Tag: 15. Supernatural Beings

Interactions with spirits, gods, or monsters

The girl in the stone chest

A poorly dressed orphan suitor seeks a girl locked in a stone chest, receiving magical help from a Mouse-woman to enter. After obtaining mysterious wolf-skin trimming through a cunning encounter with a giant, he consummates his marriage, with his father-in-law dying shortly after his return.

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

Forbidden Knowledge: The suitor gains secret information from the Mouse-woman on how to access the stone chest, leading him to the concealed girl.

Cunning and Deception: The suitor uses cleverness to outwit the giant, obtaining the desired wolf-skin trimming through stealth.

Supernatural Beings: The Mouse-woman and the giant represent otherworldly entities that influence the suitor’s journey.

► From the same Region or People

Learn more about the Chukchee people

This tale is probably borrowed from the Russian or from the Yukaghir, or at least is strongly influenced by the folk-lore of these peoples.

Told by Nikon Rite’greu, a River Chukchee man in a settlement “By the Cliffs,” on the Middle Anadyr.

There lived an old man who had an only daughter. He kept her in a large stone chest. Although her suitors were many, they could not do anything, since the girl was shut up in the chest. She was sitting there, with a lamp. She was very pretty. All the time she was sewing and preparing new clothes for herself. An orphan, poorly dressed, also wanted to be a suitor. He lost his way, however, in a storm. At last he saw a house. “Who is there?” — “I am here.” — “Who are you?” — “I lost my way in a storm.” — “Indeed!” The woman returned to the sleeping-room. “He, you! There is meat in the store-room. [Ya’nak, “in the background of the tent, behind the sleeping-room”] Take some and eat it.” — “I will.” He went to the store-room. A Mouse-woman come out from there, and asked him, “Who are you?” — “I am a suitor.” — “All right! I will give you some of my saliva. Rub that upon the stone, then you will find a nail. Press that nail down. The chest will open, and let you in.” He rubbed. The trunk opened. He saw a naked girl, who was lying on her back fast asleep. He pressed her down. “Ah, ah, ah!” cried the girl; and the father cried from the sleeping-room, “I knew he was not a stray visitor, he is a suitor. — Well, then, if you have become my son-in-law, go and procure some good trimming for my fur-shirt collar.”

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“All right!” But he did not know what kind of trimming was wanted. He set off, and at last was out of the bright world, and entered the dark one. He walked in the dark, and soon heard noise and thunder. A man was snoring. He came nearer, and found a house as large as a mountain. His ears rang with the noise. He entered, however, and saw a man as big as a tall tree. He was asleep and snoring. He had a very long beard. He caught him by the beard and wound his hand twice in it. Then he pulled up his head and drew the pillow from under the sleeping one. He emptied the pillow-bag, and rummaged among the contents. He found a piece of wolf-skin all clotted. He put it into his bosom; then he caught the sleeping man by the beard, just as before, and put his head upon the pillow. After that, instead of going out, he jumped up, caught hold of one of the roof-poles, and passed through the vent-hole to the top of the tent. There he also lay down to sleep, and snored too. The large one awoke. “Who is snoring there on top of the tent, disturbing my sound sleep so shamelessly?” He looked for the footprints; but all of them led only to the tent, and none led out. The large one was puzzled, then he lay down and snored again. Then the other one left. Before he returned home, he grew old. Just as he came, his father-in-law dropped down and died.

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

Reindeer-Born

A herdsman survives a murderous infant ke’le by fleeing to his sacrificial being’s realm. Marrying a woman there, he later returns home, outwits the ke’le using clever tricks, and receives help from wolves who ultimately kill the monster, allowing him to return to his new wife and herd.

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

Supernatural Beings: The narrative centers around a ke’le, a malevolent supernatural entity born from a reindeer, and the herdsman’s interactions with beings from another realm.

Cunning and Deception: The herdsman uses clever strategies to outwit the ke’le, showcasing the theme of using wit to overcome adversaries.

Sacred Spaces: The herdsman’s arrival in the realm of his Sacrifice-receiving Being and his marriage to the woman there highlight the significance of holy or spiritually significant locations in the narrative.

► From the same Region or People

Learn more about the Chukchee people

First version was told by Viye’nto the Blind, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

The second version was told by U’ttiqai, a Reindeer Chukchee man, in a camp on the Opu’ka River, near the Koryak Frontier, February, 1901

There was an old man who had a large herd. He had also six sons, who kept watch over the herd by night and day. One day a tumor began to grow upon the neck of the largest buck. This tumor grew larger and larger, and after nine days it burst, and a little infant dropped down from it. It was a boy in a combination-suit, with a diaper, who was already walking. The elder son said, “This is a strange reindeer! Let us slaughter it! And the boy is also strange. No need of him! Let us kill him too!” The old man retorted, “Why do you want to kill him? Maybe he is the real master [the protecting-genius] of the herd. It is sinful to kill him. Also the large buck may still look (i.e., may still be living).” — “All right!”

They took the boy home. In the evening there came a storm. The eldest son went to the herd for his night watch. The infant meanwhile exterminated the whole family. He was a ke’le. Then he rushed toward the herd. The herdsman heard the clattering of his feet, and turned back. He saw him coming, but this one did not notice him. He was looking only at the reindeer. Every reindeer that he could overtake, he would immediately swallow, and run for another one.

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“Oh,” says the herdsman, “is this the real master of the herd? he destroys the whole herd. Oh, the father! I should like to talk with him now.”

Meanwhile the pursuing one was drawing nearer. He had already swallowed quite a number of reindeer. The herdsman thought, “Let me leave the herd and go away. No need of this master for me!” He left the herd and Red across the tundra. On the other end of the pasture-land there was a large tree. He climbed to the top, reached the very tip, then dropped from it upwards, not downwards. Thus he reached the country where dwelled his Being (va’irgin), his own Sacrifice-receiving Being of his.

He came to a camp. A single large house was standing there. A single woman was living in it, old enough, but healthy and strong. She was in looks similar to a young one. Men there were none. The woman was sitting and carefully patching one of her fur stockings. “Oh, oh! a guest!” — “Yes, I am a guest!” — “Where do you come from?” — “Oh, I came from afar. I am from the people of the lower space.” — “And where is your house?” — “I have no house. I have no kinsmen. I am tramping around aimlessly.” — “Well, since you have brought sacrifices to me for a long time, so that I have become rich through you; and, moreover, as men there are none here, and the house lacks a master; and since, living without a husband, I feel quite dull, — if you want to, you may marry me, and be master of the house.” He married her, and they lived on. Their herd was quite large. The woman was a fat one, with a large broad pelvis, good for sleeping with, a skilful seamstress, one who kept the whole house in the best of order. After some time, the man, however, began to feel dull. He thought of his former country, of the herd, the family, his father and brothers. “Oh, if I could only have a look upon all this!” The woman says, “Why are you so sad? What are you thinking about?” — “Nothing,” he answered. The woman, however, said, “I understand you quite well. You are sad because you think, ‘Oh, if I could see once more my old house and family, the country and the herd!’ Well, I am not going to stand in your way. Go and visit them! I won’t be angry with you for that!” He sprang up. “Oh, yes, yes!” She said again, “Here, take it! This is my reindeer with many legs, — a reindeer for flight, for an emergency. Drive it there! If anybody should pursue you, cut off one of its legs, and throw it away. If he should continue to pursue you, cut off another leg; and go on doing so until the reindeer has but four legs left. Then if he should still pursue you, kill the reindeer, leave it behind, and flee.”

He descended to earth directly toward his own tent. He tethered the reindeer, and looked into the tent through a little hole. That infant was sitting in the house. He made a large fire, and cut off one of his own legs. He roasted that over the fire. He was slicing off the roasted crust of the meat and swallowing it piece by piece. All at once he turned his head and saw the new-comer, who was looking through the hole. “Oh, oh! you have come!” — “Yes, I have come.” — “Well, then, come in!” — “Where are the other people?” — “They are among the herd.” Thus the ke’le deceives him. The man brought with him a quantity of food. They ate together. “Oh,” says the ke’le, “now I feel sleepy!” — “All right! Then let me louse you in your sleep!” He loused him and put him fast asleep. After that he looked around in the tent, and saw in the corner some old human bones. “Oh,” said he, “let me rather flee from here!” He took off his outer garment, filled it with ashes, and hung it up on a cross-pole just above the hearth. After that he fled. The ke’le awoke and again felt hunger. “Where has he vanished to, this one?” And he looked around, then upwards. He saw something big hanging down. He caught his knife, then opened his mouth, and threw the knife upwards at the hanging thing. But instead of fresh blood, a shower of ashes fell down, filled his mouth, and got into his eyes. “Oh,” said he, “what a scamp! I will pursue him!”

When he was quite near, the man cut off one leg of his reindeer and threw it down; while the ke’le was eating it, he fled farther on, then he cut off another leg; and so on till the reindeer had but four legs, as ordinary reindeer. The ke’le again drew quite near, so he killed the reindeer. While the ke’le was eating it, he reached the tree from which he had ascended before, and climbed to its top. The ke’le came to the tree, and, instead of climbing it, he began to gnaw through it, and penetrated into the interior of it. There he was gradually ascending from below upwards.

A small bird was chirping on a bough, “Pichi’k, pichi’k!” — “O bird! help me in my need! My murderer is coming up!” — “Ah, ah! Pichi’k, pichi’k!” Two big wolves are coming. They asked the bird, “What do you want?” — “Oh, oh, this master of mine wants help! His murderer is approaching.” — “Where is he?” — “In the inside of the tree.” — “Ah, well, when we shall fight with him, and the blood shall flow in streams, look carefully at the color of the blood. Should the blood be red, then it is ours, and you may say, ‘I am going to die.’ Should the blood be dark, then say, ‘Ah, ah! They are killing him at last.’” They penetrated into the tree, caught the murderer, and a fight began. Oh, what a clatter, noise, grinding of teeth! Then some blood oozed out. It was red. “Oh,” said he, “then I am going to die!” After a while a big stream of black blood rushed down, large as a torrent. “Oh,” said he, “I am glad! My murderer is near his end!” The Wolves came out, and said, “Well, we have killed your enemy at last.”

He returned to his house of the upper country, and lived there with his wife and herd.

Second version

Two people are living, a man and a wife. They bring forth children; but their children fare very badly, because, before having hair on their testicles, they die. The woman is with child and is delivered, but the children die one after another. The old man says, “Oh, it is bad! I will go to the herd and look among the reindeer (for a remedy).” He reached the herd, and saw that one of the reindeer-bucks had a tumor on his neck. Every day this tumor grows larger. At last it ripened and became quite big. Then it burst, and a small boy dropped out of it. The old man took him and carried him to his wife. He said to her, “Give him the breast!” She suckled the boy, because her breasts were just with milk. He grew up soon, and began to go to the herd to keep watch over it. One time, coming back from the herd, he said, “Some of the reindeer are lost!” — “Oh, where are they?” — “I do not know. I looked for them, but I could not find them.” The next day some of the reindeer were lost again. On the following day the same was repeated. The old man said, “Oh, it is strange! Where do these reindeer go?” He quietly followed the son; and when they reached the herd, he saw that his son was destroying reindeer. He would catch a reindeer, put it into his mouth, and swallow it at once. The old man went back to his wife. He said to her, “Oh, it is very strange! Our little son from the reindeer-tumor is destroying the herd. He catches reindeer and swallows them.” They felt afraid, and fled. On their way they met a large Thunder-Bird. “What do you want?” — “We have fared badly. The boy born from a reindeer-tumor is destroying all our herd.” — “Is that so? Well, enter here!” — “Where?” — “Here!” The Thunder-Bird opened his mouth. “Come in!” They entered. In the bird’s interior they found a house, with a lamp and other necessaries. They lived there, and brought forth three sons. Thenceforward their children did not die. One time the old man said, “Let me go and look at our former house!” He went out and crept softly towards the house. There was no house. The boy had eaten up all the covering from the poles. He was looking around and muttering, “Where are those that were destined for my food?” Oh, the old man fled, frightened! All at once the boy scented him. He rushed onward, following the scent. He came to the Thunder-Bird, and said, “Where have you put those people that are destined for my food?” — “They are here!” — “Let them out!” — “No, it is shameful, since they are my guests. I cannot deliver them.” — “Oh, I am hungry! Which way have they taken?” — “This way!” The Thunder-Bird opened his mouth, the ke’le plunged in, but the Thunder-Bird caught him with his beak, and crushed him to pieces. “Well, come out! Your enemy is destroyed… Go home and do not grieve about your herd. You shall have a herd.” They went away, being five of them, together with their sons. The old man gathered reindeer-excrement and piled it up in one place. After five days he visited it. It had turned into a large herd. They lived, and bred reindeer. Soon they became a large settlement. All the time they were bringing forth children.

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 and the Ke’let

Shaman Tno’tirgin encounters Nota’rme, a ke’le chief who seeks to destroy him. After a complex confrontation involving strategic negotiations and a magical dog, Tno’tirgin initially survives Nota’rme’s attack. However, in a subsequent conflict, Nota’rme ultimately defeats Tno’tirgin, demonstrating the ke’le’s power on their own territory.

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

Supernatural Beings: The narrative centers on Tno’tirgin, a shaman, and his encounters with the ke’let, supernatural entities in Chukchee belief.

Cunning and Deception: Throughout the tale, Tno’tirgin employs strategic negotiations and disguises to navigate his confrontations with the ke’let.

Trials and Tribulations: The shaman undergoes a series of challenges, including battles and strategic encounters, testing his abilities and resolve.

► From the same Region or People

Learn more about the Chukchee people

Told by Qora’wge, a Reindeer Chukchee man of the Telqa’p tundra, at Mariinsky Post, October, 1900.

Once — of whom shall I speak (now)? One time Tno’tirgin, [a man, indeed] a shaman, walked up river. Then he saw two men driving reindeer.

“Oh, well, now, where are you going?” — “Well, then, we are going to Tno’tirgin’s in search of food. In (our) search we are going to yonder settlement.” — “Is that so? Really! But where is Tno’tirgin?” — “Yes, where is he? We do not know, we have not found him.” — “Really? Well, now, I also do not know. He is quite unknown to me.” — “The fact is, we are sent by Nota’rme to look for food in Tno’tirgin’s (camp).” — “Really?” — “We are [in] the vanguard. In the rear the pack-sledges of Nota’rme are slowly moving on.” — “Indeed!”

Oh, he killed them there, he stabbed all of them. Tno’tirgin, this earthly man, killed the ke’let, being a shaman.

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Then he departed and went home. Evening came, and they slept. The morning, about dawn, he woke up and went to the same place up river.

There he saw two young women taking water from the river. “Ah! so you came for water?” — “Yes!” — “You women, whose (women) are you?” — “We are Nota’rme’s.” — “Indeed! Where are your houses?” — “They are here, only they are not visible from this place.” — “Oh, that is it!”

The ke’le-women, while taking water, sing a song, one of Tno’tirgin’s. “Oh, whose lullaby are you singing?” [The best praise of a Chukchee song is to say that it puts people to sleep.] — “It is Tno’tirgin’s.” — “Really! Then this Tno’tirgin must be a man with pretty songs, with a pretty manner of singing.”

The ke’le-women said, “It seems to us that you are Tno’tirgin.” — “Oh, well, how can I be Tno’tirgin? I do not know him. He is quite unknown to me. I have never seen him.” — “Really!” — “Then sing it again!” — “All right!” They sang on.

They [finished] finished drawing water. Then they went home. Tno’tirgin followed, and went after them. At the same time Nota’rme, the chief, the strong one, was sitting on a sledge, sheltered from the wind, — Nota’rme, the ka’mak, the ke’le.

“Oh, here you are!” — “Yes!” — “You have come?” Tno’tirgin asked him. (He answered,) “Yes! Indeed, I am here. I am going to Tno’tirgin’s.” — “Are you?” — “But then it is not known, we do not know, where Tno’tirgin is.” — “Really!” — “Where he is, I do not know. I have not seen Tno’tirgin.”

Then Tno’tirgin asked of Nota’rme, “Well, now, if you had found Tno’tirgin, would you have done anything to him?” — “Oh, yes! if I had found him, I should of course have finished with him, because last year he killed all my people who were sent by me on reindeer (to look for human prey).” — “Oh, indeed!” — “Yes!”

Close to Nota’rme was a dog of giant size tied to the sledge. What now! Tno’tirgin seized Nota’rme. He caught him, (and said,) “Oh, here I am! I am Tno’tirgin.” — “Eh!” — “Oh, at last we have met [each other]! I am going to kill you! Why, you too have (of late) almost killed me.” “Oh, let me go! I shall not come to you. I am carrying antlers. We came here also carrying antlers. [The Chukchee carry reindeer-antlers to the funeral-places of their parents and relatives.] But I will send them (to the place rightly) from here.” — “No, indeed! I am going to kill you. In vain you are trying to deceive me. At last we have met!”

“Well, then, I will give you that dog there.” — “I do not want it. You are deceiving me. No, indeed, I am going to kill you.” — “Indeed, I do not want to deceive you. Why should I?” — “Oh, well! Then let me take it now to my house!” — “No, you could not [own] keep it as your own dog. If you should take it now openly to your house, you could not have it for your own. Let it be! In due time I will cause it to be born for you to a pregnant female dog.” — “All right!” — “Yes!” He let him go.

“Oh, oh, women, hurry up! We are going to change camp. We are going back (to our own country)! Let us carry those antlers quickly to their place!” They carried away the antlers, and took them (to their destination). When they had done so, they went back, and fled to their own country.

Tno’tirgin also came back. Summer came. He lived close to the river, at its mouth. After a while a great mass of fish came to the river, so that it was quite filled with fish, and even the water could not flow down because of the fish. Some of the fish leaped to the shore, so full was the river. When he awoke in the morning, a number of whales and other sea-game were stranded on the shore, and even leaped up shore.

After that a female dog brought forth pups. He looked over the puppies. Some were actual whelps. One, however, was [born] the dog of a ke’le. This dog of the ke’le grew up with Tno’tirgin and became quite large, — a huge dog, of the size of a reindeer. Therefore it remained tied to a big iron chain, in the inner room, or in the outer room, near the wall.

Then again Nota’rme came to Tno’tirgin. The houses of the settlement were quite numerous. Nota’rme’s people surrounded all the houses with nets, so that a number of souls were caught in them. Thus they were killing (human) people.

The people of Tno’tirgin and all his neighbors, however, were sleeping quite soundly, and not one of them would wake up. Then the big dog that was chained up began to bark at its master, “Bow wow!” Still the master slept. Oh, oh! they did not even hear this deep and loud voice.

At last, out of mere compassion, the dog snapped the chain in two and rushed on the sleeping master. Then it bit him in the finger. Then the master woke up at last, and came out at some place, somewhere up high. He killed a great many ke’let [Tno’tirgin and the dog]. The dog also helped him in this.

Right after that, Nota’rme fled. Some (ke’let) were killed. The people of Tno’tirgin remained quite safe.

One of the next years Tno’tirgin, in his turn, went to make war against the ke’le, against the people of Nota’rme. He came to his place. Nota’rme said, “You have come!” — “Oh, I tell you! you have almost killed me! Now I have come to you openly. Well, now, let us have fight!” — “Eh! First let us go into the house and have a meal!” — “No, I do not want it. I refuse.” — “Ah, all right!” He killed Tno’tirgin.

The ke’le is quite strong on his own ground. And for what did he go to the ke’le? (The ke’le) killed him, and murdered all (his people).

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 man who visited the polar bears

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

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

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

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

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

► From the same Region or People

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

That is all.

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

Two shamans

Two shamans are defending their village against supernatural Re’kken attackers. Through magical confrontations involving spirits like Cough, Rheum, and mystical dogs, the shamans repel multiple supernatural threats. The tale culminates in a dramatic transformation of their dwelling and demonstrates the shamans’ powerful spiritual abilities against malevolent entities.

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

Supernatural Beings: The shamans confront the Re’kken, malevolent entities threatening their village.

Conflict with Nature: The shamans face and overcome natural and supernatural forces to protect their community.

Sacrifice: One of the shamans promises to sacrifice a dog to his spirit helpers, highlighting the theme of offering something valuable for a greater cause.

► From the same Region or People

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

There were two shamans. One was Tenququ’ni, the other Rigowa’li. [The first name means “Good Vulva;” the second, “Hairy Buttocks.”] (They lived in) a village. Then the Re’kken attacked them: they wanted to murder them. The Re’kken (pitched) camp (close to them). In the evening the people laughed, — the human people. Those two were genuine shamans, especially Rigowa’li. Amid the talk in the night-time Rigowa’li was listening, while the other people continued to laugh. Then he said, “Be silent! Here are strange ears. Well, let me look for them!”

He went out. And all at once he saw them. They were still building their (travelling) tents. Their camp was quite close by. He went to Tenququ’ni. The people of Tenququ’ni’s house were also laughing loudly. Oh, Rigowa’li called out, “Halloo, Tenququ’ni!” — “Halloo!” — “Oh, are you aware (of it)?” — “Aware of what?” — “Oh, they want to murder us!”

► Continue reading…

The other one came out. Rigowa’li said, “Let us visit them!” They prepared for the visit. They put on [their coats,] their shamanistic coats. Oh, they came to the camp of the Re’kken. An old man was reclining on a sledge, — a ke’le old man.

They stood up opposite the ke’le, but the ke’le could not see anything. Then the old man spoke thus: “Oh, hurry up and build the tents! We want to go and bring provisions from this direction.” Oh, they finished (their tents). Those two, however, were still listening. Again the old man said, “Oh, where are the young men? Bring the divining-stone here!” In reality, however, this was a human skull.

He began to practise divination. The shamans looked on, face to face. “Oh, we came (here) for provisions! The people must have provisions.” He moved the skull with his staff; but the skull was motionless, it refused to move. “Oh, how extraordinary! [Dear me!] Wherefore is this divining-stone motionless? It is very strange with us. We are unable to divine as to our getting provisions. Probably they have warriors.”

They pointed with their staffs at this old man while he was practising divination. All at once he started up. “Oh, I feel pain!” In a short time he was near dying. Then those spoke to each other, (saying,) “Let us go and slay them all!” — “All right!”

One of them, before his departure, promised to sacrifice a dog. He promised it to his ke’le before his departure. The other one promised nothing. Tenququ’ni struck at the people with his staff, — at the ke’le-people. Immediately the ke’le-people fled. The ground (all around) became like water, [so loose became the ground.] At the same time the ground opened, — it opened in all directions, by itself.

The (two) human shamans nearly vanished underground, as under the water. Tenququ’ni, the one who promised nothing (to his assistant spirits), [froze] stuck in the ground (as deep as) about the middle of his body, and could not disengage himself. Rigowa’li saw Tenququ’ni, (and said,) “Oh, how strange you are! [Strange are you.] You are a shaman. Have you promised (anything)?” — “Oh, nothing.” — “Oh, the deuce! Try and sing (your song).” — “Oh, I cannot.” — “Oh, try and call to your ke’le.”

He tried (to assume) the voice of his ke’le, but could not do it. And the ground was (quite) frozen. “Oh, do something to me! I will pay you.” (The other one) said, “Well, now, tell me, what will those payments be?” — “Well, a shirt of thin reindeer-skin, with an (inner) double set (belonging) to it, [the Chukchee fur clothes are almost always double] I will give you also a thong of thong-seal hide and a white-haired dog.”

After that, Rigowa’li began to sing in the open. Very soon a walrus spirit came (to them). He continued to sing, and several walrus came: they emerged out of the frozen ground. Rigowa’li said to Tenququ’ni, “They come for your sake. Well, now try to stir about yourself, and so help them.”

Then they emerged quite close to this one who stuck in the ground. They loosened (the ground) quite close to him, and he stirred. It proved to be quite on the surface. So they made him loose (from the ground).

They came back. He gave (to his companion) the thin fur shirt, and the white dog, and the thong of thong-seal hide. They continued to live there, and the ke’let again wanted to murder them. Two persons came, driving reindeer. These were Cough and Rheum.

The shamans went out. Rheum was saying to Cough, “You enter (first)!” The shamans crouched near by (motionless). Those two were approaching (the house), but again they fled, frightened [with superstitious fear].

Again they approached. This time Cough said to Rheum, “Well, you enter!” At the same time they did not notice the shamans. Again Cough said to Rheum, “Well, you enter!” And once more they fled. Nevertheless they gradually drew nearer than before, and were now close to the entrance.

Another time Cough said to Rheum, “You enter! You belong to the nose.” [A play on words. Ya’qachin means “belonging to the nose,” also “a man playing the part of a nose,” one going first, “ring-leader.”] And at last Rheum entered. They caught him, [consequently]. He roared out from shear fright. Oh, Cough, of course, fled. Oh, the poor thing wept almost, “Oh, this Cough! He himself did not want to enter!”

They went on asking him, “What are you?” — “Nothing, we are just (nothing).” — “Oh, yes! You are Rheum.” — “Well, I am Rheum.” — “All right, we shall kill you now.”

Then, being frightened, he told them everything. (He said,) “Thus I enter into (the noses) of men.” — “And the other one?” — “He is Cough.” — “Oh, such are you! We shall throw you to the ground.” — “Oh, please do not kill me! I will give you a dog.” — “You lie!” — “[Oh, yes!] (I do not). Just follow me!”

Rigowa’li followed him. They went to his sledge. Rheum [the friend] drove only one reindeer. In due time they came to his house. Near the house a dog was tied up. Its ears reached to the ground. [This description of Rheum’s dog probably has some connection with the long-eared dogs of civilized people, which the Chukchee have occasion to see.]

“This one I give you. Have you a female dog?” — “Yes, I have a female dog.” — “Through that one will send (you the dog).” — “Oh, you are deceiving me!” — “Indeed, as soon as you get back, the female dog will be pregnant.”

Then the shaman went home. He came (to his house). The female dog very soon became pregnant. Soon she brought forth (pups). One of those born was this one recently seen (in the house of the ke’le), the long-eared one. In truth, (the ke’le) sent it. A strong rib of whale served as its tying-stick. He was (kept) tied up. And every evening he barked incessantly.

And lo! this dog could be heard even from another (very distant) land. Then the next day he was still barking, (the whole night, and) even after sunrise. In the night-time the ke’let came again. The master (of the dog) slept quite soundly. So they put a net around the tent.

They began poking under the tent-covers with the tips of their driving-rods, that all the little souls should come out. Then the dog snapped his tying-stick (in two) and went out and barked loud. It wanted to attack the ke’let. So the leader of the ke’let said, “Oh, what the deuce does this dog want! Let our own dog loose! Let our dog bite it!” [So they set it loose.] So they set loose a dog, which also was very large.

Then the long-eared (dog) entered the house. It simply caught its master with its mouth and carried him out. Oh, the ke’let began to shout, “Let us make haste!” And the master awoke while they were galloping about. He was a shaman, and in a moment he was on the alert. Then again he struck at the ke’let with a stick, and killed a number of ke’let, slew (all).

They continued to live there. Rigowa’li went to a neighboring camp. He went with a dog-sledge. His dogs were four (in number). One of them he left with his wife. His wife said to him, “Take also this one for your use!” Her husband said to her, “Why, it is your spleen-companion!”

The husband remained there quite a long time. Evening came, the sun went down. Then from the direction of sunset came a ke’le. He passed by the entrance (of the house). The dog barked again, being tied up, as before.

Then the ke’le approached again. And the dog began to speak: “Oh, now, get your sledge ready and put the children in readiness upon the sledge, and my harness have in readiness.”

They approached again. The dog rushed at them, but they were not afraid at all [of the dog]. And it could only bark at them, “Gin, gin!” dog ran back to the house. It said to the woman, “Oh, attach me, put my harness on!” She attached it. They departed eastward [windward] and left the house.

Then the ke’le entered (the house). He staid there in the house. The husband (of the woman) came to the house. His three dogs had a load of meat. But on coming to the house, the dogs threw themselves down, and would not obey when he tried to urge them on, though they were quite near to the house.

They were lying flat on the ground, and refused to go to the house, because that ke’le was in the sleeping-room. [Subsequently] (the man) killed one dog, and moved (the sledge) along, dragging it himself. He took a few (steps), and (the dogs) lay down again. The man said, “How very extraordinary! It seems that (my people at home) are visited by the ke’let.”

Then he drew his big shoulder-belt knife, which was on the sledge. Then he shouted, “Halloo!” He heard only (a sound) like this from the sleeping-room: “Mm!” He stood, knife in hand, “Oh, make haste!” — “Mm!” — “Make haste, I say!” — “Mm!”

In the mean time the ke’le cautiously opened the front cover a little way and looked out. One of his eyes (appeared) just like a lamp. (The man) struck at it, and cut the eye. The eye-fluid spurted out in great quantity. Then (the ke’le) came out, and merely looked back upon the house. It became stone.

(The man) saw the tracks of runners, made by (the sledge of) his fleeing wife. He went on along these tracks. He discovered (his family) in a neighboring (camp). “Oh, you are alive!” — “Yes! Indeed, we were saved by this dog.” The husband said, “Such a one are you!” [This is as much as to say, “There is no reason to be glad, (because of the house turned to stone.)”] Oh, they visited the house, and this has turned into [a] stone [house].

They saw (entered) the house and looked around. (The woman) lighted a lamp. There was everything (scattered about). It was the contents of the ke’le’s abdomen, which came out, — everything (made) of iron [scissors, knives], all kinds of peltries [wolverene-skins, wolf-skins, bear-skins], — in a word, everything, simply a mass of wealth.

Oh, the husband entered (the house), then the wife entered, and the child entered. The husband, being a shaman, said, “Close your eyes! Do not look up!” Then he beat his drum. The sleeping-room became as before. It was their sleeping-room, the same as before. Still the outer tent was of stone.

Again he said to them, “Quick, close your eyes!” Again he beat his drum. And he said to them, “Now, look (about)!” And the house, which had recently been of stone, had become an (ordinary) house. Just then they looked on the riches, and all was simply turned to dry leaves and to the boughs of a stunted willow.

They lived there, founded a settlement, grew in number, and became a numerous people.

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 children carried away by a giant

A whale hunter’s children are lured away by a deceitful canoe paddler and left in a dark, freezing jaw-bone house. Through the sister’s resourcefulness, they escape and are rescued by gulls, who return them to their father. Grateful, the father rewards the gulls. However, tragedy strikes when the children are ceremonially anointed: one survives, while the other perishes, marking a poignant end to their ordeal.

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

Supernatural Beings: The giant, an otherworldly entity, plays a central role in the narrative.

Trials and Tribulations: The children endure hardships, including captivity in a freezing jaw-bone house and the struggle to find sustenance.

Loss and Renewal: The story concludes with the poignant loss of one child during a ceremonial anointing, juxtaposed with the survival and return of the other to their father.

► From the same Region or People

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

One time a man was hunting whales. And he killed a great number of whales. They departed in skin boats. Two children were playing on the seashore, — one a girl, the other a boy. The father was hunting whales.

From the open there came a man in a canoe. He was quite big. He said to them, “Father said, ‘Go and fetch them!’” His paddle was very large. So he moved, (working) with the paddle, right ahead of the children, who were walking along the shore. Then he said to them, “Sit down here upon my paddle!” They sat down. But he deceived them.

He carried them away to the middle of the sea, putting them inside of his canoe. At last they saw a jaw-bone house, which for a long time had remained uninhabited. He put them in there. He also stopped up the vent-hole, and so left them quite in the dark.

► Continue reading…

The young brother began to cry. The little sister was lulling him to sleep. They were thirsty. There was also no food. Then the little sister, groping around, found some old boot-soles. These she took, and put some of the stuff into the mouth of her young brother. Then the jaw-bone house became hoary with frost. It grew quite cold. She continued to rock her brother. At last he fell asleep.

The little sister was singing. And while she was singing, a small bright hole appeared on high. Then it approached. Then it grew larger. She wakened her young brother. Then she put him outside (of the house) first. After that both escaped. The exit suddenly vanished. They looked around. They were outside. Open land was all around them.

Then they saw some gull travellers. “Oh, do carry us away!” — “Let those who are behind carry you!” And really two gulls were moving in the rear. They called again, “Oh, do carry us away!” They carried them. They said, “We will take you away,” and they took them.

The father was all the time going around their former playground. So they took them to that playground.

The father came to the playground and saw the children “Oh, where have you appeared from? What became of you?” — “Oh, a canoe-paddler took us away. He said, ‘Your father bade you come.’” Oh, he is kissing them all the time! Then they said, “Gulls brought us.”

They went to the store-room and took out plenty of blubber, and with that they rewarded the gulls. The father simply ripped open a large blubber bag on the seashore. Then the gulls ate their fill of blubber. In the end they anointed both children, — one with ochre, the other with graphite. The one anointed with ochre lived. The one anointed with graphite died.

Oh, 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

The adventures of the brothers

A group of brothers embarks on a perilous sea journey, facing mysterious lands, talking gulls, magical creatures, and treacherous spirits. Guided by warnings and elder wisdom, they navigate dangers, often thwarted by the youngest brother’s foolishness. After countless trials—including encounters with a giant bird, a mouse-woman, and a witch — they return home transformed, only to turn to stone upon arrival, marking the end of their tale.

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

Trials and Tribulations: Throughout their journey, the brothers encounter various obstacles and tests, including interactions with talking gulls, magical creatures, and treacherous spirits.

Supernatural Beings: The narrative features encounters with entities such as talking gulls, a giant bird, a mouse-woman, and a witch, highlighting interactions with the supernatural.

Divine Punishment: The ultimate fate of the brothers—being turned into stone—can be interpreted as a form of retribution for their actions during the journey.

► From the same Region or People

Learn more about the Chukchee people

This tale represents a clever intermixture of some elements of Russian or Turko-Mongol origin with others which are genuine Chukchee.

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

A company of brothers went to sea in a boat. They were caught by a foul wind and carried away to another land. They lost their way in a dense fog, but at last they sighted land. It was an extraordinary land, a quite dark one. They spoke thus: “Oh, my! we have come to a strange land.” They walked for a while, and saw people that were gulls. The gulls could also speak in the manner of men. “Oh, here are those people from the mainland!” — “Yes!” — “What is the matter with you?” — “We were badly treated by the wind.” — “Oh, how terrible!” — “But we are dying!” The Gull people said, “You shall not die. Go down slowly along that sea-beach yonder, then you will not die. Indeed, [on your way] there is a stranded carcass (lying on the beach). You must not eat of it. Otherwise you will die. When you shall have passed it by, then you will see the carcass of a hunch-backed whale stranded (on the beach). You may eat some of its liver.”

They were quite hungry when they found the carcass of the hunch-backed whale. They ate of its liver. One of the brothers was [a fool, even] quite foolish. (He said,) “I wish we could eat a little more!” The eldest brother said, “(What you have eaten) is enough. You would die.”

► Continue reading…

They departed again, and saw people that were gulls ( Larus glaucus). “Oh, where are you from?” — “We were badly treated by the sea. We have lost our country. And so we are dying.” — “Indeed, you shall not die. Go down again slowly along the seashore. There you will see the stranded carcass of a whale (Balaenoptera velifera). You must pass it by. Then you will see another carcass, that of a sea-lion (Eumetopias Stelleri). Of that you may eat your fill.”

They departed from there, and saw the stranded carcass of a whale. They passed by it; and the foolish brother said again, “Oh, let us eat of it!” The eldest brother said, “Such is he, the quite foolish one. — You (actually) want to die.” They left there again, and saw people that were gulls of a smaller size.

“Oh, here are those people from the mainland!” — “Yes!” — “What is the matter with you?” — “We were badly treated by the sea.” — “Oh, then move on slowly. You will see the stranded carcass of a white whale. Do not eat of it. After that you will find the stranded carcass of a walrus. You may eat your fill of that. That place is near to a settlement. A strong man lives in it.”

They departed, and saw the stranded carcass of a white whale. They passed it by. The foolish brother said again, “Let us eat!” The eldest brother again gave him a scolding, and said thus [spoke to him]: “What do you want, you greedy one?” They passed by it again. Then they found the stranded carcass of a walrus. They ate a full meal of it.

After that they travelled a little longer, and then landed. They brought their boat to the shore and buried it in the sand, so that it was not to be seen. Then they slept. They awoke (in the morning), and, lo! a man was walking along the shore. He was full of fear. Now he would come near, and again he would flee.

The foolish brother was quite eager. He said, “Let me catch him!” The eldest one said, “Wait, wait!” They were keeping him back like a dog. Then the other man approached again. The foolish one rushed at him. This foolish brother was also very strong. “Oh, let us kill him!” — “Wait a bit! We will question him first.” They kept him down on the ground. Then they asked him, “Are your people numerous?” — “Yes!” — “Have you strong men?” — “Yes, one strong man, and he does much violence. He takes away everybody’s provisions.” — “Oh, do not tell him about us! We will visit him.”

Evening came again. They sent the foolish one to get provisions. He went, and stole provisions from a cache. He came back and brought a load of whale-skin, ever so big. “Egegegei’, I was almost up to their houses!” — “What did you do that for? Do you want to die?” Thus spoke the eldest brother, as before.

Morning came. A man from that place paddled out in a canoe. The canoe was quite large. He caught many seals. They looked into his canoe, and the canoe was filled [separate boat] (with seals), among them thong-seals. “Halloo! haul me up on shore!” The people did not hear. So he landed. He was very angry. He carried a walrus-penis. With this he began to strike about among all the people there, the neighbors.

Then he went back to the canoe. “Haul me up on shore!” Of course the people knew better now. So the entire number went to the seashore. He was taking the thong-seals with one [single] hand, and, sitting in the canoe, was hurling them ashore. So strong was he.

The foolish one said, “Oh, indeed! I shall be able to manage him all right.” — “Now, there! be quiet, will you?” They came there in the evening. A big jaw-bone house was standing there. The house-master was squirming upon his back in the inner room. Then he saw them. “O guests!” — “Yes!” — “Tomorrow we will arrange a thanks-giving ceremonial.”

They passed a night there, and the people were arranging the ceremonial. The master brought in a big stone. They entered, and the entrance was closed. The foolish one spoke to the other brothers. “Oh, but they are going to kill us!” All these men had ermine-skins hanging down from their belts.

Meanwhile the lamps were put out. That stone was a very old one. It was covered all over with dried blood. They brought it in. The guests put on their ermine-skins (in the dark). After that they burrowed [themselves] in holes under the bases of the house-poles. Meanwhile the master was swaying in the dark in a ceremonial dance, and the stone was clattering all around in the house, “Piw, piw!”

He ceased swaying, and said, “Oh, where are the guests?” and in a moment they were in their former places upon the pillow. Light the lamp!” The foolish one said, “Oh, oh! but it is a good merry house for thanksgiving ceremonials.” — “Oh, oh, how wonderful! Oh, my! which way have they gone? Oh, there! let us try it again!”

They brought in some slabs of whalebone. They were covered with dried blood. They were really murderous. Then, again, “Oh, put out the lamp!” They put out the lamp. Those men again concealed themselves in the same place. The master swayed again in his dance; and those slabs of whalebone were doing thus: “Cig, Cig!” Thus they clicked. If these men had remained on the surface, they would have been cut down by the whalebone slabs.

Again he called, “Oh, egegegegei’!” They were sitting in their former places. “Oh, where are the guests?” — “Here we are!” — “Oh, oh, wonderful!” Again the foolish one said, “Oh, oh, my! but it is a good merry house for thanksgiving ceremonials!” — “Oh, again!” They put out the lamp again. This time they fled upwards, close to the vent-hole.

Then a sling began to hurl stones about in the sleeping-room, so that the jaw-bone house was shaking. Again the master ceased swaying. Oh, they were sitting in their former places. “Oh, where are the guests? Probably this time (they are killed).” — “Oh, indeed, here we are!” — “How wonderful! Light the lamps!” Again the foolish one said, while the lamps were being lighted, “Oh, my! what a good merry house for a thanksgiving ceremonial! We feel merry.”

“Oh, bring the Maritime woman for a dance!” They brought her. Again, “Oh, put out the lamp,” The old woman danced. They hid themselves under the stone. Oh, oh! the jawbone house swayed to one side, and even the ground bent to one side. This time the foolish one was hit upon the head.

Then again, “Enough! Light the lamp!” Oh, they appeared, and the head of that one was covered with blood. Then one of the guests, the eldest brother, said, “Oh, now it is our turn. Listen! And so also put out the lamp!” He began swaying in a ceremonial dance, and a big stone from a mountain rolled into the jawbone house. And it crushed even all the (stands made of) ribs of whale. There was a great clatter. The stone rolled about like thunder, and still more thunder approached.

“There, enough! You will hit the children upon the head!” Still it continued. And as to the strong man, the present performer of the ceremonial, the stones that were rolling around in his house also broke his bones and killed him.

Then a little old man, a neighbor of his, called out, “Ogogogoi’, now the people will have a rest from game-robbing in a quite different manner for this one was robbing from his neighbors all their provisions.

The people were very glad. The brothers ceased (killing). The old man said, “On the seashore (on your way) lies a big thong-seal: it lies on the shore with half of its body out of the water. Do not pass by it at a distance, but go quite close to it, just by the tip of its nose. If you pass at a distance, it will right away kill you. When you shall have passed it, farther on there is a young seal lying on the shore, out of the water up to the middle of its body. Do not attack it, only pass it by. When you have passed it, you will see there a young thong-seal. You may attack that.”

Oh, indeed, they departed. They passed the first one close to the tip of its nose, and saw the young seal. The foolish one spoke again: “Oh, we are too hungry! I wish we might kill this one!” The eldest brother said, “You are so greedy!” — “But it is because we are hungry.” — “Such a one are you, that you cannot keep your big greedy jaws quiet.”

They passed it, and saw the young thong-seal. They slew it and had a meal. Just then they saw that a man was coming down the river. This was the master of the first thong-seal (they had passed) on their road. He asked them, “Have you met nothing on the way?” — “Nothing.” — “Oh, there! he has not seen them!”

They departed again. This time they saw the Giant Bird. It sat crouching on the sea-beach. They passed it from the water-side. When they were moving at a great distance, (the bird stretched out its neck) and swallowed them, together with the boat. [They made promises,] they were so frightened. They promised (to the spirits) a white-haired dog in their house. Then they came out through the anus (quite safe), only their heads had become bald (and they had lost) their hair.

They departed again, and saw some people who were mice, who were digging earth. They dug out underground houses. They passed a night there. One old woman was still sleeping, — an old mouse-woman. The foolish one said, “Oh, we are suffering from thirst! I will go and have a drink in the house!” The eldest brother said, “(Go,) but do not play any foolish tricks!”

Oh, he came to that house, and saw the old woman. She had her eyes closed, and had not hailed him at all. Then that man, the foolish one, stood (there for a while). Then he came near the old woman. He took out his penis and directed it toward her nose. Then she stirred up and snuffed around. She spoke thus, quite alone: “Oh, indeed! where does this smell here of husbands come from?”

She moved on and snuffed around. Then the other one laughed. He laughed on the sly when going out of the house. “Oh, oh! Who has made me a laughing-stock (of the people)?” She, however, heard this low laugh of his. “Let his penis grow in length!” He went to the boat. His penis was growing very fast, his trousers were soon quite filled with it. He came to the boat, and his eldest brother scolded him. “I told you not to play silly tricks!” — “Indeed, I played no tricks! I only saw an old woman who had not hailed me at all. All at once I took out my penis and directed it toward her nose. She snuffed around, and then said, ‘Whence, again, comes this smell here of husbands?’ Then, on going out, I laughed a little. She said, ‘Who has made me a laughing-stock? Let his penis grow in length!’”

“Oh, sorrows! Quick! let us push off!” The boat was very soon filled with the penis. They tried to cut it off, but the remaining piece still continued to grow. At last they were coming home. The eldest brother was a shaman. So the eldest brother addressed that old woman, the mischievous one.

“Oh, you old woman! thrust something between your own legs!” Then the old woman (sat) down upon the ground undressed, and began to shove her posterior parts to and fro. She thrust into her vulva a splinter of wood, and so killed herself.

Those men came home. They brought out into the open a shaggy dog and slaughtered it. Their wives had become decrepit from age. The foolish one, on landing, was already quite bloodless, because they were cutting off his penis all the time.

As soon as they landed, they went to sleep. Then they turned to stone, and never again awoke.

Oh, the end! The wind has been killed.

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The child-monster

A woman gives birth while her husband is away but breaks ceremonial customs, leading to supernatural consequences. Her infant, influenced by ke’le spirits, devours her and her companions. The household flees, leaving the eerie child behind. A brave suitor retrieves a forgotten knife from the haunted house, survives the pursuit of the crying child, and earns the old man’s daughter as his wife.

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

Transformation: The infant undergoes a supernatural change, becoming a monstrous entity due to the mother’s neglect of ceremonial customs.

Divine Intervention: The ke’le spirits influence the mortal realm by responding to the infant’s cries, leading to the tragic events.

Supernatural Beings: The ke’le spirits play a pivotal role in the narrative, interacting with the human characters and influencing the outcome.

► From the same Region or People

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

One time some people lived in an underground house. It had three sleeping-rooms. That of the son was on the eastern side; that of the father was on the western side; the third one was in the middle, on the rear side of the house. This last was another man’s. They lived in group-marriage, and their habitations stood quite close to one another.

The woman of the sleeping-room to the east was with child. Her husband, however, had gone far away for a visit to the people, and remained with the people quite a long time. In his absence the woman bore a child. They awoke the next morning, after they had slept one night. They awoke at dawn, and the young mother had to go out and walk around the house (as is required by the ceremonial). Still, after they awoke, the woman did not go out, and did not carry the infant out of the sleeping-room. “Oh, come out! Bring out the infant!” Still the woman does not go out, (acting) as if she had not heard.

► Continue reading…

The next day it grew dark again, but the woman did not go out, “Oh, oh! you with the child! why do you not come out nor bring out the infant? Notwithstanding everything, you do not listen, nor do you want to obey.”

Once more it grew dark. They went to sleep again. All the people of that place, the whole house, went to sleep. Two men from the neighboring camps, who were serving there as suitors, — they also went to sleep. The old man had a single unmarried daughter. Both of (the suitors) were serving there with the desire of having her for a wife.

The little infant awoke and began to cry, “Ana’, ana’, ana’!” The mother and her female companions were sleeping quite soundly. So from the outside, from the side of the outer tent, [Chot-ta’gin (literally, “pillow’s edge”) is used to designate the outer tent. The pillows of the sleeping-room form its outer border. Beyond that border the outer tent begins], the ke’le answered, “Ana’, ana’, ana’!” Once more the infant cried, “Ana’, ana’, ana’!” and from the entrance-room was answered, “Ana’, ana’, ana’!” And still before the ke’le reached the entrance-room, the infant crept out from under the pillow, then rose and strode over to the sleeping-room on the rear side.

Before he could reach the rear-side sleeping-room, a boy who was there awoke, and uttered a cry. Then the infant dropped down. All the people awoke. “See there! the little infant has appeared (out of the sleeping-room)!” and from under the pillow it still continued, “Ana’, ana’, ana’!”

The people awoke, “How strange it is! Think of them! The mother and her female companions are still sleeping.” The old man, even, began to mutter, “Only think of it! The infant has appeared from under the pillow. Let them carry it back.” No answer. They do not hear.

“Oh, oh! There, now, rouse them!” One woman went out and walked over to that sleeping-room. She lifted the cover of the sleeping-room; but there was nothing at all there, only plenty of blood on the bed-skins. Indeed, the infant has eaten up the mother and her companions! “Oh, there is nothing here, only the bed-skins full of blood!” The women did not take care of the child when it cried. So the ke’le did so (in their place).

“Oh, oh! Let us go away quickly! No need of this child.” That very night they left the house before dawn. They pitched their tent some ways up the hill near by. They left the little one in the old house, quite alive.

All of a sudden the old man said, “Oh, we have left a knife, a big knife, carried on a shoulder-strap! It is hanging down (in the sleeping-room) on the western side in the corner. Alas!” One of the suitors heard this, and spoke thus: “Oh, truly, I want to show myself a true suitor! I will fetch the knife. I am able to do it. [The other one did not utter a sound.] I say to you quite openly, I came for a wife. I want to marry her straightway.”

He took off his outer clothes, then tied his trousers tightly above the ankles. The old man said, “No, indeed! Be quiet! No need of this! Even of the knife there is no need at all.” — “Nay, certainly I shall fetch it.” He ran to the jaw-bone house, heeding not the night-time or the darkness.

When he approached it, the same ominous crying was heard from it uninterruptedly: “Ana’, ana’, ana’!” He walked around the jaw-bone house and entered it. Then he walked around the crying one close to the sleeping-room. As soon as the man entered, the infant gave pursuit. In the outer tent, through the darkness, from that corner the infant pursued him, crying all the time. As soon as it scented him, it gave pursuit. The man stretched out his hand and found the big knife. He caught it and rushed out. The infant followed, still crying. He rushed out and ran away, but before that he made a tour around the house. Then the crying one entered again.

He came to the tent and rested for some time. The old man was muttering still, “What noise is there?” Then he would stop [his voice] and listen for a while. “Oh, I wish we had not sent him! We have brought a stranger to peril.”

He rested awhile and entered the tent. “There, there, take your knife!” — “Oh, oh! this is the knife I was so sorry about.” And presently he cried to the girl, “There, you woman! Hurry up and arrange the sleeping-room! He will get a chill in his back. Bring him in. Let him warm himself. His back will be cold.” — “Now, then, come in!” — So the man married and took the girl. At that time he married.

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

The Ai’wan and the Reindeer-Breeder

A rivalry unfolds between an Ai’wan whale hunter and a reindeer breeder. The reindeer breeder tricks and kills the Ai’wan, claiming his whale. The Ai’wan’s son avenges him by drowning the breeder, marrying his widow, and slaughtering his herd. A Spider-Woman helps the widow summon her first husband’s spirit to punish the Ai’wan. Bound and humiliated, the Ai’wan bargains his family’s freedom but meets a gruesome end.

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 Ai’wan’s son avenges his father’s death by drowning the reindeer-breeder who killed him.

Supernatural Beings: A Spider-Woman aids the widow in summoning her deceased husband’s spirit to punish the Ai’wan.

Love and Betrayal: The Ai’wan’s son marries the widow of his father’s killer, intertwining themes of union and treachery.

► From the same Region or People

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village Mi’s-qan, in March, 1901.

In olden times there was an Ai’wan warrior who hunted whales. He had killed a whale. He had a reindeer-breeding neighbor. The son of this neighbor said to his old father, “Now, then, go to the whale-hunter (and ask for some meat).” — “All right!” The Ai’wan said to the old man, “Oh, what do you want?” — “My son sent me.” — “Did he?” He turned out the upper part of his trousers. Then he filled it full with blubber. The old man came home. “What result?” But he felt angry. “Why did you not go yourself?”

Then the son went, in his turn. He came to the Ai’wan. The latter was cutting the whale (in the shallow water). One of his mates said to him, “The reindeer-breeder has come to you.” Then he came to the shore. A walrus-hide destined to be split, with the blubber not yet scraped away, lay buried in the sand. He dug for it with his nails. Somehow then he took it by the holes in the edge with two fingers, and, ceasing to dig any more, shook off the sand. He pulled it out, so strong was he. He spread it upon the ground, the blubber upwards, to serve as a wrestling-place.

► Continue reading…

Then they took off their clothes, the Ai’wan and the reindeer-breeder, and they wrestled. It was quite slippery just to tread upon that blubber. The Ai’wan extended his hands.

Then he was attacked by the reindeer-breeder. The latter, catching him by the head, caused it to spring off. The head rolled down upon the ground. He is still standing with extended hands, headless. Then only did the others say, “Oh, how wonderful! the head has sprung off!” The Ai’wan fell down and died. The reindeer-breeder took possession of the whale and went home. His father asked him, “Eh?” — “I came back.” — “What result?” — “Indeed, I took the whole whale.” — “Oh, you are wonderful! Still we have remained without maritime neighbors.”

They went for the whale with a train of pack-sledges. He stood on the seashore. That Ai’wan who was killed had sons; and while the reindeer-breeder, the victor of yesterday, was standing on the shore, the son of the Ai’wan concealed a long thong in the sand (across his path). He tugged at the thong, (tripped up the reindeer-breeder,) and made him fall into the water.

So he was drowned and died. The Ai’wan took the wife of the reindeer-breeder (and also his herd). Nevertheless he did not care very much about the reindeer, only slaughtered them all the time in great numbers. Still he ate no meat, only the tongues of the reindeer. Every morning he slaughtered reindeer. On waking up, he would say to his wife, that of the reindeer-breeder, “Put my clothes on me!” On her refusal, he would beat her so hard that her head would become all swollen from the blows of his stick. “Oh, bring the herd to the house!” Then again he slaughters reindeer. The wife cried, sorrowing for the reindeer, “Why are you crying?” — “So!” — “You are mourning for your husband?” — “No!” — “Then why are you crying?” He was ready for violence.

A small Spider-Woman visited this one who was secretly crying. She came down to that place. “You are married to the Ai’wan?” — “Oh, yes!… And he is all the time exterminating the herd. The whole time he is slaughtering, but he eats only tongues, and consumes no meat.” — “Oh, right away prepare some clothes. When you are ready with them, when you have finished them, promise to the sea a shy reindeer-buck. Then offer to the sea those clothes.” She promised. Then she threw those clothes in the direction of the sea. The Ai’wan was asleep. The wife remained outside, and continued to cry. All at once her husband appeared in the distance from the direction of the sea, the one who was drowned the other day. The wife brushed away her tears. “What is there? Methinks, my husband.” Then he came, “Oh, my! you have come!” — “Yes. Why are you crying?” — “Why, this Ai’wan here, who stays with us, has almost exterminated our whole herd.” Her husband questioned her, and said to her, “Oh, let us seize him!”

They seized him and carried him outside. Then they laid him, stretched out on his back, on a dung-hill. They fastened his hands (to the ground) with spikes. And every morning all the neighbors, on awakening, would pour (the contents of) their chamber-vessels into his mouth. Still he lived. Thus they poured into his mouth urine and excrement. “Oh, let me go! I shall give you my wives. Have them for slaves.” — “Oh, but we do not (want them).” — “I shall give you my riches.” — “I do not believe you!” — “Indeed, I shall give you my wives and children. And you shall have (my) children for slaves.” And, indeed, he was a rich Ai’wan. So they unbound him. The reindeer-breeder followed him. He gave his wives, and his children for reindeer-herdsmen.

Then he brought to his home the small old woman, the Ai’wan old woman, the mother of this one, who before that used to employ evil charms. He took a reindeer, a quite unbroken one; then he undressed her, and attached her (to it) by the ankle. Thus he tied her to the unbroken reindeer. The reindeer ran away. It was winter-time. Then the reindeer dragged her away, at first to the reindeer-herd, then to the open country. After that the reindeer brought her back, and her backbone was all (torn off) and destroyed. From there the reindeer took her to the reindeer-herd again, running. After a while it brought her back, and her whole body was destroyed. Merely her legs were left unbroken. After that, before (the time when) only her legs were left, he unharnessed the reindeer.

Before he freed it, it fell down and died. Then the master began to cough in the manner of a reindeer; and he was tearing (the ground) all the time, reindeer-like. After that he fell, swooning. Then he died.

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

Contest with the Ke’let

An old man’s lone son embarks on a perilous journey, outwitting malevolent spirits and supernatural foes through cleverness and bravery. He defeats ke’le-spirits, a predatory woman, and other dangers, ultimately returning home triumphant. His tale showcases the resilience, cunning, and heroism central to Chukchi mythology, emphasizing the struggle for survival against hostile forces in a mystical landscape.

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

Hero’s Journey: The protagonist embarks on a transformative adventure, facing and overcoming various challenges.

Supernatural Beings: Encounters with malevolent spirits and ke’le entities are central to the story.

Conflict with Nature: The protagonist faces and overcomes natural and supernatural challenges in his environment.

► From the same Region or People

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, in October, 1900.

One time there was a man whose sons were all dying. He became old, and was left without sons. Then in his old age a male child was born to him. The child grew, and began to construct a boat. While the father was sleeping, the boy would work on the boat. Then he set off, departed far yonder. On his journey he saw a man who was on an island. “Here, come hither!” — “I will.” He came. While he was travelling, he had caught a small seal. “Oh, let us play, let us have some fun!” — “Yes!” Oh, then the little man hid in a boot. The other one was searching for him. He was nowhere. Then he fell out (of the boot). “Oh, here I am! Now it is your turn.” The other one became a house. “Where is he, the source of trouble?” — “Oh, here I am!” He found him. “Now let us eat some liver!” — “Oh, all right! but I will go and bring my knife from the boat.” He brought the knife, and at the same time he put into his bosom the little seal lately killed by him. He put it into his bosom, together with some blood.

► Continue reading…

“Oh, I will be first!” He pretended to rip open his abdomen with the knife and to eat (his own) liver. He cut the seal’s liver and ate it. “Now it is your turn.” All at once the other one ripped open his abdomen, and so perished, killed himself.

The man set off, and saw another jaw-bone house. There an old ke’le-woman was cooking heads. He entered. “What is the matter? Who has pushed his way into our house? Then he entered, and sat down on a pillow. When he sat down the ke’le-woman came to meet him. She carried her woman’s knife, which was covered with coagulated blood, and began to whet it. All at once he rushed upon the one who was whetting the knife, snatched away her [woman’s] knife, hit her on the head, and so she perished. He murdered her.

Then he went out, set off again, and saw a house. He came to that house. Clothes were scattered about in it. Then suddenly a voice came from the hearth. “Oh, there he is! [Also] this one murders the procurers of game. Those whom he murdered were also procurers of our food and of game.”

Then a head appeared. He hit the head with a harpoon. Then a ke’le-man from underground pulled it down, together with the thong, and made it go underground. He was moving along underground. Another small jaw-bone house stood directly opposite. There he set the ke’le free. The latter passed on, and he entered the jaw-bone house.

Two eyeless old women were sitting there. He drew out his penis, directed it toward the nose of one of them, and swung it. The old woman said, “Halloo” — “Ho!” — “Really, something made me think of the time when I had a husband!” — “Is that so?”

He killed one of the old women, and flayed her, beginning at the anus. The body he threw on a dung-hill. The skin he put on.

The people came, looking for a shaman. “What do you want?” — “Oh, (you have said) enough! A man’s head (is aching)… By the way, why has your jaw become so long?” — “Oh, has it really become so long? Well, now, you go home. I will come quick enough.”

Shortly afterwards he departed. “Let the one whose head aches sit up! Oh, this here!” And all at once he hit him on the head with a harpoon-point and killed him, so he died. He killed many more, destroyed a houseful. Then he came out and departed far yonder. He went home.

He reached home, and his parents rejoiced. He said, “Oh, indeed! I have destroyed some of the murderers.”

Ended. I have killed the wind.

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