Origin of the Difference in Modes of Life Between Hottentots and Bushmen

In the tale, a blind man and a hunter discover cattle in a hole, initially mistaken for game. The blind man regains sight, builds a kraal, and anoints himself in traditional fashion. When the hunter tries the same, he is tricked and burned by fire. Banished to the hills, the hunter’s descendants, seeking honey, become the Bushmen.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910


► Themes of the story

Origin of Things: The tale explains the divergence in lifestyles between the Hottentots and Bushmen, detailing how their distinct ways of living came to be.

Transformation: The narrative describes the blind man’s recovery of sight and the hunter’s transition to a life in the hills, highlighting significant changes in their circumstances.

Cunning and Deception: The blind man deceives the hunter by instructing him to throw the ointment into the fire, leading to the hunter’s misfortune.

► From the same Region or People

Learn more about the Bushmen


In the beginning there were two. One was blind, the other was always hunting. This hunter found at last a hole in the earth from which game proceeded and killed the young. The blind man, feeling and smelling them, said, “They are not game, but cattle.”

The blind man afterwards recovered his sight, and going with the hunter to this hole, saw that they were cows with their calves. He then quickly built a kraal (fence made of thorns) round them, and anointed himself, just as Hottentots (in their native state) are still wont to do.

► Continue reading…

When the other, who now with great trouble had to seek his game, came and saw this, he wanted to anoint himself also. “Look here!” said the other, “you must throw the ointment into the fire, and afterwards use it.” He followed this advice, and the flames flaring up into his face, burnt him most miserably; so that he was glad to make his escape. The other, however, called to him: “Here, take the kirri (a knobstick), and run to the hills to hunt there for honey.”

Hence sprung the race of Bushmen.


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 Distribution of Animals After the Creation

Teco, the Supreme Being, apportioned resources to three nations: Whites, Bushmen (Amakosa), and Hottentots (Amalouw). The Hottentots chased a honey bird, ignoring Teco’s warnings, leading to their fate of living on wild roots and honey. The unruly Bushmen, claiming cattle, were granted only livestock. The patient Whites received cattle, horses, sheep, and property, prompting the Bushmen’s remark on their unequal share.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910


► Themes of the story

Creation: The narrative explains how Teco, the Supreme Being, distributed resources among different nations after the world’s creation.

Origin of Things: It provides an account of why different groups possess varying resources, attributing these differences to their actions during the distribution.

Divine Intervention: Teco’s direct involvement and decisions shape the destinies of the Whites, Bushmen, and Hottentots, illustrating the influence of a deity in mortal affairs.

► From the same Region or People

Learn more about the Bushmen


Teco is the Supreme Being. Teco had every description of stock and property.

There were three nations created, viz., the Whites, the Amakosa, or Bushmen, and the Amalouw, or Hottentots. A day was appointed for them to appear before the Teco to receive whatever he might apportion to each tribe. While they were assembling, a honey bird, or honey guide, came fluttering by, and all the Hottentots ran after it, whistling and making the peculiar noise they generally do while following this wonderful little bird.

► Continue reading…

The Teco remonstrated with them about their behavior, but to no purpose. He thereupon denounced them as a vagrant race that would have to exist on wild roots and honey beer, and possess no stock whatever.

When the fine herds of cattle were brought, the Bushmen became very much excited–the one exclaiming, “That black and white cow is mine!” and another, “That red cow and black bull are mine!” and so on, till at last the Teco, whose patience had been severely taxed by their shouts and unruly behavior, denounced them as a restless people, who would only possess cattle.

The Whites patiently waited until they received cattle, horses, sheep, and all sorts of property. Hence, the old Bushmen observed, “You Whites have got everything. We Bushmen have only cattle, while the Amalouw, or Hottentots, have nothing.”


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

Wayambeh the Turtle

Wayambeh, a man from one tribe, kidnaps Oolah, a woman from another tribe, along with her children, intending to make her his wife. Oolah’s tribe retaliates with war. Left unsupported by his tribe, Wayambeh defends himself using shields but is forced to retreat into a creek. He disappears underwater, reemerging as a turtle, marking the origin of the Wayambeh in lore.

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


► Themes of the story

Transformation: Wayambeh’s metamorphosis into a turtle signifies a profound physical change.

Revenge and Justice: Oolah’s tribe seeks retribution for her kidnapping, highlighting themes of justice.

Origin of Things: The tale explains the origin of turtles in the creeks, providing a cultural explanation for a natural phenomenon.

► From the same Region or People

Learn more about the Aboriginal Australians


Oolah, the lizard, was out getting yams on a Mirrieh flat. She had three of her children with her. Suddenly she thought she heard some one moving behind the big Mirrieh bushes. She listened. All of a sudden out jumped Wayambeh from behind a bush and seized Oolah, telling her not to make a noise and he would not hurt her, but that he meant to take her off to his camp to be his wife. He would take her three children too and look after them. Resistance was useless, for Oolah had only her yam stick, while Wayambeh had his spears and boondees. Wayambeh took the woman and her children to his camp.

► Continue reading…

His tribe when they saw him bring home a woman of the Oolah tribe, asked him if her tribe had given her to him. He said, “No, I have stolen her.”

“Well,” they said, “her tribe will soon be after her; you must protect yourself; we shall not fight for you. You had no right to steal her without telling us. We had a young woman of our own tribe for you, yet you go and steal an Oolah and bring her to the camp of the Wayambeh. On your own head be the consequences.”

In a short time the Oolahs were seen coming across the plain which faced the camp of the Wayambeh. And they came not in friendship or to parley, for no women were with them, and they carried no boughs of peace in their bands, but were painted as for war, and were armed with fighting weapons.

When the Wayambeh saw the approach of the Oolah, their chief said: “Now, Wayambeh, you had better go out on to the plain and do your own fighting; we shall not help you.”

Wayambeh chose the two biggest boreens that he had; one he slung on him, covering the front of his body, and one the back; then, seizing his weapons, he strode out to meet his enemies.

When he was well out on to the plain, though still some distance from the Oolah, he called out, “Come on.”

The answer was a shower of spears and boomerangs. As they came whizzing through the air Wayambeh drew his arms inside the boreens, and ducked his head down between them, so escaped.

As the weapons fell harmless to the ground, glancing off his boreen, out again he stretched his arms and held up again his head, shouting, “Come on, try again, I’m ready.”

The answer was another shower of weapons, which he met in the same way. At last the Oolahs closed in round him, forcing him to retreat towards the creek.

Shower after shower of weapons they slung at him, and were getting at such close quarters that his only chance was to dive into the creek. He turned towards the creek, tore the front boreen off him, flung down his weapons and plunged in.

The Oolah waited, spears poised in hand, ready to aim directly his head appeared above water, but they waited in vain. Wayambeh, the black fellow, they never saw again, but in the waterhole wherein he had dived they saw a strange creature, which bore on its back a fixed structure like a boreen, and which, when they went to try and catch it, drew in its head and limbs, so they said, “It is Wayambeh.” And this was the beginning of Wayambeh, or turtle, in the creeks.


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

Bougoodoogahdah the Rain Bird

Bougoodoogahdah, an old woman living with 400 dingoes, lured people into ambushes for her dogs to kill and consume. When her acts were discovered, the tribes retaliated, killing her and the dogs. Her heart birthed a bird that calls “Bougoodoogahdah,” linked to rainmaking. The dead dingoes became snakes, while her two harmless dogs transformed into non-poisonous carpet snakes. White stones mark the victims’ remains.

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


► Themes of the story

Cunning and Deception: Bougoodoogahdah deceives travelers by luring them into ambushes, leading to their demise at the hands of her dingoes.

Transformation: The narrative describes the metamorphosis of Bougoodoogahdah’s heart into a rain bird and her dingoes into snakes, symbolizing change and continuity.

Origin of Things: The story explains the origin of the rain bird’s call and its association with rainmaking in the cultural context.

► From the same Region or People

Learn more about the Aboriginal Australians


Bougoodoogahdah was all old woman who lived alone with her four hundred dingoes. From living so long with these dogs she had grown not to care for her fellow creatures except as food. She and the dogs lived on human flesh, and it was her cunning which gained such food for them all. She would sally forth from her camp with her two little dogs; she would be sure to meet some black fellows, probably twenty or thirty, going down to the creek. She would say, “I can tell you where there are lots of paddy melons.” They would ask where, and she would answer, “Over there, on the point of that moorillah or ridge. If you will go there and have your nullahs ready, I will go with my two dogs and round them up towards you.”

► Continue reading…

The black fellows invariably stationed themselves where she had told them, and off went Bougoodoogahdah and her two dogs. But not to round up the paddy melons. She went quickly towards her camp, calling softly, “Birree, gougou,” which meant “Sool ’em, sool ’em,” and was the signal for the dogs to come out. Quickly they came and surrounded the black fellows, took them by surprise, flew at them, bit and worried them to death. Then they and Bougoodoogahdah dragged the bodies to their camp. There they were cooked and were food for the old woman and the dogs for some time. As soon as the supply was finished the same plan to obtain more was repeated.

The black fellows missed so many of their friends that they determined to find out what had become of them. They began to suspect the old woman who lived alone and hunted over the moorillahs with her two little dogs. They proposed that the next party that went to the creek should divide and some stay behind in hiding and watch what went on. Those watching saw the old woman advance towards their friends, talk to them for a while, and then go off with her two dogs. They saw their friends station themselves at the point of the moorillah or ridge, holding their nullahs in readiness, as if waiting for something to come. Presently they heard a low cry from the old woman of “Birree gougou,” which cry was quickly followed by dingoes coming out of the bush in every direction, in hundreds, surrounding the black fellows at the point.

The dingoes closed in, quickly hemming the black fellows in all round; then they made a simultaneous rush at them, tore them with their teeth, and killed them.

The black fellows watching, saw that when the dogs had killed their friends they were joined by the old woman, who helped them to drag off the bodies to their camp.

Having seen all this, back went the watchers to their tribe and told what they had seen. All the tribes round mustered up and decided to execute a swift vengeance. In order to do so, out they sallied well armed. A detachment went on to entrap the dogs and Bougoodoogahdah. Then just when the usual massacre of the blacks was to begin and the dogs were closing in round them for the purpose, out rushed over two hundred black fellows, and so effectual was their attack that every dog was killed, as well as Bougoodoogahdah and her two little dogs.

The old woman lay where she had been slain, but as the blacks went away they heard her cry “Bougoodoogahdah.” So back they went and broke her bones, first they broke her legs and then left her. But again as they went they heard her cry “Bougoodoogahdah.” Then back again they came, and again, until at last every bone in her body was broken, but still she cried “Bougoodoogahdah.” So one man waited beside her to see whence came the sound, for surely, they thought, she must be dead. He saw her heart move and cry again “Bougoodoogahdah” and as it cried, out came a little bird from it. This little bird runs on the moorillahs and calls at night “Bougoodoogahdah.” All day it stays in one place, and only at night comes out. It is a little greyish bird, something like a weedah. The blacks call it a rain-maker, for if any one steals its eggs it cries out incessantly “Bougoodoogahdah” until in answer to its call the rain falls. And when the country is stricken with a drought, the blacks look for one of these little birds, and finding it, chase it, until it cries aloud “Bougoodoogahdah, Bougoodoogahdah” and when they hear its cry in the daytime they know the rain will soon fall.

As the little bird flew from the heart of the woman, all the dead dingoes were changed into snakes, many different kinds, all poisonous. The two little dogs were changed into dayall minyah, a very small kind of carpet snake, non-poisonous, for these two little dogs had never bitten the blacks as the other dogs had done. At the points of the Moorillahs where Bougoodoogahdah and her dingoes used to slay the blacks, are heaps of white stones, which are supposed to be the fossilised bones of the massacred men.


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

Goolahwilleel the Topknot Pigeons

Young Goolahwilleel deceived his family by pretending to hunt, instead crafting a kangaroo model from wattle-gum. When he presented it as real meat, his mother and sisters grew angry, realizing they were still without food. They punished him and vowed never to let him hunt alone again. Henceforth, Goolahwilleels always foraged together, ensuring cooperation and avoiding further trickery.

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


► Themes of the story

Trickster: Goolahwilleel deceives his family by crafting a kangaroo model from wattle-gum, pretending it to be real meat.

Community and Isolation: Goolahwilleel’s actions lead to his punishment and the decision that he should no longer hunt alone, reflecting on the importance of cooperation within the community.

Origin of Things: The story explains why Goolahwilleels (topknot pigeons) always forage together, attributing it to the ancestral behavior of ensuring cooperation and avoiding deceit.

► From the same Region or People

Learn more about the Aboriginal Australians


Young Goolahwilleeel used to go out hunting every day. His mother and sisters always expected that he would bring home kangaroo and emu for them. But each day he came home without any meat at all. They asked him what he did in the bush, as he evidently did not hunt. He said that he did hunt.

“Then why,” said they, “do you bring us nothing home?”

“I cannot catch and kill what I follow,” he said. “You hear me cry out when I find kangaroo or emu; is it not so?”

► Continue reading…

“Yes; each day we hear you call when you find something, and each day we get ready the fire, expecting you to bring home the spoils of the chase, but you bring nothing.”

“To-morrow,” he said, “you shall not be disappointed. I will bring you a kangaroo.”

Every day, instead of hunting, Goolahwilleel had been gathering wattle-gum, and with this he had been modelling a kangaroo–a perfect model of one, tail, ears, and all complete. So the next day he came towards the camp carrying this kangaroo made of gum. Seeing him coming, and also seeing that he was carrying the promised kangaroo, his mother and sisters said: “Ah, Goolahwilleel spoke truly. He has kept his word, and now brings us a kangaroo. Pile up the fire. To-night we shall eat meat.”

About a hundred yards away from the camp Goolahwilleel put down his model, and came on without it. His mother called out: “Where is the kangaroo you brought home?”

“Oh, over there.” And he pointed towards where he had left it.

The sisters ran to get it, but came back saying: “Where is it? We cannot see it.”

“Over there,” he said, pointing again.

“But there is only a great figure of gum there.”

“Well, did I say it was anything else? Did I not say it was gum?”

“No, you did not. You said it was a kangaroo.”

“And so it is a kangaroo. A beautiful kangaroo that I made all by myself.” And he smiled quite proudly to think what a fine kangaroo he had made.

But his mother and sisters did not smile. They seized him and gave him a good beating for deceiving them. They told him he should never go out alone again, for he only played instead of hunting, though he knew they starved for meat. They would always in the future go with him.

And so for ever the Goolahwilleels went in flocks, never more singly, in search of food.


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

Meamei the Seven Sisters

Wurrunnah, rejected by his tribe, embarks on a journey through a strange land filled with mysterious encounters, including a sightless man who “sees” through his nose, vanishing water, and bizarre creatures. Eventually, he captures two sisters from the Meamei tribe as his wives. Defying his warnings, they ascend to the sky, reuniting with their sisters to become the Pleiades, leaving Wurrunnah alone again.

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


► Themes of the story

Quest: Wurrunnah embarks on a journey through unfamiliar lands, encountering various challenges and mysterious beings.

Forbidden Knowledge: Wurrunnah’s experiences introduce him to hidden truths and realms beyond ordinary human understanding.

Origin of Things: The Meamei sisters’ ascent to the sky, transforming into the Pleiades constellation, signifies a physical and symbolic change.

► From the same Region or People

Learn more about the Aboriginal Australians


Wurrunnah had had a long day’s hunting, and he came back to the camp tired and hungry. He asked his old mother for durrie, but she said there was none left. Then he asked some of the other blacks to give him some doonburr seeds that he might make durrie for himself, But no one would give him anything. He flew into a rage and he said, “I will go to a far country and live with strangers; my own people would starve me.” And while he was yet hot and angry, he went. Gathering up his weapons, he strode forth to find a new people in a new country. After he had gone some distance, he saw, a long way off, an old man chopping out bees’ nests.

► Continue reading…

The old man turned his face towards Wurrunnah, and watched him coming, but when Wurrunnah came close to him he saw that the old man had no eyes, though he had seemed to be watching him long before he could have heard him. It frightened Wurrunnah to see a stranger having no eyes, yet turning his face towards him as if seeing him all the time. But he determined not to show his fear, but go straight on towards him, which he did. When he came up to him, the stranger told him that his name was Mooroonumildah, and that his tribe were so-called because they had no eyes, but saw through their noses. Wurrunnah thought it very strange and still felt rather frightened, though Mooroonumildah seemed hospitable and kind, for, he gave Wurrunnah, whom he said looked hungry, a bark wirree filled with honey, told him where his camp was, and gave him leave to go there and stay with him. Wurrunnah took the honey and turned as if to go to the camp, but when he got out of sight he thought it wiser to turn in another direction. He journeyed on for some time, until he came to a large lagoon, where he decided to camp. He took a long drink of water, and then lay down to sleep. When he woke in the morning, he looked towards the lagoon, but saw only a big plain. He thought he must be dreaming; he rubbed his eyes and looked again.

“This is a strange country,” he said. “First I meet a man who has no eyes and yet can see. Then at night I see a large lagoon full of water, I wake in the morning and see none. The water was surely there, for I drank some, and yet now there is no water.” As he was wondering how the water could have disappeared so quickly, he saw a big storm coming up; he hurried to get into the thick bush for shelter. When he had gone a little way into the bush, he saw a quantity of cut bark lying on the ground.

“Now I am right,” he said. “I shall get some poles and with them and this bark make a dardurr in which to shelter myself from the storm I see coming.”

He quickly cut the poles he wanted, stuck them up as a framework for his dardurr. Then he went to lift up the bark. As he lifted up a sheet of it he saw a strange-looking object of no tribe that he had ever seen before.

This strange object cried out: “I am Bulgahnunnoo,” in such a terrifying tone that Wurrunnah dropped the bark, picked up his weapons and ran away as hard as he could, quite forgetting the storm. His one idea was to get as far as he could from Bulgahnunnoo.

On he ran until he came to a big river, which hemmed him in on three sides. The river was too big to cross, so he had to turn back, yet he did not retrace his steps but turned in another direction. As he turned to leave the river he saw a flock of emus coming to water. The first half of the flock were covered with feathers, but the last half had the form of emus, but no feathers.

Wurrunnah decided to spear one for food. For that purpose he climbed up a tree, so that they should not see him; he got his spear ready to kill one of the featherless birds. As they passed by, he picked out the one he meant to have, threw his spear and killed it, then climbed down to go and get it.

As he was running up to the dead emu, he saw that they were not emus at all but black fellows of a strange tribe. They were all standing round their dead friend making savage signs, as to what they would do by way of vengeance. Wurrunnah saw that little would avail him the excuse that he had killed the black fellow in mistake for an emu; his only hope lay in flight. Once more he took to his heels, hardly daring to look round for fear he would see an enemy behind him. On he sped, until at last he reached a camp, which he was almost into before he saw it; he had only been thinking of danger behind him, unheeding what was before him.

However, he had nothing to fear in the camp he reached so suddenly, for in it were only seven young girls. They did not look very terrifying, in fact, seemed more startled than he was. They were quite friendly towards him when they found that he was alone and hungry. They gave him food and allowed him to camp there that night. He asked them where the rest of their tribe were, and what their name was. They answered that their name was Meamei, and that their tribe were in a far country. They had only come to this country to see what it was like; they would stay for a while and thence return whence they had come.

The next day Wurrunnah made a fresh start, and left the camp of the Meamei, as if he were leaving for good. But he determined to hide near and watch what they did, and if he could get a chance he would steal a wife from amongst them. He was tired of travelling alone. He saw the seven sisters all start out with their yam sticks in hand. He followed at a distance, taking care not to be seen. He saw them stop by the nests of some flying ants. With their yam sticks they dug all round these ant holes. When they had successfully unearthed the ants they sat down, throwing their yam sticks on one side, to enjoy a feast, for these ants were esteemed by them a great delicacy.

While the sisters were busy at their feast, Wurrunnah sneaked up to their yam sticks and stole two of them; then, taking the sticks with him, sneaked back to his hiding-place. When at length the Meamei had satisfied their appetites, they picked up their sticks and turned towards their camp again. But only five could find their sticks; so those five started off, leaving the other two to find theirs, supposing they must be somewhere near, and, finding them, they would soon catch them up. The two girls hunted all round the ants’ nests, but could find no sticks. At last, when their backs were turned towards him, Wurrunnah crept out and stuck the lost yam sticks near together in the ground; then he slipt back into his hiding-place. When the two girls turned round, there in front of them they saw their sticks. With a cry of joyful surprise they ran to them and caught hold of them to pull them out of the ground, in which they were firmly stuck. As they were doing so, out from his hiding-place jumped Wurrunnah. He seized both girls round their waists, holding them tightly. They struggled and screamed, but to no purpose. There were none near to hear them, and the more they struggled the tighter Wurrunnah held them. Finding their screams and struggles in vain they quietened at length, and then Wurrunnah told them not to be afraid, he would take care of them. He was lonely, he said, and wanted two wives. They must come quietly with him, and he would be good to them. But they must do as he told them. If they were not quiet, he would swiftly quieten them with his moorillah. But if they would come quietly with him he would be good to them. Seeing that resistance was useless, the two young girls complied with his wish, and travelled quietly on with him. They told him that some day their tribe would come and steal them back again; to avoid which he travelled quickly on and on still further, hoping to elude all pursuit. Some weeks passed, and, outwardly, the two Meamei seemed settled down to their new life, and quite content in it, though when they were alone together they often talked of their sisters, and wondered what they had done when they realised their loss. They wondered if the five were still hunting for them, or whether they had gone back to their tribe to get assistance. That they might be in time forgotten and left with Wurrunnali for ever, they never once for a moment thought. One day when they were camped Wurrunnah said: “This fire will not burn well. Go you two and get some bark from those two pine trees over there.”

“No,” they said, “we must not cut pine bark. If we did, you would never more see us.”

“Go! I tell you, cut pine bark. I want it. See you not the fire burns but slowly?”

“If we go, Wurrunnah, we shall never return. You will see us no more in this country. We know it.”

“Go, women, stay not to talk. Did ye ever see talk make a fire burn? Then why stand ye there talking? Go; do as I bid you. Talk not so foolishly; if you ran away soon should I catch you, and, catching you, would beat you hard. Go I talk no more.”

The Meamei went, taking with them their combos with which to cut the bark. They went each to a different tree, and each, with a strong hit, drove her combo into the bark. As she did so, each felt the tree that her combo had struck rising higher out of the ground and bearing her upward with it. Higher and higher grew the pine trees, and still on them, higher and higher from the earth, went the two girls. Hearing no chopping after the first hits, Wurrunnah came towards the pines to see what was keeping the girls so long. As he came near them he saw that the pine trees were growing taller even as he looked at them, and clinging to the trunks of the trees high in the air he saw his two wives. He called to them to come down, but they made no answer. Time after time he called to them as higher and higher they went, but still they made no answer. Steadily taller grew the two pines, until at last their tops touched the sky. As they did so, from the sky the five Meamei looked out, called to their two sisters on the pine trees, bidding them not to be afraid but to come to them. Quickly the two girls climbed up when they heard the voices of their sisters. When they reached the tops of the pines the five sisters in the sky stretched forth their hands, and drew them in to live with them there in the sky for ever.

And there, if you look, you may see the seven sisters together. You perhaps know them as the Pleiades, but the black fellows call them the Meamei.


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

Bootoolgah the Crane and Goonur the Kangaroo Rat, the Fire Makers

Bootoolgah the crane and Goonur the kangaroo rat discovered how to make fire by rubbing sticks together, keeping their method secret to cook food privately. Suspicious of their actions, their tribe staged a grand corrobboree to distract them. Amidst the excitement, Beeargah the hawk seized their firestick, revealing the secret to all. Fire became accessible to the tribes, ending Bootoolgah and Goonur’s exclusive control.

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


► Themes of the story

Forbidden Knowledge: Bootoolgah and Goonur discover the method of making fire and choose to keep this knowledge hidden from their tribe, using it secretly to cook their food.

Cunning and Deception: The duo’s deliberate concealment of their fire-making ability from the rest of the tribe involves deceitful behavior to maintain their exclusive advantage.

Origin of Things: The narrative explains the origin of fire-making among the tribes, detailing how the knowledge transitioned from being a secret to common practice.

► From the same Region or People

Learn more about the Aboriginal Australians


In the days when Bootoolgah, the crane, married Goonur, the kangaroo rat, there was no fire in their country. They had to eat their food raw or just dry it in the sun. One day when Bootoolgah was rubbing two pieces of wood together, he saw a faint spark sent forth and then a slight smoke. “Look,” he said to Goonur, “see what comes when I rub these pieces of wood together–smoke! Would it not be good if we could make fire for ourselves with which to cook our food, so as not to have to wait for the sun to dry it?”

► Continue reading…

Goonur looked, and, seeing the smoke, she said: “Great indeed would be the day when we could make fire. Split your stick, Bootoolgah, and place in the opening bark and grass that even one spark may kindle a light.” And hearing wisdom in her words, even as she said Bootoolgah did. And lo! after much rubbing, from the opening came a small flame. For as Goonur had said it would, the spark lit the grass, the bark smouldered and smoked, and so Bootoolgah the crane, and Goonur the kangaroo rat, discovered the art of fire making.

“This we will keep secret,” they said, “from all the tribes. When we make a fire to cook our fish we will go into a Bingahwingul scrub. There we will make a fire and cook our food in secret. We will hide our firesticks in the openmouthed seeds of the Bingahwinguls; one firestick we will carry always hidden in our comebee.”

Bootoolgah and Goonur cooked the next fish they caught, and found it very good. When they went back to the camp they took some of their cooked fish with them. The blacks noticed it looked quite different from the usual sun-dried fish, so they asked: “What did you to that fish?”

“Let it lie in the sun,” said they.

“Not so,” said the others.

But that the fish was sun-dried Bootoolgah and Goonur persisted. Day by day passed, and after catching their fish, these two always disappeared, returning with their food looking quite different from that of the others. At last, being unable to extract any information from them, it was determined by the tribe to watch them. Boolooral, the night owl, and Quarrian, the parrot, were appointed to follow the two when they disappeared, to watch where they went, and find out what they did. Accordingly, after the next fish were caught, when Bootoolgah and Goonur gathered up their share and started for the bush, Boolooral and Quarrian followed on their tracks. They saw them disappear into a Bingahwingul scrub, where they lost sight of them. Seeing a high tree on the edge of the scrub, they climbed up it, and from there they saw all that was to be seen. They saw Bootoolgah and Goonur throw down their load of fish, open their comebee and take from it a stick, which stick, when they had blown upon it, they laid in the midst of a heap of leaves and twigs, and at once from this heap they saw a flame leap, which flame the fire makers fed with bigger sticks. Then, as the flame died down, they saw the two place their fish in the ashes that remained from the burnt sticks. Then back to the camp of their tribes went Boolooral and Quarrian, back with the news of their discovery. Great was the talk amongst the blacks, and many the queries as to how to get possession of the comebee with the fire stick in it, when next Bootoolgah and Goonur came into the camp. It was at length decided to hold a corrobboree, and it was to be one on a scale not often seen, probably never before by the young of the tribes. The grey beards proposed to so astonish Bootoolgah and Goonur as to make them forget to guard their precious comebee. As soon as they were intent on the corrobboree and off guard, some one was to seize the comebee, steal the firestick and start fires for the good of all. Most of them had tasted the cooked fish brought into the camp by the fire makers and, having found it good, hungered for it. Beeargah, the hawk, was told to feign sickness, to tie up his head, and to lie down near wherever the two sat to watch the corrobboree. Lying near them, he was to watch them all the time, and when they were laughing and unthinking of anything but the spectacle before them, he was to steal the comebee. Having arranged their plan of action, they all prepared for a big corrobboree. They sent word to all the surrounding tribes, asking them to attend, especially they begged the Bralgahs to come, as they were celebrated for their wonderful dancing, which was so wonderful as to be most likely to absorb the attention of the firemakers.

All the tribes agreed to come, and soon all were engaged in great preparations. Each determined to outdo the other in the quaintness and brightness of their painting for the corrobboree. Each tribe as they arrived gained great applause; never before had the young people seen so much diversity in colouring and design. Beeleer, the Black Cockatoo tribe, came with bright splashes of orange-red on their black skins. The Pelicans came as a contrast, almost pure white, only a touch here and there of their black skin showing where the white paint had rubbed off. The Black Divers came in their black skins, but these polished to shine like satin. Then came the Millears, the beauties of the Kangaroo Rat family, who had their home on the morillas. After them came the Buckandeer or Native Cat tribe, painted in dull colours, but in all sorts of patterns. Mairas or Paddymelons came too in haste to take part in the great corrobboree. After them, walking slowly, came the Bralgahs, looking tall and dignified as they held up their red heads, painted so in contrast to their French-grey bodies, which they deemed too dull a colour, unbrightened, for such a gay occasion. Amongst the many tribes there, too numerous to mention, were the rose and grey painted Galabs, the green and crimson painted Billai; most brilliant were they with their bodies grass green and their sides bright crimson, so afterwards gaining them the name of crimson wings. The bright little Gidgereegahs came too.

Great was the gathering that Bootoolgah, the crane, and Goonur, the kangaroo rat, found assembled as they hurried on to the scene. Bootoolgah had warned Goonur that they must only be spectators, and take no active part in the corrobboree, as they had to guard their combee. Obedient to his advice, Goonur seated herself beside him and slung the comebee over her arm. Bootoolgah warned her to be careful and not forget she had it. But as the corrobboree went on, so absorbed did she become that she forgot the comebee, which slipped from her arm. Happily, Bootoolgah saw it do so, replaced it, and bade her take heed, so baulking Beeargah, who had been about to seize it, for his vigilance was unceasing, and, deeming him sick almost unto death, the two whom lie was watching took no heed of him. Back he crouched, moaning as he turned, but keeping ever an eye on Goonur. And soon was he rewarded. Now came the turn of the Bralgahs to dance, and every eye but that of the watchful one was fixed on them as slowly they came into the ring. First they advanced, bowed and retired, then they repeated what they had done before, and again, each time getting faster and faster in their movements, changing their bows into pirouettes, craning their long necks and making such antics as they went through the figures of their dance, and replacing their dignity with such grotesqueness, as to make their large audience shake with laughter, they themselves keeping throughout all their grotesque measures a solemn air, which only seemed to heighten the effect of their antics.

And now came the chance of Beeargah the hawk. In the excitement of the moment Goonur forgot the comebee, as did Bootoolgah. They joined in the mirthful applause of the crowd, and Goonur threw herself back helpless with laughter. As she did so the comebee slipped from her arm. Then up jumped the sick man from behind her, seized the comebee with his combo, cut it open, snatched forth the firestick, set fire to the heap of grass ready near where he had lain, and all before the two realised their loss. When they discovered the precious comebee was gone, up jumped Bootoolgah and Goonur. After Beeargah ran Bootoolgah, but Beeargah had a start and was fleeter of foot, so distanced his pursuer quickly. As he ran he fired the grass with the stick he still held. Bootoolgah, finding he could not catch Beeargah, and seeing fires everywhere, retired from the pursuit, feeling it was useless now to try and guard their secret, for it had now become the common property of all the tribes there assembled.


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

Bahloo the Moon, and the Daens

Bahloo the moon asked earth people to carry his “dogs” (three snakes) across a creek, promising them rebirth if they agreed. Fearing the snakes’ deadly bites, they refused. Bahloo demonstrated their harmlessness but, angered by their refusal, cursed them to never rise again after death, unlike him. The earth people, resentful, began killing snakes, but Bahloo ensured their enduring presence as a reminder of their defiance.

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


► Themes of the story

Divine Punishment: Bahloo, a celestial being, punishes the earth people for their refusal to assist him, decreeing that they will not experience rebirth after death.

Supernatural Beings: The narrative features Bahloo, the moon deity, and his “dogs,” which are snakes with significant roles in the myth.

Origin of Things: The tale explains the perpetual presence of snakes on earth as a consequence of the people’s defiance, providing an origin story for their existence.

► From the same Region or People

Learn more about the Aboriginal Australians


Bahloo the moon looked down at the earth one night, when his light was shining quite brightly, to see if any one was moving. When the earth people were all asleep was the time he chose for playing with his three dogs. He called them dogs, but the earth people called them snakes, the death adder, the black snake, and the tiger snake. As he looked down on to the earth, with his three dogs beside him, Bahloo saw about a dozen daens, or black fellows, crossing a Creek. He called to them saying, “Stop, I want you to carry my dogs across that creek.”

► Continue reading…

But the black fellows, though they liked Bahloo well, did not like his dogs, for sometimes when he had brought these dogs to play on the earth, they had bitten not only the earth dogs but their masters; and the poison left by the bites had killed those bitten. So the black fellows said, “No, Bahloo, we are too frightened; your dogs might bite us. They are not like our dogs, whose bite would not kill us.”

Bahloo said, “If you do what I ask you, when you die you shall come to life again, not die and stay always where you are put when you are dead. See this piece of bark. I throw it into the water.” And he threw a piece of bark into the creek. “See it comes to the top again and floats. That is what would happen to you if you would do what I ask you: first under when you die, then up again at once. If you will not take my dogs over, you foolish daens, you will die like this,” and he threw a stone into the creek, which sank to the bottom. “You will be like that stone, never rise again, Wombah daens!”

But the black fellows said, “We cannot do it, Bahloo. We are too frightened of your dogs.”

“I will come down and carry them over myself to show you that they are quite safe and harmless.” And down he came, the black snake coiled round one arm, the tiger snake round the other, and the death adder on his shoulder, coiled towards his neck. He carried them over. When he had crossed the creek he picked up a big stone, and he threw it into the water, saying, “Now, you cowardly daens, you would not do what I, Bahloo, asked you to do, and so forever you have lost the chance of rising again after you die. You will just stay where you are put, like that stone does under the water, and grow, as it does, to be part of the earth. If you had done what I asked you, you could have died as often as I die, and have come to life as often as I come to life. But now you will only be black fellows while you live, and bones when you are dead.”

Bahloo looked so cross, and the three snakes hissed so fiercely, that the black fellows were very glad to see them disappear from their sight behind the trees. The black fellows had always been frightened of Bahloo’s dogs, and now they hated them, and they said, “If we could get them away from Bahloo we would kill them.” And thenceforth, whenever they saw a snake alone they killed it. But Babloo only sent more, for he said, “As long as there are black fellows there shall be snakes to remind them that they would not do what I asked them.”


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 Galah, and Oolah the Lizard

Oolah the lizard, tired of lounging in the sun, practiced throwing boomerangs called bubberahs. A Galah admired his skill, but when Oolah threw one too hard, it struck her head, leaving her bald and bleeding. Furious, she attacked him, embedding prickles in his skin and staining him red. Since then, Galahs have bald patches, and red, spiky lizards like Oolah inhabit their land.

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


► Themes of the story

Tragic Flaw: Oolah’s pride in his boomerang skills causes him to throw it with excessive force, resulting in injury to the Galah and subsequent retribution.

Transformation: Both the Galah and Oolah undergo physical changes as a result of their encounter—the Galah becomes bald, and Oolah turns into a red, spiky lizard.

Origin of Things: The tale explains the distinctive physical traits of the Galah and certain lizards, attributing their appearances to this mythological event.

► From the same Region or People

Learn more about the Aboriginal Australians


Oolah the lizard was tired of lying in the sun, doing nothing. So he said, “I will go and play.” He took his boomerangs out, and began to practise throwing them. While he was doing so a Galah came up, and stood near, watching the boomerangs come flying back, for the kind of boomerangs Oolah was throwing were the bubberahs. They are smaller than others, and more curved, and when they are properly thrown they return to the thrower, which other boomerangs do not.

► Continue reading…

Oolah was proud of having the gay Galah to watch his skill. In his pride he gave the bubberah an extra twist, and threw it with all his might. Whizz, whizzing through the air, back it came, hitting, as it passed her, the Galah on the top of her head, taking both feathers and skin clean off. The Galah set up a hideous, cawing, croaking shriek, and flew about, stopping every few minutes to knock her head on the ground like a mad bird. Oolah was so frightened when he saw what he had done, and noticed that the blood was flowing from the Galah’s head, that he glided away to hide under a bindeah bush. But the Galah saw him. She never stopped the hideous noise she was making for a minute, but, still shrieking, followed Oolah. When she reached the bindeah bush she rushed at Oolah, seized him with her beak, rolled him on the bush until every bindeah had made a hole in his skin. Then she rubbed his skin with her own bleeding head. “Now then,” she said, “you Oolah shall carry bindeahs on you always, and the stain of my blood.”

“And you,” said Oolah, as he hissed with pain from the tingling of the prickles, “shall be a bald-headed bird as long as I am a red prickly lizard.”

So to this day, underneath the Galah’s crest you can always find the bald patch which the bubberah of Oolah first made. And in the country of the Galahs are lizards coloured reddish brown, and covered with spikes like bindeah prickles.


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.

► Continue reading…

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).


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