Dinewan the Emu, and Wahn the Crows

Dinewan and his two wives camped out during a rainstorm, sheltering under a bark humpy. Dinewan repeatedly sabotaged the shelter to force his wives outside, finding amusement in their struggles. Realizing his mischief, the wives sought revenge, tossing hot coals onto him. Burned, Dinewan fled into the rain, while his wives stayed dry, laughing at his plight.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Trickster: Dinewan repeatedly deceives his wives by sabotaging their shelter, finding amusement in their discomfort.

Revenge and Justice: The wives, upon discovering Dinewan’s mischief, retaliate by throwing hot coals on him, delivering retribution for his actions.

Moral Lessons: The narrative imparts a lesson about the consequences of deceit and the importance of treating others with respect.

► From the same Region or People

Learn more about the Aboriginal Australians


Dinewan and his two wives, the Wahn, were camping out. Seeing some clouds gathering, they made a bark humpy. It came on to rain, and they all took shelter under it. Dinewan, when his wives were not looking, gave a kick against a piece of bark at one side of the humpy, knocked it down, then told his wives to go and put it up again. When they were outside putting it up, he gave a kick, and knocked down a piece on the other side; so no sooner were they in again than out they had to go. This he did time after time, until at last they su spected him, and decided that one of them would watch.

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The one who was watching saw Dinewan laugh to himself and go and knock down the bark they had just put up, chuckling at the thought of his wives having to go out in the wet and cold to put it up, while he had his supper dry and comfortably inside. The one who saw him told the other, and they decided to teach him a lesson. So in they came, each with a piece of bark filled with hot coals. They went straight up to Dinewan, who was lying down laughing.

“Now,” they said, “you shall feel as hot we did cold.” And they threw the coals over him. Dinewan jumped up, crying aloud with the pain, for he was badly burnt. He rolled himself over, and ran into the rain; and his wives stayed inside, and laughed aloud at him.


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Weedah the Mocking Bird

Weedah, a cunning black fellow, used mimicry to trick and kill strangers, gaining control of the surrounding land. He imitated voices to lure victims into his camp and threw them into a fire. Mullyan, the eagle hawk, uncovered the mystery and avenged his friends by turning the trap on Weedah. Weedah’s head burst, transforming him into the mocking bird, known for imitating various sounds.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Trickster: Weedah employs mimicry to deceive and lure strangers into his camp, showcasing classic trickster behavior.

Revenge and Justice: Mullyan, the eagle hawk, uncovers Weedah’s treachery and avenges the victims by turning the trap against Weedah, bringing justice to the wronged.

Transformation: Following his demise, Weedah’s head bursts, transforming him into the mockingbird, symbolizing a physical change as a consequence of his actions.

► From the same Region or People

Learn more about the Aboriginal Australians


Weedah was playing a great trick on the black fellows who lived near him. He had built himself some grass nyunnoos, more than twenty. He made fires before each, to make it look as if some one lived in the nyunnoos. First he would go into one nyunnoo, or humpy, and cry like a baby, then to another and laugh like a child, then in turn, as he went the round of the humpies he would sing like a maiden, corrobboree like a man, call out in a quavering voice like an old man, and in a shrill voice like an old woman; in fact, imitate any sort of voice he had ever heard, and imitate them so quickly in succession that any one passing would think there was a great crowd of blacks in that camp.

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His object was to entice as many strange black fellows into his camp as he could, one at a time; then he would kill them and gradually gain the whole country round for his own. His chance was when he managed to get a single black fellow into his camp, which he very often did, then by his cunning he always gained his end and the black fellow’s death. This was how he attained that end. A black fellow, probably separated from his fellows in the excitement of the chase, would be returning home alone passing within earshot of Weedah’s camp he would hear the various voices and wonder what tribe could be there. Curiosity would induce him to come near. He would probably peer into the camp, and, only seeing Weedah standing alone, would advance towards him. Weedah would be standing at a little distance from a big glowing fire, where he would wait until the strange black fellow came quite close to him. Then he would ask him what he wanted. The stranger would say he had heard many voices and had wondered what tribe it could be, so had come near to find out. Weedah would say, “But only I am here. How could you have heard voices? See; look round; I am alone.” Bewildered, the stranger would look round and say in a puzzled tone of voice: “Where are they all gone? As I came I heard babies crying, men calling, and women laughing; many voices I heard but you only I see.”

“And only I am here. The wind must have stirred the branches of the balah trees, and you must have thought it was the wailing of children, the laughing of the gouggourgahgah you heard, and thought it the laughter of women and mine must have been the voice as of men that you heard. Alone in the bush, as the shadows fall, a man breeds strange fancies. See by the light of this fire, where are your fancies now? No women laugh, no babies cry, only I, Weedah, talk.” As Weedah was talking he kept edging the stranger towards the fire; when they were quite close to it, he turned swiftly, seized him, and threw him right into the middle of the blaze. This scene was repeated time after time, until at last the ranks of the black fellows living round the camp of Weedah began to get thin.

Mullyan, the eagle hawk, determined to fathom the mystery, for as yet the black fellows had no clue as to how or where their friends had disappeared. Mullyan, when Beeargah, his cousin, returned to his camp no more, made up his mind to get on his track and follow it, until at length he solved the mystery. After following the track of Beeargah, as he had chased the kangaroo to where he had slain it, on he followed his homeward trail. Over stony ground he tracked him, and through sand, across plains, and through scrub. At last in a scrub and still on the track of Beeargah, he heard the sounds of many voices, babies crying, women singing, men talking. Peering through the bush, finding the track took him nearer the spot whence came the sounds, he saw the grass humpies. “Who can these be?” he thought. The track led him right into the camp, where alone Weedah was to be seen. Mullyan advanced towards him and asked where were the people whose voices he had heard as he came through the bush.

Weedah said: “How can I tell you? I know of no people; I live alone.”

“But,” said Mullyan, the eagle hawk, “I heard babies crying, women laughing, and men talking, not one but many.”

“And I alone am here. Ask of your cars what trick they played you, or perhaps your eyes fail you now. Can you see any but me? Look for yourself.”

“And if, as indeed it seems, you only are here, what did you with Beeargah my cousin, and where are my friends? Many are their trails that I see coming into this camp, but none going out. And if you alone live here you alone can answer me.”

“What know I of you or your friends? Nothing. Ask of the winds that blow. Ask of Bahloo the moon, who looks down on the earth by night. Ask of Yhi the sun, that looks down by day. But ask not Weedah, who dwells alone, and knows naught of your friends.” But as Weedah was talking he was carefully edging Mullyan towards the fire.

Mullyan, the eagle hawk, too, was cunning, and not easy to trap. He saw a blazing fire in front of him, lie saw the track of his friend behind him, he saw Weedah was edging him towards the fire, and it came to him in a moment the thought that if the fire could speak, well could it tell where were his friends. But the time was not yet come to show that he had fathomed the mystery. So he affected to fall into the trap. But when they reached the fire, before Weedah had time to act his usual part, with a mighty grip Mullyan the eagle hawk seized him, saying,

“Even as you served Beeargah the hawk, my cousin, and my friends, so now serve I you.” And right into the middle of the blazing fire he threw him. Then he turned homewards in haste, to tell the black fellows that he had solved the fate of their friends, which had so long been a mystery. When he was some distance from the Weedah’s camp, he heard the sound of a thunder clap. But it was not thunder it was the bursting of the back of Weedah’s head, which had burst with a bang as of a thunder clap. And as it burst, out from his remains had risen a bird, Weedah, the mocking bird; which bird to this day has a hole at the back of his head, just in the same place as Weedah the black fellow’s head had burst, and whence the bird came forth.

To this day the Weedah makes grass playgrounds, through which he runs, imitating, as he plays, in quick succession, any voices he has ever heard, from the crying of a child to the laughing of a woman; from the mewing of a cat to the barking of a dog, and hence his name Weedah, the mocking bird.


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Story of Kundarik

A young boy named Kundarik outwits Yaghishna, a threatening creature who demands his parents give him up. Through clever tricks, he escapes her attempts to kill him, ultimately trapping her in a deep hole covered with green wood. He then reunites with his parents, successfully defeating the menacing Yaghishna.

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

Trickster: Kundarik embodies the trickster archetype, using his wit and intelligence to outmaneuver Yaghishna.

Supernatural Beings: Yaghishna represents a supernatural entity, adding an element of the otherworldly to the tale.

Family Dynamics: The story revolves around the relationship between Kundarik and his parents, emphasizing the lengths to which they go to protect each other.

► From the same Region or People

Learn more about the Yukaghir people


Told by Mary Shkuleff, a Russian creole girl, in the village of Pokhotsk, the Kolyma country, summer of 1895

There lived an old man and an old woman. They had a little son, whose name was Kundarik. [or Kundirik (in the Anadyr), a small bird (Acanthis exilipes)] One evening they made a fire in the house and noticed that somebody was sitting on the roof, close to the chimney-opening. It was Yaghishna. They were much frightened, but Yaghishna said, “Give me your boy, otherwise I shall swallow you.”

They ran off, leaving the boy who was sitting on the window-sill. Yaghishna called, “Kundar, where are you?” — “I am here in the house.” She entered the house, but he was not there. “Kundar, where are you?” — “I am here, outside the house.” She went out, and he was not there. She took the woman’s scraper and the whetstone and wanted to kill him with them, but he turned into an ermine and fled. She went in pursuit, and soon overtook him.

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Then she said, “O my boy! I want to defecate.” He answered, “Heretofore, when father wanted to defecate, I used to bring from the woods a big elk head, and we would defecate all around it.” She said, “All right! bring it here.” He went into the woods and brought back a stump with many roots which were sharp-pointed like so many spikes. “Here it is.” She seated herself over the stump; but just then the boy pushed her over so that she fell back and was impaled on one of the roots. Then the boy ran off again, but Yaghishna followed him, stump and all, and, overtook him. Then she said, “I want to sleep.” The boy answered, “When father wanted to sleep, he would dig a hole in the ground and sleep in that.” — “All right! Dig a hole for me.” For three days they dug the hole, the boy with his knife, and Yaghishna with her nails. The hole was deep, just like a grave. Yaghishna descended into the hole, and soon was snoring loudly. When she was fast asleep, the boy began to cut down green wood, and he threw it into the hole. In a very short time he had covered Yaghishna quite well, and she could not get out. After that he fled to his father and mother, and they continued to live together.

That is all.


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The tale of La’la (Anadyr version)

La’la, a strong warrior, seeks revenge after his family is attacked by the Chukchee. With his brother’s help, he defeats the Chukchee and kills hundreds. Following the battle, La’la decides to find a wife. He disguises himself in shabby clothes, is mocked by women, but wins the heart of the youngest daughter of a village chief, eventually marrying her.

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

Revenge and Justice: La’la seeks retribution against the Chukchee for attacking his family, leading to a confrontation to restore honor and balance.

Transformation: La’la’s brother transforms into a fox as part of their strategy to defeat the Chukchee, highlighting themes of change and adaptation.

Trickster: La’la employs cunning tactics, including disguise and deception, to outsmart his enemies and achieve his goals.

► From the same Region or People

Learn more about the Chuvan people


Told by Mary Alin, a Russianized Chuvantzi woman, and noted down by Mrs. Sophie Bogoras, in the village of Markova, the Anadyr country, summer of 1900.

There were some Chuvantzi people, among them was an old man who had four sons. The middle one was of great strength. His name was La’la. He fought all the time against the Chukchee, and killed a great number of them, hundreds and thousands and more. The Chukchee sought revenge. One time La’la went into the woods to cut down a birch tree which he was going to use for making a new sledge. He took along his youngest brother. The latter climbed to the top of a birch tree and all at once muttered, “Ah! The Chukchee are coming!” La’la asked from beneath, “What are you saying? I cannot hear you.” — “Oh, nothing. I only said ‘Ravens and crows are coming.’” In truth the Chukchee were going to their father’s house. After a while, the youngest brother muttered, “Ah! the Chukchee have attacked father and our brothers!” — “What are you saying? I cannot hear what you say.” — “Oh, nothing. I say that some ravens and crows are attacking one another.”

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After a while he muttered, “Ah! they have killed father and our brothers. They have driven off our herd; and mother is following in the rear, dragging the tent poles like a pack-reindeer.” — “Ah!” said La’la, “let us go home! Oh, oh!” answered the brother, this time you did hear what I said.”

They hurried home. Their father and their brothers lay there murdered. The herd had disappeared; and the ground had been trampled down by the feet of the invaders. “Let us make haste!” said La’la. They hurried along on their snowshoes. After some time they saw the Chukchee caravan. Their old mother, in the very rear, was dragging some heavy tent poles. She looked back and laughed softly. “Ah! now I am safe.” The brothers saw that the Chukchee were stopping for the night. The women scraped the snow from the ground and pitched the tents. The brothers overtook their mother and said to her, “Mother, you stay behind here, and we will go on.” They approached the Chukchee camp. Then La’la said to his brother, “You also stay here, and I shall go round about until I am in front of them. Then I shall come back to you. And when I make a sign with my first finger, thus, you must turn into a fox, and run about in full view of them. In this manner we shall vanquish them.” He made a circuit, and boldly went straight to the Chukchee camp. “Who are you?” — “I live farther away than you. I came too late. I wanted, though to kill La’la.” One man retorted, “La’la has been killed.” Another contradicted, “No, he has not been killed.” An old man said, “I am not sure. His weapons though, have been taken, — his bow, quiver, and arrows.” — “Show them to me!” said La’la. It took six men to bring the bow, so heavy was it, and eight men to bring the quiver. “Ah! here they are!” He took the bow and tried to string it, and then he let it go. “It is too strong. I cannot string it.” All at once he interrupted himself, and pointed at something far ahead. “Look there! What is that there?” It was his younger brother, who had turned into a fox, and was running about in full view of them. All the Chukchee looked at the fox, and forgot everything else. Then La’la seized the bow and shot them. In three hours he had killed five hundred people. Only a few were left. Then he laughed aloud, and said, “Ah! that is enough; but another time do not come here with such evil plans.” The others, who were glad to be spared, immediately broke camp and drove away.

La’la went to his mother, and said, “O mother! now that our brothers are dead, how shall we live? I think I must look for a wife. You are too old. So I am going. Please get an overcoat ready for me of the worst shreds of skin. I want it for my journey.” He put on his best suit of clothes, — trousers of white reindeer legskins, and a coat of spotted fawnskin, all embroidered around the skirts, — and over all this he donned a poor and shabby overcoat made of shreds of skin. He went along on his snowshoes, and came to a river. There was a village there of thirty houses. Near a water-hole he saw a number of women and girls. He went there and lay down close to the water-hole. When the women saw him, they laughed and scoffed at him. “What do you want, you shabby one, you dog of the springtime?” They spat at him, kicked him with their boots, and even poured water over him. Finally, three sisters came there too. The two elder ones also laughed at him, but the youngest did not laugh. They wanted her to ill-use him, but she would not do so. “Ah, ah! scoffed the others, “it seems that you like him! Perhaps you will marry him.” At last they filled their pails and went away. “Who are you?” asked the girl, “and why are you lying here? Better get up and come to our house!” — “And how can I find your house? I do not know the way.” — “Our house is the one farthest away, it stands by itself. It is the highest of all, and its skin cover is dazzling white. My father is the chief of the village. He is the strongest man, and the best hunter. If you want to do so, you may follow me.” She went off, and he followed her. They came to the house. Her father said, “Who is it, so poorly clad, that you bring with you here?” — “He is to be my husband.” — “Ah! if he is to be your husband, bid him welcome.” She made him sit down, and brought reindeer fat and dried tongues. They ate heartily. After that she arranged the bed, and they lay down. He married her.


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

A childless couple prays to God and is granted children. Their daughter is abducted by Raven-Man, and their sons, attempting rescues, perish. The youngest son, armed with cunning and determination, outsmarts Raven-Man, burns him, and revives his brothers with the water of life. They reunite, return home, and their parents, overwhelmed with joy, turn to ashes.

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 childless couple prays to God and is granted children, highlighting the influence of deities in human affairs.

Trickster: Raven-Man embodies the trickster archetype, using cunning and deceit, while the youngest son employs wit to outsmart him.

Family Dynamics: The narrative explores complex family relationships, including the bond between siblings and the lengths they go to for each other.

► From the same Region or People

Learn more about the Yukaghir people


Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk, in the Kolyma country, summer of 1896.

There once upon a time lived a man and his wife. They had neither son nor daughter. They lived together for a long time. Then they talked to each other. The old woman said, “Well, old man, what do you think? We are getting old, and we have no children. Who will take care of us when we are still older? Who will bring us food?” So they prayed to God, and at last God gave them a daughter. The daughter grew up rapidly to womanhood. One day she went berrying. Then Raven-Man caught her and carried her away. The old couple wandered about, looking for their daughter, but could not find her. So they prayed again to God, and asked for a son. God heard their prayer again, and gave them a son. They nursed him and fed him, and soon he was full grown. The young man said to his father and mother, “Did you never have any other son or daughter? I long to have a brother or a sister.” They did not tell him. “We had none whatever.”

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He walked about in the vicinity, and shot in every direction with his blunt arrow. One time his arrow entered the house of the old woman, Underskin, through the chimney-hole. He almost cried for fright, still he went in to ask for his arrow. The old woman, Underskin, went out to meet him. “O you bad boy! Why are you wronging me? I am old and without defence. Why are you shooting at my house? Rather than shoot at my house, you had better shoot at Raven-Man, it was he who carried off your own sister.” The boy cried aloud and went home. “Ah!” said he, “father and mother! You did not want to tell me about my unfortunate sister, but Underskin has told me all. Now, you cannot keep me back. I shall go and search for her.”

He set off, and after a long journey, he saw a house in the desert. He entered it, and his sister was sitting on a bench. “Why did you come?” she said to him. “Raven-Man will kill you.” — “Ah, he has taken you! Let him kill me! I shall not demur.” She gave him food and drink. After a while Raven came. He croaked three times, then dropped upon the roof, and turned into a young man. Raven-Man entered the house, sniffed around, and then exclaimed, “Ah, ah, ah! We did not hear it, we did not see it, the Russian body came to us of its own will; not a strange man, either, but my own brother-in-law. There, wife, go and bring us some nuts! We will have some fun with them.” The woman brought some iron nuts, about four dozen of them. They began cracking nuts; but while the young man was trying to open one nut, Raven-Man was ready with two or three. Then Raven said, “Go now and get ready a steam bath in which we may steam our little bones.” She prepared the steam bath. They went to the bath house. Raven said, “You enter first,” and the young man said, “No, you enter first.” Raven got the better of the young man and pushed him into the bath house. It was as hot as an oven there, so the young man was roasted. Raven took out the body and ate it. Then he went home, and said to his wife, “Go and get your brother’s bones, pick them clean, put them into a bag, and hang them up on a tree.” [The ancient Yukaghir used to gather the bones of their dead in pouches, and carried them along, or put them away in secret places.] She cried for a long time; then she sewed up a pouch, gathered all the bones, and put them into the pouch which she hung high up on a tree.

The parents waited and waited, but their son never came home. So the old people prayed again to God, “O God! give us a child, a son or a daughter.” So God gave them another son. The boy grew up, and inquired of his parents, “O father and mother! was there never at any time another brother or a sister of mine?” They denied it more strongly than ever, lest he too should go away. He walked about, playing with his bow and blunt arrow; and one time he sent an arrow into the house of the old woman Underskin through the chimney-hole. Underskin went out. She was very angry. “Why do you shoot at me? I am old and defenceless. You had better shoot at Raven-Man, who carried off your sister and killed your brother.” He went to his father and mother, and cried for vexation.” Oh, father and mother I you did not want to tell me; but old woman Underskin has told me everything. She told me that I had a sister and a brother, but that they were taken by Raven-Man. I shall go and look for them, whether you are willing or not. I shall go away.” They tried arguments and tears; but he paid no heed, and set off instantly. After a long journey, he arrived at the house. His sister was sitting inside. “Why did you come?” she said. “He will devour you.” — “Let him do it! I shall not demur. He devoured my brother, and I am no better than he.” So she gave him food and drink, and they waited for Raven. Raven flew homeward croaking, “food, food, food” [in Russian, Кормъ, кормъ, кормъ imitative of the sound of the croaking]. He alighted on the roof and turned into a young man. He entered the house. “Ah, ah, ah! we heard nothing, we saw nobody, but the little Russian bone came to us of its own will. He is Dot a strange man, he is my own brother-in-law. Go wife, and bring us some iron nuts! We will have some fun with them.” So she went and brought some iron nuts, about four dozen of them. They cracked nuts; but while the young man was struggling with a single one, Raven was ready with two or three. Then he said again, “Go and prepare a steam bath for us. We want to take a bath.” She heated the bath house. They went there. Raven said, “You enter first,” and the young man said, “No, you go in first.” Raven had his way and pushed the young man in. The bath house was so hot that the young man was roasted alive. Raven drew out the body and ate it. He went home and said to his wife, “Go and pick clean his bones, then gather them into a pouch and hang them high up on a tree.” She cried bitterly, then she made a pouch and went there. She gathered all the bones, even the smallest joints, and put them into the pouch which she hung high up on a tree.

The parents waited and waited, but the boy never came. And how could he? So they prayed to God, “O God! give us a son or a daughter.” God heard again, and gave them a son, the very last one to be given. The boy grew up and became strong of body. He also said to his parents, “O my father; and my mother! I want to know whether lever had any brothers or any sisters?” They were less willing than ever before to tell him, lest he too should go away and perish. So he walked about and played with his bow, and at last he shot an arrow into the chimney-hole of old woman Underskin. She went out quite angry, “Why do you shoot at me. I am old and defenceless. Better shoot at Raven-Man. He took away your sister and destroyed your brothers. He is a better target for your shooting.” He cried aloud and went to his parents. “Oh, father and mother! You did not want to tell me, but old woman Underskin has told me the truth. Raven-Man destroyed my brothers and carried off my sister. I shall go and look for him, no matter whether you are willing or not to give me your blessing.” They wanted to keep him back, and almost died with sorrow. Still he set off. After a long journey he found the house, and his sister was sitting in it. She recognized him all at once, and cried bitterly, “Why did you come? He will devour you like the others.” — “Let him do it! I shall not object. He ate my elder brothers, let him finish the whole breed!” She gave him food and drink, and they waited. Raven-Man flew home, and croaked, “Food, food, food!” He alighted on the roof of the house and turned into a strong man. He entered and said, “Oh, oh, oh! we heard nothing, we saw nobody; but the little Russian bone entered of its own will, not a strange man, either, my own brother-in-law. Go, wife, and bring us some iron nuts. We will have some fun with them.” She brought the iron nuts, four dozen of them. They cracked the nuts; but while Raven was trying to open a single one, the young man was through with two or three. “Oh, oh,” said Raven-Man, “you are a good one, O brother mine! You crack the nuts even quicker than I do.” — “Why,” said the young man, “I crack them in the only way that I know.” — “All right!” said Raven-Man. “Now, wife, go and get the steam bath ready. We want to steam our little bones.” So she went to the bath house and heated it. All the while she was crying most bitterly. Her whole face became swollen with crying. At last she came home. Raven looked up at her, and said, “There, woman, it seems you have been crying again. Take care, lest I swallow you some day!” — “Ah, brother mine!” said the young man, “so you swallow human beings?” — “Oh no!” answered Raven-Man, “it is only a little joke. Nevertheless let us go and have our steam bath. You must be tired from your long journey.” So they went to the bath house; and one said to the other, “You enter first,” and the other said, “You enter first. You are my guest.” — “And you are my host.” The young man had his way and pushed Raven into the bath house. Then he set fire to it and burnt it up together with Raven. He scattered the ashes to the winds. Then he asked his sister, “Where are the bones of our brothers?” She climbed to the tree and took them down. He entered the storehouse, and there was preserved a bottle containing the water of life and youth. He took the bones of the oldest brother and joined them all together. Then he sprinkled them with the water of life and youth. The first time he sprinkled the bones they were covered with flesh; the next time he sprinkled, the flesh was covered with skin; the third time he sprinkled, the young man sat up, and said, “Ah, ah, ah! I slept too long, but I am quite refreshed. — “Ah!” said the youngest brother, “if it had not been for me, you would not have awakened at all.” Then he did the same with the bones of the second brother, and restored him also to life. They gathered all the goods Raven had in his house, and went home, all four of them. They went to their father and mother. The old people were quite joyful, and from very joy they became ashes that were scattered around.

The end.


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

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

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)

E. J. Brill – Leyden, 1917


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Koryak people


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

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

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

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

► Continue reading…

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

“Here I am! I came.”

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

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

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

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

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

That is all.


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Big-Raven and the mice

In this whimsical tale, Mouse-Girls discover a ringed seal and have it taken by Big-Raven. Seeking revenge, they cleverly manipulate Big-Raven by tricking him multiple times: defiling his food, distracting him with puddings, fastening red shreds to his eyes, painting his face with charcoal, and ultimately causing him to jump into a river, believing his own reflection to be a woman.

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

Trickster: The Mouse-Girls employ cunning tactics to deceive Big-Raven multiple times, showcasing the classic trickster motif.

Revenge and Justice: After Big-Raven takes their ringed seal, the Mouse-Girls seek retribution through their clever schemes, highlighting a pursuit of justice.

Conflict with Authority: The Mouse-Girls challenge Big-Raven’s dominance, reflecting a struggle against a more powerful figure.

► From the same Region or People

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.

Some Mouse-Girls walked along the seashore. The youngest Mouse also wanted to follow. Her mother said, “Tie her (and leave her) on the seashore.” They bound her with two strings of her diaper. She began to squeal, “Pawawawa’!” and they said, “What is it?” – “I have found a genuine small nail.” – “Go to her!” They went to her. “What is it that you have found?” But it was only a small shell. “Oh, strike her!” They struck her, and she whimpered, “Igigi’!” After a while she turned to them again, and began as before, “What is it that I have found? Oh, indeed, it has nails! Oh, indeed, it has eyes! Oh, indeed, it has whiskers!” – “Go to her and see what she has found!” They came to her, and really it was a small ringed seal. Big-Raven said, “Eh, eh! Why are those Mouse-Girls shouting and dancing?” Miti’ said, “Oh, leave off! Why do you want to go to them?” But he went to them. “Well, there! Mouse-Girls, what is the matter with you?”

► Continue reading…

“Oh, nothing! only this Hairless-One grew angry with us.” He said, “Louse me!” One Mouse-Girl said, “I have pricked myself with my father’s awl.” One might think she were the daughter of some artisan. He said to another small girl, “Louse me!” – “I have pricked myself with my mother’s needle.” One might think she were the daughter of some seamstress. “O Hairless-One! louse me.” She said, “Eh, all right!” She loused him. He said, “Oh, say these words: ‘Grandfather’s lice taste of fat!’” [It seems that the Hairless Mouse-Girl, according to the custom of many native tribes of this country, was killing the lice with her teeth.]

Then he shook his head, and the small mice were scattered in all directions. Some fell into the sea, some into the coast-slime, others into the river, and others again on the pebbles. Big-Raven took the little ringed seal and carried it home. The Mouse-Girls crawled to the shore and asked one another, “Where did you fall?” – “I fell into the sea.” – “Then you were cold.” – “And where did you fall?” – “I fell on the small pebbles.” – “Then you were pricked.” – “And where did you fall?” – “I fell into the coast-slime.” – “Then you were cold.” – “And you, Hairless-One, where did you fall?” – “I fell on the moss [used as a child’s diaper] spread by mother.” – “Then you fell easy.”

They said, “Let us go home!” They went home and told their mother, “See, mamma! we have found a small ringed seal, but grandfather took it away.” – “Did he? Then we will fetch it back. O daughters! go and look into his house.” They looked in. Then they came back and said, “Eine’mqut is skinning it.” – “Now you there, [you Mouse-Girl,] go and look in!” She looked in. “Just now they are cooking it.” – “Now, you there, this one, go and look in there!” She looked in. “Just now they are taking the meat out of the kettle.” Mouse-Woman said, “Oh, I wish Big-Raven would say, ‘We will eat it tomorrow!’ We must find a shaman’s small stick (used in magic). Oh, you there, small Mouse-Girl! take this bundle of grass (on which magic had been practised) and carry it to Big-Raven’s house. There drop it through the vent-hole.”

They (the Mice) took it and carried it there, and dropped it into the house. Big-Raven immediately said, “Miti’, we had better eat this meat tomorrow.” And she said, “All right!” – “Oh, you, small Mouse-Girl! go and look into the house!” – “Just now Miti’ is arranging the bed.” – “And now you, go and have a look!” – “Just now they have gone to sleep, they are snoring.” – “Now, there, let us go!” They took bags and iron pails, went there, and put all the cooked meat into them, also what was left of the broth. They defecated (into the kettle), also filled Miti’s and Big-Raven’s boots with small pebbles.

Next morning they awoke. “Miti’, get up! Let us eat!” Miti’ began to put on her boots. “Ah, ah, ah!” – “What is the matter with you?” – “Oh, nothing!” Big-Raven then put on his boots. “Ah, ah, ah!” – “And what is the matter with you? You cry now, just as I did.” – “Oh, stop talking, bring the cooked meat, heat the broth!” Miti’ drank some broth, and immediately cried out, “It tastes of excrement!” – “Oh, bring it here!” Then Big-Raven also cried, “It tastes of excrement!” – “Mouse-Women have defiled us.” – “I will not forgive this. I will stun them with blows. Bring me my big club!” She gave it to him, and he started to go to the Mouse-Women. “Oh, grandfather is coming. Tell him, ‘Eat some pudding of stone-pine nuts!’” “What good are those puddings of stone-pine nuts! I have no teeth.” – “Then have some cloud-berry-pudding.” “Yes, I will eat some of the cloud-berry-pudding.” He ate of the pudding. “”Grandfather, lie down on your back and have a nap!” – “Yes, I will have a nap, lying thus on my back.”

He slept, and they fastened to his eyes some red shreds. “Grandfather, enough, get up!” – “All right! now I will go home.” He went home; and when he was approaching, and came close to the house, he shouted all of a sudden, “Miti’, tear in twain the worst one of our sons, to appease the fire!” Without any reason she tore her son in twain. “And where is the fire? just now you said, ‘It burns.’ What happened to your eyes? They have shreds fastened to the eyelids. The Mouse-Women have defiled you.” He said, “Hm! now at last grew angry. Bring me my club. I will go there and club them.”

He went there. “Oh, grandfather is coming! Say to him, ‘Have some pudding of root of Polygonum viviparum!’” – “What for?” “Then have some pudding of berries of Rubus Arcticus.” – “Yes, I will have some pudding of berries of Rubus Arcticus.” He entered, and began to eat the pudding. “Grandfather, lie down on your side and have a nap!” – “All right! I will lie down on my side and have a nap.”

He slept, and they painted his face with charcoal. “O grandfather! get up, the day is breaking!” – “Yes, all right! I will get up.” He awoke. “Grandfather, have a drink from the river there!” – “All right! I will drink.” He went to the river. He began to drink, and there he saw in the water his own image. “Halloo, Painted-Woman! I will drop a stone hammer as a present for you.” Oh, he dropped it. “Halloo, Painted-Woman! I will drop down my own body! Halloo, Painted-Woman! shall I marry you?” He jumped into the water.

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

Little-Bird-Man and Raven-Man

Two suitors — Raven-Man and Little-Bird-Man — compete for a daughter’s hand. After Little-Bird-Man successfully stops a snowstorm and restores light by releasing the sun, he marries the woman. Despite challenges including Raven-Man’s treachery and a fatal river crossing, the couple ultimately triumphs and lives prosperously with Big-Raven’s family.

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

Good vs. Evil: The narrative contrasts the virtuous actions of Little-Bird-Man with the deceitful behavior of Raven-Man, highlighting the struggle between opposing moral forces.

Trickster: Raven-Man embodies the trickster archetype, using cunning and deceit in his attempts to win Big-Raven’s daughter, such as falsely claiming credit for hunting successes and causing darkness by hiding the sun.

Quest: Both suitors are tasked with calming a relentless snowstorm, representing a journey undertaken to achieve a goal—in this case, winning the daughter’s hand in marriage.

► From the same Region or People

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.

Raven-Man and Little-Bird-Man wooed (the daughter) of Big-Raven. Big-Raven preferred Little-Bird-Man. He said, “I will give my daughter to Little-Bird-Man.” Miti’ said, “I will give my daughter to Raven-Man.” After that Raven-Man would go out secretly. He would eat excrement and dog-carrion. (In the morning) they would wake up, and several wolverene-skins and wolf-skins would be there. They would ask both of the suitors, “Who killed those?” and Raven-Man would answer, “I killed them.”

Then a snow-storm broke out, and continued for a long time with unabated violence. Big-Raven said to the suitors, “Go and try to calm this storm! To the one who calms it, to that one will I give my daughter to wife.” Raven-Man said, “I will calm the storm.” He said, “Prepare some provisions for me.”

► Continue reading…

They prepared several pairs of boots. He went out, and staid near by under a cliff, eating. Little-Bird-Man went out, and there he stood eating of the provisions. Raven-Man gave to Little-Bird-Man a wicked look. Little-Bird-Man entered again, and did not say anything.

Raven-Man staid at the same place. The snow-storm continued with the same vigor, without abating. Oh, at last Raven-Man entered. His boots were all covered with ice, for he would make water in his boots. That is the reason why the boots had ice. He said, “It is impossible! there is a crack in the heavens.” After a while they said to Little-Bird-Man, “Now, then, calm this storm!” He said, “It is impossible. Shall I also go out and make water in my boots, like Raven-Man?” Then Big-Raven said to both suitors, “Go away! None of you shall marry here.” Then Little-Bird-Man said, “All right! I will try.” He took a round stopper, a shovel, and some fat, and went up to heaven. He flew up, and came to the crack in the heavens. He stopped it with a stopper, and threw the fat on the heavens all around it. For a while it grew calmer.

He came home, and the snow-storm broke out again. Even the stopper was thrust back into the house. It was too small. He said, “It is impossible. The heavens have a crack.” Big-Raven made another stopper, a larger one, and gave it to Little-Bird-Man. He also gave him a larger piece of fat. Little-Bird-Man flew up to the same place and put this stopper into the crack. It fitted well. He drove it in with a mallet. He spread the fat around over the heavens, shovelled the snow around the hole, and covered it. Then it grew quite calm.

He came back, and then Raven-Man grew hateful to all of them. He took a place close to Miti’; and she said to him, “How is it that you smell of excrement?” – “Why! it is because I have had no bread for a long time. [This is meant sarcastically. Bread is considered a delicacy among the Koryak. The Raven, who eats excrement, pretends to feed on bread.] She said to him, “Enough, go away! You have done nothing to quiet this storm.” He went away. Little-Bird-Man married Yini’a-nawgut.

Summer came. It was raining hard. Then Raven-Man put the sun into his mouth; so it grew quite dark. After that they said to Chan-ai’, „Chan-ai’, go and fetch water!” – „How shall I fetch water? (It is too dark).” After a while they said to her, „Why, we are quite thirsty, We are going to die.” She went groping in the dark, then she stopped and began to sing. She sang, „Both small rivers are stingy (with their water).” Then a small river came to that place, bubbling. She filled her pail bought from the Russians (i.e., an iron pail), and carried it on her back. (Suddenly) a man came to her. She could not carry the pail. He said, “I will carry the pail (for you).” She came home in the dark. The man followed. It was River-Man. They said to her, “Who is this man?” He said, “I am River-Man. I took pity on that singer.” They scolded their daughter. Nevertheless River-Man married her.

After that they remained still in complete darkness. They said to River-Man, “Why are we living in darkness?” He said, “Why, indeed?” He put on a headband of ringed-seal thong. He went out (and practised magic). Then at least a little light appeared. The day dawned. They spoke among themselves, “How shall we do it?” Then Yini’a-nawgut prepared for a journey. She went to Raven-Man and asked, “Halloo! Is Raven-Man at home?” Raven-Woman said, “He is.” She said to Raven-Man, “Since you went away, I have been feeling dull all the time.” She found Raven-Man, and said to him, “Did not you feel dull (since that time)? Will you stay so?” He turned his back to her, but she wanted to turn him (so that he should look with) his face to her. But he turned his back to her. Then she tickled him under the arms. She put her hands under his armpits. His sister said to him, “What is the matter with you? Stop it! This is good girl.” After that he began to a make sounds in her direction, “Gm, gm, gm!” She turned him around, and at last he laughed out, “Ha, ha, ha!” The sun jumped out and fastened itself to the sky. It grew daylight.

After that they slept together. She said to him, “Have you a tent?” – “No!” – “Have you a fork?” – “No!” – “Have you a plate?” – “No!” She said, “Then let us go home! I have all those things at home.” They moved on to Big-Raven’s house. She said to Raven-Man, “Oh, you are a good man!” and he felt flattered. Afterwards she killed him.

Yini’a-nawgut put Raven-Man’s (head) on above. She said, “That spotted palate of yours, let it grow to be a fine cloudless sky!”

She came home. And they said to her, “What have you been doing?” She said, “I killed Raven-Man. He had the sun in his mouth.” From that time on it was quite calm. Raven-Woman said, “Well, now, does my brother remember me? (Probably) he has plenty to eat.” She said, “Let me visit him.” She visited him, and he was dead. Then she cried (and said), “He caused annoyance to the other people. (Therefore he is dead.)” She left him there. There was nothing else to do.

Then those people said to Little-Bird-Man, “Go home, both of you!” They said to them, “Go away with a caravan of pack-sledges!” He replied, “We will go on foot.” They went away on foot, and came to a river. Little-Bird-Man said to the woman, “Let me carry you (across)!” The woman said to him, “Do not do it!” He said, “It is all right.” He carried her, and in doing so he died. Yini’a-nawgut slept a night among stone-pines and was almost frozen to death. On the following morning it dawned, and close to that place a reindeer-herd was walking. All the reindeer had iron antlers. A man was walking there too. He said, “Oh, come here!” She said, “I will not come. My husband has died.” He said to her, “I am he, I am your husband.” He took out his gloves. “These you made for me. I am your husband. I am Little-Bird-Man.”

A house was there, also reindeer (for driving). He said to her, “Let us go to Big-Raven! Now let them say again that you have a bad husband!” They went with a caravan of pack-sledges, and they arrived. The people said to Big-Raven, “Oh, your daughter has come with a caravan.” Big-Raven said, “Our daughter went away on foot.” She said, “Here I am, I have been brought home by Little-Bird-Man.” Little-Bird-Man made numerous driving-sledges, all of silver. They lived there all together, and travelled about in all directions with a caravan of pack-sledges. They lived in joy. They stayed there.


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

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.

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

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

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.

► Continue reading…

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 hare frees the Sun

In a primordial world without light, the Creator seeks to retrieve illumination from the Great To’rnarak. After rejecting Raven, he sends Hare, who cunningly decapitates the old man, steals the sun-ball, and releases light into the world. Hare then tricks the To’rnarak’s family by leaving the old man’s corpse in his own clothing, escaping before they discover his deception.

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 tale explains how light was introduced into the world.

Trickster: Hare uses cunning and deception to achieve his goal.

Good vs. Evil: The struggle between the Creator’s desire to bring light and To’rnarak’s withholding of it.

► From the same Region or People

Learn more about the Yupik peoples


Told by Ve’nki, an Asiatic Eskimo man, in the village of Cheri’nak (Wute’en), June, 1901

When Creator had made the world, there was no light. Therefore he wanted to send all kinds of animals to the Great To’rnarak to get the light. No one wanted to go. Finally Raven offered to go. “No,” said Creator, “You will find some excrements, and you will forget everything else.” He sent Hare. Hare went there, and saw an old man who was working in front of the house at a new sledge-runner. “Show me your hatchet. I want to look at it.” He took the hatchet, and then said to the old man, “See here, who are the men who are coming there?” The old man looked around, and Hare struck his neck with the hatchet and cut off his head.

Then he entered the house. Oh, the children jumped with joy! “I will eat the head.” — “I will eat the legs.” — “Stay,” said Hare, “I am too cold. I will warm my blood a little.” He began to run around, looking for the light. Then he saw the sun-ball. He kicked it with his foot.

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The sun-ball flew up through the vent-hole, and light appeared. Hare jumped after it, and was outside. Then he took the body of the old man and put on it his own hare-clothing. This done, he put him down the vent-hole into the house.

“There, eat! I killed a hare!” They caught the body. One took an arm, another a leg. To’rnarak’s wife had the penis. “Oh,” she said, “it is like my husband’s penis!” Then they knew what had happened; but the hare was gone.


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