How Big-Raven’s daughter was swallowed by a kamak

Big-Raven crafts a drum from a louse found on his daughter, becoming a shaman. He promises her hand to whoever identifies the drum’s material. An evil spirit, the Kamak, guesses correctly and claims her. Despite her reluctance, she is sent to him but ultimately kills the Kamaks with her knife. Later, she is devoured by the surviving Kamak but slays him from within. She returns to her family, marries, and prospers, reuniting with Big-Raven’s people.

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

Sacrifice: Big-Raven offers his daughter to anyone who can identify the drum’s material, leading to her being claimed by the kamak.

Transformation: Big-Raven becomes a shaman after creating a drum from a louse, and his daughter undergoes a journey that changes her fate.

Revenge and Justice: After being swallowed by the kamak, Big-Raven’s daughter kills him from within, enacting justice for his earlier actions.

► 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 was living with his people. One of his daughters was (almost) eaten by lice. They shook her combination suit, and found there one small louse. (Big-Raven) said to his wife, “What shall we do with it?” The woman said, “What will you do? Why, you will kill it.” He said, “(No,) we will make it into a drum.”

They made it into a drum. They looked at it, and the small louse turned into a drum. Big-Raven immediately began to act as a shaman. The news of this was carried everywhere, to all the villages; and the people began to talk, (and say,) “Big-Raven has become quite a shaman, but he has grown old without having any spirits. What unknown kind of drum has he made?”

Big-Raven’s daughter was living in secrecy. She did not appear openly. All the neighbors gathered as suitors.

► Continue reading…

He said, “Whosoever can state rightly the material of which my drum is made, to him I shall give my daughter.” They named all kinds of sea-game. One said, “Of whale;” but Big-Raven said, “Not of that.” Others also said it was of wolf-skin, of reindeer-skin. They named every living thing but he said, “Not of that.” They could not describe it properly.

Then from the fire crept out an evil spirit, with no clothes on, with only a cap (on his head). “I can tell of what your drum is made. It is made of a chamber-vessel.” – “Not of that.” – “It is made of a kettle.” – “Not of that.” – “Then of a small louse.” Miti’ said, “That is right! Now we must give our daughter to the Kamak.”

They brought out the daughter, and began to prepare her for the journey. Then only, for the first time, was she seen. The daughter began to cry. They arranged for her three lines of sledges. One was hauled by whales; another, by reindeer; the third one, by white whales. All three kinds were alive. In the end they brought a small cow. The girl mounted it. She put on a large knife in a bandoleer, and also put a comb into her pocket. They set off. The girl was crying very hard.

They came to the kamak’s house, and the other kamaks went out and ate all the reindeer, “N-am, n-am, n-am!” Only that cow was left. Then the girl began to kill the kamaks with her knife. At last only one was left, – the first one, with no clothes. Then she threw down the comb, (and it grew quite large.) She climbed to the top of it; but he could not climb it, and so the evil spirit could not eat her.

He said, “Though at a future time you will marry a certain man and have two children by him, just then I shall eat you.” Then the evil spirit went away. She married a reindeer-breeder. After a while she brought forth a child, and then another. Again she began to cry. She said, “The kamak is going to eat me!”

One time her husband had gone out, and then the kamak came and ate her. She had concealed about her at this very moment her woman’s knife, and with that knife she ripped open his body insides. The evil spirit died, and she came out. The next morning, when they awoke, a woman was busying herself around their house. The mistress said, “Who are you?” – “I am the one who ate you yesterday).” [The ka’mak turned into a woman, who was assisting them in their work.]

Meanwhile her sons became (grown) men. One son married that woman. Just then her husband came. They went to Big-Raven’s people. Another son also married. They came to Big-Raven’s people. The people said (to Big-Raven), “Your daughter is being [brought] here!” He said, “The evil spirit took her away. What (kind of a) daughter may come from there?’ She looked into the house. “I am here, I have come!’ They went out (to meet her), and all entered. From that time they lived together and grew rich.

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

Kilu’ and the bumblebees

Childless Eme’mqut encounters a community of Bumblebee people while fishing and marries a Bumblebee-Woman, who bears him numerous children. His first wife Kilu’, consumed by jealousy, follows him upstream and brutally kills his new wife. As she tramples the Bumblebee-Woman, fly-eggs scatter, transforming into Bumblebees, and the entire fishing community metamorphoses, leaving Eme’mqut helpless.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Transformation: The Bumblebee people metamorphose into actual bumblebees following the tragic events.

Revenge and Justice: Kilu’s envy of Eme’mqut’s new wife leads her to commit a violent act, resulting in dire consequences.

Family Dynamics: The complex relationship between Eme’mqut, his first wife Kilu’, and his new Bumblebee-Woman wife highlights familial tensions.

► 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.

Eme’mqut lived with his people. He married Kilu’, but they were childless. One time Eme’mqut went into the open (country). He followed a river upstream. Then he saw numerous people. Some of them were women. Their bodies were resplendent with the reflection of light. All the men wore jackets of broadcloth, all the women wore calico overcoats.

Eme’mqut hurried to them. He fell in love, and began to help those people. They were fishing with drag-nets. Very soon he married a Bumblebee-Woman. Those people were Bumblebee people. His new wife brought forth numerous children.

Then Kilu’ became restless, and could not sleep. She came to the river, and followed it up-stream. Then she looked around, and saw those fishermen.

► Continue reading…

Eme’mqut was there with them pulling in the nets. Kilu’ approached them. She trampled to death Eme’mqut’s new wife, who scattered around a large quantity of fly-eggs. All the eggs became Bumblebees. The fishermen also turned to Bumblebees. Eme’mqut could do nothing, so he 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

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

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.

► Continue reading…

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.


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

Big-Raven and the mice

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

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

E. J. Brill – Leyden, 1917


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Koryak people


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

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

► Continue reading…

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

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

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

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

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

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

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

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

That is all.


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

The woman and the doer of violence

In Kuku’lik, a tyrannical strongman stole food and killed those who resisted. After he seized a man’s seal meat, the man’s wife confronted him, broke his arms, and spared his life in exchange for his wealth. Keeping his defeat secret, she enriched her family, becoming ancestors to the prosperous Kuva’r lineage. Her bravery brought justice and prosperity.

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

Revenge and Justice: The woman’s actions serve as retribution against the tyrant, restoring order and fairness to her community.

Cunning and Deception: By keeping the strongman’s defeat a secret and negotiating for his wealth, the woman uses wit to achieve her goals.

Family Dynamics: The narrative highlights the woman’s efforts to protect and provide for her family, leading to the prosperity of her descendants.

► From the same Region or People

Learn more about the Yupik peoples


Told by Milu’tarak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Kuku’lik [now wholly starved out, as well as several other villages] there was a man stronger than all his neighbors. Therefore he took the food from everybody by force. If a man had killed a walrus and hauled home a sled filled with meat, the strong man would take possession of the hauling-strap, and take home sled and all.

The people were afraid to show resistance. He would kill those who were disobedient. One day a man killed a thong-seal, and was taking the meat home. The strong man met him on the way.

“Oh, you have killed a thong-seal?” — “Yes, I have.” The Doer of Violence put his foot upon the runner of the sled. “What are you doing?” — “Be quiet, or I shall kill you!”

► Continue reading…

He left the sled and came to his wife. “And where is the meat?” — “In truth, I was bringing it, but the Doer of Violence took it away from me.” — “But why didn’t you defend it? Our little children have no food.” — “He threatened to kill me.” — “Ah, but I will go and get back the meat!” She went, and soon overtook the strong man, who was hauling the meat. “You there! Why have you taken the food from my little children?” — “Go away!” — “Give me my meat.” — “Let me alone, or I shall kill you!” — “Will you?” She caught him by the arms a little below the shoulders, and broke the humerus of either arm. “Ah, ah, ah! Please do not tell our neighbors! They will kill me. Do not bring such shame upon me! I have plenty of meat and peltries. I will give you everything. Let me escape with just my bare life!” And, indeed, she did not tell what had happened. He gave her everything he had, and they lived in wealth and joy. From that stock came the family of Kuva’r [a rich Eskimo of the village of Chibu’kak, on St. Lawence Island. There was another Kuva’r much richer, in the village Uni’sak, on the mainland of Asia.]


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 brothers held captive on an island

Two brothers, carried away by a storm, are captured on an island where they face sacrificial death. The younger brother ingeniously disguises himself as an old woman, infiltrates the sacrifice ceremony, and frees his siblings. They subsequently massacre the entire village, with the elder brothers settling in a new community while the youngest returns home to find his son has aged dramatically, while he remains young.

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

Sacrifice: The brothers are intended to be sacrificed to the Sea-God by the islanders.

Revenge and Justice: After freeing themselves, the brothers exact revenge by killing all the villagers who intended to sacrifice them.

Eternal Life and Mortality: Upon returning home, the youngest brother finds that while he remains young, his son has aged into an old man, highlighting themes of aging and the passage of time.

► From the same Region or People

Learn more about the Yupik peoples


The narrator indicated that the island in question was the larger one of the Diomede Islands in Bering Strait.

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

Two brothers were carried away by a gale, and came to an island in the ocean. The islanders captured them. The younger brother set off in search of the lost ones. He came to the island, and happened to overhear two old women who were talking about the event to take place the next morning. The two prisoners were to be sacrificed to the Sea-God. He killed one of the old women, skinned her, and put on her skin and her clothes. He also hid three long knives in one of the legs of her breeches.

The Strong-Man of the village sent two men to bring the old woman to the place of sacrifice. They took her under their arms and brought her there. “Oh,” said the Strong-Man, “how is it that your shoulders have come to be so broad?” — “Through my great desire to see the sacrifice.” They placed the old woman between the two prisoners. Then they killed a slave as a peace-offering to the intended victims. But the old woman cut the thongs of the prisoners, and gave each a knife. Then the three killed all the people of the village.

► Continue reading…

The three brothers went to another village, and the elder two married there. The youngest brother returned home, and found there his own son, who was now an old man, quite bent down, and walking with a staff. His father, however, was still quite young.


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 eagle-boy

A battered wife escapes her abusive husband using magical transformation, fleeing with her infant. After a series of supernatural encounters, she finds refuge with an Eagle-Father who transforms her child into a powerful eagle-man. The son ultimately avenges his mother by hunting humans for his supernatural family and dramatically killing his original father through a terrifying aerial pursuit.

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

Transformation: The woman’s child is transformed into a powerful eagle-man by the Eagle-Father.

Revenge and Justice: The eagle-man avenges his mother by killing his biological father.

Magic and Enchantment: The woman uses magical transformations to escape her husband, and the Eagle-Father uses magic to transform her child.

► From the same Region or People

Learn more about the Yupik peoples


This tale was said, by the narrator, to come from the village Nu’yak, on the American shore.

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

There was a man of very bad temper. All the time he beat his wife. When he was coming back from sea-hunting, he would call aloud, “There, come out! Shake the snow off my clothes!” If she did not jump out in time and meet him halfway down, he would threaten her, “Oh, I will kill you!”

At last one day his wife resolved to flee. She took a bucket full of water and set it before herself. Into that bucket she put a small package of meat. The bucket turned into a sea; and the package of meat, into a boat. She put her little infant on her back, boarded the boat, and set off.

A current caught her and carried her toward the shore. She came ashore, and saw a large house. She stood before the entrance irresolute. In the house lived a man with his daughter. He was a widower, and had no wife. Then he said to his daughter, “Go and see what woman is standing there!” She went out, and said to the stranger, “My father bids you enter.” She entered, and they had a meal. The host said, “Let us sleep!”

► Continue reading…

They lay down. His membrum virile was a fathom long. In the night-time it moved, and struck her little child. The child cried. “Oh, the child is crying! I had better go out.” — “No, come back!” He wanted to copulate with her, but she staid throughout the night in the outer house.

The next morning he went hunting. Before leaving he said to the woman, “You may look at everything here; but in that corner there lies a white thing you must not look at. It is evil.” — “All right!” But as soon as he was gone, she thought, “Why did he forbid me to look at that white thing?” She looked at it. It was a woman’s corpse, torn and lacerated by a large membrum virile.

Oh, she fled, frightened! Soon he came home and gave pursuit. She took along her water-bucket and the package of meat. She put the bucket down. It turned into a lake. Then she threw down a tuft of her own hair, and it turned into high woods along the lake-shore. She climbed a tree and waited for her pursuer. After a while he came, all the time following her fresh tracks. Thus it happened that he saw her face in the water. She was sitting above, in the tree.

“Oh, you are there!” She nodded on her tree. The woman in the water nodded also. He could not understand his mistake. “Oh, I will catch you yet! Let me plunge down!” He plunged down, and struck his head against the bottom. It was hard wood, being the bucket. He came up to the surface, and stepped out of the water. Then he looked down again. The face was still there. “Oh, I could not reach you!” She shook her head. “Ah, indeed! But I will try once more, and this time I will tie a stone around my neck so as to have more weight.” He plunged down with a stone around his neck, and was nearly drowned. In the end he came ashore, and again he saw the face in the water. “Ah, indeed! I could not reach you by any means whatever.” She shook her head. “Oh, you beloved one!” Then she laughed aloud. He raised his head, and saw her on the tree. “Aha, you are here!” He tried to chop down the tree with his membrum virile, and in a short time cut it down; but the woman jumped over to another tree. The tree, in falling, hit the assailant, and he was killed.

The woman put her package upon the lake, and it turned again into a boat. She boarded the boat, and set off downstream. After a while she came to the shore, and saw another house; but she was afraid to enter there. In the house there lived a man with five daughters. He said to his daughters, “Go and look at that woman and at her child. If it is a girl, drive her away; but if it is a boy, let her enter.”

One of the daughters came out, and said to the woman, “The old man says, if your child is a little girl, then you must go away; but if it is a little boy, then you may enter.” — “Oh, I will not enter! You seem to be evil-minded. Indeed, my child is a boy; but I will not enter.” The girl went back without success. “She refuses to come!” — “Oh, you are too awkward! — Go you, now, and call her.” He sent another daughter; and she said, “The old man says if your little child is a boy, you may enter.” — “Oh, I will not enter!”

Finally the last daughter came out. “The old man sent me to take your boy into the house.” She snatched the child away from her, and carried it in. “Oh,” said the mother, “they have taken it by force! Now I must follow.” She entered, following the girl. A tall lad was sitting in the sleeping-room opposite the entrance. “Where is my child?” — “This is your child!” The old man stretched the child’s arms and legs by pulling them, and made him a grown-up man. “Oh, you are deceiving me! This is not my child. My child is quite small.” — “Indeed, it is your child. You may recognize him by a scar on his neck, caused by that membrum virile.” Then she recognized him. The next day the child went hunting, and killed a mouse. His new father was much pleased. The day after that he killed a hare. Then he killed polar foxes and wolves, and in due time even reindeer.

The eagle dress of his new father was hanging outside of the house, on a horizontal pole. It was crying with the voice of an eagle. The boy tried to put it on, but could not do it. The dress was so heavy, he fell down under its weight. The Eagle-Sisters laughed at his awkwardness. In the evening their father asked him, “How did you try to put on this dress? I presume you put your hands into the wings, and your feet into the feet?” — “Yes, I did so.” — “That was wrong. You should put your hands and feet together into the eagle’s feet, and let the wings hang loose.”

He did so, and the dress proved to be quite light. He put it on, and walked in the manner in which birds walk. Then he flapped the eagle-wings and flew up. He saw under himself a big mammoth (literally, a “master of mammoth’s bone”). He was as large as a house. His feet sank into the ground. He caught him, but could not lift him into the air. The mammoth was too heavy. So the mammoth fell down, and was sinking into the ground. He sank down to the shoulders, but the young man was still unable to free his talons. Then he called on the Eagle-Sisters for help. They came, and aided him to lift the mammoth again, and carried him to their father. The father was pleased. “Oh, oh!” he said, “you are strong. At your time of life I could not do that much.”

After that the young man flew about and brought to his father all kinds of game. One day he saw a large whale, and caught it, but again could not lift it. So he called his Eagle-Sisters, and they assisted him. At last the father and his daughters said to him, “We want to eat man’s flesh. We are not human. We are of a different nature, therefore we have a desire for human flesh.” — “And where shall I get it?” — “There is plenty of it in the world below.” — “All right!” said he. He flew down, and came to our world below. Men and women were walking along. He caught two, and carried them up. On the way he would let them drop, and then catch them again in mid-air. Thus he killed them and brought them home. He dropped them down to the ground near the house. “There is your meat!”

The Upper Beings ate of the human flesh; but his mother said, “Do not eat of it. We are not of their kind. And this is not your real father. Your father is human. He lives there on the earth. He beat me too much. That was the reason why I fled.” — “Then I will go and find him.” His father was paddling in a canoe. The Eagle-Boy descended, and perched on the gunwale of the canoe. “Oh, is it you?” His father recognized him. “Let us go home! I will take you to my home.” — “No, we are of a different kind from you. We live in the upper world. I shall take you to my home.” He took up with his talons the canoe, together with the crew, and carried it up. Then he would let it drop, and immediately overtake it and catch it again in mid-air. Thus he killed his father and brought him to his house. He dropped him down before his mother. “Here he is! He shall not beat you any more.”

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

Qolento’

A man sends his sons to serve the Sun-Chief. The elder son is executed, prompting the younger to prepare for revenge. After impressing a nearby Sun-Chief with his skills and marrying his daughter, he confronts the first Sun-Chief. A fierce battle ends in the younger brother’s victory, reclaiming his people’s dignity, goods, and freedom.

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

Revenge and Justice: The younger brother seeks to avenge his elder brother’s execution by the Sun-Chief, ultimately confronting and defeating him to restore his family’s honor.

Hero’s Journey: The narrative follows Qolento’s transformative adventure from a young man seeking to avenge his brother to a hero who reclaims his people’s dignity and freedom.

Conflict with Authority: Qolento’ challenges the oppressive rule of the Sun-Chief, ultimately overthrowing him.

► From the same Region or People

Learn more about the Chukchee people


Told by Nuten-qeu’, a Maritime Chukchee man from the village of Nunae’mun, in the village of Uni’sak, at Indian Point, May, 1900.

A man lived at the village of Kigi’ni. He had two sons. The Sun-Chief (Tirk-e’rem [the Czar]) sent his men to this country. The people came to the man, and said, “The Sun-Chief wants one of your sons in his employ.” He had him for a while; then he became displeased with him, and caused his head to be cut off. Two years passed, and then a third year. The elder son does not come back; and of course he could not come, since his head had been cut off. The younger brother grew to manhood. All the time he was exercising, — running and jumping up with a load upon his shoulders. So he became quite strong, and made a spear for himself. Its point was as long as the blade of a paddle. The shaft was as thick as a tent-pole. In the spring other people came, sent by the Sun-Chief, and said to the old man, “The Sun-Chief wants your other son in his service.” — “I will not give him. I am quite old, and have no other children. And where is my first son? He does not appear anymore.”

► Continue reading…

They went away. The son said, “Why have you refused their request? Since my elder brother took this road, let me take it also. Why have you refused? Better send me along with them.” In due time they came again. “The Sun-Chief wants to have your other son, at least as his guest.” — “All right! take him!” They went away.

On the road there lived another Sun-Chief, nearer than the first one. They came to him. He had a large house, strongly fortified. His daughter came out and immediately returned home. “A guest has come!” The father came out and said, “Well, now, show us your skill in fencing!” Qolento’ began to brandish his spear. He brandished it, and made various passes and side-strokes. The sun was on the left hand, then it came over to the right hand, and then was near setting. He still brandished his spear. “Oh,” said the Sun-Chief, “you are quite good! I want to take you for my son-in-law.” He was quite kind to him. So in the night he lay down with the girl and made her his wife. The next morning he departed, and took along the spear of his father-in-law, since the shaft of his own became too pliable from mere exercise. They came to the first Sun-Chief. He was lying on his back and snoring lustily. His arms and legs were spread wide apart. Near his penis was a small dog attached to a tying-stick. It was small and slender, but for all that watchful. Its ears pricked up at every noise, howsoever slight. Qolento’ opened a window and crept through it. The dog attacked him; but he jumped upward, and the dog missed and fell down. He began to trample upon the dog, intending to kill it.

Then the dog spoke in the manner of men, “Do not trample upon me! I am ready to serve you henceforward as my master.” — “All right! then you must awaken this one.” — “Oh, oh!” It sprang towards the sleeping man and bit his right hand. The man said, “How strange! This dog is biting his own master.” Then he saw the visitor. “Oh, it is you? Why did you come when I was sleeping? Did you want to attack me in my sleep? Come, now!” They came out. Near the houses there were a number of driving-sledges piled up quite high one on another. They jumped upon the pile and began to fight. They fought the whole day with their spears. The Sun-Chief grew tired. His eyes became white, and on the corners of his mouth there was thin foam. Then at last the young man caught him on the spear-point between his legs and hurled him off. He jumped after him from behind, and kicked him with all his might. Then he ran after him and jumped over him. The Sun-Chief fell down and swooned. As soon as he came to consciousness, he filled a pipe with tobacco and had a smoke. “Oh, my! but why do you deride me? Cut off my head, since you are the victor!” — “I will not.” — “Oh, oh!” He smoked another pipe. “Enough of this! Kill me!” — “I will not!” — “This house of mine, and all the wealth in this trading-hut (i.e., storehouse) of mine, you may take it all.” — “I do not want all this.” — “Oh, well, hurry up! Enough of your derision! Despatch me quick!” — “Oh, oh! All right!” He struck him twice with his spear and put his eyes out. “There, you have it!”

All around upon staffs human heads were elevated, all of them Chukchee. He took them all and went away. He took along also the dog and his newly married wife. He led away a long train of pack-horses and of driving-reindeer. All were loaded with tea, tobacco, sugar, rifles, lead, ammunition, etc. He took all this home. They lived.


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 girls as avengers

A hunter’s two daughters, witnessing their father being robbed by five violent brothers, train themselves to become strong. Motivated by filial devotion and a desire to protect their father, they ultimately kill the violence-doers and their entire clan, restoring justice to their village.

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

Revenge and Justice: The daughters seek retribution against those who wronged their father and restore order to their community.

Conflict with Authority: The violent brothers represent an oppressive force within the village, and the sisters challenge and overthrow this authority.

Cultural Heroes: The daughters become foundational figures by taking decisive action to protect their community, embodying the qualities of cultural heroes.

► From the same Region or People

Learn more about the Chukchee people


Told by Loloi’gin, a Maritime Chukchee man, in the village of Che’chin, May, 1901

There was a hunter, a very good one, the only one in the village. He was killing ringed seals, large thong-seals. Five brothers, doers of violence, robbed the people of their food. Two daughters of the hunter grew up, and said, “Our father has fed us till we are full-grown. Shall we permit him to be robbed any more?” They pitied their father.

So they began to exercise, became quite strong, and at last killed the violence-doers, with all their kin.

► 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

Sacrifice to the sea

A Maritime man, facing a storm at sea, promises the sea his youngest daughter in exchange for survival. He fulfills his vow by sacrificing her on the shore. A Sea-Being rescues and marries her. Later, she invites her parents to her new home, ultimately avenging herself by pushing her father to his death in the sea.

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

Sacrifice: The father offers his youngest daughter to the sea to ensure his own survival during a storm.

Divine Intervention: A Sea-Being intervenes by rescuing the sacrificed daughter and marrying her.

Revenge and Justice: The daughter avenges her forced sacrifice by causing her father’s death.

► From the same Region or People

Learn more about the Chukchee people


Told by Ai’wan, a Maritime Chukchee man, at Mariinsky Post, October, 1900

There lived one time a Maritime man. He had eight children. The youngest was a girl. One day he went to hunt walrus. A storm came up, and he was carried out to sea. He was tossed about and nearly drowned. Then he said to the sea, “Oh sea! calm yourself! Do so, that I may still look upon the world! I will give you the best that I have, the nearest to my heart, the foremost dog, the leader of the team, one with a spotted skin I will give you.” The sea did not calm itself. “Oh, then, my youngest daughter, unmarried, a good one, clad in spotted skins! I will give her to you!”

After that the sea smoothed down. He landed on the shore. Then he went up the shore, and entered the house. All the children were with him except the daughter, who still remained on the shore. The mother came out from the house. “Oh, oh, my child! you have roughed the storm!” She was quite sad.

► Continue reading…

She looked down at the ground, and said, “Yes!” — “Come in, change your clothes, put on some dry ones.” She entered, downcast, as before. Just as she changed her clothes, the father entered. He took her by the hand, took his spear, and went to the seashore. Then he turned to the sea, and said, “O sea! do not be angry. That which I promised, I give you now.” He pierced her with the spear, and left the body lying there on the shore. An abundance of blood covered the whole beach. It grew dark. She is lying on the sand lifeless. A certain man, a kind of Sea-Being (A’nqa-va’irgin) came to her and pushed her lightly with his toe. “Halloo! Get up! Let us go home!” Then after a little while, again, “Halloo! Get up! Let us go home!” At last she awoke and sat up: “Egegegegei’. I have slept quite long.” He took her to his house and married her. They lived quite well and contented. They had a large reindeer-herd.

The daughter, of course, did not return home. Since the father said nothing, her mother thought, “Let me go and look for her! Where may she be?” She arrived at the place. The blood-stains were on the ground, but the body had disappeared. She found and followed some footprints along the seashore. At last she came to a cliff. The tracks ran upward to the very top. She climbed up, and found a settlement on the very top. Her daughter was busy scraping skins. “Oh, it is here you are staying?” — “Yes.” She lived for some time with her daughter; then the daughter said, “Go and fetch father. I should like to see him also.” The old man was brought and pampered with food. The next morning the sea was rough again. She said to her father, “Let us go and have a look at the sea!” They went to the very edge of the cliff. She said to him, “Look down upon the sea! How rough it is again!” He looked down upon the sea. She pushed him from behind, and he fell down, broke his back, and was taken by the sea.

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