The Banyan Deer

In a forest, a golden Banyan Deer ruled a herd of 500, while another herd followed the Monkey Deer. A hunting king forced Deer into a park for easy hunting, sparking a pact between the Deer kings to minimize losses. When a mother Deer begged mercy for her child, the Banyan Deer sacrificed himself. His compassion moved the human king to cease hunting entirely, saving all Deer.

Source: 
Jataka Tales 
by Ellen C. Babbit 
The Century Co., New York, 1912


► Themes of the story

Sacrifice: The Banyan Deer king sacrifices himself to protect the mother deer and her unborn child.

Moral Lessons: The story teaches ethics of compassion, mercy, and the value of selflessness.

Conflict with Authority: The deer confronts the authority of the human king, ultimately influencing him to change his ways.

► From the same Region or People

Learn more about Jataka Tales


There was once a Deer the color of gold. His eyes were like round jewels, his horns were white as silver, his mouth was red like a flower, his hoofs were bright and hard. He had a large body and a fine tail. He lived in a forest and was king of a herd of five hundred Banyan Deer. Near by lived another herd of Deer, called the Monkey Deer. They, too, had a king.

The king of that country was fond of hunting the Deer and eating deer meat. He did not like to go alone so he called the people of his town to go with him, day after day.

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The townspeople did not like this for while they were gone no one did their work. So they decided to make a park and drive the Deer into it. Then the king could go into the park and hunt and they could go on with their daily work.

They made a park, planted grass in it and provided water for the Deer, built a fence all around it and drove the Deer into it.

Then they shut the gate and went to the king to tell him that in the park near by he could find all the Deer he wanted.

The king went at once to look at the Deer. First he saw there the two Deer kings, and granted them their lives. Then he looked at their great herds.

Some days the king would go to hunt the Deer, sometimes his cook would go. As soon as any of the Deer saw them they would shake with fear and run. But when they had been hit once or twice they would drop down dead.

The King of the Banyan Deer sent for the King of the Monkey Deer and said, “Friend, many of the Deer are being killed. Many are wounded besides those who are killed. After this suppose one from my herd goes up to be killed one day, and the next day let one from your herd go up. Fewer Deer will be lost this way.”

The Monkey Deer agreed. Each day the Deer whose turn it was would go and lie down, placing its head on the block. The cook would come and carry off the one he found lying there.

One day the lot fell to a mother Deer who had a young baby. She went to her king and said, “O King of the Monkey Deer, let the turn pass me by until my baby is old enough to get along without me. Then I will go and put my head on the block.”

But the king did not help her. He told her that if the lot had fallen to her she must die.

Then she went to the King of the Banyan Deer and asked him to save her.

“Go back to your herd. I will go in your place,” said he.

The next day the cook found the King of the Banyan Deer lying with his head on the block. The cook went to the king, who came himself to find out about this.

“King of the Banyan Deer! did I not grant you your life? Why are you lying here?”

“O great King!” said the King of the Banyan Deer, “a mother came with her young baby and told me that the lot had fallen to her. I could not ask any one else to take her place, so I came myself.” “King of the Banyan Deer! I never saw such kindness and mercy. Rise up. I grant your life and hers. Nor will I hunt any more the Deer in either park or forest.”


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The Measure of Rice

A dishonest king replaced his honest Valuer with a foolish peasant to manipulate prices for personal gain. The new Valuer grossly undervalued goods, leading to absurd outcomes, such as pricing 500 horses at a measure of rice. Tricked by the honest ex-Valuer’s plan, the peasant revealed his incompetence by valuing the rice as worth the entire city, embarrassing the king and restoring fairness.

Source: 
Jataka Tales 
by Ellen C. Babbit 
The Century Co., New York, 1912


► Themes of the story

Cunning and Deception: The honest ex-Valuer devises a clever plan to expose the foolishness of the new Valuer and the king’s greed.

Moral Lessons: The story teaches the importance of honesty and competence in positions of authority, and the consequences of greed and foolishness.

Conflict with Authority: The ex-Valuer challenges the king’s decision by orchestrating a situation that reveals the flaws in the king’s judgment.

► From the same Region or People

Learn more about Jataka Tales


At one time a dishonest king had a man called the Valuer in his court. The Valuer set the price which ought to be paid for horses and elephants and the other animals. He also set the price on jewelry and gold, and things of that kind.

This man was honest and just, and set the proper price to be paid to the owners of the goods. The king was not pleased with this Valuer, because he was honest. “If I had another sort of a man as Valuer, I might gain more riches,” he thought.

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One day the king saw a stupid, miserly peasant come into the palace yard. The king sent for the fellow and asked him if he would like to be the Valuer. The peasant said he would like the position. So the king had him made Valuer. He sent the honest Valuer away from the palace.

Then the peasant began to set the prices on horses and elephants, upon gold and jewels. He did not know their value, so he would say anything he chose. As the king had made him Valuer, the people had to sell their goods for the price he set.

By and by a horse-dealer brought five hundred horses to the court of this king. The Valuer came and said they were worth a mere measure of rice. So the king ordered the horse-dealer to be given the measure of rice, and the horses to be put in the palace stables.

The horse-dealer went then to see the honest man who had been the Valuer, and told him what had happened.

“What shall I do?” asked the horse-dealer.

“I think you can give a present to the Valuer which will make him do and say what you want him to do and say,” said the man. “Go to him and give him a fine present, then say to him: ‘You said the horses are worth a measure of rice, but now tell what a measure of rice is worth! Can you value that standing in your place by the king?’ If he says he can, go with him to the king, and I will be there, too.”

The horse-dealer thought this was a good idea. So he took a fine present to the Valuer, and said what the other man had told him to say.

The Valuer took the present, and said: “Yes, I can go before the king with you and tell what a measure of rice is worth. I can value that now.”

“Well, let us go at once,” said the horse-dealer. So they went before the king and his ministers in the palace.

The horse-dealer bowed down before the king, and said: “O King, I have learned that a measure of rice is the value of my five hundred horses. But will the king be pleased to ask the Valuer what is the value of the measure of rice?”

The king, not knowing what had happened, asked: “How now, Valuer, what are five hundred horses worth?”

“A measure of rice, O King!” said he.

“Very good, then! If five hundred horses are worth a measure of rice, what is the measure of rice worth?”

“The measure of rice is worth your whole city,” replied the foolish fellow.

The ministers clapped their hands, laughing, and saying, “What a foolish Valuer! How can such a man hold that office? We used to think this great city was beyond price, but this man says it is worth only a measure of rice.”

Then the king was ashamed, and drove out the foolish fellow. “I tried to please the king by setting a low price on the horses, and now see what has happened to me!” said the Valuer, as he ran away from the laughing crowd.


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How the Turtle Saved His Own Life

A king’s young princes played by a lake where a Turtle, mistaken for a demon, frightened them. The king ordered the “demon” to be killed, and many plans were suggested. Hearing one to throw him into the river, the Turtle pretended terror, tricking the king. Tossed into the water, the Turtle escaped, laughing at their ignorance of his true safety in water.

Source: 
Jataka Tales 
by Ellen C. Babbit 
The Century Co., New York, 1912


► Themes of the story

Trickster: The turtle embodies the trickster archetype by using cunning and deception to outsmart those who wish to harm it.

Cunning and Deception: The tale highlights the use of wit and deceit as the turtle pretends to fear the water, leading its captors to unwittingly ensure its escape.

Conflict with Authority: The turtle faces a life-threatening decree from the king, representing an individual’s struggle against authoritative power.

► From the same Region or People

Learn more about Jataka Tales


A king once had a lake made in the courtyard for the young princes to play in. They swam about in it, and sailed their boats and rafts on it. One day the king told them he had asked the men to put some fishes into the lake.

Off the boys ran to see the fishes. Now, along with the fishes, there was a Turtle. The boys were delighted with the fishes, but they had never seen a Turtle, and they were afraid of it, thinking it was a demon. They ran back to their father, crying, “There is a demon on the bank of the lake.”

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The king ordered his men to catch the demon, and to bring it to the palace. When the Turtle was brought in, the boys cried and ran away.

The king was very fond of his sons, so he ordered the men who had brought the Turtle to kill it.

“How shall we kill it?” they asked.

“Pound it to powder,” said some one. “Bake it in hot coals,” said another.

So one plan after another was spoken of. Then an old man who had always been afraid of the water said: “Throw the thing into the lake where it flows out over the rocks into the river. Then it will surely be killed.”

When the Turtle heard what the old man said, he thrust out his head and asked: “Friend, what have I done that you should do such a dreadful thing as that to me? The other plans were bad enough, but to throw me into the lake! Don’t speak of such a cruel thing!”

When the king heard what the Turtle said, he told his men to take the Turtle at once and throw it into the lake. The Turtle laughed to himself as he slid away down the river to his old home. “Good!” he said, “those people do not know how safe I am in the water!”


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Migration legend

Long ago, the Eskimos migrated from the east to the Yukon River, building a large village. Internal conflict divided them, leading to wars with surrounding groups. Survivors dispersed to locations like Kushunuk, Nunivak Island, and Bristol Bay. Over time, they faced conflicts with Kodiak and Aleut forces, relocating repeatedly. Language differences emerged as groups settled in distinct areas, with descendants eventually resettling near Goodnews Bay.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Conflict with Authority: The internal conflicts and wars among the Eskimo groups and with surrounding communities highlight struggles against oppressive forces.

Community and Isolation: The dispersal of the Eskimo people into separate groups and their eventual resettlement illustrate themes of belonging and estrangement.

Echoes of the Past: The narrative reflects on ancestral migrations and conflicts, emphasizing their influence on the present settlements and cultural differences.

► From the same Region or People

Learn more about Inuit peoples


The following legend was obtained from an old man at Ikogmut, on the Lower Yukon. I had no opportunity of verifying any part of it, which was given as a statement of fact.

Very long ago the Eskimo lived far away from the Yukon, and were continually moving from place to place; traveling from the far east to the west. After long wanderings some of them built a village on the bank of Yukon river, just below where Ikogmut now stands, which increased in size until there were thirty-five kashims. The ruins of this village can be seen at the present time, with large pits where the kashims stood.

Finally the villagers quarreled, formed two parties, and made war against each other. The inhabitants of the surrounding villages had hated these people for a long time on account of their overbearing manner, and when they began to quarrel among themselves the out side people united to make war upon them. These enemies were so powerful that they were able to defeat the divided forces of the villagers in a battle, and those who survived became separated into three parties and dispersed.

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One party stopped at the village of Kushunuk, near Cape Vancouver; another party went to Nunivak island, and another traveled on until it reached Bristol bay, and settled near where Nushagak now stands. The people on the great island of Kodiak, having heard of the strangers near Nushagak, sent a war party across from the island to attack them, but the newcomers on Bristol bay succeeded in almost exterminating them. After this the Aleut, on the island of Uminak, heard of the strangers, and of their having defeated the Kodiak men, so they sent out a war party against these people. This time the Yukon men were defeated and lost half their number. Those who were left then joined with some of their friends from Nunivak island and attacked the people living at Goodnews bay, below the mouth of Kuskokwim river, killing them and burning their village.

The victors then built themselves a village in the same locality, where they were living at the time the Russians came to the country. When the Russians came the people on Goodnews bay resisted them for some time, but finally they scattered, some going back to Bristol bay and others settling with their people on Nunivak island. Since then the descendants of these people have gradually returned to Goodnews bay, where they are now living. During the last few years the people on Bristol bay have been gradually working along the coast toward the mouth of the Kuskokwim.

During the time of the migration from the Yukon all of these people spoke one tongue, but having settled at three widely separated places, their languages gradually became different, the people living at Bristol bay and on Nunivak island being nearest alike in speech.


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The Land of Darkness

A woman trapped in an abusive marriage uses magic to escape, embarking on a perilous journey that leads her to a mysterious land of darkness. There, she builds a new life with a strange man, amasses wealth, and later returns to her village. Though briefly reconciled with her first husband, his old ways resurface, prompting her to leave forever, leaving her son enriched and empowered.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Transformation: The protagonist undergoes significant changes, both in her circumstances and personal growth, as she escapes her abusive marriage and builds a new life.

Quest: Her journey to the mysterious land of darkness represents a quest for freedom and self-discovery.

Conflict with Authority: The story highlights her struggle against the oppressive control of her jealous husband.

► From the same Region or People

Learn more about Inuit peoples


from Sledge Island

Very long ago there lived on Aziak (Sledge) island a man with his wife and little son. The husband loved his wife very much, but was so jealous of her that frequently without cause he treated her very badly.

After a time the wife became so unhappy that she preferred to die rather than live with him longer. Going to her mother, who lived near by, she related all her troubles.

The old woman listened to the complaints and then told her daughter to take a sealskin and rub it with the excrement of three ptarmigans and three foxes; then to fill a wooden dish with food and with her child upon her back to go and meet her husband, and perhaps all might be well with her.

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Doing as she was directed, she went down to the shore to meet her husband. When he came within hearing, however, he began to scold and abuse her as usual, telling her to go home at once and he would give her a beating as soon as he got there. When the poor woman heard this she ran to the edge of a low bluff overhanging the sea, and as her husband drew his kaiak upon the shore she cast her sealskin into the water and leaped after it. Her husband saw this with alarm, and ran quickly to the top of a hill to see what had become of his wife. He saw her sitting upon the extended sealskin, which was supported at each corner by a bladder, floating rapidly away from the shore, for when the woman leaped into the sea, the sealskin she threw in had suddenly opened out and a float appeared at each corner. This caught her upon its surface and held her up safely. Very soon after she began to float away a storm arose and night shut her from her husband’s sight, and he went home scolding angrily, blaming every one but himself for his loss.

On and on floated the woman, seated on the magic sealskin, and for several days no land could be seen. She used all her food, but still she floated on until it became unbroken night. After a time she became so exhausted that she fell asleep, and was awakened by several sharp shocks and could hear the waves breaking on a pebbly shore. Realizing this, she began to try to save herself; so she stepped from the seal skin and was greatly pleased to find herself standing on a beach made up of small rounded objects, into which her feet sank ankle deep at every step.

These round objects made her curious, so she stopped and picked up two handfuls of them, putting them in her food dish, after which she went slowly on into the deep blackness. Before she had gone far she came to a house, and, feeling along its side, found the entrance and went in. The passageway was dimly lighted by an oil lamp, showing many deerskins piled on one side, and on the other were pieces of flesh and bags of whale and seal oil. When she entered the house there were two oil lamps burning, one on each side of the room, but no one was at home. Over one of the lamps hung a piece of seal fat, and over the other a piece of reindeer fat, from which the oil dropped and fed the flames, and in one corner of the room was a deerskin bed.

She entered and sat down, waiting for what would come to her. At last there was a noise in the entrance way, and a man said, “I smell strange people.” Then the man came into the room, frightening the woman very badly, for his face and hands were coal black. He said nothing, but crossed the room to his bed, where, after stripping the upper part of his body, he took a tub of water and washed himself. The woman was relieved to see that his chest was as white as her own. While sitting here she saw a dish of some cooked flesh suddenly placed inside the door by an unseen person, from which the man helped his guest and then took his own meal. When they had done eating he asked her how she came there, and she told him her story. He told her not to feel badly, and went out and brought in a number of deer skins, telling her to make clothing from them for herself and her child, for she had kept her child safely upon her back all the time. When she told him that she had no needle, he brought her one of copper, which pleased her very much, for until then she had never seen any but bone needles.

For some time they lived thus, until at last the man told her that as they were living alone it would be better for her to become his wife, to which she agreed. The husband then told her not to go outside the house, and they lived quietly together.

While her little boy was playing about one day, he cried out suddenly with delight, and when the woman looked at him she saw that he had spilled the things which she had put in her dish when she stepped on the shore. Examining them, she found they were large, handsome, blue beads. [Beads of this kind are still highly prized by the Eskimo of this coast.]

In time she gave birth to a fine boy, of which her husband was very fond, telling her to be very careful of him. In this way they lived for several years, and in time the boy she had brought with her became a youth. His foster father made him a bow and arrows, and when the boy had killed some birds with them he was allowed to accompany him when hunting. One day the boy killed and brought home two hares, which, like all the animals and birds in this country, were coal black. They were skinned and left outside, and shortly after, freshly cooked and steaming, they were placed just inside the door in a wooden dish, as was always done with their food. The woman noticed for the first time that when the dish was pushed inside the door it was held by two hands.

This remained in her mind until she became suspicious that her husband was not faithful to her. Finally he saw that something troubled her; he asked what it was, and she told him. After sitting and thinking for a short time he asked her if she did not wish to go back to her friends, to which she replied that there was no use in wishing for any thing that she could not do. So he said, “Well, listen to my story, I am from Unalaklit, where I had a handsome wife whom I loved, but who had a very bad temper, which troubled me so much that I lost heart and was in despair, and from being a good and successful hunter I could no longer succeed. One day I was paddling in my kaiak far out at sea, filled with heavy thoughts, when a great storm broke upon me and I was unable to return to the shore. The high wind forced my kaiak through the water so fiercely that at last I lost consciousness and remembered no more until I found myself lying bruised and lame upon the shore where you, too, were cast. Beside me was a dish of food, of which I ate, and feeling strengthened, I arose, thinking that the food must have been placed there by some one, and started to search for the people, but could find no one. While my wants were still supplied with food every time I became hungry, the thick dark ness hid everything from me; but I could find no people, and when my eyes became accustomed to the unbroken darkness, so that I could see a little, I built this house and since then I have lived here, being cared for by the inua who, as you have seen, serves my food. This inua usually takes the form of a large jelly fish, and although I go hunting it is this being that secures my game for me. I became accustomed to the darkness after a time, but the exposure to the continual blackness has made my face and hands as you see? and that is the reason why I told you not to go outside.”

Her husband then told her to follow him, and he led her into the entrance way of the storeroom, which was full of furs, and then he opened a door into another room full of tine furs of the rarest kinds. He then told her to take the ear tips from these skins and put them into her dish with the, beads she had found on the shore, and she did so. Then the man said, “You wish to see your old home and I also wish to see my friends, and we will part. Take your boy upon your back, shut your eyes, and take four steps.” She did as he told her, and so soon as she had opened her eyes she was obliged to close them, for they were dazzled by the bright sunshine about her. When her eyes became used to the light, she looked about and was greatly surprised to see her old home close by. She went at once to her mother’s storehouse and placed in it her wooden dish containing the beads and ear tips she had brought with her. Then she entered the house and was received with great joy, and the news of her return quickly spread through the village. Very soon her former husband came in and she saw with pity that his eyes were red and inflamed from constant weeping for her. He asked her to forgive him for being so harsh, and promised if she would return to him as his wife that he would always treat her kindly. When she had considered this for a long time she finally consented, and for a time she lived happily with him. At length, however, his old habits returned and his wife became unhappy.

Her son became a young man and his mother showed him the beads she had brought from the land of darkness, and also a great pile of rich furs, for every ear tip she had brought back with her had now become a full-size skin. These she gave to her son and then went away and was never seen again by her people. Her son afterward became a headman of the village from his success as a hunter and the wealth of furs and beads given him by his mother.


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 Giant (Kin-ak)

In the harsh tundra, a woman fleeing her abusive husband finds refuge on the body of Kin-ak, a giant whose vast form shelters and sustains her. Kin-ak helps her thrive and sends her back to her village with wealth and protection. Later, her son Kin-ak grows violent and leaves, only to vanish after defying the giant’s warnings. The giant’s breath still shapes the northern winds.

Source: 
The Eskimo about Bering Strait 
by Edward William Nelson 
[Smithsonian Institution] 
Bureau of American Ethnology 
Eighteenth Annual Report 
Washington, 1900


► Themes of the story

Conflict with Authority: The woman escapes her abusive husband, challenging his oppressive control.

Guardian Figures: Kin-ak, the giant, provides shelter, sustenance, and protection to the woman, guiding her to a better life.

Supernatural Beings: The giant Kin-ak is a mythical entity whose actions influence the human world, such as shaping the northern winds.

► From the same Region or People

Learn more about Inuit peoples


from Unalaklit, Norton Sound

One dark winter night a woman ran through the village of Nikh’-ta and out on to the snow-covered tundra; she was fleeing from her husband whose cruelty had become unbearable. All through the night and for many days afterward she traveled on toward the north, always going around the villages she came near, fearing that she might be pursued. Finally she left all signs of human life behind, and the cold became more and more intense; her small supply of food was exhausted and she began to eat snow to lessen her hunger. One day, as evening drew nigh, she was in such a wind-swept place that she forced herself to go on. At last she saw before her what seemed to be a hill with five elevations on its crest; when she came to it she saw that it looked like an enormous human foot.

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Removing the snow from between two elevations that looked like huge toes, she found it warm and comfortable, and slept there until morning, when she started and walked toward a single elevation that showed in the snowy level. This she reached near nightfall and noticed that it appeared to be shaped like a great knee. Finding a sheltered place by it she stayed there until morning, when she went on. That evening a hill like a huge thigh sheltered her for the night. The next night she was sheltered in a round pit-like hollow, around which grew scattered brush; as she left this place in the morning it appeared to her like a great navel.

The next night she slept near two hills shaped like enormous breasts; the night following she found a sheltered, comfortable hollow, where she slept. As she was about to start from there in the morning a great voice seemed to come from beneath her feet, saying: “Who are you? What has driven you to me, to whom human beings never come?” She was very much frightened, but managed to tell her sorrowful tale, and then the voice spoke again: “Well, you may stay here, but you must not sleep again near my mouth nor on my lips, for if I should breathe on you it would blow you away. You must be hungry. I will get you something to eat.”

While she waited it suddenly occurred to her that for five days she had been traveling on the body of the giant, Kin-a-g’ak, or Kin-ak. Then the sky became suddenly obscured, and a great black cloud came swiftly toward her; when it was near she saw that it was the giant’s hand, which opened and dropped a freshly killed reindeer, and the voice told her to eat of it. Very quickly she got some of the brushwood that grew all about, made a fire, and ate heartily of the roasted flesh. The giant spoke again: “I know you wish a place in which to rest, and it is best for you to go into my beard where it grows most thickly, for I wish to take breath now and to clear from my lungs the hoarfrost which has gathered there and which bothers me; so go quickly.”

She barely had time to get down into the giant’s beard when a furious gale of wind rushed over her head, accompanied by a blinding snow storm, which ended as quickly as it began, after extending far out over the tundra, and the sky became clear once more.

The next day Kin-ak told her to find a good place and build herself a hut of hairs from his beard. She looked about and chose a spot on the left side of the giant’s nose, not far from his nostril, and built her hut from hairs taken from his mustache. Here she lived for a long time, the giant supplying her wants by reaching out his great hand and capturing deer, seals, and whatever she wished for food. From the skins of wolves, wolverines, and other fur-bearing animals that he caught for her she made herself handsome clothing, and in a little time had on hand a great store of skins and furs.

Kin-ak began to find his mustache getting thin, as she used the hairs for firewood, so forbade her using any more of it, but told her to get some of the hair growing down the side of his face whenever she needed any. Thus a long time passed.

One day Kin-ak asked her if she would not like to return home. “Yes,” she replied, “only I fear my husband will beat me again, and I shall have no one who will protect me.”

“I will protect you,” said he. “Go and cut the ear tips from all the skins you have and put them in the basket. Then set yourself before my mouth, and whenever you are in danger remember to call, Kin-ak, Kin-ilk, come to me, and I will protect you. Go now and do as I have told you. It is time. I have grown tired of lying so long in one place and wish to turn over, and if you were here you would be crushed.” Then the woman did as she had been told, and crouched before his mouth.

At once there burst forth a tempest of wind and fine snow, and the woman felt herself driven before it until she became sleepy and closed her eyes. When she awoke she was on the ground before the houses of Nikh’-ta, but could not believe it was so until she heard the familiar howling of the dogs. She waited until evening, and after placing the basket of ear tips in her storehouse, entered her husband’s home. He had long mourned her as dead, and his pleasure was very great when she returned. Then she told her story and her husband promised never to treat her badly again. When he went to his storehouse the next day he was very much surprised to find it filled with valuable furs, for every ear tip brought by his wife had turned into a complete skin during the night.

These skins made him very rich, so that he became one of the head men of the village. After a time he began to feel badly because they had no children, and said to his wife, “What will become of us when we are old and weak, with no one to care for us? Ah, if we could but have a son.” One day he told his wife to bathe herself carefully; then he dipped a feather in oil and with it drew the form of a boy on her abdomen. In due time she bore a son and they were very happy.

The boy grew rapidly and excelled all of his youthful companions in. strength, agility, and marksmanship. He was named Kin-ak, in memory of the giant. Then by degrees the husband became unkind and harsh as he had been before, until one day he became so enraged that he caught up a large stick to beat his wife. She ran out of the house in fear, but slipped and fell just outside, and her husband was close upon her when she remembered the giant and called “Kin-ak! Kin-ak! come to me.” Scarcely had she said these words when a terrible blast of wind passed over her, blowing her husband away, and he was never seen again.

The years passed until young Kin-ak grew to be a handsome and powerful young man and became a very successful hunter, but he had a fierce and cruel temper. One evening he came home and told his mother that he had quarreled with two of his companions and had killed both of them. His mother remonstrated with him, telling of the danger he would be in from the blood revenge of the relatives of the murdered men. Time went on, and the matter seemed to be for gotten.

Again Kin-ak came home with a tale of having killed a companion. After this every few days he would quarrel with someone and end by killing him; at last he had killed so many people that his mother refused to permit him to live with her any longer. He seemed greatly surprised at this, saying, “Are you not my mother! How is it that you can thus treat me?”

“Yes,” she replied, “I am your mother, but your evil temper has ended in killing or driving away all our friends. Everyone hates and fears you, and soon no one will be left living in the village except old women and children. Go away; leave this place, for it will be better for all of us.”

Kin-ak made no reply, but for some time he hunted continually until he had filled his mother’s storehouse with food and skins. Then he went to her, saying, “Now that I have provided you with food and skins, as was my duty, I am ready to leave,” and he went forth. By chance he took the same road his mother had traveled during her flight, and came at last to the giant’s head. When the giant understood that he was the son of the woman who had been there he permitted the young man to stay on his face, but told him never to come about his lips, for if he ventured there evil would befall him. For some time Kin-ak lived there quietly, but at last made up his mind to go upon the giant’s lip and see what was there. After a great deal of hard work in getting through the tangled thicket of beard on the giant’s chin he reached the mouth. The moment he stepped upon the lips and approached the opening between them a mighty blast of wind swept forth and he was hurled into the air and never seen again. The giant still lives in. the north, although no one has ever been to him since that day; but whenever he breathes the fierce snow-drifting north winds of winter make his existence known.


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The bear story

A woman adopted a polar bear cub, Kunikdjuaq, raising him as her son. He grew into a skilled hunter, supporting her with seals and salmon. When envious villagers plotted his death, she warned him to flee but asked him to remain nearby. Despite his departure, their bond endured, with Kunikdjuaq providing for her during her times of need, exemplifying unwavering loyalty and love over many years.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Transformation through Love: The deep bond between the woman and Kunikdjuaq transforms a wild animal into a devoted provider, highlighting love’s power to transcend natural boundaries.

Family Dynamics: Despite being of different species, the woman and Kunikdjuaq form a familial relationship, exploring themes of maternal love, loyalty, and the complexities of non-traditional family structures.

Conflict with Authority: The villagers’ envy and decision to kill Kunikdjuaq represent societal opposition to the unconventional bond, illustrating the tension between individual relationships and communal norms.

► From the same Region or People

Learn more about Inuit peoples


Many moons ago, a woman obtained a polar bear cub but two or three days old. Having long desired just such a pet, she gave it her closest attention, as though it were a son, nursing it, making for it a soft warm bed alongside her own, and talking to it as a mother does to her child. She had no living relative, and she and the bear occupied the house alone. Kunikdjuaq, as he grew up, proved that the woman had not taught him in vain, for he early began to hunt seals and salmon, bringing them to his mother before eating any himself, and receiving his share from her hands. She always watched from the hilltop for his return, and if she saw that he had been unsuccessful, she begged from her neighbors blubber for his food.

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She learned how this was from her lookout, for if successful, he came back in the tracks made on going out, but if unsuccessful always by a different route. Learning to excel the Inuit in hunting, he excited their envy, and, after long years of faithful service, his death was resolved upon. On hearing this, the old woman, overwhelmed with grief, offered to give up her own life if they would but spare him who had so long supported her. Her offer was sternly refused. Upon this, when all his enemies had retired to their houses, the woman had a long talk with her son — now well known in years — telling him that wicked men were about to kill him, and that the only way to save his life and hers was for him to go off and not return. At the same time she begged him not to go so far that she could not wander off and meet him, and get from him a seal or something else which she might need. The bear, after listening to what she said with tears streaming down her furrowed cheeks, gently placed one huge paw on her head, and then throwing both around her neck, said, “Good mother, Kunikdjuaq will always be on the lookout for you and serve you as best he can.” Saying this, he took her advice and departed, almost as much to the grief of the children of the village as to the mother.

Not long after this, being in need of food, she walked out on the sea ice to see if she could not meet her son, and soon recognized him as one of two bears who were lying down together. He ran to her, and she patted him on the head in her old familiar way, told him her wants, and begged him to hurry away and get something for her. Away ran the bear, and in a few moments the woman looked upon a terrible fight going on between him and his late companion, which, however, to her great relief, was soon ended by her son’s dragging a lifeless body to her feet. With her knife she quickly skinned the dead bear, giving her son large slices of the blubber, and telling him that she would soon return for the meat, which she could not, at first carry to her house, and when her supply should again fail she would comeback for his help. This she continued to do for “a long, long time,” the faithful bear always serving her and receiving the same unbroken love of his youth.


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Story of the three brothers

Three brothers, including the young Qaudjaqdjuq, face hardships in their village. The elder brothers, angered by the abuse he endures, build a swift boat for escape. After outwitting the villagers and navigating magical obstacles with angakoq powers, they flee with their mother and two captive women. In their new home, they strengthen Qaudjaqdjuq, making him powerful and ready to lead, symbolizing resilience and transformation.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Conflict with Authority: The brothers challenge the oppressive villagers who have mistreated their youngest sibling, Qaudjaqdjuq.

Cunning and Deception: They employ clever tactics, such as the ermine ruse, to outsmart the villagers and facilitate their escape.

Transformation: Qaudjaqdjuq undergoes a significant change from a mistreated youth to a powerful leader, symbolizing personal growth and resilience.

► From the same Region or People

Learn more about Inuit peoples


A long time ago there lived three brothers. Two of them were grown up, but the third was a young lad whose name was Qaudjaqdjuq. The elder brothers had left their country and traveled about many years, while the youngest lived with his mother in their native village. As they had no supporter, the poor youth was abused by all the men of the village and there was nobody to protect him. At last the elder brothers, being tired of roaming about, returned home. When they heard that the boy had been badly used by all the Inuit they became angry and thought of revenge. At first, however, they did not say anything, but built a boat, in which they intended to escape after having accomplished their designs.

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They were skillful boat builders and finished their work very soon. They tried the boat and found that it passed over the water as swiftly as an eider duck flies. As they were not content with their work they destroyed it again and built a new boat, which proved as swift as an ice cluck. They were not yet content, destroyed this, and built a third one that was good. After having finished the boat they lived quietly with the other men. In the village there was a large singing house, which was used at every festival. One day the three brothers entered it and shut it up. Then they began dancing and singing and continued until they were exhausted. As there was no seat in the house they asked their mother to bring one, and when they opened the door to let her pass in, an ermine, which had been hidden in the house, escaped.

Near the singing house the other Inuit of the village were playing. When they saw the ermine, which ran right through the crowd, they endeavored to catch it. In the eagerness of pursuit one man, who had almost caught the little animal, stumbled over a boulder and fell in such a manner that he was instantly killed. The ermine was sprinkled with blood, particularly about its mouth. During the ensuing confusion it escaped into the singing house, where it concealed itself again in the same corner.

The brothers, who were inside, had recommenced singing and dancing. When they were exhausted they called for their mother (to bring something to eat). When they opened the door the ermine again escaped and ran about among the Inuit, who were still playing outside.

When they saw it they believed that the brothers would induce them to pursue it again, and thus make them perish one by one. Therefore the whole crowd stormed the singing house with the intention of killing the brothers. As the door was shut they climbed on the roof and pulled it down, but when they took up their spears to pierce the three men they opened the door and rushed down to the beach. Their boat was quite near at hand and ready to be launched, while those of the other Inuit were a long distance off.

They embarked with their mother, but, when they were at a short distance and saw that the other men had not yet reached their boats, they pretended that they were unable to move theirs, though they pulled with the utmost effort. In reality, they played with the oars on the water. A few young women and girls were on the shore looking at the brothers, who seemed to exert themselves to the utmost of their strength. The eldest brother cried to the women: “Will you help us? We cannot get along alone.” Two girls consented, but as soon as they had come into the boat the brothers commenced pulling as hard as possible, the boat flying along quicker than a duck, while the girls cried with fright. The other Inuit hastened up desirous to reach the fugitives, and soon their boats were manned. The brothers were not afraid, however, as their boat was by far the swiftest. When they had almost lost sight of the pursuers they were suddenly stopped by a high, bold land rising before the boat and shutting up their way. They were quite puzzled, as they had to retrace their way for a long distance and feared they would be overtaken by the other boats. But one of the brothers, who was a great angakoq, saved them by his art. He said: “Shut your eyes and do not open them before I tell you, and then pull on.” They did as they were bade, and when he told them to look up they saw that they had sailed right through the land, which rose just as high and formidable behind them as it had formerly obstructed their way. It had opened and let them pass.

After having sailed some time they saw a long black line in the sea. On coming nearer they discovered that it was an impenetrable mass of seaweed, so compact that they could leave the boat and stand upon it. There was no chance of pushing the boat through, though it was swifter than a duck. The eldest brother, however, thought of his angakoq art and said to his mother. “Take your hair lace and whip the seaweed.” As soon as she did so it sank and opened the way.

After having overcome these obstacles they were troubled no more and accomplished their journey in safety. When they arrived in their country they went ashore and erected a hut. The two women whom they had taken from their enemies they gave to their young brother Qaudjaqdjuq.

They wanted to make him a very strong man, such as they were themselves. For this reason they led him to a huge stone and said, “Try to lift that stone.” As Qaudjaqdjuq was unable to do so, they whipped him and said, “Try it again.” Now Qaudjaqdjuq could move it a little from its place. The brothers were not yet content and whipped him once more. By the last whipping he became very strong and lifted the boulder and cast it over the hut. Then the brothers gave him the whip and told him to beat his wives if they disobeyed him.


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The fugitive women

Two women, quarreling with their husbands, fled to live alone at Igdluqdjuaq. There, they built a sturdy house of whale bones, sod, and turf. Sustaining themselves by trapping foxes, scavenging seal carcasses, and fishing, they thrived without men. Their fathers eventually found them but left, marveling at their independence. The house remains a testament to their resilience, giving the place its name, “The Large House.”

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Conflict with Authority: The women challenge traditional gender roles and societal expectations by leaving their husbands and choosing to live independently.

Community and Isolation: The narrative explores the women’s transition from their community to isolation, highlighting their ability to create a self-sustaining life apart from society.

Harmony with Nature: The women demonstrate a deep connection with their environment, utilizing natural resources for shelter and sustenance, embodying a harmonious existence with nature.

► From the same Region or People

Learn more about Inuit peoples


Once upon a time two women who were with child quarreled with their husbands and fled from their families and friends to live by themselves. After having traveled a long distance they came to a place called Igdluqdjuaq, where they resolved to stay. It was summer when they arrived. They found plenty of sod and turf and large whale ribs bleaching on the beach. They erected a firm structure of bones and filled the interstices with sod and turf. Thus they had a good house to live in. In order to obtain skins they made traps, in which they caught foxes in sufficient numbers for their dresses. Sometimes they found carcasses of ground seals or of whales which had drifted to the shore, of which they ate the meat and burnt the blubber.

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There was also a deep and narrow deer pass near the hut. Across this they stretched a rope and when the deer passed by they became entangled in it and strangled themselves. Besides, there was a salmon creek near the house and this likewise furnished them with an abundance of food.

In winter their fathers came in search of their lost daughters. When they saw the sledge coming they began to cry, as they were unwilling to return to their husbands. The men, however, were glad to find them comfortable, and having staid two nights at their daughters’ house they returned home, where they told the strange story that two women without the company of any men lived all by themselves and were never in want.

Though this happened a long time ago the house may still be seen and therefore the place is called Igdluqdjuaq (The Large House).


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The emigration of the Sagdlirmiut

This Inuit legend recounts the origins of the Sagdlirmiut people. It tells of a feud between two groups near Ussualung, where betrayal and murder forced a family to flee. Guided by an old angakoq, they used magical skills to escape across breaking ice, evading their pursuers. After days adrift, they landed on Sagdlirn Island, establishing a new community and lineage.

Source: 
The Central Eskimo 
by Franz Boas 
[Bureau of American Ethnology] 
Sixth Annual Report 
Washington, 1888


► Themes of the story

Conflict with Authority: The tale begins with a power struggle between two groups, leading to betrayal and murder, which forces the protagonists to flee.

Divine Intervention: An old angakoq (shaman) uses magical skills to guide the family safely across breaking ice, aiding their escape from pursuers.

Cultural Heroes: The family’s successful journey and establishment of a new community on Sagdlirn Island mark the beginning of a new lineage, highlighting their foundational role in shaping the Sagdlirmiut people’s identity.

► From the same Region or People

Learn more about Inuit peoples


In the beginning all the Inuit lived near Ussualung, in Tiniqdjuarbing (Cumberland Sound). The Igdlumiut, the Nugumiut, and the Talirpingmiut in the south, the Aggomiut in the far north, and the Inuit, who tattoo rings round their eyes, in the far west, all once lived together. There is a tradition concerning the emigration of the Sagdlirmiut who live east of Iglulik. The Akudnirmiut say that the following events did not happen in Tiniqdjuarbing, but in Aggo, a country where nobody lives nowadays. Ikeraping, an Akudnirmio, heard the story related by a Tununirmio, who had seen the place himself, but all the Oqomiut assert that Ussualung is the place where the events in the story happened.

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The sister of Mitiq, the angakoq, told the story as follows:

Near Ussualung there are two places, Qerniqdjuaq and Eraluqdjuaq. In each of these was a large house, in which many families lived together. They used to keep company during the summer when they went deer hunting, but returned to their separate houses in the fall.

Once upon a time it happened that the men of Qerniqdjuaq had been very successful, while those of Eraluqdjuaq had caught scarcely any deer. Therefore the latter got very angry and resolved to kill the other party, but they preferred to wait until the winter. Later in the season many deer were caught and put up in depots. They were to be carried down to the winter settlements by means of sledges. One day both parties agreed upon a journey to these depots and the men of Eraluqdjuaq resolved to kill their enemies on this occasion. They set out with their dogs and sledges, and when they were fairly inland they suddenly attacked their unsuspecting companions and killed them. For fear that the wives and children of the murdered men might be suspicious if the dogs returned without their masters, they killed them too. After a short time they returned and said they had lost the other party and did not know what had happened to them.

A young man of Eraluqdjuaq was the suitor of a girl of Qerniqdjuaq and used to visit her every night. He did not stop his visits now. He was kindly received by the woman and lay down to sleep with his young wife.

Under the snow bench there was a little boy who had seen the young man of Eraluqdjuaq coming. When everybody was sleeping he heard somebody calling and soon recognized the spirits of the murdered men, who told him what had happened and asked him to kill the young man in revenge. The boy crept from his place under the bed, took a knife, and put it into the young man’s breast. As he was a small boy and very weak, the knife glided from the ribs and entered deep into the heart, thus killing the young man.

Then he roused the other inhabitants of the hut and told them that the spirits of the dead men had come to him, that they had told him of their murder, and had ordered him to kill the young man. The women and children got very much frightened and did not know what to do. At last they resolved to follow the advice of an old woman and to flee from their cruel neighbors. As their dogs were killed, the sledges were of no use, but by chance a bitch with pups was in the hut and the old woman, who was a great angakoq, ordered them to go and whip the young dogs, which would thus grow up quickly. They did so and in a short time the pups were large and strong. They harnessed them and set off as quickly as possible. In order to deceive their neighbors they left everything behind and did not even extinguish their lamps, that they might not excite suspicion. The next morning the men of Eraluqdjuaq wondered why their companion had not returned and went to the hut in Qernirtung. They peeped through the spy hole in the window and saw the lamps burning, but nobody inside. At last they discovered the body of the young man, and, finding the tracks of the sledges, they hurriedly put their sledges in order and pursued the fugitives. Though the latter had journeyed rapidly their pursuers followed still more rapidly and seemed likely to overtake them in a short time. They therefore became very much frightened, fearing the revenge of their pursuers.

When the sledge of the men drew near and the women saw that they were unable to escape, a young woman asked the old angakoq: “Don’t you know how to cut the ice?” The matron answered in the affirmative and slowly drew a line over the ice with her first finger across the path of their pursuers. The ice gave a loud crack. Once more she drew the line, when a crack opened and quickly widened as she passed on. The floe began moving and when the men arrived they could not cross over the wide space of water. Thus the party were saved by the art of their angakoq.

For many days they drifted to and fro, but finally they landed on the island of Sagdlirn, where they took up their abode and became the mothers of the Sagdlirmiut.


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