The sly young man

Two brothers, one married and the other unmarried, lead separate lives. The unmarried brother discovers his sister-in-law with a strange man, and the married brother unknowingly kills him. The unmarried brother secretly disposes of the body, which leads to a series of events involving a wolf shaman, deception, and vengeance, ultimately resulting in the death of the sister-in-law and the acquisition of new wives.

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

Revenge and Justice: The married brother’s act of killing the adulterer reflects a pursuit of personal justice for the betrayal.

Family Dynamics: The interactions between the brothers and the sister-in-law highlight complex familial relationships and tensions.

Love and Betrayal: The sister-in-law’s infidelity introduces themes of romantic betrayal and its consequences within the family.

► From the same Region or People

Learn more about the Yukaghir people


This tale represents a mixture of some Russian and Yakut episodes adapted to the ideas and customs of the tundra inhabitants. Some details are curious enough; such, for instance, as nails driven into the flesh of the heel, which undoubtedly represent spurs, etc.

Told by Innocent Karyakin, a Tundra Yukaghir man, on the western tundra of the Kolyma country, winter of 1895.

There were two brothers, one married, the other unmarried. The married one lived in one place; the unmarried one, in another. They did not want to live together. One time the unmarried brother wanted to visit the married one. When he approached his house, he listened, and thought, “Why, my brother and his wife are talking and laughing quite merrily.” When he came nearer, however, he noticed that the man’s voice was not that of his brother. So he crept along the wall very cautiously, and then looked through a rent in the skin covering. A strange man was having quite a merry time with his sister-in-law. They were hugging and kissing, and talking and playing with each other. He thought, “My brother is not here. Probably he is off hunting wild reindeer.” The others meanwhile took off their breeches [women also wear breeches among the Chukchee, the Lamut, the Yukaghir etc.] and made love right before him, though unaware of his presence. At the most critical moment the young man entered the house. The woman, however, shook herself free, swifter than a she-ermine, and in a moment the man too was hidden beneath the blanket. The young man said nothing. He simply sat down and waited for the evening. The other man, the one hidden under the blanket, having nothing else to do, also waited. Late in the evening, the married brother came home.

► Continue reading…

The unmarried brother said nothing to him about the strange man hidden in the house, the woman also said nothing; but both were silent and very anxious. The married brother said, “Listen, wife! Our brother has come to visit us. Cook plenty of the best meat and reindeer-fat, and we will have a hearty meal. The visiting brother said nothing, and waited, as before. The woman cooked some meat, and taking it out of the kettle, carved it with great care and spread the meal. The married brother said, “Come on! Let us eat!” The other answered, “How can we eat, since a strange man is hidden in our house?” The married brother said, “Then I shall look for him in every corner, and certainly I shall find him.” He did so, searching all through the house, but found nothing. Then he said again, “So it was a joke of yours. Come on! Let us have a meal!” The unmarried brother said, as before, “How can we have a meal? A strange man is hidden in the house.” The same happened three successive times. At last the unmarried brother said, “Leave me alone! How can we have a meal? A strange man is hidden in your bed, and covered with your own blankets.” The married brother pulled off the blanket. The strange man was lying there, face downward. His head was under the pillow. The married brother felt very angry. He drew his knife and with a single blow, cut off the head of the adulterer. Then he came to himself and said with great sorrow, “Oh, brother! — and you, woman! You ought to have warned me in time. Now, what is to be done? I have killed a man. What will happen to us?” He sat down and cried most wretchedly. The other brother said, “What of it? There is no need of crying. He has been killed, and we cannot change it. It is better that I carry off the body and dispose of it.”

He took the body and carried it off. After sometime he found the tracks of the killed man and followed them up. He came to a beaten road, and then to a large village. It had numerous houses, some of them Tungus, and some Yakut. They had herds of reindeer and also of horses. In the middle of the village stood a large house just like a hill. It was the house of the chief of the village. The unmarried brother arrived there in the night time and soon found the house of the killed man. He entered at once, carrying the corpse on his back. The parents of the killed one, an old man and an old woman, were sleeping on the right hand side of the house. The bed of their son was on the left hand side. He went to the bed, put down the body, and covered it with a skin blanket. He tucked in the folds with great care, and then placed the head in its proper place, so that he looked just like a man sleeping. The old man, and the old woman heard a rustling sound and thought, “Ah, it is our son! He has come home.” Then the father said, “Ah, it is you! Why are you so late?”

In another corner slept the elder brother of the killed man and his wife. He also said, “Why are you so late? You ought to be asleep long ago.” The man who had carried in the corpse crept softly out of the house and went home. He came to his married brother, who said, “Ah, it is you! You are alive. And what have you done with the body?” — “I carried it to the house of his parents and put it down on his own bed. He ought to have slept on it long ago.”

After that they had a meal. Then the unmarried brother said again, “I will go back and see what happened to the dead body.” — “Do not go! This time they will surely kill you.” — “They will not kill me. I shall go and see.” He would not listen to his married brother, and went back to the house of the dead man. He approached, and heard loud wailing. The relatives of the killed man were lamenting over the body. He entered and saluted the old man. Then modestly he sat down at the women’s place. The old man said, “I never saw such a face in our village. Certainly, you are a stranger, a visitor to our country.” — “I am,” said the young man. “And why are you lamenting in this wise?” — “We have good reason for it,” said the old man. “Two sons we had, and now we have lost one of them. He used to walk in the night time, heaven knows where. Then he grew angry with us and in that angry mood he cut off his own head. After that he lay down, covered himself with a blanket, and then he died. So you see we have good reasons for lamenting.”

They had a meal and then some tea. After that the old man said, “We have no shamans in our village, although it is large. Perhaps you know of some shaman in your own country?” — “Yes,” said the young man, “I know of one.” He lied once more. He did not know of any shaman. “Ah!” said the old man, brightening up, “if that is so, go and bring him here.” He asked them for two horses, — one for himself, and another for the shaman whom he was to bring. “I will ride one horse, and the other I will lead behind with a halter for the shaman.” He rode off without aim and purpose, for he knew of no shaman. After a long while he came to a lonesome log cabin. Some wolflings were playing before the entrance. He entered. An old wolf-woman was sitting on a bench. Her hair was long, it hung down and spread over the floor. A young girl was sitting at a table. She was quite fair, fairer than the sun. This was the Wolf-girl. The wolflings outside were her brothers. The old woman looked up and said, “I never saw such a face in our own place. No human beings ever came here. Who are you, — a human creature, or something else?” — “I am human.” — “And what are you looking for, roaming about?” — “I am in great need. I am looking for a shaman, having been sent by a suffering person.” She repeated her question, and he answered the same as before. The old woman held her breath for some time. Then she said, “I am too old now. I do not know whether I still possess any power, but in former times I used to help people.” He took hold of her, put her upon his horse, and rode back to the old man’s home.

He took her into the house, and said, “This is the shaman I have brought for you.” They treated her to the best dainties, and all the while she was drying over the fire her small, strange shaman’s drum. After that she started her shamanistic performance. According to custom, she made the man who had taken her there hold the long tassel fastened to the back of her garments. “Take care!” said the old woman, “do not let go of this tassel!” He grasped the tassel, and the old woman wound herself around like a piece of birchbark over the fire. The house was full of people, housemates, guests, onlookers. After a while the young man said, “I feel very hot. Let somebody hold this tassel for a little while, and I will go out and cool myself.”

He went out of the house. The moon was shining brightly. A number of horses were digging the snow for some tussock-grass. He caught them all. Then he cut down some young willow and prepared a number of willow brooms — one for each of the horses. He tied the brooms to the tails of the horses. Then he set them afire, and set the horses free. Seeing the glare and scenting the smell of fire, they ran away in every direction. He went back and took hold of the tassel again, as though nothing had happened. Then some other person went out, and hurried back, shouting, “O men! the country all around is aflame!” And, indeed, the horses were galloping about, waving high their tails of fire. “Who lighted this fire?” said the people. “Perhaps the spirits.” Everyone left the house. They stood outside, staring upon that living fire fleeting by. “Ah, ah!” said some of them. “It is our end. This fire will burn us down.” Not one of them thought any more of the old woman. The young man, however, quietly slipped back into the house.

The old woman was drumming more violently than ever. She was so full of inspiration, that she had noticed nothing at all. He looked about. No one was there. The old woman drummed on. Then he lifted from the ground a big kettle full to the brim of ice-cold water and all at once he overturned it over the old woman’s head. After that he put the kettle over her head and shoulders. The old woman shuddered, and fell down dead, as is the way of all shamans when frightened unexpectedly. The young man left the house, and mingled among the people outside, looking most innocent.

After some time, however, he said, “Why are we standing here looking at this blaze, and meantime we have left the shaman alone in the house? That is wrong.” They hurried back, and the wolf shaman was lying on the ground, wet and stone dead, half hidden in the kettle. The old man was in great fear, and wailed aloud, “Alas, alas! I lost a son, and that was bad enough; but it is much worse that this Wolf-woman has died in our house. Her children will surely come and wreak vengeance upon our heads. We are already as good as dead. O God!” he continued, “we are in a bad plight. Somebody must go and carry the Wolf-woman to her own house.”

The people were full of fear and nobody wanted to go. Then the old man tried to induce the young visitor to convey the body of the Wolf-woman to her family. The young man said, “How can I do this? They will tear me into bits.” The old man had a young daughter who was very pretty. He said, “Please toss this old woman away! If you come back alive, you may marry this young girl as your reward.” — “All right,” said the young man, “but still I am not sure. Perhaps, even if I come back alive, you will break your word and give me nothing.” — “No, never!” said the old man, “I will deal honestly with you.” — “So be it,” said the young man. “Now please kill for me two ptarmigan, and give me their bladders filled with fresh and warm blood.” He took the bladders and placed them under his armpits. Then he drove some iron nails into his heels, into the very flesh. He took the old woman and put her upon the saddle. Then he bound her fast, though not very strongly. She looked, however, quite like a living person riding a horse. They set off and reached the house of the wolves. “Oh,” the wolflings raised a yell, “Mamma is coming, mamma is coming! “Easy,” said the young man. “My horse shies easily. Take care lest you cause some great misfortune.” And he secretly spurred his horse with the nails of his feet. The horse reared and threw him down. The other horse did the same. The body of the wolf-mother fell down like a bundle of rags. The bladder burst, and all the blood was spilled. They lay there side by side, swimming in blood. The wolf-children said, “O brother! our mother is dead; but that is as nothing. We have killed that stranger by our imprudence. He is near unto death, and no doubt his brothers and sisters, and all his kith and kin, will come here to have revenge.”

They went near and looked at him. The blood was streaming down his arms and legs. “Oh, oh!” said the wolf-children, “How can be live?” In despair they took him by the hands and feet and shook him and said to him, “Please, man, do not die here! We will give you our pretty sister.” They worried him, howled over him, and entreated him, and by and by he acted as though feeling a little better. He sighed low, “Oh, oh!” In the end he fully revived and came to. “Ah!” said the wolflings to their sister, “see what good luck we have. A man was dying, and we said, ‘We will give you our sister,’ and he revived.”

So he took the girl and went home. “Be sure,” said the wolf children on taking farewell, “when you return to your own place, not to tell your kinsmen that we had nearly killed you!” — “I will not tell,” assured the man, and galloped off with his bride. They came to the old man. “I have come back and am alive!” shouted the young man. “Where is the girl?” — “Here she is,” said the old man. “Thank god, you have come back safe!” He took the other girl, and went back to his brother with two women and three horses. The brother said, “How long it is since you were here! I thought you were dead but I see you have brought some girls.” — “I have,” said the young man. He entered the house, and without much ado, cutoff the head of his sister-in-law. “There you are!” said he. “You shall have no more paramours.” He gave his brother the old man’s daughter and took for himself the old woman’s daughter. After that they lived on.


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Miti’ and Magpie-Man

Big-Raven leaves to gather willow-bark, during which Magpie-Man courts his wife, Miti’. Upon discovering the betrayal, Big-Raven creates smoke to expose Magpie-Man, who escapes. Miti’ later gives birth to two eggs that hatch into magpie-children. After an argument over food, Miti’ leaves with the children to join Magpie-Man. Big-Raven attempts reconciliation but is humiliated and returns home alone.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Love and Betrayal: Miti’s infidelity with Magpie-Man and the subsequent dissolution of her relationship with Big-Raven highlight themes of romantic bonds being tested and broken.

Family Dynamics: The interactions between Big-Raven, Miti’, and their children underscore complex familial relationships, including parental challenges and the impact of infidelity on family structure.

Cunning and Deception: Magpie-Man’s secretive courtship of Miti’ and the concealment of their affair involve deceit and cunning behavior.

► From the same Region or People

Learn more about the Koryak people


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

Big-Raven lived with his family. Oh, Big-Raven said, “I will (go and) fetch some willow-bark.” Oh, Miti’ went to feed the little puppies. Magpie-Man came to eat there. He pecked at Miti’s face (to show his love), and her nose was covered with scratches.

Oh, that one (Big-Raven) comes home! He said to Miti’, “What has happened to you? Your nose is scratched all over.” She said, “By hitting with my nose against the sharp ends of the door-shed corner I was scratched thus.” Oh, Big-Raven cut away all the ends of the dog-shed corners. Then again he went for willow-bark. Miti’ went out, perched on the top of the dog-shed, and began to sing, “I am walking along the cross beam!”

Then Magpie-Man came, and said, “Let us enter the sleeping-room! Big-Raven will not come back soon. He will not catch us.”

► Continue reading…

She took him into (the house), just as soon as they entered the sleeping-room and began to make love there, then Big-Raven came back, and called out, “Miti’, take this load of willow!” Miti’ said, “Let the I’kla [small wooden charms of human shape] bring it down! I am busy trampling a half-scraped skin with lily feet.” – “Nay,” said Big-Raven, “I want you to take it down.” Oh, Miti’ took it, and with a violent pull drew it into the house.

Then Big-Raven entered the house and made a smouldering fire. He also stopped up the entrance-hole and the smoke-hole, so that the sleeping-room was full of smoke. Then a Magpie’s voice was heard from the sleeping-room. That Magpie came out. He escaped through a narrow crack.

“(See) what (this) Magpie has done to me!” The Magpie, however, went home. Miti’ was with child. After some time she brought forth two small eggs. (The two children) grew rapidly, and Big-Raven had a great love for them.

Big-Raven’s people were storing their catch of fish. Those two said, “Mamma, we are hungry.” She said, “Go out and say to daddy, ‘We are hungry.’” They went out, and were given two whole dried salmon. They entered, and nibbled up the fish. Then they said again, “We are hungry.” Miti’ said to them, “Go out and ask daddy for more.”

They went out. “Daddy, we are hungry!” – “No wonder! Two thievish magpies!” Those two sons began to weep. “Oh, he is reproaching us!” Miti’ said to them, “Go out and tell him, ‘Our real daddy is herding reindeer (with the wealthy reindeer-breeders).’” (After that) they entered again, and Miti’ put them into a grass bag, (placing) each in one of the (lower) corners. She went away, and came to Magpie-Man and flung (her bag right in).

Big-Raven said, “I feel lonely. I will go to Miti’.” He went and came there. (The people said,) “Miti’, come out! Your old man has come to you.” Miti’ said, “Has he no legs? Let him enter of his own accord!” He entered, and she gave him food. He began to eat, and was choking. Then he ran out of the house.

Miti’ called to him. She said, “Big-Raven!” – “Oi!” Then he could not help himself, and shouted, “Oi!” The piece that choked him flew out (of his mouth, and fell down) at a great distance. Then Big-Raven went home.

That is all.


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Eme’mqut and the perches

Eme’mqut discovers a village where he assists with winter fishing and is given Fox-Woman as his wife. After bringing home perch-tails, they mysteriously transform into small men, declaring themselves sons of Eme’mqut. The family is eventually accepted by the villagers and lives joyfully, with Fox-Woman bearing many sons. They wander and visit neighbors during the winter.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Family Dynamics: The narrative explores the formation and acceptance of a family, highlighting relationships within the community.

Community and Isolation: Initially, Eme’mqut and his family face exclusion but eventually integrate into the village, reflecting themes of belonging and estrangement.

Magic and Enchantment: The story features elements of magic, such as the transformation of perch-tails into human offspring.

► From the same Region or People

Learn more about the Koryak people


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

Eme’mqut went into the open and found a village. They were catching winter fish with drag-nets. The fish were small perches. He dragged a net along that fishing-river, and filled with fish a set of drying-poles.

After a while they gave him Fox-Woman, and made him marry her. He brought home two small dried perch-tails. These he brought home, and hung them on the drying-pole. They were going to eat these small dried perch-tails, and all at once something happened. (These small tails) turned into small men. They said, “Whose sons are we?” – “Say, ‘We are sons of Eme’mqut.’”

Then the two girls of this place filled with dried meat two bags; one for each [they filled].

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They went away in iron canoes, and took the girls along. What has become of them I do not know. They went together, (both of them), headlong.

Those (i.e., Eme’mqut and his wife) were sent away by the people, and were given (reindeer with) halters of grass. Then the people ceased to send them away. They ceased to send away Eme’mqut and his wife. They became as natives, and lived in joy. Fox-Woman now was bringing forth mere male children.

Winter came, they were wandering in all directions. At times they visited their neighbors.

That is all.

[This tale was told by a young girl. It seems to be a fragment of a longer and more coherent tale.]


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Eme’mqut and Fox-Woman

Eme’mqut brings home a mouse that transforms into a wolverene. Fox-Woman, an untidy seamstress, beats a self-deprecating drum and gives birth outside. Upon returning, her thimbles miraculously become clothes for her children. Despite her secretive nature, Eme’mqut accepts her, and they eventually live happily. The story concludes with the group leading a prosperous life of hunting and fishing.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Supernatural Beings: Fox-Woman herself embodies a supernatural entity, blending human and animal characteristics, which is central to the story.

Family Dynamics: The relationship between Eme’mqut and Fox-Woman, including the birth of their children and the challenges they face, underscores complex familial interactions.

Cunning and Deception: Fox-Woman’s initial secretive behavior, such as giving birth outside and creating clothes from thimbles, introduces elements of secrecy and cleverness.

► From the same Region or People

Learn more about the Koryak people


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

Eme’mqut married Fox-Woman. He said, “I will go and get some blubber from our summer place.” He arrived there. One of the flippers of his blubber-bag was gnawed at by a mouse. The mouse was dead. He found it and said, “What is it, a wolverene?”

He loaded it on his sledge and hauled it home. He came home. Then only he looked back and saw that the mouse had turned into a wolverene. He looked into the house and said, “Mi’ti, I have killed a wolverene. Let some of you come out.”

They took in the wolverene and began to beat the drum. Fox-Woman, the untidy one, was sitting with her boot-strings loose. She was looking for lice. “Oh, you Fox-Woman! it is your turn to beat the drum.” The untidy woman was making leather thimbles.

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She began to beat the drum, “I am an unskilful one, I am an untidy one! I am eating hard excrement, left outside! I am eating strings of snowshoes in the brightness of the full moon.”

Indeed, they eat them. Whenever we come to look for our snowshoes, the strings are eaten. [remark of the narrator]

She felt ashamed and went away, even with untied boot-strings. She went away, and did not come back. After some time Eme’mqut went outside and found her. A number of children were there. He said to Fox-Woman, “Whose children are these?” – “I said to myself, ‘Perhaps they will keep me back somehow. I wanted to go away into the open country for my delivery. And I was delivered outside.’” – “Now, at least, stop your clamor! Let us go home!”

They went home. The thimbles which she had made before, and hung tip outside, now turned somehow to clothes for her numerous children. The people were asking Eme’mqut, “From where have you brought the woman?” – “I brought her from the open country. Long ago she went away to give birth to her children secretly outside. All those together are her children.” In truth, she was a skilful seamstress, and had no reason for going away and living in secrecy.

After that they lived in joy. Eme’mqut married Kilu, [the narrator seems to have forgotten the marriage of Eme’mqut with Fox-Woman, and their subsequent reconciliation] Ila’ married Yini’a-na’wgut. When so disposed, they would ascend the river and catch plenty of winter fish. Then they would return to their house-mates. They killed plenty of game. In this manner they led a happy life. What has become of them I do not know.

That is all.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Eme’mqut and Ila’

Eme’mqut receives ornamented tobacco-mortars from an old man, who warns him not to look back while hauling them. Following the instructions, Eme’mqut successfully brings the mortars home and gains a wife. His friend Ila’ attempts the same task but fails by repeatedly looking back, disrupting the magic and destroying the mysterious reindeer-like apparitions emerging from the mortars.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Cunning and Deception: Eme’mqut succeeds by carefully following the old man’s instructions, showcasing cleverness, while Ila’s failure reflects a lack of understanding and subtle self-deception.

Family Dynamics: Ila’s envy of Eme’mqut’s success and his attempts to imitate him demonstrate the tensions arising from sibling rivalry and jealousy.

Moral Lessons: The narrative teaches the value of patience, obedience, and attentiveness to wise counsel, while emphasizing the consequences of envy and disobedience.

► From the same Region or People

Learn more about the Koryak people


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

Big-Raven was living with his people. Eme’mqut (his son) had no wife. Eme’mqut went out, and found outside an old man who was busy making ornamented tobacco-mortars. He said to him, “What kind of tobacco-mortars are you making?” The other one said, “Go into the house. You will find an old woman. Tell her to cook a meal for you.” He entered the house, and the old woman cooked a meal. When she had finished cooking, she took the meat out of the kettle, and gave it to the guest. He ate, and soon was through with the meal.

Then the old man went home and gave him the mortars; and he said to him, “Take these with you, haul them away, but (in doing so) take care not to look back at them!” He went away and hauled the mortars, but he did not look back; and though the mortars were heavy, he did not stop.

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At last he saw that a large reindeer-herd was passing ahead of him. Then he stopped and looked back. A young woman was sitting in a covered sledge (driving a reindeer-team). He took a seat on the same sledge. They two drove home, and lived there in joy.

Then Ila’ said, “How did you come by all this?” The other one then told him, “I found an old man who was working on ornamented tobacco-mortars.” Ila’ said, “I understand.” He set out and found the same old man. Then he said to the old man, “What kind of mortars are you making?” The old man said, “Go and find the old woman! Let her cook a meal for you!” He went to her, and she prepared a meal. Then she took the meat out of the kettle, and he ate. The old man gave him, too, the mortars, and said, “Haul them away, and take care not to look back at them!”

He hauled them away, and every little while he would take a rest. He moved on, and he would make one stride and then he would look back. One time a reindeer-leg appeared out of one of the mortars. But he sprang at it and struck it. Another time he looked back, and a reindeer-face appeared out of the mortar. He sprang at it, and struck at the mortar with his knife, and chopped up the reindeer-face. Then he came home, and left his sledge with Eme’mqut. There was nothing on it, but the tobacco-mortars.

That is all.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Kilu’ and the bumblebees

Childless Eme’mqut encounters a community of Bumblebee people while fishing and marries a Bumblebee-Woman, who bears him numerous children. His first wife Kilu’, consumed by jealousy, follows him upstream and brutally kills his new wife. As she tramples the Bumblebee-Woman, fly-eggs scatter, transforming into Bumblebees, and the entire fishing community metamorphoses, leaving Eme’mqut helpless.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Transformation: The Bumblebee people metamorphose into actual bumblebees following the tragic events.

Revenge and Justice: Kilu’s envy of Eme’mqut’s new wife leads her to commit a violent act, resulting in dire consequences.

Family Dynamics: The complex relationship between Eme’mqut, his first wife Kilu’, and his new Bumblebee-Woman wife highlights familial tensions.

► From the same Region or People

Learn more about the Koryak people


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

Eme’mqut lived with his people. He married Kilu’, but they were childless. One time Eme’mqut went into the open (country). He followed a river upstream. Then he saw numerous people. Some of them were women. Their bodies were resplendent with the reflection of light. All the men wore jackets of broadcloth, all the women wore calico overcoats.

Eme’mqut hurried to them. He fell in love, and began to help those people. They were fishing with drag-nets. Very soon he married a Bumblebee-Woman. Those people were Bumblebee people. His new wife brought forth numerous children.

Then Kilu’ became restless, and could not sleep. She came to the river, and followed it up-stream. Then she looked around, and saw those fishermen.

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Eme’mqut was there with them pulling in the nets. Kilu’ approached them. She trampled to death Eme’mqut’s new wife, who scattered around a large quantity of fly-eggs. All the eggs became Bumblebees. The fishermen also turned to Bumblebees. Eme’mqut could do nothing, so he went home.

That is all.


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The Mouse-Girls

A young Mouse-Girl loses a tooth while pilfering puddings and claims she was shot by the Envious-One from heaven. Her grandmother and Ermine-Woman investigate, discovering the truth through a tooth-fitting test. Exposed for her mischief, the girl is scolded by her mother and told to die, ultimately succumbing after failing to strangle herself on a forked twig.

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

E. J. Brill – Leyden, 1917


► Themes of the story

Cunning and Deception: The girl’s falsehood about her injury exemplifies deceit to avoid punishment.

Family Dynamics: The interactions between the Mouse-Girl, her mother, and grandmother highlight familial relationships and responses to misconduct.

Divine Punishment: The girl’s claim of being punished by a celestial being reflects themes of retribution from higher powers.

► From the same Region or People

Learn more about the Koryak people


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

Mouse-Girl said, “Let us play!” They played, and one of them lost a tooth, the youngest one of all. They said to her, “How did you lose this tooth?” She said, “I was shot by the Envious-One from heaven. By his arrow I lost my tooth. Now I shall die, how can I live?” They said to her, “Do not stay outside! Let us carry you into the house!” They carried her home.

Her mother said, “What has happened to you?” “I was shot from the sky by the Envious-One with an arrow.” The mother said, “Let us call grandmother!” They called her, they brought her to the house. She began to practise shamanism, in order to find out where the small daughter got her suffering. She said, “My breath does not fit anywhere.” Then she wanted to go to the porch. Ermine-Woman said, “Halloo! I will go to the porch, I will inspect the puddings.”

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The small girl pilfered there, and so she lost her tooth. They looked at the puddings, and saw that one made of stone-pine nuts had been gnawed at. There she left a tooth. Indeed, when pilfering she lost a tooth. Ermine-Woman brought in the tooth.

“Whose tooth is it?” Ermine-Woman said, “On which of the small girls shall we try this tooth?” She said to one of the small girls, “Open your mouth!” That one opened her mouth. She applied the tooth, but it did not fit. In the same way it did not fit any of those small girls. Ermine-Woman said, “Let us try it on the little suffering girl!” She tried it, and it fitted her well. Ermine-Woman said, “She was pilfering.” What should she do?

Her mother scolded her, and said, “Go and die! Strangle yourself on a forked twig!” She (went, and very soon) came back. She said, “I could not strangle myself on a forked twig.” [The natives believe that the mice actually commit suicide by strangling themselves in a forked willow-twig.] Mother scolded her, and said again, “There, go away!” She went away, and then only she died.

That is all.


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The woman and the doer of violence

In Kuku’lik, a tyrannical strongman stole food and killed those who resisted. After he seized a man’s seal meat, the man’s wife confronted him, broke his arms, and spared his life in exchange for his wealth. Keeping his defeat secret, she enriched her family, becoming ancestors to the prosperous Kuva’r lineage. Her bravery brought justice and prosperity.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Revenge and Justice: The woman’s actions serve as retribution against the tyrant, restoring order and fairness to her community.

Cunning and Deception: By keeping the strongman’s defeat a secret and negotiating for his wealth, the woman uses wit to achieve her goals.

Family Dynamics: The narrative highlights the woman’s efforts to protect and provide for her family, leading to the prosperity of her descendants.

► From the same Region or People

Learn more about the Yupik peoples


Told by Milu’tarak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Kuku’lik [now wholly starved out, as well as several other villages] there was a man stronger than all his neighbors. Therefore he took the food from everybody by force. If a man had killed a walrus and hauled home a sled filled with meat, the strong man would take possession of the hauling-strap, and take home sled and all.

The people were afraid to show resistance. He would kill those who were disobedient. One day a man killed a thong-seal, and was taking the meat home. The strong man met him on the way.

“Oh, you have killed a thong-seal?” — “Yes, I have.” The Doer of Violence put his foot upon the runner of the sled. “What are you doing?” — “Be quiet, or I shall kill you!”

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He left the sled and came to his wife. “And where is the meat?” — “In truth, I was bringing it, but the Doer of Violence took it away from me.” — “But why didn’t you defend it? Our little children have no food.” — “He threatened to kill me.” — “Ah, but I will go and get back the meat!” She went, and soon overtook the strong man, who was hauling the meat. “You there! Why have you taken the food from my little children?” — “Go away!” — “Give me my meat.” — “Let me alone, or I shall kill you!” — “Will you?” She caught him by the arms a little below the shoulders, and broke the humerus of either arm. “Ah, ah, ah! Please do not tell our neighbors! They will kill me. Do not bring such shame upon me! I have plenty of meat and peltries. I will give you everything. Let me escape with just my bare life!” And, indeed, she did not tell what had happened. He gave her everything he had, and they lived in wealth and joy. From that stock came the family of Kuva’r [a rich Eskimo of the village of Chibu’kak, on St. Lawence Island. There was another Kuva’r much richer, in the village Uni’sak, on the mainland of Asia.]


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 girl who watched in the night-time

In a tale of familial devotion, a young, brave, and unabashedly naked girl saves her ill cousin by capturing a Raven and Fox who are responsible for his family’s mysterious deaths. Through her cunning and directness, she not only heals the boy but also confronts and shames their secret enemy, ultimately leading to their marriage and prosperous life together.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Cunning and Deception: The girl uses her wit to capture the Raven and Fox, uncovering the deception behind her cousin’s illness.

Family Dynamics: The narrative centers on the relationship between the girl and her cousin, highlighting themes of familial duty and care.

Moral Lessons: The story imparts lessons on bravery, vigilance, and the importance of confronting hidden dangers to protect loved ones.

► From the same Region or People

Learn more about the Yupik peoples


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

Two cousins lived in the village of Uni’sak. One had five sons, the other had a single daughter. Then the sons of the former began to die, and only the youngest one remained alive; and even he began to suffer. Then his mother sent to her sister-in-law, and said, “My lost son is suffering. Please send your daughter to cheer him up. He feels quite ill.” The other woman said to her daughter, “They have sent for you. You may go after the meal.” — “No,” said the girl, “Let me go at once!” The mother said, “Then at least put on your clothes.” — “Why should I? It is not a long way.”

She put on only her boots, and, being quite naked, went out of the sleeping-room and crossed over to the other cousin’s house. She entered the sleeping-room. The suffering boy was stretched out upon the skins, moaning. He could neither eat nor drink. Night came, and they lay down to sleep. A new line, made of a thong-seal hide, was lying near the entrance.

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The girl picked it up, made a noose in the shape of a lasso, and crouched near the entrance, watching. She was quite naked, and had on only her boots, as before.

The sun had set, and it was quite dark. Then she heard a rustling-sound from the direction of sunset. She listened attentively, and heard some wary steps. She peered into the darkness, and at last noticed a form. It was a Raven. He approached noiselessly. Behind the house were some scraps of food. He picked at them, and crept slowly to the entrance. The girl threw the lasso over him, and caught him.

“Ah, ah, ah! Let me alone! I have done nothing.” — “And why do you steal in here in the night-time, without giving notice to the master of the house?” — “I am looking for food, gathering meat-scraps and even excrements. Let me go!” — “All right!” She let him go, and he flew away. She watched on, the lasso in hand, quite naked. Then from the direction of midnight she heard a rustling-noise approaching guardedly. It was a Fox creeping toward the house. As soon as she approached, the suffering boy moaned louder. The Fox stopped, and put her nose close to the ground. She listened, and then said, “This time I shall probably carry him away.”

The Fox approached nearer, and the girl threw the lasso and caught her. “Qa, qa, qa!” — “And why are you stealing in here in the night-time? The master of the house knows nothing about you. It is you, probably, who have taken away those boys.” — “Why, yes, I did it.” — “Then I shall kill you.” — “Why will you kill me? — “Why, you scoundrel, you make all the people mourn. You source of trouble!” — “Oh, it is not my fault. This neighbor of yours induces me to do it, and pays me for it.” — “Is that so? Nevertheless, I shall kill you.” — “Oh, I will leave here and go away!” — “No, I shall kill you.” — “I will pay you a large ransom. You shall be happy along with your husband. And I will kill your enemy.” — “Ah, then you may go!”

The Fox ran away. The girl entered the sleeping-room; and her body, which was quite naked in the cold, felt warmer. She awakened the sleeping ones. “Get up! You have slept enough,” she said. The boy did not moan any more, and asked for food. They gave him some. She cut it into small pieces. He swallowed a morsel, then another one, and still another. So he ate five pieces of meat. She gave him some water to drink. Only then she herself ate and drank. They went to sleep. The boy also slept. In the morning they awoke, and the boy was quite well.

But their neighbor came, the secret enemy. “Ah, ah! What girl is that whom I saw last night going around quite naked, lasso in hand? She must be my secret enemy.” The girl took off her clothes and went out. “It was I. Then I know that you also are my enemy.”

He felt ashamed, and from mere shame he fell down and died. They lived on. The girl lived with the boy; and when they grew up, they married. She brought forth many children. All the people loved her. She was rich. It is finished.


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 carrier of seaweed

A resourceful grandmother and her orphaned grandson demonstrate remarkable ingenuity in a brief tale of survival. When the young boy returns from gathering seaweed, she guides him to enter their tiny sleeping room through the eye of a needle — symbolizing the remarkable adaptability and spatial creativity of the Uni’sak people in navigating their challenging environment.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

Sacred Spaces: The tiny sleeping room, accessible only through a symbolic act, can be seen as a sacred or special space within their home.

Trials and Tribulations: The boy’s journey to gather seaweed and the subsequent challenge of bringing it into the small sleeping room represent obstacles they overcome.

Family Dynamics: The relationship between the grandmother and her grandson is central to the story, showcasing their bond and cooperation.

► From the same Region or People

Learn more about the Yupik peoples


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

An old woman lived with her grandson, a young orphan. One day the lad walked along the shore, gathering edible seaweed. He sang, “I am walking along the shore, gathering seaweed. I will put it into the fold of my shirt, and I will carry it home.” He gathered a heavy load of it and carried it home. Then he entered into the outer house, and called to the old woman,

“Halloo!” — “Ho!” — “How shall I bring it into the sleeping-room?” The sleeping-room was ever so small. “I do not know. Come in as through the eye of a needle!” — “Which needle’s eye?” — “This one.”

She thrust a needle out of the sleeping-room, and he passed through along with his load. So skilful are the people of Uni’sak.

That is all.

► Continue reading…

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