Story of the fox and the wolf

This is the usual Old World story telling how Fox pretended to fish through a hole in the ice, and then tempted Wolf to do the same: wolf lost his tail in the Ice. Fox feigned death, and was picked up by a passing farmer, etc. I give here only an episode which seems of local character.

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

Cunning and Deception: The narrative centers on the fox’s use of deceit to achieve her goals.

Conflict with Nature: The characters’ interactions with natural elements, such as the icy environment, play a significant role in the tale.

Moral Lessons: The story imparts lessons about the consequences of deceit and gullibility.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras in the village of Markova, the Anadyr country, winter of 1900.

The man pursued Fox with dogs, but Fox succeeded in plunging into the nest of a polar Owl. [Some of the nests of these large owls are said to be placed within hollow trunks of trees, or among piles of driftwood which are found at certain places all along the arctic coast.] The man chopped at the trunk with his heavy ax.

“O gossip! I want to fly out.”

“Ah, gossip! do as if you have too; but before doing so please pass water upon my neck,” said the Fox.

Owl passed water upon Fox’s neck. When the man caught Fox by the neck, she slipped out of his fingers and ran off. The dogs followed her. She ran to and fro, until she was tired.

Then she called to Owl, “O gossip! teach me how to fly.”

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“All right! Sit down on my back!”

The owl alighted and carried off Fox. They flew up high into the air.

“Oh dear!” said Fox. “I know how to fly, but I do not know how to alight.”

Owl pretended to throw her down. “O Lord! let it be upon the moss! O God! let it be upon a soft place!”

Owl threw her down and Fox was killed.

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A Markova tale

White-Cap, a duck, acts strangely while being groomed by her granddaughter, scaring the girl into fleeing. Alone and lonely, the girl encounters a snow-bunting, which teases her with playful and absurd questions about her life, alluding to a life surrounded by dog-made tools and hardships. Their exchange ends with the bird mentioning a jay extinguishing her fire and flying off, leaving the tale unresolved.

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

Cunning and Deception: The snow-bunting engages the girl in a series of playful and absurd questions, showcasing wit and subtle deceit in their conversation.

Illusion vs. Reality: The girl’s perception of her grandmother’s behavior and the snow-bunting’s teasing questions blur the lines between reality and imagination.

Conflict with Nature: The girl’s fear of natural elements, such as drowning in the river or getting splinters from a willow, reflects a struggle against natural forces.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

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

There was a duck who called herself White-Cap. She asked her granddaughter to louse her.

“O granny! there are no lice on your forehead, but plenty on the back of your head.”

“Gete, gete!” said the old woman in duck language. “There are none on the back of the head, but quite a good many on the forehead, gete, gete, gete!”

“O granny! Why do you talk like that? You never did so before.” “Gete, gete, I always talked like the gray geese that pass high above me. They made me lose my wits, gete, gete, gete!”

The girl was frightened and ran away.

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For some time she remained alone, then she felt lonely and sat down on a high stone. A snow-bunting perched on a cranberry-bush. The girl asked it, “What do you want?”

“Pitititi do you feel warm?” — “I do feel warm.”

“Pitititi, why do you not bathe in the river?” — “I am afraid, lest I should drown.”

“Pitititi, why do you not hold on to a willow?” — “I am afraid to get a splinter in my palm.”

“Pitititi, why do you not put on mittens?” — “I am afraid, lest they should be torn.”

“Pitititi, why do you not mend them?” — “I am afraid the needle might break.”

“Pitititi, why do you not sharpen it?” — “I am afraid the whetstone might split, and brother would blame me.”

“What is your bed?” — “A dogskin.”

“What is your pillow?” — “A dog’s neck.”

“What are your spoons?” — “Dog’s paws.”

“What are your forks?” — “Dog’s claws.”

“What is your kettle?” — “A dog skull.”

“What is your sledge?” — “Dog’s cheek-bones.”

“What are your ladles?” — “Dog’s shoulder blades.”

“What are your titbits?” — “Dog’s tongue.”

“What are your cups?” — “Dog’s teeth.”

“And where is your fire?” — “A jay passed by and extinguished it.”

“And where is the jay?” — “It flew away to the mountain to peck at the larch gum.”

The end.

Story of five brothers

Five brothers face a brutal winter ordeal. Two become frightened by wolf tracks, while the other three encounter a devastating snowstorm. They are tossed by ice and river currents, nearly buried, and ultimately freeze into the river. When spring arrives, one briefly awakens, only to die again, trapped in the melting ice.

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

Conflict with Nature: The brothers struggle against harsh winter conditions, including snowstorms and freezing temperatures.

Tragic Flaw: The brothers’ fear and actions in response to natural signs, like wolf tracks, contribute to their downfall.

Family Dynamics: The story centers on the relationships and fates of the five brothers.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Mary Shkuleff, a Russian creole girl, in the village of Pokhotsk, the Kolyma country, summer of 1895.

There were five brothers. Two of them were walking about, and saw on the trail some wolf’s tracks, quite fresh, but covered with a little snow. They were frightened, and hastened home; but their three brothers were not there. They sat down on the bed and cried bitterly. Then they went out and saw someone coming. It was their eldest brother. They hugged him and kissed him. Then all three fell down senseless. A snowstorm came and covered them up. They almost ceased breathing. The eldest one, however, succeeded in getting up. He crept home, but a blast of wind carried him off to the river. Then he fell down again, and became senseless as before. He was frostbitten all over and as cold as ice. The wind was so strong that it broke the ice on the river. All the ice moved onward down the river, and the eldest brother moved with it. The other two were also there. They were nearly dead. The ice crumbled to pieces.

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They fell into the water, and were rocked to and fro by the waves and at last carried to the shore. There was a steep bank, where the flow of the water rushed by with great force. They were dragged to the bank, and then under the wall of earth overhanging the water. It fell down on them and nearly buried them. They were carried off however, back to the open water. The river was now free of ice. Two boats were paddling by; and all at once the bow of one of them split and the boat filled with water. The paddlers had to swim for their lives. Everything floated to the surface and the boat sank to the bottom. In ten days the river froze again. The three brothers who had been buried by the fall of earth and carried off by the water were frozen into the ice. They stuck there quite firmly, and stayed there until spring. In the spring the ice began to melt from the heat of the sun. The three brothers melted with it. One of them opened his eyes and looked up. His eyelashes were full of ice. So he died again, worse than ever.

That is the end.

Yukaghir tale

A woman eats a magical pike and gives birth to a daughter who rapidly grows into a cannibalistic monster. The son escapes and marries a magical woman. Returning home, he finds his parents devoured. Fleeing from his monstrous sister, he uses magic and his wife’s wolves and bears to destroy her, burning the remains. Peace follows.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Transformation: The rapid growth of the daughter into a monstrous being and the son’s marriage to a magical woman highlight significant physical and situational transformations.

Conflict with Nature: The narrative involves struggles against natural and supernatural forces, such as the son’s battle with his monstrous sister and the use of magical animals.

Cunning and Deception: The son employs clever strategies and magical assistance to outwit and ultimately destroy his cannibalistic sister.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Anne Korkin, a Russianized Yukaghir woman, in the village of Sukharnoye in the Kolyma country, in the autumn of 1896.

There was a man and his wife. They had a little boy. One time the woman felt a yearning for some pike. Her mouth watered at the thought of it. Then she said to her husband, “Do go to the lake and set your nets! I want some pike to eat.” He went to the lake, and on the same day he caught a large pike. The woman immediately cooked it. She ate the fish beginning at the intestine and ate as far as the head. When she came to the mouth and opened the teeth, she saw that they were of iron. She was scared, and threw away what was left of the pike; but from that time on she grew with child, and after due time gave birth to a girl. The girl grew up rapidly, not like an ordinary child from year to year, but hourly; so that on the next day she was playing out of doors with her brother, who, although older, was nevertheless much smaller than she. In playing, she said, “One day more, or perhaps two days, and I shall eat all of you.”

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The boy went to his father and mother and told them of her words; but they did not believe him, and even punished him. “You do not like your sister, and therefore you slander her.” The same happened in the evening and again the next morning. The boy could not stand it any longer. He felt angry, frightened, and sore. So he left his parents and fled. Far away in the tundra he saw a house with an outer room. He entered there. Two wolves and two bears were tied up in front of the inner door. The animals wanted to attack him; but he whistled three times, and they grew quiet and lay down. Then he entered the inner room. In the middle a white reindeer skin was spread. On the skin slept a naked girl, dazzling white of body. Her tresses were auburn and as long as the sleeve of an overcoat. He hid under her tresses and slept with the girl. In due time she awoke, sniffed about, and said, “Who are you? Make yourself visible. If you are an old man, I will have you for a father; if a young man, I will take you for a husband.” So he appeared from under her tresses. She married him, and they lived together. After some time he wanted to visit his father and mother; so he asked his wife to give him some animal to drive, even if it were a wolf or a bear. She gave him a reindeer with six legs. He set off. When near the house of his parents, he tied the reindeer to a tree and went on foot. Then he arrived at the house and opened the door. The Pike-Girl had eaten up his father and mother long before, and was playing with the bare skulls. As soon as she saw him, she threw the skulls under the bed. The young man felt afraid. She rushed up to him, however, and said, “O brother dear! you have come at last.” In the evening she asked him, “Where are you going to sleep?” He said, “I am going to sleep on the roof.” “Why do you do so?” said the girl, “I do not want to sleep alone. I have not seen you for such a long time.” — “Well, then,” said the brother, “I will lie down close to the chimney-hole, and will thrust my legs down the chimney-hole, so that you may look at them, when going to sleep.” He did just so, and feigned sleep. The girl tried to catch at the legs, but the chimney was too narrow; and feeling tired, she desisted. After a while she was snoring. Then with great caution he left the roof and went away. He found his reindeer and raced off.

He drove the whole night through, then he looked back and saw that the pike girl was following in pursuit. He urged on the reindeer and it galloped off; but the Pike-Girl galloped still faster, just like a winged bird. After a while she overtook the reindeer, and at first tore off one of its extra legs. While she was eating that leg, the reindeer hurried on. She finished the leg, and again gave pursuit. This time she tore off the other extra leg. The reindeer galloped off with four legs. Then she overtook it again, and tore off one leg more. Then the reindeer could run no longer so the young man left it and hurried on afoot. He had one blunt arrow. Holding this, he ran onward. When the Pike-Girl had eaten the reindeer leg she gave pursuit again. When she was close to him, he lifted up the arrow and said, “There, arrow mine! You were an arrow. Now turn into an iron tree. I want to be safe on top of that tree.” Instantly, it turned into a big iron tree, and he was high up on its top. The tree was as thick through as a man can embrace. The Pike-Girl came to the tree, and said, “O brother mine! your iron tree is not tempered, but my iron teeth are tempered and hard.” So she gnawed at the tree, and iron splinters flew around like rotten wood. A jay flew by, and he said to it:

O jay! fly to my wife!
Bid her send off her dogs!

But the jay answered with a man’s voice, “I will not fly. When you were living with your father and mother, whenever I came to your drying poles and wanted to peck at the pike-roe, your blunt arrow would instantly hiss by close to my head. I will not fly.” A snow-bunting flew by, and he said to it:

O, snow-bunting! fly to my wife,
And bid her send off her dogs!

So the bunting flew away and came to his wife’s house. It perched upon the window-sill, and twittered:

Pititi pititi,
Send off the dogs!

She heard this, and in a moment she sent off two wolves and two bears. They ran off and reached the tree. The Pike-Girl, as soon as she saw them, turned into an ermine and went under the roots of the tree. The bears dug at the roots to get at the ermine, and at last caught it. The young man descended from the tree with his ax and chopped up the ermine. He gathered the pieces and burnt them in the fire, and the ashes he let fly to the winds. Then he went back to his wife and told her all. After that they lived in peace, and they are still living.

Wolves and Men

Some people without dogs domesticated fox and wolf puppies, which surprisingly bred different types of dogs. One man’s wolf became exceptionally skilled at hunting, making him wealthy. When he stopped providing for the wolf, it retaliated by gathering a pack of twenty wolves to attack his reindeer herd. The man killed four wolves, marking the beginning of an enduring conflict between humans and wolves.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Transformation: The domestication of fox and wolf puppies leading to the emergence of different types of dogs signifies a transformative process in the relationship between humans and animals.

Conflict with Nature: The man’s decision to stop providing for the wolf, resulting in the wolf retaliating by attacking his reindeer herd with a pack, highlights the inherent tensions and conflicts that can arise between humans and the natural world.

Moral Lessons: The narrative imparts a lesson about the consequences of neglecting responsibilities and the importance of maintaining harmonious relationships with nature and animals.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

There lived some people who had no dogs at all, so they caught the small puppies of a gray fox, and brought them up. These gray foxes brought forth black and spotted dogs. Another man caught a wolfling and fed it. That wolf brought forth another kind of dog. They were long-legged, and light in color. This wolf was so nimble of foot, that it could overtake and catch reindeer and elk and any other kind of game. So its master became the richest of all the people.

At last the man said, “I am quite rich. My assistants are too many.” So he ceased to pay the, wolf in food and shelter. The wolf went off and called all his companions. Twenty wolves came with him, and attacked the reindeer herd. Many reindeer were killed. The man caught his bow, shot at the wolves, and killed four of them. From that time began the war between man and wolf.

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Story of an arctic fox

An arctic Fox cleverly tricks both a Bear and a Wolf while setting up a fish weir. He convinces each to sit still by promising a share of the fish, but actually leaves them freezing and immobilized. With the Bear, he lets his children kill and eat him. With the Wolf, he escapes by feigning blindness and lameness, ultimately causing the Wolf to attack another fox.

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

Cunning and Deception: The fox’s actions are driven by deceit, convincing the bear and the wolf to sit still under false pretenses, resulting in their harm.

Conflict with Nature: The fox manipulates natural elements, such as the icy environment and the fish weir, to execute his deceptive plans.

Trials and Tribulations: The bear and wolf face challenges orchestrated by the fox’s schemes.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

An arctic Fox constructed a fish weir on a small river to catch fish. It was winter time, and he was at work cutting the ice. A Bear came to him, and said, “O Fox! what are you doing?”

“I am arranging a fish weir for catching fish.”

“All right. Give me a share in the spoils.”

“I will not. How can I? I bring forth children by the dozen at each litter. How shall I feed them?”

“Nay, nay! You must give me a share of the catch.”

“All right. Since you are so insistent, I will give you half. Come here! I will show you what to do.” He made him sit down on the floor planks, which were all wet with water.

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“Sit down here and keep watch over the weir. Perhaps the ice will split. You must not stir, lest you should frighten the fish away. In due time I shall come back.”

The bear sat there for three days. He was frozen to the ice. At last, on the fourth day, the arctic Fox came back.

“Here, you, Fox! Come to me! You talked about the fish, but where is the fish? I am near dying of cold. At least, help me to get away, pick me off, and make me free from this ice.”

“Ah!” said the arctic Fox, “You are too heavy. I cannot pick you off. Here!” cried the arctic Fox, “Children, come here, all of you. I caught a big fat bear for you. Come here and have a meal!”

The young arctic Foxes came and bit the bear to death. They had a liberal meal, and soon the bear was gone.

After that a Wolf came.

“You, arctic Fox, what are you doing?”

“I am constructing a fish weir to catch fish.”

“Give me a share.”

“O, no! How can I? I have too many children. I bring forth a dozen in one litter.”

“I say, give me a share!”

“All right, I shall give you half the catch.” He made him sit down on the flanks. “See here!” said Fox, “put your bushy tail down into the water, you will catch some nice fish. But you must stay quiet, and not even move a toe. Otherwise all the fish will be scared away.”

After three days the arctic Fox came back to the weirs.

“Oh, oh!” cried the Wolf. “There, you arctic Fox, where is your fish? I am frozen and nearly dying of cold. Please help me get away, and pick me off!”

“Ah!” said the arctic Fox, “You are too heavy. Pick yourself off.”

Then the Wolf turned his head and gnawed at his tail. Seeing this, the arctic Fox set off, and ran away along the river bank. The Wolf, tail-less and very angry, found his tracks, and gave pursuit, but the Fox dug a hole in the snow and lay down, feigning to be lame. “Ah, you scoundrel!” growled the Wolf through his teeth, “I will catch you and tear you into three parts. You have deceived me most heartlessly.” He came to the Fox, and snarled, “Here you are! You thief! where is your fish? I will tear you to pieces.”

The arctic Fox shut one eye and pretended to be blind. “What fish?” asked he innocently. “I am lame and nearly blind. My other eye is also worthless. I have not left here for a number of days.” —

“Of course,” acquiesced the Wolf, “the other one had two eyes, but still these seem to be your tracks.”

“How can they be mine?” said arctic Fox. “Am I the only arctic Fox hereabouts? There are ever so many.”

“That is right,” said the Wolf. He followed another track, and caught another arctic Fox. “I have you,” snarled he. “It is you who made me stick to the ice of the river.” And he tore him to pieces.

A tale about stingy reindeer-owners

A Lamut community faces harsh winter hardships. An old shaman, after being neglected by wealthy reindeer owners, moves away after a prophetic dream. Wolves scatter the rich man’s herd, causing extreme starvation. The Master of the Desert helps the struggling family with a herd of reindeer, teaching them to share. However, they later fail to learn this lesson and perish.

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

Divine Intervention: The Master of the Desert, a supernatural being, aids the starving family by providing them with reindeer and imparting a lesson on generosity.

Moral Lessons: The narrative emphasizes the importance of sharing resources and the consequences of selfishness, as the family’s initial stinginess leads to their downfall.

Conflict with Nature: The community faces harsh winter conditions, wolf attacks, and snowstorms, highlighting the struggle against natural forces.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Ivashkan, a Lamut man, on the upper course of the Molonda River, the Kolyma country, summer of 1895.

The short days of the year had already begun, and the cold of winter had come. Then some Lamut met to live together. They pitched their tents close to one another, played cards, and had merry talks and joyful reunions. An old shaman, who had nothing to eat, had no joy. The wealthy reindeer owners gave him nothing, so stingy were they.

One time he went to sleep without any supper, and had a hungry dream, such as the Lamut used to have. In the morning he said to the best hunter in his own family, “Let us move away! I had a dream that the wolves came and scattered the reindeer herd all over the country.” So they moved away and pitched camp separately. The richest of the men had several children, and up to that time they had never known what hunger was. Still he gave nothing to the poor people.

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The old shaman left him. The people in the camp played cards as usual, and laughed noisily. Then they went to sleep, the herd being quite close to the camp. In the morning, however, the reindeer were gone, and only numerous tracks of wolves were seen in the deep snow. The rich man had nothing left, not even a single riding reindeer, so he had to stay in camp with all his children and grandchildren.

The others somehow moved off in pursuit of their lost animals. His men, too, tried to search for their reindeer; but a violent snowstorm came which lasted several days. It covered every trace of the reindeer in front of them, and made invisible their own tracks, behind them. The great cold caused all the game to wander off. They could find nothing to feed upon, so they were starving and perishing from famine. They ate their saddles and harnesses, the covering of the tent, and even their own clothes. They crouched almost naked within their tents, protected only by the wooden frame thereof. In ten days they had never a meal, and so at last they took to gnawing their own long hands.

The old father, however, set off again. He wandered the whole day long in the open country, and found nothing. Finally, he stopped in the middle of the desert, and cried aloud in despair. The Master of the Desert heard his voice. He came all at once from underground, and asked him, “What do you want?” — “My wife and children have had nothing to eat for ten days, and they are starving to death. My hunting boots are full of holes, and I am unable to walk any longer. Do not cry!” said the Master of the Desert. “I also am the owner of reindeer. I will give you something to eat, but you must remember the ancient custom of the Lamut. When you have food, give the best morsel to your poor neighbor.” — “I will,” said the old man. “Is not my present trial as severe as theirs?” — “Now, go home!” said the Master of the Desert, “and go to sleep. Food shall come to your house.” So the old man went home. His wife said to him, “Do come and look upon this sleeping boy! He is moving his mouth as if chewing. This presages good luck.” The boy was the youngest child of their elder son. “Be of good cheer,” said the old man, “the worst is over. We shall have something to eat.”

They went to sleep and in the morning they saw that a large herd of reindeer had come to their camp. All were gray, like the wild reindeer. Still the backs of the largest bucks were worn off by saddles. These were the riding reindeer of the Master of the Desert. The people lived on these reindeer. By and by the winter passed, and the long days of the spring came back. The people broke up their tents, and in due time moved away, as is customary among the Lamut reindeer herders. They came to a camp of numerous tents, and pitched their own tents close by the others. The old woman, however, had not learned her lesson. She was stingy as before and gave evil advice to her husband. Several poor people were in that camp. The old woman said again, “We are rich, but we must not feed these good-for-nothings. We never saw them, they are strangers. Let us rather move away from here.”

So they moved off, and after some days they pitched camp alone, as before. In the morning, however, all the reindeer were gone, no one knew where. Only their tracks were left on the pasture ground. They may have ascended to the sky. The Master of the Reindeer grew angry with them because of their close hands and hard hearts. Therefore he took away his property. They walked back to camp; but the people said, “Formerly you gave us nothing. You too may go away with empty hands.” They went away, and soon were starved to death.

The contest between the giant and the plover

A Giant and a Plover competed to prove their strength. The Giant threw a stone, slightly wounding the Plover, who healed with blackberry juice. When the Plover’s turn came, he cast his stone, shattering the Giant’s hips. The tale highlights how cleverness and resilience can triumph over brute force.

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

Good vs. Evil: The narrative portrays a classic confrontation between two opposing forces—the formidable Giant and the seemingly insignificant Plover. This dichotomy underscores the universal struggle between might and perceived weakness.

Conflict with Nature: The story reflects a struggle against natural forces, with the Giant representing brute strength and the Plover symbolizing adaptability. Their contest signifies the broader human experience of confronting and navigating the challenges posed by nature.

Cunning and Deception: The Plover’s success is achieved through cleverness and strategic deception. By feigning vulnerability and then delivering a decisive blow, the Plover demonstrates how wit can triumph over sheer power.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Ale’qat, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

A Giant and a small Plover had a contest to ascertain which was the stronger. They took large stones. Plover said, “You throw first!” The Giant threw, and hit the Plover on the hip. The little bird just stretched its leg. Then he gathered a few berries of Empetrum nigrum (blackberry), and rubbed the wounded hip with their juice. After that the Plover threw the stone. He closed his eyes and then cast the stone. He hit the Giant and broke both his hips.

That is all.

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The man who used magic against the storm

During a relentless storm that threatens the village of Uni’sak with starvation, a brave young man repeatedly calls out to the Outer World, beseeching the Sea-God to bring sustenance. His persistent pleas are answered dramatically: a massive herd of walruses, thong-seals, and ringed-seals arrives, landing near the village and providing an abundant feast that saves the community from certain death.

► Themes of the story

Conflict with Nature: The village faces a severe storm that prevents hunting and leads to starvation, highlighting the struggle against natural forces.

Magic and Enchantment: The story involves the use of magical incantations or rituals to communicate with deities and alter the natural course of events.

Community and Isolation: The narrative emphasizes the collective struggle of the village community against the isolating forces of nature and their reliance on one individual’s actions to overcome adversity.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

In the village of Uni’sak lived a man and his brother. A heavy storm arose, and the wind would not cease at all. It was impossible to hunt; and half the inhabitants, those that were less strong and enduring, died of starvation.

Then the elder brother said to the younger one, “Go out and try to restore quiet in the world.” The youth went out, and called into the darkness, “O great Outer World! your neighbor Sea-God is killing us. From mid-ocean bring sea-food for our children!”

He entered, and after a while sent his sister-in-law to look at the weather. She entered, and said, “Oh, it is as before, wind and tempest.” He went out again. “O great Outer World! your neighbor Sea-God is killing us. Bring from mid-ocean sea-food for our children!”

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He entered, and after a while sent his sister-in-law to look at the weather. She returned, and said, “It is more quiet now.” — “Aha!” He went out again. “O great Outer World! bring from mid-ocean some sea-food for our children!”

At last it grew quiet, and the storm was over. Then far out at sea there appeared a little cloud. A walrus’s voice was heard roaring out of the cloud. Then the snorting of a thong-seal and the cries of a young ringed-seal were heard. Walrus, thong-seals, and ringed-seals came in great numbers. They landed, and came directly to the houses. Some of the houses were nearly crushed under their weight. All night the people were stabbing them, until the morning. Then all the hunters were quite exhausted. The sea-game went away, but all the storehouses were full of meat of the best quality.

The old woman and the wild beasts

A cunning old woman confronts a Wolf-Man by deceiving him about the skin she’s scraping. When wild beasts gather to attack her the next day, she devises a clever trap, filling her house with smoke from rotten wood. Blinded and disoriented, the animals cannot escape, and she systematically kills them, collecting their valuable skins as trophies of her triumph.

► Themes of the story

Cunning and Deception: The old woman uses her wit to deceive both the Wolf-Man and the assembled beasts, ultimately leading to her survival and their demise.

Conflict with Nature: The narrative centers on the old woman’s struggle against wild animals, representing a direct confrontation with natural forces.

Transformation: The old woman’s encounter with the wild beasts leads to a transformation in her circumstances, as she turns a life-threatening situation into an opportunity to acquire valuable resources.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

An old woman was scraping a wolf-skin. A man came to her and asked her, “What kind of skin are you scraping?” — “An ermine-skin.” — “That is not true.” He ran away into the open. Then he came again and asked, “What kind of skin are you scraping?” — “A fox-skin.” — “Ah, that is not true!” She named all kinds of skins. Then she grew angry, and shouted, “A wolf-skin! I am scraping a wolf-skin! This is a wolf-skin!” — “Aha!”

He ran away, and did not come any more. He was a Wolf-Man. The next day all kinds of wild beasts assembled, — wolves and bears, mice and foxes, and wolverenes. From all sides they surrounded the old woman’s house, and were hostile. “Oh, did you come to see me?” said the old woman. “That is right. I am boiling berries to make a pudding. Now come in! We will taste it. However, do take care lest anybody come with a knife or a spear!”

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She deceived them, and put on the fire a kettle with water. Then she covered the vent-hole. She threw rotten-wood on the fire, and the house became full of smoke. They could not see anything. The Bear was rubbing his eyes. “Oh, the smoke!” — “That’s nothing,” said the old woman, and nudged him with her elbow. “Now let us taste of this pudding!”

The smoke increased. The beasts wanted to go out, but could not find the exit. The old woman stood watching by the exit, knife in hand. She killed the beasts that were blinded by the smoke. She stabbed the wolf, and cut the throat of the bear; she pierced the fox; she trampled on the mouse. Then she took all the skins, which were of much value.