Tag: 05. Transformation

Physical, emotional, or spiritual changes

Sea-Jumper

A Chukchi youth, scorned and beaten by his father, embarks on a perilous journey across tundra and sea, guided by his father’s mystical advice. He survives trials of starvation, encounters magical reindeer, and marries a human girl after rejecting a rival Raven maiden. Discovering his wife’s she-wolf nature, he initially abandons her but later reconciles, embracing her duality, and they return to his homeland.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Hero’s Journey: The protagonist undergoes a transformative adventure, facing challenges that lead to personal growth.

Transformation: The narrative explores both physical and emotional changes, especially in the protagonist’s relationship with his wife, who possesses a dual nature.

Family Dynamics: The story delves into complex relationships within the family, including the initial conflict with his father and the eventual reconciliation with his wife.

► From the same Region or People

Learn more about the Chukchee people

Told by Theodosia, a Russianized Yukaghir Woman, in the village of “Two Brooks” on the Large Anui, 1905.

There were an old man and an old woman. They had two sons. The elder son wanted to sharpen his knife. In doing this he broke the whetstone. Then his father was angered, and beat him with a spear-shaft so long and violently, that the spear-shaft became all broken. The son cried, and then made a bow and a blunt arrow for his younger brother. He finished them and gave them to his brother, and then said, “When you yearn for me, shoot this arrow from the bow.” He went away, and was seen no more. In due time, evening came. Then the young boy began to cry. His father asked, “Why are you crying?” He said, “I am yearning for my elder brother. My elder brother said, ‘I am going far away. I shall never come back to you.’” The old man said to his wife, “Bring me my boots!” She gave him his boots. He put them on and went in pursuit of his son. The young man, however, was far ahead. He passed through the woods, and came to the open tundra, being still ahead.

► Continue reading…

The old man climbed the last larch-tree on the forest-border, and then saw on the horizon a small streamlet of breath. This was the breath of his son. Then he called at the top of his voice, “Oh, my son, come back, come back! If you do not want to come back, then at least stop for a while and listen to my words!” The son stopped and listened. The old man continued, “You will go across the tundra and come to the sea. Then you will go across the sea. The ice will break around you. Then you will jump from one ice-floe to another. Thus jumping, you will reach the other shore. Your strength will be wholly exhausted. The last ice-floe will emerge from the black waters. You must try somehow to jump to this ice-floe. Then you must say, ‘O ice-floe! carry me on to the land!’ You will come to firm ground safe and sound. Then walk up-shore; and whatever you meet up your way, even if it is a snow-bunting (Passorina nivalis), you must kill. It will serve you as food. Or if it be a white wagtail (Motacilla alba), you must kill it too. It will serve you as food. Also you must not be afraid if the reindeer on the shore should speak in the manner of men.”

The young man listened to all these words, then continued on his way. He came to the sea, and went across. The ice began to break around him. He jumped from one ice-floe to another, and at last he was quite exhausted. Then from the black waters appeared the last ice-floe. He jumped on to it. This ice-floe drifted nearer and nearer the shore. At last it reached dry land. He came to the land and made a fire. Over this fire be hung his wet clothes to dry a little. He was lying by this fire, when all at once a snow-bunting fluttered by. He grasped his bow and killed the snow-bunting. Then he plucked it, and put it on a wooden spit over the fire to roast. When it was quite done, he saw that only a little dried skin was left on the spit. He threw it away, and said, “What else could I expect from a roasted bunting?” Then the words of his father came to his mind. He picked it up and tried to eat of it; and, lo! there was on the spit a brisket of a wild sheep, so fat that it trembled all over. He ate bountifully and lay down to rest. Then a wagtail passed by. He caught up his bow and killed the wagtail. He plucked it and put it on the spit over the fire to roast. Meanwhile he slept. When he awoke again, he saw on the spit only a little dried skin. He threw it away, and said again, “What else could I expect from a mere wagtail? It is not a thing for eating.” Then the words of his father came to his mind, and he tried to eat of it. And a heavy tenderloin of a wild sheep was on the spit, all trembling with fat.

He rested himself, and dried his clothes. Then he continued on his way. After a while he heard human voices talking. It was as if some girls were talking among themselves. One said, “O sister! where did you leave your scraping-board?” The other answered, “I left it on this mountain-ridge.” Then she asked, in her turn, “And where did you leave your work-bag?” — “I left it under yonder rock.” He crouched down and waited for the speakers; but it was a herd of wild reindeer-does. He picked out for himself a good fat doe, and shot an arrow toward her. Oh, she jumped up! “It pains me in the left side! Oh, it pains me in the left side!” He shot again, and killed the doe; then he skinned it, and the fattest meat he selected and hung in the sun to dry a little. Thus he prepared a good load of dried meat, just as much as he could carry. He took it on his shoulders and continued his walk. In due time his bag grew less heavy. When most of it had been consumed, he again heard people talking. These were men’s voices. One said, “O brother! where did you leave your bow?” — “I left it there, beyond this hill” — “And where did you leave your quiver?” — “I left it there, down in the valley.” He crouched down, watching the speakers, and it was a herd of reindeer-bucks. He picked out a fat buck and shot at him. Oh, he jumped up! “It pains me in the left side, it pains me in the left side!” He shot once more and killed the buck. Then he skinned it, and the best meat he dried in the sun. He made a good load for himself, and went on farther all along the seacoast.

At last he came to a river. He found no means of crossing the river; so he walked up the river, looking for a place to wade across. After a while he saw on the river-bank a boat made of planks, and a canoe made of a hollowed tree-trunk. These belonged to two girls who were picking berries. One was the daughter of a man, and the other the daughter of a Raven, who both lived in the same village. The boat of the human girl was full of clean berries. The canoe of the Raven girl contained berries mixed with leaves and boughs. He ate largely of the clean berries from the boat. Then he put his whole load of meat into this boat. In the canoe of the Raven girl he put only a little meat and a few pieces of fat. The Raven girl saw it from the top of a tree. She said, “O sister! The Sea-Jumper has come! Which of us two is he going to take for his wife? Let us go home immediately!” They ran toward their boats. The Raven girl said, “O sister! have you found anything in your boat?” — “Nothing at all,” said the human girl. “Then he is going to marry me,” said the Raven girl, “because he put some meat and some fat into my canoe.” They paddled home. The other one followed along the shore. After some time he saw houses on his side of the river. The Sea-Jumper saw the house of a man, and entered it. The man had three sons and one daughter. The daughter took a white skin and spread it near herself, and told the suitor to take his place upon it. The Raven girl came too, and took a seat upon this white skin, close to the man. Then they pushed her out. “Begone from here, you diarrhoea incarnate! You will make this whole house of ours dirty.” The Raven girl went away. He married the human girl, and they lived together.

Then the Raven began to think in what way he could best avenge the wrong of his daughter. So he said to the man’s son-in-law, “Come, let us go hunt moulting birds!” The other one said, “How can I go? I have no canoe.” His father-in-law said, “Here is a canoe! Take it, and go with him! He wants to have a hunting-match with you.” They went after the birds. Wherever they found a flock of geese, the man’s son-in-law would kill the largest, the most nimble adult geese. The Raven killed only goslings, and even ducklings. The man’s son-in-law soon filled his whole canoe with geese; the Raven had but a few. Then they went home. The Sea-Jumper came home first, and they carried all the geese into the house. The Raven came after a while. His house-mates started to carry his few goslings into their house. They carried them there, and then took them back to the canoe, so that they might carry them again. In this manner they were occupied until late into the night. This was a device of the Raven girl. The human people plucked their birds and threw the feathers out of the house. In the night-time the Raven girl and her mother gathered all the feathers and carried them to their own house.

In the morning the Raven boasted, “Oh, the man’s son-in-law is a mere good for nothing! See how many birds I have brought! There are the feathers near my house. And he hardly had enough to feed upon during the hunt. Such a good-for-nothing I should not take for a son-in-law.” The man, his neighbor, said nothing, because he knew the truth. Then he said to his son-in-law, “You have your own father and mother. It is time you were off to your own country.” — “All right!” said the young man. “In the morning I will prepare for the journey.” He awoke in the morning and heard a noise near the house, like the sound of a storm. He went out and saw a reindeer-herd, quite numerous. The father-in-law gave these reindeer to him and to his wife to travel with on their journey home.

They went away. He went far ahead, as was his wont, and said to the woman, “You go with the herd to such and such a rock. There you may stay this night.” She reached the rock indicated, scraped the snow, and erected her tent. Then she saw that she had no fire. She threw herself upon the ground, turned into a she-wolf, and ran home to fetch a fire-brand. He came home, and saw that she had the meat all cooked. Then he began to ask himself, “How is that? I have the strike-a-light with me. Where could she have gotten fire?” The night passed. The husband said nothing. The next morning they started again on their journey. After a long stretch, when it was past noon, he said, “You must reach yonder rock. There you may stay for the night.” She came to the rock, scraped the snow, and erected her tent. Then she saw that she had no fire, because her husband took the strike-a-light along with hill. She threw herself upon the ground, turned into a she-wolf, and ran home to fetch the fire. When her husband came home, the meat was already cooked. Then her husband felt annoyed, and asked himself, “Where may she get fire? Perhaps somebody comes here!” The next morning he said, “Now we are coming to the sea. You must go for a while across the sea. Then you may stop for a night.” He went ahead of her, hid himself on the way, and watched her coming. She came to that place, scraped the snow, and erected her tent. Then, as before, she turned into a she-wolf and ran home to fetch the fire. She caught a fire-brand and started back. “Oh,” said the man, “I do not want her! In course of time she will kill me.” So he drew an arrow and shot at her. She dropped the fire-brand and hurried away. She refused to go on with him, and returned to her parents; and all the reindeer followed her. He walked onward, and at last came to his country. His father said, “Where is your wife?” The son replied, “I was afraid she would eat me in course of time, so I tried to kill her, and she fled home, and all the reindeer followed her.” His father said, “You must go back! Your mother was like that; but when I brought her here, all this vanished quite soon. I brought your mother from that very country.”

So the Sea-Jumper went back. He came to the house of that man, and took a place near his bride; but she jumped up and ran away. She said, “What are you coming for? You wanted to kill me.” Then her brother, the eldest one, said, “Never mind! It was all my doing. I wanted to see you again. Therefore I influenced him so, that he wanted to kill you. I wanted you to come back once more. Otherwise I should not have seen you any more.” This brother was a great shaman. Then she relented, and allowed him to come near. They passed one night there, and then went away. From this time on, whatever she might do, he would not care. Let her turn into a she-wolf and fetch fire, he would not watch her. They came to his father, and lived there.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Tale about Qolento’

A sickly orphan boy, guided by a ke’le spirit, transforms and embarks on a quest to capture a murderous ke’le’s wife. With magical provisions and his eight uncles, he sails across the sea, defeats the ke’le, claims his wife, and receives substantial rewards, ultimately becoming a prosperous reindeer breeder.

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

Transformation: The protagonist undergoes a significant change from a weak, sickly boy to a prosperous individual, highlighting themes of personal growth and metamorphosis.

Divine Intervention: The ke’le spirit’s guidance plays a crucial role in the boy’s journey, representing the influence of supernatural forces in human affairs.

Quest: The boy’s journey across the sea to capture the ke’le’s wife exemplifies a classic quest narrative, involving a challenging journey undertaken to achieve a specific goal.

► From the same Region or People

Learn more about the Chukchee people

Told by Nuten-qeu’, a Maritime Chukchee man from the village of Nunae’mun, in the village of Uni’sak at Indian Point, May, 1900

Near the village Nuna e’mun in a place called Ci’ni, an orphan boy lived with his aged grandmother. The boy was all covered with scabs, and so weak was he that he could hardly move about. The grandmother was unable to get much food. So they suffered great hunger. One time the boy was sitting alone in the sleeping-room in utter darkness. Then he heard a voice, “Egegegegei’.” A ke’le came to him in the darkness. “Oh, I have come! “Egegegegei’!” and still louder, “Egegegegei’.” — “Ah, ah! What is coming there? Is the (Spirit of) Epilepsy coming?” — “No, I am not coming to strike you down with epilepsy. I come through compassion for you. Why are you lying thus?” — “I am unwell.” — “Oh, indeed! Have you eaten anything today?” — “Nothing at all.” — “There, eat that!” The boy stretched out his hand in the darkness, and there was in it a little piece of dried meat. He put it into his mouth and began to chew. The meat in his mouth gradually grew larger. He swallowed, but still his mouth was full. He ate and ate, and his belly became full. When he wanted no more, the food vanished.

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“Well, then, go across the sea and take the pretty young wife from the bad murderous ke’le who is living there. Take your eight uncles as paddlers in the boat.” Indeed, the grandmother had a younger brother, who lived in Nunae’mun, and who had eight sons. “But they will not go.” — “Send your grandmother to Nunae’mun: they will obey. Now I am going. Brrr!” [The so-called moomga’tirgin (“gibbering”), a characteristic sound somewhat similar to the buzzing of a fly. It is supposed to be the voice of the ke’le.] The ke’le went out. He was still lying in the darkness. The old grandmother came home. “Oh, oh, I am so tired! I am hardly able to procure food at my age. Well, I have brought some few scraps. Here, eat!” — “No.” — “What is the matter with you? Are you dying?” — “No.” — “Then what is the matter?” — “I have had enough.” — “What have you had?” — “Oh, cease! I want to send you to Nunae’mun, that you may call my eight uncles as boat-paddlers on a journey of mine.” — “Where are you going?” — “I am going to get the pretty young wife of the old ke’le, who lives across the sea.” — “Oh, you shall not!” — “Now, then, I shall kill you!” The grandmother went out of the house, sat close by, and wept bitterly. She covered her face with her palms. “How can I get to Nunae’mun? It is too far for me.” While she was weeping, she was carried to Nunae’mun quite unawares. She looked up and said, “Is not this a boat-support of my father, made of whale-ribs!” Then she saw her younger brother, who was working on something near his house. He gave her a cordial welcome. “Oh, indeed! have you come?” — “Yes.” — “What is the matter with you? Are you suffering from hunger!” — “No, but my little grandson has ordered me to take your sons as boat-paddlers. He is going to bring here the young wife of a ke’le from across the sea.” He did not say a word against this order. “Oh, hurry up! Go down to the water, get the skin boat ready; cause no delay!” They began to cover the frame of the boat with a skin covering. “Oh, how strange you are! Why are you taking old skins? You are from a family so strong in numbers. The people will point at you. You will be put to shame. The people will say, ‘This numerous family are but bad hunters, since there are no new skins on their boat.’” They listened to his words, and took the hides of walrus newly killed. When everything was ready, they paddled toward the boy’s place.

The boy was lying in the inner room in utter darkness, as before. He was very weak, and covered all over with scabs. “Egegegegei’!” and again, still louder, “Egegegegei’! I have come again!” It was the ke’le. “What are you doing?” — “I am lying down.” — “What for?” — “Because I am very lame.” Then he hears in the darkness, “Toq, toq, toq.” The ke’le passed water in a chamber-vessel. “There, take that, and wash yourself with it all over your body!” He took off his clothes and washed his face and his whole body with this urine. Then he felt of his body with his hands. Oh, it was sleek all over, and his hand just slid along over his skin. “There, put those on!” He took breeches, outer and inner ones, and put them on. “There, also this!” It was a double fur shirt. He felt of it with his hands in the dark. It was covered all over with tassels. The ke’le gave him also a cap, boots, and a scarf. All these he put on. He gave him a small piece of dried meat. “Now, that is your provision for the journey. This will suffice for the whole crew. And here is fresh water and a strike-a-light. Take this small parcel. When you want to rest yourself, unfold it, and then you will see. And this is a paddle, — the arm of a still-born infant, along with the shoulder-blade. The arm is the shaft, and the shoulder-bone the blade. Now I am going. Brrr!” The ke’le vanished. The uncles were coming. “Who is that standing there on the shore?” — “It is your nephew,” says the old woman. “But they say that he is quite lame.” — “It seems that he is well now.” As soon as they landed, he came to meet them. “Let us push off!” — “But we have no provisions, nor fresh water.” — “I have.” They pushed off. While paddling, they asked one another, “But where are his provisions?” Still they have not the heart to ask him. They paddled for a long time, and now were quite far from the shore. Evening came. He asked, “Are you hungry?” — “Yes!” He took his small piece of dried meat and detached for each one a tiny shred no larger than half of a human nail. They looked at it and thought, “Now we are starving to death. Our life is finished.” They began to chew. The meat grew within the mouth. They swallowed, but it was still there. Their bellies were quite full. At last they wanted no more. Then the food vanished. “Do you want a drink?” — “Yes!” He unfolded the parcel and threw it upon the water. It was a small skin rug. It turned into a little island. A small lake was in the middle of this island. They landed on the island, drank from the lake, and eased themselves on the firm ground. After that they took their places in the boat. He took the skin rug by one edge and pulled it aside. Everything vanished. He rolled the parcel up and put it in its former place. The uncles paddled on. Night came. They felt quite exhausted. Then the boy said, “Now you may sleep! I will paddle myself.” He took the infant’s arm and paddled with it. The boat rushed forward more quickly than an American steamer (literally, lelue’tvet, “whisker boat”), more quickly than a flying bird. With such swiftness it moved onward the whole night. The next morning the other men awoke and took their turn in paddling; but the boat moved much more slowly, though there were eight of them.

On the third day there appeared from afar the mountain-ridge near the shore. On the shore was a settlement, — a large group of jaw-bone houses. “Who comes here?” — “Qolento’!” — “Where from?” — “From Nunae’mun.” — “What for?” — “To take the ke’le’s wife from him.” — “Oh, oh! do not speak so loud. He will hear you. How strange you are! He will hear, and then he will eat all of you. Better take wives here.” — Oh, the paddlers were frightened! “It is land. Let us land here.” — “Oh, you good-for-nothings! you are the cause of the delay. Paddle on.” The ke’le was sitting on a cliff with his wife. He had eyes of fire, and a long tongue lolling down on his breast.

“Who is coming?” — “Qolento’.” — “What for?” — “For you to eat. I have come, and have brought eight companions.” Oh, he was glad! “Whom shall I eat first, whom shall I eat first?” — “How strange you are! They have paddled so long, they are quite exhausted. First give them food.” — “All right! Bring some whale-skin, walrus-blubber, reindeer-fat, and reindeer-tenderloin. Let them eat their fill.” They ate. Now, whom shall I eat first, whom shall I eat first?” — “How strange you are! They have not slept. Let them rest themselves. You shall eat them tomorrow morning. They shall not go away, since I brought them for your food.” They slept. Early in the morning the ke’le called out, “Qolento’, get up! Whom shall I eat first, whom shall I eat first?” Qolento’ had a small stone. He selected one paddler and drew a line with this stone all over his body, from the crown of his head to the tip of his toes. Then he pushed him forward. “Here, eat him!” The ke’le wanted to chew, but could not do anything. He left him, and he rose to his feet. “Oh, he is too tough! I cannot eat him. Give me some one with meat more tender!” — “Then take this one!” But this one was also as hard as stone. He could do nothing to any of the eight. “Oh, is there no one who is more tender?” — “Perhaps I am. Try me!” As soon as the ke’le wanted to catch him, he struck him with the stone upon the head and killed him. His wife was quite young, of human origin, had hardly once been slept with. Qolento’ took her for himself. She said, “But he has another wife, an old one. She is very bad. She will kill you.” — “We shall see!” — “Yes, she will, even with copulating she will kill you, with her vulva, which has strong teeth.” — “Oh, oh!” — “And also with her anus, which also has teeth.” — “Oh, oh!”

Qolento’ had a retriever [an implement for securing killed seals floating upon the water before the go down]. It had long hooks. He brought it along. A stamping of feet was heard from without, and a voice called, “Where is that Qolento’; the mischievous one? He has carried away other men’s wives. He has killed my husband. There, now! let him take me, and fare as my husband fared.” — “All right!” They entered the sleeping-room. “Copulate with me!” The woman lay down and spread her legs apart. He took his stone, still covered with her husband’s blood, and shoved it into her vulva. She caught it greedily, and all her teeth stuck in it. She turned toward him her anus. “Copulate also into the anus!” He shoved into the anus the retriever with many hooks. All the teeth of the anus stuck into the retriever. She tried to chew it, but could do nothing. So at last she choked herself to death with it and was destroyed.

He took the other woman. She was very pretty. He took also all the property. They came back to the settlement. No one came to meet them, so frightened were they. Then Qolento’ called out, “Come out! I have killed him.” Oh, they rushed onward. They caught the best of their girls and put them into the boat for wives for the paddlers, and the girls consented with joy.

They left, and went across the sea. When they were nearing Nunae’mun, they saw upon the cliff eight large tents. Each tent had a reindeer-herd of its own, two herdsmen, and a large bag of tobacco in the outer tent. “This is your reward for the journey.” The front house had two herds, and two bags of tobacco for the master. “From now on be reindeer-breeders! So they left Nunae’mun for Chi’ni, and became reindeer-breeders. They lived there.

That is all.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The monster-woman

A weary hunter encounters a grotesque, one-eyed woman with a monstrous mouth in an underground dwelling. Sensing her predatory nature, he cleverly uses stones to disable her dangerous teeth, rendering her sexually harmless. After neutralizing her threat, he takes her home as a house-slave, transforming a potentially deadly encounter into a strategic survival and subjugation scenario.

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

Transformation: The woman undergoes a physical change when the hunter removes her teeth, rendering her harmless and altering her nature.

Cunning and Deception: The hunter employs clever tactics to deceive the monster-woman and protect himself from harm.

Conflict with Nature: The hunter faces a struggle against a natural force embodied in the monstrous woman, representing a confrontation with a dangerous aspect of the natural world.

► From the same Region or People

Learn more about the Chukchee people

Told by Enmu’wgi, a Maritime Chukchee man, in the village Uni’sak, at Indian Point, May, 1901

A man who had a wife went to hunt wild reindeer. He walked around all day, and could not find anything. Evening came. He felt cold. His house was too far away. So he thought, “Where shall I find a suitable place for the night? There is no fuel, nor a human dwelling.” At last he saw traces of a sledge. He followed these. The trail became harder. A dog barked. He saw an underground house. A woman is cooking seal-meat over a lamp, — a strange-looking woman, with one eye in her forehead and her mouth quite big and all awry, still a stout person, with large breasts. She said, “All right! Till now I have not seen a man. Now I have found a husband.” He thinks, “Certainly, she is plump and full-breasted, but her face looks too strange. I will not marry her.”

They ate supper, then the lamp was put out. The woman moves toward him, he moves away. They reached the corner. “Sleep with me!” — “No, I refuse!” — “Yes, do sleep with me!”

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He listens. Something in her body is grinding its teeth like a dog. “I say, sleep with me!” — “No, I am tired. Let it be tomorrow morning.” — “Well! Then at least louse me.” She lighted the lamp again. He loused her, and made her sleep on his lap. He thinks, “What is it in her body that grinds its teeth like a dog? Let me have a look at it.” He looked, and saw that she had plenty of teeth there, as in a wolf’s mouth. “Oh, oh!” says he. He crept out noiselessly. The seashore was full of stones. He took two stones, long and round, of just the size of the membrum virile. Then he went back into the sleeping-room and fell asleep. In the morning she wakened him. “Oh, get up! Make me a wife! Copulate with me!” — “All right!” he says. One of the stones he put between his legs and thrust it into her vulva. Oh, it clashed and ground the teeth. He tore it out. Almost all the teeth were sticking in the stone. Then he used the other one, and drew it back, together with the membrane in which grew the roots of the teeth. Then her vulva became like any woman’s. “Well,” he said, now let us try!” He put his own membrum in there and copulated with her one time and another. She became quite peaceful. He took her home and made her a house-slave.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The giant

I obtained this tale in the Chukchee language from a man who from his early youth lived with the Eskimo just as much as with the Chukehee. He said that the tale is of Eskimo (Ai’wan) origin. It is difficult, however, to separate folk-lore originally Chukehee from that of Asiatic Eskimo provenience.

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

Mythical Creatures: The narrative features a giant, referred to as Lo’lhilin, who interacts with humans.

Transformation: The youngest brother, initially a regular human, is taken by the giant and eventually grows to become like the giants themselves.

Family Dynamics: The tale involves the relationships between eight brothers, highlighting the youngest’s unique fate compared to his siblings.

► From the same Region or People

Learn more about the Chukchee people

Told by I’rmi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Once there lived eight brothers. Seven of them paddled off in a skin boat. The eighth and youngest one staid at home. He went angling. Lo’lhilin, the big man, passed by, and caught him up. He said, “I will carry this home as a toy for my children.” He carried him upon his palm, and tossed him over to his wife. “There, here is a toy for our children!” And at the same time it is a man.

The children played with the living toy, and fed it with their food. So the man began to grow, attained their size, and became a Lo’lhilin.

The brothers landed, and looked around for him. They could not find him, and called out his name. Then he came, took them up, boat and all, and put all this high up on a cliff. Even now they are still there.

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Story of Object-of-Loathing

An overworked herdsman scorned by his uncle, encounters supernatural Wolves and a Polar Bear who guide him toward a new life. After bold acts involving marriage and wealth, including outsmarting a wealthy reindeer-breeder, he gains a wife and half of the man’s herd. Establishing his own camp, he transforms from a scorned outcast to a prosperous and independent man.

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

Transformation: The protagonist evolves from a scorned herdsman to a prosperous and independent man.

Cunning and Deception: The protagonist employs clever tactics to outsmart a wealthy reindeer-breeder, securing marriage and wealth.

Quest: His journey to seek a wife and establish his own camp signifies a personal quest for a better life.

► From the same Region or People

Learn more about the Chukchee people

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

Object-of-Loathing (Ekirka’irgin) lives with his uncle. He stays with the herd. All the time he is busy with the reindeer; but his uncle chides him, saying, “You good-for-nothing!” He is alone with the herd, — the only herdsman. One time, while he was with the herd, some people came, driving reindeer. They were Wolves. They said, “We want to slaughter reindeer.” — “Oh, how can I do the slaughtering? I am afraid of my uncle.” — “Why are you afraid? This is your herd. You are the sole herdsman.” — “No! I am afraid!” Notwithstanding, they slaughtered reindeer, and carried them away on their sledges.

He went home, and on the way he met a person clad in white skin. It was a Polar Bear. The Polar Bear said, “If you slaughter reindeer for strange people, then better go away and look for a wife. Over there lives a wealthy reindeer-breeder. You might try for his daughter.”

► Continue reading…

Object-of-Loathing went there. He gathered a sledgeful of fuel, — a very large sledge, so large that he was not able to haul it along. Then the Wolves came, a number of them. They said, “We will attach ourselves to the sledge, and haul it along.” So they did. “Sit down,” they said. He sat down, but they trotted on.

They came to the camp of the rich reindeer-breeder. The one clad in white skin said to him beforehand, “When they go to sleep, catch the youngest girl, that one in the corner.” They went to sleep. Then he caught the youngest girl, that one in the corner. She cried aloud, “Oh, oh! What is he doing? He caught me!” The master of the house awoke. He said, “What noise is this? You have wakened me, you scamps! This loathsome new-comer, why is he making trouble? — There, you, give me a stick!” He caught hold of the wooden handle of a scraper and rushed at those who were quarrelling; but before he had time to strike, the whole sleeping-room filled with wolves. They howled all around. All the people, in utmost fear [Em-yi’mgumga, in fear before supernatural things; for instance, before spirits, the dead, etc.; this is a special term for such kind of fear], rushed out quite naked, the house-master still with a stick in his hand. They fled to the neighboring house. Meanwhile he took the girl and carried her to his home. The next morning the father-in-law sends for Object-of-Loathing in soft and pleasing words: “Let him come and visit me!” The reindeer-herd was brought. It was a large herd. “Cut it in two!” It was cut in halves. “There, take one half!” Object-of-Loathing took the wife and the herd. He settled separately, established his own camp, and lived there.

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The orphan

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

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Chukchee people

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

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

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

► Continue reading…

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

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

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Story of Raven and Wolverene

A Raven and Wolverene family brutally mistreat the Raven’s daughter-in-law, forcing her to live like a dog. The Raven’s shaman son eventually rescues her by cutting her tongue’s binding. Later, he transforms a dog and its feces into a man and child, who exact revenge on the abusive Wolverene family through a complex, supernatural retribution.

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

Transformation: The narrative includes the shaman’s act of cutting the binding on the woman’s tongue, symbolizing a release from oppression, and the metamorphosis of a dog and its feces into a man and child to enact revenge.

Revenge and Justice: The mistreated daughter-in-law’s plight is avenged through supernatural means, leading to the downfall of the abusive Wolverene family.

Trickster: The Raven’s shaman son employs cunning and supernatural abilities to deceive and punish the Wolverene family, embodying the trickster archetype.

► From the same Region or People

Learn more about the Chukchee people

This tale and the next one, though not exactly referring to the creation of the world, still belong to the Raven cycle: therefore I have placed them here.

Told by Ae’ttiqai, a Reindeer Chukchee man, in a camp near the village of A’chon, April, 1901.

Once there lived Raven and Wolverene. Wolverene took Raven’s girl for a daughter-in-law. They ill-treated her, beat her all the time; then they tied her tongue with a thread, smeared her face all over with fish-roe, made her put on clothing of walrus-hide. They kept her with the dogs, and fed her like a dog, with bones crushed and boiled down to extract the marrow. She had to drink from a chamber-vessel.

Raven’s son is a shaman. One morning he awoke, and said, “Oh, I see my sister in a bad state! They are treating her quite badly.” — “Oh,” says the Raven, “then let us go and visit her!” — “All right! Go and do so!” Raven came to the Wolverene’s house. “You have come!” — “Yes, I have come. Where is the young woman?” — “Her eyes are troubling her. She is sitting in the dark sleeping-room, and cannot go out.” — “Oh, oh!” In reality, however, she was there, clad in walrus-hide. He did not recognize her. In the sleeping-room, in the dark, a young Wolverene woman was sitting, a daughter of their own, “Oh, oh! that female slave, the loathsome one! Why is she staring so at you? If she comes near you, strike her with a stick! She is stinking!”

► Continue reading…

Indeed when she seeks to approach him, he strikes her with a stick. “Keep off, you stinking one!” They ate supper. She was given a blunt-edged knife, and could not keep up with the others. Her knife was almost edgeless. They say, “How slow she is, your meat-carver, that one who sits at your side! If she lags behind once more in carving meat for you, strike her again and again!”

She could not carve with that edgeless knife. So he struck her again with a stick, nor was he able to recognize her. They lay down to sleep. “Let her lie at your side, and let her carry the chamber-vessel for you! Only you must be careful of her. She is given to biting in the night-time. She always bites; such is her wont. If she tries to bite you, strike her again with redoubled strength!” They slept. And really she took the father’s hand and carried it to her mouth, in order to make him touch her tied tongue. He started up, and cried, “Oh, oh! Really she wants to bite.” He struck her with redoubled force. He did not recognize his own daughter. In the morning he returned home. One more night has passed. In the morning his son got up, and said, “Oh, I see my sister in quite a bad state!” — “Let me visit her again!” — “No! This time I will visit her.” He went to the Wolverenes. “You have come?” — “Yes, I have come.” That one clad in walrus-hide is standing near the entrance. He looked, and recognized her, being a shaman. “That female slave, why is she staring so at the new-comer? Beat her with a stick!” — “For what shall I beat her? She also is curious to know. She wants to be with the other people.” They ate supper. She was given the very worst knife. She could not carve meat with it. “How lazy she is! Strike her! She refuses to carve for you.” — “For what shall I beat her? She needs a proper instrument for carving.” And he gave her his own knife.

They went to sleep. She had to sleep again at his side. “Be careful! She bites in the night-time.” — “Does she, eh?” — They put out the light. She took her brother’s hand and put it into her mouth. He touched the string with which her tongue was tied. Then he took out another knife, a small one, and cut the thread.

It was so tight, it snapped on being cut. The people awoke. “What snapped with such force?” — “My belt snapped.” They slept again. “Oh,” says he softly to his sister, “thus they are treating you!” — “Yes!” — “Well, tomorrow morning, when I am about going away, be near my sledge.” The next morning they brought his reindeer. “Why does my sister not come out of the sleeping-room? I am going, and want to see her.” There in her sleeping-room sits their woman, feigning illness. They entered the sleeping-room as if to ask her. “No, she is unwell, she cannot go out.” — “Tell her that I want to see her. Let her come out!” The people of the house entered the sleeping-room again. “No, she refuses. She cannot come out.” — “Oh, how false are your words! Is not this my sister standing by the sledge?” She jumped upon the sledge. He made the reindeer run at full speed. They cry from behind, “Oh, oh! He has carried off our female slave, our household woman-worker!” He made the reindeer run. So he came home. “There,” he says, “see what they have done with your daughter!” — “Oh,” says the Raven, “and I did not recognize her.” The young Raven-shaman called for his dog, and made him defecate. He turned the dog into a man, and the faeces into an infant. These two he made into a father with a little son. They were driving a spotted-reindeer team. Bells were on the sledge. Everything was quite neat, but it was only a dog with its faeces. The man drives on, singing. In the camp of the offenders they heard his song and the tinkling of the bells. “Oh, a good one is passing by! — a man from a wealthy camp.” When they drew nearer to the camp, the infant cried. The women felt sorry. “Oh, stay for a while! The child is crying, — a motherless child. Probably the mother is dead.” He came and stopped. “Who are you?” — “We are going to the spring fair. My people are coming behind.” — “Oh, but where is your female companion?” — “She has been carried away by the Red Ke’le (Small-Pox).” — “Oh, poor little child! Where shall we put it?” Whichever woman comes near, the infant cries still stronger. At last that one approached, the feigning one with the ailing eyes. The infant stretches out its hands toward her. “It is because her face has a likeness to that of its mother.” — “Well, come in!” says the woman. They entered. “If I am like the mother, treat me as you treated her.” He copulated with her. Then he turned into a dog, and they remained together as dogs do. He dragged her onward over stones and roots of trees, tore her body all to pieces. The infant turned into faeces. Only some excrement remained upon the bed.

The end.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The man who visited the polar bears

A man marries a Polar-Bear woman and pursues her after her brothers take her away. After overcoming supernatural challenges, including defeating monstrous Kocha’tkoo beings, he experiences a transformative journey involving shape-shifting, encounters with celestial beings, and a mystical descent through different realms. His adventure culminates in becoming a shaman among mice and receiving cryptic guidance.

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

Transformation: The protagonist undergoes a transformative journey, encountering shape-shifting and supernatural beings, reflecting physical, emotional, or spiritual changes.

Supernatural Beings: Interactions with entities like the Kocha’tkoo monsters and celestial beings highlight encounters with spirits, gods, or monsters.

Underworld Journey: The protagonist’s descent through different realms symbolizes a venture into a realm of the dead or unknown territories.

► From the same Region or People

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

Once (there were) two Polar-Bear women. They landed (on shore. They were) very pretty. On the land a man saw them. He married one, and took her home and anointed her [a part of the marriage ritual]. The man walked around all the time, and brought home wild reindeer. The Polar-Bear woman soon brought forth two boys.

During one of the usual walks of the man, the brothers came to the shore, — the Polar Bears. They wanted to take her away to their home. The woman obeyed. She said, “I will only put the children into my ear.” They went away to the country of the Polar Bears.

The man came home, [the husband], but the wife was not there. He questioned his mother, and said, “Where is the woman?” — “Her brothers long ago carried away that Polar-Bear woman.”

► Continue reading…

He said to his mother, “Make some (new) boots for me.” He himself worked and made a bow and arrows. The mother made boots for him. Oh, she finished (them). Then he departed.

He shot (an arrow) towards the open (sea), and land was created. This was the path of his arrow. When this land had been gone through and the boots worn out, he threw away the boots and shot again. Again (a strip) of land was created in the same direction.

He put on other boots and departed again. The strip of land came to an end. He again threw away his boots, put on other boots, shot (an arrow), and a new strip of land was created. Only one arrow remained (in his possession). Again (the land) came to an end, a shore appeared. He shot again. No arrows were left, but he passed the night on the confines of a settlement.

The next morning he saw children walking along in the open. (These were his sons.) They grew up very fast. He asked them, “Have you a father?” — “We have not. (Our) uncles brought us here.” — “Who is your mother?” — “She is a Polar-Bear woman.” Then he told them, “You are children of mine.”

The children went home, and said to their mother, “Our father has come.” — “Where can he have come from? What kind of a father? It is far. How could he do it? He lives on the other side of the sea. There, let me go and have a look myself.” She went to him and saw him. She said to him, “What do you want? Two Kocha’tkoo monsters [in the shape of polar bears of gigantic size] we have for neighbors. They will kill you.” He said, “Have I come for life? I came for death.”

[The set of] her brothers had gone to sea to seek game, — [the set of] those Polar Bears. Then he entered. The brothers came back, and all at once said, “Oh, oh, our house smells (of something) bad. What have you brought in? The house smells of something from the mainland!”

The wife said, “What smell can that be! It is only my husband who has come.” Then the brothers said, “Oh, why did you not say that long ago? Gracious! we have frightened him.”

All at once the father-in-law said, “Oh, tomorrow morning the Kocha’tkoot will arrange for some game with you, and they will kill you.” The Kocha’tkoot, indeed, very soon were heard (to exclaim), “Oh, let us arrange some game for our guest!”

Oh, the father-in-law said, “Let all the people slide down hill!” Their sliding-place was surrounded by water. They would dive into it and enter the water. From there they would bring back large round bowlders.

He said, “I cannot dive.” The father-in-law said, “You must use my mittens and all my clothes. As soon as you are submerged, a large bowlder will be there under the water. This (one) you must throw up the shore.”

He threw the bowlder, and it landed far inland. Then the father-in-law called aloud, “Oh, oh, the mainland man! He is not to be vanquished, after all!” Then again the Kocha’tkoo said, “Oh, well! let us have a wrestling-match!” The father-in-law said, “Oh, now what can I do for you? You must think of it yourself. This time he is going to kill you. In truth, how (strong) are you [yourself]?” — “In truth, till now I was (considered) a fairly good one.”

(The man) made a spear. Then the Kocha’tkoo attacked him. (The man) fought with the spear, and tired (the monster-beast) out. Then he struck at his mouth with the spear. The blood (flowed). After that he cut all the tendons on his legs, and so made him incapable of standing up. Again the father-in-law called aloud, “Oh, oh! our guest is not to be vanquished!”

He slew (the Kocha’tkoo). The father-in-law said, “Indeed, take your wife home!” He put on the clothes of his father-in-law. Four of the family, his brothers-in-law, went with him to bring the brother-in-law home. They landed (on the shore). The people immediately wanted to attack the Polar Bears. The man put aside the hood (of his clothing). It was the forehead-skin of the polar bear. He pushed it off thus. Till then they were attacking them.

The man said, “Oh, we have arrived!” Then the others said, “Oh, (we have) nearly (killed you)!” The brothers-in-law were much frightened. They arrived at his house. But the brothers-in-law refused to enter because of the smell. Oh, they went home, they departed. These (here, the Bears) came to their house. The father died, the sons wandered to another country. The people saw them and killed them all.

This brother-in-law heard of this, made a war-expedition (against those people), and slew them all. After this slaying he ascended to heaven. He lived with the Morning-Dawn. When he had staid there for some time, his family promised in sacrifice a white-haired dog. This (dog) his family promised to the Morning-Dawn.

In a short time the dog came there. It was breathless, Morning-Dawn said to the man, “Oh, this is your dog, which comes to look for you, sent by your family!” He opened a trunk, and said to him, “There, see your (own) people!”

And there was that people quite near [vertically] (under them). And all at once tears came (to his eyes), and he cried. Immediately it rained there, from these tears of his. Morning-Dawn said to the man, “There, wipe off your tears! That is enough.”

He brushed away the tears. Then the rain ceased. He also saw his herd. (Morning-Dawn said to him, “A barren doe you must give me when you reach home. I have a desire for it. And when you get back, do not enter (your house) at once. First anoint yourself with (pulverized) stone. When that is done, give me the barren doe.”

Then he got back, rubbed some stone, anointed himself. Then he slaughtered the barren doe, offered it as a sacrifice. He entered the house, slept (through) the night, and then turned into a woman. He looked for his penis. “Gracious! indeed, I am a man!” It had turned into a vulva.

He had (a suit of) armor in a pile of his goods. He said, “Well, then, I have (a suit of) armor.” He took it out. But it turned into female attire, into a woman’s overcoat. A man from the (Upper) Beings came to woo him. He said to him, “What do you want?” The one (who had) turned into a woman asked him this. He spoke thus: “I came as a suitor (for your hand).” — “I am not a woman, I am a man.”

The suitor said to him, “Indeed, you are a woman. For that very reason I have come to you.” He said, “Now, here! See my spear!” He looked at it. It turned into a needle-case. He copulated with (this one). (The visitor) took his wife home [and brought her there]. His herd was very large. He took a barren doe and anointed her [with it], but the blood did not adhere. He took a castrated buck and anointed her, but the blood was too slippery. He took another reindeer, but its blood was also bad. (He took) an old doe, its blood was bad. He took a doe three years old, its blood was bad. He took a doe two years old, its blood was bad. He took a buck three years old, its blood was like water. He took a buck two years old, its blood was bad.

He took a small lean fawn, its blood was good. He anointed her. They slept again. As soon as she looked at her husband, on awaking, she saw that it was a stone pillar. [Pillars of stone, which are often found in the mountains of this country, are considered by the Chukchee to be petrified men, reindeer, horses, etc.] She said, “Who has made such a laughing-stock of me? Probably human people (shamans).” Then she cried.

The Zenith visited her. (He asked,) “Why are you crying?” — “Some mischievous beings have acted thus towards me.” — “There. I will take you to my house!” He took her there, — a big house. She slept there. The penis (of this person) began to grow. She said, “It seems, however, that I am a woman.” Thus she said (to herself) in her innermost (thoughts). Just then the Zenith said, “This happened to you because you married among the Polar Bears. Go home!”

The spear that had become a needle-case again became a spear. The Zenith said, “Let Spider-Woman lower you down.” She attached him to a thread, and said, “Close your eyes!” Then she said, “On the way there is a dark house. As soon as you feel thirsty, feel around with your palms, (and) you will find some berries. With these you may quench your thirst (literally, ‘there you drink’). When you have finished with that, there will appear a small bright spot. You must go toward it.”

He reached it and went through, and it was this world of ours. He departed, and came to a people that were mice. “Oh, a guest!” — “Yes!” — “Oh, well, enough! Tomorrow our people will prepare a thanksgiving ceremonial. One man is not well. You must stay over night.” He staid there over night (as he thought) but it was a whole year. He took part in their ceremonial. Oh, he became a (great) shaman. (They were suffering of) a throat (disease). The mice were dying. It was only a snare spread by human children for mice, which tightened so on the throat of the mice that they were strangled.

“We will give you afterwards some thin reindeer-skin in payment, as soon as this one is cured. Also, of beings farther on, every kind [of those beings] shall be informed about you.”

He snapped (the noose in two). “Egegegegei’!” (The patient) breathed again. (They gave him) thin reindeer-skins in payment. He departed. On the way, as soon as he looked at those reindeer-skins, they were only leaves and grass.

Again he travelled on, and he saw a Hairy Maggot. (The Maggot) said to him, “Oh, oh! a guest?” — “Yes!” — “Oh, there! the mischievous beings are about to wrong you again!” — “Ah, ah!” — “Just assume my body. On the way there is an ermine, very active one. You must assume my body. Then let him catch you. You must fall on your back [fall down]. Put your many legs close (around him! With these) you shall kill him. Then come out, and your house will be visible quite near by.”

That is all.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The woman who married the Moon and the Ke’le

A deserted woman stumbles upon the home of the Moon Man and becomes his wife. Forbidden from opening a mysterious trunk, her curiosity releases a dual-faced woman, unraveling harmony. Cast out, she marries a ke’le (spirit), enduring grotesque hardships. Rescued by the Polar Star, she ascends to safety, while the ke’le’s torment reveals cosmic justice, preserving balance for humanity.

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

Forbidden Knowledge: The woman’s curiosity leads her to open a forbidden trunk, releasing a dual-faced woman and disrupting her life.

Divine Intervention: The Moon Man and later the Polar Star play significant roles in her journey, influencing mortal affairs.

Transformation: The woman undergoes significant changes in her circumstances, from being deserted and starving to marrying the Moon Man, then a ke’le, and finally being rescued by the Polar Star.

► From the same Region or People

Learn more about the Chukchee people

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

There was a house. A woman of the human people (who lived in it) was deserted by her husband. She was starving, and (at last) was crawling on all fours from mere starvation. She was very hungry. Then she saw a house, entered it, and looked around. Ready-made clothes were hanging there. A dish was filled with tallow. She ate of it. As soon as she finished, she fled to the open country.

A man came (who was in the open), walking on foot. It was the (Man in) the Moon. “Oh, how very extraordinary! Who was that who came around and ate the tallow? The whole dishful is gone.” The next morning he went away again. He changed his boots and put on other ones. Still no wife was to be seen. As soon as he went away, the woman came, and again found the tallow. She ate abundantly of it, and felt much better.

► Continue reading…

The man came home. “Oh, it is bad! How very extraordinary! Who is it that (steals) so much food? Well, now, let me stay at home (literally, ‘let me be not walking’) tomorrow morning!” Noon-time came. Then the woman appeared again. She entered the house and made for the food. Before she had time to begin eating, he caught her.

“Ah, ah, ah! Don’t! Off!” She struggled. “Oh, then it is you!” — “Off, off! Let me go!” — “Be quiet! I shall not harm you. I want to question you. Oh, why are you wandering about? You have a master?” — “I have not.” — “How is it?” — “I have been deserted by my husband, cast off and starved.” — “Have you seen nothing here in the house?” — “Nothing at all.” — “Oh, then I will marry you!”

He married her. Again he went away. In the evening he came back. He said to his wife, “Do not come out from the inner room. Let us enter (both), (and then) simply throw my boots out to the outer tent.”

She threw the boots outside. Immediately after that the dish appeared, quite by itself, filled with cooked meat. They ate, and then they put the dish outside. They awoke in the morning. The woman looked towards the dish. It was (clean and) in (good) order.

He went again, and killed a wild reindeer. “Oh, tomorrow we will arrange a thanksgiving feast! Do not carry the charm-strings yourself.” Then they came to the wild reindeer prepared for the feast, and the charm-strings were there.

Oh, they slept! They awoke in the morning, and he departed again. (She asked herself,) “For what reason did he say to me, ‘Leave that trunk there unopened! Do not pry into (its contents). Do obey this (order of mine)’?”

Oh, as soon as he went away, she opened the trunk. Another woman was sitting there: the two halves of her face were of different forms. One half was black, the other half was red. The new-comer made a sound with her tongue: “Pr!”

The other one looked up, and all of a sudden died and fell down. The new-comer closed the trunk, because she felt great fear, [of course]. The husband came home. They entered the house. She told him nothing, because she feared his (anger). She threw the boots out to the outer tent, but they waited vainly for the dish.

Then the husband thrust (his head) out from under (the cover of the sleeping-room). “Oh, oh! How extraordinary! Where is she? (You are) sure that you have not opened the trunk?” — “I have not!” — “Then where is she? Listen (to reason), and tell (the truth)!” Then she said, “I looked on her. She would not look on me. Then I made a creaking sound with my mouth. And she fell down.”

“Oh, how very strange you are! Why could you not obey? Not without reason, then, were you deserted by your husband. Give me my drum!” He drummed on it, and the other woman revived. Only she was quite angry, and shoved in the dish (with all her might).

The next morning they awoke, and he sent (the woman) back. He said, “Not without reason were you deserted by your husband. You have a home, let me convey you there.” He conveyed her to her father, took her there, and said to his father-in-law, “Oh, but I cannot keep watch of her!”

They wanted to marry her to an (earthly) man. But she refused. Then the father said, “Whom will you marry, a ke’le will you marry?” On the next day, when she was (walking) in the (open) land, a man came to her. He said to her, “There, let us go home!” — “I do not want that!” — “Your father has invited me to marry you.” He took her to his home. The home was of stone. There were worms in it. This man was feeding on worms.

The woman felt disgusted. “Why do you not eat?” — “We do not feed on such things!” — “On what, then, do you feed?” — “We feed on meat.” — “Oh, well! I will go and procure meat.” He killed a mouse. “Why do you not eat?” — “We do not feed on such things.” — “On what, then, do you feed?” — “We feed on seal.” — “Oh, well! I will bring that.” He brought a sea-worm.

“Why do you not eat?” — “How can I eat a worm? It is disgusting.” — “What, then, do you feed on?” — “We feed on meat of the wild reindeer.” He brought a marmot. “Why do you not eat?” — “We do not feed on such things. Why, it stinks of marmot!” — “What, then, do you feed on?” — “We feed on walrus-blubber.” — “Oh, well! I will bring that.”

He brought one from the sea, a stranded carcass. Of this she ate. “Oh, what do you wish for now?” — “For a root of Polygonum Polymorphum out of the ground.” — “Oh, well! I will bring it.” This time he brought a lady-bug. “We do not feed on such things. They are disgusting. How can I eat it?” — “Oh, well! I will bring another one.”

Very soon she brought forth a child. He brought a human body (for food), it was her brother’s. Next morning she was crying near [the corner of] her house. Then a small Fox visited her. “Oh, you! what is the matter with you?” — “It is bad! I have been married to a ke’le. My father gave me to a ke’le.”

“Oh, make [those — what is their name? Make] some ornamented boots. And when he would come back from somewhere, [when he would come back from the open land], you must give them to him (with your hand) [from hand to hand]. Just throw them down (before him). Let him examine them. Then the thread of a spider-web will descend.”

Indeed, he came from the (open) country. “Why are you crying?” — “It is only because of some birds (of passage) that came from my country, that I am crying. — There, change your boots!” He took them. When he was examining the ornaments, the woman tried to speak to him, but he did not hear. Then she went out. Just then she saw the thread of a spider-web hanging down.

Then she was hauled up. Her husband gave pursuit. She was to the (house of) Small-Spider (-Woman). And just then he also came. “Oh, where is my wife?” — “Which wife?” — “Again you have made me an object of ridicule.” — “Oh, but she has passed by to the Upper People.”

He ascended upward, and came to the Upper People. That woman came to the Polar Star (literally, “motionless star”). “Oh, a pursuer is overtaking me!” — “Oh, then, what is the matter with you?” — “My father gave me to a ke’le.” — “Oh, well! stay here, I will conceal you.” — “There was a ray of light of elongated shape, like a funnel. [Koivi’lqan means literally “glacier-top”. Glaciers of the country are usually small, every river coming from the hills having some ice in the valley in which it rises. The funnel in question is probably only the small funnel of the Russian samovar (tea-urn), which is also called koivi’lqan. It is often made of bright copper. Perhaps the lustre of the copper called to mind the sheen on ice. I got this explanation from the Chukchee, though I do not consider it very plausible.]

He put her there. Just then her husband came, quite tired.

“Oh, where is my wife? The Zenith said, “She is here. Take her out yourself.” — “Oh, give her to me!” — “I will not give her to you. Take her out yourself.” — “And where is she?” — “She entered [into] this ray of light.” And (the ray) was quite long.

Then he began to ascend. Before he reached the middle, he slid (down); so that even the nails of his fingers were covered with blood. “Oh, give me my wife!” — “Indeed, I will not [give her to you]. It is too bad. I have been given by her (people) fine dishes (with food).” And (he spoke) simply of sacrifices. “It is too bad. Her parents have (indeed) fine dishes.”

“Let me give you a spell!” — “Oh, I do not want it.” — “Then take also my house of stone.” — “I do not want that, either. This house of mine is also hardly accessible to the winds. This house of mine is also a good one. The wind blows (only in regions) lower than (where) I (live). Nevertheless dishes of everybody reach here (all right). I am [also] greater than you.”

“Oh, give me my wife! [Then also] I will give you the Game-Substance.” The Zenith said, “I also am (a possessor of) the Game-Substance. I distribute it among the Lower People. To the (possessors of) good dishes I give wolverene. To the (possessors of) bad dishes I give fox, and polar fox to those (whose) dishes (were) sniffed (at by) dogs. To those (whose) dishes (were) not sniffed (at by) dogs I give wolverene. Also to the (possessors of) good dishes I give wild reindeer.” [Some of these details seem to be misplaced. They break the course of the narrative, and later on they are repeated.]

“Indeed, give me my wife! Then will I also give you an incantation of (noiselessly) creeping (toward) man.” — “Oh, but why should I desire to kill man, who is protected in life by me.” — “Oh, indeed, give me my wife!” — “Oh, I will not give her to you. You ask in vain. I also do not (find) it impossible to kill any game whatsoever.”

“You are so greedy! Why should you kill all the game? What are you doing it for? I will put you into a trunk. You scoundrel! You make every kind of game your quarry. I always look to (the wants of) the Lower People. I bring back to life those wronged by the ke’let.”

“Indeed, give me my wife! Then also will I give you the means of walking around in secret.” — “There, I do not want it. You may walk in secret. I know you well. Not even a single hair (sent by you) would reach me here.” — “Then I will also give you the incantation for making one lame.” — “No, you are only the cause of my anxiety. So the incantation for making people lame is of your making. And probably also it is you who cause the vomiting of blood.”

“Oh, indeed, give me my wife!” — “I will not!” — “I also am (capable) of stealing men.” — “You also steal men. Therefore (their) promised gifts do not come to me. You are simply a source of anxiety to me.”

“Then will I also give you an incantation for weakening (people).” — “But to what purpose shall I use it? Evidently it is you who lie in ambush (trying to kill) every (living) thing. From this time on I shall know you. You are only a source of suffering for other people, a source of anguish to them.”

“Oh, give me my wife!” — “Oh, I will not give her to you. Get her out yourself.” — “Then I will also give you the whale incantation.” — “I am not in need of hunting animals. I myself give food also to the whale.”

“Oh, give me my wife! I will give you [this one, what is its name?] epilepsy.” — “But, surely, I have no desire for this thing. You are an object to be shunned by other people. I was saying, ‘Oh, my! what being acts like this?’ And it is you.” — “Oh, give me my wife!”

Then at last the Creator said to his wife, “Open the trunk!” He said, “Gracious! you are truly a murderer of men. Why (in truth) are you living? Look here! I am really a god. Look here! I will put you in.”

Then he put him in. And the sky was obscured. It grew dark. No light was left. (The Zenith) asked him, “Well, now, are you still so (importunate) as before?”

Then (the ke’le) spoke quite low: “Really, you are killing me.” — “Well, now, I tell you once more, ‘I am keeping watch on the Lower People.’ Well, now, are you still as importunate as before?” — “Oh, truly, (no!) I am even defecating into my own trousers.”

The Polar Star spoke to his wife, (and then said,) “Open (the trunk) a little!” She opened (it), and it grew somewhat brighter. “Well, then, are you still as importunate as before?” — “Indeed, give me my wife!” He said again to his wife, “Close the trunk.”

Then a tempest of snow came. [Even] the sky was full of whirling snow. (Creator) asked (the ke’le) again, “Well, now, will you disown me still?” — “Oh, not from this time. It is bad. I am cold.” And he trembled from cold. “Well, now! How are you now?” — “You kill me altogether.” Again he said to his wife, “Open the trunk a little.” The storm subsided again. (The weather) cleared.

“Well, now, you disown me still? Once more I say to you, ‘I keep watch on the Lower People.’ You are no match (for me).” — “Oh, indeed, make me your slave, but get me out of this!” — “Indeed, I will not get you out. It seems, you will continue your violent doings against human people.”

“Oh, not from this time. You may have me for your servant.” — “Oh, indeed, you will still continue your claim for your wife?” — “Oh, I have ceased.” — “And should I make her descend, will you pursue her?” — “Oh, no!”

He said to his wife, “Open (the trunk)!” She opened (it). “Well, now, do you still want to have your wife?” — “Indeed, I have ceased. You may use me for your servant.” He took him out. After that he would fetch fuel, everything. And even the chamber-vessel he would carry out (of the house), full of urine.

Oh, he took out the woman. Then her husband, the ke’le, saw her, and said, “Oh, I wish I could eat of your liver!” The Polar Star asked, “What do you say?” — “I am only saying this: ‘Go to your father!’” — “Perhaps you want her still.” — “Indeed, no! I am only saying this: ‘Go to your father.’” He lied.

Then the other one opened a lid, and there (appeared) all the world, settlements of every country. The distant (things were) quite near, from there right down. And even the people were visible a little. He said again to her, “There, close it, open another one.” She opened it again. And there were her parents quite close, right there. (The father) was working with a hatchet.

(The Zenith) said to her, “Yonder is your father.” He said again, “There, close it.” Then he said to the woman, “You feel lonesome? Open the trunk to the eastern side.” (It was full of) seals. He said again to her, “Close it.” This time the next one. Oh, thong-seals.

Again (he said), “Close it.” He said, “These I am giving without distinction to the possessors of bad dishes.” Again she opened another one. (It was full of) white whale. “These I am giving to (those whose) dishes (are) sniffed (at by) dogs.” Again she opened another one. (It was full of) walrus. “These I give to those who bring sacrifices.

Again she opened another one. And (it was full of) gray foxes. “These I give to the possessors of good clean dishes.” Again she opened another one. This time there were blue foxes. “These I give to the possessors of dishes newly made.” Again she opened another one. Oh, fur-seals! She opened another one. It was filled with squirrels. “These I give without distinction.”

Again she opened another one. This time it was filled with hares. “These I give to the hungry ones.” She opened another one. This time it (was full of) wild reindeer. “These here I give without distinction to the poor ones.” She opened another one. This time it (was full of) wolves. “These I give to those in need of fur trimming.”

Then the western side. Again she opened another one, and they saw a group of houses. “Yonder is your country.” Her father was rich in reindeer. And they saw also his herd. (The Zenith) spoke thus: “Yonder white-haired barren doe I do desire to have. It is an object of my old desire, because I have none such. Also the buck of yellow and white mixed. And that, too, with one leg white.”

“Oh, you feel lonesome! Return home.” And before evening came he made her descend. The woman was seen by one who came out at her call. Then (the person) re-entered the house. “What woman is there?”

The father went out. “Oh, whence, from what land, do you come?” — “At one time I belonged to this land.” — “Oh, what kind of a woman are you?” — “It seems that you have given me in marriage to a ke’le.” — “Oh, then it is you!” — “Indeed, I.” — “Where do you come from?” — “I come from the god [being].” — “From what being?” — “From the Polar Star. He must be given a barren doe, also one with, a white leg.”

They slaughtered (these reindeer) and (gave) [threw] them (as a sacrifice). The father died. The daughter carried him (to a funeral-place). Before returning home, she fell down and died.

The end.

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A story about a polygamist

A polygamist tricks his wives, encounters supernatural ke’let beings, and narrowly escapes their deadly schemes. After being pursued and nearly married to a ke’le-woman, he outsmarts her murderous mother, killing both with cunning. He flees, feeding their remains to captive bears. Returning to human hosts, he declares a change in human paths before dying of old age, embodying resilience and transformation.

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 protagonist employs deceit and cunning, both in his interactions with his wives and in his encounters with the ke’let.

Transformation: The protagonist undergoes significant changes, both in his circumstances and in his understanding of human paths, embodying personal transformation.

Journey to the Otherworld: The protagonist ventures into realms inhabited by supernatural beings, representing a journey beyond the ordinary human experience.

► From the same Region or People

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

Once (there lived) a polygamist. He said to his wives, “One (of you) have a fur shirt made, and the other have some trousers made, and let them be all white.” They finished the clothes, and all of them went out. The moon was on the wane. Then (the polygamist) ran away. His wives looked on. He crouched down and made himself flat right before them. Then they looked for him, but could not find him. They entered the house. He departed towards the east [windward], and saw a number of ke’let. One of them, just as he was coming, began to angle for fish with a rod. Very soon he pulled out a little infant. It was a human infant. He pulled it out. The infant cried, “Ana’, ana’, ana’!”

The man coughed. The ke’le said, “Oh, oh, a guest!” — “Yes!” — “Let us go home!” — “You go first,” the ke’le said to the man. “How can I go first? I do not know (the way). The house-masters (should) go first.” — “Oh, oh, all right!”

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The ke’le went first. They came to the house. “Go in!” — “We in our houses are wont to say to our wives, ‘Spread good skins for bedding. A guest is here.’”

“Ah, well, all right!” The ke’le entered the house. “Oh, I bring this one! Sharpen your butcher-knives!” Meanwhile the man fled, running to a corner of the house — the one clad in white.

The ke’le came out, but (the man) was not to be seen. He made himself flat there (upon the ground). The ke’le began to chide his wife: “Oh, this is bad! We have let our quarry go, very good game.” The other one again departed. Again he found a settlement. This one was of real human people.

One man came out. He stopped close by him, but the other one could not see him at all. That one passed water, and then said, “The moon is on the wane.” The guest then said, “It is quite true.” — “Oh, oh, a guest?” — “Yes!” — “Indeed, you are human?” — “Oh, yes! Rather it is you who are not human. You are the ke’let.” — “In truth, we are not.” — “Oh, then let us enter the house!”

“But we have neighbors who indeed are ke’let, and these ke’let will fetch you to their own house.” They entered the sleeping-room. Before they had time to eat, a ke’le-woman entered. “Oh, I have come to fetch you! You must marry me.” He went out. She took him to her home. On the sides of the entrance a brown bear and a polar bear were tied up. Before they could enter, the monsters rushed at the man. The ke’le-woman said to them, “Aha! it is the master.”

They lay down and copulated. All at once an old woman appeared from the rear wall. She carried a butcher-knife. This was the mother of the ke’le-woman. This old woman approached the man, carrying the butcher-knife.

She wanted to strike him on the head. He simulated sleep. Still she proved to be quite nimble, and fled again. He (simulated awakening), said to the ke’le-woman, “Oh, I had a dream! Such an old woman (it was), who nearly killed me!” The woman said, “Oh, oh! again, again! What are you doing? I want to have this one for a husband.”

They slept again. The ke’le-woman slept quite soundly. Then the man laid her down and exchanged clothes with her. The woman’s combination-suit he used for a covering for himself, and his own fur shirt he put on her as a covering. Then he slept again, simulated sleep. He had a knife ready. The old woman appeared again from the rear wall, and all at once she rushed on her daughter and struck her, sleeping, (with such force) that the head was cut off.

Just then the man struck the old woman with his knife, and also cut off her head. He put on his clothes, and then went out, carrying both heads with him. These he threw down to the bears. They pounced upon them. At that moment he went out. He came to his recent host. “Oh, you have come!” — “Yes.” Then the old man called out, “Oh, oh, oh! from this time the people shall go around in a different manner.” Then he departed, and on the way died of old age.

That is all.

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page