Gull-Woman and Cormorant-Woman

Gull-Woman and Cormorant-Woman were sewing when Big-Kamak appeared. Gull-Woman was swallowed whole by Big-Kamak, but with her knife, she ripped open his body from within and escaped. Cormorant-Woman, inspired by her cousin’s feat, insisted on being swallowed herself, despite lacking a knife. She relied on her nails to rip open the Kamak’s body and also escaped. The Kamaks revived. Realizing the futility of their actions, they ceased their destructive ways.

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 Gull-Woman and Cormorant-Woman undergo a transformative experience by being swallowed and then escaping, symbolizing change and resilience.

Supernatural Beings: The presence of Big-Kamak, a creature capable of swallowing humans whole, introduces an element of the supernatural.

Trials and Tribulations: The challenges faced by the women, including being swallowed and finding a way to escape, represent significant trials they must overcome.

► 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.

Gull-Woman lived with a companion, who was her female cousin. They sat sewing. Cormorant-Woman (the cousin in question) said, “While no one comes to the cave, I will go and prepare my sinew-thread.” At the same time Big-Kamak said, “I will walk along the shore.” He walked along the shore. Then he said, “What is there, that shows so white?”

He came (nearer, and it was) a Gull; and, [even] without chewing, he swallowed her. Then Big-Kamak came home, and said, “I am unwell.” [He came home,] and as soon as he lay down (to rest), that Gull-Woman, with her woman’s knife, ripped open his body (from the inside). Oh, he said to his wife, “Cheer me up (by some means)!” – “Without collar-string, without nostrils!”

Big-Kamak died. That Gull-Woman came out (of his insides).

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She began to jump up on the cross-pole above his pillow; but she could not fly up, because she was all covered with slime. She flew up again, and fell down and thudded against the ground. His wife lay flat in the corner (from sheer fright). Nevertheless she flew up again, and was on the house-top.

She came home, and said, “Big-Kamak swallowed me, I nearly died.” That one, Cormorant-Woman, said, “I also will make something. Let him also swallow me!” The other one said, “Don’t do it! You have no woman’s knife.” “Here are my nails. I will rip him open with my nails. If it were done, I should feel elated.”

That one (Kamak-Woman) passed by, but she could not talk to her. She went to the cave and staid there. That Ka’mak-Woman, indeed, was often passing by, but she could not see her. That Cormorant-Woman began to cough, and to say, “Here I am!” but how could she see her in the dark?

She said, “Here I am! Swallow me!” But she could not find her. Indeed, she almost stepped over her. “Where is she?” Oh, she found her! She said, “I will swallow you!” The other one said, “Do swallow me!” She swallowed her, also, without chewing, gulped her down. Oh, she came home. And again she said, “I feel unwell!” She said to her husband, “Cheer me up!” – “Without collar-string, without nostrils!”

She killed her again, and tore the old scars with her nails. [The roles of Big-Kamak and his wife are evidently confused. The husband, killed not long ago, would seem to be alive again.] This one died. Again she came out. [Cormorant-Woman came out,] and cut her way through several mounds of drifted snow.

Oh, she came home. (The kamak) said, “I have enough of these [former] doings.” They have punished their own bodies, and ceased to walk along the stone. [Both Kamaks seem to have revived after having been killed.]

That is all.

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How Big-Raven’s daughter was swallowed by a kamak

Big-Raven crafts a drum from a louse found on his daughter, becoming a shaman. He promises her hand to whoever identifies the drum’s material. An evil spirit, the Kamak, guesses correctly and claims her. Despite her reluctance, she is sent to him but ultimately kills the Kamaks with her knife. Later, she is devoured by the surviving Kamak but slays him from within. She returns to her family, marries, and prospers, reuniting with Big-Raven’s people.

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

Sacrifice: Big-Raven offers his daughter to anyone who can identify the drum’s material, leading to her being claimed by the kamak.

Transformation: Big-Raven becomes a shaman after creating a drum from a louse, and his daughter undergoes a journey that changes her fate.

Revenge and Justice: After being swallowed by the kamak, Big-Raven’s daughter kills him from within, enacting justice for his earlier actions.

► 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 was living with his people. One of his daughters was (almost) eaten by lice. They shook her combination suit, and found there one small louse. (Big-Raven) said to his wife, “What shall we do with it?” The woman said, “What will you do? Why, you will kill it.” He said, “(No,) we will make it into a drum.”

They made it into a drum. They looked at it, and the small louse turned into a drum. Big-Raven immediately began to act as a shaman. The news of this was carried everywhere, to all the villages; and the people began to talk, (and say,) “Big-Raven has become quite a shaman, but he has grown old without having any spirits. What unknown kind of drum has he made?”

Big-Raven’s daughter was living in secrecy. She did not appear openly. All the neighbors gathered as suitors.

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He said, “Whosoever can state rightly the material of which my drum is made, to him I shall give my daughter.” They named all kinds of sea-game. One said, “Of whale;” but Big-Raven said, “Not of that.” Others also said it was of wolf-skin, of reindeer-skin. They named every living thing but he said, “Not of that.” They could not describe it properly.

Then from the fire crept out an evil spirit, with no clothes on, with only a cap (on his head). “I can tell of what your drum is made. It is made of a chamber-vessel.” – “Not of that.” – “It is made of a kettle.” – “Not of that.” – “Then of a small louse.” Miti’ said, “That is right! Now we must give our daughter to the Kamak.”

They brought out the daughter, and began to prepare her for the journey. Then only, for the first time, was she seen. The daughter began to cry. They arranged for her three lines of sledges. One was hauled by whales; another, by reindeer; the third one, by white whales. All three kinds were alive. In the end they brought a small cow. The girl mounted it. She put on a large knife in a bandoleer, and also put a comb into her pocket. They set off. The girl was crying very hard.

They came to the kamak’s house, and the other kamaks went out and ate all the reindeer, “N-am, n-am, n-am!” Only that cow was left. Then the girl began to kill the kamaks with her knife. At last only one was left, – the first one, with no clothes. Then she threw down the comb, (and it grew quite large.) She climbed to the top of it; but he could not climb it, and so the evil spirit could not eat her.

He said, “Though at a future time you will marry a certain man and have two children by him, just then I shall eat you.” Then the evil spirit went away. She married a reindeer-breeder. After a while she brought forth a child, and then another. Again she began to cry. She said, “The kamak is going to eat me!”

One time her husband had gone out, and then the kamak came and ate her. She had concealed about her at this very moment her woman’s knife, and with that knife she ripped open his body insides. The evil spirit died, and she came out. The next morning, when they awoke, a woman was busying herself around their house. The mistress said, “Who are you?” – “I am the one who ate you yesterday).” [The ka’mak turned into a woman, who was assisting them in their work.]

Meanwhile her sons became (grown) men. One son married that woman. Just then her husband came. They went to Big-Raven’s people. Another son also married. They came to Big-Raven’s people. The people said (to Big-Raven), “Your daughter is being [brought] here!” He said, “The evil spirit took her away. What (kind of a) daughter may come from there?’ She looked into the house. “I am here, I have come!’ They went out (to meet her), and all entered. From that time they lived together and grew rich.

That is all.

Kilu’ and the bumblebees

Childless Eme’mqut encounters a community of Bumblebee people while fishing and marries a Bumblebee-Woman, who bears him numerous children. His first wife Kilu’, consumed by jealousy, follows him upstream and brutally kills his new wife. As she tramples the Bumblebee-Woman, fly-eggs scatter, transforming into Bumblebees, and the entire fishing community metamorphoses, leaving Eme’mqut helpless.

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: The Bumblebee people metamorphose into actual bumblebees following the tragic events.

Revenge and Justice: Kilu’s envy of Eme’mqut’s new wife leads her to commit a violent act, resulting in dire consequences.

Family Dynamics: The complex relationship between Eme’mqut, his first wife Kilu’, and his new Bumblebee-Woman wife highlights familial tensions.

► 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.

Eme’mqut lived with his people. He married Kilu’, but they were childless. One time Eme’mqut went into the open (country). He followed a river upstream. Then he saw numerous people. Some of them were women. Their bodies were resplendent with the reflection of light. All the men wore jackets of broadcloth, all the women wore calico overcoats.

Eme’mqut hurried to them. He fell in love, and began to help those people. They were fishing with drag-nets. Very soon he married a Bumblebee-Woman. Those people were Bumblebee people. His new wife brought forth numerous children.

Then Kilu’ became restless, and could not sleep. She came to the river, and followed it up-stream. Then she looked around, and saw those fishermen.

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Eme’mqut was there with them pulling in the nets. Kilu’ approached them. She trampled to death Eme’mqut’s new wife, who scattered around a large quantity of fly-eggs. All the eggs became Bumblebees. The fishermen also turned to Bumblebees. Eme’mqut could do nothing, so he went home.

That is all.

The shaman A’bla

In Chibu’kak, A’bla, a strong man, accidentally killed a rich man during a contest and retreated to solitude. Later, a shaman sought his help to find a lost boy taken by a to’rnarak. A’bla, using cleverness and a ceremonial song, rescued the boy, exchanging names with him in the process. The grateful family rewarded A’bla generously, fostering peace and gratitude.

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

Cunning and Deception: A’bla employs cleverness to rescue the lost boy from the to’rnarak, using a ceremonial song to outwit the supernatural being.

Supernatural Beings: The narrative features a to’rnarak, a mountain spirit, highlighting interactions between humans and otherworldly entities.

Transformation: A’bla undergoes a personal transformation, moving from isolation after an accidental killing to becoming a hero who saves a child, reflecting his internal change and redemption.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Acu’narak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Chibu’kak there lived a rich man and a strong man. The name of the latter was A’bla. They had a running-match, the course being a circle. Then the rich man said, “Now let us wrestle!” A’bla said, “All right!” They wrestled near a tumble-down house, and then left off and shot with bows. A’bla could not hit the rich man. He was too nimble, and would jump aside. A’bla said, “Though you do jump aside, now take heed! With this arrow of mine I shall hit you.” He took an arrow from his quiver, made of whalebone and quite small, and shot at the rich man, who turned on the spot where he was standing, and fell down dead.

A’bla was very angry. He went to a solitary place and lived there. After a while there came to the island a man from the village A’vak, [on the Asiatic shore] in two large boats, and with his whole family. They brought reindeer-skins for sale.

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They went to the village Kuku’lik to gather wood, and one of the boys was lost. His father, who was a shaman, could not find him. The people said, “Go to A’bla. Perhaps he will do something for you.” The father went to A’bla. A’bla said, “Who knows! Probably I too shall not succeed. Still I will try, at least.” He took a small hatchet made of shell, and pretended to work on a piece of wood. All at once the lost boy shouted. He swept by, crying, carried along by a to’rnarak of the mountains. A’bla was still chopping with his hatchet, and did not even look up. The boy passed by again, and he saw him, but the to’rnarak who carried him was invisible. Still A’bla aimed at him, and threw his hatchet. The to’rnarak cried aloud, and the boy fell down; but after a moment he was swept along, being carried away again by the to’rnarak. A’bla gave chase, but could not overtake them. Whatever shape he would assume, whatever song he would sing, the to’rnarak was ahead of him, though quite near. At last he sang the song of the ceremonial of boats. Then the boy fell down.

A’bla came to him, and asked him, “What is your name?” The boy answered, “My name is A’bla.” — “Oh, oh! and what is my own name?” — “Your name is A’pilo.” Thus they exchanged names. Then the new A’pilo sent his own son to the boy’s parents. They had shaved their hair, and were sitting in the sleeping-room, mourning. The shaman’s son came, and said, “My father sends for you.” — “Why? Did he kill a walrus on the shore?” — “I do not know. He sends for you.” — “Perhaps he has found a stranded whale.” — “I do not know. He bids you come.” They went, and saw their lost boy. Then the father, full of joy, filled a large boat with skins and new clothes, with beads, and with everything they had brought for sale, and gave it to the shaman. He took one skin, one fur shirt, and one long head necklace. Everything else he gave back. Thus they lived.

[The shaman A’bla was one of the forefathers of Acu’narak, and the latter assured me that the necklace in question is still kept in his family. He said that it is in the possession of his uncle, who at that time was absent. He also made two toy-hatchets or sea-shells in the shape or the shell hatchets or the shaman. These toy-hatchets are in the collections of the American Museum of Natural History.]

Raven swallows blubber

Raven marries among the Reindeer-men and, at his father-in-law’s wish for seafood, ventures to an island where whale and walrus were freshly hunted. Raven consumes excess blubber and struggles to return. Upon arrival, he vomits the blubber, providing a feast for his family. They live contentedly, sustained by Raven’s clever and resourceful act.

► Themes of the story

Trickster: Raven, a common trickster figure in many indigenous cultures, uses cunning methods to obtain the blubber.

Transformation: Raven undergoes a physical change by consuming a large amount of blubber, which affects his ability to fly and necessitates vomiting to deliver the food.

Sacrifice: Raven endures personal discomfort and risk by overindulging in the blubber to provide for his family, highlighting a form of self-sacrifice.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Milu’tarak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

Raven, who lived at Cheri’nak, married among the Reindeer-men. His father-in-law said, “They say that the islanders are this year quite rich in walrus-meat. I want to eat sea-food.” — “Aha!”

Raven flew away, and came to the island. The people of the island had just killed a whale. They used only the hides of the largest walrus that they had caught. All the blubber was left on the shore. Raven swallowed plenty of blubber, and could fly away with difficulty only.

When he came home and alighted near his house, he vomited all the blubber. It was as much as a load for seven sledges. Then he wakened his wife and father-in-law. They ate of the blubber. There they lived, eating blubber.

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The old woman and the wild beasts

A cunning old woman confronts a Wolf-Man by deceiving him about the skin she’s scraping. When wild beasts gather to attack her the next day, she devises a clever trap, filling her house with smoke from rotten wood. Blinded and disoriented, the animals cannot escape, and she systematically kills them, collecting their valuable skins as trophies of her triumph.

► Themes of the story

Cunning and Deception: The old woman uses her wit to deceive both the Wolf-Man and the assembled beasts, ultimately leading to her survival and their demise.

Conflict with Nature: The narrative centers on the old woman’s struggle against wild animals, representing a direct confrontation with natural forces.

Transformation: The old woman’s encounter with the wild beasts leads to a transformation in her circumstances, as she turns a life-threatening situation into an opportunity to acquire valuable resources.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

An old woman was scraping a wolf-skin. A man came to her and asked her, “What kind of skin are you scraping?” — “An ermine-skin.” — “That is not true.” He ran away into the open. Then he came again and asked, “What kind of skin are you scraping?” — “A fox-skin.” — “Ah, that is not true!” She named all kinds of skins. Then she grew angry, and shouted, “A wolf-skin! I am scraping a wolf-skin! This is a wolf-skin!” — “Aha!”

He ran away, and did not come any more. He was a Wolf-Man. The next day all kinds of wild beasts assembled, — wolves and bears, mice and foxes, and wolverenes. From all sides they surrounded the old woman’s house, and were hostile. “Oh, did you come to see me?” said the old woman. “That is right. I am boiling berries to make a pudding. Now come in! We will taste it. However, do take care lest anybody come with a knife or a spear!”

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She deceived them, and put on the fire a kettle with water. Then she covered the vent-hole. She threw rotten-wood on the fire, and the house became full of smoke. They could not see anything. The Bear was rubbing his eyes. “Oh, the smoke!” — “That’s nothing,” said the old woman, and nudged him with her elbow. “Now let us taste of this pudding!”

The smoke increased. The beasts wanted to go out, but could not find the exit. The old woman stood watching by the exit, knife in hand. She killed the beasts that were blinded by the smoke. She stabbed the wolf, and cut the throat of the bear; she pierced the fox; she trampled on the mouse. Then she took all the skins, which were of much value.

The eagle-boy

A battered wife escapes her abusive husband using magical transformation, fleeing with her infant. After a series of supernatural encounters, she finds refuge with an Eagle-Father who transforms her child into a powerful eagle-man. The son ultimately avenges his mother by hunting humans for his supernatural family and dramatically killing his original father through a terrifying aerial pursuit.

► Themes of the story

Transformation: The woman’s child is transformed into a powerful eagle-man by the Eagle-Father.

Revenge and Justice: The eagle-man avenges his mother by killing his biological father.

Magic and Enchantment: The woman uses magical transformations to escape her husband, and the Eagle-Father uses magic to transform her child.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

This tale was said, by the narrator, to come from the village Nu’yak, on the American shore.

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

There was a man of very bad temper. All the time he beat his wife. When he was coming back from sea-hunting, he would call aloud, “There, come out! Shake the snow off my clothes!” If she did not jump out in time and meet him halfway down, he would threaten her, “Oh, I will kill you!”

At last one day his wife resolved to flee. She took a bucket full of water and set it before herself. Into that bucket she put a small package of meat. The bucket turned into a sea; and the package of meat, into a boat. She put her little infant on her back, boarded the boat, and set off.

A current caught her and carried her toward the shore. She came ashore, and saw a large house. She stood before the entrance irresolute. In the house lived a man with his daughter. He was a widower, and had no wife. Then he said to his daughter, “Go and see what woman is standing there!” She went out, and said to the stranger, “My father bids you enter.” She entered, and they had a meal. The host said, “Let us sleep!”

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They lay down. His membrum virile was a fathom long. In the night-time it moved, and struck her little child. The child cried. “Oh, the child is crying! I had better go out.” — “No, come back!” He wanted to copulate with her, but she staid throughout the night in the outer house.

The next morning he went hunting. Before leaving he said to the woman, “You may look at everything here; but in that corner there lies a white thing you must not look at. It is evil.” — “All right!” But as soon as he was gone, she thought, “Why did he forbid me to look at that white thing?” She looked at it. It was a woman’s corpse, torn and lacerated by a large membrum virile.

Oh, she fled, frightened! Soon he came home and gave pursuit. She took along her water-bucket and the package of meat. She put the bucket down. It turned into a lake. Then she threw down a tuft of her own hair, and it turned into high woods along the lake-shore. She climbed a tree and waited for her pursuer. After a while he came, all the time following her fresh tracks. Thus it happened that he saw her face in the water. She was sitting above, in the tree.

“Oh, you are there!” She nodded on her tree. The woman in the water nodded also. He could not understand his mistake. “Oh, I will catch you yet! Let me plunge down!” He plunged down, and struck his head against the bottom. It was hard wood, being the bucket. He came up to the surface, and stepped out of the water. Then he looked down again. The face was still there. “Oh, I could not reach you!” She shook her head. “Ah, indeed! But I will try once more, and this time I will tie a stone around my neck so as to have more weight.” He plunged down with a stone around his neck, and was nearly drowned. In the end he came ashore, and again he saw the face in the water. “Ah, indeed! I could not reach you by any means whatever.” She shook her head. “Oh, you beloved one!” Then she laughed aloud. He raised his head, and saw her on the tree. “Aha, you are here!” He tried to chop down the tree with his membrum virile, and in a short time cut it down; but the woman jumped over to another tree. The tree, in falling, hit the assailant, and he was killed.

The woman put her package upon the lake, and it turned again into a boat. She boarded the boat, and set off downstream. After a while she came to the shore, and saw another house; but she was afraid to enter there. In the house there lived a man with five daughters. He said to his daughters, “Go and look at that woman and at her child. If it is a girl, drive her away; but if it is a boy, let her enter.”

One of the daughters came out, and said to the woman, “The old man says, if your child is a little girl, then you must go away; but if it is a little boy, then you may enter.” — “Oh, I will not enter! You seem to be evil-minded. Indeed, my child is a boy; but I will not enter.” The girl went back without success. “She refuses to come!” — “Oh, you are too awkward! — Go you, now, and call her.” He sent another daughter; and she said, “The old man says if your little child is a boy, you may enter.” — “Oh, I will not enter!”

Finally the last daughter came out. “The old man sent me to take your boy into the house.” She snatched the child away from her, and carried it in. “Oh,” said the mother, “they have taken it by force! Now I must follow.” She entered, following the girl. A tall lad was sitting in the sleeping-room opposite the entrance. “Where is my child?” — “This is your child!” The old man stretched the child’s arms and legs by pulling them, and made him a grown-up man. “Oh, you are deceiving me! This is not my child. My child is quite small.” — “Indeed, it is your child. You may recognize him by a scar on his neck, caused by that membrum virile.” Then she recognized him. The next day the child went hunting, and killed a mouse. His new father was much pleased. The day after that he killed a hare. Then he killed polar foxes and wolves, and in due time even reindeer.

The eagle dress of his new father was hanging outside of the house, on a horizontal pole. It was crying with the voice of an eagle. The boy tried to put it on, but could not do it. The dress was so heavy, he fell down under its weight. The Eagle-Sisters laughed at his awkwardness. In the evening their father asked him, “How did you try to put on this dress? I presume you put your hands into the wings, and your feet into the feet?” — “Yes, I did so.” — “That was wrong. You should put your hands and feet together into the eagle’s feet, and let the wings hang loose.”

He did so, and the dress proved to be quite light. He put it on, and walked in the manner in which birds walk. Then he flapped the eagle-wings and flew up. He saw under himself a big mammoth (literally, a “master of mammoth’s bone”). He was as large as a house. His feet sank into the ground. He caught him, but could not lift him into the air. The mammoth was too heavy. So the mammoth fell down, and was sinking into the ground. He sank down to the shoulders, but the young man was still unable to free his talons. Then he called on the Eagle-Sisters for help. They came, and aided him to lift the mammoth again, and carried him to their father. The father was pleased. “Oh, oh!” he said, “you are strong. At your time of life I could not do that much.”

After that the young man flew about and brought to his father all kinds of game. One day he saw a large whale, and caught it, but again could not lift it. So he called his Eagle-Sisters, and they assisted him. At last the father and his daughters said to him, “We want to eat man’s flesh. We are not human. We are of a different nature, therefore we have a desire for human flesh.” — “And where shall I get it?” — “There is plenty of it in the world below.” — “All right!” said he. He flew down, and came to our world below. Men and women were walking along. He caught two, and carried them up. On the way he would let them drop, and then catch them again in mid-air. Thus he killed them and brought them home. He dropped them down to the ground near the house. “There is your meat!”

The Upper Beings ate of the human flesh; but his mother said, “Do not eat of it. We are not of their kind. And this is not your real father. Your father is human. He lives there on the earth. He beat me too much. That was the reason why I fled.” — “Then I will go and find him.” His father was paddling in a canoe. The Eagle-Boy descended, and perched on the gunwale of the canoe. “Oh, is it you?” His father recognized him. “Let us go home! I will take you to my home.” — “No, we are of a different kind from you. We live in the upper world. I shall take you to my home.” He took up with his talons the canoe, together with the crew, and carried it up. Then he would let it drop, and immediately overtake it and catch it again in mid-air. Thus he killed his father and brought him to his house. He dropped him down before his mother. “Here he is! He shall not beat you any more.”

That is all.

Creation of the world

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

The Raven and his wife created the world.

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

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

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The dead bride

A skilled sea-hunter from Ku’ne encounters a mysterious woman emerging from a seal breathing-hole, who turns out to be a deceased daughter of a wealthy trader. Transported to her spirit world, he becomes her husband through a complex supernatural ritual involving shamans. Blessed by her father with valuable gifts, the couple ultimately returns to the hunter’s homeland, bridging two worlds in an extraordinary supernatural union.

► Themes of the story

Underworld Journey: The hunter is transported to the spirit world, a realm associated with the dead.

Love and Betrayal: The hunter forms a romantic bond with the deceased woman, navigating the complexities of their union.

Transformation: The deceased woman undergoes a transformation from death to a semblance of life, enabling her union with the hunter.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

There lived a man in the land of Ku’ne, right opposite the island Ima’lik (one of the Diomede Islands). One day he was going to perform the thanksgiving ceremonial, because he was a good sea-hunter, had killed many whales, and fed all his neighbors. So he prepared everything in his house.

He placed the tips of whale-flippers upon a skin. Then all at once a thong-seal jumped out of the water-hole upon the ice. The village stood high up on the cape, and people were walking along the shore on either side of it. That man had on neither cap nor belt, because he was changing his clothes for the ceremonial. He rushed down to the water-hole just as he stood.

When he was quite close, the thong-seal plunged into the hole, and in a few moments jumped out of another hole. This was one of its breathing-holes. The man pursued it.

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The thong-seal turned to still another hole, and plunged down. The man stood close by the hole, watching for it to come up. When he looked down into the water, he saw a woman’s face, — the face of a daughter of an American Eskimo. Her father was a rich trader. She had died, and had been carried away to the funeral-place. After the funeral, she had left her grave to get a husband.

While the man of Ku’ne was standing there, the woman approached the surface. Her long tresses were floating on the water. She shook off the water, then she caught the man and carried him away to her own land. When they came to the shore, he saw a large house; but, on looking with closer attention, he ascertained that it was only a wooden lodge for the dead, like those the people of the other shore construct. In the lodge lay a corpse. He felt much afraid.

Unexpectedly the corpse sat up and drew a deep sigh. “Oh! I slept too long, I feel quite benumbed.” It was the corpse of a woman. She stretched her arms and legs and shoulders, making the joints click in order to regain their suppleness. “Now let us go to my father!” said she.

They did so. Her father was arranging a religious ceremonial. They stood in the rear of the house. The house was full of shamans. They performed various acts of magic. Some were calling the Upper Gods; others, to’rnaraks and the deceased; still others were calling the sea-gods. Thus they were calling, — one this being, one that.

A young shaman, though having no “living voices,” [ventriloquistic ability] still a very great shaman, was sitting there silent. The old man asked him to practise also. “I am grieving deeply for my dead daughter. You must sing and cheer me up.” — “I cannot sing, I have no voices, I know no songs.” — “That is all right. Sing some other man’s songs.” — “Well, then, I will try.” He began to sing, “I am practising shamanistic art within the house, while the others are practising too. I am practising within the house.”

“There,” he said, “I see her standing in the rear of the house. But this one, the man of Ku’ne, why does he stand close to her?” Thus, being a great shaman, he saw them. Oh, the father felt much joy! He said, “I will give you triple payment. One shall be the boat; another, the harpoon-line; the third, the harpoon, — three payments of great value.” — “All right!” Then the dead bride said to her future husband, “Let us climb to the roof of the house! Otherwise he will catch us.” They climbed to the roof; and the young shaman sang again, “I practise within the house, while the others are practising too. I practise within the house. Whoop!” He drew a deep breath, and with it he drew them into the house. He stretched the skirt of his coat and caught them in it. “Here they are!” The father was much pleased. He kissed his daughter and greeted his son-in-law. They passed a winter there. The next summer they returned in a boat to the land of Ku’ne.

Hare story

A clever Hare ventures to the Man-Slayer’s home, narrowly escapes being cooked, and outwits his would-be captors using wit and agility. After killing Man-Slayer, he tricks the Man-Slayer’s wife into a fatal fall with the help of an Eagle-Woman. Together, they turn her remains into practical stakes for reindeer. The myth emphasizes cunning over brute strength and resourcefulness in survival.

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: The Hare embodies the trickster archetype, using his cunning to outsmart the Man-Slayer and his wife.

Conflict with Authority: The Hare challenges and ultimately overcomes the Man-Slayer, a figure of power and threat.

Transformation: The story concludes with the transformation of the Man-Slayer’s wife into stakes for reindeer, symbolizing change and adaptation.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Written down by the cossack Innocent Bereskin, from the words of Mary Chahin, a Russianized Yukaghir woman, in the village of Pokhotsk, on the Lower Kolyma, 1895.

There was a Hare. He lived with his wife. They had no children. The Hare said to his wife, “O wife! I am going now to the Man-Slayer to see what he is doing.” He attached his reindeer to the sledge and went away. After a while he saw a large reindeer-herd. It was that of the Man-Slayer. Man-Slayer was working near his house, making a sledge. The Hare came, and said, “How are you, Man-Slayer?” — Man-Slayer said, “I am well. Come into my house, and tell my wife that she is to kill you and to cook your meat, and I will come in to eat it.” The Hare said, “I cannot find the entrance.” Man-Slayer grew angry, and aimed a blow at him with his hatchet. The Hare was frightened, and ran into the house.

He looked around, and saw that the entrance was no longer there, only the vent-hole overhead. He jumped up; but could not reach the vent-hole, and fell back to the ground. The wife of Man-Slayer called to her children, “Here is a Hare! Bring me my knife!”

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The Hare was frightened, and said, “Well, now, grandmother, do not kill me so soon! Better tie me to a long line! I am so fat, I will try and jump about. Then my meat will be more to your taste.” The old woman did so, — tied him to a long line. Meanwhile she prepared her kettle. The Hare gathered his forces, and again jumped up toward the vent-hole, but again he could not reach the vent-hole. Then he said, “O grandmother! how many dishes have you in your house?” She said, “I have three dishes.” — “Oh,” said the Hare, “my meat will be too much for these three dishes.” He jumped again, but could not reach the vent-hole. Then he said again, “O grandmother! how many dishes have you in your house?” She said, “Four dishes.” — “Oh, my meat will be too much for these four dishes.” Then he jumped again directly through the vent-hole, bit off the line, and ran away. The old woman saw it, and called, “O old man! catch the Hare!” The old man went in pursuit of the Hare. He caught the Hare, and was going to kill him. The Hare said, “Oh, well, grandfather, do not kill me so soon! I want first to say good-by to the Sun. Then I shall ask something of you; and at the same time you may sharpen your hatchet!”

Man-Slayer began to sharpen his hatchet. The Hare said to him, “What month is coming now?” Man-Slayer said, “I do not know. If you know, tell me about it.” The Hare said, “It is the month of wild geese, when the wild geese are coming here again.” — “Is that so?” — “Yes, it is! And look there! Some wild geese are passing there on high.” — “Where are they?” — “Here, directly overhead!” Man-Slayer raised his head, and the Hare snatched his hatchet away, and struck him on the neck. Man-Slayer fell down. The Hare cut his body into pieces and filled a large bag. Then he mounted to the roof of the house and threw the bag down the vent-hole. “Here, old woman! cook this Hare!” The wife rejoiced, and fell to dressing the meat. The children were skipping about. One said, “Give me the liver!” The other said, “Give me the kidney!” She distributed the pieces; but as soon as one smelled of his piece, he threw it away.

The mother grew angry, and asked, “Why do you throw the pieces away?” They said, “Well, this meat has a smell of our father.” She smelled of the meat herself, and cried aloud. Then she rushed out, but the Hare was gone. She gave pursuit. The Hare saw her, and looked for a hiding-hole. There was none. Then he saw an eagle-nest on the top of a larch-tree. The Eagle-Woman put on a woman’s combination-suit, descended to the ground from her nest, and was going to work at a wooden dish. The Hare came to her, and implored, “O Eagle! hide me in your wide breeches!” The Eagle took off her combination-suit, hid the Hare in it, and put it on the ground. She put the dish over it, and sat down on the dish. The Man-Slaying-Woman came, and asked, “O Eagle! have you not seen a Hare of mine, which I wanted to catch?” — “I saw him,” said the Eagle. He passed by, and ran up to the sky.” — “Oh, alas! how can I find him now?” The Eagle said, “Take a seat on my back! I will carry you up to the sky. Then you may catch the Hare.” — “Oh, quick! take me there!” The Eagle put out her back, and the Man-Slaying-Woman sat upon it. The Eagle flew upwards, and then said to the Man-Slaying-Woman, “Well, now, look down, and say whether the earth is far enough away!” The Man-Slaying-Woman said, “The earth is vanishing from view.” — “Oh,” said the Eagle, “now hold on tight! I am going to turn a little.” She turned her back downwards. The Man-Slaying-Woman lost her grip, and fell down, head foremost, to the earth, (landing) near the nest of the Eagle. Her head and her whole body penetrated into the ground. Only the legs as far as the knees remained out of the ground. The Hare dashed out from his hiding-place, seized a stone hammer, and hammered with it on the old woman’s heels. Then he said to the Eagle, “Well, my friend, now these will be good stakes for attaching our reindeer to.