Oongnairwah and Guinarey

Oongnairwah, the diver, and Guinarey, the eagle hawk, organized pelicans, swans, and others to drive fish into their net. Despite warnings from Deereeree and Burreenjin about an alligator, they ignored the danger. The alligator attacked, drowning everyone and staining the creek red with blood. The site, called Goomade, remains red forever, marking the tragic event.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Loss and Renewal: The tragic loss of the fishermen is memorialized by the permanently red-stained creek, symbolizing the enduring impact of the event.

Moral Lessons: The tale imparts a cautionary message about the consequences of ignoring warnings and underestimating natural dangers.

Sacred Spaces: The site of the tragedy, Goomade, becomes a significant location marked by the blood-red creek, holding cultural and historical importance.

► From the same Region or People

Learn more about the Aboriginal Australians


Oongnairwah, the diver, and Guinarey, the eagle hawk, told all the pelicans, black swans, cranes, and many others, that they would take their net to the creek and catch fish, if some of them would go and beat the fish down towards the net.

Gladly went the pelicans, black swans, and the rest to the creek. In they jumped, and splashed the water about to scare the fish down towards where Oongnairwah and Guinarey were stationed with their net.

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Presently little Deereeree, the wagtail, and Burreenjin, the peewee, who were on the bank sitting on a stump, called out, “Look out, we saw the back of an alligator in the water.” The diver and eagle hawk called back, “Go away, then. The wind blows from you towards him. Go back or he will smell you.”

But Deereeree and Burreenjin were watching the fishing and did not heed what was said to them. Soon the alligator smelt them, and he lashed out with his tail, splashing the water so high, and lashing so furiously, that all the fishermen were drowned, even Deereeree and Burreenjin on the bank–not one escaped, And red was the bank of the creek, and red the stump whereon Deereeree and Burreenjin had sat, with the blood of the slain. And the place is called Goomade and is red for ever.


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A Markova tale

An old man and woman live simply, the man hunting and the woman cooking. After he locks her out to keep his reindeer meat, she leaves in search of human company. Guided by a snow-bunting, she deceives various villagers into trading up from a goose to a doe. While traveling with animals, they betray her. Defeated, she returns to the old man, resuming their modest life.

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

Trials and Tribulations: The old woman endures a series of challenges, including being locked out by the old man and the betrayals by animals, testing her resilience.

Loss and Renewal: After facing betrayal and defeat, the old woman returns to the old man, symbolizing a cycle of loss and the renewal of their simple life together.

Family Dynamics: The story explores the relationship between the old man and the old woman, their separation, and eventual reunion, shedding light on their interpersonal dynamics.

► From the same Region or People

Learn more about the Chuvan people


This tale like some others, was indicated as a real Markova tale, in contrast to others which were indicated as Lamut, Yukaghir, or Chuvantzi tales, or again, as Russian tales coming from Russia. It represents, however, a mixture of elements, Russian and native.

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

There was an old man and an old woman. The old man used to catch hares and bring them to his old woman. She cooked them, and they ate together. One time the old man brought a fat reindeer. The old woman jumped for joy. “Ah, the fat reindeer!” She skinned it and dressed it and chopped it; and then she put some of it into a large kettle, which she hung up over the fire. The meat was nearly done. Then the old man said to himself, “This old woman will consume all my meat. Eh, old woman, fetch some water!” The old woman took a pail and went down to the river. The old man in a moment secured the door on the inside and waited in silence. The old woman came back and could not open the door. “What is the matter with this door?” — “Oh, nothing! I have fastened it on this side.” — “Why did you do so?” — “Oh, I was afraid you would eat all my fat meat.” The old woman climbed to the roof. “Old man, I put the foot of a hare behind the chimney. Please throw it out to me.” He did so. The old woman took the foot and went away. After some time she grew weary and sat down to rest. A magpie was flying by. “O magpie! please tell me where there are human people.” — “I will not tell you. When you lived with the old man, each time that I wanted to perch on the fish racks, you would hurl sticks at my head, I will tell you nothing.”

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The old woman went on and after a while sat down again. A raven was flying by. “O Raven! please tell me where there are human people.” — “I will not tell you. When you lived with the old man each time I wanted to perch on the fish racks you would hurl lumps of earth at my head. I will tell you nothing. He flew off, and the old woman went on. After a while she sat down to rest. A snow-bunting flew past. “O, Snow-Bunting! please do tell me, where there are human people.” — “I will tell you. When you lived with the old men and whenever I perched upon the fish racks, you would do nothing to me; and when you were dressing fish for drying, you would leave for us some pieces of roe and liver. Follow me, I will show you the way.”

The snow-bunting flew away, and the old woman followed. After some time she saw a village. She entered one of the houses. The people bade her welcome, and gave her shelter and food. After the meal they said, “O old woman! we have prepared a couch for you on which you may sleep.” The next morning they gave her a goose, because they had a plentiful supply of wild and tame geese. They also showed her the way. She went on and came to other people. “Old woman, this couch is for you. Go to sleep.” She looked around, and saw that these people owned many swans: so she said to them. “Please give my goose a place among your swans.” Next morning she asked them, “Where is my little swan?” — “How is that. Did you not have a gosling?” — “No, I swear I had a little swan. I call God and the King to witness that I had a young swan.” So they gave her a swan. She took it and went on until she came to other people who had plenty of does. “Please put my swan among your does. It wants to be among your does.” They put it among the does. The next morning she asked, “Where is my doe?” — “Why, mother, you had a swan.” — “No, I swear I had a doe.” They gave her a doe and she went out. The next time she slept she stole a sledge and a reindeer-harness. She attached the doe to the sledge, and, seating herself on the sledge, drove on, singing lustily, “On, on, on! Run along the track, harness not mine, on without stopping! Other man’s sledge will never break down.” An arctic fox jumped up. “Here, granny, take me along on your sledge!” — “Sit down, you S… of a B…, your anus on the stanchion!” She drove on. A wolverene jumped up. “Here, granny, take me along on your sledge!” “Sit down, you S… of a B…, your anus on the stanchion.”

They drove on. A bear jumped up. “Here, granny, take me along on your sledge!” “Sit down, you S… of a B…, your anus on the stanchion!” The bear sat down on the sledge and it broke. “Oh, goodness! Go and bring me some wood. I will repair the sledge.” The arctic fox went and fetched a rotten log. “That is good for nothing,” said the old woman. The wolverene went and brought a crooked pole. “That is good for nothing,” said the old woman. The bear went and fetched a whole tree forked at about the middle. “That is too bad,” said the old woman. She went herself, and meanwhile they devoured the doe and ran off. The old woman came back, and there was no doe, nor any of her companions. So she left the sledge and went back to the old man. He had eaten his reindeer, and was catching hares again: he took the old woman back and they lived as before.

The end.


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Story of a small girl

An elderly couple receives a son after praying to God. After a minor accident with a teakettle, they spank him and wish for a daughter. When a girl is born who grows quickly, the son dies choking on an elk head bone. Grief-stricken, the father accidentally cuts his foot and kills his wife with an ax, leading to their mutual death and the girl’s demise.

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

Family Dynamics: The narrative centers on the relationships within a family, highlighting the parents’ desire for children and the subsequent interactions with their son and daughter.

Tragic Flaw: The parents’ inability to appreciate their son and their impulsive wish for a daughter serve as their tragic flaw, ultimately leading to the demise of the entire family.

Loss and Renewal: The story depicts cycles of loss and the fleeting nature of renewal, as the family’s brief joy with their daughter is overshadowed by successive tragedies.

► From the same Region or People

Learn more about the Yukaghir people


Told by Kitty, called the Lamut girl, a Russian creole girl, aged twelve, in the village of Nishne-Kolymsk, summer of 1896.

There was an old man and an old woman. They had no sons or daughters so they prayed to God, and he sent them a son. He grew up quickly, and was useful in their household work. One morning they ordered him to start a fire. He climbed to the roof and pulled the skin stopper out of the chimney. Then he kindled the fire, and it flamed up brightly. He wanted to put the teakettle on the burning coals; but the kettle was set awry, and reclined to one side. Some of the scalding water poured out on the boy’s hand. He let go of the kettle, and it was nearly overthrown.

The father and the mother grew angry and gave him a severe spanking. “In vain was it that we prayed to God for you. Better were it if we had prayed for a little girl.” The old woman wanted to put the kettle in order, but she could not even move it from its place. Then the boy put the teakettle upon the hearth, at a safe distance from the fire.

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The old woman said again, “Bring some wood. We will cook the elk head.” He brought the wood and the elk head, and she cooked it; but the head remained tough, however long she cooked it. Meanwhile the old woman did not feel well. She lay down on the bed and brought forth a girl. This girl grew up in a couple of days, and was able to work. The old man said, “Thank God, we have a girl now! She shall work for us and do everything.” Again the girl cooked the elk head, and when it was done they ate of it; but the boy had a bone stick in his throat, of which he died. The old man and the old woman cried from grief, and repeated, “Ah, ah! we have a girl now, but the boy is gone.” — “It was you, old fool! who complained of the boy,” said the old man to his wife. After that he went chopping wood, and in his grief he cut his foot. He came back to the house; and the old woman said, “I always knew you were very clumsy.” He grew angry, and struck her neck with his ax. Both fell down and died. The girl also 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

Story of elk’s head

A family suffers a series of devastating losses. After their daughter chokes on a meal and dies, the grieving mother gives birth to a son, only to die immediately with the child. The distraught father lashes out at his wife’s corpse, prompting her to rise and strike him before dying again, ultimately causing his own violent demise.

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

Loss and Renewal: The narrative depicts a family experiencing profound losses—the death of their daughter, followed by the mother’s death during childbirth. The brief renewal through the birth of a son is overshadowed by subsequent tragedies.

Divine Punishment: The father’s act of striking his deceased wife results in immediate retribution, leading to his own demise, suggesting a form of divine or supernatural punishment.

Tragic Flaw: The father’s inability to cope with grief leads him to a rash action—striking his deceased wife—which precipitates his own death, illustrating a fatal flaw in his character.

► From the same Region or People

Learn more about the Yukaghir people


Told by Marie Dauroff, a Russian creole girl, aged fifteen, in the village of Nishne-Kolymsk, the Kolyma country, summer of 1896.

There were an old man and an old woman. They had one daughter. They said to her, “Go to the roof and bring the elk’s head.” She brought the elk’s head. They chopped it up small and cooked it in a kettle. They ate of it, and in one day they finished it. Then they said again to the girl, “Go to the roof and bring the mare’s tongue.” She brought the tongue. They cut it up small, and then fried it in a frying-pan. Then they wanted to eat of it; but the first morsel stuck in the throat of the girl, and she fell down, with the rattle of death in her throat.

The old man and the old woman cried for grief, but the girl soon died. The old woman cried so much, that she brought forth a boy. The old man felt joyful, so he wanted to celebrate the birth. He kindled a large fire, and went to the roof to get a leg of elk; but before he came back, the old woman had died along with the boy.

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The old man was frantic with grief. He cried at first; then he struck the old woman, and said, “Why did the ‘black ruin’ take you this time? You never even felt slightly indisposed.” The old woman was so angry, that she jumped up, struck the old man on the head, and died again. The old man fell down and scattered all around in their ashes.

The end. They lived and lived, and live till now, but get nothing good whatever.


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Story of the Forest Demon

A forest-dwelling man marries a Russian girl and has a son. The son, after warning his wife about his dangerous family, leaves with her and a barrel of alcohol. Each night, he faces violent encounters with his brothers. On the final night, the old forest-demon kills him. The wife takes their children and returns to her father.

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

Family Dynamics: The tale explores complex relationships within the family, including the son’s interactions with his wife and his dangerous family background.

Conflict with Authority: The son defies his father’s summons, choosing to flee with his wife, which leads to violent confrontations with his brothers and ultimately his father.

Loss and Renewal: Following the husband’s death, the wife returns to her father with their children, signifying an end to one chapter and the beginning of another.

► From the same Region or People

Learn more about the Yukaghir people


Told by John Sukhomyasoff, a Russian creole, the clerk of the church in the village of Nishne-Kolymsk, the Kolyma country, summer of 1896.

There was a forest-being, a hairy man, who lived in the woods and roamed about the country. He married a Russian girl and had a son by her. The boy grew up and in his turn married and had two children. One time he said to his wife, “My father calls me to his place, but I do not wish to go. Let us rather go away from here.” He took a barrel of alcohol (a barrel holding three pails [a Russian “pail” is equal to 2.70 gallons. A barrel of three pails forms one side-pack of the usual load of the pack horse]), and they set off. They went throughout the day, and came to a dense forest. He said to his wife, “This evening my elder brother will come to fetch me; but I shall not go. Probably you will hear a noise and clatter in the night time. Be sure to stay in the tent! Not a single look outside, nor the faintest call!” He drank from the barrel as much as one pail, then he went out. The woman remained in the tent, but could not sleep. At midnight she heard much noise and clatter, but she did not dare to look out.

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In the morning, however, she went out. All the trees around the house had their bark peeled off and their branches were broken off. Her husband was sleeping on the bare ground, very tired. They moved off. In the evening he said to his wife, “This time my eldest brother will come to fetch me. I shall obey him as little as I did the other one. You must keep in the tent and wait until morning.” He drank another pailful of alcohol and went out. At midnight she heard louder noises than before, shrill whistling, clapping of heavy blows, and the thud of falling branches. In the morning she went out. All the trees had been cut down to the very roots, and her husband was lying on the ground, half dead and senseless. She nursed him and dressed his wounds, until he came, to. The next evening he said, “This time the old one will come; and even if he should murder me, I shall not go with him. Keep this well in mind. If I am killed, do not stay here in the forest; take our children and go away to your own father.” He drank the last pail of alcohol and went out. In the middle of the night, the woman heard noise and clatter ten times worse than the two previous nights. Even the tent was torn from its supports and carried away. They fought the whole night long and then throughout the day, and the whole of the following night. This time it was the woman who lay like dead. After sunrise she came to and looked up. Nearby was a big larch tree, as thick as a man can embrace. The old forest-demon wound his son around the tree as he would a strip of leather. In this position he left him dead and disfigured. The woman took her children and went back to her father.

The end.


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Big-Raven and Fish-Woman

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

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

E. J. Brill – Leyden, 1917


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Koryak people


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

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

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

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

That is all.


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How Eme’mqut became a cannibal

Eme’mqut, married to Grass-Woman, becomes a cannibalistic killer, consuming his own father-in-law Root-Man. Grass-Woman escapes and tricks him with strategically placed lice. Big-Raven intervenes, ultimately forcing Eme’mqut to consume himself, starting with his toes and ending with his neck. After his death, mysterious visitors arrive, and the family settles permanently, abandoning their wandering lifestyle.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Cunning and Deception: Grass-Woman cleverly uses lice to deceive Eme’mqut, leading to his downfall.

Divine Punishment: Big-Raven intervenes to punish Eme’mqut for his cannibalistic actions, forcing him to consume himself.

Loss and Renewal: Following Eme’mqut’s demise, the family abandons their nomadic lifestyle, settling permanently and marking a new beginning.

► From the same Region or People

Learn more about the Koryak people


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

Big-Raven lived with his people. Eme’mqut married Grass-Woman. Eme’mqut said to his wife, “Let us go out.” She said, “It seems that you are going to do wrong.” He said, “Why should I? This time I shall not do so.” He went out into the open country and came home, having killed wild reindeer. Then he staid for a night in the open. After that he staid for two nights and very soon all the time. Grass-Woman went for a visit to her father Root-Man. She came and looked through the vent-hole, she quietly looked in and saw that just then Eme’mqut had split Root-Man in twain. He was eating his own father-in-law.

Grass-Woman went to her open-country house and entered it. She put one small louse into the inner room, and another into the storehouse. Then she fled to Big-Raven’s house. She came to Big-Raven’s and said, “I don’t know what has happened to Eme’mqut.”

► Continue reading…

They constructed a raised platform. Oh, Eme’mqut came to the open-country house, and he called, “Grass-Woman!” and it answered from the house, “Oh!” He came to the storehouse and called again, “Grass-Woman!” and it answered from the storehouse “Oh!” He recognized the voice of those small lice. He said, “The deuce! She is deceiving me!” He said, “Maybe I shall not be able to eat those people!” He came (to Big-Raven’s house). The people were sitting on a raised platform. Eme’mqut said, “Maybe I shall not be able to eat them, since they have constructed a platform!”

He approached, and began to lick with his tongue (the supports of the platform). Big-Raven cut at his tongue with a hatchet. He broke the edge of the hatchet; and when he examined it, it was quite jagged, like the broken gums (of an old man). (He did) the same with an axe; then he examined it, and it was also all jagged.

Big-Raven said, “Well then, Grass-Woman, give him his own offspring!” She dropped their small son into his mouth, and he spat out mere broken bones. Then Big-Raven said to him, “Well, then listen to me! Since you are like that, listen to me! just do try and eat your own body!” Immediately he began to gnaw the points of the nails of his own toes. After that he consumed his legs; then his body, arms, and shoulders. At last merely the neck was left, merely the throat. Then only did he die. After a while they burned him.

One time they were sitting in the dark. Their fire had just gone out, and Yini’a-na’wgut said to her sister, “Let us go and stop up the smoke-hole!” They stopped up the smoke-hole; and then they began to say, “Those two are coming back! (One of them) is carrying something on his shoulders. It seems to be Eme’mqut, carrying his little son.” (Indeed,) those two came and said, “Bring out the fire!” The women carried out the fire. They fed the fire (with sacrifice). Then only did the new-comers enter.

From that time on he ceased to say, “Let us go to the open country!” They staid at home all the time. They lost all desire to roam in all directions and to all places. They staid at home at the same place.

That is all.


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The boy who married the Sun

A boy, left destitute with his mother after his family drowns, seeks his lost kin and is thrashed by a Cliff-Spirit. Following his father’s guidance, he replenishes their provisions. He ascends to the heavens, cures the Sun’s daughter, and marries her. Returning with wealth and reindeer herds, his wife creates a golden home. Their prosperity spreads, but the mother succumbs to awe.

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

Underworld Journey: The boy ventures into the realm of the dead, encountering his deceased father and brothers.

Divine Intervention: He ascends to the heavens, cures the Sun’s daughter, and marries her, indicating interactions with divine beings.

Loss and Renewal: Following the loss of his family, the boy’s journey leads to the replenishment of provisions and eventual prosperity.

► From the same Region or People

Learn more about the Chukchee people


Told by Mary Alin, a Russianized Chuvantzy woman, in the village of Markova, on the Middle Anadyr, 1901.

A man lived in a Maritime settlement. He had seven grown-up sons. They were travelling in a boat, and hunting whales and walruses. One time they went to sea, and saw a large overhanging cliff, quite similar to a house. At that moment the boat capsized, and they were drowned. Their mother was left quite destitute, with the youngest son, who was still a small boy. The boy cried all the time, and asked his mother for food. She gathered some shells and seaweed on the shore, and with these she fed the boy; but he continued to cry, and to ask for whale-skin and walrus-blubber such as he was accustomed to. The mother also cried, “Where shall we find them? Your father is gone, and your brothers are also gone.” He said, “Then I will go and find them.” — “How can you find them? They are drowned in the sea.” The boy went away without his mother’s knowledge, and walked along the shore. At last he came to that cliff-house. He entered it, and saw his father and his seven brothers sitting there.

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The father wept. “Why have you come? We are dead, drowned.” A Cliff-Spirit was there also. He was very angry. “Why have you come?” said the Spirit, and gave the boy a tremendous thrashing, so that he was left hardly alive. The father helped him to get up, and led him out of the house. He gave him also three small roots, and said, “When you reach home, put one of these roots into each of our caches. Then in the morning send your mother to look into the caches.” The boy came Home, and first of all he went to the caches, and put into each of them one root of those given to him by his father. Then he came to the mother. The mother was weeping. “Where have you been, and who has beaten you so frightfully?” — “I saw my father and my seven brothers.” — “Do not say so! Your father and your brothers perished long ago.” Weeping, she fell asleep. In the morning he awakened her, and said, “O mother! go and open the three caches, and then bring some food from there!” The mother thought, “What shall I bring? There is nothing in them.” Notwithstanding, she went to the caches and opened them. All the caches were full of provisions, — whale-skin and white-whale blubber and walrus-meat and everything as it was in the time when her husband and her seven sons were alive. The boy said, “Now, mother, we have plenty of food: so I will go and look for a wife.” — “Where will you find her, child?” — “I shall.” He got up about midnight, put on his clothes and boots, and departed. He looked up toward the sky, and saw two men descending directly toward him. “Where are you going? What do you want?” — “I am going to look for a wife.” — “All right! Then drive these reindeer of ours, and follow our trail. The way we descended, that way you ascend.” He sat down on the sledge and drove upwards along the moon’s ray. He felt much fear; nevertheless he drove straight ahead, and came to the heavens. The heavens looked like firm ground, only it was quite white and shining. He saw a Raven that flew by. “What do you want here? Oh, well! I know. Stay a little! I will tell you. You will find on the way a settlement of Reindeer people. Do not stop there. Then you will find another settlement of Reindeer people. Do not stop there, either. Also pass by the third settlement. Then you will see a large house, shining like gold. This is the house of the Sun. His daughter is quite ill. She is near unto death, and nobody knows how to help her. The Sun will greet you with great joy. He will say, ‘Oh, it is a man from the Lower World! Can you not help my daughter? I will give you a rich reward.’ Then say, ‘I do not want your reward; but I will help, if you will consent to give me your daughter for a wife.’ The Sun will think, ‘She is dying. It is better to have her live and marry this stranger.’ Then he will consent to your request. At the same time I will sit upon the roof. Enter the room, and look out of the window upon the roof. I will open my beak and take in three heavy breaths. Then do the same! Take three long breaths and let the air of them touch the girl. Then she will recover.”

The young man came to that house, and fell backward, dazed by its mere brightness. The Sun lifted him from the ground, and said, “Do not be afraid! Since you came from the Lower World, help my daughter, who is ill! I will give you a rich reward.” The boy answered, “I want no reward. Rather promise to let me marry your daughter!” The Sun thought to himself, ‘Better that than to have her dead!’ So he gave the promise. The young man looked out of the window. A Raven was sitting on the roof. The Raven opened his beak and drew in three breaths. He also drew three breaths. The air touched the girl, and she recovered. She looked as if just awakened from deep slumber. She asked for meat and drink, and they gave them to her. After that they married her to the visitor. In a few days the father-in-law said, “You have a country of your own. Go there to your mother!” The Sun said also, “On the way you will pass three settlements with large herds of reindeer. Tell them to follow you. I give them to you.” He came to the settlements, and said as he had been told. “All right!” they answered; and when he looked back, it seemed as if the whole land was moving around, so numerous were the reindeer and the herdsmen. About midnight they came to his mother. Oh, she felt much joy! The young man’s wife entered the house, and said, “Oh, this house is too bad! How could we live in a house like this?” — “We cannot help it,” said her husband. “This is our only house.” She went out, and took from her bosom a golden egg. She threw the egg into the brook, and there was a big golden house. “Now,” said the woman, “this is a house fit for us to live in.” They lived in the house. Their mother wondered greatly, and from thus wondering she died in three days. The poor people used to come to them from all directions, and they slaughtered reindeer for every one. Thus they lived in affluence and grew numerous.

[The episode of the golden house certainly does not belong to Chukchee folk-lore. Still in several tales collected among the Chukchee similar episodes are met with.]


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Reindeer-Born

A young herdsman discovers a mysterious infant, Reindeer-Born, born from a reindeer-doe. The child grows rapidly but secretly devours the herd. When accused, the family dismisses the young man’s warnings. Fleeing in fear, he encounters a cannibalistic woman. She reforms her ways to marry him, but he remains homesick, longing for his family, despite the new life he builds.

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

Conflict with Nature: The herdsman’s struggle against the mysterious forces threatening his reindeer herd represents a direct conflict with natural elements.

Family Dynamics: The tension between the herdsman and his family, especially their dismissal of his warnings, underscores complex familial relationships.

Loss and Renewal: The destruction of the herd and the herdsman’s subsequent journey leading to a new life with the reformed woman illustrate cycles of loss and new beginnings.

► From the same Region or People

Learn more about the Chukchee people


Told by Mary Alin, a Russianized Chuvantzy woman, in the village of Markova on the Anadyr River, December, 1905.

There lived a man who had one son. This son was all the time with the reindeer-herd. One time he came to the herd and saw that one reindeer had an abscess on her ear. The night passed. The next morning he went to his father and said, “O father! a doe of ours has a very strange abscess on her ear. It is better that we kill her.” The father said, “How foolishly you talk! Let her be!” The next evening he saw that the reindeer was lying on the ground. The third evening he came, he heard a small infant crying. It was Reindeer-Born. He sped home. “O father! I told you we had better kill her. Now a little infant is crying there, Reindeer-Born.” The father scolded him: “Go and bring it here!” The infant was so heavy, he was hardly able to carry it home. “Now you may nurse it, if you want to.” In three days the infant walked and grew to be a boy. On the fourth day the boy wanted to go to the reindeer-herd. The young man did not want to take him. Then the father blamed him. “You must take him for an assistant herdsman.”

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He took him along when going to the herd. Then the boy said, “You watch the herd on this side, and I will watch it on that side.” As soon as evening came, the boy said, “Oh, let my mouth open!” and his mouth opened; “O reindeer! enter my mouth,” and the reindeer entered his mouth. The next morning several reindeer were missing. The brother asked, “What has happened to those reindeer?” The boy said, “Wolves have attacked them and driven them away.” — “Then why are no traces of wolves to be seen on the snow?”

They came home. The young man said again, “Let us kill him! He will destroy the whole herd.” The father blamed him. “It is because you are a bad herdsman, that the wolves come and destroy our reindeer.” They went again toward the herd. The boy said, “Let me watch on this end, and you on that!” As soon as evening came, the boy said, “Oh, you, my mouth, open!” and the mouth opened; “Oh, you, reindeer, enter my mouth!” and they entered.

The next morning the young man asked again, “What has happened to those reindeer?” The boy said, as before, “The wolves came and drove them away.” — “Then why are no wolves’ tracks to be seen on the snow? I think that you ate them yourself.” They came home. The young man said to his parents, “I told you before that he destroys the herd. Now I shall leave you and go away. Otherwise he will eat me also.” He ran away, and kept running throughout the night. In the morning he walked on more slowly. After a while he saw a house. Near that house, upon the supports, carcasses of men were hanging, fastened there by the hair. A woman came out and called with great joy, “Oh, oh! a man, a guest!” She sprang to the support and drew down one human carcass. “What are you going to do with it?” — “I am going to cook it for you.” — “Oh, horrors! we do not eat food like that!” She bounced off, and in a few moments brought to the house a large reindeer-herd. She slaughtered one reindeer, which was very fat. Then she took the carcass into the house. “Take care!” said the man, “do not cook this clean food in that kettle of yours!” She threw the kettle away, and took another one, which was quite new. Then he ate. Night came: they were going to sleep. The woman said, “I wish you would marry me!” He answered, “When you cease to feed on things like these, then I will marry you.” — “All right!” said the woman, “marry me, and I will eat and drink as you may order.” So he married her and copulated with her. Every day she would go out. The next morning, when she left, he began to cry bitterly. In the evening she asked, “What is the reason that you cried so bitterly after I left?” — “The stunted willow whipped me,” said the young man. Oh, the woman sprang out of the house, and beat at the bushes with an iron pan-shovel. “How dared you to whip my husband?” — “We did nothing,” said the bushes. He cried when thinking of his father and mother.

[The tale was left unfinished. The narrator knew no more.]


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.

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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