The woman who got connected with the Ingnersuit or underworld people

Two hunters and a woman argued while deer-hunting, causing her to hide and separate from them. She encountered a man from a gull’s mound who married her. They had a son, Imitlungnarsunguak, whom she later raised among her people. The boy’s hunting skills were remarkable, but his father claimed his first catch. After being captured by underground beings, his mother rescued him, securing their freedom.

Source:
Tales and Traditions of the Eskimo
by Henry Rink
[William Blackwood and Sons]
Edinburgh and London, 1875

► Themes of the story

Underworld Journey: The woman enters the dwelling of the underworld people (Ingnersuit) and later retrieves her son from their subterranean abode.

Supernatural Beings: The narrative involves interactions with the Ingnersuit, beings from the underworld with mystical attributes.

Family Dynamics: The story explores the relationship between the woman, her supernatural husband, and their son, highlighting the mother’s efforts to protect and reunite with her child.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

It once happened that two men went out deer-hunting, accompanied by a woman. On the way they scolded her, at which she got vexed, and tied up her boots in order to remain behind. They waited a while for her, but at length went along without her, and soon lost sight of her, as she had purposely hidden herself behind some large heaps of stones. She heard them seeking for her close beside her hiding-place, and lamenting their loss; but nevertheless she remained quiet until they were gone. When she was thus left alone she crept forth and went off in an opposite direction.

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After some time she came to a gull’s mound, and observed a man coming out from it; she tried to escape, but he seized hold of her, and asked her to follow him to his dwelling-place in the gull’s-hill, as he wished to marry her. She followed him reluctantly; but when he opened it to her, she noticed that it was covered with reindeer-skins on the walls, and on the whole looked quite comfortable. She now left off crying, entered the hill, and became his wife, and in due time she bore him a child, whom the father wanted to be named Imitlungnarsunguak. The wife, however, remonstrated, saying, “That she had not got any relatives of that name;” but the husband answered her, “It did not matter; he would take care to make a great huntsman of him,” — and then she let him call the boy as he liked. When he grew on, and his mother had spent a good many winters in this place, she longed for her former home, and wished to return. The husband merely answered her, “I claim his first catch, mind!” and then she left him along with her son, and went back to her old relatives and housemates, and once more lived with them. When the other children played with her son, she used to tell them not to do him any harm; and for fear of his unknown father they desisted. When he was quite grown up, and saw the men prepare for the hunt, he was very desirous to join them; his mother observing this, went outside and shouted out aloud, “Now get him some tools!” When she came out next morning she found them lying on the ground, close beside the entry. When the son brought home what he had caught for the first time, she again went out and cried with all her might, “Imitlungnarsunguak has caught a seal!” and when she was about to re-enter, the people were all very busy in dragging this seal into the house. When they had reached the farther end of the passage, it could not be lifted across the threshold into the room, but rolled back, and in no time had vanished. The father, of course, had taken it away. His next catch the mother got; but when he went out hunting the third time, he remained away. His mother now mended his clothes and put them to rights, and in the evening went outside as before, shouting something at the pitch of her voice, upon which his garments came flying out of the house, and she hurried after them. When they had got as far as the beach, the coast-ice appeared to be lifted up, and left room for the clothes to slip down beneath, — the mother following them closely. She now came to a house under ground belonging to ingnersuit, and there found her son, tied hands and feet. Loosening him she hurried him into his clothes, and brought him away with her. Her own name was Nagguanguak.

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Sogsogot

Sogsogot, a hunter, was abducted by a giant bird and left in its nest with young birds and pigs. He survived by feeding on prey brought by the bird and eventually escaped using the birds to glide down. Later, he encountered his wife’s spirit, who guided him to a spirit town but warned of dangers. After two weeks, he returned home, realizing his wife had passed.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Supernatural Beings: Sogsogot encounters the spirit of his deceased wife, highlighting interactions between mortals and spirits.

Underworld Journey: His journey to the spirit town, a realm beyond the living, reflects this theme.

Resurrection: His return from the spirit world to the land of the living symbolizes a form of resurrection.

► From the same Region or People

Southeast Asia
- Philippines
  - Tinguian Lore

Learn more about Philippines peoples

One day, a long time ago, some men went to the mountains to hunt deer and wild pig, and among them was one named Sogsogot. They all went into the thick forest to look for game, but after a while Sogsogot called his dog and withdrew to an open spot near by, where he waited for the deer to come out.

While he stood there eagerly watching, a big bird swooped down, caught him in its claws, and carried him away. Far off over the mountains the bird soared, until finally it came to a big tree where it had its nest, and here it left the man and flew away.

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Sogsogot’s first thought was to make his escape, but he found that the tree was so tall that he could not get down, and after a time he ceased his attempts to get away and began to look over his companions in the nest–two young birds and three little pigs.

By and by he became hungry, so he cut up the three little pigs, and after he had eaten all he wished he fed the two birds. When this meat was gone the mother bird brought more pigs and deer, and the man had all he could eat. Then he fed the little birds, which grew very fast and soon were able to fly. One day when they were standing on the edge of the nest Sogsogot caught hold of the birds’ legs, and they fluttered down and carried him safely to the ground.

He hastened home as fast as he could go and told the people of his wonderful trip. They made a ceremony for the spirits, and all the people rejoiced that the lost man had returned.

Some time after this Sogsogot went to a hostile town to fight, and while he was gone his wife died. On the way back to his town he met the spirit of his wife driving a cow and two pigs, and not knowing that she was a spirit he asked her where she was going.

“I am not a person any more,” she answered him; “I am dead.” And when he wanted to touch her hand, she gave him only her shortest finger. He begged to go with her so she said, “Go first to our home and get a white chicken; then follow the footmarks of the cow and pigs.”

He did as she commanded him, and after a while he came to a place where she was bathing in the river. She said to him:

“Now you may come with me to our spirit town. I shall hide you in the rice-bin and shall bring food to you every day. But at night the people in the town will want to eat you, and when they come to the bin you must take some of the feathers of the white chicken and throw at them.”

The man went with her, and when they arrived at the spirit town she hid him in the rice-bin. At night the people came to eat him, as she had said they would; but when he threw the chicken feathers at them they were frightened away.

For two weeks Sogsogot lived in this place, but when the feathers were nearly gone he was afraid to stay any longer, for every night the spirits came to eat him. He begged his wife to allow him to go, and finally she showed him the way home, giving him rice to eat on his journey.

As soon as the man arrived home and inquired for his wife, the people told him that she had died and they had buried her under the house. Then he knew that it was her spirit that had taken him to the strange town.

The Land of Yomi

From the heavenly realm, Izanagi and Izanami, the divine pair, created Japan and myriad deities. Tragedy struck when Izanami died giving birth to the Fire God. Izanagi pursued her to Yomi, the underworld, where he saw her decayed form. Fleeing, he sealed Yomi’s entrance with a boulder. Izanami cursed him, but Izanagi vowed greater births, thus becoming purified while Izanami ruled the dead.

Source
Japanese Fairy Tales
by Grace James
Macmillan & Co., London, 1912

► Themes of the story

Creation: The narrative begins with the deities Izanagi and Izanami creating the islands of Japan and numerous deities, detailing the origins of the land and its divine inhabitants.

Underworld Journey: Izanagi’s descent into Yomi, the land of the dead, in an attempt to retrieve Izanami, represents a classic journey into the underworld.

Loss and Renewal: The story depicts the loss of Izanami and Izanagi’s efforts to bring her back, followed by his purification and the continuation of creation, symbolizing cycles of loss and renewal.

► From the same Region or People

East Asia
- Japanese Lore

Learn more about Japanese Mythology & Folklore

From the glorious clouds of High Heaven, from the divine ether, the vital essence, and the great concourse of eternal deities, there issued forth the heavenly pair–Izanagi, His Augustness, the Lord of Invitation, and Izanami, Her Augustness, the Lady of Invitation.

Together they stood upon the Floating Bridge of High Heaven, and they looked down to where the mists swirled beneath their feet. For to them had been given power and commandment to make, consolidate and give birth to the drifting lands. And to this end the august powers had granted them a heavenly jewelled spear.

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And the two deities, standing upon the Floating Bridge of Heaven, lowered the jewelled spear head-first into chaos, so that the mists were divided. And, as they waited, the brine dripped from the jewels upon the spear-head, and there was formed an island. This is the island of Onogoro.

And His Augustness, the Lord of Invitation, took by the hand Her Augustness, the Lady of Invitation, his lovely Younger Sister, and together they descended to the island that was created. And they made the islands of Japan; the land of Iyo, which is called Lovely Princess; the land of Toyo, which is called Luxuriant Sun Youth; the land of Sanuki, which is called Good Prince Boiled Rice; and Great Yamato, the Luxuriant Island of the Dragon Fly; and many more, of which to tell were weariness.

Furthermore, they gave birth to many myriads of deities to rule over the earth, and the air, and the deep sea; and for every season there were deities, and every place was sacred, for the deities were like the needles of the pine trees in number.

Now, when the time came for the Fire God, Kagu-Tsuchi, to be born, his mother, the Lady Izanami, was burned, and suffered a change; and she laid herself upon the ground. Then Izanagi, the Prince who Invites, asked, “What is it that has come to thee, my lovely Younger Sister?”

And she answered, weeping, “The time of my departure draws near … I go to the land of Yomi.”

And His Augustness Izanagi wept aloud, dropping his tears upon her feet and upon her pillow. And all his tears fell down and became deities. Nevertheless, the Lady Izanami departed.

Then His Augustness, the Prince who Invites, was wroth, and lifted his face to High Heaven, and cried, “O Thine Augustness, my lovely Younger Sister, that I should have given thee in exchange for this single child!”

And, drawing the ten-grasp sword that was girded upon him, he slew the Fire God, his child; and binding up his long hair, he followed the Lady Izanami to the entrance of Yomi, the world of the dead. And she, the Princess who Invites, appearing as lovely as she was when alive, came forth to greet him. And she lifted up the curtain of the Palace of Hades that they might speak together.

And the Lord Izanagi said, “I weary for thee, my lovely Younger Sister, and the lands that thou and I created together are not finished making. Therefore come back.”

Then the Lady made answer, saying, “My sweet lord, and my spouse, it is very lamentable that thou camest not sooner unto me, for I have eaten of the baked meats of Yomi. Nevertheless, as thou hast dearly honoured me in thy coming here, Thine Augustness, my lovely Elder Brother, if it may be, I will return with thee. I go to lay my desire before the Gods of Yomi. Wait thou here until I come again, and, if thou love me, seek not to look upon me till the time.” And so she spoke and left him.

Izanagi sat upon a stone at the entrance of the Palace of Hades until the sun set, and he was weary of that valley of gloom. And because she tarried long, he arose and plucked a comb from the left tress of his hair, and broke off a tooth from one end of the comb, and lighting it to be a torch, he drew back the curtain of the Palace of Yomi. But he saw his beloved lying in corruption, and round about her were the eight deities of Thunder. They are the Fire Thunder, and the Black Thunder, and the Cleaving Thunder, and the Earth Thunder, and the Roaring Thunder, and the Couchant Thunder, and the Young Thunder. And by her terrible head was the Great Thunder.

And Izanagi, being overawed, turned to flee away, but Izanami arose and cried, “Thou hast put me to shame, for thou hast seen my defilement. Now I will see thine also.”

And she called to her the Hideous Females of Yomi, and bade them take and slay His Augustness, the Lord who Invites. But he ran for his life, in the gloom stumbling upon the rocks of the valley of Yomi. And tearing the vine wreath from his long hair he flung it behind him, and it fell to the ground and became many bunches of grapes, which the Hideous Females stayed to devour. And he fled on. But the Females of Yomi still pursued him; so then he took a multitudinous and close-toothed comb from the right tresses of his long hair, and cast it behind him. When it touched the ground it became a groove of bamboo shoots, and again the females stayed to devour; and Izanagi fled on, panting.

But, in her wrath and despair, his Younger Sister sent after him the Eight Thunders, together with a thousand and five hundred warriors of Hades; yet he, the Prince of Invitation, drew the ten-grasp sword that was augustly girded upon him, and brandishing it behind him gained at last the base of the Even Pass of Hades, the black mouth of Yomi. And he plucked there three peaches that grew upon a tree, and smote his enemies that they all fled back; and the peaches were called Their Augustnesses, Great Divine Fruit.

Then, last of all, his Younger Sister, the Princess who Invites, herself came out to pursue. So Izanagi took a rock which could not have been lifted by a thousand men, and placed it between them in the Even Pass of Hades. And standing behind the rock, he pronounced a leave-taking and words of separation. But, from the farther side of the rock, Izanami called to him, “My lovely Elder Brother, Thine Augustness, of small avail shall be thy making of lands, and thy creating of deities, for I, with my powers, shall strangle every day a thousand of thy people.”

So she cried, taunting him.

But he answered her, “My lovely Younger Sister, Thine Augustness, if thou dost so, I shall cause, in one day, fifteen hundred to be born. Farewell.”

So Her Augustness, the Lady who Invites, is called the Queen of the Dead.

But the great lord, His Highness, the Prince who Invites, departed, crying, “Horror! Horror! Horror! I have come to a hideous and polluted land.” And he lay still by the river-side, until such time as he should recover strength to perform purification.

A Visit to the Spirit Land; or, The Strange Experience of a Woman in Kona, Hawaii

Kalima, thought to have died, miraculously revived just before burial, recounting a remarkable journey. She described leaving her body and encountering joyous communities of the dead, traveling toward the volcano Pele’s pit. Though filled with happiness, she was forced to return to her body against her will. Grieving her return, Kalima lamented leaving behind the blissful existence she experienced in the afterlife.

Source
Hawaiian Folk Tales
a collection of native legends
compiled by Thos. G. Thrum
A.C. McClurg & Co., Chicago, 1907

► Themes of the story

Underworld Journey: Kalima’s experience of leaving her body and traveling to the land of the dead represents a journey into the afterlife.

Time and Timelessness: The narrative touches upon the concept of time in the afterlife, where Kalima experiences a different perception of time during her journey.

Illusion vs. Reality: Kalima’s vivid experiences challenge the boundaries between what is real and what is perceived, as she navigates the spirit world and then returns to her physical body.

► From the same Region or People

Polynesia
- Hawaii Lore

Learn more about the Hawaiians

by Mrs. E.N. Haley

Kalima had been sick for many weeks, and at last died. Her friends gathered around her with loud cries of grief, and with many expressions of affection and sorrow at their loss they prepared her body for its burial.

The grave was dug, and when everything was ready for the last rites and sad act, husband and friends came to take a final look at the rigid form and ashen face before it was laid away forever in the ground. The old mother sat on the mat-covered ground beside her child, brushing away the intrusive flies with a piece of cocoanut-leaf, and wiping away the tears that slowly rolled down her cheeks.

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Now and then she would break into a low, heart-rending wail, and tell in a sob-choked, broken voice, how good this her child had always been to her, how her husband loved her, and how her children would never have any one to take her place. “Oh, why,” she cried, “did the gods leave me? I am old and heavy with years; my back is bent and my eyes are getting dark. I cannot work, and am too old and weak to enjoy fishing in the sea, or dancing and feasting under the trees. But this my child loved all these things, and was so happy. Why is she taken and I, so useless, left?” And again that mournful, sob-choked wail broke on the still air, and was borne out to the friends gathered under the trees before the door, and was taken up and repeated until the hardest heart would have softened and melted at the sound. As they sat around on the mats looking at their dead and listening to the old mother, suddenly Kalima moved, took a long breath, and opened her eyes. They were frightened at the miracle, but so happy to have her back again among them.

The old mother raised her hands and eyes to heaven and, with rapt faith on her brown, wrinkled face, exclaimed: “The gods have let her come back! How they must love her!”

Mother, husband, and friends gathered around and rubbed her hands and feet, and did what they could for her comfort. In a few minutes she revived enough to say, “I have something strange to tell you.”

Several days passed before she was strong enough to say more; then calling her relatives and friends about her, she told them the following weird and strange story:

“I died, as you know. I seemed to leave my body and stand beside it, looking down on what was me. The me that was standing there looked like the form I was looking at, only, I was alive and the other was dead. I gazed at my body for a few minutes, then turned and walked away. I left the house and village, and walked on and on to the next village, and there I found crowds of people,–Oh, so many people! The place which I knew as a small village of a few houses was a very large place, with hundreds of houses and thousands of men, women, and children. Some of them I knew and they spoke to me,–although that seemed strange, for I knew they were dead,–but nearly all were strangers. They were all so happy! They seemed not to have a care; nothing to trouble them. Joy was in every face, and happy laughter and bright, loving words were on every tongue.

“I left that village and walked on to the next. I was not tired, for it seemed no trouble to walk. It was the same there; thousands of people, and every one so joyous and happy. Some of these I knew. I spoke to a few people, then went on again. I seemed to be on my way to the volcano,–to Pele’s pit,–and could not stop, much as I wanted to do so.

“All along the road were houses and people, where I had never known any one to live. Every bit of good ground had many houses, and many, many happy people on it. I felt so full of joy, too, that my heart sang within me, and I was glad to be dead.

“In time I came to South Point, and there, too, was a great crowd of people. The barren point was a great village, I was greeted with happy alohas, then passed on. All through Kau it was the same, and I felt happier every minute. At last I reached the volcano. There were some people there, but not so many as at other places. They, too, were happy like the others, but they said, ‘You must go back to your body. You are not to die yet.’

“I did not want to go back. I begged and prayed to be allowed to stay with them, but they said, ‘No, you must go back; and if you do not go willingly, we will make you go.’

“I cried and tried to stay, but they drove me back, even beating me when I stopped and would not go on. So I was driven over the road I had come, back through all those happy people. They were still joyous and happy, but when they saw that I was not allowed to stay, they turned on me and helped drive me, too.

“Over the sixty miles I went, weeping, followed by those cruel people, till I reached my home and stood by my body again. I looked at it and hated it. Was that my body? What a horrid, loathsome thing it was to me now, since I had seen so many beautiful, happy creatures! Must I go and live in that thing again? No, I would not go into it; I rebelled and cried for mercy.

“‘You must go into it; we will make you!’ said my tormentors. They took me and pushed me head foremost into the big toe.

“I struggled and fought, but could not help myself. They pushed and beat me again, when I tried for the last time to escape. When I passed the waist, I seemed to know it was of no use to struggle any more, so went the rest of the way myself. Then my body came to life again, and I opened my eyes.

“But I wish I could have stayed with those happy people. It was cruel to make me come back. My other body was so beautiful, and I was so happy, so happy!”

The Hunter Hackelnberg and the Tut-Osel

Hackelnberg, the Wild Huntsman, haunts the Hartz mountains and Thuringian forest, often near Dummburg. At night, he hunts spectral beasts with his hounds, his eerie cry, “Hu! hu!” echoing. Few see him, save rare children with spiritual sight. He is joined by Tut-Osel, a banished nun-turned-screech-owl, whose cries harmonize with his. A shepherd once greeted Hackelnberg and was cursed with an unsettling “reward” for his boldness.

Source
Folk-lore and Legends: German
Printed by T. and A. Constable, Printers to Her Majesty, at the Edinburgh University Press
W.W. Gibbings, London, 1892

► Themes of the story

Supernatural Beings: The narrative features Hackelnberg, the Wild Huntsman, and Tut-Osel, a nun transformed into a screech-owl, both of whom are spectral entities haunting the forests.

Divine Punishment: Tut-Osel’s transformation into a screech-owl serves as a punishment for her disruptive behavior during her life as a nun, highlighting the consequences of her actions.

Underworld Journey: The eerie nocturnal hunts led by Hackelnberg, accompanied by spectral hounds and the transformed nun, symbolize a connection to the realm of the dead or the supernatural.

From the German lore

Learn more about German Folklore

The Wild Huntsman, Hackelnberg, traverses the Hartz mountains and the Thuringian forest, but he seems mostly to prefer the Hakel, from which place he derives his name, and especially the neighbourhood of Dummburg. Ofttimes is he heard at night, in rain and storm, when the moonlight is breaking by fits and starts through the troubled sky, following with his hounds the shadows of the wild beasts he slew in days of yore. His retinue generally proceed from the Dummburg, straight over the Hakel to the now desolate village of Ammendorf.

He has only been seen by a few children, who, having been born on a Sunday, had the power of seeing spirits.

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Sometimes he met them as a lonely huntsman, accompanied by one solitary hound. Sometimes he was seen in a carriage drawn by four horses, and followed by six dogs of the chase. But many have heard the low bellowing of his hounds, and the splashing of his horse’s feet in the swamps of the moor; many have heard his cry of “Hu! hu!” and seen his associate and forerunner–the Tut-Osel, or Tooting Ursula.

Once upon a time three wanderers seated themselves in the neighbourhood of the Dummburg. The night was already far advanced. The moon gleamed faintly through the chasing clouds. All around was still. Suddenly they heard something rush along over their heads. They looked up, and an immense screech-owl flew before them.

“Ha!” cried one of them, “there is the Tut-Osel! Hackelnberg, the Wild Huntsman, is not far off.”

“Let us fly,” exclaimed the second, “before the spirits overtake us.”

“We cannot fly,” said the third; “but you have nothing to fear if you do not irritate him. Lay yourselves down upon your faces when he passes over us. But, remember, you must not think of addressing Hackelnberg, lest he treat you as he treated the shepherd.”

The wanderers laid themselves under the bushes. Presently they heard around them the rushing by, as it were, of a whole pack of hounds, and high in the air above them they heard a hollow sound like that of a hunted beast of the forest, and ever and anon they trembled at hearing the fearful-toned voice of the Wild Huntsman uttering his well-known “Hu! hu!” Two of the wanderers pressed close to the earth, but the third could not resist his inclination to have a peep at what was going on. He looked up slantingly through the branches, and saw the shadow of a huntsman pass directly over him.

Suddenly all around was hushed. The wanderers rose slowly and timidly, and looked after Hackelnberg; but he had vanished, and did not return.

“But who is the Tut-Osel?” inquired the second wanderer, after a long pause.

“In a distant nunnery in Thuringia,” replied the first, “there once lived a nun named Ursula, who, even during her lifetime, tormented all the sisterhood by her discordant voice, and oftentimes interrupted the service of the church, for which reason they called her Tut-Osel, or Tooting Ursula. If matters were bad while she lived, they became far worse when she died. At eleven o’clock every night she now thrust her head through a hole in the convent tower and tooted most miserably, and every morning at about four o’clock she joined unasked in the matin song.

“For a few days the sisterhood endured this with a beating heart, and on bended knees; but on the fourth morning, when she joined in the service, and one of the nuns whispered tremblingly to her neighbour–

“‘Ha! it is surely our Tut-Osel!’ the song ceased, the hair of the nuns stood on end, and they all rushed from the church, exclaiming–

“‘Ha! Tut-Osel! Tut-Osel!’

“Despite the penances and chastisements with which they were threatened, not one of the nuns would enter the church again until the Tut-Osel was banished from the walls of the nunnery. To effect this, one of the most celebrated exorcists of the day, a Capuchin friar, from a cloister on the banks of the Danube, was sent for; and he succeeded, by prayer and fasting, in banishing Ursel in the shape of a screech-owl to the far-distant Dummburg.

“Here she met Hackelnberg, the Wild Huntsman, and found in his wood-cry, ‘Hu! hu!’ as great delight as he did in her ‘U! hu!’ So they now always hunt together; he glad to have a spirit after his own kind, and she rejoiced in the extreme to be no longer compelled to reside within the walls of a cloister, and there listen to the echo of her own song.”

“So much for the Tut-Osel. Now tell us how it fared with the shepherd who spoke to Hackelnberg.”

“Listen to the marvellous adventure,” said the third wanderer. “A shepherd once hearing the Wild Huntsman journeying through the forest, encouraged the spirit hounds, and called out–

“‘Good sport to you, Hackelnberg.’

“Hackelnberg instantly turned round and roared out to him, in a voice like thunder–

“‘Since you have helped me to set on the hounds, you shall have part of the spoil.’

“The trembling shepherd tried to hide himself, but Hackelnberg hurled the half-consumed haunch of a horse into the shepherd’s cart with such violence that it could scarcely be removed.”

Big-Raven and the kamaks

Big-Raven slides down a mountain and enters the house of kamaks (evil spirits), who consume him joint by joint. Miraculously surviving as a shaman, he returns home, eats a large kettle of soup, and swallows a big hammer. He then infiltrates the kamaks’ house, kills their leader by striking him with the hammer, and returns triumphantly home.

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

► Themes of the story

Underworld Journey: Big-Raven’s descent into the kamaks’ (evil spirits’) abode represents a venture into a realm associated with death and danger.

Revenge and Justice: After his ordeal, Big-Raven seeks retribution by infiltrating the kamaks’ house again and killing their leader, restoring balance and asserting justice.

Cunning and Deception: Big-Raven’s strategy to swallow a hammer and use it to defeat the kamaks’ leader showcases his cunning in overcoming formidable adversaries.

► From the same Region or People

North Asia
- Koryak Lore

Learn more about the Koryak people

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

Raven-Big said, “I will slide down hill.” [He slid down hill.] He went and found a mountain, which was the largest of all. From that mountain he slid down, and rolled into the porch of the house of the kamaks [evil spirits]. There he came in. Small kamaks went to the porch, and said, “Oh, human game has come to us of its own free will!” – “I am not human game, I am a man.” They took him into the house, and began to eat his body joint by joint. Still he was alive. They consumed Big-Raven. Then he carne home, because he was a shaman.

He recovered his senses, and said to his wife, “Cook some soup for me!” She cooked some soup, and he ate all alone a large kettleful. Then he said to Miti’, “Bring the big hammer!” [a large stone hammer with a narrow groove for hafting] She gave him the hammer, and he swallowed it.

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He arrived at to the house of some kamaks, and vomited through the vent-hole. (He filled the whole house) and made them climb upward. The big kamak was standing in the middle of the house. Big-Raven struck him with the hammer. He killed him. Big-Raven came home.

That is all.

The dead bride

A skilled sea-hunter from Ku’ne encounters a mysterious woman emerging from a seal breathing-hole, who turns out to be a deceased daughter of a wealthy trader. Transported to her spirit world, he becomes her husband through a complex supernatural ritual involving shamans. Blessed by her father with valuable gifts, the couple ultimately returns to the hunter’s homeland, bridging two worlds in an extraordinary supernatural union.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913

► Themes of the story

Underworld Journey: The hunter is transported to the spirit world, a realm associated with the dead.

Love and Betrayal: The hunter forms a romantic bond with the deceased woman, navigating the complexities of their union.

Transformation: The deceased woman undergoes a transformation from death to a semblance of life, enabling her union with the hunter.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

There lived a man in the land of Ku’ne, right opposite the island Ima’lik (one of the Diomede Islands). One day he was going to perform the thanksgiving ceremonial, because he was a good sea-hunter, had killed many whales, and fed all his neighbors. So he prepared everything in his house.

He placed the tips of whale-flippers upon a skin. Then all at once a thong-seal jumped out of the water-hole upon the ice. The village stood high up on the cape, and people were walking along the shore on either side of it. That man had on neither cap nor belt, because he was changing his clothes for the ceremonial. He rushed down to the water-hole just as he stood.

When he was quite close, the thong-seal plunged into the hole, and in a few moments jumped out of another hole. This was one of its breathing-holes. The man pursued it.

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The thong-seal turned to still another hole, and plunged down. The man stood close by the hole, watching for it to come up. When he looked down into the water, he saw a woman’s face, — the face of a daughter of an American Eskimo. Her father was a rich trader. She had died, and had been carried away to the funeral-place. After the funeral, she had left her grave to get a husband.

While the man of Ku’ne was standing there, the woman approached the surface. Her long tresses were floating on the water. She shook off the water, then she caught the man and carried him away to her own land. When they came to the shore, he saw a large house; but, on looking with closer attention, he ascertained that it was only a wooden lodge for the dead, like those the people of the other shore construct. In the lodge lay a corpse. He felt much afraid.

Unexpectedly the corpse sat up and drew a deep sigh. “Oh! I slept too long, I feel quite benumbed.” It was the corpse of a woman. She stretched her arms and legs and shoulders, making the joints click in order to regain their suppleness. “Now let us go to my father!” said she.

They did so. Her father was arranging a religious ceremonial. They stood in the rear of the house. The house was full of shamans. They performed various acts of magic. Some were calling the Upper Gods; others, to’rnaraks and the deceased; still others were calling the sea-gods. Thus they were calling, — one this being, one that.

A young shaman, though having no “living voices,” [ventriloquistic ability] still a very great shaman, was sitting there silent. The old man asked him to practise also. “I am grieving deeply for my dead daughter. You must sing and cheer me up.” — “I cannot sing, I have no voices, I know no songs.” — “That is all right. Sing some other man’s songs.” — “Well, then, I will try.” He began to sing, “I am practising shamanistic art within the house, while the others are practising too. I am practising within the house.”

“There,” he said, “I see her standing in the rear of the house. But this one, the man of Ku’ne, why does he stand close to her?” Thus, being a great shaman, he saw them. Oh, the father felt much joy! He said, “I will give you triple payment. One shall be the boat; another, the harpoon-line; the third, the harpoon, — three payments of great value.” — “All right!” Then the dead bride said to her future husband, “Let us climb to the roof of the house! Otherwise he will catch us.” They climbed to the roof; and the young shaman sang again, “I practise within the house, while the others are practising too. I practise within the house. Whoop!” He drew a deep breath, and with it he drew them into the house. He stretched the skirt of his coat and caught them in it. “Here they are!” The father was much pleased. He kissed his daughter and greeted his son-in-law. They passed a winter there. The next summer they returned in a boat to the land of Ku’ne.

The boy who married the Sun

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

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

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

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

The man who visited the polar bears

A man marries a Polar-Bear woman and pursues her after her brothers take her away. After overcoming supernatural challenges, including defeating monstrous Kocha’tkoo beings, he experiences a transformative journey involving shape-shifting, encounters with celestial beings, and a mystical descent through different realms. His adventure culminates in becoming a shaman among mice and receiving cryptic guidance.

► Themes of the story

Transformation: The protagonist undergoes a transformative journey, encountering shape-shifting and supernatural beings, reflecting physical, emotional, or spiritual changes.

Supernatural Beings: Interactions with entities like the Kocha’tkoo monsters and celestial beings highlight encounters with spirits, gods, or monsters.

Underworld Journey: The protagonist’s descent through different realms symbolizes a venture into a realm of the dead or unknown territories.

► 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 were) two Polar-Bear women. They landed (on shore. They were) very pretty. On the land a man saw them. He married one, and took her home and anointed her [a part of the marriage ritual]. The man walked around all the time, and brought home wild reindeer. The Polar-Bear woman soon brought forth two boys.

During one of the usual walks of the man, the brothers came to the shore, — the Polar Bears. They wanted to take her away to their home. The woman obeyed. She said, “I will only put the children into my ear.” They went away to the country of the Polar Bears.

The man came home, [the husband], but the wife was not there. He questioned his mother, and said, “Where is the woman?” — “Her brothers long ago carried away that Polar-Bear woman.”

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He said to his mother, “Make some (new) boots for me.” He himself worked and made a bow and arrows. The mother made boots for him. Oh, she finished (them). Then he departed.

He shot (an arrow) towards the open (sea), and land was created. This was the path of his arrow. When this land had been gone through and the boots worn out, he threw away the boots and shot again. Again (a strip) of land was created in the same direction.

He put on other boots and departed again. The strip of land came to an end. He again threw away his boots, put on other boots, shot (an arrow), and a new strip of land was created. Only one arrow remained (in his possession). Again (the land) came to an end, a shore appeared. He shot again. No arrows were left, but he passed the night on the confines of a settlement.

The next morning he saw children walking along in the open. (These were his sons.) They grew up very fast. He asked them, “Have you a father?” — “We have not. (Our) uncles brought us here.” — “Who is your mother?” — “She is a Polar-Bear woman.” Then he told them, “You are children of mine.”

The children went home, and said to their mother, “Our father has come.” — “Where can he have come from? What kind of a father? It is far. How could he do it? He lives on the other side of the sea. There, let me go and have a look myself.” She went to him and saw him. She said to him, “What do you want? Two Kocha’tkoo monsters [in the shape of polar bears of gigantic size] we have for neighbors. They will kill you.” He said, “Have I come for life? I came for death.”

[The set of] her brothers had gone to sea to seek game, — [the set of] those Polar Bears. Then he entered. The brothers came back, and all at once said, “Oh, oh, our house smells (of something) bad. What have you brought in? The house smells of something from the mainland!”

The wife said, “What smell can that be! It is only my husband who has come.” Then the brothers said, “Oh, why did you not say that long ago? Gracious! we have frightened him.”

All at once the father-in-law said, “Oh, tomorrow morning the Kocha’tkoot will arrange for some game with you, and they will kill you.” The Kocha’tkoot, indeed, very soon were heard (to exclaim), “Oh, let us arrange some game for our guest!”

Oh, the father-in-law said, “Let all the people slide down hill!” Their sliding-place was surrounded by water. They would dive into it and enter the water. From there they would bring back large round bowlders.

He said, “I cannot dive.” The father-in-law said, “You must use my mittens and all my clothes. As soon as you are submerged, a large bowlder will be there under the water. This (one) you must throw up the shore.”

He threw the bowlder, and it landed far inland. Then the father-in-law called aloud, “Oh, oh, the mainland man! He is not to be vanquished, after all!” Then again the Kocha’tkoo said, “Oh, well! let us have a wrestling-match!” The father-in-law said, “Oh, now what can I do for you? You must think of it yourself. This time he is going to kill you. In truth, how (strong) are you [yourself]?” — “In truth, till now I was (considered) a fairly good one.”

(The man) made a spear. Then the Kocha’tkoo attacked him. (The man) fought with the spear, and tired (the monster-beast) out. Then he struck at his mouth with the spear. The blood (flowed). After that he cut all the tendons on his legs, and so made him incapable of standing up. Again the father-in-law called aloud, “Oh, oh! our guest is not to be vanquished!”

He slew (the Kocha’tkoo). The father-in-law said, “Indeed, take your wife home!” He put on the clothes of his father-in-law. Four of the family, his brothers-in-law, went with him to bring the brother-in-law home. They landed (on the shore). The people immediately wanted to attack the Polar Bears. The man put aside the hood (of his clothing). It was the forehead-skin of the polar bear. He pushed it off thus. Till then they were attacking them.

The man said, “Oh, we have arrived!” Then the others said, “Oh, (we have) nearly (killed you)!” The brothers-in-law were much frightened. They arrived at his house. But the brothers-in-law refused to enter because of the smell. Oh, they went home, they departed. These (here, the Bears) came to their house. The father died, the sons wandered to another country. The people saw them and killed them all.

This brother-in-law heard of this, made a war-expedition (against those people), and slew them all. After this slaying he ascended to heaven. He lived with the Morning-Dawn. When he had staid there for some time, his family promised in sacrifice a white-haired dog. This (dog) his family promised to the Morning-Dawn.

In a short time the dog came there. It was breathless, Morning-Dawn said to the man, “Oh, this is your dog, which comes to look for you, sent by your family!” He opened a trunk, and said to him, “There, see your (own) people!”

And there was that people quite near [vertically] (under them). And all at once tears came (to his eyes), and he cried. Immediately it rained there, from these tears of his. Morning-Dawn said to the man, “There, wipe off your tears! That is enough.”

He brushed away the tears. Then the rain ceased. He also saw his herd. (Morning-Dawn said to him, “A barren doe you must give me when you reach home. I have a desire for it. And when you get back, do not enter (your house) at once. First anoint yourself with (pulverized) stone. When that is done, give me the barren doe.”

Then he got back, rubbed some stone, anointed himself. Then he slaughtered the barren doe, offered it as a sacrifice. He entered the house, slept (through) the night, and then turned into a woman. He looked for his penis. “Gracious! indeed, I am a man!” It had turned into a vulva.

He had (a suit of) armor in a pile of his goods. He said, “Well, then, I have (a suit of) armor.” He took it out. But it turned into female attire, into a woman’s overcoat. A man from the (Upper) Beings came to woo him. He said to him, “What do you want?” The one (who had) turned into a woman asked him this. He spoke thus: “I came as a suitor (for your hand).” — “I am not a woman, I am a man.”

The suitor said to him, “Indeed, you are a woman. For that very reason I have come to you.” He said, “Now, here! See my spear!” He looked at it. It turned into a needle-case. He copulated with (this one). (The visitor) took his wife home [and brought her there]. His herd was very large. He took a barren doe and anointed her [with it], but the blood did not adhere. He took a castrated buck and anointed her, but the blood was too slippery. He took another reindeer, but its blood was also bad. (He took) an old doe, its blood was bad. He took a doe three years old, its blood was bad. He took a doe two years old, its blood was bad. He took a buck three years old, its blood was like water. He took a buck two years old, its blood was bad.

He took a small lean fawn, its blood was good. He anointed her. They slept again. As soon as she looked at her husband, on awaking, she saw that it was a stone pillar. [Pillars of stone, which are often found in the mountains of this country, are considered by the Chukchee to be petrified men, reindeer, horses, etc.] She said, “Who has made such a laughing-stock of me? Probably human people (shamans).” Then she cried.

The Zenith visited her. (He asked,) “Why are you crying?” — “Some mischievous beings have acted thus towards me.” — “There. I will take you to my house!” He took her there, — a big house. She slept there. The penis (of this person) began to grow. She said, “It seems, however, that I am a woman.” Thus she said (to herself) in her innermost (thoughts). Just then the Zenith said, “This happened to you because you married among the Polar Bears. Go home!”

The spear that had become a needle-case again became a spear. The Zenith said, “Let Spider-Woman lower you down.” She attached him to a thread, and said, “Close your eyes!” Then she said, “On the way there is a dark house. As soon as you feel thirsty, feel around with your palms, (and) you will find some berries. With these you may quench your thirst (literally, ‘there you drink’). When you have finished with that, there will appear a small bright spot. You must go toward it.”

He reached it and went through, and it was this world of ours. He departed, and came to a people that were mice. “Oh, a guest!” — “Yes!” — “Oh, well, enough! Tomorrow our people will prepare a thanksgiving ceremonial. One man is not well. You must stay over night.” He staid there over night (as he thought) but it was a whole year. He took part in their ceremonial. Oh, he became a (great) shaman. (They were suffering of) a throat (disease). The mice were dying. It was only a snare spread by human children for mice, which tightened so on the throat of the mice that they were strangled.

“We will give you afterwards some thin reindeer-skin in payment, as soon as this one is cured. Also, of beings farther on, every kind [of those beings] shall be informed about you.”

He snapped (the noose in two). “Egegegegei’!” (The patient) breathed again. (They gave him) thin reindeer-skins in payment. He departed. On the way, as soon as he looked at those reindeer-skins, they were only leaves and grass.

Again he travelled on, and he saw a Hairy Maggot. (The Maggot) said to him, “Oh, oh! a guest?” — “Yes!” — “Oh, there! the mischievous beings are about to wrong you again!” — “Ah, ah!” — “Just assume my body. On the way there is an ermine, very active one. You must assume my body. Then let him catch you. You must fall on your back [fall down]. Put your many legs close (around him! With these) you shall kill him. Then come out, and your house will be visible quite near by.”

That is all.