Tale about Chu’mo

Three sisters adopt a mysterious stone baby, Chu’mo, who grows into a giant and devours their food. Discovering its monstrous nature, they trick and destroy it with boiling fat but must flee from its vengeful pursuit. Using magical items to create barriers, they ultimately escape, only to face Chu’mo’s mother, who locks them away in revenge.

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

Cunning and Deception: The sisters employ clever tactics to destroy Chu’mo, using boiling fat and magical items to escape its pursuit.

Transformation: Chu’mo’s ability to change size—from a baby to a giant—highlights themes of physical transformation.

Family Dynamics: The bond and cooperation among the three sisters are central to the narrative, showcasing their collective efforts to overcome challenges.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Anne Vastriakoff, a Russianized Yukaghir woman, in the village Omolon at the confluence of the Omolon River with the Kolyma River, in the autumn of 1896.

There were three sisters. They knew no men, and subsisted by hunting wild reindeer. They also wandered about gathering roots and berries and every sort of thing that the earth produces. One time the eldest sister said, “I wish we had at least one baby.” As soon as she spoke these words, she glanced at a rock, and saw a severed piece which had a human face and looked like a baby.

“Ah, sisters!” exclaimed the girl, “come here and see! I have found a baby in the rock.” So they took the child of the stone and carried it home. They made a cradle, and put the baby in it. Then they rocked the cradle with much zeal.

After a while the baby began to cry and became like a human being. The next day the two elder sisters went, as usual, to hunt wild reindeer, but they left the youngest sister at home. “Stay at home and nurse the infant,” they said to her.

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As soon as they went away, the baby began to cry louder and louder. At first the girl rocked the cradle, but the baby was not to be thus silenced. At last a sudden fright seized her without any apparent reason. She could not stand it, so she hid herself under the bed and tried to listen to what would happen next. The baby cried as before. Then it ceased, and seemed also to be listening for something. It was listening to hear whether anyone might suddenly enter. Then quite unexpectedly the baby said with a deep man’s voice, „Chu’mo, Chu’mo, make yourself large!” In the same instant, it left the cradle and rose to its feet. It said again, „Chu’mo, Chu’mo, make yourself large!” And lo, its head reached the very roof. It gathered all the dried meat and fat, sausages and tongues, hanging from the rafters, and devoured all this most ravenously. Then it heard some voices. They were those of two elder sisters coming home from hunting. In the same moment it said aloud, „Chu’mo, Chu’mo, make yourself small!” So it became quite small, and was lying in the cradle and crying, just as before. The youngest sister, however, came out of her hiding-place and ran with all her might to meet the other sister. „O elder ones!” she sobbed out, “I will not stay at home alone any longer. You may stay there yourself if you want to.” — “What is the matter with you?” asked the eldest sister. “It is thus and so,” answered the youngest one. The eldest sister was very angry. “You certainly are not telling the truth. How can a baby leave the cradle and make itself large?” The next morning, however, the youngest sister refused to stay, so the eldest sister ordered the second one to stay at home in her stead. The other two went away hunting. The girl stayed at home and rocked the cradle; but the baby cried incessantly, and at last a great fright took possession of her, quite unaccountable, and she too hid herself under the bed and listened for what would happen next. The child cried and cried. Then it became still, and also began to listen. Nobody came, however, so the baby said again with a man’s deep voice, „Chu’mo, Chu’mo, make yourself large!” At that very moment it dropped to the floor and rose to its feet. Then it said again, „Chu’mo, Chu’mo, make yourself large!” and its head reached to the roof. It gathered all the dried meat and fat, sausages and tongues, hanging from the rafters, and devoured them most greedily. Then it heard human voices. They were those of the two other sisters, who were coming home and talking to each other. It said instantly, „Chu’mo, Chu’mo, make yourself small!” and all at once it was small again and in the cradle, as before. The middle sister crept out of her hiding-place and ran out to meet the sister. „Oh,” said she, „it is too awful! I will not stay here any longer.” “And what is the matter with you?” asked the eldest sister. “This and this,” said the middle sister. “Oh, please! enough of this! How can a little baby leave the cradle and become large?”

The next morning, however, the two younger sisters refused to stay at home: so the eldest sister remained. The two others went off hunting reindeer. The eldest sister rocked the cradle; but the baby cried and cried, and at last there came over her also without any cause a terrible fright and she hid under the bed and listened for what might happen next. The baby cried and cried. Then it stopped and began to listen. Nobody came, however: so it said aloud with its deep bass voice, „Chu’mo, Chu’mo, make yourself large!” It dropped to the floor and rose to its feet. Then it said again. „Chu’mo, Chu’mo, make yourself large!” and its head reached the roof. It gathered all the dried meat and fat, sausages, and tongues, hanging upon the rafters, and ate them all. Then it heard distant voices. The two other sisters were coming home. So it said very quickly, „Chu’mo, Chu’mo, make yourself small!” and it was again small and lay in the cradle. The eldest sister left her hiding place and hurried to meet the other sisters. „Oh, indeed! you were quite right. It is awful! What shall we do?” They talked for a long time, trying to find a way to get rid of Chu’mo. At last they took a kettle and filled it with reindeer meat. They hung it over a large fire to cook the meat. When the meat was done, they took it out, leaving the liquid and the fat to boil in the kettle. Then the eldest sister took the baby in her arms and said in a caressing way, “Look up there! A birdie is passing there.” The baby looked up, and at that moment the girl threw it into the kettle. They had nine driving reindeer: so they left behind everything else they had, and, taking these nine reindeer, they fled. Each sister drove one reindeer, leading the other two behind her sledge as relays. They hurried off at top speed. Chu’mo went in pursuit, kettle and all.

The fire was burning, the kettle was bubbling, the iron sides were clattering as Chu’mo gave chase to the three sisters. After a while he approached them. Then the youngest sister took her ivory comb and said to it, “O comb of ivory! You were a comb, now turn into a mountain of ivory, from earth to heaven, and from east to west.” She threw the comb back over her shoulder, and it turned into a big mountain, from earth to heaven, from east to west. It was just behind them: so they stopped close to it, took a rest, and ate a meal; then they attached fresh reindeer and hurried on. Chu’mo came to the ivory mountain and began to gnaw at it. Splinters of ivory flew in every direction. He gnawed it through, and went across, kettle and all, and gave chase again.

The youngest sister said, “Here, my sisters! put your ear to the ground. Perhaps he is pursuing us again.” They put an ear to the ground, and indeed the kettle was clattering quite close behind. Then the second sister took out a piece of flint. She said to the flint, “O flint! you were a piece of flint. Now turn into a mountain of flint, from earth to heaven, from east to west.” Then she threw the flint back over her shoulder. It turned instantly into a mountain of flint. They stopped near the mountain, and took a rest. They also had a meal, and, attaching fresh reindeer, started on again. Chu’mo came to the mountain and gnawed it. Chips of flint flew in every direction. He gnawed it through and went across it, kettle and all.

The second sister said to the other, “O sister! put your ear to the ground and try to hear whether he is following us again?” They listened, and, lo! the kettle was rattling quite close behind. Then the oldest sister took out a piece of steel from a strike-a-light. She said to the steel, “O steel! you were part of a strike-a-light and produced fire. Now turn into a river of fire from earth to heaven, from east to west.” Then she threw the steel back over her shoulder, and it turned into a river of fire, from earth to heaven, from east to west. Chu’mo came to that river and tried to cross it, but he was confused by the fire and perished there. „Ah,” he called after the sisters, „you ran away from me; but nevertheless my mother will catch you.” The sisters were hurrying on. All the reindeer fell and perished from exhaustion. The sisters sped onward on foot. At last they came to a river. It was quite deep, and there was no ford, so that they could not cross it. On the other side of the river sat an old woman scraping a skin. “Oh, grandmother! help us to cross the river!” “Ah, you dogs! cross it by your own skill.” “O grandmother! we cannot. Do help us!” The old woman stretched one of her legs across the river like a bridge, and they crossed over on it. „Where do you come from?” asked the old woman. „We ran away from Chu’mo. He wanted to eat us, but we burned him in a river of fire.” — „O, you dogs! Chu’mo is my only son. I shall punish you for it.” So she locked them in an empty storehouse, and hurried to help Chu’mo.

[After this follows the well-known episode detailing how the Fox saved the girls from the She-Monster, leaving in their stead clothes filled with twigs and ashes to be swallowed by the Monster. The narrator, however, declared that she had forgotten the details, and left the tale unfinished.]

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Grass-Blade-Girl

An old woman finds a miraculous blade of grass that transforms into a girl, Grass-Blade-Girl, whose beauty and magical abilities attract a suitor. On her journey to her husband’s home, she is abducted by the witch Yaghishna, who impersonates her. Eventually, the truth is revealed, and the suitor kills Yaghishna. Grass-Blade-Girl returns to her rightful place as his wife, embodying resilience and renewal.

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

Transformation: The metamorphosis of the grass blade into a human girl highlights themes of change and transformation.

Supernatural Beings: The witch Yaghishna represents the involvement of supernatural entities influencing human affairs.

Trials and Tribulations: Grass-Blade-Girl’s journey, including her abduction and eventual rescue, illustrates the challenges and adversities she faces.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Katherine Rumiantzev, a Russianized Yukaghir woman, in the village of Pokhotsk, in the Kolyma country, summer of 1896.

An old woman lived all alone. She had no children. One time she went for a walk. She saw a patch of yellow grass. One blade was growing higher than any of the others. She gathered that grass for her bedding, and kept this long blade apart. She carried the grass home, put it under her mat and slept over it. In the night time the long blade became warm from the heat of her body.

In the morning the old woman mounted to the roof to open the chimney hole. Then she heard something crying in the house. It was the grass-blade which had turned into a little girl. The old woman swathed her in thin skins, fed her and nursed and caressed her. Thus Grass-Blade-Girl lived in her house and grew up. When the time came for her to be married she was a wonderful girl. When she wept her tears were costly pearls. When she smiled, her smile was all precious stones. She would swing her right sleeve, and sables and martens would drop from it.

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She would swing her left sleeve, and red foxes would fall out of it. She was also very pretty. The like of her was not to be met. A strong young man heard about her, and went to pay suit to her.

On his departure, he told his brothers, who had remained at home, to make arrows and to feather them well, that he might shoot with them sables and foxes for his future bride. He ordered them also to prepare bags for the skins, and boxes for the precious stones and pearls.

He went to the old woman and saw the girl. She was all that people had stated her to be. Pearls and precious stones dropped from her mouth, sables and foxes fell from her sleeves. He offered his suit, and was accepted. Then he married her and took her to his house. On the way, they passed the house of Yaghishna. Just as they were right opposite it, the bride said, “Oh, my dear! I am very thirsty. Bring me some water.” He took the ice-pick and went to a lake. He cut through the ice, but there was no water. The bottom was dry. He tried another place, and still another. There was no water anywhere, and at last he went so far toward the middle of the lake, that he disappeared from the sight of the woman. In the meantime the dogs of the, team scented the house of Yaghishna. So they rushed off with the sledge, and she could not keep them back. They arrived at Yaghishna’s door. The witch came out, took the young woman by the hand, and led her into the house. She made her take a place on a new reindeer skin, and went to prepare some food and hot tea for her; but when she took the first cup of tea, the witch unexpectedly pulled out the bedding from under her seat, and the young woman fell into an underground cellar a hundred fathoms deep, a hundred fathoms wide, and quite dark.

She prayed and prayed to be let out: “O grandmother! help me out! I will give you anything you may ask of me.” — “All right,” said the witch, “take off your clothes and give them to me, then I will help you out.” The young woman took off her clothes, saving only her undershirt, and made them into a bundle. The witch dropped a long line into the cellar. The young woman tied the bundle to the line. The witch pulled up the bundle, put on the clothes, and all at once became exactly like the young bride. So she took her place upon the sledge, and hurried back to the former place. After some time the husband came. He brought some water, but the bride refused to take it. “I do not want it. I did not ask you at all to fetch any water.” They even had a quarrel. “Why,” said the young man, “you were so thirsty. Have I not cut the ice maybe in twenty places to get water for you?”

After that they continued on their way. When they reached home all the people gathered to look upon the bride; but she had neither pearls nor sables. She coughed and spat, blew her nose; and only once a small glass bead fell down, which, moreover, was pierced awry. In due time, however, she bore a son. Her husband was an excellent hunter. He brought home geese and swans, reindeer and elks. The house was full of meat and of all kinds of skins. He passed most of his time in the open air, and paid no attention to the ways of his wife with their little boy. One time, however, he came home, and his wife prepared some dinner for him. While waiting for it, he took up the boy, who began to cry. “There,” said the man, “the boy is crying. It is time to give him some food.” The witch took the boy and turned her face toward the wall. After that she began to take off her left boot. He looked on with great wonder, and thought, “What is this? I wanted her to suckle the boy, and she takes off her boots.” The woman took off the boot, and instead of the breast she gave the boy her left heel to suck. He was very angry. “Why,” said her husband, “is this the way you feed our boy? Truly, you have grown up in the wild country, and you are of wild blood. You are good for nothing. I took you for a treasure, and instead you are an unclean thing. You suckle your boy in this unhallowed way. Tomorrow morning I shall take you back to your mother. I do not want you any longer.” They quarrelled all night long, and did not sleep. The next morning he carried her back to her mother. They arrived there, and lo, Grass-Blade-Girl was living with the old woman again.

She had been left quite naked in the underground cellar of Yaghishna’s house. When groping about in the cellar, she found it full of dead bodies of men and women. She heaped them up and mounted to the top. In this way she succeeded in making her escape. The Witch, though living far away in the house of the young man, became aware directly of the flight of her prisoner. She sent some bears and wolves in pursuit, which overtook the fugitive. They tore her to pieces, and the blood flowed all over the ground. A new thin yellowish-green grass grew up from the blood. The old woman found the grass, and gathered it; and so again she had in her house the same Grass-Blade-Girl, as before.

The young man carried his wife back to her mother, and found there also this Grass-Blade-Girl. He recognized her immediately as his former bride. They had supper, and then lay down to sleep. The old woman said to Grass-Blade-Girl, “Tell us a tale.” So the girl began, “There lived an old woman. She found a yellowish-green grass blade and took it home. She put it under her bedding. The next morning she went out to open the chimney-hole, and something was crying within the house. The grass-blade had turned into a little girl. The girl grew up, and a young man came and married her. He took her to his house. On the way she asked for a drink. The bridegroom went for some water. Near the trail stood the house of Yaghishna. The dogs scented it and rushed there.”

As soon as she reached this place in the story, Yaghishna grew angry and interrupted her. “Enough of your prattling! We want to sleep. No need of your silly tales!” — “Not so fast,” said the husband. He took Yaghishna and with twelve new arrows he shot her dead in front of the house. Then he carried Grass-Blade-Girl to his house.

The end.

One-Side

A one-sided hunter who could transform into a handsome man marries a goose-woman after stealing her wings. Their son is later kidnapped by her sisters and mistreated. The hunter finds his son, kills his brothers-in-law and sisters-in-law, and reunites with his family. Eventually, he reveals his true form—a beautiful young man—to his wife, and they live happily together.

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

Transformation: The hunter possesses the ability to transform into a handsome man, and the sisters can change into geese.

Love and Betrayal: The youngest sister marries the hunter, but her sisters betray her by kidnapping her and her son.

Revenge and Justice: The hunter seeks justice by rescuing his son and punishing his deceitful in-laws.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Katherine Rumiantzer, a Russianized Yukaghir woman, in the village of Pokhotsk, in the Kolyma country, in the summer of 1896.

There was a family of Tungus. They lived in a tent. They had three daughters. The girls, when going to pick berries, would turn into female geese. In this form they visited the sea islands. One time they flew farther than usual. On a lonely island they saw a one-sided man. When he breathed, his heart and lungs would jump out of his side. The Geese were afraid and flew home.

After some time, they had nothing to eat, so they went again to the sea islands for berries. Wherever they chose a spot on which to alight, One-Side appeared and frightened them away. At last they found a place full of berries. They descended and laid aside their wings. They picked so many berries that they could hardly carry them all. They went back to the place where they had left their wings. The wings of the youngest daughter were gone. They looked for them a long time. At last, evening came and the sun went down. It grew very dark.

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The two elder sisters reproached the youngest one: “Probably you have taken a liking to One-Side, and you have asked him to hide your wings. Now remain here alone and let him take you!” She almost cried while assuring them that their suspicions were unjust. “I have never seen him and never thought of him.” They left her and flew away. She remained alone.

As soon as they were out of sight, One-Side appeared carrying her wings. “Well, now,” he said, “fair maiden, will you not consent to marry me?” She refused for a long time, then she gave in, and said, “I will!” — “If you are willing,” said One-Side, “I will lead the way.” He took her to his house. It was the usual house, made of wood, with a wooden fireplace. [The type of house generally used among Russian creoles and Russianized natives, a square log cabin, having a fireplace in the corner, with a straight chimney made of wood and plastered with clay, the so-called “Yakut chimney.” It is improbable that this chimney is really a Yakut invention. The ancient type of Yakut house had only an uncovered fireplace, with an opening in the roof above it. However, the “Yakut chimney” is used everywhere among the Yakut, as well as among Russian creoles.] He proved to be a good hunter, able to catch any kind of game. Still he had only one side, and with every breath his heart would jump out. They lived together for a while, and the woman brought forth a son. The young woman nursed the infant. But One-Side did not want to stay at home. He would wander about all the time, and bring back reindeer and elk. They had so much meat that the storehouses would no longer hold it. He was a great hunter. He hunted on foot on snowshoes, for he had neither reindeer, — nor horses for traveling.

One time he set off to hunt as usual. Then his wife’s sisters suddenly came and carried the youngest sister and her little son off to their own country. The small boy, while carried on high, shouted, “O father! O my father! We are being carried by aunties to their home, to their home.” One-Side ran home as fast as he could, but he came too late. They were out of sight. Only the boy’s voice was heard far away. Then he shot an arrow with a forked head in the direction whence the voice seemed to come, and the arrow cut off one of the boy’s little fingers. One-Side found the arrow and the finger, and put them into his pouch.

Then he started in search of his boy. He walked and walked. A whole year passed. Then he arrived at a village. A number of children were playing “sticks” [a game of Russian provenience much in use among the Russianized natives]. He looked from one to another, thinking of his boy. There was one poor boy who was dressed in the poorest of clothing. His body was mangy, and his head bruised and covered with scars. First, One-Side paid no attention to him, but when he finally looked at this boy he saw that the little finger on his left hand was missing. He snatched the finger out of his pouch and placed it beside the hand, and indeed it fitted! The poor boy was his son! “Whose boy are you?” asked One-Side. “I am mamma’s boy.” — “And where is your father?” — “I have no father: I used to have one, but now I have none.” — “I am your father.” The boy refused to believe it, and only cried bitterly. “If my father were alive, we should not be so wretched, mother and I.” The elder sisters had married and made their youngest sister a drudge in the house. “Why is your head so bruised and scarred?” asked One-Side. “It is because my aunts order me to enter the house only by the back entrance, and every time I try to go in by the front entrance, they strike my head with their heavy staffs.”

[This passage is interesting, since it shows that perhaps some of the native peoples on the Kolyma River had houses with two entrances, and that some members of the family were not allowed to pass through the main entrance. This recalls the type of house of the Maritime Koryak and Kamchadal, with its different entrances for winter and summer. Among the Koryak, as well as among the Kamchadal, in former times, women and children, also transformed shamans, often entered, even in the winter time, by the rear entrance from the storage room, while men considered it beneath their dignity to do so. It is quite certain that this tale, though it mentions the Tungus, must have referred, not to the nomadic reindeer-riding Tungus, with their light tents of curried reindeer skin, but to the people living more or less sedentary lives along the Kolyma River or on the seacoast near its mouth. On the Bear Islands, for example, were found remnants of some houses, deserted long ago. The people living along the Kolyma were chiefly Yukaghir; and along the seacoast, also the little known Ca’achet and Shelags. At the present time, among the Russian creoles and the Russianized natives on the Kolyma, several type of houses are in use; but the ancient type of house cannot be ascertained, because of the preponderant influence of the Russian log cabin with its wooden chimney of so-called “Yakut” type.]

“Let us go to your house.” They arrived at the house. The boy went ahead and One-Side followed him. They came to the front entrance. As soon as the boy tried to go in, his eldest aunt jumped up and struck him with her iron staff. Then the woman saw the boy’s father, and felt so much ashamed, that she fell down before him.

He entered the house. They hustled about, brought food of every kind, and prepared tea. They ate so long that it grew very late and it was time to go to bed. On the following morning, after breakfast, he said to his brothers-in-law, “Let us go and try which of us can shoot the best with the bow! You are two, and I am only one.” They made ready their bows and arrows and began to shoot at each other. The elder brother-in-law shot first; but One-Side jumped upward, and the arrow missed him. The second brother-in-law also shot. One-Side jumped aside and dodged the arrow. “Now I shall shoot,” said One-Side, “and you try to dodge my arrows.” He shot once, and hit his elder brother-in-law straight through the heart. With the second shot he killed his other brother-in-law. Then he went back to the house, killed his wife’s sisters, and took home his wife and his son.

One time he set off, as usual, to look for game. When he was out of sight of his wife, he took off the skin that disguised his true form and hung it up on the top of a high larch tree. He became a young man, quite fair and handsome, just like the sunrise. He went home and sat down on his wife’s bed. While he was sitting there, he was about to take off his boots. The woman began to argue, “Go away from here! My husband will be here soon, and he will be angry with me. He will say, ‘Why have you let a strange man sit down on your bed?’” “I am your husband,” said he. “Why do you try to drive me away?” “No,” said the woman, “my husband is one-sided, and you are like other men.” They argued for a long time. At last he said, “Go and look at that tree yonder. I hung up my one-sided skin on it.” She found the tree and the one-sided skin, and now she believed him. Then she caught him in her arms and covered him with kisses. After that they lived happier than ever.

The end.

A shaman and a boy

A powerful elderly shaman encounters a wandering orphan boy and challenges him to a supernatural contest. They engage in a mystical battle using supernatural creatures: the shaman creates a small bear from his spit, while the boy produces a louse. Surprisingly, the louse defeats the bear, causing the shaman to die. The boy inherits the shaman’s wealth and wives, becoming rich.

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 boy challenges the authority of the shaman, who attempts to dominate and even threaten his life, leading to a reversal of power dynamics.

Transformation: The boy’s status transforms from a wandering orphan to a wealthy individual, inheriting the shaman’s possessions and wives after the contest.

Cunning and Deception: The boy’s unexpected victory through seemingly simple means underscores the theme of using wit and deception to overcome a more powerful adversary.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

There was a great shaman who reached a very great age. When angry he could lay his spell on any one, even upon another shaman. One time he as walking about and met a little boy, who roamed about, not knowing where to go. “Who are you?” — “I do not know.” — “Perhaps you are a shaman.” — “What kind of a shaman may I be? Though, indeed, I get up in my sleep and walk about sleeping.” — “I shall kill you.” — “Do, please. I shall not resist. My father and mother are gone, and I wish to follow them.” — “Oh, well! then follow me.”

He took him to his house, and put a plate before him. “Sit down and let us have a match!” — “What kind of a match shall we have?” — “A shamanistic match. You area shaman.” — “No, I am not, I know nothing.” — “Enough. Be quiet, or I shall kill you.” He spat into his palm, and put the spittle upon the plate. It grew to a small bear not greater than a louse.

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“Here is my champion and where is yours?” The boy scratched his head, not knowing what to do, and, lo! a small louse fell down upon the plate, a real louse. “Ah! this is yours. All right, let them fight.” The bear and the louse fought throughout the day, and the louse proved the stronger. It caught the bear by the throat and wanted to strangle it. “Let go!” cried the old man. “Leave the bear alone! I shall die.” — “No, I shall not do so,” said the boy. “It is you who wanted to have this fight.” So the louse strangled the bear. As soon as the bear died the old man fell down and died also. The boy took his wives and all his goods, and became a rich man.

A Lamut man turned into stone

A harsh Lamut reindeer owner, known for beating his assistants, searches for a lost herd. On a boulder, he encounters a mystical white figure who criticizes his cruelty. As punishment, the figure causes his reindeer to ascend to the sky and gradually transforms the man into stone. Over time, he becomes completely petrified, serving as a permanent reminder of his mistreatment of others.

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

Transformation: The man’s gradual change from human to stone serves as a central element of the narrative.

Moral Lessons: The tale imparts a lesson on the consequences of mistreating others, emphasizing the importance of compassion.

Sacred Spaces: The boulder where the encounter occurs becomes a significant location, marking the site of the man’s transformation and serving as a lasting reminder of his actions.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

It was told in the olden times that in the Gishiga country, on the Okhotsk side, there lived some Lamut of the Lam branch who were all rich in reindeer. One of these reindeer owners had a bad temper. He used to strike his assistants for mere trifles. One time his herd went away from their usual pasture. One of the assistants set off to look for it. He came to the pasture, which was covered with the tracks of reindeer hoofs, but farther off there was not a single track. He walked and walked and grew tired. So he came home, and said, “I could not find the herd.” The master gave him a severe thrashing, and then said, “How is it that you could not find it? Where can it be? I will go and look for it myself.” He came to the pasture, and walked all around it, but he also could not find any tracks outside of it. He grew quite tired. There was on the border of the pasture a boulder. He climbed it and sat down to rest. His head was resting on his hands, and so he sat thinking.

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All at once he heard a voice, “Biya!” [one of the usual invocations. “You man!” (Biy, “man”)] He sprang to his feet and looked up. High on the rock there stood an old man, large and white, as high as the sky. “O man you see me?” — “I see you.” — “You hear my voice?” — “I hear your voice.” — “What are you doing?” — “I am resting myself.” — “And where are your reindeer?” — “I do not know.” — “Ah, well! but why do you strike your assistants with so little reason? Now you must look for reindeer yourself.” But the man did not stir. “Why do you strike your assistants? Is not each of them a man and a Lamut like you? Look upward! There are your reindeer.” He looked up, and his reindeer were mounting up to the sky, all of them, — bucks and does and fawns. He looked on, but still did not stir. “So you will stand here forever.” The white one vanished. Then the Lamut came to himself, and tried to climb down; but his feet stuck to the stone. He tried to disengage them, but he was unable to do so. After a while his feet and legs were sinking into the stone.

The next morning his people came to look for him. His feet had sunk into the stone up to his ankles. They tried to pull him out, but he cried for pain, “Leave me alone! I cannot stand it. It seems that I am done for. Better go away and tell the other people.” So they went and told the neighbors what had happened. In a couple of days they came back. He had sunk into the stone up to the knees. They talked to him, but he did not answer. Only the look in his eyes was still life-like. They went away, and came back in the spring. He was all stone. And so he is up to the present, and stands there upon the boulder.

Bear, Wolverene, and Wolf story

Bear, Wolverene, and Wolf, brothers, clash over marriage. When the youngest Wolf seeks the middle Wolverene’s daughter, he is rejected due to their different origins. Bear arbitrates, limiting Wolf to two or three offspring and Wolverene to one child. Wolverene curses Bear to winter-long sleep, making him vulnerable to hunters. Their conflict shapes the reproductive patterns of their species.

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

Family Dynamics: The narrative centers on the relationships and conflicts among Bear, Wolverene, and Wolf, who are brothers. The tension arises when Wolf seeks to marry Wolverene’s daughter, leading to familial discord.

Conflict with Authority: Bear assumes the role of an arbitrator, making authoritative decisions about the reproductive capacities of Wolf and Wolverene, which reflects a challenge to personal desires by an authoritative figure.

Transformation: The curses imposed lead to significant changes in the natural behaviors of the animals, such as Bear’s hibernation and the reproductive patterns of Wolf and Wolverene.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

Bear, Wolverene, and Wolf, being brothers, lived side by side. The youngest brother paid suit to the daughter of the middle one. “No,” said the middle one, “How is it that you ask me for my daughter? We cannot join. You are born from the snow, and I am born from the earth.” [The polar wolf is of light gray color, sometimes almost dirty white. The wolverene is brown.] Wolf grew angry and made complaint to Bear. Bear bore judgment and ordered, “If that is so, you must part.” He said to Wolf, “Your temper is worst of all, you shall bring forth not more than two or three children.” Wolf departed sorrowfully. Bear said to Wolverene, “You have a daughter, and refuse her to suitors, so you must not bring forth more than one, child.” He blamed Wolverene, and said, “If you had given your daughter in marriage, our people would be more numerous, so you must meet your fate in the wooden thing.” [deadfall made of logs]

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Wolverene also grew angry, and retorted, “And you must meet your fate underground.” [in the bear-lair when sleeping in winter, and tracked by the hunters] Wolverene laid a curse upon Bear: “You must sleep throughout the winter, and your fate will come to you while you are insensible to it.”

So the Bear’s word caused young wolves to be born by two’s and three’s, and wolverenes singly. The Wolverene’s word caused the Bear to sleep throughout the winter, so that hunters kill him in his sleep.

Wolves and Men

Some people without dogs domesticated fox and wolf puppies, which surprisingly bred different types of dogs. One man’s wolf became exceptionally skilled at hunting, making him wealthy. When he stopped providing for the wolf, it retaliated by gathering a pack of twenty wolves to attack his reindeer herd. The man killed four wolves, marking the beginning of an enduring conflict between humans and wolves.

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

Transformation: The domestication of fox and wolf puppies leading to the emergence of different types of dogs signifies a transformative process in the relationship between humans and animals.

Conflict with Nature: The man’s decision to stop providing for the wolf, resulting in the wolf retaliating by attacking his reindeer herd with a pack, highlights the inherent tensions and conflicts that can arise between humans and the natural world.

Moral Lessons: The narrative imparts a lesson about the consequences of neglecting responsibilities and the importance of maintaining harmonious relationships with nature and animals.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

There lived some people who had no dogs at all, so they caught the small puppies of a gray fox, and brought them up. These gray foxes brought forth black and spotted dogs. Another man caught a wolfling and fed it. That wolf brought forth another kind of dog. They were long-legged, and light in color. This wolf was so nimble of foot, that it could overtake and catch reindeer and elk and any other kind of game. So its master became the richest of all the people.

At last the man said, “I am quite rich. My assistants are too many.” So he ceased to pay the, wolf in food and shelter. The wolf went off and called all his companions. Twenty wolves came with him, and attacked the reindeer herd. Many reindeer were killed. The man caught his bow, shot at the wolves, and killed four of them. From that time began the war between man and wolf.

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A tale about the wood-master

A poor man, struggling to feed his family, wondered about the Wood-Master, and one day, while lost in a snowstorm, he encountered a giant black figure with an iron sledge and reindeer-buck. After accidentally destroying the sledge, the man was tasked with restoring it and reviving the reindeer. After performing the task, the Wood-Master promised him an abundance of food and wealth. He instructed the man to set five self-acting bows in the forest, which led to the man catching five elks each time. The man became prosperous and lived well until his death.

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

Divine Intervention: The Wood-Master, a supernatural entity, directly influences the protagonist’s fate.

Cunning and Deception: The protagonist uses cleverness to repair the sledge and revive the reindeer, fulfilling the Wood-Master’s demands.

Transformation: The protagonist’s life changes from poverty to wealth after his encounter with the Wood-Master.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

This tale is Tundra Yukaghir, though the hero is called a Lamut.

Told by John Korkin, a Tundra Yukaghir, on the western tundra of the Kolyma country, spring of 1895.

There lived a man who was very poor. He used to walk along a small river near his house, constructing deadfalls for hares. Sometimes he would catch one hare, another time he would catch two. With these he fed his family. One time he said to himself, “What does the Wood-Master look like? I should like to see him.” The whole day long he walked about, and thought of the Wood-Master. The next morning he set off to examine his deadfalls and all at once there came a heavy snowstorm. He lost his way and struggled on not knowing where he went.

At last he felt very tired, so he found a cavity under a steep bank of the river. Then he made a fire and crouched before it, waiting for better weather. All at once, not far off, he saw a huge iron sledge. An iron reindeer-buck just as big was attached to the sledge, and a black-faced man as tall as a larch tree was walking along with enormous strides. He asked himself, “What are these? I wanted to see the Wood-Master. Goodness! Is this not the Wood-Master himself, with his appurtenances?”

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He was so frightened that he cried aloud, “God help me!” In a moment the iron sledge broke into a number of small pieces, and the iron buck was scattered to ashes. The tall man, however, did not fall at all. He looked at the man, and called angrily, “You, man! come here!” So the man went to the Wood-Master and awaited his words. “What have you done to my property?” cried the Wood-Master. “You have broken my sledge, you have destroyed my driving-reindeer, and you have even frightened me. I was frightened no less than you. And now you want me to walk on foot! I will not. You must repair my sledge, and restore to life my driving reindeer-buck. This is the task that you must perform.” — “How can I perform a task like that?” said the man. “Ah!” said the Wood-Master, “why have you been thinking about me so steadily? You were calling me in your mind, so I came. Now you must make good your evil action.” — “Ah, sorrows!” said the Lamut, “I will try my best, but then you must let me walk alone. I cannot achieve anything in the presence of another being, be it man, forest-owner, or evil spirit” — “All right,” said the Wood-Master, “you may walk alone.”

Then the black giant set off. The Lamut walked around some small bushes, saying “Sledge, O sledge! be whole again! Buck, O buck! be whole again!” And, indeed, the sledge and the buck were whole, as before. Then he touched the reindeer-buck with his right hand. “Buck, O buck! come to life!” But the buck remained without life and motion. He touched the buck with his left hand, and said likewise, “Buck, O buck, come to life again!” And, indeed, the reindeer-buck, gave a start, and came to life. “Ah, ah!” said the Lamut, “where are you, black giant, Forest-Owner?” At once the black giant appeared. “Oh, it is all right! What do you want me to pay you for this? I can give you immense wealth.” — “I do not wish any wealth at all. I want plenty of food for all of my life.” — “All right, go home! You shall have as much food as you want. Have no care.

“Go home and sleep! Tomorrow morning go into the forest, and set there five large self-acting bows. They shall give you ample food.”

The Lamut went home. His wife said to him, “O husband! I thought you would never come. It is several days since I saw you last.” — “I was caught in a heavy snowstorm, so I sat crouching under the steep bank, before a small fire.” — “What snowstorm?” asked the old woman in great wonder. “We have not had the slightest trace of any storm.”

The next morning the Lamut went into the woods and set five self-acting bows; and that very night five big elks were killed. He took them home. After that, he would catch five elks every time. He collected a great mass of meat and a number of skins, and so became very rich. He lived in plenty until his death.

The girl and the evil spirit

A girl, who had no knowledge of her parents and lived without worry, relied on her songs to care for her reindeer and maintain her home. One day, the evil spirit pursued her, but she used clever tricks, like turning a comb into a forest and a handkerchief into fire, to thwart him. Eventually, she transformed into various animals to escape, finally reaching a Lamut tent. There, the spirit, now in the form of a handsome youth, offered her a choice of husbands, and she chose the eldest brother. They married and lived together.

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

Transformation: The girl undergoes multiple physical transformations into different animals to evade capture.

Cunning and Deception: Both the girl and the evil spirit use deception—the girl through her transformations and tricks, and the spirit by disguising himself as a handsome youth—to achieve their aims.

Guardian Figures: The young men in the Lamut tent serve as protectors, providing the girl refuge from the evil spirit.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by John Korkin, a Tundra Yukaghir man, on the western tundra of the Kolyma, spring of 1895.

There lived a girl who knew no man. Nor could she tell who were her parents. She was rich in reindeer and other property. So she walked about, singing lustily. She never went to watch over her reindeer. When the reindeer strayed too far, she would merely sing one of her songs, and they would come back of their own will. She sang and sang; and when she came back to her home, she would find the fire burning, the food cooked, and everything ready. Thus she lived on without work, care, or trouble.

One day she saw that half the sky was darkened. This darkness approached nearer and nearer. It was the evil spirit. One of his lips touched the sky, the other dragged along the ground. Between was an open mouth, ready to swallow up whatever came in its way. “Ah!” said the girl, “my death is coming. What shall I do?” She took her iron-tipped staff and fled.

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The evil spirit gave chase, and was gaining on her. She drew from her pocket a small comb of ivory and threw it back over her shoulder. The comb turned into a dense forest. The girl ran onward. When the evil spirit reached the forest he swallowed it, chewed it, and gulped it down. He digested it and then defecated. The dense forest turned again into a small ivory comb. After that he continued his pursuit and was gaining on her, as before. She loosened from her waist a red handkerchief, which became a fire extending from heaven to earth. The evil spirit reached the fire. He went to a river and drank it completely dry. Then he came back to the fire, and poured the water upon it. The fire was extinguished. Only a red handkerchief lay on the ground, quite small, and dripping wet.

After that he gave chase again, and gained steadily on the girl. She struck the ground with her iron-tipped staff, and all at once she turned into an arctic fox. In this form she sped on, swifter than ever. The big mouth, however, followed after, wide open, and ready to swallow her. She struck the ground with her iron-tipped staff, turned into a wolverene and fled swifter than ever, but the evil mouth followed after. She struck the ground with her iron-tipped staff and turned into a wolf and sped away swifter than ever. She struck the ground with her iron-pointed staff and turned into a bear, with a copper bell in each ear. She ran off swifter than ever, but the big mouth followed and gained on her steadily. Finally, it came very near, and was going to swallow her.

Then she saw a Lamut tent covered with white skins. She summoned all her strength, and rushed on toward that tent. She stumbled at the entrance and fell down, exhausted and senseless. After a while, she came to herself and looked about. On each side of her stood a young man, their caps adorned with large silver plates. She looked backward, and saw the evil spirit who had turned into a handsome youth, fairer than the sun. He was combing and parting his hair, making it smooth and fine. The girl rose to her feet.

The three young men came to her and asked her to enter the tent. The one who had appeared in the form of the evil spirit said, “We are three brothers, and I am the eldest one. I wanted to bring you to my tent. Now you must tell us which of us you will choose for your husband.” She chose the eldest, and married him, and they lived together.

The end.

Yini’a-nawgut and Kilu’s marriage with Fish-Man

Kilu’ and Yini’a-nawgut, on a walk, encounter a kamak spirit. Yini’a-nawgut is possessed and marries Fish-Man. Envious, Kilu’ deceives Chan-ai into becoming a kamak and marries Fish-Man as well. Both women return home, bearing sons and catching plenty of fish. The story explores themes of envy, deception, and the connection between the supernatural and nature.

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

Transformation: Both Yini’a-nawgut and Kilu’ undergo significant changes, with Yini’a-nawgut being possessed by a kamak spirit and Kilu’ deliberately seeking the same transformation.

Trickster: Kilu’ exhibits trickster behavior by deceiving Chan-ai into becoming a kamak, driven by envy of Yini’a-nawgut’s marriage to Fish-Man.

Supernatural Beings: The narrative features interactions with kamak spirits and Fish-Man, highlighting the connection between the supernatural and the natural world.

► From the same Region or People

North Asia
- Koryak Lore

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.

Big-Raven lived with his family. Kilu’ said to Yini’a-nawgut, “Let us go for a walk!” They went out walking, and they took a fish-head for (travelling-)provisions. They came to a certain place and began to eat. (Kilu’) threw at her (cousin) the cheek-bone of a fish. She sped away, and said, “Yi’ni has become a kamak.” That one said, “I have not become a kamak.” – “Enough, indeed, you have become a kamak!”

She tried to detach it, but could not do it, so she fell asleep. Kilu’ said, when she came home, and they said to her, “Where is Yi’ni?” She said, “Yi’ni became a kamak.” Then Yini’a-nawgut awoke. There was Fish-Man combing his hair, and a load of winter-fish was there also.

He said to her, “Enough, wake up!” She got up. He married her.

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They lived there, and caught plenty of fish. After some time they came home to Big-Raven’s house. “They brought your daughter.” – “Which daughter may come here” Our daughter became a kamak.”

“Here I am! I came.”

Kilu’ began to envy (her cousin on account of) her Fish husband. (She said,) “Yi’ni, how did it happen to you?” – “You did this thing to me.” – “But your husband is a good one.”

„Chan-ai’, let us go out for a walk!” They went out, came to a place, and began to eat. They also took a (fish-)head for (all) provisions. „Chan-ai, throw a bone at me!” The other one said, „I will not throw].” (Kilu’) said, „(Do it!). We shall gain much by it.”

She threw the bone at her, but it did not stick (to her face). She took it and glued it on with her saliva. At last it was (sticking) all right. „Chan-ai’! leave me (alone)!” She left her (and went away). „Chan-ai’, I did not become a kamak.” (The other one) again came back. She said again, „Leave me (alone)! Go home and say, ‚She has become a kamak!’”

Big-Raven said, “It is her own mind. Let her be (wherever she desires).”Kilu’ [falsely] pretended to be crying, then she fell asleep. She also woke up; and there was Fish-Man. He said, “Enough, it is all your pretensions.” She got up, and Fish-Man married her. They also staid there and caught plenty of fish.

After some time they went home, to Big-Raven’s house. People said, “They have brought Kilu’.” – “Our Kilu’ became a kamak.” She said, “I am here, I came! Fish-Man married me.” There (both Fish-Men) lived. They were quite successful in catching fish. Yini’a-nawgut and her cousin brought forth sons. They bore some male children.

That is all.