A Lamut tale

A man or Monster builds fish traps and stockpiles nine storehouses of fish but consumes them all in nine days. Seeking food, he finds a Lamut village, scaring away its people except a talking needle case. Tricked into injuring himself during a game, the Monster is taunted by the needle case. The villagers return, attack, and ultimately kill the Monster, ending his menace.

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

Good vs. Evil: The villagers confront and eliminate the Monster, representing the triumph of good over malevolence.

Cunning and Deception: The needle case deceives the Monster into injuring himself, showcasing the use of wit to achieve a goal.

Supernatural Beings: The Monster exhibits extraordinary abilities, such as consuming vast amounts of fish and surviving significant injury.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Mary Alin, a Russianized Chuvantzi woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There was a man or perhaps a Monster. He prepared a fish trap of willow, and made a weir across the river. He put the fish trap in a suitable place and waited for the catch. After a while he listened, and heard the fish trap whistle. “Eh, fish trap! are you whistling?” — “Yes, I am whistling because the water runs through me.” After a while he asked again, “Eh, fish trap I are you choking now?” — “Yes, I am,” said the fish trap. So the man drew out the fish trap, and it was full of the choicest fish. He constructed a drying rack, and hung up the fish. Then he asked again, “Eh, fish trap! are you choking?” Again he pulled out the fish trap, and it was full of the best fish. Thus he worked for nine days. He built nine fish racks and filled every one with the precious fish. Then he built nine storehouses and stored his dried fish in them. After that he began to live on the fish. The first day he consumed one storehouse full. The second day he finished the second storehouse. Thus in nine days he was through with all his stores of dried fish. Then he said, “I have nothing to eat, so I will go and try to find a dwelling.”

► Continue reading…

He walked about, and after a while saw a village. He felt full of joy. “Oh, now I shall have a meal!” Then he sang aloud, “Nia’hu, nia’hu, there live some people! I shall have a meal, and I shall have much joy from it!” Some Lamut boys were kicking a football. A needle case shouted from within a work bag, “Take care! The Monster is coming. Hear him roar!” “What do we hear! It is you that roar.” And the Monster sang again, “Nia’hu, nia’hu, there live some people!” They heard his voice, and ran away. Only the needle case was left among the offal. The Monstrous old man came to the village and passed from house to house. Not a soul was there. Only a gray jay was skipping from one drying rack to another. “Here, grandfather! come play with us! Let us have a skipping-match!” — “I cannot skip.” He skipped once and once again. The third time he tried he broke one of his legs. He drew out a small knife and cut off his leg. “See here!” said the Monster, “my marrow is quite fat.” At that moment the Needle Case jumped up from the heap of offal and sang, “Goldia, goldia, nesoya, koroya. The monstrous old man has broken his leg! Ub-chub, chub!” “Oh, oh! stop your shouting! Take this little knife.” “I do not want it.” “Then take a little marrow of this bone.” — “I do not eat it, Ub-chub-chub!” As soon as the people heard his voice, they came with knives and axes and attacked the Monster. Some struck him with axes, some cut him with knives. At last they killed him. They turned the body over and examined its back. They found that a long whetstone had entered his anus fully a foot.

The end.


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A Yukaghir tale

The tribal name “Yukaghir” is mentioned in the title as well as in the text of this tale. Still the unknown words occurring in it were indicated as belonging to the Chuvantzi language, though nobody was able to translate them. The Chuvantzi may have been a branch of the Yukaghir.

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

Good vs. Evil: The story depicts the struggle between the lazy man and his wife against Yaghishna, representing the classic battle between opposing forces.

Transformation: The man’s evolution from laziness to an active lifestyle signifies a significant personal change.

Supernatural Beings: Yaghishna, referred to as “the unclean,” embodies a supernatural entity influencing mortal affairs.

► From the same Region or People

Learn more about the Yukaghir people


Told by Anne Pleskov, an old Russianized native woman, in the village of Vakarena, the Anadyr River, autumn of 1899.

There was a Yukaghir man and his wife. He was exceedingly lazy. He was all the time lying in his tent, and did not want to go out. The woman chopped the wood and looked after the traps and snares. She also prepared their food. He would lie on the skins in the tent. She would come home and cook the dinner.

Then she would ask, “Will you eat?”
“Why! If I must! chemechina!”

One time the woman went out, and saw somebody coming. It was Yaghishna, the unclean. The woman came back, and sang out:

Ke, ke, ke, ke, ke,
Chomunda gałunda
Batkina deka
Comunda riteka!

► Continue reading…

“Oh!” said she, “old man, there comes Yaghishna!” He remained lying down. She went out again, and the female enemy was already nearby. She entered again. “Oh, she is here! Get up, old man! or I shall leave you.” He remained lying there, as before. The third time she entered, and sang out:

Ke, ke, ke, ke, ke,
Batkina ta’lik
Chomunda richalik!

“Oh, there, old man! get up! She is at the door. “Ah!” said he, “I shall get up and chemechina, I shall put on my breeches and chemechina, I shall put on my coat and chemechina, I shall put on my boots and chemechina, I shall take my quiver and chemechina, I shall take my bow and chemechina, I shall take my arrow and chemechina.” So he got up, took his bow and arrows, and rushed out of the house. He tried to shoot at the monster, but all his arrows that hit her body rebounded as from hard stone. The woman sang again:

Ke, ke, ke, ke, ke,
Chomunda galunda!

Old man, do not aim at her body: try as hard as you can to take aim at her anus, then you will kill her.”

He had only one arrow left, so he aimed at her anus. The arrow pierced her, passed through the body, and came out at the mouth. She fell down like a big mountain. They ran to her, and chopped up her body with a broad spear and with an ax. The old woman said, “Old man! Let us pile up some wood. Let us burn her.” They heaped up a pile of wood. Then they put her on top of it and burned her up. They threw the ashes to all four winds. The old man went back into the tent and wanted to lie down. “Oh, old man! don’t lie down! Oh, old man! don’t lie down! Let us rather go and see whether she has left anyone behind in her house. They may come here and destroy us unawares.”

They followed in her tracks, and finally found a house. They stole up to it. Nobody was stirring there. They found a chink and looked through it. The house was empty: so they entered and looked about. There was nothing of any use, mere rubbish and dirt. A large wooden dish stood in the middle of the house, bottom upward. The old man stumbled over the dish, and it turned right-side up. A number of small children jumped out of it, like so many peas, and ran about:

Oh, oh, mama ta kakacha,
Mama ta vakeca!

They broke the heads of all of the children. Then they set fire to the house and went home. From that time on the old man became quite active. He went hunting and brought back food and clothing. They lived in good style and had everything desired. So they have lived up to the present time.


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Story about the bad merchant

Three brothers lived in isolation, with the youngest managing the household while the elder two hunted. One day, the “Bad Merchant,” known for violence, visited with his workman and a woman. The youngest brother killed the merchant during an altercation, freed the workman, and bound the woman. His returning brothers praised him for ending the merchant’s tyranny.

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

Good vs. Evil: The narrative centers on the confrontation between the virtuous brothers and the malevolent merchant, highlighting the struggle between opposing moral forces.

Revenge and Justice: The youngest brother’s act of killing the bad merchant serves as retribution for the merchant’s history of violence, aiming to restore justice.

Cunning and Deception: The youngest brother employs strategic thinking to manage the situation with the merchant, showcasing the use of wit to overcome adversity.

► From the same Region or People

Learn more about the Yukaghir people


This story refers perhaps to some real incident. Events like this still happen in northeastern Siberia. However, the manner in which it is told corresponds to the style of local Russian folklore.

Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk, in the Kolyma country, summer of 1895.

Three brothers lived. I cannot tell who they were, whether Russian or Yakut. They lived in a wild place, somewhat after the manner of Lamut nomads. Two of the brothers used to go on hunting trips. The third one stayed at home. None of them knew whether they ever had had father, mother, or sister, or even so much as a relative.

The two elder brothers would come home for a day or two, and then leave again for six or seven days. They used to bring home costly peltries, also reindeer and elk carcasses. They gave everything to the third brother, and they did not even care what happened to their game.

They never asked him, “What are you doing with all these things? Do you store them away, or simply throw them away as rubbish?”

One day these two brothers prepared for a longer trip than usual. So they said to the housekeeping brother, “Perhaps we shall not be back for a long time. Stay at home, and eat of the meat we have brought.” After that they left.

► Continue reading…

One evening, the brother who kept house was singing songs for his own recreation. Then he heard a noise without. He hurried to the entrance; but at this moment entered a man, tall of stature, carrying in his hands a bear lance inlaid with silver. He was clad in beautiful garments embroidered with silk. It was the bad merchant. The young man was much frightened, and receded to a remote corner; but the visitor said gruffly, “Help my workman unload the pack-horses!” The house master hurried out, and saw a man busying himself with nine pack-horses. He helped him take off the loads. While doing this, he heard somebody cough. He looked back, and saw a woman wrapped up in fox garments. He approached her, and asked her with much gentleness to enter the house. Then he opened the door and showed her the way. As soon as she was inside, he helped her lay off her garments. She was middle-aged, but very strong and pretty. The Bad Merchant looked at his doings with much scorn. He sat before the fire, warming his back. All the time he held in his hands the big bear lance inlaid with silver.

After a while the Bad Merchant asked the house master with still more gruffness, “Do you not know of some good pasture here for horses?” “Yes, I know of one.” “Then help my workman to take the horses there.” They had a meal and drank their tea. After that they took the horses to the pasture. When they were going back, the house master asked of the workman, “And who are you, this visitor and the woman?” — “Do you not know him? He is the Bad Merchant. I thought he would kill you at first sight. He has a very bad temper. No house did he ever pass that he did not kill somebody. It is your special luck that you have been spared so far.” The young man ceased asking, and kept his thoughts to himself. They entered the house. The Bad Merchant was sitting, as before, near the fire, lance in hand. The house master hurried to his back room and threw out a great number of furs, sables, gray foxes, black foxes, bears, all kinds of peltries that exist in the world. He threw all this at the feet of the Merchant. The latter, seeing such riches, put the lance on the floor and bent over the heap. The young man, with an innocent face, picked up the lance. “What a beautiful lance!” said he, “and what a shaft! Strong like iron. Even against a bear such a shaft would hold out and never break.” Then he poised it in his hands. Together with the shaft it weighed no less than one pud. [36 pounds avoirdupois] He took the lance by the iron and lifted it, shaft upward, and all at once struck the Bad Merchant on the neck. The woman seized a knife and tried to stab him; but he struck her with the shaft, and she fell down senseless. Then he cried to the workman, “Bring those elk-hide lines there in the corner!” With them he bound him securely. The woman came to herself, but he violated her. Then he said to the workman, “You accompanied him on his travels, and were compelled by him to do his work, and he paid you with blows. You might have expected a violent death at almost any hour. Now that God has brought you here to me, I restore you to freedom. Take his horses and go wherever you wish!” The workman stayed there, however, for five days more. After that the elder brothers came, and saw the Bad Merchant in bonds. The woman was bound likewise. So the elder brothers said, “Ah! it is you! We have heard much about you. So many people of these parts complain of your doings. This time God has given us occasion to overcome you. Now the complaints of the people will cease. They turned to their brother and thanked him heartily: “It is you who caught him and liberated the country.” I do not know, however, what they did to the prisoners. Probably they tortured them to death.

That is all.


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A tale of the Chukchee invasion

A group of Lamut men, divided about potential threats, separate their reindeer herds. Despite warnings from elders about being cautious, young men boast of their strength. Suddenly, Chukchee enemies attack at dawn, overwhelming them. During the pursuit, a young woman and an infant are struck by arrows. The men, including those who previously bragged, flee, abandoning their wounded and exhausted reindeer.

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

Conflict with Authority: The younger men dismiss the elders’ cautionary advice, leading to disastrous consequences.

Good vs. Evil: The narrative depicts the Chukchee attackers as a malevolent force overwhelming the Lamut people.

Tragic Flaw: The arrogance and overconfidence of the young men result in their downfall.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Hirkan, a Lamut man from the desert of Chaun, in the village of Nishne-Kolymsk, winter of 1896.

At the time of the freezing of water some Lamut men crossed the mountain ridge near the Wolverene River. They came to the upper course of the Chogodon River and lived there. They wanted to separate their reindeer herds. In doing this, they talked among themselves. One said, “We must be very careful. From the east enemies may come to kill us and to drive our herds away.” Another man, young and hasty, answered, “All right, let them come! We can kill them all.” An old man, the oldest of all, whose son and son-in-law were the most active and swift of foot said, “Do not say so! You must be on your guard, and show no arrogance.” Still another young man said, “You are too much afraid, a whole family of cowards. Let them come! We can destroy all of them.” Another old man said, “Ah! stop talking! The evil one is watching for every rash word. He punishes arrogant people.”

After that they separated their herds and went to sleep.

► Continue reading…

In the morning at dawn there came from the east enemies as numerous as flees. Even the snowy mountains grew black with the multitude of men. They were the Chukchee. They moved on in large herds like reindeer. They attacked the tents in front, and were killing the people. At that very time those in the rear gathered a few things and moved off. They rode along. The Chukchee saw them and followed afoot, so nimble and light of foot were they.

One of the pursuers shot an arrow and hit a young woman. She sank down on the neck of her reindeer. Her husband, however, — the one who first said, “We can kill all of them,” — only glanced back, and hastily cut off the halter of her reindeer, which was attached to his own saddle. After that he galloped on more headlong than ever.

The Chukchee followed on. Another of them shot an arrow, and hit a cradle. [Among the Tungus and the Lamut, cradles of small children are so constructed that they may form one half of the usual pack load of a pack reindeer so they may be carried along with infants on the reindeer back.] The infant fell out. His father (the one who said, “We may kill all of them”) glanced back, and cut off the reindeer halter. That done, he rode on with all possible speed. They rode across the mountain-ridge, and fled to steep rocks along the narrowest paths, so that the Chukchee sledges could not follow their riding reindeer. Whenever a pack reindeer fell down exhausted, they would not stop to take off the load, but would leave it there, load and all. At last they came to the mountains of Oloi. The pursuers were not there, so they stopped, and after a while pitched their camps.


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Little-Bird-Man and Raven-Man

Two suitors — Raven-Man and Little-Bird-Man — compete for a daughter’s hand. After Little-Bird-Man successfully stops a snowstorm and restores light by releasing the sun, he marries the woman. Despite challenges including Raven-Man’s treachery and a fatal river crossing, the couple ultimately triumphs and lives prosperously with Big-Raven’s family.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)

E. J. Brill – Leyden, 1917


► Themes of the story

Good vs. Evil: The narrative contrasts the virtuous actions of Little-Bird-Man with the deceitful behavior of Raven-Man, highlighting the struggle between opposing moral forces.

Trickster: Raven-Man embodies the trickster archetype, using cunning and deceit in his attempts to win Big-Raven’s daughter, such as falsely claiming credit for hunting successes and causing darkness by hiding the sun.

Quest: Both suitors are tasked with calming a relentless snowstorm, representing a journey undertaken to achieve a goal—in this case, winning the daughter’s hand in marriage.

► From the same Region or People

Learn more about the Koryak people


Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Raven-Man and Little-Bird-Man wooed (the daughter) of Big-Raven. Big-Raven preferred Little-Bird-Man. He said, “I will give my daughter to Little-Bird-Man.” Miti’ said, “I will give my daughter to Raven-Man.” After that Raven-Man would go out secretly. He would eat excrement and dog-carrion. (In the morning) they would wake up, and several wolverene-skins and wolf-skins would be there. They would ask both of the suitors, “Who killed those?” and Raven-Man would answer, “I killed them.”

Then a snow-storm broke out, and continued for a long time with unabated violence. Big-Raven said to the suitors, “Go and try to calm this storm! To the one who calms it, to that one will I give my daughter to wife.” Raven-Man said, “I will calm the storm.” He said, “Prepare some provisions for me.”

► Continue reading…

They prepared several pairs of boots. He went out, and staid near by under a cliff, eating. Little-Bird-Man went out, and there he stood eating of the provisions. Raven-Man gave to Little-Bird-Man a wicked look. Little-Bird-Man entered again, and did not say anything.

Raven-Man staid at the same place. The snow-storm continued with the same vigor, without abating. Oh, at last Raven-Man entered. His boots were all covered with ice, for he would make water in his boots. That is the reason why the boots had ice. He said, “It is impossible! there is a crack in the heavens.” After a while they said to Little-Bird-Man, “Now, then, calm this storm!” He said, “It is impossible. Shall I also go out and make water in my boots, like Raven-Man?” Then Big-Raven said to both suitors, “Go away! None of you shall marry here.” Then Little-Bird-Man said, “All right! I will try.” He took a round stopper, a shovel, and some fat, and went up to heaven. He flew up, and came to the crack in the heavens. He stopped it with a stopper, and threw the fat on the heavens all around it. For a while it grew calmer.

He came home, and the snow-storm broke out again. Even the stopper was thrust back into the house. It was too small. He said, “It is impossible. The heavens have a crack.” Big-Raven made another stopper, a larger one, and gave it to Little-Bird-Man. He also gave him a larger piece of fat. Little-Bird-Man flew up to the same place and put this stopper into the crack. It fitted well. He drove it in with a mallet. He spread the fat around over the heavens, shovelled the snow around the hole, and covered it. Then it grew quite calm.

He came back, and then Raven-Man grew hateful to all of them. He took a place close to Miti’; and she said to him, “How is it that you smell of excrement?” – “Why! it is because I have had no bread for a long time. [This is meant sarcastically. Bread is considered a delicacy among the Koryak. The Raven, who eats excrement, pretends to feed on bread.] She said to him, “Enough, go away! You have done nothing to quiet this storm.” He went away. Little-Bird-Man married Yini’a-nawgut.

Summer came. It was raining hard. Then Raven-Man put the sun into his mouth; so it grew quite dark. After that they said to Chan-ai’, „Chan-ai’, go and fetch water!” – „How shall I fetch water? (It is too dark).” After a while they said to her, „Why, we are quite thirsty, We are going to die.” She went groping in the dark, then she stopped and began to sing. She sang, „Both small rivers are stingy (with their water).” Then a small river came to that place, bubbling. She filled her pail bought from the Russians (i.e., an iron pail), and carried it on her back. (Suddenly) a man came to her. She could not carry the pail. He said, “I will carry the pail (for you).” She came home in the dark. The man followed. It was River-Man. They said to her, “Who is this man?” He said, “I am River-Man. I took pity on that singer.” They scolded their daughter. Nevertheless River-Man married her.

After that they remained still in complete darkness. They said to River-Man, “Why are we living in darkness?” He said, “Why, indeed?” He put on a headband of ringed-seal thong. He went out (and practised magic). Then at least a little light appeared. The day dawned. They spoke among themselves, “How shall we do it?” Then Yini’a-nawgut prepared for a journey. She went to Raven-Man and asked, “Halloo! Is Raven-Man at home?” Raven-Woman said, “He is.” She said to Raven-Man, “Since you went away, I have been feeling dull all the time.” She found Raven-Man, and said to him, “Did not you feel dull (since that time)? Will you stay so?” He turned his back to her, but she wanted to turn him (so that he should look with) his face to her. But he turned his back to her. Then she tickled him under the arms. She put her hands under his armpits. His sister said to him, “What is the matter with you? Stop it! This is good girl.” After that he began to a make sounds in her direction, “Gm, gm, gm!” She turned him around, and at last he laughed out, “Ha, ha, ha!” The sun jumped out and fastened itself to the sky. It grew daylight.

After that they slept together. She said to him, “Have you a tent?” – “No!” – “Have you a fork?” – “No!” – “Have you a plate?” – “No!” She said, “Then let us go home! I have all those things at home.” They moved on to Big-Raven’s house. She said to Raven-Man, “Oh, you are a good man!” and he felt flattered. Afterwards she killed him.

Yini’a-nawgut put Raven-Man’s (head) on above. She said, “That spotted palate of yours, let it grow to be a fine cloudless sky!”

She came home. And they said to her, “What have you been doing?” She said, “I killed Raven-Man. He had the sun in his mouth.” From that time on it was quite calm. Raven-Woman said, “Well, now, does my brother remember me? (Probably) he has plenty to eat.” She said, “Let me visit him.” She visited him, and he was dead. Then she cried (and said), “He caused annoyance to the other people. (Therefore he is dead.)” She left him there. There was nothing else to do.

Then those people said to Little-Bird-Man, “Go home, both of you!” They said to them, “Go away with a caravan of pack-sledges!” He replied, “We will go on foot.” They went away on foot, and came to a river. Little-Bird-Man said to the woman, “Let me carry you (across)!” The woman said to him, “Do not do it!” He said, “It is all right.” He carried her, and in doing so he died. Yini’a-nawgut slept a night among stone-pines and was almost frozen to death. On the following morning it dawned, and close to that place a reindeer-herd was walking. All the reindeer had iron antlers. A man was walking there too. He said, “Oh, come here!” She said, “I will not come. My husband has died.” He said to her, “I am he, I am your husband.” He took out his gloves. “These you made for me. I am your husband. I am Little-Bird-Man.”

A house was there, also reindeer (for driving). He said to her, “Let us go to Big-Raven! Now let them say again that you have a bad husband!” They went with a caravan of pack-sledges, and they arrived. The people said to Big-Raven, “Oh, your daughter has come with a caravan.” Big-Raven said, “Our daughter went away on foot.” She said, “Here I am, I have been brought home by Little-Bird-Man.” Little-Bird-Man made numerous driving-sledges, all of silver. They lived there all together, and travelled about in all directions with a caravan of pack-sledges. They lived in joy. They stayed there.


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 contest between the giant and the plover

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

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

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

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

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

► From the same Region or People

Learn more about the Yupik peoples


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

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

That is all.

► Continue reading…

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 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.


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The Re’kken

An evil spirit (Re’kken) family attempts to exterminate humans, but the Upper Being intervenes by removing an infant from their sledge. The Killer-Whale couple adopts the child, refusing to return it. After the Winds threaten them, they surrender the infant, ultimately halting the ke’let’s human-hunting expeditions and teaching them a lesson about their destructive practices.

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

Good vs. Evil: The struggle between the malevolent Re’kken and the benevolent actions of the Upper Being highlights the classic conflict between opposing forces.

Divine Intervention: The Upper Being’s direct involvement in removing the infant and influencing events showcases the gods’ influence on mortal affairs.

Moral Lessons: The story imparts a lesson about the repercussions of destructive practices and the importance of compassion and understanding.

► From the same Region or People

Learn more about the Chukchee people


Told by Viye’nto the Blind, a Maritime Chukchee man, at Mariinsky Post, October 1900.

There lived once a people that were Re’kken [evil spirits]. They were rich in reindeer and had a large herd. One of them wanted to visit men. He said to his wife, “Let us go toward men!” The weather was cold. The wife answered, “It is too cold (to travel).” He said, “That is nothing. Let us go, if we are really hunters! Of course, we shall leave the herd and the herdsmen here, also the heavy tent. We shall go alone with a light tent to visit them.” Then they went. The Upper Being saw their moving train of sledges, which was very long. He said, “Oh, how wonderful! They are again at it! They are exterminating mankind. The people are all the time asking me for help, but still they are being exterminated. I am sorry for it. Therefore I want to give a lesson, at least to this one; and so I want to make his mind broader than it is at present.” He took his staff and went away. The Re’kken and his wife were sleeping while on the way. He came to a covered sledge and lifted the cover.

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A little infant was sleeping there, one year old, in a little cap. On the top of the cap was fastened a tassel made of human fingers. He touched the tassel with his staff. The fingers stuck to the staff. He drew the child out of the covered sledge, and took it away from there. He took it to his wife.

“There, I have brought it.” — “All right!” — “But what is to be done with it?” — “I do not know. I never had any children.” — “I had better go to Killer-Whale. Perhaps he knows.” Killer-Whale and his wife live in a big stone house. They too are childless. The Upper Being came, put the child near the entrance, and then went away. After a while the husband said to the wife, “I want to make water. I will go out.” He went out, and saw the infant. It was still sleeping. He was very glad. He called to his wife, “I have found an assistant! We have an assistant! Now we shall not be lonesome in our old age. Let us try and raise this child.” — “All right!”

The ke’let are going back. They found people, killed many of them, and are carrying the game home. They arrived home. The tent was put up, and the woman started to put up the sleeping-room. The husband said, “I will look at the infant.” He opened the covered sledge. Only then did they discover that it was not there. The husband said, “Halloo!” — “Halloo!” — “Where is the child? Have you carried it into the tent.” — “No, it is in the sledge.” — “I say it is not here!” — “Where is it, then? Perhaps the neighbors have taken it. But why should they take the infant child of other people? No, somebody else has played this trick upon us while we were sleeping. What for! Oh, oh!”

The woman sought the shaman. He was a Raven. “Oh, oh, oh! who comes here?” — “It is I. My husband sends me. He says, ‘I am feeling sad. Let the knowing-one come!’” — “A-ta-ta-ta, I am coming!”

“There, you have come here!” — “Yes, I have come! What do you want?” — “Somebody has taken away the infant. Can you not find it?” — “All right! I will try.” The Raven flew away to the house of Killer-Whale. “Halloo!” — “Halloo!” — “Who is there?” — “It is I. I come to fetch the infant.” — “You shall not have it.” — “Oh, give it back, since I come for it!” — “I shall not give it up.” — “Oh, you will not?” The Raven flew upwards, and dropped on the house a big stone pillar. The stone pillar rebounded. The house of Killer-Whale was too strong. The Raven came back, and said, “I could not do it.” — “Alas!” said the house-master, “if even you could not do it!”

The next day he says again to his wife, “I am feeling sad. Go and bring two Winds, — West-Wind, the cold one; and East-Wind, the biting one.” The two Wind-brothers came then. “What do you want?” — “Somebody has robbed me of my little infant. You are looking everywhere. Will you not look for it?” — “All right!” They went away. On the way they passed near by the house of the Upper Being. Says East-Wind, “Why are we passing by so? This is the Upper Being. Let us at least ask him too! What will he say? Halloo!” — “Halloo!” — “Well, a ke’le family have lost their little infant. They are living in sorrow. And we are looking for their child. Do you not know where it is?” — “Oh, yes! they are living in sorrow, and at the same time every year they go to the people and steal away so many! Mankind is lessening in number. Let them learn that lesson. Still we shall go.”

They arrived at Killer-Whale’s house. “Halloo!” — “Halloo!” — “I came to get the child that I brought here lately.” — “You shall not have it.” — “How is it that I shall not have it, since I brought it myself? Give it back!” — “Ho, I will not. I will raise it for an assistant to myself.” — But how can you refuse, since you are my own creation? I gave to your eyes the faculty of seeing. How dare you refuse!” — “I do refuse.” — “Oh, you refuse! — Enter, Winds!” Both winds entered Killer-Whale’s house. It grew very cold. The Killer-Whales felt cold. Then they were frozen, and they died. After that he said to the Winds, “Now go out!” They went out. The house grew warmer, and the Killer-Whales returned to life again. “What now! will you give back the child?” — “Oh, yes! we will!” — “Then quick, make haste!” — “All right, in a moment!” — “There, take it, and give it to its parents!” From that time the ke’let stopped coming to this country.


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 and Owl

A tale of competitive hunting unfolds as Raven and Owl quarrel over a hare, with Owl initially overpowering Raven. Fox then intervenes, challenging Owl and ultimately forcing him to relinquish the prey through physical confrontation. The myth illustrates a complex hierarchy of predators, where boastful claims and physical prowess determine temporary possession of the hunted animal.

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

Trickster: Raven embodies the trickster archetype, using cunning and bold assertions in an attempt to outwit Owl and claim the hare.

Good vs. Evil: The narrative presents a moral dichotomy, with Raven’s deceit and Fox’s aggression contrasting with Owl’s initial rightful claim, reflecting the struggle between opposing forces.

Moral Lessons: The story imparts lessons about the consequences of deceit and the dynamics of power, illustrating that boastfulness and trickery may lead to downfall.

► From the same Region or People

Learn more about the Chukchee people


Told by Raa’nau, a Maritime Chukchee man, in the village of Mi’s-qan, April, 1901.

Raven and Owl fought for a hare. Owl caught Raven by the throat with one of his claws. Raven cries, “Don’t you dare to eat my hare! I wish to eat it. I am the hunter,” because he is so fond of big talking. Owl was silent, but he clutched Raven’s throat so tightly that Raven gave way. Owl took the hare and wanted to eat it.

Then a Fox assaulted him. The Fox cried, “I am a great hunter! I kill everything, even the mouse and the spermophylus.” Owl was silent, and wanted to eat the hare. They fought. Fox bit Owl’s back. He was the stronger of the two. Owl desisted and flew up. From mere shame he quite refused to perch again on that place.

The silent one also was not a victor.

The end.

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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