Hare story

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

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

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

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

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Raven and Owl

A tale of competitive hunting unfolds as Raven and Owl quarrel over a hare, with Owl initially overpowering Raven. Fox then intervenes, challenging Owl and ultimately forcing him to relinquish the prey through physical confrontation. The myth illustrates a complex hierarchy of predators, where boastful claims and physical prowess determine temporary possession of the hunted animal.

► Themes of the story

Trickster: Raven embodies the trickster archetype, using cunning and bold assertions in an attempt to outwit Owl and claim the hare.

Good vs. Evil: The narrative presents a moral dichotomy, with Raven’s deceit and Fox’s aggression contrasting with Owl’s initial rightful claim, reflecting the struggle between opposing forces.

Moral Lessons: The story imparts lessons about the consequences of deceit and the dynamics of power, illustrating that boastfulness and trickery may lead to downfall.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Raa’nau, a Maritime Chukchee man, in the village of Mi’s-qan, April, 1901.

Raven and Owl fought for a hare. Owl caught Raven by the throat with one of his claws. Raven cries, “Don’t you dare to eat my hare! I wish to eat it. I am the hunter,” because he is so fond of big talking. Owl was silent, but he clutched Raven’s throat so tightly that Raven gave way. Owl took the hare and wanted to eat it.

Then a Fox assaulted him. The Fox cried, “I am a great hunter! I kill everything, even the mouse and the spermophylus.” Owl was silent, and wanted to eat the hare. They fought. Fox bit Owl’s back. He was the stronger of the two. Owl desisted and flew up. From mere shame he quite refused to perch again on that place.

The silent one also was not a victor.

The end.

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Story of Raven and Wolverene

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

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

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

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

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

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

The end.

The Hare tale

The ke’let steal the sun, plunging the earth into darkness. Hare cleverly retrieves it, kicking it into the sky, where it becomes fixed. Pursued by the ke’let, Hare seeks refuge with Eagle, who tricks the ke’let into flying too high and dropping to earth. Hare then buries the ke’let underground, restoring light and peace to the world

► Themes of the story

Creation: The tale explains how the sun became fixed in the sky, illuminating the world.

Trickster: Hare uses cleverness to outwit the ke’let and retrieve the sun.

Good vs. Evil: The narrative depicts the battle between Hare (good) and the ke’let (evil).

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

In the olden time it was dark on the earth. The ke’let stole the sun and took it away to their house. There they played ball with it. Hare said, “Let me get back the sun!” He climbed up on the tent of the ke’let and looked in. They were playing ball with the sun. He dropped from above down into the tent. “Oh, oh! we have found a fat little hare!” — “Do not hurt me! I will give you plenty of oil.” — “Oh, will you?” — “How many kettles have you?” — “Two kettles.” He kicked the sun with his toe, and nearly made it jump out of the vent-hole. Then he jumped up himself and almost did the same. Still he fell down again. “Oh, oh, we have found a fat little hare!” — “Do not hurt me! I will fill you up with oil.” — “Oh, will you?” — “How many kettles have you?” — “Three kettles.” He kicked the sun, and it bounded upwards out of the vent-hole, shot high into the air, and stuck to the sky. Before this it had been loose. Then he jumped up himself, got out, and fled away. The ke’le gave chase.

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The little Hare came to the Eagle. “Oh, oh, hide me! A ke’le is pursuing me!” — “All right!” The Eagle hid him in his right arm-pit. Then the ke’le came. “Have you not seen my little Hare?” — “Yes, I saw him. He climbed upwards straight to the zenith.” — “Oh, how can I follow him there!” — “Well, mount upon my back, I will take you up!”

He carried the ke’le upwards. After a long while he said, “Look down upon the earth! What size does it appear to be?” — “The size of a big lake!” — “Oh, let us fly still higher up!” They flew. “Look down again! What size has the earth now?” — “The size of a small lake.” — “Oh, let us fly still higher up! — Look down on the earth! What size has it now?” — “The size of a spread tent-cover.” — “Oh, let us fly still higher up! — What size has the earth now?” — “The size of a thong-seal hide!” — “Oh, let us fly still higher up! — What size has the earth now?” — “The size of a boot-sole (made of thong-seal hide)!” — “Oh, we are drawing near our destination now! — What size has the earth now?” — “The size of a patch (on the sole).” — “Oh, we have nearly reached our destination! — What size has the earth now?” — “The size of a worm-hole in a reindeer-skin.” — “No earth, it has quite vanished.” — “Ah, ah! I am so tired! I have lost all my strength. I have sprained my back.” He dropped the ke’le. The ke’le fell down. He falls, he falls, he falls. At last he reached the earth, and entered the ground, head foremost, up to the waist. Then the Eagle said to the Hare, “Your tormentor is enfeebled. Have no fear, and go out! Have a look at him!”

The Hare made a stone maul, and hurried to the ke’le. The ke’le’s legs were protruding from the ground. He hammered him with the stone maul upon the soles, and drove him into the ground altogether. Since that time the ke’let have continued to move beneath, within the ground.

A story about a polygamist

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

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

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

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

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

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

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

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

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

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

That is all.

A tale of the Raven Ku’urkil

A Raven transforms into a man who marries a woman but humiliates her family by consuming an entire reindeer carcass through defecation. After faking death and transforming his genitals into sewing implements, he abandons his wife. With a Fox’s cunning assistance, his wife tricks him into a final, shameful death by exploiting his jealousy and pride.

► Themes of the story

Trickster: Ku’urkil embodies the trickster archetype, using cunning and deception throughout the story.

Family Dynamics: The story delves into complex family relationships, including marriage and interactions with in-laws.

Revenge and Justice: The tale concludes with Ku’urkil’s wife, with the help of a fox, orchestrating his downfall as retribution for his misdeeds.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

This is the mythical name of Raven. It is pronounced in different ways, according to the localities: Ku’rkil, Ku’urkil, Qu’urkil, Qu’urqil.

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

Once (upon a time) there was a (young) girl, a daughter of Ku’urkil. Her father made a public call for suitors. Everybody assembled, suitors from every land, — the Wolf, the Wolverene, the Bear, the Wild Reindeer, the Mouse, the Fox.

The Hares also heard of the news. They spoke thus: “Oh, let us also go and be suitors!” (One of them said,) “Oh, no! Why, I have no sledge!” — “Oh, well, do try!” Then he consented.

They came to the place. A rod (was set down as a target for a shooting-contest among the suitors). Then the others began to shoot. The Wolf shot, and could not (hit the mark). Then the Wolverene shot, and could not (hit the mark). Then the Fox also could not (hit the mark). Then the Mouse shot, and could not (hit the mark).

After that the Hare shot with a bow of grass. He hit the rod, and it fell down. Then they scrambled to see who was the strongest; and all said, “Oh, let her sit down first on my sledge!” The Wolf said, “Let her (sit down) first with me!” But (the sledge) broke down.

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Then the Wolverene said, “Oh, with me!” (The sledge) again broke down. Then the Hare also said, “Oh, with me too!” His sledge was of grass. Still, though she sat down upon it with a thump, it did not break.

So he married her. He took her home. They came to his mother. The mother was staying simply under a heap of drifted snow. They had no house. “Oh, there! I have brought a woman.”

Then the mother began to sing, “Strange-ers’ daughte-er simply under drift sno-ow!” Oh, the son said, “Well, now, let me go on a search.” He kicked (with his foot) a hummock: it turned into a house. He kicked some small willow-boughs: they turned into a train of sledges. Then he found bushes of black stunted willow, and kicked them, and they turned into a reindeer-herd.

He came back to his mother. “Oh, now let us go to our house!” They came to the house. The mother-in-law said to the woman, “Enter with your eyes closed!” The woman entered with her eyes closed. Then the old woman said, “Look up!” She looked up.

The inner room was of white skins. All kinds of objects (of value) were hanging around in the inner room, — beads, ear-rings, bead necklaces.

Then she brought forth a child. They went visiting to dispel their loneliness. They came to the father. Ku’urkil came out, and then he said to his wife, “It seems to me that I have seen our daughter.” The wife said, “Where may our daughter have come here from?” He said, “Still I saw her.” The mother came out also, with one sleeve dangling down [an attitude much in use among Chukchee women]. They entered the house.

Then Ku’urkil’s son, the brother of the young woman, came home from a walk in the open. The father said, “Our son-in-law has come here. What shall we give him to eat?” The son said, “All right! Let me go on a search!”

He went to an old camping-place, and found there a dead puppy, which had died from (having) too many lice. It was quite lean.

When he came back, the father asked him, “Well?” And it was only a small puppy, exceedingly lean. Oh, the father-in-law said, “Hi! the son-in-law is hungry, cook some meat for him!” They did the cooking, but he could not eat anything. He felt too much aversion (to eating).

“Oh!” (exclaimed the Raven,) “how very extraordinary! Now, then, let me go for a walk myself!” He also went to an old camping-place of the Reindeer people. He found there some excrement, simply an outpouring from diarrhoea. He brought this home. “Now, here! this is (at least) more slippery (for swallowing).”

Then the son-in-law became angry, and began to chide: “Oh, the deuce! What have they brought? How can I eat this?” He felt much aversion (to it). “We do not feed on such things.”

They went away. The next morning the father-in-law went to visit them. When he came to them, they were about to move camp, and the tents were already broken down. The son-in-law said, “Oh, goodness! we are going to move! and just at this time you come! Up to yesterday you could not come!” [Then the son-in-law said,] “Well, now, anyway, have a reindeer slaughtered for you.” The father-in-law said, “Oh, I will slaughter it myself, with your leave.”

He had the reindeer slaughtered when they were ready to start. He slew a fat (doe whose) fawn (had) died (in the spring). The son-in-law said, “I will carry it for you.” He said, “No, I will carry it myself.” They went away with their (pack-sledges, — a whole) train. Still before they vanished from sight, (he began to eat). He ate the whole day long of that reindeer-carcass, and pecked at it.

After that he passed a night there near the carcass. While eating, he was also defecating upon the carcass. The son came to see him, and looked on at his doings. “What are you doing?” — “Oh, I am tired out! I have worked till this moment.”

“Well, let me bring a sledge!” The son departed. (He came home) and said to his mother, “Oh, your husband has made the whole reindeer-carcass into mere excrement.” The mother said, “Oh, he will come all alone (i.e., empty-handed)!” (The Raven’s son) hauled the sledge, and came (to the father). “Oh, you have come?” (said the Raven,) and he had almost consumed the (whole) carcass. “Where is the carcass?” — “There it is!” — “Is it?” said the son.

They went away, and came (to the house). “Miti’!” She paid no attention. “Oh, I have a slaughtered reindeer!” (Still) she paid no attention. “Are you not glad?” Then the wife gave utterance. “For what should I be glad?” — “Oh, here is a slaughtered reindeer!” — “What reindeer?” — “The fawnless doe!” — “But it seems that you have brought only the skeleton, mere bones.” — “Oh, look here, come out! It is simply white with fat!” But in reality it was his excrement, which looked white upon the carcass. “It seems that it is the skeleton covered with excrement.”

In a moment [from mere confusion] he was dead from mere shame; or, rather, he simulated death. His wife carried him to the funeral place. She put him into an old jawbone house. Then she went home. As soon as they went home, he also went away. He came to some Reindeer people. He cut off his penis (and made it) into a needle-case; his testicles (he made) into thimbles, and the hair of his pubes into needles. He found a husband among the Reindeer people. He hung his needle-case with its appurtenances (up on his sitting-place); and when the other (women) came near, he would cry out, “(Beware!) You will break my needles!” lest they should look on them. The needle-case was simply his penis.

At the same time the wife, forsaken by him, was crying (in her house). A small Fox visited her. (The Fox said,) “What is the matter with you? — “My husband is dead.” — “Well, what of that! It seems that he has found a husband among the Reindeer people.” (The Fox) said, “Make some reindeer, — the reindeer of excrement, the sledge of excrement. Make this, and then go away, [and say thus:] — Certainly she (i.e., the Raven turned into a woman) will come out with one sleeve dangling, she likes the newcomers much. — So when they say to you, ‘Where are you going?’ you just say, ‘Ku’urkil has died. Now I am going to make suit to his wife, Ku’urkil’s wife.’ Then you must say, ‘I am going away.’”

She went away [came home] (and did all this). Then again she was found by the Fox. (The Fox) said, “Make (a likeness of) a man’s head with hair upon it, and put it close to yourself on the outer side of your pillow. When evening comes, put it down there. Then in a short time that husband of yours, the one you have seen today, who has come out with one sleeve dangling, he will come.”

When evening came, Ku’urkil felt restless, he grew jealous, then he grew mad and wanted to come out. They could not keep him back.

He went out, and went away. He came to his wife, and called out, “O Miti’!” She paid no attention. “O Miti’!” — “Ho!” — “I have revived!” — “Oh!” — “With whom are you sleeping?” — “A suitor came to me.” (Just so she spoke as) she had been taught by the Fox. “Oh, I have come back, I have revived!” Then the woman said, “It seems that I have seen you recently. You came out with one sleeve dangling.” He died again from shame. This time he did it in earnest. Verily, he died, was dead from shame, simply rolled down.

That is all.

The Raven and the girls

Raven tricks girls into surrendering a seal but faces their clever revenge. The girls humiliate Raven with pranks involving faeces, bladders, and red tassels, leading him to misinterpret reality, even mistaking his tattooed reflection for a bride. Obsessed, he dismantles his home to offer gifts to his “wife.” His delusions end tragically when, seeking union, Raven drowns in the river.

► Themes of the story

Trickster: The Raven, a classic trickster figure, deceives the girls to obtain the seal.

Illusion vs. Reality: The Raven is misled by illusions, such as mistaking his own reflection for a bride, leading to his downfall.

Tragic Flaw: The Raven’s gullibility and arrogance contribute to his eventual demise.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

One time a company of little girls found upon the seashore a little seal. Then Raven saw them. Therefore they put the little seal under their bodies. “What is that?” — “A splinter of wood.” — “Still it has whiskers.” — “It is a whiskered splinter.” — “Still it has eyes.” — “It is a splinter with eyes.” — “Still it has paws.” — “It is a splinter with paws.”

Then he pushed them apart. He took the seal and brought it home. (His house-mates) skinned it, had supper, and then went to sleep. Some cooked meat was left in the kettle. The little girls (came in the night-time), ate up (the meat), then they defecated into the kettle.

After a while the (Raven) husband awoke, and said to his wife, who was sleeping, “Eh, I am hungry! Give me some cooked (meat).” The wife, with eyes shut, stretched her hand toward the kettle and took the faeces. “Oho! it is faeces.”

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The company of girls staid outside. Raven put on his clothes, and called to his wife, “Give me my wretched bow, give me my wretched arrow!” They, however, were only the fire-drill and its bow.

Oh, the little girls fled! “Grandpa, grandpa! we shall louse you, we shall louse you!” — “Oh, what have I done to my little grand-daughters! I have frightened them!” Then they loused him. When he fell asleep, they fastened a bladder under his anus, and then wakened him. “Oh, now wake up! You must defecate yonder on that good dry place.” He obeyed and defecated. The faeces fell down into the bladder, pat, pat! He turned back toward them, and saw nothing.

Then he came home and said to his wife, “How very strange! I defecated over yonder, but I could not see my faeces. Still they clattered down.” — “Well, now, turn to this side!” And there his anus had a bladder (tied to it).

He called again, “Here, give me my wretched bow! I will shoot them down. Give me my wretched arrow!” He visited them again. “Grandpa, grandpa, eat some diarrhoea excrement!” — “I do not want it.” — “Then let us louse you!” — “Oh, what have I done to my little grand-daughters!” He threw away the bow and slept again. They loused him and made him go to sleep.

This time they fastened over his eyes some red tassels. Then they wakened him again. “Oh, go there and look at your house!” He obeyed again. He looked upon the house, and began to cry, “Oh, oh! the house is ablaze!” His wife went out and walked around the house, but saw nothing. “Look up here! Oh, your eyes have things fastened on them!”

Again (he grew angry, and the girls called to him,) “Grandpa, grandpa, let us louse you, let us louse you!” They loused him, and he went to sleep. Then they tattooed his face. After that they wakened him again. “Wake up, there! Have a drink of this clear water!” Then he saw in the water his own tattooed face. “I will marry you, eh!” Still it was (no woman), but his own body and tattooed face.

“Shall I bring my tent, eh?” Then he called out to himself, “She consents, she consents!” After that he went home. He began to break down his tent. His wife said, “What are you doing?” — “Be silent!” — “Oh, but it is only your (own) face, that is tattooed!” — “Oh, you are jealous, you are jealous!” — “Really, your face is tattooed!” — “What do you want, what do you want?”

Oh, he carried away the flat stone (anvil), together with the stone hammer. Again he came and looked down. “Here you are!” Still it is his own former face. He put down the flat stone. It went under. Then the stone hammer. It also went under. “Oh, I have married a wife from the Reindeer tribe! She accepted them!” Oh, now the poles, they floated on the surface. “Those she has refused! Now the tent-cover!” It was carried down by the stream. “Now it is my turn.”

When he was in the water, his head grew giddy, and he also floated on the surface. The stream carried him down the river. “Oh, the skies are moving!” Still it was the stream that was carrying him away. “Oh, oh! the skies are swinging!” Then he was drowned.

Light

In a time when light was scarce and hoarded by one village, a persistent raven undertook a daring quest to bring illumination to all. Using cunning and determination, he tricked the guardians of light, releasing the moon, stars, and sun into the sky. His triumph earned him glory, marriage to the chief’s daughters, and a place in myth as a symbol of ingenuity and perseverance.

Source
Tales from Kodiak Island
collected by F.A. Golder
The Journal of American Folklore
Vol. 16, No. 61, Apr. – Jun., 1903

► Themes of the story

Creation: The tale explains the origin of celestial bodies—moon, stars, and sun—illuminating the previously dark world.

Trickster: The raven embodies the trickster archetype, using his wit to deceive the guardians and achieve his goal.

Quest: The raven embarks on a journey to obtain light for all, facing challenges along the way.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

These tales were obtained by the author at Unga Island, Alaska, during a three years’ residence. They were told in the Russian language by Mrs. Reed, Nicoli Medvednikoff, Corneil Panamaroff, all natives of the island of Kodiak where they had heard them, and translated some literally, others more freely. The natives of Kodiak speak Russian almost as freely as they do their mother tongue. They call themselves “Aleuts,” and wherever that word is used, it refers to them, and not to the real Aleuts to the west. The author has but lately returned from Alaska.

Light was not so universal formerly as now. Its cheering influences were then cast over one village only; and even there it depended on the caprices of the chief, who regulated and guarded it jealously. All other villages lived in darkness, although aware of the existence of light in that village.

They made many attempts to get possession of it : some, after a few efforts, gave up in despair; others, not so easily discouraged, continued a longer time with the same empty result; and one village, owing to the persistent character of its chief, would never own itself defeated, and persevered in spite of past failures.

Here, in the village hall, the people gathered daily to discuss the all-important question of light, and concluded to call for volunteers to go in quest of it. To the fortunate one the following reward was held out — eternal glory, and the hand of the chief’s beautiful and favorite daughter.

Considering the inducements, there were no lack of volunteers at first, but, as none of these returned, not even to tell the story of the failure, the list became small and smaller, and after a time weeks would pass without any one offering himself.

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What became of these eager seekers after light was a mystery. It was generally supposed that some dropped by the wayside, and the others, on reaching the land of light, and finding the task too arduous, decided to remain there always rather than go back without light. The chief, however, was undaunted, and continued calling the meetings and for volunteers regularly.

At one of these the raven was present. He listened attentively to all the speeches, and heard the chief’s call for volunteers, and when a considerable time had elapsed without any one indicating his desire to go, he rose and addressed the assembly. Sad to say, his speech has been lost in the dark ages, except the last and memorable words: “I will bring you light.” This was followed by such loud peals of laughter and mocking hoots that the building almost shook. The chief, who was deep in thought during the raven’s harangue, was aroused from his revery by this sudden outburst of laughter, and inquired the cause of it. With much derision the speech and boasts of the raven were repeated to him. Although he may have had as little faith in the words of the raven as the others, he was yet too wise a man to let any opportunity, no matter how slim, of obtaining light — the great object of his life — go by unembraced. Instead of joining in the laughter, he mildly reproved his followers, and then addressing himself to the raven, congratulated him on his noble resolution, encouraged him to persevere, and ended by reminding him of the prize that awaited him whose efforts should be crowned with success.

With this the meeting dissolved. The raven, satisfied with the present and rejoicing in the future, flew home to make ready for the expedition. Joyfully he related the events of the day to his grandmother, a woman. “Caw! caw! caw! Grandmother, tomorrow I start after the light; and on my return with it I shall marry the chief’s beautiful daughter and become famous. Make all things ready, for I leave early in the morning. Caw! caw! caw!”

“Ai-Ai-Yah !” she exclaimed. “Better ones than you have tried and failed, and how will you, a raven, get it? Why do you want to marry? Who will marry such a one as you? You smell too strong.”

This was too much for him. “You old hag!” he screamed with rage, “Who is asking your opinion or advice ? How does my smell concern you? You will not sleep with me. To spite you I will marry, and the chief’s daughter at that. Even if I am a raven, I will do what I promise; and you do what I tell you, or you will be sorry.”

She was sorry there and then, for he went at her with claws and bill till she begged for mercy, and promised to be more considerate in the future.

Early the next morning he left the village, and after several days of flight in the darkness it lightened up faintly. The farther he went, the lighter it became; and when he reached the village, the light was so strong that it almost blinded him. It was a large and cheerful village; the chief’s large barrabara, where the lights were kept, was in the centre. Close by was a spring of water, and there the raven alighted and eyed sharply the women as they came for water. Not noticing the chief’s daughter among them, he began to wish that she would appear. A moment later he saw her coming towards him; and when she had dipped out some water, he murmured, “I wish she would drink some of it.” The words had barely been said when she bent over to drink. Instantly he changed himself into a tiny piece of down, and, unnoticed, she gulped it down with the water.

She conceived, and in due time gave birth to a son, a raven. Being the first child of an only child, he was fondled and nursed tenderly. The chief was especially devoted to him, and loved him even more than his daughter. He was indulged and humored in all his wishes. Whatever he saw he called for; whatever he called for had to be given to him; and if it was not given him immediately, he cawed, cried, pestered, clawed, and pecked until he got it. In this manner he handled everything on the premises that might possibly contain the lights, except three little caskets on an out of the way shelf. These he noticed one day, and asked for them. The chief was asleep, and as no one else dared touch them, the request was denied. But he would have them, and he commenced such a cawing, scratching, and hawing that the chief awoke. Not waiting to learn the cause of all this disturbance, he shouted angrily, “O, give him anything he wants, and shut him up!” and went to sleep again.

The caskets were handed him, and he opened them one by one. In the first was night; the second contained the moon and stars; and in the third the sun was shining. He looked at them awhile, and then thrust them aside as worthless. But a few days later, when no one was about, he flew upon the shelf, grasped the two boxes containing the precious lights, and flew out with them. Some of the people outside noticed him, and raised the cry: “A raven flew out of the chief’s barrabara with two boxes in his mouth! “When the chief discovered his loss, the raven was miles away.

He flew many days; and each day it grew darker and darker until he was in darkness altogether. After suffering some hardships he arrived in the village, reported himself to the chief, and requested that the people be called together. When all were assembled, he addressed them, congratulated them, reminded them of the last meeting, the promises made, and concluded by saying: “I have brought you light.” In the presence of all he opened one of the caskets, and instantly the moon and stars were visible in the sky. The people and chief were almost wild with joy; and the latter kept his promise, and bestowed on him his favorite daughter.

On the morrow the raven called on his father-in-law, and asked what he had to offer for a still better light than even the moon and stars. “My other daughter,” replied the chief. “Call the people, and you shall have it,” said the raven. If the villagers were wild with joy on seeing the moon and stars, imagine their emotions on beholding for the first time the sun. Since that memorable day the sun, moon, and stars have illuminated the whole world. The crow married the two daughters of the chief, with whom he is living very happily to this day.

The Raven and His Grandmother

In a starving village, a raven and his grandmother, outcasts with food, become central to survival. The raven marries twice, despite his repellent nature. After bringing a whale for the village, a gluttonous feast ensues, leading to the villagers’ demise. Only the raven, his grandmother, and one wife survive, highlighting themes of greed, survival, and isolation.

Source
Tales from Kodiak Island
collected by F.A. Golder
The Journal of American Folklore
Vol. 16, No. 60, Jan. – Mar., 1903

► Themes of the story

Trickster: The raven exhibits cunning behavior, negotiating with the chief to marry his daughter in exchange for food, despite his unappealing nature.

Conflict with Nature: The villagers’ insatiable hunger leads them to overconsume the whale provided by the raven, resulting in their demise.

Community and Isolation: The raven and his grandmother live apart from the village due to being disliked, emphasizing their separation from the community.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

In a barrabara (native home), at the end of a large village, lived an old woman with her grandson, a raven. The two lived apart from the other villagers, for they were disliked by them. When the men returned from fishing for cod, and the raven would come and beg a fish, they would never give him one. But when all had left the beach, he would come and pick up any sick fish or refuse that may have been left there. On this he and his grandmother lived.

One winter was very severe. Hunting was impossible; food became scarce to starvation, and even the chief had but little left. One day he (chief) called all his people together, and urged them to make an effort to obtain food, or all would starve. He also announced that he desired his son to marry, and that the bride would be selected from the village girls, who were requested to wash and dress up for the occasion. For a time hunger was forgotten; and in a short time the girls, dressed and looking their best, were lined up under the critical eye of the chief, who selected one of the fairest for his son. A feast of all the eatables the chief had followed; the village was merry for a short time, and then starved again.

The raven perched on a pole outside, observed and listened attentively to all that passed, and after the feast flew home, and said to his grandmother, “Grandmother, I too want to marry.”

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She made no reply; and he went about his duties, gathering food for his little home, which he did each day by flying along the beach, and picking up a dead fish or a bird.

He gathered more than enough for two, while in the village the hunger was keener each day. When the famine was at its worst, the raven came to the chief, and asked, “Chief, what will you give me, if I bring you food?”

The chief looked at him a while, and answered, “You shall have my oldest daughter for a wife.” No other reward would have pleased him better; he flew away in a joyful mood, and said to his grandmother: “Clean out the barrabara. Make everything ready. I am going to get food for the people, and marry the chief’s oldest daughter.”

“Ai, Ai, Y-a-h! You are not going to marry. Our barrabara is small and dirty. Where will you put your wife ?”

“Caw! Caw! Caw! Never mind. Do as I say,” he screamed, at the same time pecking her.

Early next morning he flew away, and later in the day appeared with a bundle of “yukelah” (dried salmon) in his talons. “Come with me to the chief’s house, grandmother,” he called to her. He handed the fish over to the chief, and received the daughter in exchange. Telling his grandmother to bring the bride home, he preceded them, and cleared out of the barrabara all the straw and bedding. When the two women arrived, they found an empty barrabara, and the old woman began to scold him : —

“What are you doing? Why are you throwing out everything?”

“I am cleaning house,” was his curt reply.

When the time for retiring came, the raven spread out one wing, and asked his bride to lie on it, and then covered her with the other. She spent a miserable and sleepless night in that position. The odor of his body and the breath of his mouth almost smothered her, and she determined to leave him in the morning. But in the morning she decided to stay and try and bear it. During the day she was cheerless and worried, and when the raven offered her food, she would not eat it. On the second night he again invited her to lay her head on his breast, and seek rest in his arms, but she cried and would not; and only after much threatening did he prevail on her to comply with his wish. The second night was not better than the first, and early in the morning she stole away from him and went back to her father, telling him everything.

On awaking and finding his wife gone, the raven inquired of his grandmother whether she knew aught of her whereabouts. She assured him that she did not. “Go, then,” he said, “to the chief, and bring her back.” She feared him, and did his bidding. When she came to the chief’s house, and as soon as she put her foot into it, she was pushed out. This she reported to the raven on her return.

The summer passed, followed by a hard winter and famine. As in the winter before, the raven and his grandmother had plenty, but the others suffered greatly for lack of food. With the return of the hard times, the grandson’s thoughts turned to love. This time it was a girl, young and beautiful, at the other end of the village. When he mentioned the subject and girl to his grandmother, and asked her to “go and bring the girl here — I want to marry her,” she was quite indignant, and told him what she thought about it.

“Ai, Ai, Y-a-h! Are you going to marry again? Your first wife could not live with you, because you smell so strong. The girls do not wish to marry you.”

“Caw! Caw! Caw! Never mind the smell! Never mind the smell! Go — do as I say.” To impress his commands and secure obedience he continued pecking her until she was glad to go. While she was gone, he was very restless and anxious. He hopped about the barrabara and near-by hillocks, straining his eyes for a sight of the expected bride. At last he saw them coming, his grandmother accompanied by the girl. Hurriedly he began cleaning out the barrabara, throwing out not only the straw, but bedding, baskets, and all. The old woman on her return scolded him, but he paid no attention to it.

The young bride, like her predecessor, was enfolded tightly in his wings, and like her predecessor had a wretched and sleepless night, but determined to endure it if possible; for with him she would have enough to eat, at least. The second night was as bad as the first, but she stayed on, and concluded to do so until spring. On the third day the raven, seeing that she was still with him, said to the old woman: “Tomorrow I will go and get a big, fat whale. While I am gone, make a belt and a pair of torbarsars (native shoes) for my wife.”

“Ai, Ai, Y-a-h! How will you bring a whale? The hunters cannot kill one, and how will you do it?”

“Caw! Caw! Caw! Be quiet, and do what I tell you : make the belt and torbarsars. I will do what I say,” he angrily exclaimed, also using his more effective method of silencing her.

Before dawn next morning the raven flew away over the sea. In his absence the old woman was busily engaged making the things for the young bride, who was watching and talking to her. About midday they espied him flying toward the shore, carrying a whale. The grandmother started the fire, and the young woman tucked up her parka (native dress), belted it with the new belt, put on the new torbarsars, sharpened the stone knife, and went to the beach to meet her husband. As he drew near, he cried: “Grandmother, go into the village, and call the people; tell them I have brought a big, fat whale.” She ran as hard as she could, and told the joyful news. The half-dead village of a sudden became alive. Some began sharpening their knives, others to dress; but most of them ran just as they were and with such knives as they had, to the beach where the whale was. His importance was not lost on the raven, who hopped up and down the whale’s back, viewing the scene of carnage and gorging below him. Every now and then he would take out a pebble from the tool bag which he had about him, and after a seeming consultation put it back. When the chief or any of his relatives came near, he drove them off, and they had to satisfy themselves with watching and feasting with their eyes from the distance, while the others were revelling in fat and even carrying off the blubber to their homes. (Later, in the village, the people shared with the chief.)

The raven’s first wife, the chief’s daughter, had a son by him, a little raven. She had it in her arms on this occasion, and walked in front of the raven where he would have to notice her. “Here is your child, look at it,” she called. But he acted as if he heard not. She called several times, and continued forcing the baby before his eyes until he said, “Come nearer, nearer still;” and when quite close to him, he turned around and excreted on them, almost covering up the child. She turned away, and left him without a word.

Death was the result of the feast. A part of the people ate so much fat on the spot that they died soon after; the rest had eaten so much and filled their barrabaras so full of blubber that during the night they suffocated. In the whole village only three were left, the raven, his wife, and his grandmother, and there they live to this day.