go and give him this oven-baked-cake.” She went with the cake, but he struck her on the head and killed her.
He hid the carcass under the sand,
And the little skin under a heavy stone,
Lest the people see anything.
Then he sang again:
Jingle, jingle, my fine dulcimer,
My golden one, my sonorous one!
Are you at home, O fox!
In your warm nest?
You are
Quite fair of face,
But your husband is unfair.
Clap my little staff
Upon the oaken door-sill,
Bring me, O Fox!
An oven-baked-cake.
“Ah,” said the Fox, “go, Palachelka, and give him this oven-baked cake.” She went with the cake but he killed her likewise. Then he sang again:
Jingle, jingle, my fine dulcimer,
My golden one, my sonorous one!
Are you at home, O fox!
In your warm nest?
You are
Quite fair of face,
But your husband is unfair.
Clap my little staff
Upon the oaken door-sill,
Bring me, O Fox!
An oven-baked-cake.
“Ah!” said the Fox, “Go, little Cock, and give him this oven-baked cake!”
The Cock went with the cake, but the Tom-Cat caught the Cock and hurried back to his home. [According to another version, likewise from the Kolyma, the Tom-Cat killed also the mother Fox. He found the Cock firmly frozen in a block of ice, lying in the corner. He broke the ice, and thawed the Cock’s body before the fire. The Cock came to life, and crowed lustily.]
He gave the cock a sound thrashing. “Another time, whoever comes, you must not forget to keep the door tightly closed.” After that they lived happily.
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
Two girls encounter mysterious men who warn of Yaghishna’s approach. When she attacks them, they miraculously survive and kill her. They return home, only to be confronted by fiery, vengeful horses that cannot harm them. Ironically, when the elder sister tries to light a candle in gratitude, they both burn to death.
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
Supernatural Beings: The girls encounter Yaghishna, a supernatural entity, and mysterious men from the “Upper Land,” indicating interactions with otherworldly beings.
Divine Intervention: The girls’ miraculous survival against Yaghishna’s attack and the fiery horses suggests the influence of higher powers protecting them.
Tragic Flaw: The elder sister’s attempt to light a candle in gratitude, leading to their demise, highlights a fatal mistake stemming from good intentions.
Learn more about the Yukaghir people
Told by Mary Shkuleff, a Russian creole girl, in the village of Pokhotsk, the Kolyma country, summer of 1895.
There were two girls. They had plenty to eat, and knew nothing bad. One time they were walking about, and saw some men on horseback ride by. They went home, and found five men in their house, before the burning fire. “Who are you?” — “We are people from the Upper Land. We came from on high, and Yaghishna is also coming. She is not very far off.” — “Ah! we are afraid. Take us along!” — “How can we take you? Our horses are few, and we are too many for them.” Indeed, only two horses were tied to the posts opposite the entrance. The girls cried from fright. Meanwhile Yaghishna came. She took both girls and laid them down on the ground. Then she struck them with a big knife; but the knife could not cut them, and not a single wound was inflicted upon either of them. She raised her knife again; but one of the girls snatched it out of her hands, and struck her directly in the heart. She died. The girls started for home.
They arrived there and wanted to have some tea. They prepared it, and were going to drink it. The elder sister said, “I am very hungry. Go and look in the storehouse. Perhaps you will find at least a dried fishskin.” Indeed, she found a piece of fishskin, and they ate of it. In the meantime they heard the clattering of hoofs outside. They saw horses that were breathing fire, and that sought revenge for the death of Yaghishna. They struck at the girls with their iron hoofs, and trampled them down; but they could not inflict upon them even the slightest wound. So they went away, all covered with foam and even their breath of fire was extinguished.
The girls wanted to thank God for their salvation. The elder one took a thin wax taper and wanted to light it; but with the taper her own finger flamed up. She was burnt to death, and her sister with her.
That is all. They live and live, and get much that is good. I visited them recently. They washed their house.
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An old hunter empties his three storehouses of food after a prophetic dream, disregarding his wife’s protests. When hunger strikes, they desperately search for scraps. A fly lands on their meager soup, leading to a comical confrontation where the wife is killed by her husband’s hatchet. He then chokes on a fish bone and dies.
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
Prophecy and Fate: The old man’s actions are driven by a prophetic dream about impending death, influencing his decisions and leading to the story’s tragic outcome.
Tragic Flaw: The old man’s impulsive and irrational behavior, stemming from his dream, serves as a tragic flaw that brings about the demise of both himself and his wife.
Moral Lessons: The narrative imparts lessons on the dangers of impulsive decisions, the importance of prudence, and the repercussions of not valuing one’s resources.
Learn more about the Yukaghir people
Told by Marie Shkuleff, a Russian creole girl, in the village of Pokhotsk, the Kolyma country, summer of 1895.
There was an old man and an old woman. The old man was a good hunter: so he filled three large storehouses with the game he killed. One storehouse was full of reindeer and elks, another of seals and walrus, and a third was full of fish. They had plenty to eat. One morning he awoke, and said to his wife, “Listen, old woman! I dreamed last night that we were going to die. If this is so, then there is no need of all these stores of food. I want you to go to the first storehouse and throw all the food out to the ravens and the crows.” The old woman refused; but he was so angry that she finally went and did as she was bidden. She worked all day long, and was very tired. Then she went back to the old man. The next day she emptied another storehouse; and the next day she emptied the third one, and threw all the fish back into the water. “Let us swim off,” said the old man. The fish, however, was dead and dry, so it could not swim.
The following morning they awoke quite early. Neither was dead; and, moreover, both felt very hungry, but all their food was gone. “Ah!” said the old man, “You, old woman, go to the storehouses and look among the rubbish. Perhaps you will find some scraps.” The old woman really found some scraps, and brought them home. A few of them were reindeer meat, others were seal blubber, and a third kind were some heads of dried fish. They put all this into a large kettle and prepared a soup. They ate of it. All at once a fly settled on the brim of the kettle. Oh! both felt alarmed. The old woman seized her culver-tail, and the old man a hatchet, and both attacked that nasty fly. The old woman struck at it with the culver-tail, and overthrew the kettle. The old man threw his hatchet at it, but the hatchet hit the old woman and broke her head. She fell down dead. The old man ate the remainder of the soup, and a fish bone stuck in his throat of which he also died.
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
Dreamtime Whispers 
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