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

Big-Raven and Fish-Woman

Big-Raven, struggling with hunger, finds Fish-Woman and brings her home. They live together, but Miti’ grows jealous and kills Fish-Woman twice, cooking and eating her flesh. Each time, Fish-Woman miraculously revives and gives Big-Raven food. Eventually, Fish-Woman leaves, foreseeing that Miti’ will eventually kill her for good, and Big-Raven can no longer summon her.

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

Supernatural Beings: Fish-Woman possesses extraordinary abilities, such as self-revival and providing sustenance, highlighting her supernatural nature.

Conflict with Authority: Miti’s actions challenge the household’s harmony and authority, creating internal conflict.

Loss and Renewal: The cycle of Fish-Woman’s death and revival represents themes of loss and renewal within the narrative.

► 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 family. They had nothing to eat. He went to the sea, and found there Fish-Woman. He brought her home. She cast forth spawn and they ate it. Then Big-Raven married Fish-Woman. Miti’ grew jealous. Big-Raven went into the open. Then Miti’ struck Fish-Woman and killed her. She cooked her flesh and ate of it. Some of it she left for her husband.

Then Big-Raven came home. “Fish-Woman, come out.” Then that one who was just cooked, stepped forth from the rear storeroom. He came in and she gave him food. Then she said to him, “Just now Miti’ has killed me, and cooked my flesh.” The next day he went away again. Miti’ again attacked Fish-Woman. She wrung her neck (and thought,) “This time I have killed her.” Big-Raven came back and she revived again and gave him food.

► Continue reading…

After that Fish-Woman went away. (She said,) “Miti’ some day will make an end of me.” Big-Raven came back, but she was not there. He came to the sea-shore and called out, “Fish-Woman, come here.” – “I shall not come. Miti’ will try to kill me again.” So he could not call her out.

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 Fox

Big-Raven, walking along the sand-spit, encounters various seals and whales, which he throws into the sea. He finds a good whale and calls the nearby Chukchee people, but fearing them, he enters the whale’s mouth to gather oil. A fox observes him, and in gratitude for the oil, sends him a poisoned cake, which ultimately kills him.

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

Cunning and Deception: The fox’s act of disguising poison as a gift exemplifies deceit to achieve a personal goal.

Supernatural Beings: Big-Raven and the fox possess anthropomorphic qualities, engaging in human-like actions and communication.

Divine Punishment: Big-Raven’s fate—death by poisoned cake—can be interpreted as retribution for his earlier actions, such as kicking sea creatures back into the water.

► 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 walked along the sand-spit, and found a small ringed-seal. He said, “It seems that if it were a good catch, it would not lie so far (from the water).” He kicked it, and threw it into the sea. He walked farther on, and found a spotted seal. He said as before, “It seems that if it were a good catch, it would not lie so far (from the water).” He kicked it into the sea.

Then he found a thong-seal, and kicked it into the sea. He found a white-whale, and threw it into the water. He found a whale, and another whale, quite big (bowhead whale), and he threw it in still farther. He walked on, and found a striped whale. (Then he said,) “Here is a good whale!”

Then he called aloud to the neighboring people. A number of Chukchee rushed for the whale, knife in hand.

► Continue reading…

They were approaching. He looked on them and felt frightened. So he entered the mouth of the whale. There he began to suck in the whale-oil. He filled his mouth full, then he jumped out and flew away.

A fox saw him. “Where do you come from?” – “From the whale.” She says, “What?” He says, “From the whale.” She said again, “What?” – “From the whale!” Then the oil dropped down directly on her back.

“That is good. I gathered some oil.” She wrung out her coat in a dogs’ trough. Big-Raven also gathered oil for himself. Then the small fox prepared a cake of berries and other vegetable material, and sent it to Big-Raven to show her gratitude. With these return-payments, however, she killed him [evidently by poison mixed with the berries].


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

Yini’a-nawgut and Kilu’s marriage with Fish-Man

Kilu’ and Yini’a-nawgut, on a walk, encounter a kamak spirit. Yini’a-nawgut is possessed and marries Fish-Man. Envious, Kilu’ deceives Chan-ai into becoming a kamak and marries Fish-Man as well. Both women return home, bearing sons and catching plenty of fish. The story explores themes of envy, deception, and the connection between the supernatural and nature.

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: Both Yini’a-nawgut and Kilu’ undergo significant changes, with Yini’a-nawgut being possessed by a kamak spirit and Kilu’ deliberately seeking the same transformation.

Trickster: Kilu’ exhibits trickster behavior by deceiving Chan-ai into becoming a kamak, driven by envy of Yini’a-nawgut’s marriage to Fish-Man.

Supernatural Beings: The narrative features interactions with kamak spirits and Fish-Man, highlighting the connection between the supernatural and the natural world.

► 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 family. Kilu’ said to Yini’a-nawgut, “Let us go for a walk!” They went out walking, and they took a fish-head for (travelling-)provisions. They came to a certain place and began to eat. (Kilu’) threw at her (cousin) the cheek-bone of a fish. She sped away, and said, “Yi’ni has become a kamak.” That one said, “I have not become a kamak.” – “Enough, indeed, you have become a kamak!”

She tried to detach it, but could not do it, so she fell asleep. Kilu’ said, when she came home, and they said to her, “Where is Yi’ni?” She said, “Yi’ni became a kamak.” Then Yini’a-nawgut awoke. There was Fish-Man combing his hair, and a load of winter-fish was there also.

He said to her, “Enough, wake up!” She got up. He married her.

► Continue reading…

They lived there, and caught plenty of fish. After some time they came home to Big-Raven’s house. “They brought your daughter.” – “Which daughter may come here” Our daughter became a kamak.”

“Here I am! I came.”

Kilu’ began to envy (her cousin on account of) her Fish husband. (She said,) “Yi’ni, how did it happen to you?” – “You did this thing to me.” – “But your husband is a good one.”

„Chan-ai’, let us go out for a walk!” They went out, came to a place, and began to eat. They also took a (fish-)head for (all) provisions. „Chan-ai, throw a bone at me!” The other one said, „I will not throw].” (Kilu’) said, „(Do it!). We shall gain much by it.”

She threw the bone at her, but it did not stick (to her face). She took it and glued it on with her saliva. At last it was (sticking) all right. „Chan-ai’! leave me (alone)!” She left her (and went away). „Chan-ai’, I did not become a kamak.” (The other one) again came back. She said again, „Leave me (alone)! Go home and say, ‚She has become a kamak!’”

Big-Raven said, “It is her own mind. Let her be (wherever she desires).”Kilu’ [falsely] pretended to be crying, then she fell asleep. She also woke up; and there was Fish-Man. He said, “Enough, it is all your pretensions.” She got up, and Fish-Man married her. They also staid there and caught plenty of fish.

After some time they went home, to Big-Raven’s house. People said, “They have brought Kilu’.” – “Our Kilu’ became a kamak.” She said, “I am here, I came! Fish-Man married me.” There (both Fish-Men) lived. They were quite successful in catching fish. Yini’a-nawgut and her cousin brought forth sons. They bore some male children.

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

Gull-Woman and Cormorant-Woman

Gull-Woman and Cormorant-Woman were sewing when Big-Kamak appeared. Gull-Woman was swallowed whole by Big-Kamak, but with her knife, she ripped open his body from within and escaped. Cormorant-Woman, inspired by her cousin’s feat, insisted on being swallowed herself, despite lacking a knife. She relied on her nails to rip open the Kamak’s body and also escaped. The Kamaks revived. Realizing the futility of their actions, they ceased their destructive ways.

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: Both Gull-Woman and Cormorant-Woman undergo a transformative experience by being swallowed and then escaping, symbolizing change and resilience.

Supernatural Beings: The presence of Big-Kamak, a creature capable of swallowing humans whole, introduces an element of the supernatural.

Trials and Tribulations: The challenges faced by the women, including being swallowed and finding a way to escape, represent significant trials they must overcome.

► 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.

Gull-Woman lived with a companion, who was her female cousin. They sat sewing. Cormorant-Woman (the cousin in question) said, “While no one comes to the cave, I will go and prepare my sinew-thread.” At the same time Big-Kamak said, “I will walk along the shore.” He walked along the shore. Then he said, “What is there, that shows so white?”

He came (nearer, and it was) a Gull; and, [even] without chewing, he swallowed her. Then Big-Kamak came home, and said, “I am unwell.” [He came home,] and as soon as he lay down (to rest), that Gull-Woman, with her woman’s knife, ripped open his body (from the inside). Oh, he said to his wife, “Cheer me up (by some means)!” – “Without collar-string, without nostrils!”

Big-Kamak died. That Gull-Woman came out (of his insides).

► Continue reading…

She began to jump up on the cross-pole above his pillow; but she could not fly up, because she was all covered with slime. She flew up again, and fell down and thudded against the ground. His wife lay flat in the corner (from sheer fright). Nevertheless she flew up again, and was on the house-top.

She came home, and said, “Big-Kamak swallowed me, I nearly died.” That one, Cormorant-Woman, said, “I also will make something. Let him also swallow me!” The other one said, “Don’t do it! You have no woman’s knife.” “Here are my nails. I will rip him open with my nails. If it were done, I should feel elated.”

That one (Kamak-Woman) passed by, but she could not talk to her. She went to the cave and staid there. That Ka’mak-Woman, indeed, was often passing by, but she could not see her. That Cormorant-Woman began to cough, and to say, “Here I am!” but how could she see her in the dark?

She said, “Here I am! Swallow me!” But she could not find her. Indeed, she almost stepped over her. “Where is she?” Oh, she found her! She said, “I will swallow you!” The other one said, “Do swallow me!” She swallowed her, also, without chewing, gulped her down. Oh, she came home. And again she said, “I feel unwell!” She said to her husband, “Cheer me up!” – “Without collar-string, without nostrils!”

She killed her again, and tore the old scars with her nails. [The roles of Big-Kamak and his wife are evidently confused. The husband, killed not long ago, would seem to be alive again.] This one died. Again she came out. [Cormorant-Woman came out,] and cut her way through several mounds of drifted snow.

Oh, she came home. (The kamak) said, “I have enough of these [former] doings.” They have punished their own bodies, and ceased to walk along the stone. [Both Kamaks seem to have revived after having been killed.]

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 the kamaks

Eme’mqut discovers a mysterious house where he hears La’wa’s voice boasting about hunting humans. Pretending to be La’wa, Eme’mqut deceives the inhabitants, reviving another captive and escaping with him. Later, the real La’wa returns, confused by the situation. The rescued man settles with Eme’mqut’s family, marrying into a reindeer-breeding household. The tale ends with their peaceful life together.

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

Supernatural Beings: The kamaks, possessing otherworldly abilities, interact directly with Eme’mqut, highlighting the presence of supernatural entities.

Cunning and Deception: The narrative centers on Eme’mqut’s strategic deception to outwit the kamaks and facilitate the escape.

Community and Isolation: The rescued individual transitions from captivity to becoming part of Eme’mqut’s family, illustrating themes of belonging and integration.

► 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 family. One time he went into the open and found there a house. A voice from there said, „Halloo, La’wa! is that you? How are you getting along with your human game?” [Here a man is spoken of as a “wild reindeer.” In other tales a man is spoken of as a “little seal”] He said, “Well, we two have killed some wild reindeer. How is my wife?” – „She has just been delivered of a son. And even we two, staying here at home, have killed one man. Now, La’wa, call to the spirits!” – „And where is the drum?” – „What is the matter with you? Don’t you know? Of course, it is there on the cross-pole.”

Eme’mqut called to the spirits. He put them to sleep, – the kamak-woman, together with her husband. He revived the other man. They fled in the night-time, together with Eme’mqut. In the middle of the night those sleepers wanted to pass water.

► Continue reading…

They came out, and said, “Our son has become quite light of foot. And how is it? There are two foot-tracks, – one to this side, and the other to that side.

They entered, and again went to sleep. Then their real son, La’wa, came home. „Halloo, La’wa! have you come? Not long ago you were here, and now you come back another time.” – „When have I been at home? I have arrived just now.” – „How is your reindeer hunt?” – „Nothing killed. We were famishing.” – „There, La’wa, call to the spirits!” He took the drum. It was made of pieces of skin of women’s breasts sewed together. He began to call to the spirits, “Trai, Tiroi, trai!” Thus was he singing.

The other man lived with Eme’mqut’s family, and married a daughter of a reindeer-breeder. They lived quite happily. They staid there.

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 Fox-Woman

Eme’mqut brings home a mouse that transforms into a wolverene. Fox-Woman, an untidy seamstress, beats a self-deprecating drum and gives birth outside. Upon returning, her thimbles miraculously become clothes for her children. Despite her secretive nature, Eme’mqut accepts her, and they eventually live happily. The story concludes with the group leading a prosperous life of hunting and fishing.

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

Supernatural Beings: Fox-Woman herself embodies a supernatural entity, blending human and animal characteristics, which is central to the story.

Family Dynamics: The relationship between Eme’mqut and Fox-Woman, including the birth of their children and the challenges they face, underscores complex familial interactions.

Cunning and Deception: Fox-Woman’s initial secretive behavior, such as giving birth outside and creating clothes from thimbles, introduces elements of secrecy and cleverness.

► 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 married Fox-Woman. He said, “I will go and get some blubber from our summer place.” He arrived there. One of the flippers of his blubber-bag was gnawed at by a mouse. The mouse was dead. He found it and said, “What is it, a wolverene?”

He loaded it on his sledge and hauled it home. He came home. Then only he looked back and saw that the mouse had turned into a wolverene. He looked into the house and said, “Mi’ti, I have killed a wolverene. Let some of you come out.”

They took in the wolverene and began to beat the drum. Fox-Woman, the untidy one, was sitting with her boot-strings loose. She was looking for lice. “Oh, you Fox-Woman! it is your turn to beat the drum.” The untidy woman was making leather thimbles.

► Continue reading…

She began to beat the drum, “I am an unskilful one, I am an untidy one! I am eating hard excrement, left outside! I am eating strings of snowshoes in the brightness of the full moon.”

Indeed, they eat them. Whenever we come to look for our snowshoes, the strings are eaten. [remark of the narrator]

She felt ashamed and went away, even with untied boot-strings. She went away, and did not come back. After some time Eme’mqut went outside and found her. A number of children were there. He said to Fox-Woman, “Whose children are these?” – “I said to myself, ‘Perhaps they will keep me back somehow. I wanted to go away into the open country for my delivery. And I was delivered outside.’” – “Now, at least, stop your clamor! Let us go home!”

They went home. The thimbles which she had made before, and hung tip outside, now turned somehow to clothes for her numerous children. The people were asking Eme’mqut, “From where have you brought the woman?” – “I brought her from the open country. Long ago she went away to give birth to her children secretly outside. All those together are her children.” In truth, she was a skilful seamstress, and had no reason for going away and living in secrecy.

After that they lived in joy. Eme’mqut married Kilu, [the narrator seems to have forgotten the marriage of Eme’mqut with Fox-Woman, and their subsequent reconciliation] Ila’ married Yini’a-na’wgut. When so disposed, they would ascend the river and catch plenty of winter fish. Then they would return to their house-mates. They killed plenty of game. In this manner they led a happy life. What has become of them I do not know.

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

How a small kamak was transformed into a harpoon-line

Defying his mother’s warnings, a small kamak is caught in Big-Raven’s snare and transformed into a thong. Despite attempts by Frost-Man and coastal people to steal the line, the kamak remains vigilant. Ultimately, Eme’mqut rescues the line by disguising himself as a wooden whale, outsmarting the coastal people and bringing the stolen line back home, where it is kept safely in the inner room.

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

Supernatural Beings: Characters like Big-Raven and Frost-Man suggest interactions with entities beyond the mortal realm.

Conflict with Authority: The coastal people’s attempts to steal the thong represent challenges to ownership and control.

Cunning and Deception: The use of disguise and strategy to retrieve the stolen line underscores themes of wit and deceit.

► 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.

A small kamak said to his mother, “I am hungry.” She said to him, “Go and eat something in the storeroom behind the sleeping-room!” He said, “I do not want to. I want to go to Big-Raven’s house.” The mother said, “Do not do it! You will die. You will be caught in a snare. – Go to the upper storeroom and eat something!” He said, “What for? Those provisions taste of the upper storeroom.” She said, “Go to the cache and eat something!” He said, “What for? Those provisions taste of the cache.”

Big-Raven spread a snare close to his elevated storehouse (raised on supports). The small kamak ran there, and was caught in a snare. He began to whimper; “Oh, I am caught, I am caught!” Big-Raven said, “It came to my mind to go and to look at this snare.” He came to it, and wanted to enter the storehouse, but stumbled over something lying in the way.

► Continue reading…

“What now, what is it?” – “It is I. I am caught.” The small kamak was crying, and brushing away his tears with his small fist. “Stop blubbering! I will take you to Miti’.” He brought the small kamak to his house, and said, “O, Miti! dance in honor of our catch!” She began to dance, “We have a small kamak!” Big-Raven said, “You dance in a wrong way. Ga’na, step forth and dance in honor of our catch!” She came out and began to dance, “We have a small ma’kak, we have a small ma’kak!” Big-Raven said, “Really this is right.” [Ga’na mixes up the sounds of the word ka’mak. Still Big-Raven finds it quite right.]

They took him into the house. The house-master said, “What shall we make out of you, a cover for the roof-hole?” – “Not this. If I am made into a cover for the roof-hole, I shall feel smoky, I shall feel cold.” The house-master said, “What shall we make out of you, a plug for the vent-hole?” – “Not this. If I am made into a plug for the vent-hole, I shall be afraid of evil spirits passing by.” The house-master said, “What, then, do you wish us to make of you? Perhaps a work-bag for Miti’.” He said, “Not this. I shall feel smothered.” The house-master said, “We shall make you into a thong.” The small kamak began to laugh and said, “Yes!”

They made him into a thong, they cut him duly, then they carried the line out and began to stretch it (tightly). Thus stretched, they (left it there). Big-Raven’s people went to sleep. Frost-Man and his people said, “Big-Raven has caught a small kamak. They made him into a thong. Let us go and steal it!” They found it, and began to untie it. Then it cried aloud, “Quick, get up! Already they are untying me!” Big-Raven said, “What is the matter with our small line? It wants to awaken us. Quick, let us get up!” They woke up, and said to the small kamak, “What is the matter with you? Why were you crying so loudly?” The small kamak said, “Frost-Man’s people wanted to carry me away.”

The people living down the coast heard (about the thing), – how Big-Raven caught a small kamak; and how they made him into a thong; and how no one succeeded in carrying it away, it was so watchful. Those people began to say, “We will go and carry it away.” They said, “Surely we will carry it away.” Big-Raven’s people went to sleep. The people living down the coast came and took the line. It wanted to awaken the other people, but it was unable to awaken them. “Oh, they are untying me already, they are carrying me away!” Indeed, they untied it and carried it away; they stole the line.

The others woke up, but there was no line whatever. It had been taken away. Big-Raven said, “People living down the coast have committed this theft. Indeed, they took it, nobody else.” Eme’mqut said, “A very good line was taken away, still we will bring it back.” Eme’mqut made a wooden whale and entered it. He went away and came to the people living down the coast. Those people were walking around. They were saying, “This is the first time that such a whale has come near to us. It is a very good whale.”

They attacked the whale, came near to it, and threw at it a harpoon with a new line. The small kamak lustily bit into the whale. Eme’mqut said to him under his breath, “Why are you biting me? I have come to fetch you home.” Eme’mqut threw into the boat of the whale-hunters some berries of Rubus Arcticus, and they began to eat them. Meanwhile Eme’mqut fled in all haste to his house. He carried away the new line, and took it home. They ceased carrying the line out of the house. They kept it always in the inner room, so the others could not steal it.

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 shaman A’bla

In Chibu’kak, A’bla, a strong man, accidentally killed a rich man during a contest and retreated to solitude. Later, a shaman sought his help to find a lost boy taken by a to’rnarak. A’bla, using cleverness and a ceremonial song, rescued the boy, exchanging names with him in the process. The grateful family rewarded A’bla generously, fostering peace and gratitude.

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

Cunning and Deception: A’bla employs cleverness to rescue the lost boy from the to’rnarak, using a ceremonial song to outwit the supernatural being.

Supernatural Beings: The narrative features a to’rnarak, a mountain spirit, highlighting interactions between humans and otherworldly entities.

Transformation: A’bla undergoes a personal transformation, moving from isolation after an accidental killing to becoming a hero who saves a child, reflecting his internal change and redemption.

► From the same Region or People

Learn more about the Yupik peoples


Told by Acu’narak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Chibu’kak there lived a rich man and a strong man. The name of the latter was A’bla. They had a running-match, the course being a circle. Then the rich man said, “Now let us wrestle!” A’bla said, “All right!” They wrestled near a tumble-down house, and then left off and shot with bows. A’bla could not hit the rich man. He was too nimble, and would jump aside. A’bla said, “Though you do jump aside, now take heed! With this arrow of mine I shall hit you.” He took an arrow from his quiver, made of whalebone and quite small, and shot at the rich man, who turned on the spot where he was standing, and fell down dead.

A’bla was very angry. He went to a solitary place and lived there. After a while there came to the island a man from the village A’vak, [on the Asiatic shore] in two large boats, and with his whole family. They brought reindeer-skins for sale.

► Continue reading…

They went to the village Kuku’lik to gather wood, and one of the boys was lost. His father, who was a shaman, could not find him. The people said, “Go to A’bla. Perhaps he will do something for you.” The father went to A’bla. A’bla said, “Who knows! Probably I too shall not succeed. Still I will try, at least.” He took a small hatchet made of shell, and pretended to work on a piece of wood. All at once the lost boy shouted. He swept by, crying, carried along by a to’rnarak of the mountains. A’bla was still chopping with his hatchet, and did not even look up. The boy passed by again, and he saw him, but the to’rnarak who carried him was invisible. Still A’bla aimed at him, and threw his hatchet. The to’rnarak cried aloud, and the boy fell down; but after a moment he was swept along, being carried away again by the to’rnarak. A’bla gave chase, but could not overtake them. Whatever shape he would assume, whatever song he would sing, the to’rnarak was ahead of him, though quite near. At last he sang the song of the ceremonial of boats. Then the boy fell down.

A’bla came to him, and asked him, “What is your name?” The boy answered, “My name is A’bla.” — “Oh, oh! and what is my own name?” — “Your name is A’pilo.” Thus they exchanged names. Then the new A’pilo sent his own son to the boy’s parents. They had shaved their hair, and were sitting in the sleeping-room, mourning. The shaman’s son came, and said, “My father sends for you.” — “Why? Did he kill a walrus on the shore?” — “I do not know. He sends for you.” — “Perhaps he has found a stranded whale.” — “I do not know. He bids you come.” They went, and saw their lost boy. Then the father, full of joy, filled a large boat with skins and new clothes, with beads, and with everything they had brought for sale, and gave it to the shaman. He took one skin, one fur shirt, and one long head necklace. Everything else he gave back. Thus they lived.

[The shaman A’bla was one of the forefathers of Acu’narak, and the latter assured me that the necklace in question is still kept in his family. He said that it is in the possession of his uncle, who at that time was absent. He also made two toy-hatchets or sea-shells in the shape or the shell hatchets or the shaman. These toy-hatchets are in the collections of the American Museum of Natural History.]


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 one without arms

Born armless to a tiny Fish-Woman, a supernatural being named Armless demonstrates extraordinary powers through miraculous abilities. He mysteriously travels at incredible speeds, kills numerous people without moving, defeats strong warriors through supernatural means, and ultimately transforms his pursuers into guillemots by a clever ruse, escaping with his companions and continuing their journey home triumphantly.

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

Supernatural Beings: The protagonist is a supernatural entity born from a Fish-Woman, exhibiting extraordinary abilities.

Cunning and Deception: He uses cleverness to outwit and escape his adversaries.

Journey to the Otherworld: His mysterious travels and encounters suggest a venture into realms beyond the ordinary.

► From the same Region or People

Learn more about the Yupik peoples


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

A man who had no food lived by angling. One time he went to the sea to catch some vakhna fish. He threw his fish-line into the water and drew out a small Fish-Woman no longer than a finger. He was much frightened.

“Oh,” said he, “it is something evil! I will throw it back into the water.” — “Do not throw me back!” said Fish-Woman, “rather take me for your wife!” — “How can I take you for my wife, when you are so small?” — “That is all right. Take me for your wife!”

He married her; and they lay down on the snow and slept together, although she was so small. Immediately she was with child, and early in the morning she bore a son. He had neither arms nor legs. Then the mother jumped into the water and was gone.

► Continue reading…

The father took his little son and carried him home. He had also a human wife, and even a companion in marriage. The latter felt aversion against the One-without-Arms. He considered him to forebode evil. Therefore he left the settlement and emigrated in a boat to the opposite shore.

A rich man living on that shore heard about Armless, and became interested. He sent for him, because he wished to see him. “Go and bring me my bag of peltries.” They brought the bag. He drew out a fox-skin. “There!” said he, “give that to his father, and say, ‘The man on the other shore wants to see Armless.’” The messenger reached their house, and, without entering, thrust his head into the sleeping-room and said, “There is a fox-skin for you. A man living on the other shore wishes to see Armless.” The father said, “No!” The messenger, without entering their house, returned home, and reported to the rich man that they did not want to let him go.

The rich man was astonished. So he said again, “Bring me my bag of peltries.” They brought it, and he drew out of it an otter-skin nearly a fathom long, and quite black. “There! give that to them, and say, ‘The man living on the other shore wants to see Armless.’” The father again refused; but Armless said, “Why do you refuse to send me there, since he is interested in seeing me? I want to go.” — “All right!” They got a large boat ready and paddled on.

While on the way, Armless said, “I will go and carry the news to my old mother.” He jumped on the gunwale, and then into the water just like a seal. They paddled along. At last the cliffs of the other shore were visible. Then a voice called to them from a ledge of rock, “Oh, you are slow! I had to wait for you ever so long.” It was Armless. One could not understand how he had reached there in so short a time. But he was sitting on the rock and a small piece of edible seaweed was in his mouth.

They came to the village Nui’ak. The shore was quite black with dense crowds of men. As soon as they came ashore, scores of men took hold of the boat and hauled it ashore, — men and load and all. Then they took Armless and carried him into the house. All the people followed. The house was full, because everybody wanted to sea Armless. The people were crowded close together, and several were trampled to death. They just threw the dead out of the house, and continued to jostle and to push one another. So he killed a great number of people without as much as moving one finger.

The Strong Man of the village heard about it, and grew angry. He said, “Bring me Armless! I will kill him too! Why has he destroyed such a large number of people?” They brought Armless there; and the other one said, “I want to kill you. Let us have a wrestling-match.” — “But how can I wrestle with you, since I have neither arms nor legs?” — “Oh, but you were able to kill many unoffending people!” — “Ah, then, all right! We will wrestle, but you must bring a knife with you.” The Strong Man took a knife and stepped forward. Then Armless sprang high upward; he spun around in the air so rapidly that it was impossible to follow his movements with the eyes. Then he dropped down; and at that moment the Strong Man of Nui’ak also fell down dead, the knife in his heart.

All the people were frightened. Armless set off in his boat, and reached St. Lawrence Island. In the village lived another Strong Man. Armless and his people were still on the water when this Strong Man challenged him to a shooting-match. They prepared for it. The man of St. Lawrence drew his bow and shot at Armless, who jumped upward, so that the arrow passed under his feet. The second time and the third time the same happened. “Now it is my turn,” said Armless. He jumped upward, and spun around in the air so rapidly that the eye could not follow his movement. Then he dropped down; and his antagonist also fell down, the arrow in his heart.

The people of St. Lawrence grew angry. “Do not give them food, let them be starved to death!” They broke their boat, so that the visitors had no means of getting away. “Now we shall starve them to death.”

Armless ordered his companion to prepare a large bucket of bent pine-wood. He made them sit down in a row upon the seashore, and each of them had in his hand a piece of the bill of a guillemot. He gave a signal, and all his companions threw the guillemot-bills into the water and cried out like guillemots. Immediately the people of St. Lawrence also cried out like guillemots, and rushed into the sea. The pieces of bills stuck firmly to their noses. They turned into guillemots. The bucket turned into a boat, and Armless and his companions paddled on, singing, and on their way homeward they hunted guillemots with great success.


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