The Bunbundoolooeys

Bunbundoolooey, a mother pigeon, forgets her baby in a goolay while hunting. The baby grows into a man alone. Years later, the mother remembers and seeks him. She finds her son’s tracks leading to a camp and joyfully reunites with him. However, the son, harboring anger for her abandonment, rejects her and kills her with a stone before continuing to his camp.

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

► Themes of the story

Family Dynamics: The narrative centers on the relationship between a mother and her son, highlighting the consequences of neglect and abandonment.

Revenge and Justice: The son’s act of killing his mother upon their reunion serves as retribution for her earlier neglect, embodying the theme of revenge.

Conflict with Authority: The son’s rejection and violent response to his mother’s authority underscore a challenge to familial hierarchy.

► From the same Region or People

Australia
- Narran Lore

Learn more about the Aboriginal Australians

The mother Bunbundoolooey put her child, a little boy Bunbundoolooey, who could only just crawl, into her goolay. Goolay is a sort of small netted hammock, slung by black women on their backs, in which they carry their babies and goods in general. Bunbundoolooey, the pigeon, put her goolay across her back, and started out hunting.

When she had gone some distance she came to a clump of bunnia or wattle trees. At the foot of one of these she saw some large euloomarah or grubs, which were good to cat.

► Continue reading…

She picked some up, and dug with her yam stick round the roots of the tree to get more. She went from tree to tree, getting grubs at every one. That she might gather them all, she put down her goolay, and hunted further round.

Soon in the excitement of her search, she forgot the goolay with the child in it, and wandered away. Further and further she went from the Dunnia clump, never once thinking of her poor birrahlee, or baby. On and still on she went, until at length she reached a far country.

The birrablee woke up, and crawled out of the goolay. First he only crawled about, but soon he grew stronger, and raised himself, and stood by a tree. Then day by day he grew stronger and walked alone, and stronger still he grew, and could run. Then he grew on into a big boy, and then into a man, and his mother he never saw while he was growing from birrahlee to man.

But in the far country at length one day Bunbundoolooey, the mother, remembered the birrablee she had left.

“Oh,” she cried, “I forgot my birrahlee. I left my birrablee where the Dunnias grow in a far country. I must go to my birrahlee. My poor birrahlee! I forgot it. Mad must I have been when I forgot him. My birrahlee! My birrahlee!”

And away went the mother as fast as she could travel back to the Dunnia clump in the far country. When she reached the spot she saw the tracks of her birrablee, first crawling, then standing, then walking, and then running. Bigger and bigger were the tracks she followed, until she saw they were the tracks of a man. She followed them until she reached a camp. No one was in the camp, but a fire was there, so she waited, and while waiting looked round. She saw her son had made himself many weapons, and many opossum rugs, which he had painted gaily inside.

Then at last she saw a man coming towards the camp, and she knew he was her birrahlee, grown into a man. As he drew near she ran out to meet him, saying:

“Bunbundoolooey, I am your mother. The mother who forgot you as a birrahlee, and left you. But now I have come to find you, my son. Long was the journey, my son, and your mother was weary, but now that she sees once more her birrahlee, who has grown into a man, she is no longer weary, but glad is her heart, and loud could she sing in her joy. Ah, Bunbundoolooey, my son! Bunbundoolooey, my son!”

And she ran forward with her arms out, as if to embrace him.

But stern was the face of Bunbundoolooey, the son, and no answer did he make with his tongue. But he stooped to the ground and picked therefrom a big stone. This swiftly he threw at his mother, hitting her with such force that she fell dead to the earth.

Then on strode Bunbundoolooey to his camp.

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 Gwinerboos the Redbreasts

Gwineeboo and Goomai, two women gathering mussels, kill a kangaroo pursued by hunters Quarrian and Gidgereegah, hiding it from them. Despite the hunters’ suspicions, the women deny any knowledge of the kangaroo. Eventually, the hunters catch the women cooking it and refuse to share the meat. Angered, the women invoke a deadly storm, transforming the hunters into birds and later into stars alongside the kangaroo.

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

► Themes of the story

Cunning and Deception: Gwineeboo and Goomai deceive the hunters by hiding the kangaroo they killed and denying any knowledge of it.

Conflict with Authority: The women’s actions challenge the hunters’ authority over their prey, leading to a confrontation.

Transformation: The hunters are transformed into birds and later into stars as a result of the women’s invocation.

► From the same Region or People

Australia
- Narran Lore

Learn more about the Aboriginal Australians

Gwineeboo and Goomai, the water rat, were down at the creek one day, getting mussels for food, when, to their astonishment, a kangaroo hopped right into the water beside them. Well they knew that he must be escaping from hunters, who were probably pressing him close. So Gwineeboo quickly seized her yam stick, and knocked the kangaroo on the head; he was caught fast in the weeds in the creek, so could not escape. When the two old women had killed the kangaroo they hid its body under the weeds in the creek, fearing to take it out and cook it straight away, lest the hunters should come up and claim it.

► Continue reading…

The little son of Gwineeboo watched them from the bank. After having hidden the kangaroo, the women picked up their mussels and started for their camp, when up came the hunters, Quarrian and Gidgereegah, who had tracked the kangaroo right to the creek.

Seeing the women they said: “Did you see a kangaroo?”

The women answered: “No. We saw no kangaroo.”

“That is strange, for we have tracked it right up to here.”

“We have seen no kangaroo. See, we have been digging out mussels for food. Come to our camp, and we will give you some when they are cooked.”

The young men, puzzled in their minds, followed the women to their camp, and when the mussels were cooked the hunters joined the old women at their dinner. The little boy would not eat the mussels; he kept crying to his mother, “Gwineeboo, Gwineeboo. I want kangaroo. I want kangaroo. Gwineeboo. Gwineeboo.”

“There,” said Quarrian. “Your little boy has seen the kangaroo, and wants some; it must be here somewhere.”

“Oh, no. He cries for anything he thinks of, some days for kangaroo; he is only a little boy, and does not know what he wants,” said old Gwineeboo. But still the child kept saying, “Gwineeboo. Gwinceboo. I want kangaroo. I want kangaroo.” Goomai was so angry with little Gwineeboo for keeping on asking for kangaroo, and thereby making the young men suspicious, that she hit him so hard on the mouth to keep him quiet, that the blood came, and trickled down his breast, staining it red. When she saw this, old Gwineeboo grew angry in her turn, and hit old Goomai, who returned the blow, and so a fight began, more words than blows, so the noise was great, the women fighting, little Gwineeboo crying, not quite knowing whether he was crying because Goomai had hit him, because his mother was fighting, or because he still wanted kangaroo.

Quarrian said to Gidgereegah. “They have the kangaroo somewhere hidden; let us slip away now in the confusion. We will only hide, then come back in a little while, and surprise them.”

They went quietly away, and as soon as the two women noticed they had gone, they ceased fighting, and determined to cook the kangaroo. They watched the two young men out of sight, and waited some time so as to be sure that they were safe. Then down they hurried to get the kangaroo. They dragged it out, and were just making a big fire on which to cook it, when up came Quarrian and Gidgereegah, saying:

“Ah! we thought so. You had our kangaroo all the time; little Gwinceboo was right.”

“But we killed it,” said the women.

“But we hunted it here,” said the men, and so saying caught hold of the kangaroo and dragged it away to some distance, where they made a fire and cooked it. Goomai, Gwineeboo, and her little boy went over to Quarrian and Gidgereegah, and begged for some of the meat, but the young men would give them none, though little Gwineeboo cried piteously for some. But no; they said they would rather throw what they did not want to the hawks than give it to the women or child. At last, seeing that there was no hope of their getting any, the women went away. They built a big dardurr for themselves, shutting themselves and the little boy up in it. Then they began singing a song which was to invoke a storm to destroy their enemies, for so now they considered Quarrian and Gidgereegah. For some time they chanted:

“Moogaray, Moogaray, May, May,
Eehu, Eehu, Doongarah.”

First they would begin very slowly and softly, gradually getting quicker and louder, until at length they almost shrieked it out. The words they said meant, “Come hailstones; come wind; come rain; come lightning.”

While they were chanting, little Gwineeboo kept crying, and would not be comforted. Soon came a few big drops of rain, then a big wind, and as that lulled, more rain. Then came thunder and lightning, the air grew bitterly cold, and there came a pitiless hailstorm, hailstones bigger than a duck’s egg fell, cutting the leaves from the trees and bruising their bark. Gidgereegah and Quarrian came running over to the dardurr and begged the women to let them in.

“No,” shrieked Gwineeboo above the storm, “there was no kangaroo meat for us: there is no dardurr shelter for you. Ask shelter of the hawks whom ye fed.” The men begged to be let in, said they would hunt again and get kangaroo for the women, not one but many. “No,” again shrieked the women. “You would not even listen to the crying of a little child; it is better such as you should perish.” And fiercer raged the storm and louder sang the women:

“Moogaray, Moogaray, May, May,
Eehu, Eehu, Doongarah.”

So long and so fierce was the storm that the young men must have perished had they not been changed into birds. First they were changed into birds and afterwards into stars in the sky, where they now are, Gidgereegah and Ouarrian with the kangaroo between them, still bearing the names that they bore on the earth.

The Weeoombeens and the Piggiebillah

Two Weeoombeen brothers hunted an emu but faced a greedy giant, Piggiebillah, who seized their kill. Seeking revenge, they alerted black fellows, who attacked Piggiebillah but failed to recover the emu. The brothers cleverly hid, using the emu as a shield, and later escaped. Unable to find them, the black fellows believed the brothers transformed into white-throated birds, now called Weeoombeens, while Piggiebillah’s fate inspired the porcupine ant-eater’s spiked appearance.

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

► Themes of the story

Revenge and Justice: The brothers seek retribution against Piggiebillah for taking their emu by leading the black fellows to attack him.

Transformation: The black fellows believe the brothers transformed into white-throated birds, now called Weeoombeens, highlighting a metamorphosis.

Conflict with Authority: The brothers challenge Piggiebillah’s dominance by orchestrating an attack against him, defying his authority.

► From the same Region or People

Australia
- Narran Lore

Learn more about the Aboriginal Australians

Two Weeoombeen brothers went out hunting. One brother was much younger than the other and smaller, so when they sighted an emu, the elder one said to the younger: “You stay quietly here and do not make a noise, or Piggiebillah, whose camp we passed just now, will hear you and steal the emu if I kill it. He is so strong. I’ll go on and try to kill the emu with this stone.” The little Weeoombeen watched his big brother sneak up to the emu, crawling along, almost flat, on the ground. He saw him get quite close to the emu, then spring up quickly and throw the stone with such an accurate aim as to kill the bird on the spot.

► Continue reading…

The little brother was so rejoiced that he forgot his brother’s caution, and he called aloud in his joy. The big Weeoombeen looked round and gave him a warning sign, but too late, Piggiebillah had heard the cry and was hastening towards them. Quickly big Weeoombeen left the emu and joined his little brother.

Piggiebillah, when he came up, said: “What have you found?”

“Nothing,” said the big Weeoombeen, “nothing but some mistletoe berries.”

“It must have been something more than that, or your little brother would not have called out so loudly.”

Little Weeoombeen was so afraid that Piggiebillah would find their emu and take it, that he said: “I hit a little bird with a stone, and I was glad I could throw so straight.”

“It was no cry for the killing of a little bird or for the finding of mistletoe berries that I heard. It was for something much more than either, or you would not have called out so joyfully. If you do not tell me at once I will kill you both.”

The Weeoombeen brothers were frightened, for Piggiebillah was a great fighter and very strong, so when they saw he was really angry, they showed him the dead emu.

“Just what I want for my supper,” he said, and so saying, dragged it away to his own camp. The Weeoombeens followed him and even helped him to make a fire to cook the emu, hoping by so doing to get a share given to them. But Piggiebillah would not give them any; he said he must have it all for himself.

Angry and disappointed, the Weeoombeens marched straight off and told some black fellows who lived near, that Piggiebillah had a fine fat emu just cooked for supper.

Up jumped the black fellows, seized their spears, bade the Weeoombeens quickly lead them to Piggiebillah’s camp, promising them for so doing a share of the emu.

When they were within range of spear shot, the black fellows formed a circle, took aim, and threw their spears at Piggiebillah. As the spears fell thick on him, sticking out all over him, Piggiebillah cried aloud: “Bingehlah, Bingeblah. You can have it, you can have it.” But the black fellows did not desist until Piggiebillah was too wounded even to cry out; then they left him a mass of spears and turned to look for the emu. But to their surprise they found it not. Then for the first time they missed the Weeoombeens.

Looking round they saw their tracks going to where the emu had evidently been; then they saw that they had dragged the emu to their nyunnoo, which was a humpy made of grass.

When the Weeoombeens saw the black fellows coming, they caught hold of the emu and dragged it to a big hole they knew of, with a big stone at its entrance, which stone only they knew the secret of moving. They moved the stone, got the emu and themselves into the hole, and the stone in place again before the black fellows reached the place.

The black fellows tried to move the stone, but could not. Yet they knew that the Weeoombeens must have done so, for they had tracked them right up to it, and they could hear the sound of their voices on the other side of it. They saw there was a crevice on either side of the stone, between it and the ground. Through these crevices they, drove in their spears, thinking they must surely kill the brothers. But the Weeoombeens too had seen these crevices and had anticipated the spears, so they had placed the dead emu before them to act as a shield. And into its body were driven the spears of the black fellows extended for the Weeoombeens.

Having driven the spears well in, the black fellows went off to get help to move the stone, but when they had gone a little way they heard the Weeoombeens laughing. Back they came and speared again, and again started for help, only as they left to hear once more the laughter of the brothers.

The Weeoombeens finding their laughter only brought back the black fellows to a fresh attack, determined to keep quiet, which, after the next spearing, they did.

Quite sure, when they heard their spear shots followed by neither conversation nor laughter, that they had killed the Weeoombeens at last, the black fellows hurried away to bring back the strength and cunning of the camp, to remove the stone.

The Weeoombeens hurriedly discussed what plan they had better adopt to elude the black fellows, for well they knew that should they ever meet any of them again they would be killed without mercy. And as they talked they satisfied their hunger by eating some of the emu flesh.

After a while the black fellows returned, and soon was the stone removed from the entrance. Some of them crept into the hole, where, to their surprise, they found only the remains of the emu and no trace of the Weeoombeens. As those who had gone in first crept out and told of the disappearance of the Weeoombeens, others, incredulous of such a story, crept in to find it confirmed. They searched round for tracks; seeing that their spears were all in the emu it seemed to them probable the Weeoombeens had escaped alive, but if so, whither they had gone their tracks would show. But search as they would no tracks could they find. All they could see were two little birds which sat on a bush near the hole, watching the black fellows all the time. The little birds flew round the hole sometimes, but never away, always returning to their bush and seeming to be discussing the whole affair; but what they said the black fellows could not understand. But as time went on and no sign was ever found of the Weeoombeens, the black fellows became sure that the brothers had turned into the little white-throated birds which had sat on the bush by the hole, so, they supposed, to escape their vengeance. And ever afterwards the little white-throats were called Weeoombeens. And the memory of Piggiebillah is perpetuated by a sort of porcupine ant-eater, which bears his name, and whose skin is covered closely with miniature spears sticking all over it.

Story of Gege-woman

An old man warns his three sons not to climb the roof, but the eldest and middle sons ignore him and both meet Gege-Woman, who catches fish with her breeches. They each reject her food and are devoured by wolves, bears, and wolverines. The youngest son, however, marries her, and with his father’s help, traps the beasts. Gege-Woman chases him, but after a fight with another woman, both die. The son and his family become rich.

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

► Themes of the story

Supernatural Beings: Gege-Woman herself is a supernatural entity capable of summoning wolves, bears, and wolverines to enforce her will.

Trials and Tribulations: The youngest son’s journey involves overcoming the peril posed by Gege-Woman, surviving her pursuit, and ultimately leading his family to prosperity.

Conflict with Authority: The sons’ decision to ignore their father’s explicit warning highlights a classic struggle between youthful defiance and parental authority, resulting in severe repercussions for the elder siblings.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

In Russian, Гегйка Баба which probably means “woman who cried ‘gege’!

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

There was an old man and his wife. They had three sons. The old man said to his sons, “Listen, my children! Do not climb the roof, do not climb to the upper beam.” The next morning the elder son climbed to the roof and mounted the upper beam. He saw from there, on the seashore, that a young woman was catching fish with her own breeches. He descended and went to the shore. Gege-Woman was there catching fish with her breeches. “Ah, you have come!” — “Yes, I have.” — “Do you want to take me for your wife? If so, I will cook some food for you.” — “All right!”

They went home. Gege-Woman cooked some fish, and offered it to her future husband; but he pushed it off, and the fish fell to the ground. “Who wants to eat of your nasty fish, Breeches-Caught?” He left the house; but Gege-Woman followed him, and called aloud, “Gege, wolves, gege, bears, gege, wolverines, poz, poz, poz!” [one of the calls addressed to the dog-team] So the wolves, the bears, and the wolverines came and devoured him. The old man had lost the first son.

► Continue reading…

The second son, mounted the roof, and saw Gege-Woman catching fish with her breeches. He went the same way, and came to the shore. “O young man! take me for your wife. If you are willing, I will cook some food for you.” — “All right!” They went home, and she cooked some fish and offered it to her visitor; but he pushed it off. “Who wants to eat of your nasty fish, Breeches-Caught?” He left the house; but she followed him, and called aloud, “Gege, bears, gege, wolves, gege, wolverines, poz, poz, poz!” Bears, wolves and wolverines came and devoured him. The old man had lost his second son.

The third and the youngest son mounted the roof, and saw Gege-Woman. He went to the seashore. “O young man! take me for your wife. I will cook some food for you.” “All right!” He ate of the food. So they lived together. She forbade the bears and the wolves to devour the young man. Meanwhile the old man built a number of deadfalls and other traps. He caught all the bears and wolves and wolverines one by one. Then he said to his boy, “You may go away. There is nobody left to destroy you.” That very night he fled from there. Gege-Woman followed him. He saw a small stream of smoke coming out of the ground, and plunged down. It was the underground house of Haihai-Woman. [in Russian Гайгайка Баба “woman crying ‘hai, hai!’”] “Oh, oh I give me back my husband!” “I will not. He shall be mine.” So the two women fought and killed each other. He went out, and fled to his parents’ house. They visited the houses of the dead woman, and took everything there was. So they grew rich.

That is all.

A Chuvantzi tale (Anadyr version)

This tale is probably of Chuvantzi provenience. It is remarkable from the fact that some fragments of verse have been arranged in the form of an old Russian lay, although the life it describes is of native color. In the Kolyma country this tale has been transformed into a similar lay, more coherent in character, used chiefly as a lullaby.

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: Pondandi faces and overcomes multiple formidable challenges set by the woman, each serving as a test of his dedication and capabilities.

Transformation through Love: Pondandi’s unwavering efforts and accomplishments lead to a transformation in their relationship, moving from silence and distance to mutual understanding and partnership.

Conflict with Authority: The woman, assuming a position of authority after her father’s death, imposes difficult tasks on Pondandi, who must navigate and overcome these authoritative challenges to achieve his goal.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Anne Chain, a Russianized Chuvantzi woman, in the village of Markova, the Anadyr country, summer of 1896.

There was a man, Latka by name, who had an assistant who was called Pondandi. When Latka died, his daughter remained alone with Pondandi. Pondandi worked for her as he used to do for her father. One morning she arose and saw that there was no fire in the house. She walked out, and saw the assistant sitting on the other bank of the river, quite motionless. “Eh, Pondandi, Pondandi, why do you not make a fire? We are cold.” He said nothing, but sat as before, looking at her quite steadfastly. So she made the fire herself. “Here, Pondandi, fetch some water!” He did not stir. She went for water herself. “Here, Pondandi, cook some food! We are hungry.” He paid no attention. She cooked the brisket of a wild sheep. “O, Pondandi, Pondandi! what do you want?” He did not answer. “Come and have a meal!” He did not stir. She ate all alone, and went to sleep. The next morning she went out of the house. He was sitting on the very same place, looking at her more steadfastly than ever.

► Continue reading…

She herself performed all the household work, and said nothing to him. When all was finished, she called, “Ah, Pondandi, Pondandi! what do you want?” He did not reply. “Perhaps you want a handsome suit of clothes. I will prepare them for you.” He sat as before without answering, looking steadfastly at her.

She had a meal and went to sleep. The next morning she looked at the river, and he was sitting there as before. “O Pondandi, Pondandi I what do you want? Perhaps you want to take me for your wife?” He jumped up like a football, and danced about. After one tour he sat down again, and looked at her as steadfastly as before. She said nothing until the next morning. Then she went to the river, and said:

O Pondandi, Pondandi!
If you want to marry me,
Go and kill a big brown bear
For a blanket for me.

He jumped up and danced about, and then started off like an arrow. She said to herself, “Oh, let him go! Perhaps the bear will devour him, and I shall be rid of him.” The next morning she went to the river, and Pondandi, was sitting there as before. “Ah!” thought she, “he is still alive.” But when she came back to her house, a big bear’s carcass was lying near the entrance.

O, Pondandi, Pondandi!
Go and kill a big elk
For trimming my dress.

He jumped up again and danced off. In due time she went to sleep, saying to herself, “No he is surely dead.” She arose in the morning and went to the river. Pondandi was sitting there, but a big elk’s carcass lay near the entrance.

O Pondandi, Pondandi!
If you want to marry me,
Go and kill a big mountain-sheep
For our wedding roast.

He jumped up and danced off. She said to herself, “Now perhaps he will fall down the cliff and be killed.” The next morning she went to the river. Pondandi was sitting there, and a big mountain-sheep carcass was lying near the door.

O Pondandi, Pondandi!
See there the big stone!
Go and bring it here
For our future children to play with.

He jumped up and danced off, “Ah,” said she, “now the end is coming. The stone is too heavy. He will desist from his marriage projects.”

The next morning she went out of the house; and a big mountain which had stood away back from the river had changed its place, and stood before the entrance.

O Pondandi, Pondandi!
If you want to marry me,
Take a bow with arrows
And shoot an arrow up to the sky,
Then you must follow it,
As swift as your arrow.

He jumped off and caught his bow. He strung it and shot an arrow up to heaven. Then he jumped upward and followed the arrow. She looked up and followed him with her eyes, until he was lost out of sight. She waited and waited, but he did not fall back, and never descended. “Ah,” said she, “surely he fell down at some other place. No doubt he is dead.” She went to sleep, and in the morning she went again to the river. Nobody was there. “Ah!” sighed she,” it is allover,” and went back to the house. At that moment, however, a man came driving a team of reindeer. It was Pondandi. He fell down somewhere among a big herd of reindeer: so he caught a pair of reindeer, and after attaching them to a sledge, he drove off. Now he arose from his sledge. He was quite handsome, and his clothes were fine. He entered the house and sat down on the bed of the girl.

“O you visitor! Do not sit down on my place! My bridegroom will come, and he will blame me.”

“I am your husband,” said Pondandi. “No,” said the girl, “you are not. His coat is of the worst kind of skins, and he himself is no more than a snotty youth.” — “If you do not believe me, come out, and I will prove it to you.” They went out, and he showed her his former clothes and the skin of a snotty youth in the tree. “Look there!” said Pondandi, “down the valley. My father and mother are passing there with a few of their herds.” She looked down, and the whole valley was alive with reindeer, — bucks and deer, and small fawns. The old people came nearer, and their herd proved much more numerous than the herd of the girl. They joined their herds and lived there. Latka’s daughter married Pondandi.

The end.

Story about Yaghishna

A girl encounters two boys claiming to be her brothers. After sinking into the ground and rising again, she strikes them when they mock her. Returning home to find all wood burned, she meets Yaghishna, who wants her as a daughter. Rejecting the offer with a condition that Yaghishna die soon, she is struck and scattered into gravel.

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

► Themes of the story

Supernatural Beings: The character Yaghishna is depicted as a she-monster, representing interactions with mystical entities.

Conflict with Authority: The girl’s rejection of Yaghishna’s offer to become her daughter, coupled with the condition that Yaghishna must die soon, signifies a challenge to an authoritative figure.

Cunning and Deception: The girl’s clever response to Yaghishna’s proposal demonstrates the use of wit to navigate a dangerous situation.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Annie Korkin, a Russianized Yukaghir girl, aged fourteen, in the village of Pokhotsk, the Kolyma country, summer of 1895.

There was a young girl. She walked about, and saw two boys coming. She shouted to them, “Who are you?” — “We are your brothers.” — “And where are you going?” — “We are going to your house.” She sat down on the ground and sank through it. The brothers came to the house, and cried bitterly. Then they went down the road the girl had descended before them. They came to the girl, and cried again, “Why should the earth refuse to carry you? You are probably too clumsy to walk upon it.” She felt very angry. Therefore, she jumped up to the earth’s surface, and struck both boys on the face. Then she went home. Not a single piece of wood was left there. The two boys, while crying, had burnt up all the fuel, to dry their tears before the fire. She left the house and went away. After a while she met Yaghishna. The she-monster said, “I want to take you for my daughter. Would you like to be my daughter?” “I should like it on one condition.” — “What is that? Speak!” — “On condition that you die very shortly.”

► Continue reading…

Yaghishna was very angry, and struck her face. “If I die shortly, I want no daughters.” She first slapped her right cheek, and then the left, — and flew away snorting with anger. The girl fell down and was scattered about as gravel. After a while Yaghishna came back. She looked for the girl, but she was not to be found. Only some gravel lay scattered all around. “Is it you?” But the gravel was silent. “Who made you fall down?” The gravel was dumb.

That is all.

Story of hungry children

A family descends into tragedy after the younger daughter chokes to death. The father beats the children, the mother kills him with an oven rake, and the older son subsequently murders his mother, younger brother, and sister. Ultimately, Yaghishna arrives and decapitates the remaining boy, ending the family’s brutal story.

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 interactions within a family, highlighting how dire circumstances can strain and ultimately destroy familial bonds.

Conflict with Authority: The story depicts the breakdown of parental authority and the ensuing chaos when traditional family roles are disrupted.

Tragic Flaw: The characters’ inability to cope with their desperate situation leads them to commit irreversible acts, underscoring human vulnerabilities.

► 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 lived an old man and an old woman. They had two sons and two daughters. They sent the younger daughter to get provisions. “Go to the roof and bring the reindeer leg that is there.” She brought it. They took off the skin, broke the bone and extracted the marrow. They put it on a plate and ate it. Then the old woman sent the younger son: “Go and bring the reindeer tongue that is outside.” He brought the tongue. They cut it up small and ate of it. One morsel stuck in the throat of the younger daughter, and she died. The mother cried much. Then she sent the elder boy to get from the roof the remaining food; but he found nothing there, and came back empty-handed. The mother cried more bitterly than ever, “How shall we live now? We have nothing to eat. The old man said, “Do not be afraid! We shall find something. Till now we always have found something.” He went into the storehouse and found a piece of bread.

► Continue reading…

He brought this to his wife. She was very glad, and ate it. The children, however, whimpered again, “Mother, we are hungry!” She said, “I have nothing. Go ask your father.” They went to their father. “Father we are hungry!” The old man was furious. “I have nothing at all for you! Go away!” The younger boy cried louder than the others, so the father caught him and gave him a flogging. “I have nothing. Go and look in the storehouse!” He took the other boy and gave him a flogging. The old woman seized the oven rake and struck the old man on the back. He fell down and died. The night passed. In the morning the children awoke, but the old woman slept on. They wanted to waken her, but were unable to do so. One of them took up an ax and struck her on the loins. The old woman was cut in two. After that they cried again; but the older boy said, “Why do you cry? We did it ourselves, so there is no reason for crying. The younger boy quarrelled with him, until he took him by the neck and thrust him into the oven which was burning brightly. He shut the door, and the younger boy was burned to death. The little sister cried, so he put her too into the burning oven. She tried to creep out, but he struck her on the head. Then he said, “Now I am left alone. I will go away from this place.” Then he saw a cloud of dust coming down the road. It was Yaghishna. She came to the house and entered it. Then she took that boy by the nape of his neck. With her large knife she struck him on the head. The head jumped off and rolled away. Yaghishna went home.

So they have lived till now, but get nothing good whatever. [One of the usual final refrains of the Russian folk-stories. The most frequently used are: “They live and live and get much of the good”; “They lived and lived, and live till now.” But in northeastern Asia, with the ill-starred creoles, the first refrain changed to a negative “They live and live, and get nothing good whatever”.]

Story about Yaghishna

A young girl is left with Yaghishna, who tasks her with watching a spark. Disobeying, the girl opens a forbidden storehouse, frees magical reindeer, and escapes across a river. When Yaghishna attempts to cross, she drinks the river, falls in, and is killed. The girl refuses to help her, and Yaghishna offers her body parts as tools.

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

Forbidden Knowledge: The girl is explicitly instructed not to open a particular storehouse, yet her curiosity leads her to defy this prohibition, unveiling hidden truths.

Supernatural Beings: Yaghishna herself is depicted with supernatural attributes, such as her ability to drink vast amounts of water and her menacing presence.

Conflict with Authority: The girl’s actions represent a challenge to Yaghishna’s dominance and control, highlighting a struggle against an oppressive figure.

► 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 lived an old man and an old woman. They had a small girl still in her swaddling clothes. They swathed her tightly and put her upon the bed. Then they heard Yaghishna coming. They were frightened, and ran off, leaving the girl behind.

Yaghishna came in shuffling over the floor with her bristle-soled frozen boots. She seized the old man and the old woman, but forgot to take the girl. Then she came back and felt with her bands on the bed. She found the girl, put her into the corner behind the chimney, and covered her with a large dish.

Yaghishna kindled a large fire, then she put a cast-iron frying-pan upon the fire and said aloud, “O girl! get up!” And the girl got up. Then she said again, “Take off your swaddling clothes.” And the girl did so. “Now, come here!” And the girl went to her.

► Continue reading…

She slapped her upon the face, and asked her, “For what did your mother bring you forth?” — “She brought me forth to carry water for you.” — “I am strong enough. I shall carry it myself.” She gave her another box on the ear, and asked again, “For what did your mother bring you forth?” — “She brought me forth to chop wood for you.” — “I am strong enough. I shall chop it myself.” She gave her another box on the ear, and asked the same question, “For what did your mother bring you forth?” — “She brought me forth to make fire for you.” — “I am strong enough. I shall make it myself.”

She put out the fire in the chimney, leaving only one small spark. Then she said, “Stay here and watch this spark. If it should go out, I shall tear you in two when I get back home.” She prepared to go away, and warned the girl. “Keep house and take good care of everything. You may open and visit all the storehouses. There is only one which you must not open. It is the one tied with a bark thread and sealed with excrement. This storehouse is forbidden to you.” Yaghishna flew away. The girl thought, “Why should I not examine this storehouse?” She went straight to it, tore off the bark thread, and broke the excrement seal. The storehouse was filled with charmed reindeer, neither living nor dead. She led all these reindeer out of the storehouse, and tied them one after another to a long heavy line. Then she pulled in one end of the line and threw it across the river. It flew off and carried her along with it. She dragged the reindeer across, and waited for Yaghishna. In the evening Yaghishna came home, and saw the storehouse open and empty. She went to the river, but the girl was on the other side. Yaghishna asked, “You opened my storehouse?” — “I did,” said the girl. “You took my reindeer?” — “I did,” answered the girl. “You fled across the river?” — “I did,” still answered the girl. “And how did you do it?” asked Yaghishna eagerly. “I drank up all the water and dried up the river,” said the girl. Yaghishna stooped down and drank of the river. She drank and drank, and became full like a water-bag; but the river still flowed on, as before. “I shall cross,” said Yaghishna angrily. “Ah! it is too sticky here.” Indeed, the river bank was covered with slime. “Say! what did you take hold of when you left, this bank?” — “I took hold of a tree and then of a bush, and last of all of a small weed,” said the girl. Yaghishna caught hold of a weed, and it broke off. She fell into the water, and her belly burst. A stream of water came out of it and carried her off to the middle of the river, and downstream. “Ah, ah!, help me out!” cried Yaghishna. “No, I will not,” answered the girl. Then Yaghishna shouted to the girl when passing by:

Take my head for your cup,
Take my fingers for your forks,
Take my joints for your supports,
Take my buttocks for your mortar,
Take my legs for a stone-scraper handle,
Take my backbone for your scraping-board.

Story of an old woman and her three daughters

An old woman sends her three daughters to a Bad Merchant for food, but each daughter fails to obtain help. Frustrated, the mother beats them, eventually killing Whetstone and then the other daughters. Overwhelmed by grief and despair, she ultimately takes her own life, ending the family’s suffering in a brutal cycle of violence.

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 interactions between the mother and her daughters.

Conflict with Authority: The daughters’ reluctance to obey their mother’s commands and the ensuing consequences illustrate a struggle against parental authority.

Tragic Flaw: The mother’s inability to manage her frustration and anger leads to the demise of her daughters and herself, showcasing a fatal character flaw.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Annie Shkuleff, a Russian creole girl aged twelve years, in the village of Pokhotsk, Kolyma country, winter of 1896

An old woman had three daughters. One was Stone-Scraper, another was Scraping-Board, and the third was Whetstone. The old woman sent Stone-Scraper to the Bad Merchant. She said, “Go to him and ask him for some food.” Stone-Scraper said, “I will not go.” Stone-Scraper refused to go. The old woman gave her a flogging, and said to Scraping-Board, “Go to the Merchant.” Scraping-Board said to Stone-Scraper, “Let us go together!” They went out, and stood for some time outside. Then they came back. They did not enter the Bad Merchant’s house. They said to their mother, “The merchant was not at home.” She sent Whetstone, “Go to the Merchant, ask him for some food.” Whetstone went out, and also stood for some time outside. Then she went back, “Why did you come so soon?” cried the mother. “He is not at home.” The old woman went herself, and said to the Merchant, “Were my girls here, have they lied to me?”

► Continue reading…

He said, “They were not here.” She went back and gave them a thrashing. She flogged Whetstone to death, and sent the other back to the Merchant. They went and stood at the door, without speaking. “What do you want?” said the Bad Merchant. “Go away!” So they went. They told their mother, “The Merchant drove us away.” She grew angry, ran to the Merchant and reproached him with tears. “Why did you drive away my little girls?” — “They had nothing to do here,” said the Merchant. “And now I will drive you away too. Be gone!” She went home. There she sat down on her bed and cried bitterly. She cried for a long time, then she jumped up and killed both her daughters. She struck them on the head with a club. After that she sat down again on the bed and cried more bitterly than before. She took her knife and stabbed herself through the heart.

That is all.

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

North Asia
- Yukaghir Lore

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.

► Continue reading…

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.