The Wise and the Foolish Merchant

A wise merchant and a foolish merchant embark on separate journeys across a desert. The foolish merchant falls victim to a deceptive demon, discarding his vital water supply and ultimately perishing with his company. The wise merchant, discerning the demon’s ploy, safeguards his resources and survives. He later profits by utilizing the abandoned goods of the foolish merchant, exemplifying prudence and foresight.

Source: 
Jataka Tales 
by Ellen C. Babbit 
The Century Co., New York, 1912


► Themes of the story

Trickster: The demon employs deception to mislead the foolish merchant into discarding his water supply, showcasing the classic trickster archetype.

Cunning and Deception: The narrative emphasizes the dangers of deceit and the importance of discernment, as the foolish merchant falls victim to the demon’s ploy.

Moral Lessons: The tale imparts a lesson on the value of wisdom and prudence over naivety, highlighting the consequences of gullibility and the rewards of foresight.

► From the same Region or People

Learn more about Jataka Tales


Once upon a time in a certain country a thrifty merchant visited a great city and bought a great supply of goods. He loaded wagons with the goods, which he was going to sell as he traveled through the country.

A stupid young merchant was buying goods in the same city. He, too, was going to sell what he bought as he traveled through the country.

They were both ready to start at the same time.

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The thrifty merchant thought, “We cannot travel together, for the men will find it hard to get wood and water, and there will not be enough grass for so many oxen. Either he or I ought to go first.”

So he went to the young man and told him this, saying, “Will you go before or come on after me?”

The other one thought, “It will be better for me to go first. I shall then travel on a road that is not cut up. The oxen will eat grass that has not been touched. The water will be clean. Also, I shall sell my goods at what price I like.” So he said, “Friend, I will go on first.”

This answer pleased the thrifty merchant. He said to himself, “Those who go before will make the rough places smooth. The old rank grass will have been eaten by the oxen that have gone before, while my oxen will eat the freshly grown tender shoots. Those who go before will dig wells from which we shall drink. Then, too, I will not have to bother about setting prices, but I can sell my goods at the prices set by the other man.” So he said aloud, “Very well, friend, you may go on first.”

At once the foolish merchant started on his journey. Soon he had left the city and was in the country. By and by he came to a desert which he had to cross. So he filled great water-jars with water, loaded them into a large wagon and started across the desert.

Now on the sands of this desert there lived a wicked demon. This demon saw the foolish young merchant coming and thought to himself, “If I can make him empty those water-jars, soon I shall be able to overcome him and have him in my power.”

So the demon went further along the road and changed himself into the likeness of a noble gentleman. He called up a beautiful carriage, drawn by milk-white oxen. Then he called ten other demons, dressed them like men and armed them with bows and arrows, swords and shields. Seated in his carriage, followed by the ten demons, he rode back to meet the merchant. He put mud on the carriage wheels, hung water-lilies and wet grasses upon the oxen and the carriage. Then he made the clothes the demons wore and their hair all wet. Drops of water trickled down over their faces just as if they had all come through a stream.

As the demons neared the foolish merchant they turned their carriage to one side of the way, saying pleasantly, “Where are you going?”

The merchant replied, “We have come from the great city back there and are going across the desert to the villages beyond. You come dripping with mud and carrying water-lilies and grasses. Does it rain on the road you have come by? Did you come through a stream?”

The demon answered, “The dark streak across the sky is a forest. In it there are ponds full of water-lilies. The rains come often. What have you in all those carts?”

“Goods to be sold,” replied the merchant.

“But in that last big heavy wagon what do you carry?” the demon asked.

“Jars full of water for the journey,” answered the merchant.

The demon said, “You have done well to bring water as far as this, but there is no need of it beyond. Empty out all that water and go on easily.” Then he added, “But we have delayed too long. Drive on!” And he drove on until he was out of sight of the merchant. Then he returned to his home with his followers to wait for the night to come.

The foolish merchant did as the demon bade him and emptied every jar, saving not even a cupful. On and on they traveled and the streak on the sky faded with the sunset. There was no forest, the dark line being only clouds. No water was to be found. The men had no water to drink and no food to eat, for they had no water in which to cook their rice, so they went thirsty and supperless to bed. The oxen, too, were hungry and thirsty and dropped down to sleep here and there. Late at night the demons fell upon them and easily carried off every man. They drove the oxen on ahead of them, but the loaded carts they did not care to take away.

A month and a half after this the wise merchant followed over the same road. He, too, was met on the desert by the demon just as the other had been. But the wise man knew the man was a demon because he cast no shadow. When the demon told him of the ponds in the forest ahead and advised him to throw away the water-jars the wise merchant replied, “We don’t throw away the water we have until we get to a place where we see there is more.”

Then the demon drove on. But the men who were with the merchant said, “Sir! those men told us that yonder was the beginning of a great forest, and from there onwards it was always raining. Their clothes and hair were dripping with water. Let us throw away the water-jars and go on faster with lighter carts!”

Stopping all the carts the wise merchant asked the men, “Have you ever heard any one say that there was a lake or pond in this desert? You have lived near here always.”

“We never heard of a pond or lake,” they said.

“Does any man feel a wind laden with dampness blowing against him?” he asked.

“No, sir,” they answered.

“Can you see a rain cloud, any of you?” said he.

“No, sir, not one,” they said.

“Those fellows were not men, they were demons!” said the wise merchant. “They must have come out to make us throw away the water. Then when we were faint and weak they might have put an end to us. Go on at once and don’t throw away a single half-pint of water.”

So they drove on and before nightfall they came upon the loaded wagons belonging to the foolish merchant.

Then the thrifty merchant had his wagons drawn up in a circle. In the middle of the circle he had the oxen lie down, and also some of the men. He himself with the head men stood on guard, swords in hand and waited for the demons. But the demons did not bother them. Early the next day the thrifty merchant took the best of the wagons left by the foolish merchant and went on safely to the city across the desert.

There he sold all the goods at a profit and returned with his company to his own city.


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How the Turtle Saved His Own Life

A king’s young princes played by a lake where a Turtle, mistaken for a demon, frightened them. The king ordered the “demon” to be killed, and many plans were suggested. Hearing one to throw him into the river, the Turtle pretended terror, tricking the king. Tossed into the water, the Turtle escaped, laughing at their ignorance of his true safety in water.

Source: 
Jataka Tales 
by Ellen C. Babbit 
The Century Co., New York, 1912


► Themes of the story

Trickster: The turtle embodies the trickster archetype by using cunning and deception to outsmart those who wish to harm it.

Cunning and Deception: The tale highlights the use of wit and deceit as the turtle pretends to fear the water, leading its captors to unwittingly ensure its escape.

Conflict with Authority: The turtle faces a life-threatening decree from the king, representing an individual’s struggle against authoritative power.

► From the same Region or People

Learn more about Jataka Tales


A king once had a lake made in the courtyard for the young princes to play in. They swam about in it, and sailed their boats and rafts on it. One day the king told them he had asked the men to put some fishes into the lake.

Off the boys ran to see the fishes. Now, along with the fishes, there was a Turtle. The boys were delighted with the fishes, but they had never seen a Turtle, and they were afraid of it, thinking it was a demon. They ran back to their father, crying, “There is a demon on the bank of the lake.”

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The king ordered his men to catch the demon, and to bring it to the palace. When the Turtle was brought in, the boys cried and ran away.

The king was very fond of his sons, so he ordered the men who had brought the Turtle to kill it.

“How shall we kill it?” they asked.

“Pound it to powder,” said some one. “Bake it in hot coals,” said another.

So one plan after another was spoken of. Then an old man who had always been afraid of the water said: “Throw the thing into the lake where it flows out over the rocks into the river. Then it will surely be killed.”

When the Turtle heard what the old man said, he thrust out his head and asked: “Friend, what have I done that you should do such a dreadful thing as that to me? The other plans were bad enough, but to throw me into the lake! Don’t speak of such a cruel thing!”

When the king heard what the Turtle said, he told his men to take the Turtle at once and throw it into the lake. The Turtle laughed to himself as he slid away down the river to his old home. “Good!” he said, “those people do not know how safe I am in the water!”


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The Monkey and the Crocodile

A cunning monkey outwits a naive crocodile twice. Initially, the crocodile tricks the monkey into riding on his back to steal his heart. The monkey cleverly claims his heart is in the tree, escaping safely. Later, the crocodile pretends to be a rock to ambush the monkey, but the monkey’s wit saves him again. Their clever exchanges end in mutual respect, though vigilance remains.

Source: 
Jataka Tales 
by Ellen C. Babbit 
The Century Co., New York, 1912


► Themes of the story

Trickster: The monkey embodies the trickster archetype, using his wit to outsmart the crocodile on multiple occasions.

Cunning and Deception: Both the monkey and the crocodile employ deceit in their interactions, highlighting the role of cunning in their survival.

Moral Lessons: The tale imparts lessons on the value of intelligence and caution when dealing with potential threats.

► From the same Region or People

Learn more about Jataka Tales


A Monkey lived in a great tree on a river bank.

In the river there were many Crocodiles. A Crocodile watched the Monkeys for a long time, and one day she said to her son: “My son, get one of those Monkeys for me. I want the heart of a Monkey to eat.”

“How am I to catch a Monkey?” asked the little Crocodile. “I do not travel on land, and the Monkey does not go into the water.”

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“Put your wits to work, and you’ll find a way,” said the mother.

And the little Crocodile thought and thought.

At last he said to himself: “I know what I’ll do. I’ll get that Monkey that lives in a big tree on the river bank. He wishes to go across the river to the island where the fruit is so ripe.”

So the Crocodile swam to the tree where the Monkey lived. But he was a stupid Crocodile.

“Oh, Monkey,” he called, “come with me over to the island where the fruit is so ripe.”

“How can I go with you?” asked the Monkey. “I do not swim.”

“No–but I do. I will take you over on my back,” said the Crocodile.

The Monkey was greedy, and wanted the ripe fruit, so he jumped down on the Crocodile’s back.

“Off we go!” said the Crocodile.

“This is a fine ride you are giving me!” said the Monkey.

“Do you think so? Well, how do you like this?” asked the Crocodile, diving.

“Oh, don’t!” cried the Monkey, as he went under the water. He was afraid to let go, and he did not know what to do under the water.

When the Crocodile came up, the Monkey sputtered and choked. “Why did you take me under water, Crocodile?” he asked.

“I am going to kill you by keeping you under water,” answered the Crocodile. “My mother wants Monkey-heart to eat, and I’m going to take yours to her.”

“I wish you had told me you wanted my heart,” said the Monkey, “then I might have brought it with me.”

“How queer!” said the stupid Crocodile. “Do you mean to say that you left your heart back there in the tree?”

“That is what I mean,” said the Monkey. “If you want my heart, we must go back to the tree and get it. But we are so near the island where the ripe fruit is, please take me there first.”

“No, Monkey,” said the Crocodile, “I’ll take you straight back to your tree. Never mind the ripe fruit. Get your heart and bring it to me at once. Then we’ll see about going to the island.”

“Very well,” said the Monkey.

But no sooner had he jumped onto the bank of the river than–whisk! up he ran into the tree.

From the topmost branches he called down to the Crocodile in the water below:

“My heart is way up here! If you want it, come for it, come for it!”

Part II

The Monkey soon moved away from that tree. He wanted to get away from the Crocodile, so that he might live in peace.

But the Crocodile found him, far down the river, living in another tree.

In the middle of the river was an island covered with fruit-trees.

Half-way between the bank of the river and the island, a large rock rose out of the water. The Monkey could jump to the rock, and then to the island. The Crocodile watched the Monkey crossing from the bank of the river to the rock, and then to the island.

He thought to himself, “The Monkey will stay on the island all day, and I’ll catch him on his way home at night.”

The Monkey had a fine feast, while the Crocodile swam about, watching him all day.

Toward night the Crocodile crawled out of the water and lay on the rock, perfectly still.

When it grew dark among the trees, the Monkey started for home. He ran down to the river bank, and there he stopped.

“What is the matter with the rock?” the Monkey thought to himself. “I never saw it so high before. The Crocodile is lying on it!”

But he went to the edge of the water and called: “Hello, Rock!”

No answer.

Then he called again: “Hello, Rock!”

Three times the Monkey called, and then he said: “Why is it, Friend Rock, that you do not answer me to-night?”

“Oh,” said the stupid Crocodile to himself, “the rock answers the Monkey at night. I’ll have to answer for the rock this time.”

So he answered: “Yes, Monkey! What is it?”

The Monkey laughed, and said: “Oh, it’s you, Crocodile, is it?”

“Yes,” said the Crocodile. “I am waiting here for you. I am going to eat you.”

“You have caught me in a trap this time,” said the Monkey. “There is no other way for me to go home. Open your mouth wide so I can jump right into it.”

Now the Monkey well knew that when Crocodiles open their mouths wide, they shut their eyes.

While the Crocodile lay on the rock with his mouth wide open and his eyes shut, the Monkey jumped.

But not into his mouth! Oh, no! He landed on the top of the Crocodile’s head, and then sprang quickly to the bank. Up he whisked into his tree.

When the Crocodile saw the trick the Monkey had played on him, he said: “Monkey, you have great cunning. You know no fear. I’ll let you alone after this.”

“Thank you, Crocodile, but I shall be on the watch for you just the same,” said the Monkey.


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The Raven and the Marmot

A Raven, mocked by sea birds for eating carrion, flies to a mountain, where he encounters a Marmot. The Marmot tricks the Raven into dancing with flattery and mock praise. As the Raven dances with closed eyes, the Marmot escapes into his burrow, mocking the Raven’s foolishness. Humiliated, the Raven flees in anger, learning a lesson in pride and gullibility.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Trickster: The Marmot exemplifies the trickster archetype by cunningly deceiving the Raven, highlighting the use of wit to outsmart others.

Cunning and Deception: The story centers on the Marmot’s deceptive tactics to evade being eaten, showcasing the effectiveness of cleverness in overcoming threats.

Moral Lessons: The narrative imparts a lesson on the perils of pride and gullibility, illustrating how vanity can lead to one’s downfall.

► From the same Region or People

Learn more about Inuit peoples


a woman’s tale, from Norton Bay

Once a Raven was flying over a reef near the seashore, when he was seen by some Sea-birds that were perched on the rocks, and they began to revile him, crying, “Oh, you offal eater! Oh, you carrion eater! Oh, you black one!” until the Raven turned and flew away, crying, “Gnak, gnak, gnak! why do they revile me!” And he flew far away across the great water until he came to a mountain on the other side, where he stopped.

Looking about he saw just in front of him a marmot hole. The Raven stood by the hole watching, and very soon the Marmot came back bringing home some food. When the Marmot saw the Raven in front of his door he asked him to stand aside, but the Raven refused, saying, “They called me carrion eater, and I will show that I am not, for I will eat you.”

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To this the Marmot answered, “All right; but I have heard that you are a very fine dancer; now, if you will dance, I will sing, and then you can eat me, but I wish to see you dance before I die.” This pleased the Raven so much that he agreed to dance, so the Mar mot sang, “Oh, Raven, Raven, Raven, how well you dance! Oh, Raven, Raven, Raven, how well you dance!” Then they stopped to rest, and the Marmot said, “I am very much pleased with your dancing, and now I will sing once more, so shut your eyes and dance your best.” The Raven closed his eyes and hopped clumsily about while the Mar mot sang, “Oh, Raven, Raven, Raven, what a graceful dancer! Oh, Raven, Raven, Raven, what a fool you are!” Then the Marmot, with a quick run, darted between the Raven’s legs and was safe in his hole. As soon as the Marmot was safe he put out the tip of his nose and laughed mockingly, saying, “Chi-kik-kik, chi-kik-kik, chi-kik-kik! You are the greatest fool I ever saw; what a comical figure you made while dancing; I could hardly keep from laughing; and just look at me; see how fat I am. Don’t you wish you could eat me!” And he tormented the Raven until the latter flew far away in a rage.


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 Raven, The Whale, and the Mink

Raven, a cunning trickster, encounters a whale and enters its body, discovering a magical, self-sustaining interior with a young woman, the whale’s inua (spirit). Disobeying her warnings, Raven’s greed causes the whale’s death, leading to his escape and subsequent feast on its remains. With Mink, Raven tricks seals into a deadly feast, ensuring plentiful oil and food, establishing a lifelong bond between ravens and minks.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Trickster: Raven exemplifies the trickster archetype, using cunning and deceit to achieve his goals, such as entering the whale’s body and later deceiving the seals.

Divine Intervention: The presence of the whale’s inua (spirit) signifies the influence of supernatural beings in the narrative, guiding events and interactions.

Cunning and Deception: Raven’s actions, including his manipulation of the whale and the seals, highlight themes of wit and deceit employed to secure sustenance and survival.

► From the same Region or People

Learn more about Inuit peoples


This tale is related either separately or in conjunction with the preceding one, of which it forms a part.

After Raven had dried his clothing at the fire he chanced to look toward the sea and saw a large whale passing close along the shore, and he cried out, “When you come up again shut your eyes and open your mouth wide.” Quickly putting on his raven coat, he drew down his mask, then, carrying his fire-drill under his wings, flew out over the water. The whale soon came up again and did as it was told, and when Raven saw the open mouth he flew straight down the whale’s throat. The whale closed its mouth and went down again, while Raven stood looking about, finding himself at the entrance of a fine room, at one end of which burned a lamp. He went in and was surprised to see a very beautiful young woman sitting there. The place was clean and dry, the roof being supported by the whale’s spine, while its ribs formed the walls. From a tube that extended along the whale’s back bone, oil was dropping slowly into the lamp.

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When Raven stepped in the woman started up and cried out, “How came you here? You are the first man who ever came in here.” Raven told how he came there, and she asked him to be seated on the other side of the room. This woman was the shade or inua of the whale, which was a female. Then she prepared him food, giving him some berries and oil, at the same time telling him that she had gathered the berries the year before.

For four days Raven stayed there as the guest of the inua, and continually wondered what the tube was that ran along the roof of the house. Each time the woman left the room she told him that he must not touch it. At last, when she left the room again, he went to the lamp, and holding out his claw caught a large drop of the oil and licked it with his tongue. It tasted so sweet that he began to catch and eat other drops as fast as they fell. This soon became too slow for him, so he reached up and tore a piece from the side of the tube and ate it. As soon as this was done a great rush of oil poured into the room, extinguishing the light, while the room itself began to roll wildly about. This continued for four days and Raven was nearly dead from weariness and the bruises which he had received. Then the room became still and the whale was dead, for Raven had torn off a part of one of the heart vessels. The inua never came back to the room, and the whale drifted upon the shore.

Raven now found himself a prisoner, and while trying to think of a plan for escaping, heard two men talking on top of the whale, and pro posing to bring all of their village mates to the place. This was done very quickly, and the people soon had a hole made through the upper side of the whale’s body. This hole was enlarged until, watching his chance while everybody was carrying a load of meat to the shore, Raven flew out and alighted on the top of a hill close by without being noticed.

Then he remembered that he had left his fire-drill behind, and exclaimed, “Ah, my good fire drill; I have forgotten it.” He quickly removed his raven mask and coat, becoming a young man again, and started along the shore toward the whale. The people on the carcass soon saw a small, dark colored man in a strangely made deerskin coat coming toward them, and they looked at him curiously. Raven drew near and said, “Ho, you have found a fine, large whale. Well, I will help you cut him up.” He rolled up his sleeves and set to work. Very soon a man working inside the whale’s body cried out, “Ah, see what I have found. A fire drill inside the whale.” At once Raven began to roll down his sleeves, saying, “That is bad, for my daughter has told me that if a fire-drill is found in a whale and people try to cut up that whale many of them will die. I shall run away.” And away he ran.

When Raven had gone the people looked at one another and said, “Perhaps he is right;” and away they all ran, every one trying to rub the oil off his hands as he went. From his hiding place nearby Raven looked on and laughed as the people ran away, and then he went for his mask and coat. After procuring them he returned to the whale and began cutting it up and carrying the flesh back from the shore. As he thought of the feast in store for him he even said, “Thanks” to the shades.

When he had stored away enough meat he wished to save some oil, but had no bag to put it in, so he walked along the shore trying to find a seal. He had gone only a short distance when he saw a mink run swiftly by, and he called out, “What are you running after so fast? Are you going for something to eat?”

Mink stopped, and pushing up his nose like a mask, as Raven had done with his beak, became a small, dark-colored man. Then Raven cried, “Ah, you will be my friend? I have plenty of food, but I am lonely, for I have no one with me.” To this Mink agreed, and both walked back to the whale and went to work, but Mink did the most for Raven was very lazy.

They made grass bags and mats for the meat and blubber, storing great quantities of it in holes in the ground. After this was done they built a fine kashim. When it was finished Raven said, “It is lonely; let us make a feast.” And he told Mink to go out and invite the sea people to join them.

To this Mink agreed, so next morning he started out, while Raven made a short, round, slender rod, at one end of which he painted two rings with charcoal paint. When he had finished this, he gathered a large ball of sticky spruce gum, which he placed with the rod in the kashim.

Mink soon returned and told Raven that on the morrow plenty of sea people would come to the feast. To this Raven answered, “Thanks.” Early the next morning Mink called Raven outside and pointed toward the sea, the surface of which was covered with different kinds of seals coming to the feast. Raven went back into the kashim, while Mink went down to the water to meet the guests and escort them to the house.

As each seal came on shore he pushed up his mask and became a small man, and all entered the house until it was full. Raven looked about at the guests and exclaimed, “What a number of people. How shall I be able to make a feast for all of you? But never mind; let me first rub the eyes of some of you with this stuff, in order that you may be able to see better; it is dark in here.”

With his ball of gum Raven then fastened shut the eyes of every seal, except a small one near the door, which he overlooked. The last seal whose eyes were shut was also a small one, and as soon as its eyes were made fast it tried to get them open, and began to cry. The little one by the door cried out to the others, “Raven has stuck your eyes shut, and you can not open them.” Then every seal tried to open his eyes, but could not. With the stick he had made the day before Raven now killed all the guests by striking them on the head, each seal man changing back to a seal as it was killed. As soon as the little one by the door saw Raven killing his companions, it ran out and escaped alone into the sea.

When he had finished, Raven turned to Mink and said, See what a lot of seals I have killed. We will have plenty of oil bags now.” Then they made bags of the sealskins and filled them with oil for the winter. Ever since that time Raven and Mink have been friends, and even to this day ravens will not eat the flesh of a mink, be they ever so hungry; and the mink and the raven are often found very close together on the tundras.


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The owl and the raven

The owl and the raven were close friends who exchanged gifts—a dress for the owl and boots for the raven. When the owl tried to fit the raven with a white dress, the raven’s restless hopping led to the owl’s anger. In frustration, the owl poured oil over the raven, turning it black forever. The raven’s cry, “Qaq! Qaq!” marked the moment.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Transformation: The tale explains the physical change in the raven’s appearance from white to black feathers.

Trickster: The raven’s restless behavior and the resulting transformation align with the trickster archetype common in many myths.

Origin of Things: This story provides an explanation for the natural phenomenon of the raven’s black coloration.

► From the same Region or People

Learn more about Inuit peoples


The owl and the raven were fast friends. One day the raven made a new dress, dappled white and black, for the owl, who in return made a pair of boots of whalebone for the raven and then began to make a white dress. But when he was about to try it on, the raven kept hopping about and would not sit still.

The owl got angry and said: “Now sit still or I shall pour out the lamp over you.” As the raven continued hopping about, the owl fell into a passion and poured the oil upon it. Then the raven cried “Qaq! Qaq!” and since that day has been black all over.

► 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

Igimarasugdjuqdjuaq, the cannibal

Igimarasugdjuqdjuaq was a monstrous man known for murder and cannibalism. After killing his sister-in-law, he terrified his wife into fleeing. She deceived him by crafting a decoy, escaping to a nearby village. When Igimarasugdjuqdjuaq pursued her, the villagers protected her and later avenged his crimes. Using cunning, they lured him into exposing his spear and struck him down, ending his reign of terror.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Trickster: His wife employs cunning to escape, creating a decoy to deceive him.

Revenge and Justice: The villagers avenge his crimes by orchestrating his demise.

Supernatural Beings: Igimarasugdjuqdjuaq’s monstrous nature aligns with encounters involving formidable entities.

► From the same Region or People

Learn more about Inuit peoples


Igimarasugdjuqdjuaq was a very huge and bad man, who had committed many murders and eaten the victims after he had cut them up with his knife. Once upon a time his sister-in-law came to visit his wife, but scarcely had she entered the hut before Igimarasugdjuqdjuaq killed her and commanded his wife to cook her. His wife was very much frightened, fearing that she herself would be the next victim, and resolved to make her escape. When Igimarasugdjuqdjuaq had left to go hunting she gathered heather, stuffed her jacket with it, and placed the figure in a sitting position upon the bed. Then she ran away as fast as she could and succeeded in reaching a village.

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When her husband came home and saw the jacket he believed that it was a stranger who had come to visit him and stabbed him through the body. When he discovered, however, that his wife had deceived and left him, he fell into a passion and pursued her.

He came to the village and said: “Have you seen my wife? She has run away.” The Inuit did not tell him that she was staying with them, but concealed her from his wrath. At last Igimarasugdjuqdjuaq gave her up for lost and returned home.

The Inuit, however, resolved to revenge the many outrages which he had wrought upon them. They went to visit him and met him on the ice just below the hut. When he told them he was going bear hunting they said: “Let us see your spear.” This spear had a stout and sharp walrus tusk for a point. “Ah,” said they, “that is good for bear hunting; how sharp it is. You must hit him just this way.” And so saying they struck his brow, the point of the spear entering his brain, and then cut the body up with their knives.


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The visitor

An old witch living with her grandson plotted to harm a visiting hunter, envious of his success. She cooked a deadly soup of wolf and human brains, sending her grandson to invite the hunter while warning him to conceal its contents. However, the hunter, a powerful angakoq, saw through her plan. Using his magic, he tricked her into eating the poisoned soup herself, causing her swift demise.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Trickster: The hunter employs cunning and magical prowess to outsmart the witch, turning her own malevolent scheme against her.

Good vs. Evil: The narrative depicts the struggle between the virtuous hunter and the malevolent witch, highlighting the triumph of good over evil.

Divine Intervention: The hunter’s shamanic abilities, possibly granted by spiritual forces, enable him to perceive and thwart the witch’s evil plan.

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An old hag lived in a house with her grandson. She was a very bad woman who thought of nothing but playing mischief. She was a witch and tried to harm everybody by witchcraft. Once upon a time a stranger came to visit some friends who lived in a hut near that of the old woman. As the visitor was a good hunter and procured plenty of food for his hosts, she envied them and resolved to kill the new comer. She made a soup of wolf’s and man’s brains, the most poisonous meal she could prepare, and sent her grandson to invite the stranger. She cautioned him not to say what she had cooked, as she knew that the visitor was a great angakoq, who was by far her superior in wisdom.

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The boy went to the neighboring hut and said: “Stranger, my grandmother invites you to come to her hut and to have there a good feast on a supper she has cooked. She told me not to say that it is a man’s and a wolf’s brains and I do not say it.” Though the angakoq understood the schemes of the old hag he followed the boy and sat down with her. She feigned to be very glad to see him and gave him a dish full of soup, which he began to eat. But by help of his tornaq the food fell right through him into a vessel which he had put between his feet on the floor of the hut. This he gave to the old witch and compelled her to eat it. She died as soon as she had brought the first spoonful to her mouth.


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The Raven

These Inuit tales explore themes of trickery, survival, and transformation, often featuring the raven as a central figure. The raven demonstrates arrogance, resourcefulness, and eventual folly—whether stealing a thigh bone, attempting to dominate others, or failing to adapt to challenges. Interactions with other animals and humans reveal moral undertones about respect, cleverness, and the consequences of hubris, culminating in the raven’s ultimate downfall.

Source: 
Tales of the Smith Sound Eskimo 
by Alfred L. Kroeber 
[The American Folklore Society] 
Journal of American Folklore 
Vol.12, No.46, pp.166-182 
July-September, 1899


► Themes of the story

Trickster: The raven embodies the archetype of the trickster, using cunning and deceit in interactions with other animals and humans.

Transformation: The story features physical transformations, such as geese becoming human and vice versa, highlighting themes of change and adaptability.

Cunning and Deception: The narrative showcases acts of deceit and cleverness, particularly through the raven’s actions and the responses of other characters.

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1. A raven flew above a person, carrying something in his bill. “What have you in your bill, raven?” the person asked. “A man’s thigh-bone,” the raven answered. “I eat it because I like it. I am going to swallow it.”

2. A man, who was an angakoq, went visiting. He entered the raven’s house. The raven at once began to give orders to his son. He said: “Go out and get excrements.” His son went out and soon returned, bringing a large one. The raven told the man to eat of the excrement. The raven said, “Eat!” But the man did not eat it. The gull said to him: “Come over here to me.” The man came and went in its house. The gull went out and brought back trout. The man began to eat the trout. Then he left the house, went away, and arrived home.

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3. A small snowbird was crying because she had lost her husband. While she was crying, the raven, who had no wife, came along. When the raven reached her he said, “Why are you crying?” “I am crying for my husband, because he has been away so long a time,” said the snowbird. “My husband went out to look for food for me, and has not come back.” The raven told her that her husband was dead; that he had been sitting on a rock, when this became loosened and fell through the ice, and that he had fallen with it. “I will marry you,” he said. “You can sleep here under my armpit. Take me for a husband; I have a pretty bill; I have a pretty chin; I have good enough nostrils and eyes; my wings are good and large, and so are my whiskers.” But the little snowbird said, “I don’t want you for my husband.” Then the raven went away, because the snowbird did not want to marry him.

After a while the raven, who was still without a wife, came to some geese who had become persons. The geese were just going away. The raven said, “I too, I who have no wife, I am going.” The geese, because they were about to leave, now became birds again. One of them said, “It is very far away that we are going. You had better not go with us,” meaning the raven. “Don’t come with us.” The raven said, “I am not afraid to go. When I am tired, I shall sleep by whirling up.” Then they started, the raven going with them. They flew a great distance (having now become birds), passing over a large expanse of water, where there was no land to be seen. Finally, when the geese wanted to sleep, they settled and swam on the water, and there they went to sleep. The raven also grew very tired, and wanted to sleep, but of course could not swim.

So he whirled upwards towards the sky. But as soon as he went to sleep, he began to drop from up there. When he fell into the water he woke up and said, “Get together, so that I can climb on your backs and go to sleep there.” The geese did as he’ told them, and he was soon asleep on their backs. Then one of the geese said, “He is not light at all. Let us shake him off, because he is so heavy.” Then they shook him off their backs into the water.

“Get together,” cried the raven. But they did not do so, and thus the raven was drowned.

4. The hawk was busy marking the raven with spots. Meanwhile a man was coming from behind towards them, so that they did not see him (especially as they were absorbed in their occupation). The man came nearer. (An obscure passage follows.) Suddenly the hawk was startled, and spilled the soot over the raven, so that the latter became black, while the raven bespattered him, so that he became marked with small spots.


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An Adlit Tale

An Eskimo hunter adopted a starving Adlit girl named Ivaranax after finding her alone. One day, her request for reindeer fat angered him, leading her to seek it from the Adlit. She returned with reindeer fat, but the Adlit followed her and attacked the village, killing most inhabitants. Seeking revenge, the men hunted and killed the Adlit, sparing Ivaranax only to punish her before her eventual death.

Source: 
The Labrador Eskimo 
by E.W. Hawkes 
[Canada, Department of Mines] 
Geological Survey, Memoir 91 
Anthropological Series no. 14 
Ottawa, 1916


► Themes of the story

Trickster: Ivaranax deceives her foster father by seeking reindeer fat from the Adlit, leading to dire consequences.

Revenge and Justice: The men avenge the attack on their village by hunting down the Adlit and punishing Ivaranax.

Trials and Tribulations:– The villagers face significant challenges in dealing with the betrayal and the resulting attack.

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Once an Eskimo found an Adlit girl by the side of a river when he was out hunting. She was starving. All her relatives were dead. So he took her home and adopted her as his daughter. Her name was Ivaranax.

One day she asked her foster-father for some reindeer fat. She said she was tired of seal meat, and wanted something nice to eat. That made her foster-father angry. So he told her to go to the Adlit and get some reindeer fat. She went out. He could not find her that evening. The next morning she returned, dressed in a reindeer-skin coat and eating reindeer fat.

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The same day all the men went hunting. Then the Adlit, who had followed her, attacked the village. They killed all the women and children but three, who hid under a pile of skins. When the men returned, they found their women and children kilted. So they made many arrows and followed the trail of the Adlit. When they came up to their tents, they looked in. The Adlit were eating and laughing. The girl was among them. Then they killed them all but the girl. Her they kept for punishment. They led her out and cut off both her arms. She ran off with the blood streaming from her arms. She had not gone far before she fell dead.


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