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

North Asia
- Yukaghir Lore

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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Tale about the sea-spirit

A small group of Tungus lived near the sea and were forced to offer a man every day to a sea-spirit to avoid his wrath. One day, the chief’s daughter was chosen as the next sacrifice. A young wanderer, who had no family, arrived and decided to stay with her, despite her pleas for him to leave. The young man defeated the sea-spirit. However, a herdsman, claiming the credit for killing the spirit, stabbed the young man and threw his body into the sea. Later, the girl cast a net into the sea and found the young man’s body. She revived him and she revealed the herdsman’s treachery. The herdsman was killed, and the young man married the chief’s daughter.

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

Sacrifice: The community is compelled to offer daily human sacrifices to appease the sea-spirit and ensure their survival.

Hero’s Journey: The young wanderer embarks on a transformative adventure, confronting and defeating the sea-spirit, which leads to his eventual marriage to the chief’s daughter.

Resurrection: After being killed and cast into the sea by the herdsman, the young man is revived by the chief’s daughter, symbolizing a return from death.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

This story represents a Tundra Yukaghir version of the well-known tale of the dragon and the young princess.

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

There was a small river that flowed into the sea. Some Tungus lived at the mouth of the river, and caught fish. One time they came to the sea and saw a sea-spirit as big as a whale coming up from under the water. The sea-spirit said, “O people! you are here. I want to devour you.” They prayed to him to let them live. “All right,” said the spirit, “I will devour only one man now, and the others may go home, but every day you must give me one man. You must bring him to the sea, and leave him near the water. He shall be food for me. Otherwise, if you do not do as I bid, I shall carry off your nets and drive away all the fish. I shall turn over your canoes, and so I shall surely devour you, nevertheless.

The Tungus went home, leaving one of their number behind. They went to their chief, and said to him, “What is to be done? We have to give away one man after another. We cannot live without the sea.” So they gave to the spirit one victim after another. At last came the turn of the only daughter of the chief. They took her to the sea and put her down on the sand. Then they went back. The young girl sat there awaiting her death.

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Then she saw a young man coming. He was a wanderer, who, knew neither father nor mother, and was walking around aimlessly. “What are you doing here?” said the young man — “I am awaiting my death. The sea-spirit is coming to devour me.” — “The sea-spirit! What is he, like? I want to stay here and see him.” — “Young man,” said the chief’s daughter, “go home. What need of two human lives being destroyed?” — “I have no fear,” said the young man. “I have neither father nor mother. There is not a single soul in the world that would lament my death. I shall sit here and wait for the sea-spirit.” He took his place close to the chief’s daughter, and said to her, “Louse me a little, and make me sleep! But if anybody comes, make me get up!”

So he slept, and did not wake until the flood tide set in, and with the flood came the sea-spirit. He saw the young man, and said with joy, “Ah, good people! this time they brought two people instead of one.” The chief’s daughter wanted to rouse the young man; but he slept on, and took no heed of all her nudging and shaking. So she cried over him and a hot tear trickled down and fell upon his face.” The young man awoke instantly and sprang up. “Ah, ah,” said he, “you are already here!” He attacked the sea-monster, and they fought until late in the evening. At last the young man grasped the upper jaw of the monster, and tore it off along with the skull. “Oh, I am tired!” said the young man. He sat down again and put his head upon the girl’s lap. “Louse me again,” said he, and she did so. He went to sleep as before. One of the herdsmen of the chief came to the shore. He said to the girl, “Why, you are still alive?” — “I am,” said the girl.” And how is it with the sea-spirit?” — “This man has killed him.” — “You lie!” said the herdsman. “Who will believe that a loitering fellow like this man with no kith or kin, could kill the monster? It is I who killed the monster.”

He drew a knife and stabbed the man. He threw his body into the sea, and said to the girl, “Thus have I done; and if you contradict me with as much as a word, I shall do the same to you.” She was frightened, and promised to obey him and to say that he had killed the monster. So he took her by the hand and led her back to her father. “Here,” said he, “I have killed the sea-monster, and saved your only daughter from death. Your daughter is mine at present.” The father was full of joy. “All right,” said he, “take her and marry her.” They arranged a great bridal feast for the next morning.

In the meantime, the chief’s daughter called together all the girls of the village, and they prepared a large drag-net, as large as the sea itself. They cast it into the sea and dragged it along the shore, and then right across the sea. They toiled and toiled the whole night long, and in the morning at dawn they caught the body of her rescuer. “Here it is,” said the chief’s daughter. “This man saved me from the monster, and the herdsman stabbed him in his sleep. Now I shall stab myself, so that both of us may have one common funeral.” — “Do not do so,” said one of her companions. “I know a rock not far from here. From under that rock comes a stream of water, scalding hot, but good for healing all kinds of wounds.” She went to the rock with a stone bottle and fetched some of the water. They washed the wound with it, and, lo! the youth came to life again. The girl took him by the hand and led him to her father. “This is the man who saved me. The other one is a traitor and an impostor.” So they killed the herdsman, the young man married the girl, and they lived there.

The end.

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

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

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

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

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

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

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

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

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

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

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

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

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

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

That is all.

Ermine-People

The tale of the Ermine-People recounts their ostracism by the Big-Raven people, their retreat to a cave, and their struggle for survival. Amid surreal events, Ermine-Man suffers an injury, and unknowingly, the family consumes part of his flesh. Following his death, Ermine-Woman and her children transform into real ermines, marking their transition from humans to creatures of the wild.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Conflict with Authority: The Ermine-People face rejection and mistreatment from the dominant Big-Raven people, highlighting struggles against societal hierarchy and exclusion.

Community and Isolation: After being ostracized, the Ermine-People retreat to a cave, emphasizing themes of seclusion and the challenges of living apart from the larger community.

Sacrifice: The family’s efforts to sustain themselves in a harsh environment, including the inadvertent act of consuming Ermine-Man’s flesh, underscore the harsh realities of survival.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

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

Ermine-People were living. One Ermine-Man came home, and said, “You are asked to live with Big-Raven’s people.” He was telling lies. Nothing of the sort was said to him. They came to that house, and wanted to enter. Then they were beaten severely. They went away, and said, “We are rejected here.” They came home and began to talk, “Let us go and live in a cave!” They went and lived in a cave. Afterwards they were caught by a flood. They had to climb upwards.

Ermine-People lived. After some time Ermine-Woman brought forth a son. Ermine-Man said, “Ermine-Woman has brought forth a son.” He said, “With what shall we cut the navel-string?” – “With-Smell-Pusher-Away has an axe.” – “O Smell-Pusher! have you an axe?” – “No, I have not.”

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Then he came to With-Odor-Pusher-Away. “Halloo! Have you an axe?” – “No, I have not, but With-Odor-Averter has one.” He came to With-Odor-Averter. “O Odor-Averter! have you an axe?” – “Here it is!”

He took the axe, came home, and only then did they sever the navel-string. They began to arrange the birth-feast. They cooked for this one Ermine-Man. The master said, “Carry some meat to Big-Raven’s people!” They carried some meat. (One girl) went and came there. They said, “Why did you come?” – “The mother brought forth (a child).” They said, “Why did you come? You smell of excrement!”

They threw the meat to the dogs, and gave her back the empty dish. She went home again and said, “Oh, oh! Miti’ ate it all herself, (she gave) nothing to the old man.” – “Poor thing, that old man! Carry again some more meat there.” She carried the meat; and they said to her, “Why did you come?” and again Big-Raven threw her out of the house, together with her dish.

She remained there in a swoon the whole day, only then she came home. “Why did you stay there so long?” – “Eme’mqut held me back all the time, (saying ‘This is a) very good girl.’ Moreover, Eme’mqut said, ‘Go there, live together!’” – “Oh, but I have just now given birth to a child!” – “Have no care. I will carry it wrapped in a coverlet.”

They set off, and arrived there. “Why have those Ermine-People come? They smell of excrement.” They arrived there, and wanted to enter, but the others began to strike them. “Oh, they reject us!” – “(No,) they bid you welcome. Let mamma enter first!” Again Big-Raven began to strike them with a stick.

The daughter said, “I will go first. Eh, old man, why are you bidding me such a welcome? I can shake (my coat) myself.” They were rejected, and went away. After that they said, “Where shall we go? We will go to a cave.”

They went to a place rich in edible seaweed. Ermine-Man fell down from a cliff and fell in a swoon. Then he came to, and said, “Oh, it is a good cliff, it makes you motionless with pleasure, a very good place!” They descended into a cave, and slept there. Ermine-Man went out in the night-time to pass water; and there (on the sea), upright blocks of ice were submerged in the water. “O Stone-Face! what success have you had in catching fish?” [Stone-Face (Giwile’) – standing columns of natural rock frequent on the shore cliffs and mountains of these countries, also the large bowlders lying about are considered by the natives to be human-like beings, petrified, but still leading a mysterious life of their own. Ermine-Man pretends to have seen one of these beings catching fish in the sea, but it was only a standing block of ice, too unstable to be considered as a living being.] He went back into the house, “With whom have you been talking”’ He said, “(I inquired) what success Stone-Face has had catching fish with a small drag-net; and they answered, ‘All right!’” She said, “Now we shall eat some cooked fish.”

They went to sleep, and in a little while the sea-water came to them. “You have passed water.” The other one said, “It is you who have passed water.” They looked around, and said, “We are caught by water.” They began to climb up the cliff. (Ermine-Woman dragged up) all the children. Even all the straps were snapped (in two). They climbed up. He climbed first; then one of his sides fell down detached.

The others climbed up. “Cook (this meat)!” (Ermine-Woman) said, “Where does it come from?” He said, “The Chukchee passed by and left it.” [The Reindeer Koryak and the Reindeer Chukchee call each other mutually by the same name, Ta’nnitan.] They began to cook it. As soon as the (water in the) kettle began to boll, he felt unwell. The woman said, “What is the matter with you?” He said, “I am unwell.” They ate the meat, and he died.

The woman saw that one of his sides was missing. (She exclaimed,) “We have eaten one of his sides without knowing it! Where shall we go! To every cache, to other people’s caches.” They turned into real ermine.

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

North Asia
- Yupik Lore

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.

Raven swallows blubber

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

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

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

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

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The brothers held captive on an island

Two brothers, carried away by a storm, are captured on an island where they face sacrificial death. The younger brother ingeniously disguises himself as an old woman, infiltrates the sacrifice ceremony, and frees his siblings. They subsequently massacre the entire village, with the elder brothers settling in a new community while the youngest returns home to find his son has aged dramatically, while he remains young.

► Themes of the story

Sacrifice: The brothers are intended to be sacrificed to the Sea-God by the islanders.

Revenge and Justice: After freeing themselves, the brothers exact revenge by killing all the villagers who intended to sacrifice them.

Eternal Life and Mortality: Upon returning home, the youngest brother finds that while he remains young, his son has aged into an old man, highlighting themes of aging and the passage of time.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

The narrator indicated that the island in question was the larger one of the Diomede Islands in Bering Strait.

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

Two brothers were carried away by a gale, and came to an island in the ocean. The islanders captured them. The younger brother set off in search of the lost ones. He came to the island, and happened to overhear two old women who were talking about the event to take place the next morning. The two prisoners were to be sacrificed to the Sea-God. He killed one of the old women, skinned her, and put on her skin and her clothes. He also hid three long knives in one of the legs of her breeches.

The Strong-Man of the village sent two men to bring the old woman to the place of sacrifice. They took her under their arms and brought her there. “Oh,” said the Strong-Man, “how is it that your shoulders have come to be so broad?” — “Through my great desire to see the sacrifice.” They placed the old woman between the two prisoners. Then they killed a slave as a peace-offering to the intended victims. But the old woman cut the thongs of the prisoners, and gave each a knife. Then the three killed all the people of the village.

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The three brothers went to another village, and the elder two married there. The youngest brother returned home, and found there his own son, who was now an old man, quite bent down, and walking with a staff. His father, however, was still quite young.

The girl in the iron box

A young shaman’s son, guided by his deceased father’s spirit, undertakes an unusual courtship of a girl in an iron box. Through supernatural means and a bizarre ritual, he successfully wins her hand. His brothers’ failed attempts to win her involve sacrificing body parts, while the young man ultimately triumphs through cunning, shamanic powers, and an unconventional approach to marriage.

► Themes of the story

Ancestral Spirits: The deceased shaman father communicates with his son, guiding him from the afterlife.

Trials and Tribulations: The brothers face challenges in their attempts to win the girl’s hand, including obtaining white reindeer with iron halters.

Sacrifice: The brothers are asked to sacrifice body parts in exchange for the reindeer, highlighting the theme of giving up something valuable for a goal.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

There was a shaman who knew everything. All the people of the surrounding country sent for him in cases of calamity. When somebody became ill, he would immediately restore him to health. He took payment, and would go to another man for another payment. At last he grew ill himself, and could not do anything. After a while he died. He left five sons. The youngest son objected to carrying the corpse into the open air. He said, “The wolves, the foxes, and the ravens will eat it.” So he watched the dead body for five days.

Then, overcome with fatigue, he fell into a heavy sleep. While he slept they took the body and carried it away. After a while he awoke, but the father was not there. “Oh,” said he, “you have deceived me.” He went to the funeral-place, but the foxes had already eaten the corpse. Therefore he cried the whole day long.

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At last, about evening, a voice from the clouds was heard. It sounded like his father’s voice. The voice drew nearer. “Why, my son! Is it true that you love me thus? Nevertheless I cannot stay with you, because I became a to’rnarak. On the other shore there lives a man who has a single daughter. Your brothers are suing for her hand. You must do the same, and I will teach you how you may be successful in your suit. She is enclosed in an iron box. You must spit on it and rub your saliva all over it. Then it will open, and you may enter. You will see a young girl, quite naked, lying upon her back. She will be fast asleep. You must not touch her. Only defecate just between her legs. Then put up your trousers, and say aloud, ‘Oh, it is strange! but at least I have defecated between the legs of this sleeping girl.’”

The young man found the iron box, — rather, it was a house. It had no entrance at all; but he smeared his saliva all over it, and it opened like a two-valved shell. He entered. A girl was sleeping there. She lay upon her back, and was quite naked. He defecated between her legs. Then he said aloud, “Oh, it is strange! but at least I have defecated between the legs of this sleeping girl.” Then the girl awoke and jumped toward him. “Oh, you bad one! what have you done?” He threw her to the ground and overcame her. Then they made their peace and became man and wife. They were all the time together in the iron sleeping-room.

His brothers came, and went to the girl’s father. “What do you want?” — “We are suitors.” — “If you are suitors, you must go and bring it me from the direction of the Morning dawn a team of white reindeer with iron halters. When you have done this, I will call you suitors.” The brothers set off. But the youngest one, in the iron box, being a shaman, knew it all. So, as soon as they were off, he dived into the oil-lamp, and emerged within the house in which the white reindeer with iron halters were kept. He sat there waiting for his brothers.

They rapped at the door. “Who is there?” — “We want the white reindeer with iron halters.” — “All right, buy them!” — “With what? — “With one of your ears.” — “Ah!” The second brother looked at the eldest one. “What of that! I will give an ear, and you may marry the girl.” So he cut off his ear and gave it away. “Now you may enter and take the reindeer.” They entered. White reindeer with iron halters, indeed, were there; but everything was firmly secured in its place with chains. They could not detach it.

They left, and came back to the girl’s father. “Oh, we could not detach it! In truth, we bought it, and even paid for it with an ear of one of us; but we could not bring it here.”

“That is all right,” said the old man. “You may take the bride, since you paid for her with your own skin. Still, in the direction of sunset there is a team of black reindeer with iron halters. Those you must bring here.” The young man dived into the oil-lamp, emerged in that house in which the black reindeer were, and sat waiting for his brothers. They rapped at the door. “Who is there?” — “We want the black reindeer with iron halters.” — “Then buy them.” — “With what?” — “With one of your buttocks.” — “Ah!” The elder brother looked at the second brother. “What of that? I will give my buttocks, and you may marry the girl.” He cut off his buttocks and gave them away. “Now you may enter and take it yourself. I cannot do it.” They tried to take the reindeer, but could not detach them.

So they went back to the girl’s father. “And where are the reindeer?” — “Oh, we could not bring them! In truth, we bought them with one of our buttocks, still we could not detach them from their place.” — “That is all right,” said the old man. “Since you have bought the bride with your own flesh, you may take her.” Then he said to his wife, “Go and fetch our daughter!”

The girl, being also a shaman, knew it all. So she said, “Let us strip ourselves naked and lie down together in the middle of the house! Perhaps they will understand at last.” The mother came and opened the entrance to the sleeping-room; and there they were, lying close together, like two oysters. Oh, the mother screamed and ran away. The father said, “Where is this man? Give me my trousers. I will go and kill him. Those two have bought the girl with their own bodies, and he took her without any payment. I will kill him.”

The young man, being a shaman, knew what the old man said, and sent his young wife to her father. “Go and show him the ear and the buttocks, and then say, ‘These are their payments. I was there before them, and I repaid them in this way for their neglect of our father’s body.’” — “Ah,” said the father, “since that is so, then let him keep her;” and he was angry no more. After that they lived there in joy.

War with the Ta’nnit

Two Chukchi brothers, Chinto’urgin and Anqa’lqan, return from hunting to confront ten Ta’nnit warriors who murdered their people. Using superior skill and resilience, they defeat the attackers, reclaim resources, and sustain their community. When more warriors arrive, Anqa’lqan heroically fights and dies but is revived by a benevolent spirit, who commands a ceremonial tribute, sealing his victory and restoration.

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: Anqa’lqan embarks on a transformative adventure, facing formidable adversaries and undergoing personal trials.

Sacrifice: Anqa’lqan sacrifices his own reindeer to confront the Ta’nnit warriors, demonstrating his commitment to the cause.

Resurrection: After being mortally wounded, Anqa’lqan is revived by the benevolent spirit Kere’tkun, symbolizing a return from death.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Pana’nto, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

There lived two brothers, Chinto’urgin and Anqa’lqan. Their houses were very poor. Some Ta’nnit warriors came, ten in number, all driving reindeer, and also all able-bodied. They murdered all the people near the lake. Chinto’urgin and Anqa’lqan were both absent, hunting reindeer. The Ta’nnit began to kill their house-mates. At that time both came back. Ten Ta’nnit warriors were standing side by side. The two on the ends were quite weak. The fifth, the middle one, was the strongest of all. The one on the left end said, “How shall we kill them?” That on the right end said, “Let it be by shooting!” The strong one said, “You are a weakling, I am able to bind them hand and foot, and then to take them alive to the Ta’nnin women.” Anqa’lqan said, “We shall see!” They fought. One warrior struck Anqa’lqan upon the breast with his spear. He hit his armor of thong-seal-hide, Anqa’lqan fell down, “Ga, ga, ga!” cried all the Ta’nnit.

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“Not yet,” said Anqa’lqan, “I am still alive, My hands are not bound, nor my feet either.” Lying down, he made a thrust with his long spear. His spear-head was much stronger than that of the Ta’nnin. He pierced the Ta’nnin all through, and killed him. His companion was still more active. Even before Anqa’lqan had killed his adversary, he had killed those on the right and on the left side, and destroyed them all. They gathered the reindeer, and took all the belongings of those killed.

Then they went home, and found their house-mates half starving. [From what was told before, one would suppose that the fight was near the houses. Discrepancies of this kind are not rare in Chukchee stories.] They slaughtered reindeer and gave their friends to eat. The next year ten other Ta’nnin warriors came again. Anqa’lqan went to meet them, driving a single reindeer. Then he said, “Can I save myself with the help of this single reindeer? I will rather be wholly without reindeer!” So he stabbed the animal with his knife. The reindeer rushed forward, broke through the Ta’nnin file, then fell down. They fought, Anqa’lqan killed all the Ta’nnit, but he was also mortally wounded by them. While he was lying there, Kere’tkun [benevolent spirit] came to him and said, “I am sorry for you! I may bring you back to life!” — “Do it,” said the corpse. ‘”If you will promise to follow my orders, I will make you alive, as before.” — “I promise to do so.” — “Then listen! A Ta’nnin will pass by, driving a reindeer-team. That is the object of your thanksgiving ceremonial. Over him and his reindeer carefully celebrate it!” — “All right!” He made him alive. A Ta’nnin passed by, driving a reindeer-team. He struck him with a spear and killed him, and carried the body home. Upon this, he celebrated the thanksgiving ceremonial. His head was the object of the ceremonial, and also his two reindeer. Thus he was restored to life.

Ma’ne and Mana’qton

A tale of brotherly devotion unfolds as Ma’ne rescues his imprisoned brother Mana’qton from Russian captivity. Through cunning and bravery, Ma’ne confronts a Russian commander, forces him to disarm, and challenges local authorities with an incredible leap. Despite successfully freeing his brother, Ma’ne ultimately meets a tragic end, killed by Russian gunfire after a final confrontation.

► Themes of the story

Hero’s Journey: Ma’ne undertakes a transformative adventure to rescue his brother, facing numerous challenges and adversaries along the way.

Sacrifice: Ma’ne risks and ultimately sacrifices his life for the sake of his brother’s freedom.

Conflict with Authority: The narrative centers on Ma’ne’s defiance against Russian captors and their oppressive control.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Aemu’lin, a Reindeer Chukchee man, in a camp near the middle course of the Anadyr River, November, 1900.

There were two brothers, Ma’ne and Mana’qton. In war times Mana’qton was taken captive by the Russians, and put into a dark prison. They fed him and gave him to drink. But he was not permitted to undress to satisfy his natural wants. Therefore his breeches became full of excrement, and in the end he could no longer move. A great Russian commander was moving along the shore in a large heavy boat. He went up-stream. Several young men were walking on the shore, towing the boat. Ma’ne concealed himself behind the bushes and watched them. They came nearer. They were making great efforts, because the boat was heavy; and of course they were unarmed, because all the arms were in the boat. When they came quite close, Ma’ne sprang out and attacked them. He stabbed all of them with his spear. They did not resist, because they were too weary from towing. When all were killed, Ma’ne seized the tow-line. The commander was alone in the boat, holding the rudder.

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Ma’ne tugged at the tow-line. “You there! All the arms that you have in the boat! throw them into the water! Otherwise I shall let go the tow-line! [the current was strong, and the boat, set free, would probably have capsized] The commander took up the rifles and long knives (swords), and threw them into the water. Ma’ne drew the boat close to himself. “Why have you put my brother into the dark prison? Set him free!” — “All right!” says the commander. “Come to Markova!” They moved on. Ma’ne was towing the boat all alone. [A quite similar episode is to be met in Russian tales referring to Yermak, the Conqueror of Siberia. It was probably borrowed by the Chukchee from the Cossacks.] They came to Markova. The commander said, “Set Mana’qton free from prison!”

But the Russian “transformed shaman” opposed it. [Yirka’-la’ul, most probably a Russian pope, who is equivalent here to a “transformed shaman” of the Chukchee, because his upper garment resembles a woman’s robe.] He said, “I do not believe that you were able to tow the boat all alone; but if you really did do it, I propose a test. Two Russian men shall hold a long knife as high as their heads. You must jump over that knife.” They held that knife high over their heads. He thought, “I shall not be able to do it. I shall die. Still my brother is also dying. Let me try!” — “Oh, oh, oh!” He drew a deep breath, almost with a moan, then made a bound, and jumped over the knife. He returned and jumped back over the knife. To and fro he kept jumping over the Russian knife poised on high.

“Oh, oh!” says the Russian shaman, “You are very nimble. Bring Mana’qton here!” They brought Mana’qton. He was so weak, he could not walk. They carried him in. They ripped open his breeches with a knife, washed him, and made him clean. Then he rose to his feet. Ma’ne said to the brother, “Go to the shore!” He asked the Russians for tea and sugar and tobacco. They gave him nothing. He struck the shaman in the face and killed him. Then he fled toward the river. The Russian young men shot with theirs rifles, and hit him on the head. So he was killed and died there.

The end.