A story of Machekur

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

Machekur lived with his wife Machekur-woman.

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

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

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

The end.


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Yukaghir manners

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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


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Story of the fish-woman

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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


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The big pike

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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

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


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The woman’s head

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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

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

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

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

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

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


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 tale of La’la (Kolyma version)

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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

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

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

The end.


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Sea-wanderers

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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

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

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

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

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

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

The end.


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

Stepmother and stepdaughter

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

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

New York, 1918


► Themes of the story

Family Dynamics: The narrative centers on the complex relationships within a blended family, highlighting the mistreatment of the stepdaughter by her stepmother.

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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

The end.


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

Story about the bad merchant

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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

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

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

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

That is all.


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A hunting tale

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

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

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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

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


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