Ma’ne and Mana’qton

A tale of brotherly devotion unfolds as Ma’ne rescues his imprisoned brother Mana’qton from Russian captivity. Through cunning and bravery, Ma’ne confronts a Russian commander, forces him to disarm, and challenges local authorities with an incredible leap. Despite successfully freeing his brother, Ma’ne ultimately meets a tragic end, killed by Russian gunfire after a final confrontation.

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

Hero’s Journey: Ma’ne undertakes a transformative adventure to rescue his brother, facing numerous challenges and adversaries along the way.

Sacrifice: Ma’ne risks and ultimately sacrifices his life for the sake of his brother’s freedom.

Conflict with Authority: The narrative centers on Ma’ne’s defiance against Russian captors and their oppressive control.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Aemu’lin, a Reindeer Chukchee man, in a camp near the middle course of the Anadyr River, November, 1900.

There were two brothers, Ma’ne and Mana’qton. In war times Mana’qton was taken captive by the Russians, and put into a dark prison. They fed him and gave him to drink. But he was not permitted to undress to satisfy his natural wants. Therefore his breeches became full of excrement, and in the end he could no longer move. A great Russian commander was moving along the shore in a large heavy boat. He went up-stream. Several young men were walking on the shore, towing the boat. Ma’ne concealed himself behind the bushes and watched them. They came nearer. They were making great efforts, because the boat was heavy; and of course they were unarmed, because all the arms were in the boat. When they came quite close, Ma’ne sprang out and attacked them. He stabbed all of them with his spear. They did not resist, because they were too weary from towing. When all were killed, Ma’ne seized the tow-line. The commander was alone in the boat, holding the rudder.

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Ma’ne tugged at the tow-line. “You there! All the arms that you have in the boat! throw them into the water! Otherwise I shall let go the tow-line! [the current was strong, and the boat, set free, would probably have capsized] The commander took up the rifles and long knives (swords), and threw them into the water. Ma’ne drew the boat close to himself. “Why have you put my brother into the dark prison? Set him free!” — “All right!” says the commander. “Come to Markova!” They moved on. Ma’ne was towing the boat all alone. [A quite similar episode is to be met in Russian tales referring to Yermak, the Conqueror of Siberia. It was probably borrowed by the Chukchee from the Cossacks.] They came to Markova. The commander said, “Set Mana’qton free from prison!”

But the Russian “transformed shaman” opposed it. [Yirka’-la’ul, most probably a Russian pope, who is equivalent here to a “transformed shaman” of the Chukchee, because his upper garment resembles a woman’s robe.] He said, “I do not believe that you were able to tow the boat all alone; but if you really did do it, I propose a test. Two Russian men shall hold a long knife as high as their heads. You must jump over that knife.” They held that knife high over their heads. He thought, “I shall not be able to do it. I shall die. Still my brother is also dying. Let me try!” — “Oh, oh, oh!” He drew a deep breath, almost with a moan, then made a bound, and jumped over the knife. He returned and jumped back over the knife. To and fro he kept jumping over the Russian knife poised on high.

“Oh, oh!” says the Russian shaman, “You are very nimble. Bring Mana’qton here!” They brought Mana’qton. He was so weak, he could not walk. They carried him in. They ripped open his breeches with a knife, washed him, and made him clean. Then he rose to his feet. Ma’ne said to the brother, “Go to the shore!” He asked the Russians for tea and sugar and tobacco. They gave him nothing. He struck the shaman in the face and killed him. Then he fled toward the river. The Russian young men shot with theirs rifles, and hit him on the head. So he was killed and died there.

The end.

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The orphan

An orphan boy raised by an old woman, born to a dog-woman, seeks a wife among a tribe with a swift, selective daughter. Despite her initial rejection and challenging running competition, he outmaneuvers her during the race, ultimately catching and carrying her home. Through his exceptional speed and determination, he succeeds in winning her as his wife.

► Themes of the story

Hero’s Journey: The orphan embarks on a transformative adventure, evolving from a humble beginning to achieving his goal of winning the maiden’s hand.

Cunning and Deception: The orphan uses his wit and strategy to outmaneuver the swift maiden during the race.

Transformation: The orphan undergoes personal growth, transitioning from a boy who hunts small birds to a man capable of winning a formidable challenge.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

The parents of an only daughter, being very old, are living with her. The daughter, who is very able-bodied, goes hunting, and brings home wild reindeer. At the same time she refuses all suitors. No matter how many suitors come, and they are many, she invites them to have a running-match. Leaving them behind, she says, “There is no need of them. They are bad.” Altogether, she is too light-footed for them.

An orphan boy, clad in dog-skin, born from a dog-woman, lives with an old woman, and grows up very fast. He made a small bow. With this bow he kills small birds. With these birds he feeds the old woman. But every time the neighbors’ children meet him, they shout, “Oh, oh! it stuck in his teeth! (i.e., the meat of the small birds). They notice the meat sticking in his teeth, and pick it out from there.

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He made dead-falls, caught hares, and fed the old woman. Meanwhile he grew up quickly, and soon became full-grown. Then he caught wild reindeer. The old woman said, “When will you become a full-grown man? Begone, and look for a wife!” — “All right!”

He came to the people with an only daughter. “For what do you come?” — “I come looking for a bride!” — “It is useless. She will leave you behind.” — “No, I am able (to outrun her).” — “Then wait a while. She is not here. She will come in the evening.” In the evening she did come, and brought a reindeer-carcass. “Oh,” say the old people, “one more suitor has come!” — “I do not want him. Let him go away!” — “Why so? I have come to you with an honest heart.” — “Well, then, tomorrow morning we will see what sort of a man you are.” — “Very well! I shall win. I shall take you for a wife.” The next morning they awoke before daybreak. They started running. They were to mount a high hill on their way, then to come back. The girl put on her racing-dress, but the young man put on his armor. The girl runs far ahead, because she is very swift; but when halfway along, he began to catch up with her, this small orphan boy clad in dog-skin. She was tired from the exertion. Then he passed her, brushing her on the way with the wind from the skirt of his armor. [The lower part of the Chukchee armor is similar in form to a skirt. Sometimes it hangs down more or less loose. The swiftness of the young man must have been very great, since the movement of that heavy armor produced wind.] She staggered and sat down. He said, “Eh, eh! let her rest a while! — I will finish the hill alone. Yes, surely, I am able (to do it). When I show myself on the top, coming back, then you begin again.” Indeed, when he appeared on the top, she jumped up and ran ahead. With fresh energy she ran very fast, but the young man ran still faster. He overtook her halfway, caught her in his arms, and carried her onwards. He carried her thus toward her house, put her into the sleeping-room, and copulated with her. So he made her his wife.

Battle with the Ta’nnit

A nimble young woman defends herself against four fierce Ta’nnit warriors after her brothers are slain. She defeats a remaining warrior in an exhausting day-long spear duel, ultimately sparing his life. Consumed by shame and honor, he refuses to return home in defeat. Despite her mercy, he compels her to kill him, choosing death over dishonor.

► Themes of the story

Good vs. Evil: The protagonist faces adversaries who have killed her brothers, representing a classic struggle between opposing forces.

Hero’s Journey: The young woman embarks on a transformative adventure, showcasing courage and skill in battle.

Sacrifice: The warrior chooses death over dishonor, highlighting the theme of giving up life for personal principles.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

In the olden times, in some (part of the country,) people were at war. There were a “set of brothers” with a sister. The girl was quite nimble (from constant exercise). They were attacked by Ta’nnit. There were probably three [of them] (of the Chukchee). [Two brothers are also “a set”.] The girl had a spear (made) of walrus-tusk. Four Ta’nnit warriors, (also) nimble, fought with spears. All four of them wanted to attack the girl. Her brothers (meanwhile) were all killed by the Ta’nnit.

The other Ta’nnit were also killed at the same time. The girl, the nimble one, was spoken to by the remaining Ta’nnin warrior, (who said,) “I do not want it. You are a woman. Let us stop this!” The girl said, “(Nay,) it is all right.” The Ta’nnin warrior said, “No, you are weak.” The girl said, “Well, now, try me first, (and see) whether you can do anything to me.”

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Then she gathered up her tresses, and girt her body about the middle, also (arranged) her broad sleeves. Her spear was a short one. Oh, the Ta’nnin warrior said, “It is to no purpose. You are a woman.” — “You are too self-assured. Try me first!”

The girl stood on the defensive, holding up her spear made of walrus-tusk. They fought with spears the whole day long, until the sun (went down) [very far, the whole day]. Before sunset the Ta’nnin warrior began to lose his breath, and his tongue lolled (out of his mouth). He felt quite weak.

All at once he sat down upon the ground. The girl said, “I will not kill you. I am a woman. I feel confused on account of this.” The Ta’nnin warrior said, “Oh, oh! but it is by a Ta’nnin woman with a tattooed nose that I am treated like this!” [The Reindeer Chukchee and the Reindeer Koryak call each other mutually Ta’nnit. The Reindeer Chukchee women put their tattoo-lines on both sides of the nose.]

The Ta’nnin warrior was very nimble. He was really a very strong man. Then he said again, “Oh, oh, such a one, a Ta’nnin woman with a tattooed nose, I have met only now! I am not ashamed to return home. Well, now, dispose of me! I will not return home.”

A very nimble Ta’nnin warrior! “Still, I have also despatched many, [I will not return home].” The girl said again, “I will not kill you. I am a woman.” The man said, “Indeed, then if you will not kill me, I shall do something myself to my own body. Oho! these Ta’nnit (i.e., the Chukchee) are born (in life) better than we. Here is such a Ta’nnin woman with a tattooed nose! Kill me, now! Shall I come home without shame? Never! And, indeed, even if I should return home, my father would not allow me to live. He would say, ‘Oh, you were overpowered by a mere woman!’”

“Tell me, have you brothers still?” — “Yes, I have one brother.” — “This spear of mine give to your brother.” — “I cannot do this. They will blame me. They will say, ‘Where have you found this spear, being a woman?’”

“Surely, I will not go home. Take also this armor of mine. But first shall take a smoke of tobacco.” He would not listen to any persuasion. He wanted to die.

He had a smoke. As soon as he took the pipe out of his mouth, she stabbed him, and he fell on his back. (He lay there, touching the ground) merely with his calves, with his shoulder-blades, and with the other fleshy parts of his body. He lay (with the small of his back) quite on high. So strong was he. Then he died, and came to his end.

Contest with the Ke’let

An old man’s lone son embarks on a perilous journey, outwitting malevolent spirits and supernatural foes through cleverness and bravery. He defeats ke’le-spirits, a predatory woman, and other dangers, ultimately returning home triumphant. His tale showcases the resilience, cunning, and heroism central to Chukchi mythology, emphasizing the struggle for survival against hostile forces in a mystical landscape.

► Themes of the story

Hero’s Journey: The protagonist embarks on a transformative adventure, facing and overcoming various challenges.

Supernatural Beings: Encounters with malevolent spirits and ke’le entities are central to the story.

Conflict with Nature: The protagonist faces and overcomes natural and supernatural challenges in his environment.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

One time there was a man whose sons were all dying. He became old, and was left without sons. Then in his old age a male child was born to him. The child grew, and began to construct a boat. While the father was sleeping, the boy would work on the boat. Then he set off, departed far yonder. On his journey he saw a man who was on an island. “Here, come hither!” — “I will.” He came. While he was travelling, he had caught a small seal. “Oh, let us play, let us have some fun!” — “Yes!” Oh, then the little man hid in a boot. The other one was searching for him. He was nowhere. Then he fell out (of the boot). “Oh, here I am! Now it is your turn.” The other one became a house. “Where is he, the source of trouble?” — “Oh, here I am!” He found him. “Now let us eat some liver!” — “Oh, all right! but I will go and bring my knife from the boat.” He brought the knife, and at the same time he put into his bosom the little seal lately killed by him. He put it into his bosom, together with some blood.

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“Oh, I will be first!” He pretended to rip open his abdomen with the knife and to eat (his own) liver. He cut the seal’s liver and ate it. “Now it is your turn.” All at once the other one ripped open his abdomen, and so perished, killed himself.

The man set off, and saw another jaw-bone house. There an old ke’le-woman was cooking heads. He entered. “What is the matter? Who has pushed his way into our house? Then he entered, and sat down on a pillow. When he sat down the ke’le-woman came to meet him. She carried her woman’s knife, which was covered with coagulated blood, and began to whet it. All at once he rushed upon the one who was whetting the knife, snatched away her [woman’s] knife, hit her on the head, and so she perished. He murdered her.

Then he went out, set off again, and saw a house. He came to that house. Clothes were scattered about in it. Then suddenly a voice came from the hearth. “Oh, there he is! [Also] this one murders the procurers of game. Those whom he murdered were also procurers of our food and of game.”

Then a head appeared. He hit the head with a harpoon. Then a ke’le-man from underground pulled it down, together with the thong, and made it go underground. He was moving along underground. Another small jaw-bone house stood directly opposite. There he set the ke’le free. The latter passed on, and he entered the jaw-bone house.

Two eyeless old women were sitting there. He drew out his penis, directed it toward the nose of one of them, and swung it. The old woman said, “Halloo” — “Ho!” — “Really, something made me think of the time when I had a husband!” — “Is that so?”

He killed one of the old women, and flayed her, beginning at the anus. The body he threw on a dung-hill. The skin he put on.

The people came, looking for a shaman. “What do you want?” — “Oh, (you have said) enough! A man’s head (is aching)… By the way, why has your jaw become so long?” — “Oh, has it really become so long? Well, now, you go home. I will come quick enough.”

Shortly afterwards he departed. “Let the one whose head aches sit up! Oh, this here!” And all at once he hit him on the head with a harpoon-point and killed him, so he died. He killed many more, destroyed a houseful. Then he came out and departed far yonder. He went home.

He reached home, and his parents rejoiced. He said, “Oh, indeed! I have destroyed some of the murderers.”

Ended. I have killed the wind.

The Fight for a Wife

A reclusive young man, strengthened by lifting stones, ventured out to find a wife. In a distant village, he overcame challenges from the local champion: hunting white whales, winning a boat race using magic, and triumphing in a deadly wrestling match. Declared the new champion, he claimed his rival’s wives and possessions, securing love, glory, and respect through strength and cunning.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Hero’s Journey: The protagonist embarks on a transformative adventure, leaving his solitary life to face challenges and ultimately achieve his goal.

Cunning and Deception: He uses wit and magical means, such as transforming his boat into a beluga, to outsmart his opponent during the boat race.

Conflict with Authority: By defeating the local champion, he challenges and overturns the existing power structure in the village.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Unga story

Once upon a time there was a young man who lived all alone, far from other people. He had a habit of lifting stones, — at first small ones, but he gradually grew so strong that even large ones yielded to him. When he became old enough to marry, he decided to go out in the world to get a wife, — peaceably if he could, but he was also prepared to fight for her.

After several days’ paddling, he came one night to a village. In one hut he saw a light, and thither he directed his footsteps, and found a young girl, who greeted him, gave him something to eat and a place to sleep. As soon as the inhabitants of the village heard of the presence of a stranger they sent him a challenge.

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An old man presented himself, and through the intestine window shouted, “Our champion would like with the new arrival try his strength.” The meaning of the words were explained to the young man by the girl, and she advised him to accept.

The first test of skill consisted in securing white whales. Each contestant went in his own boat in the presence of the villagers. In the evening they returned; and the new-comer, having secured the largest number of these animals, was declared the victor.

On the following day another challenge was delivered in the manner indicated above. This time it was to be a boat-race. When the rivals met on the beach, their bidarkas were side by side; and between them was placed a bow and arrow, to be used by the victor on the vanquished. The race was to be around a large island facing the village. They got away together, and for a time the contest was in doubt — first one and then the other leading. But as the race progressed, the local champion took the lead, and gradually drew away from his rival until he lost sight of him altogether. So certain were the old men on the shore of the outcome of the race, that they would not even remain to see the finish. But the new-comer, when he saw himself outdistanced, turned to his boat, which was made of beluga (white whale) skin, and commanded it to be changed to a beluga, swim under the water, and overtake the local champion. When close to the shore, he came up, assuming his natural shape, and landed. The local champion, on looking back and not seeing his rival, slowed up, feeling certain of victory. Great was therefore his astonishment and fright on beholding him on the beach with the bow in his hand. He had little time to think, for the twice victorious hero shot him. While eating supper at the home of the young girl, an old man came to request him to go to the beach to withdraw the arrow from the local hero, since no one else could do it. He went and did as he was asked, and the ex-champion became well again.

When the evening of the third day came around, the young man was challenged once more, in the usual manner, to a wrestling-match to take place in the “Large House.” In the centre was a large pit, fenced in, containing many human bones and shaman worms. It was understood that the victor was to throw his victim into the pit, from which he could not get out, and where the worms would eat him. Life, love, and glory hung on the outcome of the struggle, and both men fought hard and long. At last the stone-lifting exercise of the new-comer came to his aid. By a skilful movement he lifted the local champion off his feet and threw him into the pit.

The crowd declared the young man from now on their champion. He went to the home of his defeated rival to claim the spoils of war, which in this case included two wives, furs, etc.