Creation story

The bear was made master of all beasts, but the reindeer refused to obey. A fawn, spared by the Forest-Owner over several years, eventually killed him with its antlers. The fawn then refused to bow to the bear, leading to a battle between the two sides. Though the fawn killed the bear, it was ultimately killed by a wolf, marking the reindeer’s fate of dying only by wolf attacks.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Creation: The tale describes how the world and the hierarchy among animals were established.

Divine Intervention: The Forest-Owner, a supernatural being, influences the events by sparing the fawn and setting the stage for the ensuing conflicts.

Sacrifice: The reindeer fawn sacrifices itself in the battle, leading to the establishment of the natural order where reindeer are destined to be preyed upon by wolves.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of the Kolyma country, winter of 1895.

When the Creator created the earth, the bear was made the master of all the beasts. The wolf, the fox, and the wolverene paid homage to him. But the wild reindeer refused to obey him, and ran about free, as before. One day the Forest-Owner was hunting five reindeer-does; and one doe, in running, brought forth a fawn. The Forest-Owner caught it and wanted to devour it. The Fawn said, “Please give me a respite. My flesh is too lean. Let me grow up to be a one-year-old.” — “All right,” said the Forest-Owner, and he let him go.

After a year the Forest-Owner found the fawn, and wanted to devour it; but the fawn said once more, “Don’t eat me now! Let me rather grow more and be a two-year-old.” — “All right,” said the Forest-Owner, and he let him go. A year passed, and the reindeer fawn had new antlers, as hard as iron and as sharp as spears.

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Then the Forest-Owner found the fawn and wanted to devour it. He said, “This time I am going to eat you up.” — “Do!” said the fawn. The Forest-Owner drew his knife and wanted to stab the fawn. “No,” said the fawn, “such a death is too cruel and too hard. Please grasp my antlers and wrench off my head.” The Forest-Owner assented, and grasped the fawn’s antlers. Then the fawn gored him and pierced his belly through, so that the intestines fell out and the Forest-Owner died. The fawn sought his mother. “Oh, you are still alive! I thought you were dead.” — “No,” said the fawn, “I killed the Forest-Owner, and I am the chief of the reindeer.” Then the bear sent a fox to the fawn. The fox said, “All the beasts pay homage to the bear, and he wants you to do the same.” — “No,” said the fawn, “I killed the Forest-Owner, I also am a chief.”

After that they prepared for war. The bear called together all those with claws and teeth, — the fox, the wolverene, the wolf, the ermine. The reindeer-fawn called together all those with hoofs and antlers, — the reindeer, the elk, the mountain-sheep. Then they fought. The bear and the reindeer-fawn had a single fight. The fawn pierced the bear through with its antlers of iron. Then it stood still and felt elated. But its mother said, “’There is no reason to feel elated. Your death is at hand.” Just as she said this, a wolf sprang up from behind, caught the fawn by the throat and killed it.

Because the reindeer-fawn gored the Forest-Owner to death, no reindeer dies a natural death. It lives on until a wolf, creeping up from behind opens its throat and kills it.


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A tale about the wood-master

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

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yukaghir people


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

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

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

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

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

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

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

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

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


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

Creation of St. Lawrence Island

When Creator made the world, he shaped Uni’sak, Russia, America, and Chibu’kak, filling it with weak people meant to live from the sea. One orphan endured starvation, miraculous revival, and divine blessings, receiving strength, sustenance, and whales for his people. Betrayed and killed, he cursed humanity with struggles of starvation, disease, and misfortune, reflecting the harsh balance of divine creation.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Creation: The narrative explains the formation of lands and the origin of the island.

Divine Intervention: The Creator and other deities play active roles in shaping the world and influencing human affairs.

Sacrifice: The orphan endures immense suffering, and his eventual death leads to significant consequences for humanity.

► From the same Region or People

Learn more about the Yupik peoples


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

When Creator was creating the earth, he made at first the shore of Uni’sak; then he made the Russian land, after that the American land. Then he felt tired, and lay down to have a rest. The sun, however, had not set, and he said, “It is still light. Let me create something small. So he stretched out his hand, and took from the bottom of the sea a handful of sand. He pressed the water out of it, — and therefore our island is called Chibu’kak (“pressed out,” “wrung out”), — and put it upon the ground before himself. Then he picked up a few small pebbles and put them in various places on this mound of sand. These were men. They were weak and without enterprise.

He said to them, “You must take your food out of the water. I shall not give you reindeer. They are too good for you.” They sought food, and found a walrus, a thong-seal, and a ringed-seal.

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Still it was not enough, and they were starving. All the people died of starvation; only an orphan was left alive. He was covered with scabs; his skin had large ulcers, and in some places hung down in tatters. He had no food for nearly a month. So he lay in the cold sleeping-room, unable to rise. His body was covered with an old coat of bird-skins without feathers. He lay shaking with cold, and asking for a speedy death.

He wanted to sleep, but could not. So he prayed to the Sea-God, [Ima’m Kiya’rnarak. Kiya’rnarak fully corresponds to the Chukchee Va’irgin, and signifies “(Good) Being”] not for food, at least for a little sleep. But the sleep did not come. Then he prayed to the Upper God for a little sleep. The sleep did not come. But the Sea-God had compassion on him, and sent a walrus. The walrus came roaring, and emerged out of the ground near the house. Then it plunged back, but left behind a few jelly-fish. Some of them were right in the sleeping-room. The boy felt around with his hands. He found one jelly-fish, and swallowed it; but his stomach was so little used to food, that he died of cramps. The Upper God had compassion on him, and brought him back to life. He ate five more jelly-fishes, and died again. The Upper God brought him back to life another time. Now his stomach was stronger. He ate plenty of jelly-fish, and felt better. Still he had no sleep. He prayed again to the Upper God, who had compassion on him and sent him sleep.

He slept three days and two nights. Then he dreamed. Six women — one old one and five young ones — entered the sleeping-room. They put everything in good order, cleaned away the rubbish, spread the skins, and lighted the lamp. Then the room was warm and tidy. He wished to move nearer the lamp, and then he awoke. The sleeping-room was dark and cold, as before. He prayed again for sleep, but without success. Three days and two nights he was there, trembling with cold, then he dozed off and had the same dream. The women came and put the sleeping-room in order. The old woman said, “We are assistants of the Upper God. We must not waken him till everything is ready. Now prepare the food!” The younger women brought a large dish filled with fish, walrus-meat, and seal-blubber. There was everything except whale-skin.

He was awake, but felt afraid to stir, lest the happy dream should vanish, as before. Then the old woman nudged him, “Get up! The meal is ready.” He ate. The old woman urinated into a chamber-vessel, and rubbed his body all over with urine. Instantly he was healed of his sores. She blew upon him, and he became strong, like a walrus. Then he copulated with all five of the younger women, one after another; so that his name after that was The-One-copulating-with-Five-Divine-Women. After that he went out and set off, journeying towards the sky. He came to the Sun-Man, and said, “Give us reindeer!” Sun-Man answered, “I cannot do so. In the world above me there lives another God greater than I: he would be angry. Instead of that, I will give you something large and oily, — a great mass of food. Keep it as your property.” He took two handfuls of small pebbles. “Take these, and when you come home, throw them into the water.” The young man descended, and threw the stones into the water. They turned into whales of various kinds. After that he lived on the surface of the sea. He walked about with the walrus. In the end the people of Kuku’lik killed him by mistake. When dying, he said, “Such are you, and such shall be your fate. When you go out to sea, you shall be drowned. When you stay ashore, you shall die of starvation. When you have food enough, you shall be visited by to’rnaraks of the disease.” After that he died.

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 boy who married the Sun

A boy, left destitute with his mother after his family drowns, seeks his lost kin and is thrashed by a Cliff-Spirit. Following his father’s guidance, he replenishes their provisions. He ascends to the heavens, cures the Sun’s daughter, and marries her. Returning with wealth and reindeer herds, his wife creates a golden home. Their prosperity spreads, but the mother succumbs to awe.

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

Underworld Journey: The boy ventures into the realm of the dead, encountering his deceased father and brothers.

Divine Intervention: He ascends to the heavens, cures the Sun’s daughter, and marries her, indicating interactions with divine beings.

Loss and Renewal: Following the loss of his family, the boy’s journey leads to the replenishment of provisions and eventual prosperity.

► From the same Region or People

Learn more about the Chukchee people


Told by Mary Alin, a Russianized Chuvantzy woman, in the village of Markova, on the Middle Anadyr, 1901.

A man lived in a Maritime settlement. He had seven grown-up sons. They were travelling in a boat, and hunting whales and walruses. One time they went to sea, and saw a large overhanging cliff, quite similar to a house. At that moment the boat capsized, and they were drowned. Their mother was left quite destitute, with the youngest son, who was still a small boy. The boy cried all the time, and asked his mother for food. She gathered some shells and seaweed on the shore, and with these she fed the boy; but he continued to cry, and to ask for whale-skin and walrus-blubber such as he was accustomed to. The mother also cried, “Where shall we find them? Your father is gone, and your brothers are also gone.” He said, “Then I will go and find them.” — “How can you find them? They are drowned in the sea.” The boy went away without his mother’s knowledge, and walked along the shore. At last he came to that cliff-house. He entered it, and saw his father and his seven brothers sitting there.

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The father wept. “Why have you come? We are dead, drowned.” A Cliff-Spirit was there also. He was very angry. “Why have you come?” said the Spirit, and gave the boy a tremendous thrashing, so that he was left hardly alive. The father helped him to get up, and led him out of the house. He gave him also three small roots, and said, “When you reach home, put one of these roots into each of our caches. Then in the morning send your mother to look into the caches.” The boy came Home, and first of all he went to the caches, and put into each of them one root of those given to him by his father. Then he came to the mother. The mother was weeping. “Where have you been, and who has beaten you so frightfully?” — “I saw my father and my seven brothers.” — “Do not say so! Your father and your brothers perished long ago.” Weeping, she fell asleep. In the morning he awakened her, and said, “O mother! go and open the three caches, and then bring some food from there!” The mother thought, “What shall I bring? There is nothing in them.” Notwithstanding, she went to the caches and opened them. All the caches were full of provisions, — whale-skin and white-whale blubber and walrus-meat and everything as it was in the time when her husband and her seven sons were alive. The boy said, “Now, mother, we have plenty of food: so I will go and look for a wife.” — “Where will you find her, child?” — “I shall.” He got up about midnight, put on his clothes and boots, and departed. He looked up toward the sky, and saw two men descending directly toward him. “Where are you going? What do you want?” — “I am going to look for a wife.” — “All right! Then drive these reindeer of ours, and follow our trail. The way we descended, that way you ascend.” He sat down on the sledge and drove upwards along the moon’s ray. He felt much fear; nevertheless he drove straight ahead, and came to the heavens. The heavens looked like firm ground, only it was quite white and shining. He saw a Raven that flew by. “What do you want here? Oh, well! I know. Stay a little! I will tell you. You will find on the way a settlement of Reindeer people. Do not stop there. Then you will find another settlement of Reindeer people. Do not stop there, either. Also pass by the third settlement. Then you will see a large house, shining like gold. This is the house of the Sun. His daughter is quite ill. She is near unto death, and nobody knows how to help her. The Sun will greet you with great joy. He will say, ‘Oh, it is a man from the Lower World! Can you not help my daughter? I will give you a rich reward.’ Then say, ‘I do not want your reward; but I will help, if you will consent to give me your daughter for a wife.’ The Sun will think, ‘She is dying. It is better to have her live and marry this stranger.’ Then he will consent to your request. At the same time I will sit upon the roof. Enter the room, and look out of the window upon the roof. I will open my beak and take in three heavy breaths. Then do the same! Take three long breaths and let the air of them touch the girl. Then she will recover.”

The young man came to that house, and fell backward, dazed by its mere brightness. The Sun lifted him from the ground, and said, “Do not be afraid! Since you came from the Lower World, help my daughter, who is ill! I will give you a rich reward.” The boy answered, “I want no reward. Rather promise to let me marry your daughter!” The Sun thought to himself, ‘Better that than to have her dead!’ So he gave the promise. The young man looked out of the window. A Raven was sitting on the roof. The Raven opened his beak and drew in three breaths. He also drew three breaths. The air touched the girl, and she recovered. She looked as if just awakened from deep slumber. She asked for meat and drink, and they gave them to her. After that they married her to the visitor. In a few days the father-in-law said, “You have a country of your own. Go there to your mother!” The Sun said also, “On the way you will pass three settlements with large herds of reindeer. Tell them to follow you. I give them to you.” He came to the settlements, and said as he had been told. “All right!” they answered; and when he looked back, it seemed as if the whole land was moving around, so numerous were the reindeer and the herdsmen. About midnight they came to his mother. Oh, she felt much joy! The young man’s wife entered the house, and said, “Oh, this house is too bad! How could we live in a house like this?” — “We cannot help it,” said her husband. “This is our only house.” She went out, and took from her bosom a golden egg. She threw the egg into the brook, and there was a big golden house. “Now,” said the woman, “this is a house fit for us to live in.” They lived in the house. Their mother wondered greatly, and from thus wondering she died in three days. The poor people used to come to them from all directions, and they slaughtered reindeer for every one. Thus they lived in affluence and grew numerous.

[The episode of the golden house certainly does not belong to Chukchee folk-lore. Still in several tales collected among the Chukchee similar episodes are met with.]


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

Raven and She-Fox

A Raven and his Fox-Wife suffer hunger until the Raven respectfully seeks aid from the Sea-Spirit, gaining great abundance. The greedy Fox mocks the Sea-Spirit, causing their blessings to vanish. The Raven’s humility earns forgiveness and wealth once more, but joy over their children’s birth ultimately leads to their demise. The myth underscores respect, gratitude, and the peril of excess ambition.

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

Divine Intervention: The Sea-Spirit plays a crucial role in providing and then retracting sustenance based on the protagonists’ behavior.

Cunning and Deception: The Fox-Wife’s attempt to outwit the Sea-Spirit through mockery backfires, highlighting the perils of deceit.

Moral Lessons: The narrative imparts teachings on respect, gratitude, and the dangers of arrogance.

► From the same Region or People

Learn more about the Chukchee people


Written down by Peter Korkin, a Russianized Yukaghir, in the village of Pokhotsk on the Lower Kolyma, 1895.

A Raven married a Fox-Woman. They had nothing to eat. The Raven said, “Now I am going to the Sea-Spirit.” His wife laughed. “How will you find him?” — “Oh, I shall, I know the sea!” The Raven flew away, and came to the middle of the sea. He sat down on the ice, and saw, down in the water under the ice, a large house. It was the house of the Sea-Spirit. So he took off his coat and entered the house. The house-master met him with great joy.

“So you have come? Who are you?” — “I am the Raven.” — “And where is your coat?” — “I left it outside, near the house.” — “Bring it here!” The Raven brought it. The Sea-Spirit put it on, and asked, “Do I look well in this coat?” — “Oh, quite so! You may wear it all the time.” — “No!” said the Sea-Spirit. He took off the coat and gave it back to the Raven. “Now tell me, what is the matter with you?” — “We have nothing to eat, my wife and I. Give us something!” — “All right! Go home!”

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He came to his wife, and the house was filled with ringed seals and spotted seals. Also all kinds of fish, whatsoever fish lives in the sea, were there in plenty. The Raven’s wife was frightened. “Whence came all this abundance?” The Raven said, “Do not be frightened! The Sea-Spirit gave all this to me.” — “Oh, oh! the Sea-Spirit! Have you really seen him?” — “I saw him in the middle of the sea. He lives in a house under the water.” Oh, the Fox was very angry. “You fool! you asked for too little. I am going to get more.” — “But you will not act in a proper manner.” — “No, I am clever enough.”

The Fox ran to the middle of the sea, and saw the house of the Sea-Spirit. She took off her coat and entered the house. The Sea-Spirit met her with great joy. “Oh, a guest! Who are you?” — “I am Fox-Woman.” — “And where is your coat?” — “I left it outside, near the house.” — “Bring it here!” She brought it. The Sea-Spirit put it on, and asked, “Do I look well in this coat?” The Fox laughed aloud, and derided him. The Sea-Spirit was very angry. He pushed the Fox out. Then he broke all the ice on the sea. The Fox was nearly drowned. She came to the shore utterly exhausted. When she came to her husband, the Raven grew very angry. “I told you so,” said he. “Now everything has vanished, and we have nothing to eat.” They suffered hunger worse than before. The Raven once more flew to the middle of the sea and found the Sea-Spirit. This time the Sea-Spirit was so angry, he did not want even to talk to him. The Raven stood near the entrance, and said, “I have come.” — “What do you want?” The Raven said with great sorrow, “O Sea-Spirit! I have lost everything you gave me, and now we are suffering hunger. Give us something, howsoever small!” The Sea-Spirit laughed aloud, and relented. “Ah, you are suffering! And where is your coat?” — “It is outside, near the house.” — “Bring it here!” The Raven brought it, and the Sea-Spirit put it on. “Do I look well in this coat?” — “Oh, quite so! You may wear it all the time.” — “I will.” He took the coat for himself. Then he asked, “What do you want from me?” — “I want herds of reindeer and herds of mountain-sheep.” — “Go home! You shall have them all.”

The Raven came home, and saw near his house large reindeer-herds with many herdsmen. They greeted him, and said, “You have come, O master!” — “I am not your master at all, I am too poor for that.” — “But the Sea-Spirit has sent all these herds and herdsmen to be under your hand.” — “All right!” They lived there, the Raven without a coat, and the Fox, who had been nearly drowned. They ate of the best meat, and were quite wealthy. Then the Fox brought forth two children, — a son and a daughter. They felt so much joy, they died from it.

That is 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

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.


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Sacrifice to the sea

A Maritime man, facing a storm at sea, promises the sea his youngest daughter in exchange for survival. He fulfills his vow by sacrificing her on the shore. A Sea-Being rescues and marries her. Later, she invites her parents to her new home, ultimately avenging herself by pushing her father to his death in the sea.

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

Sacrifice: The father offers his youngest daughter to the sea to ensure his own survival during a storm.

Divine Intervention: A Sea-Being intervenes by rescuing the sacrificed daughter and marrying her.

Revenge and Justice: The daughter avenges her forced sacrifice by causing her father’s death.

► From the same Region or People

Learn more about the Chukchee people


Told by Ai’wan, a Maritime Chukchee man, at Mariinsky Post, October, 1900

There lived one time a Maritime man. He had eight children. The youngest was a girl. One day he went to hunt walrus. A storm came up, and he was carried out to sea. He was tossed about and nearly drowned. Then he said to the sea, “Oh sea! calm yourself! Do so, that I may still look upon the world! I will give you the best that I have, the nearest to my heart, the foremost dog, the leader of the team, one with a spotted skin I will give you.” The sea did not calm itself. “Oh, then, my youngest daughter, unmarried, a good one, clad in spotted skins! I will give her to you!”

After that the sea smoothed down. He landed on the shore. Then he went up the shore, and entered the house. All the children were with him except the daughter, who still remained on the shore. The mother came out from the house. “Oh, oh, my child! you have roughed the storm!” She was quite sad.

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She looked down at the ground, and said, “Yes!” — “Come in, change your clothes, put on some dry ones.” She entered, downcast, as before. Just as she changed her clothes, the father entered. He took her by the hand, took his spear, and went to the seashore. Then he turned to the sea, and said, “O sea! do not be angry. That which I promised, I give you now.” He pierced her with the spear, and left the body lying there on the shore. An abundance of blood covered the whole beach. It grew dark. She is lying on the sand lifeless. A certain man, a kind of Sea-Being (A’nqa-va’irgin) came to her and pushed her lightly with his toe. “Halloo! Get up! Let us go home!” Then after a little while, again, “Halloo! Get up! Let us go home!” At last she awoke and sat up: “Egegegegei’. I have slept quite long.” He took her to his house and married her. They lived quite well and contented. They had a large reindeer-herd.

The daughter, of course, did not return home. Since the father said nothing, her mother thought, “Let me go and look for her! Where may she be?” She arrived at the place. The blood-stains were on the ground, but the body had disappeared. She found and followed some footprints along the seashore. At last she came to a cliff. The tracks ran upward to the very top. She climbed up, and found a settlement on the very top. Her daughter was busy scraping skins. “Oh, it is here you are staying?” — “Yes.” She lived for some time with her daughter; then the daughter said, “Go and fetch father. I should like to see him also.” The old man was brought and pampered with food. The next morning the sea was rough again. She said to her father, “Let us go and have a look at the sea!” They went to the very edge of the cliff. She said to him, “Look down upon the sea! How rough it is again!” He looked down upon the sea. She pushed him from behind, and he fell down, broke his back, and was taken by the sea.

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 polygamist

A polygamist strikes his older wife during a dance, causing her to flee on an ice floe. Rescued by Sun-Man, she is given shelter and gifts. She returns home, creates a new dwelling through magical means, reunites with her poorly dressed daughters, and provides them with beautiful clothes, arousing her husband’s younger wife’s envy.

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

Divine Intervention: The older wife is rescued by Sun-Man, a divine figure, who provides her with shelter and gifts.

Magic and Enchantment: She uses magical means to create a new dwelling and improve her situation.

Revenge and Justice: The older wife’s return and improved status serve as a form of justice against her husband’s earlier mistreatment.

► From the same Region or People

Learn more about the Chukchee people


Told by Nuwa’t, a Reindeer Chukchee man, in the camp near the village Mi’s-qan, April, 1901

There lived a polygamist (li’milin). He had two wives. By the older wife he had two daughters; by the younger, no children at all. Still he loved the younger wife best. The elder one he did not love at all. One time, at a thanksgiving ceremonial, both women danced. The man with his drum was dancing too. He struck the older wife in the face. She grew angry and went away to the seashore. The ice-floe was separated from the shore by a narrow crack. She jumped over, although she had not even put on her upper garment. The ice was carried away far into the open sea, and at last reached another land.

She landed close to a rock, which was quite steep. All the time she was thinking, “Oh, I have left my two daughters behind me! I made them miserable orphans. From now on they will be badly dressed, clad in worn-out skins, wronged by everybody.” She saw a man upon the rock. He was very large and tall.

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He was Sun-Man (Terkae’-la’ul). His shirt had a hood. The hood was drawn over his face, and the sleeves were drawn over his hands. Still he was full of light, and his head was encircled by a halo. She said to herself, “It seems, he wants to kill me. All right! Let him kill me! My life is a torment to me.” He answered from beneath his hood, “Why should I kill you? On the contrary, I pity you. Therefore I made you come to this land of mine, for you have not come by accident, and still less by your own will. I led you here unbeknown to you.” He took her hand and helped her up the rock. There she saw a large house. It was resplendent with light, and the sleeping-room was aglow with brightness. On both sides of the sleeping-room there were round vessels filled with food. Some contained boiled meat, others were full of tallow, others again were filled with fermented leaves, and some were empty. He said, “All these are sacrificial vessels. The people gave them to me, and some who wanted to cheat me gave me empty vessels. I took everything, as I never refuse a sacrifice.” They lived together. They brought forth a son, then two children more. After a time Sun-Man said, “Well, now, we are from different lands; and you are not homeless, you have your own native country. So go back to your country! Take your children along. On the way you shall not starve. I will procure food for you, also a shelter wherein to rest by night. So far I have made you secure.”

He cut small pieces from his outer tent, also from the sleeping-room, and from every bag of provisions. These pieces he handed over to her, and said, “Put them down into a mitten. Then you may go.” He made her descend along a sun-ray, because they were in the upper world. She thought it was a steep rock, but in reality it was a separate world. She came to the earth. Then she took those pieces out of the mitten and spat upon them. A house was created there, standing upon the shore, not worse than that of the Sun-Man, with bags full of meat, and with various kinds of food. She lived there. Two young girls were walking on the beach, gathering seaweed. “Oh, oh! What girls are those? Are they not daughters of mine? How poorly clad they are! How thinly dressed!” She called them in, and saw that they were really her daughters. “Oh, oh! I am not dead. I am your mother. I have come back to you!” She gave them pretty clothes of spotted fawn-skins. Then they went home, and she went along with them. Their step-mother and her husband were sitting in the sleeping-room. “Where is your seaweed?” The girls did not answer, as if hearing nothing. “Why do you not answer?” Then at last they flung the seaweed into the sleeping-room. Their step-mother sprang out. “Why do they fling things like that?” She saw their pretty clothes. “Where did they get such clothes? Let me follow them.” She followed them, and came to that house. She saw that it was very large, and filled with all kinds of provisions. Then she envied them that were having their meals in that house.

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 Re’kken

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

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Chukchee people


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

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

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

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

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

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

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

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

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


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

Raven tale

Raven, the self-created being, and his wife live on a barren world. Prompted by her, Raven creates earth, water, mountains, and living creatures through mystical means. Their offspring, born humanlike, populate the land but are only male. A Spider-Woman introduces females, enabling humanity to multiply. Raven teaches them intimacy, ensuring the survival of mankind.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Creation: The narrative explains how the world and life began through Raven’s creative acts.

Origin of Things: The story provides explanations for natural phenomena and the origins of humanity.

Divine Intervention: Raven, a self-created being, intervenes to shape the world and its inhabitants.

► From the same Region or People

Learn more about the Chukchee people


Variations of this tale, with several different episodes, are to be met with everywhere among the Chukchee. At the same time some notion or the Flood is also present. This was probably borrowed from the Russian.

First version told by Ae’ttin-qeu, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Second version told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Third version told by Va’le, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Raven and his wife live together, — the first one, not created by any one, Raven, the one self-created. The ground upon which they live is quite small, corresponding only to their wants, sufficient for their place of abode. Moreover, there are no people on it, nor is there any other living creature, nothing at all, — no reindeer, no walrus, no whale, no seal, no fish, not a single living being. The woman says, “Ku’urkil.” [the name of the Raven] — “What?” — “But we shall feel dull, being quite alone. This is an unpleasant sort of life. Better go and try to create the earth!” — “I cannot, truly!” — “Indeed, you can!” — “I assure you, I cannot!” — “Oh, well I since you cannot create the earth, then I, at least, shall try to create a ‘spleen-companion.’” — “Well, we shall see!” said Raven.

“I will go to sleep,” said his wife. “I shall not sleep,” said Ku’urkil. “I shall keep watch over you. I shall look and see how you are going to be.” — “All right!” She lay down and was asleep. Ku’urkil is not asleep. He keeps watch, and looks on. Nothing! she is as before. His wife, of course, had the body of a raven, just like himself. He looked from the other side: the same as before. He looked from the front, and there her feet had ten human fingers, moving slowly. “Oh, my!” He stretches out his own feet, — the same raven’s talons. “Oh,” says he, “I cannot change my body!” Then he looks on again, and his wife’s body is already white and without feathers, like ours. “Oh, my!” He tries to change his own body, but how can he do so? Although he chafes it, and pulls at the feathers, how can he do such a thing? The same raven’s body and raven’s feathers! Again he looks at his wife. Her abdomen has enlarged. In her sleep she creates without any effort.

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He is frightened, and turns his face away. He is afraid to look any more. He says, “Let me remain thus, not looking on!” After a little while he wants to look again, and cannot abstain any longer. Then he looked again, and, lo! there are already three of them. His wife was delivered in a moment. She brought forth male twins. Then only did she awake from her sleep.

All three have bodies like ours, only Raven has the same raven’s body. The children laugh at Raven, and ask the mother, “Mamma, what is that?” — “It is the father.” — “Oh, the father! Indeed! Ha, ha, ha!” They come nearer, push him with their feet. He flies off, crying, “Qa, qa!” They laugh again. “What is that?” — “The father.” — “Ha, ha, ha! the father!” They laugh all the time. The mother says, “O children! you are still foolish. You must speak only when you are asked to. It is better for us, the full-grown ones, to speak here. You must laugh only when you are permitted to. You have to listen and obey.” They obeyed and stopped laughing.

Raven said, “There, you have created men! Now I shall go and try to create the earth. If I do not come back, you may say, ‘He has been drowned in the water, let him stay there!’ I am going to make an attempt.” He flew away. First he visited all the benevolent Beings, and asked them for advice, but nobody gave it. He asked the Dawn, — no advice. He asked Sunset, Evening, Mid-day, Zenith, — no answer and no advice. At last he came to the place where sky and ground come together. There, in a hollow, where the sky and the ground join, he saw a tent. It seemed full of men. They were making a great noise. He peeped in through a hole burnt by a spark, and saw a large number of naked backs. He jumped away, frightened, ran aside, and stood there trembling. In his fear he forgot all his pride in his recent intentions.

One naked one goes out. “Oh! it seemed that we heard some one passing by, but where is he!” — “No, it is I,” came an answer from one side. “Oh, how wonderful! Who are you?” — “Indeed, I am going to become a creator. I am Ku’urkil, the self-created one.” — “Oh, is that so?” “And who are you?” — “We have been created from the dust resulting from the friction of the sky meeting the ground. We are going to multiply and to become the first seed of all the peoples upon the earth. But there is no earth. Could not somebody create the earth for us?” — “Oh, I will try!” Raven and the man who spoke flew off together. Raven flies and defecates. Every piece of excrement falls upon water, grows quickly, and becomes land. Every piece of excrement becomes land, — the continent and islands, plenty of land. “Well,” says Raven, “Look on, and say, is this not enough?” — “Not yet,” answers his companion. “Still not sufficient. Also there is no fresh water; and the land is too even. Mountains there are none.” — “Oh,” says Raven, “shall I try again?” He began to pass water. Where one drop falls, it becomes a lake; where a jet falls, it becomes a river. After that he began to defecate a very hard substance. Large pieces of that excrement became mountains, smaller pieces became hills. The whole earth became as it is now.

Then he asks, “Well, how is it now?” The other one looked. “It seems still not enough. Perhaps it would have been sufficient if there had not been so much water. Now some day the water shall increase and submerge the whole land, even the mountain-tops will not be visible.”

Oh, Raven, the good fellow, flew farther on. He strains himself to the utmost, creates ground, exhausts himself, and creates water for the rivers and lakes. “Well, now, look down! Is this not enough?” — “Perhaps it is enough. If a flood comes, at least the mountain-tops will remain above water. Yes, it is enough! Still, what shall we feed upon?”

Oh, Raven, the good fellow, flew off, found some trees, many of them, of various kinds, — birch, pine, poplar, aspen, willow, stone-pine, oak. He took his hatchet and began to chop. He threw the chips into the water, and they were carried off by the water to the sea. When he hewed pine, and threw the chips into the water, they became mere walrus; when he hewed oak, the chips became seals. From the stone-pine the chips became polar bears; from small creeping black birch, however, the chips became large whales. Then also the chips from all the other trees became fish, crabs, worms, every kind of beings living in the sea; then, moreover, wild reindeer, foxes, bears, and all the game of the land. He created them all, and then he said, “Now you have food! hm!” His children, moreover, became men, and they separated and went in various directions. They made houses, hunted game, procured plenty of food, became people. Nevertheless they were all males only. Women there were none, and the people could not multiply. Raven began to think, ‘What is to be done?’ A small Spider-Woman (Ku’rgu-ne’ut) is descending from above on a very slender thread. “Who are you?” — “I am a Spider-Woman!” — “Oh, for what are you coming here?” — “Well, I thought, ‘How will the people live, being only males, without females?’ Therefore I am coming here.” — “But you are too small.” — “That is nothing. Look here!” Her abdomen enlarged, she became pregnant, and then gave birth to four daughters. They grew quite fast and became women. “Now, you shall see!”

A man came, — that one who was flying around with Raven. He saw them, and said, “What beings are these, so like myself and at the same time quite different? Oh, I should like to have one of them for a companion! We have separated, and live singly. This is uncomfortable. I am dull, being alone. I want to take one of these for a companion.” — “But perhaps it will starve!” — “Why should it starve? I have plenty of food. We are hunters, all of us. No, I will have it fed abundantly. It shall not know hunger at all.”

He took away one woman. The next day Raven went to visit them, made a hole in the tent-cover, and peeped through. “Oh,” says he, “they are sleeping separately in opposite corners of the sleeping-room. Oh, that is bad! How can they multiply?”

He called softly, “Halloo!” — “Halloo!” The man awoke and answered him. “Come out here! I shall enter.” He entered. The woman lay quite naked. He drew nearer. He inhaled the odor of her arm [instead of kissing]. His sharp beak pricked her. “Oh, oh, oh!” — “Be silent! We shall be heard.” He pushed her legs apart and copulated with her. Then he repeated it again. The other one was standing outside. He felt cold, and said, “It seems to me that you are mocking me.” — “Now, come in! You shall know it too. This is the way for you to multiply.” The other one entered. The woman said, “It is a good thing. I should like to repeat it once more.” The man answered, “I do not know how.” — “Oh, draw nearer!” He says, “Oh, wonderful!” — “Do this way, and thus and thus.” They copulated. Therefore girls understand earlier than boys how to copulate. In this manner human kind multiplied.

(second version)

The Creator lived with his wife. There was nothing, no land, no mountains, only water and above it the sky; also a little piece of ground, just large enough for them to sleep on at night. Creator said to his wife, “Certainly, we feel downcast. We must create something to be company for us.” — “All right!” They each took a spade and started to dig the ground, and to throw it in all directions. They dug a ditch so large and deep, that all water flowed down to it. Only the lakes remained in deep hollows, and the rivers in clefts and ravines. The large ditch became the sea. After that they created various animals and also men. Then they went away. Only the Raven they forgot to create. They left on their camping-place a large outer garment (ni’glon [a winter garment, loose and broad, made of thick autumn skins of full-grown reindeer]). Raven came out from it in the night-time. He went to visit the Creator. “Oh, who are you?” — “I am Ku’urkil, the self-created one.” — “How strange! Self-created! I thought I had created everything, and now it appears that you are of separate origin.” — “Yes, yes! I am Ku’urkil, the self-created one.” — “All right! — Here, you, bring a few pieces of fly-agaric. Let him eat them, and be full of their force!” Raven ate the fly-agaric. “Oh, oh, I am Ku’urkil! I am the son of the ni’glon. I am Ku’urkil! I am the son of the ni’glon.” — “Ah, indeed! And I believed that you were self-created. And now it appears that you are the son of the ni’glon, you are one of mine, created by me, you liar!”

The end.

(third version)

When Raven was arranging the earth, one time he carried in his lap a heap of stones. He felt fatigued, and threw down the stones one by one. The stones turned into islands and cliffs on the main shore. Then he set his stone house in the western part of Mi’s-qan Bay (Holy Cross Bay) and crossed to Ki’imin (Cape Prince of Wales on the American shore).


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