Story of five brothers

Five brothers face a brutal winter ordeal. Two become frightened by wolf tracks, while the other three encounter a devastating snowstorm. They are tossed by ice and river currents, nearly buried, and ultimately freeze into the river. When spring arrives, one briefly awakens, only to die again, trapped in the melting ice.

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 Nature: The brothers struggle against harsh winter conditions, including snowstorms and freezing temperatures.

Tragic Flaw: The brothers’ fear and actions in response to natural signs, like wolf tracks, contribute to their downfall.

Family Dynamics: The story centers on the relationships and fates of the five brothers.

► From the same Region or People

North Asia
- Yukaghir Lore

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 five brothers. Two of them were walking about, and saw on the trail some wolf’s tracks, quite fresh, but covered with a little snow. They were frightened, and hastened home; but their three brothers were not there. They sat down on the bed and cried bitterly. Then they went out and saw someone coming. It was their eldest brother. They hugged him and kissed him. Then all three fell down senseless. A snowstorm came and covered them up. They almost ceased breathing. The eldest one, however, succeeded in getting up. He crept home, but a blast of wind carried him off to the river. Then he fell down again, and became senseless as before. He was frostbitten all over and as cold as ice. The wind was so strong that it broke the ice on the river. All the ice moved onward down the river, and the eldest brother moved with it. The other two were also there. They were nearly dead. The ice crumbled to pieces.

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They fell into the water, and were rocked to and fro by the waves and at last carried to the shore. There was a steep bank, where the flow of the water rushed by with great force. They were dragged to the bank, and then under the wall of earth overhanging the water. It fell down on them and nearly buried them. They were carried off however, back to the open water. The river was now free of ice. Two boats were paddling by; and all at once the bow of one of them split and the boat filled with water. The paddlers had to swim for their lives. Everything floated to the surface and the boat sank to the bottom. In ten days the river froze again. The three brothers who had been buried by the fall of earth and carried off by the water were frozen into the ice. They stuck there quite firmly, and stayed there until spring. In the spring the ice began to melt from the heat of the sun. The three brothers melted with it. One of them opened his eyes and looked up. His eyelashes were full of ice. So he died again, worse than ever.

That is the end.

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Story of hungry children

A family descends into tragedy after the younger daughter chokes to death. The father beats the children, the mother kills him with an oven rake, and the older son subsequently murders his mother, younger brother, and sister. Ultimately, Yaghishna arrives and decapitates the remaining boy, ending the family’s brutal story.

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 interactions within a family, highlighting how dire circumstances can strain and ultimately destroy familial bonds.

Conflict with Authority: The story depicts the breakdown of parental authority and the ensuing chaos when traditional family roles are disrupted.

Tragic Flaw: The characters’ inability to cope with their desperate situation leads them to commit irreversible acts, underscoring human vulnerabilities.

► From the same Region or People

North Asia
- Yukaghir Lore

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 lived an old man and an old woman. They had two sons and two daughters. They sent the younger daughter to get provisions. “Go to the roof and bring the reindeer leg that is there.” She brought it. They took off the skin, broke the bone and extracted the marrow. They put it on a plate and ate it. Then the old woman sent the younger son: “Go and bring the reindeer tongue that is outside.” He brought the tongue. They cut it up small and ate of it. One morsel stuck in the throat of the younger daughter, and she died. The mother cried much. Then she sent the elder boy to get from the roof the remaining food; but he found nothing there, and came back empty-handed. The mother cried more bitterly than ever, “How shall we live now? We have nothing to eat. The old man said, “Do not be afraid! We shall find something. Till now we always have found something.” He went into the storehouse and found a piece of bread.

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He brought this to his wife. She was very glad, and ate it. The children, however, whimpered again, “Mother, we are hungry!” She said, “I have nothing. Go ask your father.” They went to their father. “Father we are hungry!” The old man was furious. “I have nothing at all for you! Go away!” The younger boy cried louder than the others, so the father caught him and gave him a flogging. “I have nothing. Go and look in the storehouse!” He took the other boy and gave him a flogging. The old woman seized the oven rake and struck the old man on the back. He fell down and died. The night passed. In the morning the children awoke, but the old woman slept on. They wanted to waken her, but were unable to do so. One of them took up an ax and struck her on the loins. The old woman was cut in two. After that they cried again; but the older boy said, “Why do you cry? We did it ourselves, so there is no reason for crying. The younger boy quarrelled with him, until he took him by the neck and thrust him into the oven which was burning brightly. He shut the door, and the younger boy was burned to death. The little sister cried, so he put her too into the burning oven. She tried to creep out, but he struck her on the head. Then he said, “Now I am left alone. I will go away from this place.” Then he saw a cloud of dust coming down the road. It was Yaghishna. She came to the house and entered it. Then she took that boy by the nape of his neck. With her large knife she struck him on the head. The head jumped off and rolled away. Yaghishna went home.

So they have lived till now, but get nothing good whatever. [One of the usual final refrains of the Russian folk-stories. The most frequently used are: “They live and live and get much of the good”; “They lived and lived, and live till now.” But in northeastern Asia, with the ill-starred creoles, the first refrain changed to a negative “They live and live, and get nothing good whatever”.]

Story about Yaghishna

A young girl is left with Yaghishna, who tasks her with watching a spark. Disobeying, the girl opens a forbidden storehouse, frees magical reindeer, and escapes across a river. When Yaghishna attempts to cross, she drinks the river, falls in, and is killed. The girl refuses to help her, and Yaghishna offers her body parts as tools.

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

► Themes of the story

Forbidden Knowledge: The girl is explicitly instructed not to open a particular storehouse, yet her curiosity leads her to defy this prohibition, unveiling hidden truths.

Supernatural Beings: Yaghishna herself is depicted with supernatural attributes, such as her ability to drink vast amounts of water and her menacing presence.

Conflict with Authority: The girl’s actions represent a challenge to Yaghishna’s dominance and control, highlighting a struggle against an oppressive figure.

► From the same Region or People

North Asia
- Yukaghir Lore

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 lived an old man and an old woman. They had a small girl still in her swaddling clothes. They swathed her tightly and put her upon the bed. Then they heard Yaghishna coming. They were frightened, and ran off, leaving the girl behind.

Yaghishna came in shuffling over the floor with her bristle-soled frozen boots. She seized the old man and the old woman, but forgot to take the girl. Then she came back and felt with her bands on the bed. She found the girl, put her into the corner behind the chimney, and covered her with a large dish.

Yaghishna kindled a large fire, then she put a cast-iron frying-pan upon the fire and said aloud, “O girl! get up!” And the girl got up. Then she said again, “Take off your swaddling clothes.” And the girl did so. “Now, come here!” And the girl went to her.

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She slapped her upon the face, and asked her, “For what did your mother bring you forth?” — “She brought me forth to carry water for you.” — “I am strong enough. I shall carry it myself.” She gave her another box on the ear, and asked again, “For what did your mother bring you forth?” — “She brought me forth to chop wood for you.” — “I am strong enough. I shall chop it myself.” She gave her another box on the ear, and asked the same question, “For what did your mother bring you forth?” — “She brought me forth to make fire for you.” — “I am strong enough. I shall make it myself.”

She put out the fire in the chimney, leaving only one small spark. Then she said, “Stay here and watch this spark. If it should go out, I shall tear you in two when I get back home.” She prepared to go away, and warned the girl. “Keep house and take good care of everything. You may open and visit all the storehouses. There is only one which you must not open. It is the one tied with a bark thread and sealed with excrement. This storehouse is forbidden to you.” Yaghishna flew away. The girl thought, “Why should I not examine this storehouse?” She went straight to it, tore off the bark thread, and broke the excrement seal. The storehouse was filled with charmed reindeer, neither living nor dead. She led all these reindeer out of the storehouse, and tied them one after another to a long heavy line. Then she pulled in one end of the line and threw it across the river. It flew off and carried her along with it. She dragged the reindeer across, and waited for Yaghishna. In the evening Yaghishna came home, and saw the storehouse open and empty. She went to the river, but the girl was on the other side. Yaghishna asked, “You opened my storehouse?” — “I did,” said the girl. “You took my reindeer?” — “I did,” answered the girl. “You fled across the river?” — “I did,” still answered the girl. “And how did you do it?” asked Yaghishna eagerly. “I drank up all the water and dried up the river,” said the girl. Yaghishna stooped down and drank of the river. She drank and drank, and became full like a water-bag; but the river still flowed on, as before. “I shall cross,” said Yaghishna angrily. “Ah! it is too sticky here.” Indeed, the river bank was covered with slime. “Say! what did you take hold of when you left, this bank?” — “I took hold of a tree and then of a bush, and last of all of a small weed,” said the girl. Yaghishna caught hold of a weed, and it broke off. She fell into the water, and her belly burst. A stream of water came out of it and carried her off to the middle of the river, and downstream. “Ah, ah!, help me out!” cried Yaghishna. “No, I will not,” answered the girl. Then Yaghishna shouted to the girl when passing by:

Take my head for your cup,
Take my fingers for your forks,
Take my joints for your supports,
Take my buttocks for your mortar,
Take my legs for a stone-scraper handle,
Take my backbone for your scraping-board.

Story of Kundarik

A young boy named Kundarik outwits Yaghishna, a threatening creature who demands his parents give him up. Through clever tricks, he escapes her attempts to kill him, ultimately trapping her in a deep hole covered with green wood. He then reunites with his parents, successfully defeating the menacing Yaghishna.

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

Trickster: Kundarik embodies the trickster archetype, using his wit and intelligence to outmaneuver Yaghishna.

Supernatural Beings: Yaghishna represents a supernatural entity, adding an element of the otherworldly to the tale.

Family Dynamics: The story revolves around the relationship between Kundarik and his parents, emphasizing the lengths to which they go to protect each other.

► From the same Region or People

North Asia
- Yukaghir Lore

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 lived an old man and an old woman. They had a little son, whose name was Kundarik. [or Kundirik (in the Anadyr), a small bird (Acanthis exilipes)] One evening they made a fire in the house and noticed that somebody was sitting on the roof, close to the chimney-opening. It was Yaghishna. They were much frightened, but Yaghishna said, “Give me your boy, otherwise I shall swallow you.”

They ran off, leaving the boy who was sitting on the window-sill. Yaghishna called, “Kundar, where are you?” — “I am here in the house.” She entered the house, but he was not there. “Kundar, where are you?” — “I am here, outside the house.” She went out, and he was not there. She took the woman’s scraper and the whetstone and wanted to kill him with them, but he turned into an ermine and fled. She went in pursuit, and soon overtook him.

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Then she said, “O my boy! I want to defecate.” He answered, “Heretofore, when father wanted to defecate, I used to bring from the woods a big elk head, and we would defecate all around it.” She said, “All right! bring it here.” He went into the woods and brought back a stump with many roots which were sharp-pointed like so many spikes. “Here it is.” She seated herself over the stump; but just then the boy pushed her over so that she fell back and was impaled on one of the roots. Then the boy ran off again, but Yaghishna followed him, stump and all, and, overtook him. Then she said, “I want to sleep.” The boy answered, “When father wanted to sleep, he would dig a hole in the ground and sleep in that.” — “All right! Dig a hole for me.” For three days they dug the hole, the boy with his knife, and Yaghishna with her nails. The hole was deep, just like a grave. Yaghishna descended into the hole, and soon was snoring loudly. When she was fast asleep, the boy began to cut down green wood, and he threw it into the hole. In a very short time he had covered Yaghishna quite well, and she could not get out. After that he fled to his father and mother, and they continued to live together.

That is all.

Story of an old woman and her three daughters

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

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

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

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

That is all.

Story of transformed bears

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

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

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

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

That is all.

Story of the Forest Demon

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

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

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

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

The end.

Story of a foolish woman

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

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

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

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

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

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

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

A Christmas story

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

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

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

► Continue reading…

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

That is all.

The mouse and the snow-bunting

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

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

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

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

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

► Continue reading…

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

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