Origin of the people of Diomede Islands and at East Cape, Siberia

Two origin myths from Arctic regions describe the beginnings of their communities. On Big Diomede Island, it’s believed the first humans descended from the sky. A man carved ten figures from ivory and wood, which transformed into men and women, ancestors of the islanders. Similarly, Siberian Eskimos trace their lineage to a man and woman arriving in stone-transformed kaiaks, with their descendants populating East Cape.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: These tales explain the origins of the first humans in their respective regions, detailing how life began for their communities.

Origin of Things: They provide explanations for natural phenomena and cultural practices, such as the transformation of carved figures into humans and the petrification of kaiaks into stones.

Supernatural Beings: The involvement of mystical transformations and otherworldly events highlights interactions with supernatural elements in these origin myths.

► From the same Region or People

Learn more about Inuit peoples


An old man from the Diomede islands told me that it was believed among his people that the first human beings who came to Big Diomede island were a man and a woman who came down from the sky and lived on the island a long time, but had no children. At last the man took some walrus ivory and carved five images of people. Then he took some wood and made five more images from it and put all of them to one side.

The next morning the ten dolls had become transformed into ten people. Those coming from the ivory dolls were men, being hardy and brave, and those from the wood were women and were soft and timid. From these people came the inhabitants of the islands.

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An Eskimo living at East cape, Siberia, told me that the first Eskimo who lived on East cape were a man and a woman who came there in two kaiaks from St Lawrence island. The kaiaks turned to stone when, the pair landed, and two peculiarly shaped stones, one on each side of the cape, are pointed out as being these kaiaks. From this pair of people came all of the Siberian Eskimo.

In those days there were two kinds of people on East Cape, who could not understand each other, but after a time the other people went away and only the Eskimo were left, as they are today.


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The strong man

Yukhpuk, a legendary strongman, lived in the Askinuk Mountains near the Yukon River. He carried part of these mountains to a plain, creating the Kuslevak Mountains. The effort left two deep pits, now small lakes, at their base. As he traveled up the Yukon River, Yukhpuk named the places he passed, leaving a lasting mark on the region’s geography and lore.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Cultural Heroes: Yukhpuk is a foundational figure whose extraordinary feats, such as relocating mountains and naming geographical locations, have significantly shaped the cultural landscape and heritage of the Inuit people.

Supernatural Beings: Yukhpuk’s immense strength and abilities surpass ordinary human capabilities, aligning him with otherworldly or supernatural entities within mythological narratives.

Creation: The story explains the origin of specific natural formations, such as the Kuslevak Mountains and the lakes at their base, contributing to the broader understanding of how the world and its features came into existence according to Inuit mythology.

► From the same Region or People

Learn more about Inuit peoples


from the Lower Yukon

In ancient times a very strong man (Yukhpuk) lived in the Askinuk mountains, near the Yukon river. One day he picked up a part of these mountains and, placing them on his shoulders, carried them out upon the level country, where he threw them down. In this way he made the Kuslevak mountains.

When the mountain was thrown from the man’s shoulders, the effort caused his feet to sink into the ground so that two deep pits were left, which filled with water, making two small lakes, which now lie at the base of this mountain.

From there he traveled up the Yukon, giving names to all the places he passed.

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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

Origin of winds

A childless couple in a Lower Yukon village creates a doll from a tree trunk found on a path of light. The doll comes to life, eats, and departs, traveling to the sky’s edge. It uncovers wind portals influencing weather, regulating their effects. Returning to the village, the doll fosters community ties, living for generations. After its death, it inspires mask-wearing traditions and the creation of dolls for children.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: The tale explains the origin of the winds, detailing how a doll brought them into existence by unsealing a portal at the sky’s edge.

Supernatural Beings: The doll, animated from a carved tree trunk, exhibits life and agency beyond natural human capabilities, engaging with elements of the supernatural.

Sacred Objects: The doll itself serves as a sacred object, its creation and actions leading to significant changes in the world, such as the introduction of winds and the inspiration for cultural traditions like mask-wearing and doll-making.

► From the same Region or People

Learn more about Inuit peoples


The path of light mentioned in this tale from the Lower Yukon is the galaxy, which figures in numerous Eskimo myths.

In a village on the Lower Yukon lived a man and his wife who had no children. After a long time the woman spoke to her husband one day and said, “I can not understand why we have no children; can you!” To which the husband replied that he could not. She then told her husband to go on the tundra to a solitary tree that grew there and bring back a part of its trunk and make a doll from it.

The man went out of the house and saw a long track of bright light, like that made by the moon shining on the snow, leading oft across the tundra in the direction he must take. Along this path of light he traveled far away until he saw before him a beautiful object shining in the bright light. Going up to it, he found that it was the tree for which he came in search. The tree was small, so he took his hunting knife, cut oft a part of its trunk and carried the fragment home.

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When he returned he sat down and carved from the wood an image of a small boy, for which his wife made a couple of suits of fur clothing in which she dressed it. Directed by his wife, the man then carved a set of toy dishes from the wood, but said he could see no use for all this trouble, as it would make them no better oft than they were before. To this his wife replied that before they had nothing but themselves to talk about, but the doll would give them amusement and a subject of conversation. She then deposited the doll in the place of honor on the bench opposite the entrance, with the toy dishes full of food and water before it.

When the couple had gone to bed that night and the room was very dark they heard several low whistling sounds. The woman shook her husband, saying, “Do you hear that? It was the doll,” to which he agreed. They got up at once, and, making a light, saw that the doll had eaten the food and drank the water, and they could see its eyes move. The woman caught it up with delight and fondled and played with it for a long time. When she became tired it was put back on the bench and they went to bed again.

In the morning, when the couple got up, they found the doll was gone. They looked for it about the house, but could find no trace of it, and, going outside, found its tracks leading away from the door. These tracks passed from the door along the bank of a small creek until a little outside the village, where they ended, as the doll had walked from this place on the path of light upon which the man had gone to find the tree.

The man and his wife followed no farther, but went home. Doll had traveled on along the bright path until he came to the edge of day, where the sky comes down to the earth and walls in the light. Close to where he was, in the east, he saw a gut-skin cover fastened over the hole in the sky Avail, which was bulging inward apparently owing to some, strong force on the other side. The doll stopped and said, “It is very quiet in here. I think a little wind will make it better.” So he drew his knife and cut the cover loose about the edge of the hole, and a strong wind blew through, every now and then bringing with it a live reindeer. Looking through the hole, Doll saw beyond the wall another world like the earth. He drew the cover over the hole again and bade the wind not to blow too hard, but he said “Sometimes blow hard, sometimes light, and sometimes do not blow at all.”

Then he walked along the sky wall until he came to another opening at the southeast, which was covered, and the covering pressed inward like the first. When he cut this cover loose the force of the gale swept in, bringing reindeer, trees, and bushes. Closing the hole again, he bade it do as he had told the first one, and passed on. In a short time he came to a hole in the south, and when the cover was cut a hot wind came rushing in, accompanied by rain and the spray from the great sea lying beyond the sky hole on that side.

Doll closed this opening and instructed it as before, and passed on to the west. There he saw another opening, and as soon as the cover was cut the wind brought in a heavy rainstorm, with sleet and spray, from the ocean. This opening was also closed, with the same instructions, and he passed on to the northwest, where he found another opening. When the cover to this was cut away a blast of cold wind came rushing in, bringing in snow and ice, so that he was chilled to the bone and half frozen, and he hastened to close it, as he had the others. Again he went along the sky wall to the north, the cold becoming so great that he was obliged to leave it and make a circuit, going back to it where he saw the opening. There the cold was so intense that he hesitated for some time, but finally cut the cover away. At once a fearful blast rushed in, carrying great masses of snow and ice, strewing it all over the earth plain. He closed the hole very quickly, and having admonished it as usual, traveled on until he came to the middle of the earth plain.

When he reached there he looked up and saw the sky arching over head, supported by long, slender poles, arranged like those of a conical lodge, but made of some beautiful material unknown to him. Turning again, he traveled far away, until he reached the village whence he had started. There he circled once completely around the place, and then entered one after the other of the houses, going to his own home last of all. This he did that the people should become his friends, and care for him in case his parents should die.

After this Doll lived in the village for a very long time. When his foster parents died he was taken by other people, and so lived for many generations, until finally he died. From him people learned the custom of wearing masks, and since his death parents have been accustomed to make dolls for their children in imitation of the people who made the one of which I have told.


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Origin of the Yu-gi-yhik’ or I-ti-ka-tah’ Festival

In ancient times near Paimut, two shamanic friends lived in a large Eskimo village. One secretly used his grandchild’s mummified body as a powerful amulet, sparking mystical encounters. One shaman dreamed of a celestial village where spirits controlled earthly abundance. After this vision, they established an annual February festival to honor these spirits, ensuring plentiful game and food through rituals, songs, and offerings inspired by the dream.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: How traditions or significant events began, reflecting the festival’s origins.

Sacred Spaces: The festival’s setting as a place of spiritual importance tied to celestial spirits.

Ritual and Initiation: The structured ceremonies that mark community involvement and transformation through the festival.

► From the same Region or People

Learn more about Inuit peoples


from Ikogmut, on the Lower Yukon

At the foot of the mountains below Paimut, near where a small summer village now stands, there was in ancient days a very large village of Eskimo, which was so large that the houses extended from the river bank some distance up the hillside.

In this village lived two young men who were relatives and were also noted shamans and fast friends. For a long time they remained unmarried, but at last one of them took a wife, and in the course of time had a daughter who grew to womanhood, was married, and to her was born a son. As soon as this child was born its grandfather killed it and carried the body out into the spruce forest and hung it to a tree, where it remained until it was dried or mummified.

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Then the old man took it down, placed it in a small bag, which he hung about his neck by a cord, and wore it secretly under his clothing as an amulet, thus having the services of its inua to assist him in his ceremonies. His wife and daughter, however, knew what he had done with the child.

The unmarried shaman never took a wife, and after his friend began to wear the child about his neck, he frequently saw among the shades that came to do his bidding that of a small, new-born child. What it was or why it came he could not understand, as it did not come at his bidding. This was observed very often, and still he did not know that his friend had the body.

When one of these men was practicing his rites and found it difficult to obtain help from the shades, his friend would assist him to accomplish his object. One fine, warm day the unmarried shaman went up on the hillside back of the village and sat down. As night came on he fell asleep, and as he slept he saw the air filled with falling stars, and then that the sky was sinking toward him until finally it rested upon the hilltop so close that he had barely enough room to move about below it. Looking around, he saw that every star was in reality a round hole in the sky through which the light from above was shining, liaising himself up, he put his head through the nearest star hole and saw another sky with many stars shining above the first one. As he looked, this sky sank slowly down until he could put his head through one of the star holes in it, and above this were shining the stars in still another sky. This, too, sank slowly down, and standing up he found himself breast high above the third sky, and close by was a kashim surrounded by a village like the one in which he lived.

From familiar signs he saw that the men had just taken a sweat bath. A woman was at work covering the air hole in the roof of the kashim with the gut-skin covering, while other women were carrying in food. After looking about for a short time he decided to go into the kashim and see the people. Then raising himself through the star holes he walked to the kashim and entered it through the under ground passageway. When he reached the inside he found the room full of people sitting around on the floor and benches. He started to cross the room to take a seat in the place of honor opposite the door, but a man sitting over the main entrance called to him to sit beside him, which he did.

The women were still bringing in food, and the man who had spoken first to the shaman, said, in a low voice, “If you are offered food do not eat it, for you will see that it is not fit to eat.” The shaman then looked about the room and saw lying at the side of each man a small wooden image, all of which represented different kinds of mammals, birds, and fishes. Over the lamps beside the entrance door were two slender sticks of wood more than a fathom in length, joined at the lower end and spread apart above like two outspread arms, along the sides of which were fastened swan quills, and the upper end of each stick bore a tuft of wolf hair. These sticks were designed to represent the outspread wings of the Raven father who made the world. Over the entrance to the room hung another pair of these sticks similarly ornamented.

From the roof hung two great hoops extending entirely around the room, one of which was a little below the other, and both were about midway between the roof and the floor. Extending from the roof hole down to the upper hoop were many slender rods, the lower ends of which were fastened to the hoop at regular intervals. Fastened to the hoops and rods in many places were tufts of feathers and down. These hoops and rods represented the heavens arching over the earth, and the tufts of feathers were the stars mingled with snowflakes. The cord suspending the rings passed through a loop fastened to the roof, and the end passed down and was held by a man sitting near the lamp. This man raised and lowered the rings slowly by drawing in and letting out the cord in time to the beating of a drum by another man sitting on the opposite side of the lamp. [This movement of the rings was symbolical of the apparent approach and retreat of the heavens according to the condition of the atmosphere.]

The shaman had just time to notice this much when he saw a woman come in with a dish of food which seemed like freshly-boiled meat. Looking about, she asked, “Where is the guest?” to which he replied, “Here I am,” and she handed him the dish. As soon as the steam cleared away a little the shaman saw lying in the dish a new-born boy who was wriggling about. The shaman was so startled by the sight that he did not know what to do and let the dish turn toward the floor so that the child slipped out and fell. At this moment the shaman felt himself driven head foremost from his seat down through the exit hole in the floor. Starting up, he looked about and found himself reclining upon the mountain top near his village, and day was just breaking in the east, Itising, he hastened down to the village and told his friend, the other shaman, what had occurred to him, and the latter advised that they should unite in working their strongest charms to learn the meaning of this vision. Then they called the shaman’s wife and went with her into the kashim where they worked their spells, and it was revealed to them that during the February moon in each year the people of the earth should hold a great festival. They were directed to decorate the kashim just as the shaman had seen it in the sky house, and by the two shamans the people were taught all the necessary observances and ceremonies, during which food and drink offerings were made to the inuas of the sky house and songs were sung in their honor. If these instructions were properly followed, game and food would be plentiful on the earth, for the people in the sky house were the shades or inuas controlling all kinds of birds and fish and other game animals off the earth, and from the small images of the various kinds which the shaman had seen lying beside the sky people was the supply of each kind replenished on earth. When the sky people or shades were satisfied by the offerings and ceremonies of the earth people, they would cause an image of the kind of animal that was needed to grow to the proper size, endow it with life and send it down to the earth, where it caused its kind to become again very numerous.

This festival is observed by the Eskimo of the Lower Yukon from about Ikogmut (Mission) up to the limit of their range on the river. Beyond that the festival is observed by the Tinne at least as far as Anvik, they having borrowed it from the Eskimo. The festival is characterized by the placing of a wooden doll or image of a human being in the kashim and making it the center of various ceremonies, after which it is wrapped in birch-bark and hung in a tree in some retired spot until the following year. During the year the shamans sometimes pretend to consult this image to ascertain what success will attend the season’s hunting or fishing. If the year is to be a good one for deer hunting, the shamans pretend to find a deer hair within the wrappings of the image. In case they wish to predict success in fishing, they claim to find fish scales in the same place. At times small offerings of food in the shape of fragments of deer fat or of dried fish are placed within the wrappings. The place where the image is concealed is not generally known by the people of the village, but is a secret to all except the shamans and, perhaps, some of the oldest men who take prominent parts in the festival. An old headman among the Mission Eskimo informed me that the legend and festival originated among the people of a place that has long been deserted, near the present village of Paimut, and that thence it was introduced both up and down the Yukon and across the tundra to the people living on lower Koskokwim river. The names of this festival are derived, first, Yu-gi-yhik from yu-guk, a doll or manikin, and I-ti-ka-tah from i-tukhtok, “he comes in,” thus meaning the doll festival or the coming in festival, the latter referring to the bringing in of the doll from the tree where it is kept during the year.


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The bringing of the light by Raven

In a time of darkness, an orphan boy mocked shamans who failed to restore light. Secretly a raven in disguise, he journeyed south, stealing a ball of light from a mysterious man. Fleeing as a raven, he broke the light into pieces, creating day and night. He later founded a family across the sea, and his descendants became ravens, preserving his legacy of alternating light and dark.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: The tale describes the origin of light in the world, detailing how the raven’s actions led to the establishment of day and night.

Transformation: The protagonist’s ability to change into a raven highlights themes of physical transformation and the use of this ability to achieve a greater good.

Quest: The orphan boy’s journey to the south to retrieve the sun and moon represents a classic quest, undertaken to restore balance and light to his community.

► From the same Region or People

Learn more about Inuit peoples


from Paimut, on the Lower Yukon

In the first days there was light from the sun and the moon as we now have it. Then the sun and the moon were taken away, and people were left on the earth for a long time with no light but the shining of the stars. The shamans made their strongest charms to no purpose, for the darkness of night continued.

In a village of the Lower Yukon there lived an orphan boy who always sat upon the bench with the humble people over the entrance way in the kashim. The other people thought he was foolish, and he was despised and ill-treated by everyone. After the shamans had tried very hard to bring back the sun and the moon but failed, the boy began to mock them, saying, “What fine shamans you must be, not to be able to bring back the light, when even I can do it.”

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At this the shamans became very angry and beat him and drove him out of the kashim. This poor orphan was like any other boy until he put on a black coat which he had, when he changed into a raven, pre serving this form until he took off the coat again.

When the shamans drove the boy out of the kashim, he went to the house of his aunt in the village and told her what he had said to them and how they had beaten him and driven him out of the kashim. Then he said he wished her to tell him where the sun and the moon had gone, for he wished to go after them.

She denied that she knew where they were hidden, but the boy said, “I am sure you know where they are, for look at what a finely sewed coat you wear, and you could not see to sew it in that way if you did not know where the light is.” After a long time he prevailed upon his aunt, and she said to him, “Well, if you wish to find the light you must take your snowshoes and go far to the south, to the place you will know when you get there.”

The Raven boy at once took his snowshoes and set off for the south. For many days he traveled, and the darkness was always the same. When he had gone a very long way he saw far in front of him a ray of light, and then he felt encouraged. As he hurried on the light showed again, plainer than before, and then vanished and appeared at intervals. At last he came to a large hill, one side of which was in a bright light while the other appeared in the blackness of night. In front of him and close to the hill the boy saw a hut with a man near by who was shoveling snow from the front of it.

The man was tossing the snow high in the air, and each time that he did this the light became obscured, thus causing the alternations of light and darkness which the boy had seen as he approached. Close beside the house he saw the light he had come in search of, looking like a large ball of fire. Then the boy stopped and began to plan how to secure the light and the shovel from the man.

After a time he walked up to the man and said, “Why are you throwing up the snow and hiding the light from our village?” The man stopped, looked up, and said, “I am only cleaning away the snow from my door; I am not hiding the light. But who are yon, and whence did you come?” “It is so dark at our village that I did not like to live there, so I came here to live with you,” said the boy. “What, all the time?” asked the man. “Yes,” replied the boy. The man then said, “It is well; come into the house with me,” and he dropped his shovel on the ground, and, stooping down, led the way through the underground passage into the house, letting the curtain fall in front of the door as he passed, thinking the boy was close behind him.

The moment the door flap fell behind the man as he entered, the boy caught up the ball of light and pat it in the turned up flap of his fur coat in front; then, catching up the shovel in one hand, he fled away to the north, running until his feet became tired; then by means of his magic coat he changed into a raven and flew as fast as his wings would carry him. Behind he heard the frightful shrieks and cries of the old man, following fast in pursuit. When the old man saw that he could not overtake the Raven he cried out, “Nevermind; you may keep the light, but give me my shovel.”

To this the boy answered, “No; you made our village dark and you can not have your shovel,” and Raven flew off, leaving him. As Raven traveled to his home he broke off a piece of the light and threw it away, thus making day. Then he went on for a long time in dark ness and then threw out another piece of light, making it day again. This he continued to do at intervals until he reached the outside of the kashim in his own village, when he threw away the last piece. Then he went into the kashim and said, “Now, you good-for-nothing shamans, you see I have brought back the light, and it will be light and then dark so as to make day and night,” and the shamans could not answer him.

After this the Raven boy went out upon the ice, for his home was on the seacoast, and a great wind arose, drifting him with the ice across the sea to the land on the other shore. There he found a village of people and took a wife from among them, living with her people until he had three daughters and four sons. In time he became very old and told his children how he had come to their country, and after telling them that they must go to the land whence he came, he died.

Raven’s children then went away as he had directed them, and finally they came to their father’s land. There they became ravens, and their descendants afterward forgot how to change themselves into people and so have continued to be ravens to this day.

At Raven’s village day and night follow each other as he told them it would, and the length of each was unequal, as sometimes Raven traveled a long time without throwing out any light and again he threw out the light at frequent intervals, so that the nights were very short, and thus they have continued.


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

Origin of land and people

In the beginning, the earth was covered by icy waters, devoid of life. A man arrived, married a she-wolf, and their children, born in boy-girl pairs, spoke unique languages. Each pair dispersed across the land, populating the earth and creating its diverse languages. As the ice melted, rivers and valleys formed, shaping the world we know today.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: The narrative explains how the earth transformed from being covered in icy waters to a habitable land with rivers, valleys, and diverse peoples.

Origin of Things: It provides an explanation for the existence of different languages and the distribution of people across the earth.

Transformation: The story depicts the physical changes of the earth’s landscape as the ice melted, leading to the formation of rivers and valleys, and the emergence of human societies.

► From the same Region or People

Learn more about Inuit peoples


from the Lower Yukon

In the beginning there was water over all the earth, and it was very cold; the water was covered with ice, and there were no people. Then the ice ground together, making long ridges and hummocks.

At this time came a man from the far side of the great water and stopped on the ice hills near where Pikmiktalik now is, taking for his wife a she-wolf.

By and by he had many children, which were always born in pairs a boy and a girl. Each pair spoke a tongue of their own, differing from that of their parents and different from any spoken by their brothers and sisters.

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As soon as they were large enough each pair was sent out in a different direction from the others, and thus the family spread far and near from the ice hills, which now became snow-covered mountains. As the snow melted it ran down the hillsides, scooping out ravines and river beds, and so making the earth with its streams.

The twins peopled the earth with their children, and as each pair with their children spoke a language different from the others, the various tongues found on the earth were established and continue until this day.


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 Sun and the Moon

In a riverside village, a sister and her lazy young companion had a falling out over his behavior, leading her to leave via a celestial ladder. She became the sun, and he, pursuing her in vain, became the moon. Their eternal chase explains the waxing and waning of the moon, symbolizing its starvation and renewal as the sun feeds it in cycles.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: It offers an explanation for the origins of celestial bodies and their movements.

Origin of Things: The tale provides a narrative for natural phenomena, specifically the moon’s phases.

Transformation: Both characters undergo a metamorphosis into celestial entities, highlighting themes of change and adaptation.

► From the same Region or People

Learn more about Inuit peoples


from the Lower Yukon

In a village on the great river once lived four brothers and a sister. The sister had for a companion a small boy of whom she was very fond. This boy was lazy and could never be made to work. The other brothers were great hunters and in the fall hunted at sea, for they lived near the shore. As soon as the Bladder feast was over they went to the mountains and hunted reindeer. The boy never went with them, but stayed at home with the sister, and they amused each other. One night the sister awoke and found the boy lying in bed close to her, at which she became very angry and made him go to sleep in the kashim with the men. The next evening, when she carried food to her brothers in the kashim she gave none to the boy; instead, she went home, and after mixing some berries and deer fat, cut off one of her breasts, placed it in the dish, and carried it to the boy.

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Putting the dish before him she said, “You wanted me last night, so I have given you my breast. If you desire me, eat it.” The boy refused the dish, so she took it up and went outside. As she went out she saw a ladder leading up into the sky, with a line hanging down by the side of it. Taking hold of the line, she ascended the ladder, going up into the sky. As she was going up her younger brother came out and saw her and at once ran back into the kashim, telling his brothers. They began at once to scold the boy and ran out to see for themselves.

The boy caught up his sealskin breeches and, being in such a hurry, thrust one leg into them and then drew a deerskin sock upon the other foot as he ran outside. There he saw the girl far away up in the sky and began at once to go up the ladder toward her, but she floated away, he following in turn.

The girl then became the sun and the boy became the moon, and ever since that time he pursues but never overtakes her. At night the sun sinks in the west and the moon is seen coming up in the east to go circling after, but always too late. The moon, being without food, wanes slowly away from starvation until it is quite lost from sight; then the sun reaches out and feeds it from the dish in which the girl had placed her breast. After the moon is fed and gradually brought to the full, it is then permitted to starve again, so producing the waxing and waning every month.


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The lone woman

Long ago, a young man from the north journeyed south to marry the only woman known to live there. Another northern man, envious, attempted to abduct her, resulting in a struggle that split the woman in two. Both men replaced her missing halves with wood, creating two women. Their traits—dexterous northern needlework and southern dancing—passed to their descendants, reflecting this tale’s truth.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Transformation: The woman is physically divided and each half is reconstructed with wooden parts, resulting in two living women with distinct characteristics.

Creation: The story explains the origin of two groups of women, each inheriting specific traits from their respective ‘mothers.’

Family Dynamics: The narrative explores relationships and conflicts, such as the abduction attempt and the subsequent division of the woman, affecting familial and societal structures.

► From the same Region or People

Learn more about Inuit peoples


This tale refers to notable facts in regard to the accomplishments of the women in the districts north and south of St Michael.

Very long ago there were many men living in the northland, but there was no woman among them. Far away in the southland a single woman was known to live. At last one of the young men in the north started and traveled to the south until he came to the woman’s house, where he stopped and in a short time became her husband. One day he sat in the house thinking of his home and said, “Ah, I have a wife, while the son of the headman in the north has none.” And he was much pleased in thinking of his good fortune.

Meanwhile the headman’s son also had set out to journey toward the south, and while the husband was talking thus to himself the son stood in the entrance passage to the house listening to him. He waited there in the passage until the people inside were asleep, when he crept into the house and, seizing the woman by the shoulders, began dragging her away.

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Just as he reached the doorway he was overtaken by the husband, who caught the woman by her feet. Then followed a struggle, which ended by pulling the woman in two, the thief carrying the upper half of the body away to his home in the northland, while the husband was left with the lower portion of his wife. Each man set to work to replace the missing parts from carved wood. After these were fitted on they became endowed with life, and so two women were made from the halves of one.

The woman in the south, however, was a poor needlewoman, owing to the clumsiness of her wooden fingers, but was a fine dancer. The woman in the north was very expert in needlework, but her wooden legs made her a very poor dancer. Each of these women gave to her daughters these characteristics, so that to the present time the same difference is noted between the women of the north and those of the south, thus showing that the tale is true.


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 Creation

This tale recounts the creation and early life of humanity as guided by Raven, a shapeshifting figure. Emerging from a pea pod, the first man meets Raven, who introduces him to food, animals, and a companion. Raven creates ecosystems and teaches survival skills, while balancing creation with challenges like predators. As humanity grows, conflicts arise, including the removal of the sun, which is eventually restored, marking the origins of day and night.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: The narrative explains the origin of humanity and the world, detailing how the first man came into existence and how various elements of the natural world were established.

Transformation: Raven’s ability to shapeshift between bird and human forms, as well as the development of the first man from a pea pod, highlight themes of physical and spiritual change.

Supernatural Beings: Raven serves as a supernatural entity influencing mortal affairs, guiding the first man, creating ecosystems, and introducing challenges to balance creation.

► From the same Region or People

Learn more about Inuit peoples


Tale of the Raven
from Kigiktauik

It was in the time when there were no people on the earth plain. During four days the first man lay coiled up in the pod of a beach-pea. On the fifth day he stretched out his feet and burst the pod, falling to the ground, where he stood up, a full-grown man. He looked around, and then moved his hands and arms, his neck and legs, and examined himself curiously. Looking back, he saw the pod from which he had fallen, still hanging to the vine, with a hole in the lower end, out of which he had dropped. Then he looked around again and saw that he was getting farther away from his starting place, and that the ground moved up and down under his feet and seemed very soft. After a while he had an unpleasant feeling in his stomach, and he stooped down to take some water into his mouth from a small pool at his feet. The water ran down into his stomach and he felt better.

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When he looked up again he saw approaching, with a waving motion, a dark object which came on until just in front of him, when it stopped, and, standing on the ground, looked at him. This was a raven, and, as soon as it stopped, it raised one of its wings, pushed up its beak, like a mask, to the top of its head, and changed at once into a man. Before he raised his mask Raven had stared at the man, and after it was raised he stared more than ever, moving about from side to side to obtain a better view. At last he said: “What are you? Whence did you come? I have never seen anything like you.” Then Raven looked at Man, and was still more surprised to find that this strange new being was so much like himself in shape.

Then he told Man to walk away a few steps, and in astonishment exclaimed again: “Whence did you come? I have never seen anything like you before.” To this Man replied: “I came from the pea-pod.” And he pointed to the plant from which he came. “Ah!” exclaimed Raven, “I made that vine, but did not know that anything like you would ever come from it. Come with me to the high ground over there; this ground I made later, and it is still soft and thin, but it is thicker and harder there.”

In a short time they came to the higher land, which was firm under their feet. Then Raven asked Man if he had eaten anything. The latter answered that he had taken some soft stuff into him at one of the pools. “Ah!” said Raven, “you drank some water. Now wait for me here.”

Then he drew down the mask over his face, changing again into a bird, and flew far up into the sky where he disappeared. Man waited where he had been left until the fourth day, when Raven returned, bringing four berries in his claws. Pushing up his mask, Raven became a man again and held out two salmonberries and two heathberries, saying, “Here is what I have made for you to eat. I also wish them to be plentiful over the earth. Now eat them.” Man took the berries and placed them in his mouth one after the other and they satisfied his hunger, which had made him feel uncomfortable. Raven then led Man to a small creek near by and left him while he went to the water’s edge and molded a couple of pieces of clay into the form of a pair of mountain sheep, which he held in his hand, and when they became dry he called Man to show him what he had done. Man thought they were very pretty, and Raven told him to close his eyes. As soon as Man’s eyes were closed Raven drew down his mask and waved his wings four times over the images, when they became endowed with life and bounded away as full-grown mountain sheep. Raven then raised his mask and told Man to look. When Man saw the sheep moving away, full of life, he cried out with pleasure. Seeing how pleased Man was, Raven said, “If these animals are numerous, perhaps people will wish very much to get them.” And Man said he thought they would. “Well,” said Raven, “it will be better for them to have their home among the high cliffs, so that every one can not kill them, and there only shall they be found.”

Then Raven made two animals of clay which he endowed with life as before, but as they were dry only in spots when they were given life, they remained brown and white, and so originated the tame reindeer with mottled coat. Man thought these were very handsome, and Raven told him that they would be very scarce. In the same way a pair of wild reindeer were made and permitted to get dry and white only on their bellies, then they were given life; in consequence, to this day the belly of the wild reindeer is the only white part about it. Raven told Man that these animals would be very common, and people would kill many of them.

“You will be very lonely by yourself,” said Raven. “I will make you a companion.” He then went to a spot some distance from where he had made the animals, and, looking now and then at Man, made an image very much like him. Then he fastened a lot of fine water grass on the back of the head for hair, and after the image had dried in his hands, he waived his wings over it as before and a beautiful young woman arose and stood beside Man. “There,” cried Raven, “is a companion for you,” and he led them back to a small knoll near by.

In those days there were no mountains far or near, and the sun never ceased shining brightly; no rain ever fell and no winds blew. When they came to the knoll, Raven showed the pair how to make a bed in the dry moss, and they slept there very warmly; Raven drew down his mask and slept near by in the form of a bird. Waking before the others, Raven went back to the creek and made a pair each of stickle backs, graylings, and blackfish. When these were swimming about in the water, he called Man to see them. When the latter looked at them and saw the sticklebacks swim up the stream with a wriggling motion he was so surprised that he raised his hand suddenly and the fish darted away. Raven then showed him the graylings and told him that they would be found in clear mountain streams, while the sticklebacks would live along the seacoast and that both would be good for food. Next the shrew-mouse was made, Raven saying that it would not be good for food but would enliven the ground and prevent it from seeming barren and cheerless.

In this way Raven continued for several days making birds, fishes, and animals, showing them to Man, and explaining their uses. After this he flew away to the sky and was gone four days, when he returned, bringing back a salmon for the use of Man. Looking about he saw that the ponds and lakes were silent and lonely, so he created many water insects upon their surfaces, and from the same clay he made the beaver and the muskrat to frequent their borders. Then, also, were made flies, mosquitoes, and various other land and water insects, it being explained to Man that these were made to enliven and make cheerful the earth. At that time the mosquito was like the house-fly in its habits and did not bite as it does now. Man was shown the muskrat and told to take its skin for clothing. He was also told that the beavers would live along the streams and build strong houses and that he must follow their example, and like wise that the beavers would be very cunning and only good hunters would be able to take them.

At this time the woman gave birth to a child, and Raven directed Man how to feed and care for it, telling him that it would grow into a man like himself. As soon as the child was born, Raven and Man took it to a creek, rubbed it over with clay, and then returned with it to his stopping place on the knoll. The next morning the child was running about pulling up grass and other plants which Raven had caused to grow near by; on the third day the child became a full-grown man. After this Raven thought that if he did not create something to make men afraid they would destroy everything he had made to inhabit the earth. Then he went to a creek near by, where he formed a bear and gave it life, jumping to one side quickly as the bear stood up and looked fiercely about. Man was then called and told that the bear would be very fierce and would tear him to pieces if he disturbed it. Then were made different kinds of seals, and their names and habits were explained to man. Raven also taught Man to make rawhide lines from sealskin, and snares for deer, but cautioned him to wait until the deer were abundant before he snared any of them.

In time the woman was with child again, and Raven said it would be a girl and they must rub her over with clay as soon as she was born, and that after she was grown she must marry her brother. Then Raven went away to the place of the pea vine, where the first man was found. While he was gone a girl was born and the pair did as they were told, and the next day the girl walked about. On the third day she became a full-grown woman, and was married to the young man as directed by Raven, in order that the earth might be peopled more rapidly.

When Raven reached the pea vine he found three other men had just fallen from the pea pod that gave the first one. These men, like the first, were looking about them in wonder, and Raven led them away in an opposite direction from that in which he had taken the first man, afterward bringing them to firm land close to the sea. Here they stopped, and Raven remained with them a long time, teaching them how to live. He taught them how to make a fire drill and bow from a piece of dry wood and a cord, taking the wood from the bushes and small trees he had caused to grow in hollows and sheltered places on the hillside. He made for each of the men a wife, and also made many plants and birds such as frequent the seacoast, but fewer kinds than he had made in the land where the first man lived. He taught the men to make bows and arrows, spears, nets, and all the implements of the chase and how to use them; also how to capture the seals which had now become plentiful in the sea. After he had taught them how to make kaiaks, he showed them how to build houses of drift logs and bushes covered with earth. Now the three wives of the last men were all pregnant, and Raven went back to the first man, where he found the children were married; then he told Man about all he had done for the people on the seacoast. Looking about here he thought the earth seemed bare; so, while the others slept, he caused birch, spruce, and cottonwood trees to spring up in low places, and then awoke the people, who were much pleased at seeing the trees. After this they were taught how to make fire with the fire drill and to place the spark of tinder in a bunch of dry grass and wave it about until it blazed, then to place dry wood upon it. They were shown how to roast fish on a stick, to make fish traps of splints and willow bark, to dry salmon for winter use, and to make houses.

Raven then went back to the coast men again. When he had gone Man and his son went down to the sea and the son caught a seal which they tried to kill with their hands but could not, until, finally, the son killed it by a blow with his fist. Then the father took off its skin with his hands alone and made it into lines which they dried. With these lines they set snares in the woods for reindeer. When they went to look at these the next morning, they found the cords bitten in two and the snares gone, for in those days reindeer had sharp teeth like dogs.

After thinking for a time the young man made a deep hole in the deer trail and hung in it a heavy stone fastened to the snare so that when it caught a deer the stone would slip down into the hole, drag the deer’s neck down to the ground, and hold it fast. The next morning when they returned they found a deer entangled in the snare. Taking it out they killed and skinned it, carrying the skin home for a bed; some of the flesh was roasted on the fire and found to be very good to eat.

One day Man went out seal hunting along the seashore. He saw many seals, but in each case after he had crept carefully up they would tumble into the water before he could get to them, until only one was left on the rocks; Man crept up to it more carefully than before, but it also escaped. Then he stood up and his breast seemed full of a strange feeling, and the water began to run in drops from his eyes and down his face. He put up his hand and caught some of the drops to look at them and found that they were really water; then, without any wish on his part, loud cries began to break from him and the tears ran down, his face as he went home. When his son saw him coming, he called to his wife and mother to see Man coining along making such a strange noise; when he reached them they were still more surprised to see water running down his face. After he told them the story of his disappointment they were all stricken with the same strange ailment and began to wail with him, and in this way people first learned how to cry. After this the son killed another seal and they made more deer snares from its hide.

When the deer caught this time was brought home, Man told his people to take a splint bone from its foreleg and to drill a hole in the large end. Into this they put some strands of sinew from the deer and sewed skins upon their bodies to keep themselves warm when winter came; for Raven had told them to do this, so that the fresh deerskins dried upon them. Man then showed his son how to make bows and arrows and to tip the latter with points of horn for killing deer; with them the son killed his first deer. After he had cut up this deer he placed its fat on a bush and then fell asleep; when he awoke he was very angry to find that mosquitoes had eaten all of it. Until this time mosquitoes had never bitten people, but Man scolded them for what they had done and said, “Never eat meat again, but eat men,” and since that day mosquitoes have always bitten people.

Where the first man lived there had now grown a large village, for the people did everything as Raven directed them, and as soon as a child was born it was rubbed with clay and so caused to grow to its full stature in three days. One day Raven came back and sat by Man, and they talked of many things. Man asked Raven about the land he had made in the sky. Raven said that he had made a fine land there, whereupon Man asked to be taken to see it. This was agreed to and they started toward the sky where they arrived in a short time. There Man found himself in a beautiful country with a very much better climate than that on earth; but the people who lived there were very small. Their heads reached only to his thigh when they stood beside him. Man looked about as they journeyed and saw many strange animals; also that the country was much finer than the one he had left. Raven told him that this land, with its people and animals, was the first he had made.

The people living here wore handsomely made fur clothing, worked in ornamental patterns, such as people now wear on earth; for Man, on his return, showed his people how to make clothes in this manner, and the patterns have been retained ever since. After a time they came to a large kashim, and went in; a very old man, the first made by Raven in the sky land, came out from his place of honor at the head of the room, opposite the door, and welcomed them, telling the people to bring food for the guest from the lower land, who was his friend. Then boiled flesh of a kind which Man had never eaten before was brought to him.

Raven told him that it was from the mountain sheep and the tame rein deer. After Man had eaten Raven led him on again to show him other things which he had made, and told him not to try to drink from any of the lakes they might pass, for in them he had made animals that would seize and destroy him if he went near.

On the way they came to a dry lake bed in which tall grass was growing thickly. Lying upon the very tips of this grass, which did not bend under its weight, was a large, strange-looking animal, with a long head and six legs. The two hind-legs were unusually large; the fore legs were short, and a small pair extended down from the belly. All over the animal’s body grew fine, thick hair, like that on the shrewmouse, but it was longer about the feet. From the back of the head grew a pair of thick, short horns, which extended forward and curved back at the tips. The animal had small eyes and was of very dark color or blackish.

Raven told Man that when people wished to kill one of these animals they first placed logs on the ground under them, for, if they did not, the animal would sink into the earth when he fell and be lost. In order to kill one of them many people were needed, and when the animal fell on the logs other logs must be thrown over it and held down, while two men took large clubs and beat in its skull between the eyes. Next they came to a round hole in the sky, around the border of which grew a ring of short grass, glowing like fire. This, Raven said, was a star called the Moon-dog (I-gha-lum Ki-mukh-ti). The tops of the grass bordering the hole were gone, and Raven said that his mother had taken some, and he had taken the rest to make the first fire on earth. He added that he had tried to make some of this same kind of grass on the earth but could not.

Man was now told to close his eyes and he would be taken to another place. Raven took him upon his wings and, dropping through the star hole, they floated down for a long time, until at last they entered some thing that seemed to resist their course. Finally they stopped, and Raven said they were standing at the bottom of the sea. Man breathed quite easily there, and Raven told him that the foggy appearance was caused by the water. He said, “I will make some new kinds of animals here; but you must not walk about; you must lie down, and if you become tired you may turn over upon the other side.”

Raven then left Man lying on one side, where he rested for a long time; finally he awoke, but felt very tired, so he tried to turn over, but could not. Then Man thought, “I wish I could turn over;” and in a moment he turned without effort. As he did this he was surprised to see that his body had become covered with long, white hairs and that his fingers had become long claws, but he quickly fell asleep again. He awoke, and turned over and fell asleep three times more. When he awoke the fourth time Raven stood beside him and said, “I have changed you into a white bear. How do you like it?” Man tried to answer, but could not make a sound until the Raven waved his magic wing over him, when he replied that he did not like it, for he would have to live on the sea while his son would be on the shore, and he would feel badly. Then Raven made a stroke with his wings and the bearskin fell from Man and lay empty at one side while he sat up in his original form. Then Raven took one of his tail-feathers, placing it inside the bearskin for a spine, and, after waving his wing over it, a white bear arose. Then they passed on, and ever since white bears have been found on the frozen sea.

Raven asked Man how many times he had turned over, and he answered, “four.” “That was four years,” said Raven, “for you slept there just four years.” They had gone only a short distance beyond this, when they saw a small animal like a shrew-mouse; this was a wi’-lu-gho’-yuk. It is like the shrew that lives on the land, but this one always lives at sea on the ice. When it sees a man it darts at him, and, entering the toe of his boot, crawls all over his body, after which, if he keeps perfectly quiet, it will leave him unharmed and the man will become a successful hunter. In case the man moves even a finger while this animal is on him, it instantly burrows into his flesh and goes directly to his heart, causing death.

Then Raven made the a-mi’-kuk, a large, slimy, leathery-skin animal, with four long, wide-spreading arms. This is a fierce animal, living in the sea, which wraps its arms about a man or a kaiak and drags them under the water; if the man tries to escape from it by leaving his kaiak and getting on the ice it will dart underneath, breaking the ice beneath his feet, and even pursuing him on shore by burrowing through the earth as easily as it swims in the water, so that no one can escape from it when it once pursues him.

Beyond this, they saw two large dark-colored animals, around which swam a smaller one. Raven hurried forward and sat upon the head of the smaller animal, and it became quiet. When Man drew near, Raven showed him two walrus, and said that the animal upon whose head he was borne was a walrus dog (az-i-wu’-gumki-mukh’-ti). This animal, he said, would always go with large herds of walrus and would kill people. It was long and rather slender, covered with black scales which were not too hard to be pierced by a spear. Its head and teeth were somewhat like those of a dog; it had four legs and a long, round tail covered with scales like those on the body; with a stroke of this tail it could kill a man.

Some whales and grampus were seen next. Raven told Man that only good hunters could kill them, and that when one was killed an entire village could feast. Then they saw the sea fox, an animal very much like the red fox, except that it lives in the sea and is so fierce that it kills men. Near this were two sea otters, which is like the land otter, but has much finer fur, tipped with white, and is very scarce, only the best hunters being able to capture it. They passed many kinds of fish and then the shore rose before them, and overhead could be seen the ripples on the surface of the water. “Close your eyes, and hold fast to me,” said Raven. As soon as he had done this, Man found himself standing on the shore near his home, and was very much astonished to see a large village where he had left only a few huts; his wife had become very old and his son was an old man. The people saw him and welcomed him back, making him their headman; he was given the place of honor in the kashim, and there told the people what he had seen and taught the young men many things. The villagers would have given Raven a seat by the old man in the place of honor, but he refused it and chose a seat with the humble people near the entrance. After a time the old man began to wish to see the fine sky land again, but his people tried to induce him to stay with them. He told his children that they must not feel badly at his absence, and then, in company with Raven, he returned to the sky land. The dwarf people welcomed them, and they lived there for a long time, until the villagers on the earth had become very numerous and killed a great many animals. This angered Man and Raven so much that one night they took a long line and a grass basket with which they descended to the earth. Raven caught ten reindeer, which he put into the basket with the old man; then one end of the cord was fastened to the basket and Raven returned to the sky, drawing it up after him. The next evening they took the reindeer and went down close to Man’s village; the deer were then told to break down the first house they came to and destroy the people, for men were becoming too numerous. The reindeer did as they were told and ate up the people with their sharp, wolf-like teeth, after which they returned to the sky; the next night they came back and destroyed another house with its people in the same manner. The villagers had now become much frightened and covered the third house with a mixture of deer fat and berries. When the reindeer tried to destroy this house they filled their mouths with the fat and sour berries, which caused them to run off, shaking their heads so violently that all their long, sharp teeth fell out. Afterward small teeth, such, as reindeer now have, grew in their places, and these animals became harmless.

Man and Raven returned to the sky after the reindeer ran away, Man saying, “If something is not done to stop people from taking so many animals they will continue until they have killed everything you have made. It is better to take away the sun from them so that they will be in the dark and will die.”

To this Raven agreed, saying, “You remain here and I will go and take away the sun.” So he went away and, taking the sun, put it into his skin bag and carried it far away to a part of the sky land where his parents lived, and it became very dark on earth. In his father’s village Raven took to himself a wife from the maidens of the place and lived there, keeping the sun hidden carefully in the bag.

The people on earth were very much frightened when the sun was taken away, and tried to get it back by offering Raven rich presents of food and furs, but without effect. After many trials the people propitiated Raven so that he let them have the light for a short time. Then he would hold up the sun in one hand for two days at a time, so that the people could hunt and get food, after which it would be taken away and all would become dark. After this a long time would pass and it required many offerings before he would let them have light again. This was repeated many times.

Raven had living in this village an older brother who began to feel sorry for the earth people and to think of means by which he could get the sun and return it to its place. After he had thought a long time he pretended to die, and was put away in a grave box, as was customary. As soon as the mourners left his grave he arose and went out a short distance from the village, where he hid his raven mask and coat in a tree; then he went to the spring where the villagers got their water, and waited. In a short time his brother’s wife came for water, and after she had filled her bucket she took up a ladle full of water to drink. As she drank, Raven’s brother, by a magic spell, changed him self into a small leaf, falling into the ladle, and was swallowed with the water. The woman coughed and then hastened home, where she told her husband that she had swallowed some strange thing while drinking at the spring, to which he paid little attention, saying it was probably a small leaf.

Immediately after this the woman became with child, and in a few days gave birth to a boy, who was very lively and crept about at once and in a few days was running about. He cried continually for the sun, and, as the father was very fond of him, he frequently let the child have it for a plaything, but was always careful to take it back again. As soon as the boy began to play out of doors he cried and begged for the sun more than ever. After refusing for a long time, his father let him take the sun again and the boy played with it in the house, and then, when no one was looking, he carried it outside, ran quickly to the tree, put on his raven mask and coat, and flew far away with it. When he was far up from the sky he heard his father crying out to him, “Do not hide the sun. Let it out of the bag to make some light. Do not keep it always dark.” For he feared his son had stolen it to keep it for himself.

Then Raven went home and the Raven boy flew on to the place where the sun belonged. There he tore off the skin covering and put the sun in its place again. From this place he saw a broad path leading far away, which he followed. It led him to the side of a hole surrounded by short grass glowing with light, some of which he plucked. He remembered that his father had called to him not to keep it always dark, but to make it partly dark and partly light. Thinking of this, he caused the sky to revolve, so that it moved around the earth, carrying the sun and stars with it, thus making day and night.

While he was standing close by the edge of the earth, just before sunrise, he stuck into the sky a bunch of the glowing grass that he held in his hand, and it has stayed there ever since, forming the brilliant morning star. Going down to the earth he came at last to the village where the first people lived. There the old people welcomed him, and he told them that Raven had been angry with them and had taken the sun away, but that he had put it back himself so that it would never be moved again.

Among the people who welcomed him was the headman of the sky dwarfs, who had come down with some of his people to live on the earth. Then the people asked him what had become of Man, who had gone up to the sky with Raven. This was the first time the Raven boy had heard of Man, and he tried to fly up to the sky to see him, but found that he could rise only a short distance above the earth. When he found that he could not get back to the sky, he wandered away until he came to a village where lived the children of the other men last born from the pea-vine. There he took a wife and lived a long time, having many children, all of whom became Raven people like himself and were able to fly over the earth, but they gradually lost their magic powers until finally they became ordinary ravens like the birds we see now on the tundras.


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Flood legends from St. Michael

The Norton Sound Eskimo tell of an ancient flood that submerged the earth, sparing only a high mountain. Some animals survived by climbing its slopes, while a few humans lived in an umiak, relying on fish until the waters receded. As the floodwaters shaped the land into mountains and valleys, survivors descended, repopulating the earth. Similar legends exist among other Bering Sea Eskimo groups.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Creation: It explains how the current world, with its mountains and valleys, came into being after a great flood.

Origin of Things: The story provides an explanation for natural phenomena, specifically the formation of the earth’s topography.

Loss and Renewal: It depicts a cycle of destruction through the flood and subsequent rebirth as survivors repopulate the earth.

► From the same Region or People

Learn more about Inuit peoples


Legends very similar to this are widely spread among other Eskimo on the coast of Bering sea.

The Norton sound Eskimo have a legend that in the first days the earth was flooded except a very high mountain in the middle. The water came up from the sea and covered all the land except the top of this mountain; only a few animals were saved, which escaped by going up the mountain side. A few people escaped by going into an umiak and subsisting on the fish they caught until the water subsided.

Finally, as the waters lowered, the people who were saved went to live upon the mountains, eventually descending to the coast; the animals also came down and replenished the earth with their kind. During the flood the waves and currents cut the surface of the land into hollows and ridges, and then, as the water receded, it ran back into the sea, leaving the mountains and valleys as they are today.

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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