The Origin of the Narran Lake

Byamee, a figure from Indigenous Australian lore, hunts honey while his two wives, Birrahgnooloo and Cunnunbeillee, gather food. At Coorigel Spring, they are swallowed by kurreahs, creatures that drain the spring’s water into the Narran River. Byamee pursues and kills the kurreahs, rescuing his wives. Their struggle creates the Narran Lake, which becomes a thriving habitat for waterfowl, fulfilling Byamee’s prophecy.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Creation: The formation of the Narran Lake is explained through the events involving Byamee, his wives, and the kurreahs.

Supernatural Beings: The kurreahs, creatures capable of swallowing humans and draining water sources, play a central role in the narrative.

Quest: Byamee embarks on a journey to rescue his wives, confronting the kurreahs and restoring the water to the land.

► From the same Region or People

Learn more about the Aboriginal Australians


Old Byamee said to his two young wives, Birrahgnooloo and Cunnunbeillee, “I have stuck a white feather between the hind legs of a bee, and am going to let it go and then follow it to its nest, that I may get honey. While I go for the honey, go you two out and get frogs and yams, then meet me at Coorigel Spring, where we will camp, for sweet and clear is the water there.” The wives, taking their goolays and yam sticks, went out as he told them. Having gone far, and dug out many yams and frogs, they were tired when they reached Coorigel, and, seeing the cool, fresh water, they longed to bathe.

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But first they built a bough shade, and there left their goolays holding their food, and the yams and frogs they had found. When their camp was ready for the coming of Byamee, who having wooed his wives with a nullah-nullah, kept them obedient by fear of the same weapon, then went the girls to the spring to bathe. Gladly they plunged in, having first divested them selves of their goomillahs, which they were still young enough to wear, and which they left on the ground near the spring. Scarcely were they enjoying the cool rest the water gave their hot, tired limbs, when they were seized and swallowed by two kurreahs. Having swallowed the girls, the kurreahs dived into an opening in the side of the spring, which was the entrance to an underground watercourse leading to the Narran River. Through this passage they went, taking all the water from the spring with them into the Narran, whose course they also dried as they went along.

Meantime Byamee, unwitting the fate of his wives, was honey hunting. He had followed the bee with the white feather on it for some distance; then the bee flew on to some budtha flowers, and would move no further. Byamee said, “Something has happened, or the bee would not stay here and refuse to be moved on towards its nest. I must go to Coorigel Spring and see if my wives are safe. Something terrible has surely happened.” And Byamee turned in haste towards the spring. When he reached there he saw the bough shed his wives had made, he saw the yams they had dug from the ground, and he saw the frogs, but Birrahgnooloo and Cunnunbeillee he saw not. He called aloud for them. But no answer. He went towards the spring; on the edge of it he saw the goomillahs of his wives. He looked into the spring and, seeing it dry, he said, “It is the work of the kurreahs; they have opened the underground passage and gone with my wives to the river, and opening the passage has dried the spring. Well do I know where the passage joins the Narran, and there will I swiftly go.” Arming himself with spears and woggarahs he started in pursuit. He soon reached the deep hole where the underground channel of the Coorigel joined the Narran. There he saw what he had never seen before, namely, this deep hole dry. And he said: “They have emptied the holes as they went along, taking the water with them. But well know I the deep holes of the river. I will not follow the bend, thus trebling the distance I have to go, but I will cut across from big hole to big hole, and by so doing I may yet get ahead of the kurreahs.” On swiftly sped Byamee, making short cuts from big hole to big hole, and his track is still marked by the morilla ridges that stretch down the Narran, pointing in towards the deep holes. Every hole as he came to it he found dry, until at last he reached the end of the Narran; the hole there was still quite wet and muddy, then he knew he was near his enemies, and soon he saw them. He managed to get, unseen, a little way ahead of the kurreahs. He hid himself behind a big dheal tree. As the kurreahs came near they separated, one turning to go in another direction. Quickly Byamee hurled one spear after another, wounding both kurreahs, who writhed with pain and lashed their tails furiously, making great hollows in the ground, which the water they had brought with them quickly filled. Thinking they might again escape him, Byamee drove them from the water with his spears, and then, at close quarters, he killed them with his woggarahs. And ever afterwards at flood time, the Narran flowed into this hollow which the kurreahs in their writhings had made.

When Byamee saw that the kurreahs were quite dead, he cut them open and took out the bodies of his wives. They were covered with wet slime, and seemed quite lifeless; but he carried them and laid them on two nests of red ants. Then he sat down at some little distance and watched them. The ants quickly covered the bodies, cleaned them rapidly of the wet slime, and soon Byamee noticed the muscles of the girls twitching. “Ah,” he said, “there is life, they feel the sting of the ants.”

Almost as he spoke came a sound as of a thunder-clap, but the sound seemed to come from the ears of the girls. And as the echo was dying away, slowly the girls rose to their feet. For a moment they stood apart, a dazed expression on their faces. Then they clung together, shaking as if stricken with a deadly fear. But Byamee came to them and explained how they had been rescued from the kurreahs by him. He bade them to beware of ever bathing in the deep holes of the Narran, lest such holes be the haunt of kurreahs.

Then he bade them look at the water now at Boogira, and he said:

“Soon will the black swans find their way here, the pelicans and the ducks; where there was dry land and stones in the past, in the future there will be water and water-fowl, from henceforth; when the Narran runs it will run into this hole, and by the spreading of its waters will a big lake be made.” And what Byamee said has come to pass, as the Narran Lake shows, with its large sheet of water, spreading for miles, the home of thousands of wild fowl.


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Creation story

The bear was made master of all beasts, but the reindeer refused to obey. A fawn, spared by the Forest-Owner over several years, eventually killed him with its antlers. The fawn then refused to bow to the bear, leading to a battle between the two sides. Though the fawn killed the bear, it was ultimately killed by a wolf, marking the reindeer’s fate of dying only by wolf attacks.

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

New York, 1918


► Themes of the story

Creation: The tale describes how the world and the hierarchy among animals were established.

Divine Intervention: The Forest-Owner, a supernatural being, influences the events by sparing the fawn and setting the stage for the ensuing conflicts.

Sacrifice: The reindeer fawn sacrifices itself in the battle, leading to the establishment of the natural order where reindeer are destined to be preyed upon by wolves.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of the Kolyma country, winter of 1895.

When the Creator created the earth, the bear was made the master of all the beasts. The wolf, the fox, and the wolverene paid homage to him. But the wild reindeer refused to obey him, and ran about free, as before. One day the Forest-Owner was hunting five reindeer-does; and one doe, in running, brought forth a fawn. The Forest-Owner caught it and wanted to devour it. The Fawn said, “Please give me a respite. My flesh is too lean. Let me grow up to be a one-year-old.” — “All right,” said the Forest-Owner, and he let him go.

After a year the Forest-Owner found the fawn, and wanted to devour it; but the fawn said once more, “Don’t eat me now! Let me rather grow more and be a two-year-old.” — “All right,” said the Forest-Owner, and he let him go. A year passed, and the reindeer fawn had new antlers, as hard as iron and as sharp as spears.

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Then the Forest-Owner found the fawn and wanted to devour it. He said, “This time I am going to eat you up.” — “Do!” said the fawn. The Forest-Owner drew his knife and wanted to stab the fawn. “No,” said the fawn, “such a death is too cruel and too hard. Please grasp my antlers and wrench off my head.” The Forest-Owner assented, and grasped the fawn’s antlers. Then the fawn gored him and pierced his belly through, so that the intestines fell out and the Forest-Owner died. The fawn sought his mother. “Oh, you are still alive! I thought you were dead.” — “No,” said the fawn, “I killed the Forest-Owner, and I am the chief of the reindeer.” Then the bear sent a fox to the fawn. The fox said, “All the beasts pay homage to the bear, and he wants you to do the same.” — “No,” said the fawn, “I killed the Forest-Owner, I also am a chief.”

After that they prepared for war. The bear called together all those with claws and teeth, — the fox, the wolverene, the wolf, the ermine. The reindeer-fawn called together all those with hoofs and antlers, — the reindeer, the elk, the mountain-sheep. Then they fought. The bear and the reindeer-fawn had a single fight. The fawn pierced the bear through with its antlers of iron. Then it stood still and felt elated. But its mother said, “’There is no reason to feel elated. Your death is at hand.” Just as she said this, a wolf sprang up from behind, caught the fawn by the throat and killed it.

Because the reindeer-fawn gored the Forest-Owner to death, no reindeer dies a natural death. It lives on until a wolf, creeping up from behind opens its throat and kills it.


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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.

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

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

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.


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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.

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

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

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.


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

Creation of the world

This fragment seems to include material from two different sources, one belonging to the Raven cycle and borrowed from the Chukchee; the other referring to the creation of Uni’sak and Alaska, undoubtedly Eskimo.

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

Creation: The tale explains the origins of various geographical features and animals, detailing how the world came into being.

Transformation: The Raven and his wife transform parts of their bodies and objects into elements of the natural world, showcasing a theme of change and formation.

Cultural Heroes: The Raven, a significant figure in many indigenous cultures, acts as a foundational character who shapes the world and its inhabitants.

► From the same Region or People

Learn more about the Yupik peoples


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

The Raven and his wife created the world.

They made the cape of Uni’sak out of a nose of an eider-duck; the peninsula of Alaska, of a long belt-knife; and the island Ima’lik (one of the Diomedes), of a button of the scabbard (with which it is clasped around the hip).

They made reindeer of their hair, and dogs of their nails, and sea-water of their urine.

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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

The Hare tale

The ke’let steal the sun, plunging the earth into darkness. Hare cleverly retrieves it, kicking it into the sky, where it becomes fixed. Pursued by the ke’let, Hare seeks refuge with Eagle, who tricks the ke’let into flying too high and dropping to earth. Hare then buries the ke’let underground, restoring light and peace to the world

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Creation: The tale explains how the sun became fixed in the sky, illuminating the world.

Trickster: Hare uses cleverness to outwit the ke’let and retrieve the sun.

Good vs. Evil: The narrative depicts the battle between Hare (good) and the ke’let (evil).

► From the same Region or People

Learn more about the Chukchee people


Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

In the olden time it was dark on the earth. The ke’let stole the sun and took it away to their house. There they played ball with it. Hare said, “Let me get back the sun!” He climbed up on the tent of the ke’let and looked in. They were playing ball with the sun. He dropped from above down into the tent. “Oh, oh! we have found a fat little hare!” — “Do not hurt me! I will give you plenty of oil.” — “Oh, will you?” — “How many kettles have you?” — “Two kettles.” He kicked the sun with his toe, and nearly made it jump out of the vent-hole. Then he jumped up himself and almost did the same. Still he fell down again. “Oh, oh, we have found a fat little hare!” — “Do not hurt me! I will fill you up with oil.” — “Oh, will you?” — “How many kettles have you?” — “Three kettles.” He kicked the sun, and it bounded upwards out of the vent-hole, shot high into the air, and stuck to the sky. Before this it had been loose. Then he jumped up himself, got out, and fled away. The ke’le gave chase.

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The little Hare came to the Eagle. “Oh, oh, hide me! A ke’le is pursuing me!” — “All right!” The Eagle hid him in his right arm-pit. Then the ke’le came. “Have you not seen my little Hare?” — “Yes, I saw him. He climbed upwards straight to the zenith.” — “Oh, how can I follow him there!” — “Well, mount upon my back, I will take you up!”

He carried the ke’le upwards. After a long while he said, “Look down upon the earth! What size does it appear to be?” — “The size of a big lake!” — “Oh, let us fly still higher up!” They flew. “Look down again! What size has the earth now?” — “The size of a small lake.” — “Oh, let us fly still higher up! — Look down on the earth! What size has it now?” — “The size of a spread tent-cover.” — “Oh, let us fly still higher up! — What size has the earth now?” — “The size of a thong-seal hide!” — “Oh, let us fly still higher up! — What size has the earth now?” — “The size of a boot-sole (made of thong-seal hide)!” — “Oh, we are drawing near our destination now! — What size has the earth now?” — “The size of a patch (on the sole).” — “Oh, we have nearly reached our destination! — What size has the earth now?” — “The size of a worm-hole in a reindeer-skin.” — “No earth, it has quite vanished.” — “Ah, ah! I am so tired! I have lost all my strength. I have sprained my back.” He dropped the ke’le. The ke’le fell down. He falls, he falls, he falls. At last he reached the earth, and entered the ground, head foremost, up to the waist. Then the Eagle said to the Hare, “Your tormentor is enfeebled. Have no fear, and go out! Have a look at him!”

The Hare made a stone maul, and hurried to the ke’le. The ke’le’s legs were protruding from the ground. He hammered him with the stone maul upon the soles, and drove him into the ground altogether. Since that time the ke’let have continued to move beneath, within the ground.


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

Raven tale

Raven, the self-created being, and his wife live on a barren world. Prompted by her, Raven creates earth, water, mountains, and living creatures through mystical means. Their offspring, born humanlike, populate the land but are only male. A Spider-Woman introduces females, enabling humanity to multiply. Raven teaches them intimacy, ensuring the survival of mankind.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Creation: The narrative explains how the world and life began through Raven’s creative acts.

Origin of Things: The story provides explanations for natural phenomena and the origins of humanity.

Divine Intervention: Raven, a self-created being, intervenes to shape the world and its inhabitants.

► From the same Region or People

Learn more about the Chukchee people


Variations of this tale, with several different episodes, are to be met with everywhere among the Chukchee. At the same time some notion or the Flood is also present. This was probably borrowed from the Russian.

First version told by Ae’ttin-qeu, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Second version told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Third version told by Va’le, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Raven and his wife live together, — the first one, not created by any one, Raven, the one self-created. The ground upon which they live is quite small, corresponding only to their wants, sufficient for their place of abode. Moreover, there are no people on it, nor is there any other living creature, nothing at all, — no reindeer, no walrus, no whale, no seal, no fish, not a single living being. The woman says, “Ku’urkil.” [the name of the Raven] — “What?” — “But we shall feel dull, being quite alone. This is an unpleasant sort of life. Better go and try to create the earth!” — “I cannot, truly!” — “Indeed, you can!” — “I assure you, I cannot!” — “Oh, well I since you cannot create the earth, then I, at least, shall try to create a ‘spleen-companion.’” — “Well, we shall see!” said Raven.

“I will go to sleep,” said his wife. “I shall not sleep,” said Ku’urkil. “I shall keep watch over you. I shall look and see how you are going to be.” — “All right!” She lay down and was asleep. Ku’urkil is not asleep. He keeps watch, and looks on. Nothing! she is as before. His wife, of course, had the body of a raven, just like himself. He looked from the other side: the same as before. He looked from the front, and there her feet had ten human fingers, moving slowly. “Oh, my!” He stretches out his own feet, — the same raven’s talons. “Oh,” says he, “I cannot change my body!” Then he looks on again, and his wife’s body is already white and without feathers, like ours. “Oh, my!” He tries to change his own body, but how can he do so? Although he chafes it, and pulls at the feathers, how can he do such a thing? The same raven’s body and raven’s feathers! Again he looks at his wife. Her abdomen has enlarged. In her sleep she creates without any effort.

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He is frightened, and turns his face away. He is afraid to look any more. He says, “Let me remain thus, not looking on!” After a little while he wants to look again, and cannot abstain any longer. Then he looked again, and, lo! there are already three of them. His wife was delivered in a moment. She brought forth male twins. Then only did she awake from her sleep.

All three have bodies like ours, only Raven has the same raven’s body. The children laugh at Raven, and ask the mother, “Mamma, what is that?” — “It is the father.” — “Oh, the father! Indeed! Ha, ha, ha!” They come nearer, push him with their feet. He flies off, crying, “Qa, qa!” They laugh again. “What is that?” — “The father.” — “Ha, ha, ha! the father!” They laugh all the time. The mother says, “O children! you are still foolish. You must speak only when you are asked to. It is better for us, the full-grown ones, to speak here. You must laugh only when you are permitted to. You have to listen and obey.” They obeyed and stopped laughing.

Raven said, “There, you have created men! Now I shall go and try to create the earth. If I do not come back, you may say, ‘He has been drowned in the water, let him stay there!’ I am going to make an attempt.” He flew away. First he visited all the benevolent Beings, and asked them for advice, but nobody gave it. He asked the Dawn, — no advice. He asked Sunset, Evening, Mid-day, Zenith, — no answer and no advice. At last he came to the place where sky and ground come together. There, in a hollow, where the sky and the ground join, he saw a tent. It seemed full of men. They were making a great noise. He peeped in through a hole burnt by a spark, and saw a large number of naked backs. He jumped away, frightened, ran aside, and stood there trembling. In his fear he forgot all his pride in his recent intentions.

One naked one goes out. “Oh! it seemed that we heard some one passing by, but where is he!” — “No, it is I,” came an answer from one side. “Oh, how wonderful! Who are you?” — “Indeed, I am going to become a creator. I am Ku’urkil, the self-created one.” — “Oh, is that so?” “And who are you?” — “We have been created from the dust resulting from the friction of the sky meeting the ground. We are going to multiply and to become the first seed of all the peoples upon the earth. But there is no earth. Could not somebody create the earth for us?” — “Oh, I will try!” Raven and the man who spoke flew off together. Raven flies and defecates. Every piece of excrement falls upon water, grows quickly, and becomes land. Every piece of excrement becomes land, — the continent and islands, plenty of land. “Well,” says Raven, “Look on, and say, is this not enough?” — “Not yet,” answers his companion. “Still not sufficient. Also there is no fresh water; and the land is too even. Mountains there are none.” — “Oh,” says Raven, “shall I try again?” He began to pass water. Where one drop falls, it becomes a lake; where a jet falls, it becomes a river. After that he began to defecate a very hard substance. Large pieces of that excrement became mountains, smaller pieces became hills. The whole earth became as it is now.

Then he asks, “Well, how is it now?” The other one looked. “It seems still not enough. Perhaps it would have been sufficient if there had not been so much water. Now some day the water shall increase and submerge the whole land, even the mountain-tops will not be visible.”

Oh, Raven, the good fellow, flew farther on. He strains himself to the utmost, creates ground, exhausts himself, and creates water for the rivers and lakes. “Well, now, look down! Is this not enough?” — “Perhaps it is enough. If a flood comes, at least the mountain-tops will remain above water. Yes, it is enough! Still, what shall we feed upon?”

Oh, Raven, the good fellow, flew off, found some trees, many of them, of various kinds, — birch, pine, poplar, aspen, willow, stone-pine, oak. He took his hatchet and began to chop. He threw the chips into the water, and they were carried off by the water to the sea. When he hewed pine, and threw the chips into the water, they became mere walrus; when he hewed oak, the chips became seals. From the stone-pine the chips became polar bears; from small creeping black birch, however, the chips became large whales. Then also the chips from all the other trees became fish, crabs, worms, every kind of beings living in the sea; then, moreover, wild reindeer, foxes, bears, and all the game of the land. He created them all, and then he said, “Now you have food! hm!” His children, moreover, became men, and they separated and went in various directions. They made houses, hunted game, procured plenty of food, became people. Nevertheless they were all males only. Women there were none, and the people could not multiply. Raven began to think, ‘What is to be done?’ A small Spider-Woman (Ku’rgu-ne’ut) is descending from above on a very slender thread. “Who are you?” — “I am a Spider-Woman!” — “Oh, for what are you coming here?” — “Well, I thought, ‘How will the people live, being only males, without females?’ Therefore I am coming here.” — “But you are too small.” — “That is nothing. Look here!” Her abdomen enlarged, she became pregnant, and then gave birth to four daughters. They grew quite fast and became women. “Now, you shall see!”

A man came, — that one who was flying around with Raven. He saw them, and said, “What beings are these, so like myself and at the same time quite different? Oh, I should like to have one of them for a companion! We have separated, and live singly. This is uncomfortable. I am dull, being alone. I want to take one of these for a companion.” — “But perhaps it will starve!” — “Why should it starve? I have plenty of food. We are hunters, all of us. No, I will have it fed abundantly. It shall not know hunger at all.”

He took away one woman. The next day Raven went to visit them, made a hole in the tent-cover, and peeped through. “Oh,” says he, “they are sleeping separately in opposite corners of the sleeping-room. Oh, that is bad! How can they multiply?”

He called softly, “Halloo!” — “Halloo!” The man awoke and answered him. “Come out here! I shall enter.” He entered. The woman lay quite naked. He drew nearer. He inhaled the odor of her arm [instead of kissing]. His sharp beak pricked her. “Oh, oh, oh!” — “Be silent! We shall be heard.” He pushed her legs apart and copulated with her. Then he repeated it again. The other one was standing outside. He felt cold, and said, “It seems to me that you are mocking me.” — “Now, come in! You shall know it too. This is the way for you to multiply.” The other one entered. The woman said, “It is a good thing. I should like to repeat it once more.” The man answered, “I do not know how.” — “Oh, draw nearer!” He says, “Oh, wonderful!” — “Do this way, and thus and thus.” They copulated. Therefore girls understand earlier than boys how to copulate. In this manner human kind multiplied.

(second version)

The Creator lived with his wife. There was nothing, no land, no mountains, only water and above it the sky; also a little piece of ground, just large enough for them to sleep on at night. Creator said to his wife, “Certainly, we feel downcast. We must create something to be company for us.” — “All right!” They each took a spade and started to dig the ground, and to throw it in all directions. They dug a ditch so large and deep, that all water flowed down to it. Only the lakes remained in deep hollows, and the rivers in clefts and ravines. The large ditch became the sea. After that they created various animals and also men. Then they went away. Only the Raven they forgot to create. They left on their camping-place a large outer garment (ni’glon [a winter garment, loose and broad, made of thick autumn skins of full-grown reindeer]). Raven came out from it in the night-time. He went to visit the Creator. “Oh, who are you?” — “I am Ku’urkil, the self-created one.” — “How strange! Self-created! I thought I had created everything, and now it appears that you are of separate origin.” — “Yes, yes! I am Ku’urkil, the self-created one.” — “All right! — Here, you, bring a few pieces of fly-agaric. Let him eat them, and be full of their force!” Raven ate the fly-agaric. “Oh, oh, I am Ku’urkil! I am the son of the ni’glon. I am Ku’urkil! I am the son of the ni’glon.” — “Ah, indeed! And I believed that you were self-created. And now it appears that you are the son of the ni’glon, you are one of mine, created by me, you liar!”

The end.

(third version)

When Raven was arranging the earth, one time he carried in his lap a heap of stones. He felt fatigued, and threw down the stones one by one. The stones turned into islands and cliffs on the main shore. Then he set his stone house in the western part of Mi’s-qan Bay (Holy Cross Bay) and crossed to Ki’imin (Cape Prince of Wales on the American shore).


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Light

In a time when light was scarce and hoarded by one village, a persistent raven undertook a daring quest to bring illumination to all. Using cunning and determination, he tricked the guardians of light, releasing the moon, stars, and sun into the sky. His triumph earned him glory, marriage to the chief’s daughters, and a place in myth as a symbol of ingenuity and perseverance.

Source
Tales from Kodiak Island
collected by F.A. Golder
The Journal of American Folklore

Vol. 16, No. 61, Apr. – Jun., 1903


► Themes of the story

Creation: The tale explains the origin of celestial bodies—moon, stars, and sun—illuminating the previously dark world.

Trickster: The raven embodies the trickster archetype, using his wit to deceive the guardians and achieve his goal.

Quest: The raven embarks on a journey to obtain light for all, facing challenges along the way.

► From the same Region or People

Learn more about the Aleut people


These tales were obtained by the author at Unga Island, Alaska, during a three years’ residence. They were told in the Russian language by Mrs. Reed, Nicoli Medvednikoff, Corneil Panamaroff, all natives of the island of Kodiak where they had heard them, and translated some literally, others more freely. The natives of Kodiak speak Russian almost as freely as they do their mother tongue. They call themselves “Aleuts,” and wherever that word is used, it refers to them, and not to the real Aleuts to the west. The author has but lately returned from Alaska.

Light was not so universal formerly as now. Its cheering influences were then cast over one village only; and even there it depended on the caprices of the chief, who regulated and guarded it jealously. All other villages lived in darkness, although aware of the existence of light in that village.

They made many attempts to get possession of it : some, after a few efforts, gave up in despair; others, not so easily discouraged, continued a longer time with the same empty result; and one village, owing to the persistent character of its chief, would never own itself defeated, and persevered in spite of past failures.

Here, in the village hall, the people gathered daily to discuss the all-important question of light, and concluded to call for volunteers to go in quest of it. To the fortunate one the following reward was held out — eternal glory, and the hand of the chief’s beautiful and favorite daughter.

Considering the inducements, there were no lack of volunteers at first, but, as none of these returned, not even to tell the story of the failure, the list became small and smaller, and after a time weeks would pass without any one offering himself.

► Continue reading…

What became of these eager seekers after light was a mystery. It was generally supposed that some dropped by the wayside, and the others, on reaching the land of light, and finding the task too arduous, decided to remain there always rather than go back without light. The chief, however, was undaunted, and continued calling the meetings and for volunteers regularly.

At one of these the raven was present. He listened attentively to all the speeches, and heard the chief’s call for volunteers, and when a considerable time had elapsed without any one indicating his desire to go, he rose and addressed the assembly. Sad to say, his speech has been lost in the dark ages, except the last and memorable words: “I will bring you light.” This was followed by such loud peals of laughter and mocking hoots that the building almost shook. The chief, who was deep in thought during the raven’s harangue, was aroused from his revery by this sudden outburst of laughter, and inquired the cause of it. With much derision the speech and boasts of the raven were repeated to him. Although he may have had as little faith in the words of the raven as the others, he was yet too wise a man to let any opportunity, no matter how slim, of obtaining light — the great object of his life — go by unembraced. Instead of joining in the laughter, he mildly reproved his followers, and then addressing himself to the raven, congratulated him on his noble resolution, encouraged him to persevere, and ended by reminding him of the prize that awaited him whose efforts should be crowned with success.

With this the meeting dissolved. The raven, satisfied with the present and rejoicing in the future, flew home to make ready for the expedition. Joyfully he related the events of the day to his grandmother, a woman. “Caw! caw! caw! Grandmother, tomorrow I start after the light; and on my return with it I shall marry the chief’s beautiful daughter and become famous. Make all things ready, for I leave early in the morning. Caw! caw! caw!”

“Ai-Ai-Yah !” she exclaimed. “Better ones than you have tried and failed, and how will you, a raven, get it? Why do you want to marry? Who will marry such a one as you? You smell too strong.”

This was too much for him. “You old hag!” he screamed with rage, “Who is asking your opinion or advice ? How does my smell concern you? You will not sleep with me. To spite you I will marry, and the chief’s daughter at that. Even if I am a raven, I will do what I promise; and you do what I tell you, or you will be sorry.”

She was sorry there and then, for he went at her with claws and bill till she begged for mercy, and promised to be more considerate in the future.

Early the next morning he left the village, and after several days of flight in the darkness it lightened up faintly. The farther he went, the lighter it became; and when he reached the village, the light was so strong that it almost blinded him. It was a large and cheerful village; the chief’s large barrabara, where the lights were kept, was in the centre. Close by was a spring of water, and there the raven alighted and eyed sharply the women as they came for water. Not noticing the chief’s daughter among them, he began to wish that she would appear. A moment later he saw her coming towards him; and when she had dipped out some water, he murmured, “I wish she would drink some of it.” The words had barely been said when she bent over to drink. Instantly he changed himself into a tiny piece of down, and, unnoticed, she gulped it down with the water.

She conceived, and in due time gave birth to a son, a raven. Being the first child of an only child, he was fondled and nursed tenderly. The chief was especially devoted to him, and loved him even more than his daughter. He was indulged and humored in all his wishes. Whatever he saw he called for; whatever he called for had to be given to him; and if it was not given him immediately, he cawed, cried, pestered, clawed, and pecked until he got it. In this manner he handled everything on the premises that might possibly contain the lights, except three little caskets on an out of the way shelf. These he noticed one day, and asked for them. The chief was asleep, and as no one else dared touch them, the request was denied. But he would have them, and he commenced such a cawing, scratching, and hawing that the chief awoke. Not waiting to learn the cause of all this disturbance, he shouted angrily, “O, give him anything he wants, and shut him up!” and went to sleep again.

The caskets were handed him, and he opened them one by one. In the first was night; the second contained the moon and stars; and in the third the sun was shining. He looked at them awhile, and then thrust them aside as worthless. But a few days later, when no one was about, he flew upon the shelf, grasped the two boxes containing the precious lights, and flew out with them. Some of the people outside noticed him, and raised the cry: “A raven flew out of the chief’s barrabara with two boxes in his mouth! “When the chief discovered his loss, the raven was miles away.

He flew many days; and each day it grew darker and darker until he was in darkness altogether. After suffering some hardships he arrived in the village, reported himself to the chief, and requested that the people be called together. When all were assembled, he addressed them, congratulated them, reminded them of the last meeting, the promises made, and concluded by saying: “I have brought you light.” In the presence of all he opened one of the caskets, and instantly the moon and stars were visible in the sky. The people and chief were almost wild with joy; and the latter kept his promise, and bestowed on him his favorite daughter.

On the morrow the raven called on his father-in-law, and asked what he had to offer for a still better light than even the moon and stars. “My other daughter,” replied the chief. “Call the people, and you shall have it,” said the raven. If the villagers were wild with joy on seeing the moon and stars, imagine their emotions on beholding for the first time the sun. Since that memorable day the sun, moon, and stars have illuminated the whole world. The crow married the two daughters of the chief, with whom he is living very happily to this day.


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