Chuvan, Evens, Koryak & Yupik Lore: the Book

Collector’s Edition

The volume contains the 65 stories from “The Jessup North Pacific Expedition” monography (edited by Franz Boas) and published in the Memoir of the American Museum of Natural History – New York (Volume VIII.3) under the title “The Eskimo of Siberia (by Waldemar Bogoras)” – Leiden & New York, 1913; The American Ethnological Society Publications, Volume V (edited by Franz Boas) under the title “Koryak Texts (by Waldemar Bogoras)” – E. J. Brill – Leyden, 1917; The American Museum of Natural History – Anthropological Papers, vol. 20, part 1 under the title “Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia (by Waldemar Bogoras)”, New York, 1918. Although the stories are published in our site, this volume contains additional information, notes and comments from the authors.
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The shaman A’bla

In Chibu’kak, A’bla, a strong man, accidentally killed a rich man during a contest and retreated to solitude. Later, a shaman sought his help to find a lost boy taken by a to’rnarak. A’bla, using cleverness and a ceremonial song, rescued the boy, exchanging names with him in the process. The grateful family rewarded A’bla generously, fostering peace and gratitude.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913

► Themes of the story

Cunning and Deception: A’bla employs cleverness to rescue the lost boy from the to’rnarak, using a ceremonial song to outwit the supernatural being.

Supernatural Beings: The narrative features a to’rnarak, a mountain spirit, highlighting interactions between humans and otherworldly entities.

Transformation: A’bla undergoes a personal transformation, moving from isolation after an accidental killing to becoming a hero who saves a child, reflecting his internal change and redemption.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Acu’narak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Chibu’kak there lived a rich man and a strong man. The name of the latter was A’bla. They had a running-match, the course being a circle. Then the rich man said, “Now let us wrestle!” A’bla said, “All right!” They wrestled near a tumble-down house, and then left off and shot with bows. A’bla could not hit the rich man. He was too nimble, and would jump aside. A’bla said, “Though you do jump aside, now take heed! With this arrow of mine I shall hit you.” He took an arrow from his quiver, made of whalebone and quite small, and shot at the rich man, who turned on the spot where he was standing, and fell down dead.

A’bla was very angry. He went to a solitary place and lived there. After a while there came to the island a man from the village A’vak, [on the Asiatic shore] in two large boats, and with his whole family. They brought reindeer-skins for sale.

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They went to the village Kuku’lik to gather wood, and one of the boys was lost. His father, who was a shaman, could not find him. The people said, “Go to A’bla. Perhaps he will do something for you.” The father went to A’bla. A’bla said, “Who knows! Probably I too shall not succeed. Still I will try, at least.” He took a small hatchet made of shell, and pretended to work on a piece of wood. All at once the lost boy shouted. He swept by, crying, carried along by a to’rnarak of the mountains. A’bla was still chopping with his hatchet, and did not even look up. The boy passed by again, and he saw him, but the to’rnarak who carried him was invisible. Still A’bla aimed at him, and threw his hatchet. The to’rnarak cried aloud, and the boy fell down; but after a moment he was swept along, being carried away again by the to’rnarak. A’bla gave chase, but could not overtake them. Whatever shape he would assume, whatever song he would sing, the to’rnarak was ahead of him, though quite near. At last he sang the song of the ceremonial of boats. Then the boy fell down.

A’bla came to him, and asked him, “What is your name?” The boy answered, “My name is A’bla.” — “Oh, oh! and what is my own name?” — “Your name is A’pilo.” Thus they exchanged names. Then the new A’pilo sent his own son to the boy’s parents. They had shaved their hair, and were sitting in the sleeping-room, mourning. The shaman’s son came, and said, “My father sends for you.” — “Why? Did he kill a walrus on the shore?” — “I do not know. He sends for you.” — “Perhaps he has found a stranded whale.” — “I do not know. He bids you come.” They went, and saw their lost boy. Then the father, full of joy, filled a large boat with skins and new clothes, with beads, and with everything they had brought for sale, and gave it to the shaman. He took one skin, one fur shirt, and one long head necklace. Everything else he gave back. Thus they lived.

[The shaman A’bla was one of the forefathers of Acu’narak, and the latter assured me that the necklace in question is still kept in his family. He said that it is in the possession of his uncle, who at that time was absent. He also made two toy-hatchets or sea-shells in the shape or the shell hatchets or the shaman. These toy-hatchets are in the collections of the American Museum of Natural History.]

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The contest between the giant and the plover

A Giant and a Plover competed to prove their strength. The Giant threw a stone, slightly wounding the Plover, who healed with blackberry juice. When the Plover’s turn came, he cast his stone, shattering the Giant’s hips. The tale highlights how cleverness and resilience can triumph over brute force.

► Themes of the story

Good vs. Evil: The narrative portrays a classic confrontation between two opposing forces—the formidable Giant and the seemingly insignificant Plover. This dichotomy underscores the universal struggle between might and perceived weakness.

Conflict with Nature: The story reflects a struggle against natural forces, with the Giant representing brute strength and the Plover symbolizing adaptability. Their contest signifies the broader human experience of confronting and navigating the challenges posed by nature.

Cunning and Deception: The Plover’s success is achieved through cleverness and strategic deception. By feigning vulnerability and then delivering a decisive blow, the Plover demonstrates how wit can triumph over sheer power.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Ale’qat, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

A Giant and a small Plover had a contest to ascertain which was the stronger. They took large stones. Plover said, “You throw first!” The Giant threw, and hit the Plover on the hip. The little bird just stretched its leg. Then he gathered a few berries of Empetrum nigrum (blackberry), and rubbed the wounded hip with their juice. After that the Plover threw the stone. He closed his eyes and then cast the stone. He hit the Giant and broke both his hips.

That is all.

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Creation of St. Lawrence Island

When Creator made the world, he shaped Uni’sak, Russia, America, and Chibu’kak, filling it with weak people meant to live from the sea. One orphan endured starvation, miraculous revival, and divine blessings, receiving strength, sustenance, and whales for his people. Betrayed and killed, he cursed humanity with struggles of starvation, disease, and misfortune, reflecting the harsh balance of divine creation.

► Themes of the story

Creation: The narrative explains the formation of lands and the origin of the island.

Divine Intervention: The Creator and other deities play active roles in shaping the world and influencing human affairs.

Sacrifice: The orphan endures immense suffering, and his eventual death leads to significant consequences for humanity.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Ale’qat, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

When Creator was creating the earth, he made at first the shore of Uni’sak; then he made the Russian land, after that the American land. Then he felt tired, and lay down to have a rest. The sun, however, had not set, and he said, “It is still light. Let me create something small. So he stretched out his hand, and took from the bottom of the sea a handful of sand. He pressed the water out of it, — and therefore our island is called Chibu’kak (“pressed out,” “wrung out”), — and put it upon the ground before himself. Then he picked up a few small pebbles and put them in various places on this mound of sand. These were men. They were weak and without enterprise.

He said to them, “You must take your food out of the water. I shall not give you reindeer. They are too good for you.” They sought food, and found a walrus, a thong-seal, and a ringed-seal.

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Still it was not enough, and they were starving. All the people died of starvation; only an orphan was left alive. He was covered with scabs; his skin had large ulcers, and in some places hung down in tatters. He had no food for nearly a month. So he lay in the cold sleeping-room, unable to rise. His body was covered with an old coat of bird-skins without feathers. He lay shaking with cold, and asking for a speedy death.

He wanted to sleep, but could not. So he prayed to the Sea-God, [Ima’m Kiya’rnarak. Kiya’rnarak fully corresponds to the Chukchee Va’irgin, and signifies “(Good) Being”] not for food, at least for a little sleep. But the sleep did not come. Then he prayed to the Upper God for a little sleep. The sleep did not come. But the Sea-God had compassion on him, and sent a walrus. The walrus came roaring, and emerged out of the ground near the house. Then it plunged back, but left behind a few jelly-fish. Some of them were right in the sleeping-room. The boy felt around with his hands. He found one jelly-fish, and swallowed it; but his stomach was so little used to food, that he died of cramps. The Upper God had compassion on him, and brought him back to life. He ate five more jelly-fishes, and died again. The Upper God brought him back to life another time. Now his stomach was stronger. He ate plenty of jelly-fish, and felt better. Still he had no sleep. He prayed again to the Upper God, who had compassion on him and sent him sleep.

He slept three days and two nights. Then he dreamed. Six women — one old one and five young ones — entered the sleeping-room. They put everything in good order, cleaned away the rubbish, spread the skins, and lighted the lamp. Then the room was warm and tidy. He wished to move nearer the lamp, and then he awoke. The sleeping-room was dark and cold, as before. He prayed again for sleep, but without success. Three days and two nights he was there, trembling with cold, then he dozed off and had the same dream. The women came and put the sleeping-room in order. The old woman said, “We are assistants of the Upper God. We must not waken him till everything is ready. Now prepare the food!” The younger women brought a large dish filled with fish, walrus-meat, and seal-blubber. There was everything except whale-skin.

He was awake, but felt afraid to stir, lest the happy dream should vanish, as before. Then the old woman nudged him, “Get up! The meal is ready.” He ate. The old woman urinated into a chamber-vessel, and rubbed his body all over with urine. Instantly he was healed of his sores. She blew upon him, and he became strong, like a walrus. Then he copulated with all five of the younger women, one after another; so that his name after that was The-One-copulating-with-Five-Divine-Women. After that he went out and set off, journeying towards the sky. He came to the Sun-Man, and said, “Give us reindeer!” Sun-Man answered, “I cannot do so. In the world above me there lives another God greater than I: he would be angry. Instead of that, I will give you something large and oily, — a great mass of food. Keep it as your property.” He took two handfuls of small pebbles. “Take these, and when you come home, throw them into the water.” The young man descended, and threw the stones into the water. They turned into whales of various kinds. After that he lived on the surface of the sea. He walked about with the walrus. In the end the people of Kuku’lik killed him by mistake. When dying, he said, “Such are you, and such shall be your fate. When you go out to sea, you shall be drowned. When you stay ashore, you shall die of starvation. When you have food enough, you shall be visited by to’rnaraks of the disease.” After that he died.

That is all.

The woman and the doer of violence

In Kuku’lik, a tyrannical strongman stole food and killed those who resisted. After he seized a man’s seal meat, the man’s wife confronted him, broke his arms, and spared his life in exchange for his wealth. Keeping his defeat secret, she enriched her family, becoming ancestors to the prosperous Kuva’r lineage. Her bravery brought justice and prosperity.

► Themes of the story

Revenge and Justice: The woman’s actions serve as retribution against the tyrant, restoring order and fairness to her community.

Cunning and Deception: By keeping the strongman’s defeat a secret and negotiating for his wealth, the woman uses wit to achieve her goals.

Family Dynamics: The narrative highlights the woman’s efforts to protect and provide for her family, leading to the prosperity of her descendants.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Milu’tarak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Kuku’lik [now wholly starved out, as well as several other villages] there was a man stronger than all his neighbors. Therefore he took the food from everybody by force. If a man had killed a walrus and hauled home a sled filled with meat, the strong man would take possession of the hauling-strap, and take home sled and all.

The people were afraid to show resistance. He would kill those who were disobedient. One day a man killed a thong-seal, and was taking the meat home. The strong man met him on the way.

“Oh, you have killed a thong-seal?” — “Yes, I have.” The Doer of Violence put his foot upon the runner of the sled. “What are you doing?” — “Be quiet, or I shall kill you!”

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He left the sled and came to his wife. “And where is the meat?” — “In truth, I was bringing it, but the Doer of Violence took it away from me.” — “But why didn’t you defend it? Our little children have no food.” — “He threatened to kill me.” — “Ah, but I will go and get back the meat!” She went, and soon overtook the strong man, who was hauling the meat. “You there! Why have you taken the food from my little children?” — “Go away!” — “Give me my meat.” — “Let me alone, or I shall kill you!” — “Will you?” She caught him by the arms a little below the shoulders, and broke the humerus of either arm. “Ah, ah, ah! Please do not tell our neighbors! They will kill me. Do not bring such shame upon me! I have plenty of meat and peltries. I will give you everything. Let me escape with just my bare life!” And, indeed, she did not tell what had happened. He gave her everything he had, and they lived in wealth and joy. From that stock came the family of Kuva’r [a rich Eskimo of the village of Chibu’kak, on St. Lawence Island. There was another Kuva’r much richer, in the village Uni’sak, on the mainland of Asia.]

Raven swallows blubber

Raven marries among the Reindeer-men and, at his father-in-law’s wish for seafood, ventures to an island where whale and walrus were freshly hunted. Raven consumes excess blubber and struggles to return. Upon arrival, he vomits the blubber, providing a feast for his family. They live contentedly, sustained by Raven’s clever and resourceful act.

► Themes of the story

Trickster: Raven, a common trickster figure in many indigenous cultures, uses cunning methods to obtain the blubber.

Transformation: Raven undergoes a physical change by consuming a large amount of blubber, which affects his ability to fly and necessitates vomiting to deliver the food.

Sacrifice: Raven endures personal discomfort and risk by overindulging in the blubber to provide for his family, highlighting a form of self-sacrifice.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Milu’tarak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

Raven, who lived at Cheri’nak, married among the Reindeer-men. His father-in-law said, “They say that the islanders are this year quite rich in walrus-meat. I want to eat sea-food.” — “Aha!”

Raven flew away, and came to the island. The people of the island had just killed a whale. They used only the hides of the largest walrus that they had caught. All the blubber was left on the shore. Raven swallowed plenty of blubber, and could fly away with difficulty only.

When he came home and alighted near his house, he vomited all the blubber. It was as much as a load for seven sledges. Then he wakened his wife and father-in-law. They ate of the blubber. There they lived, eating blubber.

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The hare frees the Sun

In a primordial world without light, the Creator seeks to retrieve illumination from the Great To’rnarak. After rejecting Raven, he sends Hare, who cunningly decapitates the old man, steals the sun-ball, and releases light into the world. Hare then tricks the To’rnarak’s family by leaving the old man’s corpse in his own clothing, escaping before they discover his deception.

► Themes of the story

Creation: The tale explains how light was introduced into the world.

Trickster: Hare uses cunning and deception to achieve his goal.

Good vs. Evil: The struggle between the Creator’s desire to bring light and To’rnarak’s withholding of it.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Ve’nki, an Asiatic Eskimo man, in the village of Cheri’nak (Wute’en), June, 1901

When Creator had made the world, there was no light. Therefore he wanted to send all kinds of animals to the Great To’rnarak to get the light. No one wanted to go. Finally Raven offered to go. “No,” said Creator, “You will find some excrements, and you will forget everything else.” He sent Hare. Hare went there, and saw an old man who was working in front of the house at a new sledge-runner. “Show me your hatchet. I want to look at it.” He took the hatchet, and then said to the old man, “See here, who are the men who are coming there?” The old man looked around, and Hare struck his neck with the hatchet and cut off his head.

Then he entered the house. Oh, the children jumped with joy! “I will eat the head.” — “I will eat the legs.” — “Stay,” said Hare, “I am too cold. I will warm my blood a little.” He began to run around, looking for the light. Then he saw the sun-ball. He kicked it with his foot.

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The sun-ball flew up through the vent-hole, and light appeared. Hare jumped after it, and was outside. Then he took the body of the old man and put on it his own hare-clothing. This done, he put him down the vent-hole into the house.

“There, eat! I killed a hare!” They caught the body. One took an arm, another a leg. To’rnarak’s wife had the penis. “Oh,” she said, “it is like my husband’s penis!” Then they knew what had happened; but the hare was gone.

The man who used magic against the storm

During a relentless storm that threatens the village of Uni’sak with starvation, a brave young man repeatedly calls out to the Outer World, beseeching the Sea-God to bring sustenance. His persistent pleas are answered dramatically: a massive herd of walruses, thong-seals, and ringed-seals arrives, landing near the village and providing an abundant feast that saves the community from certain death.

► Themes of the story

Conflict with Nature: The village faces a severe storm that prevents hunting and leads to starvation, highlighting the struggle against natural forces.

Magic and Enchantment: The story involves the use of magical incantations or rituals to communicate with deities and alter the natural course of events.

Community and Isolation: The narrative emphasizes the collective struggle of the village community against the isolating forces of nature and their reliance on one individual’s actions to overcome adversity.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Tal’i’mak, an Asiatic Eskimo man, in the village of Uni’sak, at Indian Point, May, 1901.

In the village of Uni’sak lived a man and his brother. A heavy storm arose, and the wind would not cease at all. It was impossible to hunt; and half the inhabitants, those that were less strong and enduring, died of starvation.

Then the elder brother said to the younger one, “Go out and try to restore quiet in the world.” The youth went out, and called into the darkness, “O great Outer World! your neighbor Sea-God is killing us. From mid-ocean bring sea-food for our children!”

He entered, and after a while sent his sister-in-law to look at the weather. She entered, and said, “Oh, it is as before, wind and tempest.” He went out again. “O great Outer World! your neighbor Sea-God is killing us. Bring from mid-ocean sea-food for our children!”

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He entered, and after a while sent his sister-in-law to look at the weather. She returned, and said, “It is more quiet now.” — “Aha!” He went out again. “O great Outer World! bring from mid-ocean some sea-food for our children!”

At last it grew quiet, and the storm was over. Then far out at sea there appeared a little cloud. A walrus’s voice was heard roaring out of the cloud. Then the snorting of a thong-seal and the cries of a young ringed-seal were heard. Walrus, thong-seals, and ringed-seals came in great numbers. They landed, and came directly to the houses. Some of the houses were nearly crushed under their weight. All night the people were stabbing them, until the morning. Then all the hunters were quite exhausted. The sea-game went away, but all the storehouses were full of meat of the best quality.

The brothers held captive on an island

Two brothers, carried away by a storm, are captured on an island where they face sacrificial death. The younger brother ingeniously disguises himself as an old woman, infiltrates the sacrifice ceremony, and frees his siblings. They subsequently massacre the entire village, with the elder brothers settling in a new community while the youngest returns home to find his son has aged dramatically, while he remains young.

► Themes of the story

Sacrifice: The brothers are intended to be sacrificed to the Sea-God by the islanders.

Revenge and Justice: After freeing themselves, the brothers exact revenge by killing all the villagers who intended to sacrifice them.

Eternal Life and Mortality: Upon returning home, the youngest brother finds that while he remains young, his son has aged into an old man, highlighting themes of aging and the passage of time.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

The narrator indicated that the island in question was the larger one of the Diomede Islands in Bering Strait.

Told by Tal’i’mak, an Asiatic Eskimo man, in the village of Uni’sak, at Indian Point, May, 1901.

Two brothers were carried away by a gale, and came to an island in the ocean. The islanders captured them. The younger brother set off in search of the lost ones. He came to the island, and happened to overhear two old women who were talking about the event to take place the next morning. The two prisoners were to be sacrificed to the Sea-God. He killed one of the old women, skinned her, and put on her skin and her clothes. He also hid three long knives in one of the legs of her breeches.

The Strong-Man of the village sent two men to bring the old woman to the place of sacrifice. They took her under their arms and brought her there. “Oh,” said the Strong-Man, “how is it that your shoulders have come to be so broad?” — “Through my great desire to see the sacrifice.” They placed the old woman between the two prisoners. Then they killed a slave as a peace-offering to the intended victims. But the old woman cut the thongs of the prisoners, and gave each a knife. Then the three killed all the people of the village.

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The three brothers went to another village, and the elder two married there. The youngest brother returned home, and found there his own son, who was now an old man, quite bent down, and walking with a staff. His father, however, was still quite young.

The old woman and the wild beasts

A cunning old woman confronts a Wolf-Man by deceiving him about the skin she’s scraping. When wild beasts gather to attack her the next day, she devises a clever trap, filling her house with smoke from rotten wood. Blinded and disoriented, the animals cannot escape, and she systematically kills them, collecting their valuable skins as trophies of her triumph.

► Themes of the story

Cunning and Deception: The old woman uses her wit to deceive both the Wolf-Man and the assembled beasts, ultimately leading to her survival and their demise.

Conflict with Nature: The narrative centers on the old woman’s struggle against wild animals, representing a direct confrontation with natural forces.

Transformation: The old woman’s encounter with the wild beasts leads to a transformation in her circumstances, as she turns a life-threatening situation into an opportunity to acquire valuable resources.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Tal’i’mak, an Asiatic Eskimo man, in the village of Uni’sak, at Indian Point, May, 1901.

An old woman was scraping a wolf-skin. A man came to her and asked her, “What kind of skin are you scraping?” — “An ermine-skin.” — “That is not true.” He ran away into the open. Then he came again and asked, “What kind of skin are you scraping?” — “A fox-skin.” — “Ah, that is not true!” She named all kinds of skins. Then she grew angry, and shouted, “A wolf-skin! I am scraping a wolf-skin! This is a wolf-skin!” — “Aha!”

He ran away, and did not come any more. He was a Wolf-Man. The next day all kinds of wild beasts assembled, — wolves and bears, mice and foxes, and wolverenes. From all sides they surrounded the old woman’s house, and were hostile. “Oh, did you come to see me?” said the old woman. “That is right. I am boiling berries to make a pudding. Now come in! We will taste it. However, do take care lest anybody come with a knife or a spear!”

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She deceived them, and put on the fire a kettle with water. Then she covered the vent-hole. She threw rotten-wood on the fire, and the house became full of smoke. They could not see anything. The Bear was rubbing his eyes. “Oh, the smoke!” — “That’s nothing,” said the old woman, and nudged him with her elbow. “Now let us taste of this pudding!”

The smoke increased. The beasts wanted to go out, but could not find the exit. The old woman stood watching by the exit, knife in hand. She killed the beasts that were blinded by the smoke. She stabbed the wolf, and cut the throat of the bear; she pierced the fox; she trampled on the mouse. Then she took all the skins, which were of much value.