St. Andrew’s Night

In German and Austrian folklore, it is believed that certain nights allow maidens to summon and glimpse their future lovers through rituals. However, items left behind by the summoned lover must be hidden to prevent disastrous consequences. In one tale, an Austrian woman secretly keeps a dagger from her summoned lover, who later becomes her husband. Upon discovering the dagger, he remembers the supernatural torment and tragically kills her.

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

Forbidden Knowledge: The maiden’s use of rituals to glimpse her future lover involves seeking hidden truths, leading to dire consequences.

Love and Betrayal: The initial romantic connection between the maiden and the shoemaker culminates in a tragic betrayal when the truth is unveiled.

Prophecy and Fate: The maiden’s attempt to foresee her future intertwines with themes of destiny and the inevitable unfolding of events.

From the lore

Learn more about German Folklore


It is commonly believed in Germany that on St. Andrew’s night, St. Thomas’ night, and Christmas and New Year’s nights, a girl has the power of inviting and seeing her future lover. A table is to be laid for two persons, taking care, however, that there are no forks upon it. Whatever the lover leaves behind him must be carefully preserved, for he then returns to her who has it, and loves her passionately. The article must, however, be kept carefully concealed from his sight, for he would otherwise remember the torture of superhuman power exercised over him which he that night endured, become conscious of the charms employed, and this would lead to fatal consequences.

► Continue reading…

A fair maiden in Austria once sought at midnight, after performing the necessary ceremonies, to obtain a sight of her lover, whereupon a shoemaker appeared having a dagger in his hand, which he threw at her and then disappeared. She picked up the dagger which he had thrown at her and concealed it in a trunk.

Not long afterwards the shoemaker visited, courted, and married her. Some years after her marriage she chanced to go one Sunday about the hour of vespers to the trunk in search of something that she required for her work the next day. As she opened the trunk her husband came to her, and would insist on looking into it. She kept him off, until at last he pushed her away, and there saw his long-lost dagger. He immediately seized it, and demanded how she obtained it, because he had lost it at a very particular time. In her fear and alarm she had not the power to invent any excuse, so declared the truth, that it was the same dagger he had left behind him the night when she had obliged him to appear to her. Her husband hereupon grew enraged, and said, with a terrible voice–

“‘Twas you, then, that caused me that night of dreadful misery?”

With that he thrust the dagger into her heart.


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 White Maiden

A young noble, while hunting near the ruins of Thurnberg, encounters a mysterious White Maiden who offers him wine and vanishes, leaving him entranced. Obsessed, he spends his days seeking her, consumed by longing and despair. His life dissolves into madness and illness, culminating in his death near the maiden’s last appearance. Legend holds she has never been seen again at Thurnberg.

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 appearance of the enigmatic White Maiden, who mysteriously offers wine and then vanishes, highlights interactions with otherworldly entities.

Love and Betrayal: The young noble’s profound infatuation with the maiden, leading to his obsession and eventual demise, underscores the perils of unreciprocated or ill-fated love.

Illusion vs. Reality: The maiden’s sudden appearances and disappearances blur the lines between reality and the supernatural, causing the noble to question his own perceptions.

From the lore

Learn more about German Folklore


It is now centuries since a young noble of the neighbourhood was hunting in the valleys which lie behind the hills that skirt the Rhine opposite the ancient town of St. Goar. In the heat of the pursuit he followed the game to the foot of the acclivity on which are seated the ruins of Thurnberg, and there it disappeared all at once from his view. It was the noon of a midsummer day, and the sun shone down on him with all its strength. Despairing of being able to find the object of his pursuit, he determined to clamber up the steep hillside, and seek shelter and repose in the shadow of the old castle, or, mayhap, in one of its many crumbling chambers.

► Continue reading…

With much labour he succeeded in reaching the summit, and there, fatigued with his toil, and parched with a burning thirst, he flung himself on the ground beneath one of the huge towers, some of whose remains still rear their heads on high, and stretched out his tired limbs in the full enjoyment of rest.

“Now,” said he, as he wiped the perspiration from his brow,–“now could I be happy indeed, if some kind being would bring me a beaker of the cool wine, which, they say, is ages old, down there in the cellars of this castle.”

He had scarce spoken the words when a most beautiful maiden stepped forth from a cleft in the ivy-covered ruin, bearing in one hand a huge silver beaker of an antique form, full to the very brim of foaming wine. In her other hand she held a large bunch of keys of all sizes. She was clad in white from head to foot, her hair was flaxen, her skin was like a lily, and she had such loving eyes that they at once won the heart of the young noble.

“Here,” said she, handing him the beaker, “thy wish is granted. Drink and be satisfied.”

His heart leaped within him with joy at her condescension, and he emptied the contents of the goblet at a single draught. All the while she looked at him in such a manner as to intoxicate his very soul, so kindly and confidential were her glances. The wine coursed through his veins like liquid fire, his heart soon burned with love for the maiden, and the fever of his blood was by no means appeased by the furtive looks which ever and anon she cast upon him. She apparently read his state of mind, and when his passion was at its highest pitch, and all restraint seemed put an end to by the potent effects of love and wine, she disappeared in a moment by the way she came. The noble rushed after her in the hope of detaining the fugitive, or, at least, of catching a parting glimpse of her retreating form, but the ivy-encircled cleft, through which she seemed to have flitted, looked as though it had not been disturbed for centuries, and as he tried to force his way to the gloomy cavern below, a crowd of bats and owls and other foul birds of evil omen, aroused from their repose, rose upwards, and, amidst dismal hootings and fearful cries, almost flung him backward with the violence of their flight. He spent the remainder of the afternoon in search of the lost one, but without success. At the coming of night he wended his way homeward, weary, heart-sick, and overwhelmed with an indefinable sensation of sadness.

From that day forth he was an altered man–altered in appearance as well as in mind and in manners. Pleasure was a stranger to his soul, and he knew no longer what it was to enjoy peace. Wherever he went, whatever pursuit he was engaged in, whether in the chase, in the hall, in lady’s bower, or in chapel, his eye only saw one object–the White Maiden. At the board she stood in imagination always before him, offering to his fevered lips the cool, brimming beaker; and in the long-drawn aisles of the chapel she was ever present, beckoning him from his devotions to partake of the generous beverage which she still bore in her right hand. Every matron or maiden he met seemed by some wondrous process to take her shape, and even the very trees of the forest all looked to his thought like her.

Thenceforward he commenced to haunt the ruins in which she had appeared to him, still hoping to see, once again, her for whom he felt he was dying, and living alone in that hope. The sun scorched him, but it was nothing to the fever that burned within him. The rain drenched him, but he cared not for it. Time and change and circumstance seemed all forgotten by him, everything passed by him unheeded. His whole existence was completely swallowed up in one thought–the White Maiden of the ruined castle, and that, alas! was only vexation of spirit. A deadly fever seized him. It was a mortal disease. Still he raved, in his delirium, but of her. One morn a woodman, who occasionally provided him with food, found him a corpse at the entrance of the crevice in the wall whence the maiden had seemed to come, and where she had disappeared. It was long rumoured that he had struggled bravely with death–or rather that he could not die, because the curse was upon him–until the maiden, garbed in white as usual, appeared to him once more. That then he stretched forth his hands–she stooped over him. He raised his head–she kissed his lips–and he died. The White Maiden, tradition says, has not since been seen in the ruins of Thurnberg.


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

Lay of Bondandi (Kolyma version)

Bondandi is urged to hunt elk for bedding and coverlets but instead encounters a boat of girls from upstream. Though the girls approach him warmly, offering to cook and pick berries, he rejects them and hides in his cabin. Upset and frightened by his rejection, the girls weep, curse their misfortune, and lament being driven away by Bondandi.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Love and Betrayal: The girls’ affectionate approach towards Bondandi and his subsequent rejection highlight themes of unrequited love and emotional betrayal.

Community and Isolation: Bondandi’s choice to isolate himself from the approaching girls reflects themes of solitude versus social interaction.

Moral Lessons: The tale imparts lessons on hospitality, social interaction, and the consequences of rejecting communal bonds.

► From the same Region or People

Learn more about the Yukaghir people


Told by Helen Dauroff, a Russian creole woman, in the village of Pokhotsk, winter of 1900.

Bondandi, get up, get up!
Go and kill an elk
For our bedding,
For child’s coverlet.
A boat comes from upstream
With such nice girls,
With such long-nosed ones!
I saw the girls
And hid in the cabin.
The girls came there,
They tugged at me,
They pressed me down.

We girls we have come
To cook fat soup for you,
To pick berries for you.’
He repulsed the girls,
And hid in the cabin.
The girls wept aloud,
The girls whimpered low,
They were much frightened,
And cursed their luck,
‘Bondandi drove us off,
Bondandi drove us away.

► 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

Lamut tale

A Lamut man marries a magical stone woman who later saves him by eliminating a water spirit he secretly meets. Angry over his betrayal, the stone wife is eventually killed by the man after he falls for the revived water girl. He burns his stone wife and chooses to live with the water girl in her world, leaving his past behind.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Supernatural Beings: The narrative features a magical stone woman and a water spirit, both integral to the plot.

Love and Betrayal: The man’s relationships with the stone woman and the water spirit highlight themes of love, infidelity, and betrayal.

Transformation: The stone transforming into a living woman and the man’s transition to the water world illustrate physical and existential transformations.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Anne Sosykin, a Russianized Chuvantzi woman, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900

There was a Lamut man, who traveled about looking for a wife. One time he found a stone in the likeness of a person. He took it home and put it near the fireplace. He awoke in the morning, and said to the stone, “There, wife, cook some food!” Since the stone never stirred, he got up and cooked the food himself. Then he went off to look for game. He came back in the evening, and said again to the stone, “Wife, cook some food!” But since the stone never stirred, he cooked the food himself. He awoke next morning, and, lo! the stone wife was cooking food. They lived together as husband and wife.

After a while he went to a river and walked along the bank. He felt thirsty; he found a water-hole and stooped down. When about to drink, he saw a girl down below, who was combing her long glossy hair. “Ah, come here! let us play!” She came out, and they played shooting at each other with bow and arrows. At last he looked up. The sun was already setting.

► Continue reading…

“Ah! it is late. I must go home. He went home, but his wife pouted at him. “Why are you so late? Before this you used to come in time.” — “I have been tracking a fox.” The following morning he arose early and went to the river. The water girl was already down there in the water, combing her hair. “Come along, let us play!” They played again till sunset. When he came home, his wife was very angry. “Why are you so late?” He gave no answer, thinking of the girl, and promising himself, “Tomorrow morning I shall getup still earlier.” The wife, however, caused a heavy sleep to fall upon him. Early in the morning the stone woman arose. She put on her husband’s clothes, took his bow and arrows, and on snowshoes went to the river following her husband’s tracks. She came to the water-hole and looked down. The girl was there, combing her hair. “Come along, let us play.” — “Ah! my heart is in a flurry. I feel as if we had never played before.” — “Oh, nonsense! Well, at least come up a little! Let me have a look at you.” The other one appeared out of the water up to her armpits. Then the stone wife shot at her and pierced her breast with an arrow. Blood spurted from her breast and from her back. The girl dropped back, and the stone woman returned to her home. She put her husband’s clothes in their former place, also his bow and snowshoes. Then she removed the sleeping-spell from him. He jumped up, and saw that the sun was already high up in the sky. He took his bow, put on his snowshoes, and hurried to the river. The girl, however, was not to be seen. “Ah!” said he with many lamentations, “she is no more! I do not want to stay here either.” He jumped into the water and sank down. His ears rustled, his body tingled all over. Then he found himself in a new world. He found a beaten track, and walked on. After a while he came to a city. All the houses of the city were covered with black calico. Apart from the others stood a little house in which lived a little old woman. He entered. The old woman asked, “Where do you come from?” — “I am from the other world. What has happened here! Is anybody sick? Why all this black calico?” — “Our chief’s daughter is sick. Somebody hit her with an arrow.” — “I want to heal her.” The old woman hurried to the chief: “A man has come to our city who offers to heal your daughter.” The chief ordered that the visitor be brought in. As soon as he entered the house, the girl moaned aloud, “Aah!” He touched the arrow, and in a moment she was dead. Then he asked for some men’s clothes. These he put on her body, and on himself he put her clothes. “Well, father and mother, take your last farewell. I will watch the body all by myself.” After sunset there came two young birds, two spoonbills. Two high larch trees stood there. The spoonbills alighted on the trees.

O sister! get up!
Let us play, and let us flutter about!
O sisters! I cannot play,
I cannot flutter.
O sisters! my wings are broken,
My feathers fell down.
O sister! who broke your wings?
Who plumed your feathers?
O sisters! he who broke them.
He lies down like one dead.

The spoonbills alighted on the ground, and turned into young girls. They came to the one who was dead. The first girl blew upon her, the second girl spat upon her. Then she jumped up, and exclaimed, “Ah, ah, ah! I slept very long! Now I am up again.” “Ah! without our aid, you would have slept forever.” They stayed there till the following morning. When the other people awoke, they carried her to her parents. The mother immediately fell in a swoon. She came to herself only in the evening, and they married the girl to the visitor. They lived together. One time he said, “I want to visit my former wife.” As soon as the stone wife saw him, she jumped up. “Ah! my husband is coming, my husband is coming!” She whetted her teeth, ready to bite; but the man strung his how and shot her. She fell back. “Ah! so it is. I wanted to devour you, but you got ahead of me.” He built a great fire and burned the woman. Then he went back to the water girl and lived with her.


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

Story of the fish-woman

A poor man caught a fish-girl named Sherkala with an old hook and took her home. She cleaned his house and prepared meals, but he caught no fish. One day, he secretly watched her transform into a girl and reveal her fish skin. He burned it, and Sherkala, heartbroken, melted away into the sea.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Forbidden Knowledge: The man’s discovery of Sherkala’s true nature and his subsequent actions lead to irreversible consequences, underscoring the dangers of uncovering hidden truths.

Supernatural Beings: Sherkala herself is a mythical creature, embodying elements beyond the natural world.

Love and Betrayal: The bond formed between the man and Sherkala is broken by his betrayal when he burns her fish skin, leading to her departure.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Korkin, a Russianized Yukaghir man, in the village of Pokhotsk, the Kolyma country, summer of 1896.

There was a poor man who lived alone. He had no fish nets, nor even a fish hook. So he went to the merchants, asking for a hook. The first and the second merchant gruffly refused him. A third one gave him an old hook, without point. He took it and prepared a long fishing-rod for it. Armed with this, he went every day to the sea to angle. He was fishing the whole day long, and caught nothing. The next day likewise he caught nothing. The third day he cast his fishing rod, and could not pull back the line, it was so heavy. “Ah!” thought he, “it must be some large fish.” He pulled at it with all his might, and at last he brought to the surface Sherkala, the fish-girl. “What is it?” said he to himself. “Is it my good luck, or is it my bad luck?” He was ready to throw her back into the water; but then he bethought himself, and said, “I am very poor. I can lose nothing by it, let me take her home!” He took Sherkala home and laid her down in the corner of his house.

► Continue reading…

The next morning he went fishing again. He caught nothing at all; but when he came home, his house looked quite festive. Everything was well cleaned and in good order; a good meal stood ready on the table; but nobody was there, and Sherkala lay in the corner just as before. From that time on everything continued in that manner. He caught no fish; but somebody kept the house in good order, and cooked excellent meals of nothing. When he stayed at home, the dinner would not appear, so that he was obliged to go out every morning. One day he pretended to depart; but, instead of going away, he lay down on the earth bench close to the window. He lay there very quietly; but after a while he lifted his head and looked through the window. Sherkala arose as far as her tail, and then turned into a young girl. She ripped up her own belly and took out fish-roe, which she put into the kettle. Then she swept the floor and put everything in good order. The man suddenly rushed in and caught the fish skin of Sherkala, which lay on the floor. He threw it into the fire, and burned it. “What have you done,” said the girl. “We lived so happily, and now I must go away.” She fell down and melted away into sea water.


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

One-Side

A one-sided hunter who could transform into a handsome man marries a goose-woman after stealing her wings. Their son is later kidnapped by her sisters and mistreated. The hunter finds his son, kills his brothers-in-law and sisters-in-law, and reunites with his family. Eventually, he reveals his true form—a beautiful young man—to his wife, and they live happily together.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Transformation: The hunter possesses the ability to transform into a handsome man, and the sisters can change into geese.

Love and Betrayal: The youngest sister marries the hunter, but her sisters betray her by kidnapping her and her son.

Revenge and Justice: The hunter seeks justice by rescuing his son and punishing his deceitful in-laws.

► From the same Region or People

Learn more about the Yukaghir people


Told by Katherine Rumiantzer, a Russianized Yukaghir woman, in the village of Pokhotsk, in the Kolyma country, in the summer of 1896.

There was a family of Tungus. They lived in a tent. They had three daughters. The girls, when going to pick berries, would turn into female geese. In this form they visited the sea islands. One time they flew farther than usual. On a lonely island they saw a one-sided man. When he breathed, his heart and lungs would jump out of his side. The Geese were afraid and flew home.

After some time, they had nothing to eat, so they went again to the sea islands for berries. Wherever they chose a spot on which to alight, One-Side appeared and frightened them away. At last they found a place full of berries. They descended and laid aside their wings. They picked so many berries that they could hardly carry them all. They went back to the place where they had left their wings. The wings of the youngest daughter were gone. They looked for them a long time. At last, evening came and the sun went down. It grew very dark.

► Continue reading…

The two elder sisters reproached the youngest one: “Probably you have taken a liking to One-Side, and you have asked him to hide your wings. Now remain here alone and let him take you!” She almost cried while assuring them that their suspicions were unjust. “I have never seen him and never thought of him.” They left her and flew away. She remained alone.

As soon as they were out of sight, One-Side appeared carrying her wings. “Well, now,” he said, “fair maiden, will you not consent to marry me?” She refused for a long time, then she gave in, and said, “I will!” — “If you are willing,” said One-Side, “I will lead the way.” He took her to his house. It was the usual house, made of wood, with a wooden fireplace. [The type of house generally used among Russian creoles and Russianized natives, a square log cabin, having a fireplace in the corner, with a straight chimney made of wood and plastered with clay, the so-called “Yakut chimney.” It is improbable that this chimney is really a Yakut invention. The ancient type of Yakut house had only an uncovered fireplace, with an opening in the roof above it. However, the “Yakut chimney” is used everywhere among the Yakut, as well as among Russian creoles.] He proved to be a good hunter, able to catch any kind of game. Still he had only one side, and with every breath his heart would jump out. They lived together for a while, and the woman brought forth a son. The young woman nursed the infant. But One-Side did not want to stay at home. He would wander about all the time, and bring back reindeer and elk. They had so much meat that the storehouses would no longer hold it. He was a great hunter. He hunted on foot on snowshoes, for he had neither reindeer, — nor horses for traveling.

One time he set off to hunt as usual. Then his wife’s sisters suddenly came and carried the youngest sister and her little son off to their own country. The small boy, while carried on high, shouted, “O father! O my father! We are being carried by aunties to their home, to their home.” One-Side ran home as fast as he could, but he came too late. They were out of sight. Only the boy’s voice was heard far away. Then he shot an arrow with a forked head in the direction whence the voice seemed to come, and the arrow cut off one of the boy’s little fingers. One-Side found the arrow and the finger, and put them into his pouch.

Then he started in search of his boy. He walked and walked. A whole year passed. Then he arrived at a village. A number of children were playing “sticks” [a game of Russian provenience much in use among the Russianized natives]. He looked from one to another, thinking of his boy. There was one poor boy who was dressed in the poorest of clothing. His body was mangy, and his head bruised and covered with scars. First, One-Side paid no attention to him, but when he finally looked at this boy he saw that the little finger on his left hand was missing. He snatched the finger out of his pouch and placed it beside the hand, and indeed it fitted! The poor boy was his son! “Whose boy are you?” asked One-Side. “I am mamma’s boy.” — “And where is your father?” — “I have no father: I used to have one, but now I have none.” — “I am your father.” The boy refused to believe it, and only cried bitterly. “If my father were alive, we should not be so wretched, mother and I.” The elder sisters had married and made their youngest sister a drudge in the house. “Why is your head so bruised and scarred?” asked One-Side. “It is because my aunts order me to enter the house only by the back entrance, and every time I try to go in by the front entrance, they strike my head with their heavy staffs.”

[This passage is interesting, since it shows that perhaps some of the native peoples on the Kolyma River had houses with two entrances, and that some members of the family were not allowed to pass through the main entrance. This recalls the type of house of the Maritime Koryak and Kamchadal, with its different entrances for winter and summer. Among the Koryak, as well as among the Kamchadal, in former times, women and children, also transformed shamans, often entered, even in the winter time, by the rear entrance from the storage room, while men considered it beneath their dignity to do so. It is quite certain that this tale, though it mentions the Tungus, must have referred, not to the nomadic reindeer-riding Tungus, with their light tents of curried reindeer skin, but to the people living more or less sedentary lives along the Kolyma River or on the seacoast near its mouth. On the Bear Islands, for example, were found remnants of some houses, deserted long ago. The people living along the Kolyma were chiefly Yukaghir; and along the seacoast, also the little known Ca’achet and Shelags. At the present time, among the Russian creoles and the Russianized natives on the Kolyma, several type of houses are in use; but the ancient type of house cannot be ascertained, because of the preponderant influence of the Russian log cabin with its wooden chimney of so-called “Yakut” type.]

“Let us go to your house.” They arrived at the house. The boy went ahead and One-Side followed him. They came to the front entrance. As soon as the boy tried to go in, his eldest aunt jumped up and struck him with her iron staff. Then the woman saw the boy’s father, and felt so much ashamed, that she fell down before him.

He entered the house. They hustled about, brought food of every kind, and prepared tea. They ate so long that it grew very late and it was time to go to bed. On the following morning, after breakfast, he said to his brothers-in-law, “Let us go and try which of us can shoot the best with the bow! You are two, and I am only one.” They made ready their bows and arrows and began to shoot at each other. The elder brother-in-law shot first; but One-Side jumped upward, and the arrow missed him. The second brother-in-law also shot. One-Side jumped aside and dodged the arrow. “Now I shall shoot,” said One-Side, “and you try to dodge my arrows.” He shot once, and hit his elder brother-in-law straight through the heart. With the second shot he killed his other brother-in-law. Then he went back to the house, killed his wife’s sisters, and took home his wife and his son.

One time he set off, as usual, to look for game. When he was out of sight of his wife, he took off the skin that disguised his true form and hung it up on the top of a high larch tree. He became a young man, quite fair and handsome, just like the sunrise. He went home and sat down on his wife’s bed. While he was sitting there, he was about to take off his boots. The woman began to argue, “Go away from here! My husband will be here soon, and he will be angry with me. He will say, ‘Why have you let a strange man sit down on your bed?’” “I am your husband,” said he. “Why do you try to drive me away?” “No,” said the woman, “my husband is one-sided, and you are like other men.” They argued for a long time. At last he said, “Go and look at that tree yonder. I hung up my one-sided skin on it.” She found the tree and the one-sided skin, and now she believed him. Then she caught him in her arms and covered him with kisses. After that they lived happier than ever.

The end.


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

Tale about three storks

Here is the 55-60 word abstract for the provided text:

A man, unhappy with his monstrous wife, meets a water-woman who helps him find a cure. After many trials, he retrieves a stork to save her. He marries the water-woman, but on their journey home, his wife is kidnapped by an Eagle-Man. With the help of the youngest stork, she is rescued, and they live happily.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Supernatural Beings: The story features entities like the She-Monster, the water-woman, and the Eagle-Man, highlighting interactions with supernatural beings.

Quest: The man’s pursuit to find a cure and later to rescue his wife from the Eagle-Man represents a classic quest narrative.

Love and Betrayal: The man’s relationships, from his forced marriage to the She-Monster to his union with the water-woman and her subsequent kidnapping, underscore themes of love and betrayal.

► From the same Region or People

Learn more about the Yukaghir people


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

There lived a man who did not know where he was born. We think, however, that we were born of this man. He was rich in everything. One time a She-Monster came to him and wanted to be his wife. The She-Monster said, “You must take me for your wife. Otherwise, I shall devour you.” So he married her, and they lived together. After some time he felt sorrowful and thought to himself, “Is it fair, that I being a man, so strong and rich, must have for a wife this unclean monster?”

He came to a water-hole, and sat down there. For three days and three nights he cried from vexation near the water-hole. One time, when he was crying there, a girl appeared out of the water. He said, “I am lonely. Sit down by my side and cry with me?” — “How can I sit by your side? Your Monster Wife will surely kill me.” The man spoke fair words to the girl.

► Continue reading…

Three times she appeared out of the water-hole and talked to him. The She-Monster said, “What is the matter with you? For three nights in succession you have stayed near that water-hole. Did you not find another woman there to spend your nights with?” The man answered, “Where should I find a woman better than yourself? And why should I look for another woman?” They lay down and slept together.

Early in the morning the woman arose from the bed. She threw her thimble upon the man; and his sleep grew sound and strong, almost like death. He slept throughout the day, and on until midnight. The Monster-Woman took his bow and arrows and went to the water-hole. She lay there in ambush, holding the bow strung and ready to shoot. At last, the water-woman appeared out of the water-hole. The Monster-Woman shot at her, and hit her straight in the heart. She fell down, and sank to the bottom.

The Monster-Woman came home and picked up her thimble from the man’s bed. The man awoke instantly. He looked around, and said, “Ah! how long have I slept?” So he put on his clothes and ran to the water-hole. It was full of blood. He saw the blood, and cried bitterly. “Ah!” said he, “it is my wife who has spilled this blood.” He plunged into the water-hole head foremost.

When he reached the bottom, it was like another earth. He looked about, and saw that every bush had, instead of leaves, small copper bells, and the tussocks were covered with sableskin instead of moss. “What a fine place!” thought the man, and he walked onward along the beaten track. After a while, he came to a river. On the other shore stood a tent of Lamut type, made of silver. [The Lamut cover their tents with well curried reindeer skin. The Tundra Yukaghir use partly birchbark, partly reindeer skin clipped short and well smoked, bought chiefly from the Chukchee.] He came nearer and heard voices within. So he entered.

A woman lay on the bed of skins, moaning with pain. Two strong men were sitting by her, right and left. The men jumped up and laid hands upon the visitor. They shouted, “This man has killed our sister!” And they wanted to kill him on the spot; but the woman said, “Do not kill him! He did me no harm. His wife killed me.” He looked at her more closely. An arrow was sticking out from her heart, and the woman was ashen from pain. She moaned pitifully, and said, “Bring him nearer!” They brought him close to the woman, and he took his place by her bed. She cried, and he cried with her. He wanted to pull out the arrow; but the woman said, “Leave it alone! I shall die at your first touch. But if you want to restore me to life, go off across two stretches of land. In the third country you will see a silver hill and three she-storks are playing on it. You must creep close to them, and catch one of them. Then you must bring her to me.”

He set off, and after passing through these two countries he saw the silver hill. Three she-storks were playing on the hill, and amusing themselves with their stork-play. He tried to creep nearer, but after some time the storks noticed him. He fell to the ground full of despair, and in his despair he turned into a little shrew. Then he heard the storks talking to one another, plainly, in the Lamut language. The youngest one raised herself on her long legs, stretched her neck, and asked, “O sisters! where is that man? And what is coming now, so small and mouse-like?” The other said, “Why do you stretch your neck in such a manner? This is no man at all. Otherwise we should have noticed him sooner than you.” They flew up and circled around the hill.

In the meantime, the man had reached the top of the hill. The storks descended again; but the youngest said, “Ah! my heart misgives me. This man is hidden somewhere.” But the two others retorted, “Ah, nonsense! We should have noticed him sooner than you.” The two eldest ones descended to the hill; the third was still circling around in the air. All at once the shrew turned into a man, who caught one of the storks by her long leg. “Ah, ah, ah!” blubbered the stork, “and how does our other sister at home fare? Is she still living, or is she dead?” He told them everything. They were greatly moved and said, “Go home, and we will follow you.” He went home, and the three storks followed him on high, with much talking and many songs. He reached the house and entered it; but the storks were circling on high, singing their incantations. They wanted to pull out the arrow. The oldest said to the youngest, “Do try and pull out the arrow!” — “You are older than I. You have more skill than I.” — “No, we are unable to pull it out. Do try to get it out!” Then the youngest stork flew upward, and for a moment stood still directly over the vent hole of the silver tent. Then she dropped down like a stone; and when half way down, she soared up again. They looked up, and the arrow was in her beak.

The patient sat up directly and wiped away the tears of pain. Then she said, “Indeed, our youngest sister is a shaman.” She entered the house, and also praised the man. “Your heart is true. Will you take me for your wife?” He took her for his wife, and on the bridal night they slept in the silver tent; and the three female storks were circling above all night long, keeping watch over them and singing incantations. In the morning, the storks said to their two brothers, “You must send our brother-in-law, together with his wife, back to his home.” — “All right,” said the brothers. “Let them stay here for one day more, and then we will get them ready for the trip; but you must fly first, and see that everything in their home is in order.”

The storks flew off, and came to his house; and that very evening they came back. The man said to them, “How shall we go home? I have great fear for my young bride.” The storks answered, “Have no fear. We caught your old wife, and threw her into the sea. She turned into a big sea-worm.” The next morning they started on their journey; and the youngest stork warned them, “Be sure not to sleep on the way!” They moved on, he in front, and his young bride close behind him, both on reindeer-back. Half way along he was overpowered with sleep. Do what he would, he could not keep awake, and at last he fell from the saddle like one dead. The wife tried to wake him and said, “Did not our sisters warn us against sleeping in the way?” But he did not hear her words.

In the meantime, while she was busy over him, nudging him, and pulling him up, a big Eagle-Man with two heads came, and shouted, “I have been making suit for her since her earliest years.” The Eagle-Man caught her by her tresses and threw her upon his back. Then he flew off, and carried her along. After a while the man awoke, and his wife was nowhere to be seen. He cried from grief, and then looked around. No trace was left upon the snow, he saw only their own tracks made when they were coming to that place.

The three storks arrived. The youngest one said, “Did we not tell you not to go to sleep? Now what is to be done? The giant Eagle-Man is the mightiest of all creatures. They flew away in pursuit of the Eagle-Man. The young man followed behind on foot. After a while they overtook the Eagle. He was flying on, carrying the woman. Then the two elder storks told the youngest one, “Why, sister, we can do nothing. You alone must try your skill and good luck. All we can do is to aid your efforts.” “I will try,” said the youngest stork. She flew straight upwards, and vanished from sight. Then she fell straight down upon the Eagle, and snatched the young woman from his talons; and he still flew onward, noticing nothing at all. The youngest stork put the young woman upon her back and carried her back to her husband. They prepared for the journey again. The youngest stork said, “Now, you must go home. Nothing evil will befall you. You shall live there in wealth and good health. Children shall be born unto you every year. Take our blessing and go away.” They went on, and came to their country. There they saw that the silver Lamut tent was standing in their own place. They entered. They lived happily and quietly.


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 sly young man

Two brothers, one married and the other unmarried, lead separate lives. The unmarried brother discovers his sister-in-law with a strange man, and the married brother unknowingly kills him. The unmarried brother secretly disposes of the body, which leads to a series of events involving a wolf shaman, deception, and vengeance, ultimately resulting in the death of the sister-in-law and the acquisition of new wives.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1

New York, 1918


► Themes of the story

Revenge and Justice: The married brother’s act of killing the adulterer reflects a pursuit of personal justice for the betrayal.

Family Dynamics: The interactions between the brothers and the sister-in-law highlight complex familial relationships and tensions.

Love and Betrayal: The sister-in-law’s infidelity introduces themes of romantic betrayal and its consequences within the family.

► From the same Region or People

Learn more about the Yukaghir people


This tale represents a mixture of some Russian and Yakut episodes adapted to the ideas and customs of the tundra inhabitants. Some details are curious enough; such, for instance, as nails driven into the flesh of the heel, which undoubtedly represent spurs, etc.

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

There were two brothers, one married, the other unmarried. The married one lived in one place; the unmarried one, in another. They did not want to live together. One time the unmarried brother wanted to visit the married one. When he approached his house, he listened, and thought, “Why, my brother and his wife are talking and laughing quite merrily.” When he came nearer, however, he noticed that the man’s voice was not that of his brother. So he crept along the wall very cautiously, and then looked through a rent in the skin covering. A strange man was having quite a merry time with his sister-in-law. They were hugging and kissing, and talking and playing with each other. He thought, “My brother is not here. Probably he is off hunting wild reindeer.” The others meanwhile took off their breeches [women also wear breeches among the Chukchee, the Lamut, the Yukaghir etc.] and made love right before him, though unaware of his presence. At the most critical moment the young man entered the house. The woman, however, shook herself free, swifter than a she-ermine, and in a moment the man too was hidden beneath the blanket. The young man said nothing. He simply sat down and waited for the evening. The other man, the one hidden under the blanket, having nothing else to do, also waited. Late in the evening, the married brother came home.

► Continue reading…

The unmarried brother said nothing to him about the strange man hidden in the house, the woman also said nothing; but both were silent and very anxious. The married brother said, “Listen, wife! Our brother has come to visit us. Cook plenty of the best meat and reindeer-fat, and we will have a hearty meal. The visiting brother said nothing, and waited, as before. The woman cooked some meat, and taking it out of the kettle, carved it with great care and spread the meal. The married brother said, “Come on! Let us eat!” The other answered, “How can we eat, since a strange man is hidden in our house?” The married brother said, “Then I shall look for him in every corner, and certainly I shall find him.” He did so, searching all through the house, but found nothing. Then he said again, “So it was a joke of yours. Come on! Let us have a meal!” The unmarried brother said, as before, “How can we have a meal? A strange man is hidden in the house.” The same happened three successive times. At last the unmarried brother said, “Leave me alone! How can we have a meal? A strange man is hidden in your bed, and covered with your own blankets.” The married brother pulled off the blanket. The strange man was lying there, face downward. His head was under the pillow. The married brother felt very angry. He drew his knife and with a single blow, cut off the head of the adulterer. Then he came to himself and said with great sorrow, “Oh, brother! — and you, woman! You ought to have warned me in time. Now, what is to be done? I have killed a man. What will happen to us?” He sat down and cried most wretchedly. The other brother said, “What of it? There is no need of crying. He has been killed, and we cannot change it. It is better that I carry off the body and dispose of it.”

He took the body and carried it off. After sometime he found the tracks of the killed man and followed them up. He came to a beaten road, and then to a large village. It had numerous houses, some of them Tungus, and some Yakut. They had herds of reindeer and also of horses. In the middle of the village stood a large house just like a hill. It was the house of the chief of the village. The unmarried brother arrived there in the night time and soon found the house of the killed man. He entered at once, carrying the corpse on his back. The parents of the killed one, an old man and an old woman, were sleeping on the right hand side of the house. The bed of their son was on the left hand side. He went to the bed, put down the body, and covered it with a skin blanket. He tucked in the folds with great care, and then placed the head in its proper place, so that he looked just like a man sleeping. The old man, and the old woman heard a rustling sound and thought, “Ah, it is our son! He has come home.” Then the father said, “Ah, it is you! Why are you so late?”

In another corner slept the elder brother of the killed man and his wife. He also said, “Why are you so late? You ought to be asleep long ago.” The man who had carried in the corpse crept softly out of the house and went home. He came to his married brother, who said, “Ah, it is you! You are alive. And what have you done with the body?” — “I carried it to the house of his parents and put it down on his own bed. He ought to have slept on it long ago.”

After that they had a meal. Then the unmarried brother said again, “I will go back and see what happened to the dead body.” — “Do not go! This time they will surely kill you.” — “They will not kill me. I shall go and see.” He would not listen to his married brother, and went back to the house of the dead man. He approached, and heard loud wailing. The relatives of the killed man were lamenting over the body. He entered and saluted the old man. Then modestly he sat down at the women’s place. The old man said, “I never saw such a face in our village. Certainly, you are a stranger, a visitor to our country.” — “I am,” said the young man. “And why are you lamenting in this wise?” — “We have good reason for it,” said the old man. “Two sons we had, and now we have lost one of them. He used to walk in the night time, heaven knows where. Then he grew angry with us and in that angry mood he cut off his own head. After that he lay down, covered himself with a blanket, and then he died. So you see we have good reasons for lamenting.”

They had a meal and then some tea. After that the old man said, “We have no shamans in our village, although it is large. Perhaps you know of some shaman in your own country?” — “Yes,” said the young man, “I know of one.” He lied once more. He did not know of any shaman. “Ah!” said the old man, brightening up, “if that is so, go and bring him here.” He asked them for two horses, — one for himself, and another for the shaman whom he was to bring. “I will ride one horse, and the other I will lead behind with a halter for the shaman.” He rode off without aim and purpose, for he knew of no shaman. After a long while he came to a lonesome log cabin. Some wolflings were playing before the entrance. He entered. An old wolf-woman was sitting on a bench. Her hair was long, it hung down and spread over the floor. A young girl was sitting at a table. She was quite fair, fairer than the sun. This was the Wolf-girl. The wolflings outside were her brothers. The old woman looked up and said, “I never saw such a face in our own place. No human beings ever came here. Who are you, — a human creature, or something else?” — “I am human.” — “And what are you looking for, roaming about?” — “I am in great need. I am looking for a shaman, having been sent by a suffering person.” She repeated her question, and he answered the same as before. The old woman held her breath for some time. Then she said, “I am too old now. I do not know whether I still possess any power, but in former times I used to help people.” He took hold of her, put her upon his horse, and rode back to the old man’s home.

He took her into the house, and said, “This is the shaman I have brought for you.” They treated her to the best dainties, and all the while she was drying over the fire her small, strange shaman’s drum. After that she started her shamanistic performance. According to custom, she made the man who had taken her there hold the long tassel fastened to the back of her garments. “Take care!” said the old woman, “do not let go of this tassel!” He grasped the tassel, and the old woman wound herself around like a piece of birchbark over the fire. The house was full of people, housemates, guests, onlookers. After a while the young man said, “I feel very hot. Let somebody hold this tassel for a little while, and I will go out and cool myself.”

He went out of the house. The moon was shining brightly. A number of horses were digging the snow for some tussock-grass. He caught them all. Then he cut down some young willow and prepared a number of willow brooms — one for each of the horses. He tied the brooms to the tails of the horses. Then he set them afire, and set the horses free. Seeing the glare and scenting the smell of fire, they ran away in every direction. He went back and took hold of the tassel again, as though nothing had happened. Then some other person went out, and hurried back, shouting, “O men! the country all around is aflame!” And, indeed, the horses were galloping about, waving high their tails of fire. “Who lighted this fire?” said the people. “Perhaps the spirits.” Everyone left the house. They stood outside, staring upon that living fire fleeting by. “Ah, ah!” said some of them. “It is our end. This fire will burn us down.” Not one of them thought any more of the old woman. The young man, however, quietly slipped back into the house.

The old woman was drumming more violently than ever. She was so full of inspiration, that she had noticed nothing at all. He looked about. No one was there. The old woman drummed on. Then he lifted from the ground a big kettle full to the brim of ice-cold water and all at once he overturned it over the old woman’s head. After that he put the kettle over her head and shoulders. The old woman shuddered, and fell down dead, as is the way of all shamans when frightened unexpectedly. The young man left the house, and mingled among the people outside, looking most innocent.

After some time, however, he said, “Why are we standing here looking at this blaze, and meantime we have left the shaman alone in the house? That is wrong.” They hurried back, and the wolf shaman was lying on the ground, wet and stone dead, half hidden in the kettle. The old man was in great fear, and wailed aloud, “Alas, alas! I lost a son, and that was bad enough; but it is much worse that this Wolf-woman has died in our house. Her children will surely come and wreak vengeance upon our heads. We are already as good as dead. O God!” he continued, “we are in a bad plight. Somebody must go and carry the Wolf-woman to her own house.”

The people were full of fear and nobody wanted to go. Then the old man tried to induce the young visitor to convey the body of the Wolf-woman to her family. The young man said, “How can I do this? They will tear me into bits.” The old man had a young daughter who was very pretty. He said, “Please toss this old woman away! If you come back alive, you may marry this young girl as your reward.” — “All right,” said the young man, “but still I am not sure. Perhaps, even if I come back alive, you will break your word and give me nothing.” — “No, never!” said the old man, “I will deal honestly with you.” — “So be it,” said the young man. “Now please kill for me two ptarmigan, and give me their bladders filled with fresh and warm blood.” He took the bladders and placed them under his armpits. Then he drove some iron nails into his heels, into the very flesh. He took the old woman and put her upon the saddle. Then he bound her fast, though not very strongly. She looked, however, quite like a living person riding a horse. They set off and reached the house of the wolves. “Oh,” the wolflings raised a yell, “Mamma is coming, mamma is coming! “Easy,” said the young man. “My horse shies easily. Take care lest you cause some great misfortune.” And he secretly spurred his horse with the nails of his feet. The horse reared and threw him down. The other horse did the same. The body of the wolf-mother fell down like a bundle of rags. The bladder burst, and all the blood was spilled. They lay there side by side, swimming in blood. The wolf-children said, “O brother! our mother is dead; but that is as nothing. We have killed that stranger by our imprudence. He is near unto death, and no doubt his brothers and sisters, and all his kith and kin, will come here to have revenge.”

They went near and looked at him. The blood was streaming down his arms and legs. “Oh, oh!” said the wolf-children, “How can be live?” In despair they took him by the hands and feet and shook him and said to him, “Please, man, do not die here! We will give you our pretty sister.” They worried him, howled over him, and entreated him, and by and by he acted as though feeling a little better. He sighed low, “Oh, oh!” In the end he fully revived and came to. “Ah!” said the wolflings to their sister, “see what good luck we have. A man was dying, and we said, ‘We will give you our sister,’ and he revived.”

So he took the girl and went home. “Be sure,” said the wolf children on taking farewell, “when you return to your own place, not to tell your kinsmen that we had nearly killed you!” — “I will not tell,” assured the man, and galloped off with his bride. They came to the old man. “I have come back and am alive!” shouted the young man. “Where is the girl?” — “Here she is,” said the old man. “Thank god, you have come back safe!” He took the other girl, and went back to his brother with two women and three horses. The brother said, “How long it is since you were here! I thought you were dead but I see you have brought some girls.” — “I have,” said the young man. He entered the house, and without much ado, cutoff the head of his sister-in-law. “There you are!” said he. “You shall have no more paramours.” He gave his brother the old man’s daughter and took for himself the old woman’s daughter. After that they lived on.


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

Miti’ and Magpie-Man

Big-Raven leaves to gather willow-bark, during which Magpie-Man courts his wife, Miti’. Upon discovering the betrayal, Big-Raven creates smoke to expose Magpie-Man, who escapes. Miti’ later gives birth to two eggs that hatch into magpie-children. After an argument over food, Miti’ leaves with the children to join Magpie-Man. Big-Raven attempts reconciliation but is humiliated and returns home alone.

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

Love and Betrayal: Miti’s infidelity with Magpie-Man and the subsequent dissolution of her relationship with Big-Raven highlight themes of romantic bonds being tested and broken.

Family Dynamics: The interactions between Big-Raven, Miti’, and their children underscore complex familial relationships, including parental challenges and the impact of infidelity on family structure.

Cunning and Deception: Magpie-Man’s secretive courtship of Miti’ and the concealment of their affair involve deceit and cunning behavior.

► From the same Region or People

Learn more about the Koryak people


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

Big-Raven lived with his family. Oh, Big-Raven said, “I will (go and) fetch some willow-bark.” Oh, Miti’ went to feed the little puppies. Magpie-Man came to eat there. He pecked at Miti’s face (to show his love), and her nose was covered with scratches.

Oh, that one (Big-Raven) comes home! He said to Miti’, “What has happened to you? Your nose is scratched all over.” She said, “By hitting with my nose against the sharp ends of the door-shed corner I was scratched thus.” Oh, Big-Raven cut away all the ends of the dog-shed corners. Then again he went for willow-bark. Miti’ went out, perched on the top of the dog-shed, and began to sing, “I am walking along the cross beam!”

Then Magpie-Man came, and said, “Let us enter the sleeping-room! Big-Raven will not come back soon. He will not catch us.”

► Continue reading…

She took him into (the house), just as soon as they entered the sleeping-room and began to make love there, then Big-Raven came back, and called out, “Miti’, take this load of willow!” Miti’ said, “Let the I’kla [small wooden charms of human shape] bring it down! I am busy trampling a half-scraped skin with lily feet.” – “Nay,” said Big-Raven, “I want you to take it down.” Oh, Miti’ took it, and with a violent pull drew it into the house.

Then Big-Raven entered the house and made a smouldering fire. He also stopped up the entrance-hole and the smoke-hole, so that the sleeping-room was full of smoke. Then a Magpie’s voice was heard from the sleeping-room. That Magpie came out. He escaped through a narrow crack.

“(See) what (this) Magpie has done to me!” The Magpie, however, went home. Miti’ was with child. After some time she brought forth two small eggs. (The two children) grew rapidly, and Big-Raven had a great love for them.

Big-Raven’s people were storing their catch of fish. Those two said, “Mamma, we are hungry.” She said, “Go out and say to daddy, ‘We are hungry.’” They went out, and were given two whole dried salmon. They entered, and nibbled up the fish. Then they said again, “We are hungry.” Miti’ said to them, “Go out and ask daddy for more.”

They went out. “Daddy, we are hungry!” – “No wonder! Two thievish magpies!” Those two sons began to weep. “Oh, he is reproaching us!” Miti’ said to them, “Go out and tell him, ‘Our real daddy is herding reindeer (with the wealthy reindeer-breeders).’” (After that) they entered again, and Miti’ put them into a grass bag, (placing) each in one of the (lower) corners. She went away, and came to Magpie-Man and flung (her bag right in).

Big-Raven said, “I feel lonely. I will go to Miti’.” He went and came there. (The people said,) “Miti’, come out! Your old man has come to you.” Miti’ said, “Has he no legs? Let him enter of his own accord!” He entered, and she gave him food. He began to eat, and was choking. Then he ran out of the house.

Miti’ called to him. She said, “Big-Raven!” – “Oi!” Then he could not help himself, and shouted, “Oi!” The piece that choked him flew out (of his mouth, and fell down) at a great distance. Then Big-Raven went home.

That is all.


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

Eme’mqut and shellfish-girl

Big-Raven’s relative, Eme’mqut, discovers a whimpering shellfish on the seashore. Upon finding its missing “hood,” which has transformed into a small house, he enters and marries Shellfish-Girl. He brings her home, and they live together peacefully. The tale concludes with this union.

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

Love and Betrayal: The union between Eme’mqut and Shellfish-Girl highlights themes of love and partnership.

Sacred Spaces: The small house, transformed from the shellfish’s “hood,” serves as a significant location where the marriage takes place.

Harmony with Nature: The story reflects a harmonious relationship between humans and natural elements, as seen in Eme’mqut’s interaction with the shellfish.

► From the same Region or People

Learn more about the Koryak people


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

Big-Raven lived with his people. Oh, Eme’mqut walked along the seashore, and found some shellfish. He detached one shellfish, and it began to whimper, “Igigi’!” He said, “Cease your crying! Yonder among the stone-pine bushes (lies) your detached hood.”

Oh, he went and looked for it! It had turned into a small house. He entered the house and married that Shellfish-Girl. Then he brought her home. They lived there.

That is all.

► 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