A Lamut tale

A Lamut camp is destroyed by mysterious invaders, leaving three sisters as the sole survivors. The eldest sister infiltrates the enemy camp, discovers their weakness—a maggot-infested reindeer liver—and destroys it, killing the invaders, including their shaman leader. She reunites with her sisters, shows them the lifeless enemy camp, and they claim the camp’s resources for themselves, triumphing over their foes.

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

New York, 1918


► Themes of the story

Cunning and Deception: The eldest sister uses her wit to infiltrate the enemy camp, gain their trust, and uncover their weakness.

Trials and Tribulations: The sisters face the hardship of losing their family and home, testing their resilience and resourcefulness.

Revenge and Justice: The eldest sister’s actions serve as retribution against the invaders, restoring balance and avenging her family’s demise.

► From the same Region or People

Learn more about the Evens (Lamut)


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

There was a Lamut camp. An old Lamut had three daughters, who were not married. Another family made their camp nearby. I do not know whether they were men or spirits. They attacked the Lamut, and killed all of them. The three sisters fled. The strangers dried the flesh of their victims. They split the bones and extracted the marrow. The sisters were very hungry. The oldest one said, “I will go to them. I am very hungry. Perhaps they will not kill me.”

They bade her welcome and offered her meat. It seems, they gave her flesh of one of her own people, for she could not eat it. The master of the house was the shaman of the camp. In the evening he said to his wife and the visiting girl, “I will sleep this night with both of you.” So they lay down side by side. The shaman copulated first with the one, then with the other. When they lay there tired, the girl asked the mistress, “Do you live on the flesh of those Lamut people?” — “It is so,” she answered.

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The shaman suddenly jumped up. “Ah! my heart is throbbing. It forbodes something.” — “What does it forbode?” asked his wife. “Is there anybody stronger than you are?” — “Lie down!” said the guest, “since you are my new husband.” He lay down. The guest asked again, “Eh, sister, do you ever suffer from any illness?” — “Never,” answered the mistress. “In the valley down there is a reindeer that belongs to my husband. Its liver is full of reindeer fly maggots. Whoever gets this liver kills all of us. This is our only fear.” — “Ah, sister!” answered the guest, “it is time to sleep.”

Soon they slept. The Lamut woman crept out of the tent. She took the bow and arrows, put on her snowshoes, and went to look for the reindeer. She saw it in the valley, close to a group of larch trees. It was spotted, and its antlers stood upright. She tried to approach, but it ran away. At last she came within range of it and killed it. Then she opened it and extracted the liver. It was full of maggots. She destroyed these one by one. Soon there was heard a great lamentation from the camp of the invaders. “Arai, arai.” [in the Lamut language, “Alas, alas!”] She came to the shaman’s tent. He jumped up; but when she destroyed the largest maggot, he fell back dead. Then she went to her sisters. “Ah, sisters! I have killed them all.” — “How is it possible?” said the sisters. “It is not true.” — “Indeed, let us go and look at them!” They arrived at the camp. All their enemies were stone-dead. They carried out the bodies, and took everything in the camp for themselves.

The end.


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Yukaghir tale

Two sisters encounter Kosetoka, a monster. When he approaches the first sister playing dead, he rejects her as spoiled meat. The second sister challenges him to a “game” on the ice, tricking him into removing his testicles. He falls dead, and she returns home triumphantly claiming she killed him through her clever, brutal strategy.

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

New York, 1918


► Themes of the story

Cunning and Deception: The sister’s deceptive game leads to the monster’s demise.

Supernatural Beings: The encounter with Kosetoka, a malevolent spirit.

Trials and Tribulations: The sisters confront and overcome a life-threatening challenge.

► From the same Region or People

Learn more about the Yukaghir people


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

There were two sisters. One time they walked about and met Kosetoka [a bad spirit]. The first sister saw him, and immediately let herself fall down, pretending to be dead. He came to her and investigated the body. He found an aperture in the hind part, and said, “Ah! this is the wound.” Then he put his finger into the wound and smelled of it. “Ah!” said he, “bad odor. Probably she was killed long ago.” Then he stooped down and smelled of the pretended wound. “Too bad!” said he, “I will not eat of it.”

The other sister was deaf, and did not hear his words. All at once she looked back and saw the monster. “Ah, ah!” said he, “this is fresh meat. I will cook some of it for today.” She retorted, “Better let us go and have a little play! After that you may eat me.” They went to a lake which was frozen. “Let us have our play hereon the ice.” The woman had two round stone scrapers concealed in her bosom. “Here, sister! what shall we play!” asked the monster.

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The woman put her hand into her bosom and took out one of the scrapers. This she jerked out suddenly, and threw it on the ice. It rolled down with much noise. “Ah sister! you have there some very nice playthings.” — “You also have similar playthings between your legs. There are two of them. You may tear off one and throw it on the ice.” He put his hand between his legs and roared with pain. “Quick!” said the woman, “tear it off and throw it down!” He threw his testicle down on the ice. It made a shuffling noise and stuck to the ice. “Ah, ah!” roared the monster, “now it is your turn!” The woman jumped up and jerked out the other scraper. Doing this, she also roared feigning great suffering. “Go along! It is your turn now!” — “Ah, sister! it is too painful.” — “For shame, I, a woman, can stand as much.” He tore off the other testicle, and immediately fell down on the ice. He was dead and the woman ran home. “Ah, ah!” said she to her sister, “I have killed him. We tried a new game, all of my own invention, and I killed Kosetoka.”

The end.


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Story of the tom-cat and the cock

This is the Kolyma version of the well-known Old World story. Among the Russians of Europe several versions of it are known, mostly in rhymed prose. The Kolyma version is also in rhymed prose; but its form seems to be more ancient, and some of its details are not without interest.

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

New York, 1918


► Themes of the story

Cunning and Deception: The She-Fox uses deceitful tactics to lure the Cock and capture him.

Trials and Tribulations: The Cock faces challenges, including abduction and the need for rescue.

Moral Lessons: The story imparts lessons about trust, caution, and the consequences of naivety.

► From the same Region or People

Learn more about the Yukaghir people


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

There lived a Tom-Cat and a Cock. The Tom-Cat went to fetch fuel, and ordered the Cock to bake pancakes. Meanwhile there came a She-Fox and sang:

O Cock, my Cock! let me in!
We two shall play with little gold rings.
But the Cock refused to let her in.

Then she sang again:

O Cock, my Cock! the golden crest,
The battered head, the silken beard,
Permit me at least to warm one single nail.

The Cock felt compassion, and pierced with a needle a little hole in the window-skin. The She-Fox thrust her nail in through the hole, and tore off the window-skin.

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Then she caught the Cock and carried him off through the window. The Cock sang aloud:

O Cat, my Cat!
The Fox is carrying me off
Beyond the dark forest,
Beyond the high mountains,
Beyond the white rocks,
Beyond the round lakes.

But the cat heard nothing and the Cock cried again:

O Cat, my Cat!
The Fox is carrying me off
Beyond the dark forest,
Beyond the high mountains,
Beyond the white rocks,
Beyond the round lakes.

The Cat heard this time, and chased the Fox. He swung over her head his mighty sword, but she slipped into her furrow and was gone. So the Cock went to market and bought for himself a fine dulcimer. Then he came to the Fox’s house, and sang thus:

Jingle, jingle, my fine dulcimer,
My golden one, my sonorous one!
Are you at home, O my red fox!
In your warm nest?
The first daughter of yours is the Small-Stuffed-One,
The second daughter is Palachelka.
The son is Valorous.
He went up the sky
Clap my little staff
At the oaken door-sill.
Bring me, O fox!
An oven-baked cake.

So the Fox said to the Small-Stuffed-One, “Go and give him this oven-baked-cake.” She went with the cake, but he struck her on the head and killed her.

He hid the carcass under the sand,
And the little skin under a heavy stone,
Lest the people see anything.

Then he sang again:

Jingle, jingle, my fine dulcimer,
My golden one, my sonorous one!
Are you at home, O fox!
In your warm nest?
You are
Quite fair of face,
But your husband is unfair.
Clap my little staff
Upon the oaken door-sill,
Bring me, O Fox!
An oven-baked-cake.

“Ah,” said the Fox, “go, Palachelka, and give him this oven-baked cake.” She went with the cake but he killed her likewise. Then he sang again:

Jingle, jingle, my fine dulcimer,
My golden one, my sonorous one!
Are you at home, O fox!
In your warm nest?
You are
Quite fair of face,
But your husband is unfair.
Clap my little staff
Upon the oaken door-sill,
Bring me, O Fox!
An oven-baked-cake.

“Ah!” said the Fox, “Go, little Cock, and give him this oven-baked cake!”

The Cock went with the cake, but the Tom-Cat caught the Cock and hurried back to his home. [According to another version, likewise from the Kolyma, the Tom-Cat killed also the mother Fox. He found the Cock firmly frozen in a block of ice, lying in the corner. He broke the ice, and thawed the Cock’s body before the fire. The Cock came to life, and crowed lustily.]

He gave the cock a sound thrashing. “Another time, whoever comes, you must not forget to keep the door tightly closed.” After that they lived happily.


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The tale of La’la (Kolyma version)

This story is very interesting, because it treats of La’la, the tribal hero of the Chuvantzi, whose name is known to the present day among the last remnants of this tribe, and also speaks of the wars between the Chuvantzi and the Chukchee. It is probably only a fragment of a longer tale. The episodes composing it reappear in several other tales among the Russianized natives, Chukchee, and Yukaghir. The Kolyma version of this story, however, calls La’la and his brother Yukaghir. The interchange of these two tribal names, adds to the probability that the Chuvantzi were a branch of the Yukaghir tribe.

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: Following the brutal attack on his family, La’la’s journey is driven by a desire for retribution and the restoration of order.

Trials and Tribulations: La’la faces and overcomes a series of challenges, including the loss of his parents and the need to confront the Chukchee aggressors.

Cultural Heroes: La’la emerges as a foundational figure who shapes the narrative of his people, embodying the qualities of a cultural hero.

► From the same Region or People

Learn more about the Yukaghir people


Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk, the Kolyma country, summer of 1896.

La’la was very rich in peltries. Among all the Chukchee people along the border he was known for his costly furs. He was also a great warrior, and lived all by himself; only with his own family. One time the Chukchee said among themselves, “Let us go and make war on La’la! We will take his peltries and kill the people.” They went, and they were more numerous than mosquitoes, all young men and strong. La’la’s father and mother were quite old. He had also a single brother, a mere lad, not yet full grown. This morning La’la walked on snowshoes and broke the one for the right foot. Therefore, after dinner, he went into the woods with his brother to hew out a new board for the broken snowshoe. While he was working the lad climbed a high tree, and was playing among the thin branches near the top. He played there, and looked homeward. From the top of the tree he could see their house and everything around.

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He played there for some time, and said suddenly, “Khadya, [”elder brother”] there are the Chukchee, coming to attack La’la!” La’la looked up, and asked, “What do you say? Ah, nothing! I am only playing with twigs.” After a while he said again, “Khadya, they are coming to La’la’s house.” La’la looked up, and asked again, “What do you say?” — “Ah, nothing! I am playing with twigs.” A third time he said, “Khadya, they are coming!” And indeed, they had come. The old man ran out, and they followed him around the house. He said, “Khadya, they are going to kill him.” Three times they chased him around the house, then one of them seized a piece of a sledge runner of birch-wood and struck the old man on the head. “Khadya,” said the young brother, “they have killed the old man. The old man is gone.” And after a while, “Khadya, they are breaking down the house and are looting the sledges. They are driving a long needle into mother’s tongue and make her drag the tent poles. Now they are gone.”

At last La’la had finished his snowshoes, “Let us go home!” They went home. “Why is it so quiet here? Not a voice is to be heard. And where is the old man? Why, the tent cover is torn off the poles! Are they going to move to another place?” Then he looked at the sledges, and they were empty. He came to the entrance. His father lay there in the house, close to the entrance. The old man’s head was broken, like an egg. The mother was gone. “Ah, sorrow!” said La’la, “was it of this you spoke up in the tree?” — “Just so,” answered the lad. “I saw from the tree, how they killed the old man, and looted the sledges, and drove a long needle through the old woman’s tongue. Then they made her drag the tent poles.” — “Ah!” wailed La’la, “what is to be done?” They thought and thought; but the bow and the quiver, the arrow and the spears, — everything had been carried off. They were unarmed, and he had only the snowshoes which he had mended in the forest. La’la put on the snowshoes, and they set off. His younger brother followed him. They walked on; then they came to a large lake, round and smooth, just like a frying pan. In the middle of it, on the smooth ice, was pitched the camp of the assaulters. They were distributing the spoils among themselves. La’la spoke to his younger brother, and said to him, “Listen! I am going to turn you into a fox. After that I shall go straight to them, and you must stay here and wait. I shall go to them and try to get my bow and quiver. You must watch me; and if I succeed in getting them, at that very moment you must appear, and run within shooting distance. Glide in among the sledges, turn in zigzag directions, and try not to be hit.” — “How shall I do it?” said the young man. “Are you not a Yukaghir?” said La’la. You must know how to avoid arrows and spears. Run down the lake and lure them on, only mind not to lead them too far away, and I shall follow.” He made a circuit around the lake, then he took off his snowshoes and left them behind. He went to the Chukchee camp from the north, along their usual way. He waded in the snow, pretended to stumble, and assumed the air of being very tired. Then he went over the beaten path, and boldly approached the camp. “Here, boys! What about La’la? Have you killed La’la?” — “Oh, yes, we killed him with a piece of wood, just like an old woman. He did not lift a hand in his own defence.” — “Ah, all! I thought he was a great warrior. I came here from afar merely to have a look at him. I was told several times that people would try to assault him, and he would wind in among the assailers like a wet nettle-cord.” — “All, nonsense! he was an old man. He never struck a blow.” “True, he did not, but at least his peltries were numerous.” — “As to that,” said the Chukchee, “there is no mistake about them. The peltries were abundant. We are ever so numerous, and every one of us had a share.” After a while he said again, “See here, brothers! They say his bow and quiver are ever so large, and also his snowshoes. Show them to me! I have come from afar in order to have a look at them, because it is said, ‘La’la’s bow is a three men’s bow.’ Is it really so heavy and imposing?” They suspected nothing, and so brought forth La’la’s arms. Two men were carrying his bow, two others his quiver, and two more his snowshoes. “Ah!” said La’la, “indeed, it is true! They are quite heavy.” He took the bow and pretended to drop it. Then he tried the snowshoes and deftly put them on. At that moment, the small fox started off and ran away. All the young people rushed out, and crossed his path, far ahead of him. So the fox returned to the camp, and hid among the lodges. The Chukchee shot at it (as thick as rain fell the arrows), but nobody could so much as graze it. It turned again and ran away up the trail. The young men followed it, shooting and shouting. Two old men were sitting on a pack-sledge looking on at the chase. One said in his mother tongue, “He, he, he! La’la monia’lo khanidula,” which means, “Be careful, boys! La’la will tear the stomach out of your bodies.” [In dressing the hunting-quarry, the belly is ripped up, and the stomach and other intestines are immediately pulled out.] “Why have you given him the bow and the quiver?” His neighbor, however, nudged him with his elbow. “You fool! Hold your tongue!” The young people, however, did not listen to any one, and ran on. La’la followed in the rear, and one by one he killed the Chukchee, beginning with the one running farthest in the rear. He shot and shot. Not a single arrow missed its aim. After that he turned back to the sledges. These two old men were sitting there. He killed one, — the one: who said, “Be careful, boys!” He struck him on the head with a piece of wood. He took the other one along and married him to his mother. He also turned his brother back into a man. To these three he gave everything he took from the Chukchee.

He went away from there, and arrived at another village. There he married the pretty daughter of the chief. He lived there with his pretty wife. They had two children, — a boy and a girl. The children were growing up. The girl already could carry water from the river, and the boy could fetch fuel from the woods. One time the father brought home a large heath cock, and said to his wife, “Cook that heath cock!” She cooked it, and they had a meal. After the meal she carried out the bones and the odd pieces in a large frying-pan, and then she vanished. They waited for her, but she never came back. La’la went out to look for her; but she was nowhere to be seen. There were left only traces in the snow, as if a giant bird had brushed it with its wings. From this he knew that someone with wings had carried her off.

One night passed. In the morning, he said to his children, “I will go and look for your mother. You must stay at home and not show yourselves outside. In three days, I shall come back. Whether I find her or not, I shall come to you.” After that he left. On the way, he met a Buzzard. “Here, Buzzard! have you not seen my wife?” — “I will not tell you. Every time you meet me, you shoot at me. Why, then, should I tell you the truth?” After awhile he met a Bluejay. “Here Jay! who carried off my wife?” — “I will tell you. When you lived with your wife, you used to bring home all kinds of meat and other food. When I came and pecked at the food, you would not hinder me; so I will tell you the truth. He who carried off your wife is Raven-Son, with beak of iron, and tail of grass. You must go straight ahead in this direction, then you will find him.” La’la thanked the Jay and set off. He walked straight ahead, and came to a place where there was a round hole in the ground, just like the furrow of a fox. He looked in. A small old woman, wearing an apron of summer skins, was there, skipping about like a grasshopper. As soon as she saw him, she tore off a narrow shred from her apron, cut it into small pieces, — which she put into the kettle. She hung the kettle over the fire; and after a while she took it off and invited La’la to eat, saying, “The meal is ready. Sit down and eat!” He tasted of the food, and it was fat meat of the mountain-sheep cooked with edible roots.

He went on, and after a while he came to another place. Smoke was coming up out of the ground. He looked down the hole. An old woman clad in a coat of autumn skins was skipping about like a jumping hare. As soon as she saw him, she cut off a narrow piece of her coat, chopped it up fine, and put it into a kettle. She cooked it and invited him to partake of the meal. He ate of the food, and it was fat meat of wild reindeer. When he wanted to go away, the old woman said, “Go straight ahead, then you will reach a place where the ground is smooth as ice. There you will see a village. A number of children will be playing near the houses. Many of them will call after you. You must not answer, or go near them. Far off, alone by himself, a small boy will be standing, all covered with scabs. You must go to him. It is your own son.” — “How can it be my son,” shouted La’la. “My son is at home. I left him at home.” “You did,” said the old woman, “but meanwhile the Raven went back there and carried off your boy. You must wait there till sunset. After sunset, in the pale light of the night, when the moon is rising in the sky, Raven will be asleep. Then three women will come out of his house. They will walk around and cry softly in the moonlight. You must go to them. They are his wives, all carried off from their husbands.” La’la went on and found the village. In the evening, when the three women appeared, he went to them. They saw him, and cried more bitterly than before. “Oh, cease crying! Better let us talk over what is to be done! Is there anyway to kill Raven-Son?” — “How can you kill him? His body is iron. Unless, you succeed insetting fire to his house, so that he may burn with the house, being asleep, and unable to wake from fatigue.” — “All right, let us try it!” They went to fetch fuel, and carried it to the house quite noiselessly, like so many mice, — green wood and dry wood, branches and sticks — all kinds of fuel. They surrounded the house with a wall of wood as high as the vent-hole. Then they set fire to it. The whole blazed up, and Raven-Son with it. He had no time to wake up and groaned only once in his sleep. The fire subsided, the coals burned out, and even the ashes grew cold. La’la gathered the ashes and let them fly to the winds. Then he went home, taking along the three women. He kept his own wife and sent the other two away to their former husbands. After some time he gathered all his goods and set off for his own country.

The end.


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

Sea-wanderers

A group of travelers from a large maritime village embarks on a journey across islands, encountering strange and mystical people. They witness bizarre phenomena, such as one-sided fishermen, people without bodily openings, and villages with cannibalistic practices. After three years, they return home, only to be met with shock and disbelief by their wives, who had thought them lost forever.

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

Journey to the Otherworld: The travelers venture into unknown realms, encountering mystical beings and phenomena beyond ordinary human experience.

Mythical Creatures: The narrative includes encounters with beings such as the Polar Fox people, who live underground and possess unique characteristics.

Trials and Tribulations: Throughout their journey, the travelers face various challenges and strange encounters that test their resolve and adaptability.

► From the same Region or People

Learn more about the Yukaghir people


Told by Innocent Korkin, a Russianized Yukaghir man, in the village of Pokhotsk, in the Kolyma country, summer of 1896.

On the seashore, upon an island, stood a village of the Maritime people. The village was very large, the houses were more numerous than the leaves on a tree. Several people began to talk among themselves. “Let us travel, that we may see all the wonders of the sea!” One of them was “a knowing one” [shaman] He knew all kinds of incantations, even the chief incantation of the Zyrian people. These Zyrian people were an ancient heathen tribe, who lived on the seashore.

[The Zyrian tribe is of Finnish origin. The Zyrians live on both sides of the Northern Ural Mountains, along the Pechora River, and also along some tributaries of the Obi River. A confused remembrance of them was brought into northeastern Asia by Russian cossacks and other immigrants, the greater part of whom came from northern European Russia and all along the northern parts of Siberia.]

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All the other travelers were quite common people. They entered a skin boat and started off. After a long time the winds and the currents carried them toward an island. They landed at a safe place and walked along the shore. It was a broad strip of sand, and higher up was a steep bank of firm ground. On it were the houses of people. They climbed the bank, but the houses had disappeared. The entrances were not to be found. Only a number of willow bushes were scattered about and wherever they stepped, or wherever they put their feet a great clamoring of children came up from underground. The whole bank resounded with the noise of their voices. At last they found an entrance among the roots of a willow bush, and entered a house, which lay entirely underground. The people bade them welcome, and gave them food and drink. These people were Polar Fox people. All of them were quite young and strong. Only one was an aged, decrepit old man who could hardly walk about, even with the help of his long staff. The other people soon went out; but the old man stayed behind, and immediately said to the guests, “O you Christians! [meaning about the same as the English “gentlemen”] if you are such, indeed, do not stay here for a single night, but rather sail away. While walking above, you trod down ever so many Fox children. If you should stay here for a night, they would certainly kill you out of spite and revenge. Take warning and go away in time. So they entered their skin boat and sailed away. They moved on for a long time, and at last they saw another island. On that island was a village and some people were living there. In front of the island, in the sea, stood a tree of gigantic size, full of boughs. These boughs and branches were so close to one another, that not even a finger could be thrust in between them; and in the middle of the trunk there was an excrescence, ever so large. They stopped their skin boat and gazed at the new wonder. The tree stood bolt upright; then all at once it bowed down lower and lower, and at last was immersed in the water, boughs, excrescence, and all — and vanished from sight. Then they saw on shore a number of people, all one-sided, running to and fro, and catching fish. They were just like ordinary men split in two. The two halves would meet and stick together and would become whole men. Then they would part again, and each half would race along the shore so swiftly that it would outrun a flying bird. These halves of men were catching fish in the following manner. They spread their fingers, ran down into the water and vanished in the sea. After a while they came back on a run and to every finger a fish was hanging. They caught the fish with their fingers. After that the big tree would also emerge from the water, bough after bough, and stand straight up again, as before; but it would be thoroughly white from the mass of fish on it. Every little bough would have a fat fish hanging on it. The tree stood up and trembled, as if alive; and then all the fish were swung up to the excrescence, when they vanished.

The voyagers gazed upon these wonders, but, being afraid of the one-sided people, they did not land there, but sailed by. After a while they were carried off to still another island. They landed there, and walked along the shore. A village stood there, with numerous houses. They approached, and saw near the village, down the steep bank, a great mass of food lying in heaps higher than a man’s stature. It was mostly meat of wild reindeer. The people had neither anus nor urethra. They killed many wild reindeer. Then they cooked the meat in huge iron kettles. When it was done, they put the kettle under their bare armpits and kept it there for a while. They lived on the steam they inhaled through their armpits. After that they would turn the kettles over and throw all the meat down the bank. The voyagers felt very hungry, and wanted to eat of this strange refuse; but all of a sudden there came from the houses men with long staffs, who shouted to them, “Don’t touch that meat! It is bad. Rather come here! We will give you good meat, we will feed you with clean provisions. That is offal!” They entered the nearest house. The people of the island gave them the choicest meat and dried fat and brought in large bladders filled with pure oil. They ate heartily.

An old man was sitting opposite them, and was all the time attentively watching their doings. “Ah!” said he, “so this is your manner of eating! It seems you relish it.” The “knowing one,” the man with incantations, wanted him to do the same. “Do try and have a morsel!” “I wish I could!” said the old man; “But you see yourself, with your own eyes that we have neither anus nor urethra. What, then, would become of, me?” The other one, however, did not desist. “Ah, father! Do take a morsel! I will arrange that you may enjoy it without danger.” “Ah!” said the old man, “I have lived long enough; so let me try it once, though I die from it!” He took a small bit and swallowed it. “Ah! it is sweet.” He took another piece, and by and by had eaten a large and hearty meal, in the manner of human beings. In due time, however, he felt uncomfortable, and shouted, “My buttocks prick me, my buttocks prick me!” Tears started from his eyes from pain. The man with incantations took a splinter of drift larch-wood and made it round and sharp-pointed. He pronounced several incantations over it, and then thrust it through the old man’s breeches, thus making an anus for him. In a similar manner he made for him also a urethra. At the same moment the old man eased himself in both way and became like an ordinary man. But the others were without openings, as before.

The next morning, however, the visitors were requested to furnish the hole population with anus and urethra, for which they were paid generously with costly fur. Till then they had traveled among all these wonders and terrors without any provisions, but from here they took along plenty of dried meat.

They sailed on, and reached another island. A single house, quite large, stood on the bank. In it lived an old man and his wife. Before the entrance a big brown bear was tied to a post. It was their watch-dog. Close to the house stood two racks of drying poles filled with human flesh. There were shoulders along with arms and hands in one piece; and the fingers glistened with rings, gold and silver. The heads were ornamented with earrings, and the legs with feet booted in leather and chamois. The travelers were much afraid, but they did not dare to say anything. The old man said to his wife, “Bring some cloud-berries for our guests.” So she brought a dish full of rosy finger tips of women and children, cut off with great care. These finger tips, indeed, looked like so many berries. The “knowing one” said to his companions. “Do not eat this food. Hide it in the bosom of your clothes.” They were all clad in fur shirts, and girt around with large girdles of many-colored stuff, as is the custom with our people. So they did as they were told, and after the meal they went out of the house as if to ease themselves. They loosened their girdles, and all these awful finger tips glided down to the ground. They went back. The old woman was already preparing beds for them. “These places are for you, and these also. Lie down and have your rest.” They went out again; and the “knowing one” said, “We cannot stay here. The only way to do is the following. We will return, and I shall take my pipe and have a short smoke. That done, I shall knock the glowing ashes out of the bowl. Then all at once I shall howl like a wolf. You must be careful and hold on to me at that very moment. I shall rush out and take you along.”

He had a smoke, and knocked the glowing ashes out of the pipe bowl. Then all at once he howled like a wolf. The bear in front of the door fell down at once and snored loudly. The old man and the old woman within F the house fell asleep and slept like logs. The visitors went out and found the skin boat.

They gave up journeying farther, and turned homeward. On the return journey, they made almost no landings, but sailed steadily on. They revisited only those people whose intestines they had provided with openings, and obtained from them more provisions for the last part of their journey. They were traveling, not for a single year, nor for two years, but for three complete years, of twelve months each. All of them had wives at home, some of whom had been left with child. These women had had time to give birth to their children, and the children were already toddling about and babbling lustily, though not very intelligibly. So they came home. Their wives were told by neighbors, “Come out! Your husbands have come back!” They almost lost their senses for joy, because they had believed that their husbands were dead and gone. As soon as the men came into the house, the women glanced at them and swooned. They remained unconscious for many hours, and could hardly be restored. After that they lived with their husbands exactly as they had in former times.

The end.


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Stepmother and stepdaughter

An old man’s first daughter is mistreated by her stepmother. Desperate, she asks her father to take her to the “Unclean Idol,” who, impressed by her kindness to his vermin children, rewards her with riches. The stepmother sends her own daughter to the Idol, but she mistreats the vermin, and the Idol kills her. The father returns with only her bones.

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

New York, 1918


► Themes of the story

Family Dynamics: The narrative centers on the complex relationships within a blended family, highlighting the mistreatment of the stepdaughter by her stepmother.

Trials and Tribulations: The stepdaughter endures significant hardships and challenges imposed by her stepmother, testing her resilience and character.

Cunning and Deception: The stepmother’s deceitful nature is evident in her ill-treatment of the stepdaughter and her ulterior motives.

► From the same Region or People

Learn more about the Yukaghir people


Taken down by Innocent Beresken, a cossack of Kolyma from the words of a Russian creole woman, Mary Beresken, in the village “Crosses” (“Кресты”) in the Kolyma country, winter of 1895.

There was an old man with his wife. They had one daughter. After some time the old woman died. He married another woman, and also had a daughter by her. The woman hated her stepdaughter and ill-used her in a thousand ways. As soon as the father was gone, the stepmother abused the girl with words and blows. Then she would push her out of the house, unfed and unclad. In the evening, the father would come home, and say, “O daughter! why have you such a tired look? Perhaps my new wife does not act quite fair toward you?” — “No,” the daughter would say, “she does nothing wrong to me.” Thus she would refuse to complain. They lived in this way, and the young girl suffered much. At last she could endure it no longer; so when the father came back in the evening, she said, “O father! take me away! I cannot live here any longer. Take me rather to the Unclean Idol.” [a monster] The father said, “Why, my child, if you feel so badly, I will rather stay here and watch over you. Perhaps then life will become more bearable for you.”

► Continue reading…

So the next day he did not go hunting, but stayed at home. His wife, however, was so angry with him, that she began to ill-use both him and her stepdaughter. She even beat the latter worse than ever. The old man tried to stop his wife, but she struck him also. Then he said, “O child! you were right, I cannot bear to look upon your distress, and I have no power to help you: rather than have you stay here I will carry you away to the Unclean Idol. He shall eat you all at once, and there will be an end to this sorrow.”

In the morning he attached his dogs to his sledge, and said to his daughter, “Now get ready! We will go to the Unclean Idol.” His wife was very glad, and helped her stepdaughter get ready to depart. The old man said to the girl, “You must take from the fireplace some ashes and a few coals, and put them into a handkerchief. When you feel hungry, take a kettle and put into it some of these ashes and coals. This will serve you as food.” So they went away and drove for a long time. They came to the house of the Unclean Idol. He was not at home. So the father said, “O child! I will go back and you must stay here and wait for the house master.” He went away. The daughter stayed there, full of sorrow. Evening came, and she felt hungry: she took a kettle and put into it some ashes and coals. She put the kettle near the fire. After some time she looked into it, and it was full to the brim of cooked fat and meat. She put the food into a bowl of birch wood, on a shelf she found a horn spoon and went to eat. All at once a board of the flooring was lifted up, and from there appeared a great number of mice and toads, ermines, and all kinds of small vermin. They piped, “We are children of the Unclean Idol. Our father has not come back for several days, and we feel hungry. Give us some food too from your birch bowl with your horn spoon! We know those things very well. They are of our own house.” So she fed the whole pack, giving to one a spoonful, and to another half a spoonful, and in the end nothing was left for herself. The vermin had enough, and went back under the flooring, and the girl lay down to sleep quite hungry.

Early in the morning there was heard a great noise and clatter. The Unclean Idol came flying with his broad paper wings, alighted, and entered the house. “Oh, oh, oh! We heard nothing, we saw nothing, the little Russian bone came to the house of its own free will.” All at once a board was lifted, as before, and his vermin children spurted out in all directions; and they piped, “O father! do not do her any harm! She treated us kindly, and gave us food to eat. You must reward her for this. Otherwise, we might have died of starvation.” “Ah!” said the Unclean Idol, “she is clever.” He brought a sable overcoat and a bagful of silver money. “This is my present to you. When your father comes again, you may take this and go home with him.” He stayed for a while and departed again. In the meantime her father felt very sorry about her, and at last said to himself, “Let me go, at least, and have a look at the little bones of my dear daughter.” So he set off, and came to that house. The Unclean Idol was not there. He entered the house, and his daughter was sitting there quite ready to depart. She was clad in a sable overcoat and had in her hand a bagful of silver money. She said, “O father! let us go back to our house!” They set off. The stepmother waited for them at home. Her small bitch, however, also waited near the entrance, and then she began to bark: “Bow-wow! the old man is coming, and he is bringing his daughter and her money is rattling in the bag.” The woman struck the dog with a stick, and ordered, “You little fool! you had better say, ‘The old man is coming and is bringing his daughter, and her bones are rattling in the bag.’” But the dog was quite firm. She would cease for a little while, but as soon as the woman stepped away, she would bark louder than before: “Bow-wow! the old man is coming; he is bringing his daughter, and her money is rattling in the bag.” At last the old man came to the house, and the woman saw the sable coat and the money of her stepdaughter. She looked on with much envy, and then said to the old man, “Now, you must take my own daughter also, and carry her to the Unclean Idol’s house. Let him give her too similar presents.” He took the daughter of his second wife and carried her over to the Idol’s house. He left her there and returned home. Evening came. She felt hungry: so she put some ashes and coals into the kettle, and put it near the fire. In due time the kettle was full to the brim with cooked fat and meat. As soon as she was about to eat, a board of the flooring was lifted up; and the vermin children of the Unclean Idol appeared from there, more numerous than ever. She grew very angry; and struck at them in all directions. She even broke the legs and arms and backs of several. So they scurried back, piping and crying. In the morning, the Unclean Idol came home. He asked the animals, “Well, now, children, and this one, how did she act toward you?” — “Ah! she beat us mercilessly. Our legs, arms, and backs are dislocated or broken. All of us are suffering.” The Unclean Idol grew angry. He caught the girl and tore her in two. Then he swallowed both parts, and vomited the bones into the corner. After a while her mother said to the old man, “Now, go and bring my daughter back. Take care lest you leave behind any of her presents.” The old man went to the house of the Unclean Idol who was not at home when he arrived. He opened the entrance, but the girl was not to be seen. Only some bones were heaped in the corner. He looked at them, and recognized them as the remnants of his daughter. So he put them into a bag and started home. Her mother waited on them with great impatience; but the little bitch barked again: “Bow-wow! the old man is coming back, and the girl’s bones are rattling in the bag!” “Ah, you little fool! rather say ‘The girl’s money is rattling in the bag.’” The old man came. She rushed out and caught the bag. It was filled with bones. “Ah, ah! where is my little girl?” “I found only her bones, so I brought them home.” The woman wailed aloud, but it was too late.

The end.


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Tale of a shaman

A Kolyma head man’s assistant, a young one-eyed shaman, performs a miraculous ritual to heal a tribute chief’s dying wife. Despite his small stature, he expels seven shamans and restores the woman to health through extraordinary means. Rewarded with a horse, he sends it magically to his family, refusing excess riches and demonstrating humility and power.

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

New York, 1918


► Themes of the story

Supernatural Beings: The narrative centers on a young shaman who performs miraculous rituals, showcasing interactions with the supernatural realm.

Trials and Tribulations: The shaman faces the challenge of healing a dying woman, testing his abilities and resolve.

Sacred Objects: The shaman utilizes special items or rituals imbued with spiritual significance during his healing process.

► From the same Region or People

Learn more about the Yukaghir people


Told by Nicholas Kusakoff, a Russian creole, in the village of the Pokhotsk, in the Kolyma country, summer of 1896.

There was the head man of a village. I do not know exactly whether it was a village of Yukaghir or of the Yakut clan.

[For the last hundred years, the northern Miatushski clan has been living on the Great Anui River, in the Lower Kolyma country. This clan has been superficially Russianized. Their way of living is quite Russo-Yukaghir. They have no cattle, and catch their fish not in the lakes, but in the Great Anui and Kolyma rivers.]

This head man used to gather tribute among his clansmen. Then he carried it southward to the town of Yakutsk on the river Aldan. On the Aldan lived the tribute chief of their tribe. [This indicates that they were probably Yakut. The tribute chief in local Russian is голова (literally, “head”). This chief was elected by several clans related to one another and forming together one tribal branch.]

► Continue reading…

One time this Kolyma head man came to the Aldan tribute chief. The wife of the latter was suffering very much from one day to the next and they were afraid she might die. The Kolyma head man, seeing her condition said to the tribute chief, “Have no care about my dinner, I will go elsewhere.” The tribute chief answered, “You were my guest in times of good fortune. Will you go away in these evil hours?” So the Kolyma head man entered, and saw sitting there in the house around a table, seven people, all quite unknown to him. He asked the tribute chief, “Who are these people — your workmen or your guests?” — “Oh, oh!”, said the tribute chief, “what are you thinking of! These people are no workmen, nor are they simple guests. They are shamans, all seven of them. They have come here for nine days, and they practise their art all the while; but we do not see any help. My wife is getting worse and worse. O friend! Your Kolyma country is renowned for its shamans and magicians; and you too, come from a country far distant, and you select your assistant from the whole community without doubt with great care. I am sure that you pay attention also to this (i.e., to magic). Can you not ask your assistant? Perhaps he knows enough to get for us at least temporary relief, even if for only a couple of hours.” — “I cannot tell. Indeed, as a young man, he suffered from fits, and perhaps he really is able to practise the art of shamanism, though I do not know whether for himself only or also in behalf of other people. [Fits of shamanistic hysteria. Among the Russian creoles and Russianized natives, both on the Anadyr and the Kolyma, women often have so-called “fits” (припадки). The patient, during the fit, sings improvised tunes, and even pronounces words of an unknown language. When coming to herself, she pretends not to remember what she has done. Such singing is also called shamanistic, and probably all this really represents the remnants of a more ancient shamanistic practice.] However, we may call him here, and see what he can do. Where is he? Go and call him.”

They brought the assistant. He was a small fellow, quite young, with only one eye. The house master asked him, “Here, you, of Kolyma birth, perhaps you have some knowledge of this matter, some shamanistic power or magical force. Have a look at my wife, and try to help her somehow!” — “All right!” said the fellow. “If I were in my own place, or if I had at least my own shamanistic garment, I might try to do something.” To this the tribute chief answered, “If you only will try, I will procure the necessary garment and all appurtenances.” The man was silent for a while. Then he said, “I will try to practise, as far as I may and know. But if she should die, do not be angry with me!” — “Oh, no! surely not! Do whatever you like. Before the beginning, however, give me a few hours only. Let me have one more look at her, though she is suffering.” They brought the shamanistic garment and arrayed him in it. The garment was too large for him. He looked in it just like a stump in an overcoat. The owner of the garment said, “Tie him up with a girdle. He will tear off all the tassels.” One man went up to him and said, “Let me gird you up!” — “Wait a while,” said the Kolyma shaman, “then you may gird me. I will give you a signal.” So he began to practise. He croaked three times like a raven; then he roared three times like a bear; then he howled three times like a wolf. After that he stood up. His head pierced the roof, and the garment burst between the shoulders. Then the door flew open, and the seven shamans were hurled out of the house like seven shreds of skin. They died on the spot. He began to practise. After some time he went to the patient, and cut her body into small pieces. Each piece he took into his hands and put into his mouth, sucked it all around, and then blew on it. He put them together, and blew upon them three times. They joined again, and were covered with a new skin. He blew three times more, and the body breathed. After that he stepped toward the entrance and sang for an hour, then for another hour. At the beginning of the third hour, the woman came to herself, and turned over on the other side. She even asked for a little piece of meat to be put into her mouth. So he went back to her from the door, and asked her, “How do you feel?” — “I feel numb all over!” He resumed his singing and performed until dawn. Then he stopped and ordered all the people to lie down to sleep. When they awoke, the woman awoke with them, and asked for food and drink. They put another piece of meat into her mouth. From this time on she recovered rapidly, and after three days she was able to take food and drink without assistance.

After that the tribute chief took his best horse, renowned in that region for its swiftness. He put on it a saddle of silver, a bridle of steel inlaid with silver, and a saddle cloth embroidered with silk. To the saddle he tied a pouch containing two hundred rubles in cash. Then he took the horse to the Kolyma shaman, but the shaman refused to accept anything. So the tribute chief felt greatly afraid, and with much insistence and almost in tears, begged him to take something. At last, the shaman consented. He took the horse; but the bridle and the saddle, together with the saddle cloth, he took off and gave them back to the master. He also took thirty rubles only, and those not in silver, but in paper money. He rolled them up and tucked them into the horse’s left ear. Then he blew upon the horse and struck it with his staff; and the horse soared up on high, flew away, and vanished. They asked him, “Where did you send it?” — “I sent it to my mother and sister. This will last them until my return.”


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

Tale of a shaman

A daring Yakut youth bets he can cut the braid of a dead shaman left in an abandoned hut. Despite eerie noises and an accomplice’s attempts to scare him, he succeeds. Returning with the braid, he wins the wager—a horse from each companion—proving his bravery. The tale reflects Yakut traditions and the courage valued in their culture.

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

New York, 1918


► Themes of the story

Trials and Tribulations: The young man’s challenge to retrieve the shaman’s braid tests his bravery and resolve.

Cunning and Deception: The accomplice’s attempt to scare the youth by creating eerie noises represents the use of deception.

Community and Isolation: The community’s decision to abandon the village after the shaman’s death reflects cultural practices related to death and isolation.

► From the same Region or People

Learn more about the Yukaghir people


Told by John Parin, a Russianized Yakut, in the village of Bystraia, in the Kolyma country, summer of 1896.

A shaman was living with some other people. One time he took his drum and began to practise. Then he died suddenly. Now, the ancient Yakut had the following custom: Whenever a man of importance died, every one would leave the village, and move to another place. So the people went away. The shaman was left in an empty hut, stone dead, drum in hand. In midwinter, on the twelfth day after the shortest day, the young men of the Yakut were in the habit of gathering and playing games. One young man suddenly said, “Why comrades, who dares to go to the dead shaman and cut off his braid? He must bring it here as proof that he has been there.” The others said, “Who will go? That is too much to ask; and, by the way, at what time of day do you want us to go?” — “To be sure, about midnight, in utter darkness.” — “We shall not go. Better go yourself.” — “I should go on a good wager. Then I should cut off his braid and bring it here.”

► Continue reading…

They argued among themselves. The one said, “Let us bet a horse each!” They consented, but secretly they proposed to send a man along. This man was to lie down behind the shaman; and when the daring one should stretch out his hand for the braid, the other one was to make a noise and clatter, and so frighten him off. Then the one asked, “Is it time to go?” They said, “All right, go!” and he rode off. He arrived at the empty hut, tied his horse to the post, and entered the hut. When he was opening the door, he heard in the darkness a ringing of iron and a clattering of the drum, as if the shaman were stirring about; but he said, “There, uncle, you may ring and clatter, but I shall take that for which I came.” So he approached the dead body, and, catching hold of the braid, cut it off at the very roots. Then he went out. Behind him something rang and clattered again, but he paid no attention to it. He came to his companions and showed them the braid; the other man arrived later, and said, “Indeed, he is quite undaunted. I made a noise and beat the drum, but he paid no heed at all. He cut away the braid and carried it off.” So that man won the wager, a horse from each of the partners.

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

The monster with iron teeth

Three brothers encounter monsters with iron teeth during their journey. The eldest fights the creatures while his brothers flee. Gradually, the elder brothers turn monstrous themselves. The youngest flees alone, outsmarts a pursuing monster with an old kettle, and reaches safety in a village. After reporting the monsters, a priest curses them, restoring peace to the area.

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

New York, 1918


► Themes of the story

Supernatural Beings: The brothers encounter monstrous entities with iron teeth, representing interactions with otherworldly creatures.

Trials and Tribulations: The brothers face a series of challenges, including battles with the monsters and the transformation of the eldest brother.

Cunning and Deception: The youngest brother uses his wits to outsmart a pursuing monster, demonstrating the use of intelligence to overcome danger.

► From the same Region or People

Learn more about the Yukaghir people


Told by Nicholas Kusakoff, a Russian creole (cossack), at the village of Pokhotsk in the Kolyma country, summer of 1896.

There were three brothers. One time they traveled together in lonely places. The first night they stopped at a way house[Small log cabins are built in various places for the use of travelers, especially along the trading routes. They are called in local Russian иоварня (“cooking-house”).] They made a fire, cooked some bread-soup, and had supper. [Затчранъ, a kind of soup prepared of bread-crumbs or flour roasted in butter, and then boiled in water. In former times it was generally used in these regions for breakfast or supper. At present brick-tea is substituted for it.] While they were eating, a board of the floor was lifted up. There appeared a monster with iron teeth, two feet long. [In local Russian it is called “heretic” (еретикъ). In colloquial Russian, in Europe and Asia, “heretic” is used as a synonym for “devil” or “evil spirit”] The eldest brother said to the other two, “Go out and get the dogs and sledges ready. I will stay here. And you must wait outside for me.”

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They took their bread-soup and went out of the house. They could hear the eldest brother within fighting with the monster. They did not know in what way, but could only hear great noise and gnashing of teeth. Before sunrise their brother came out of the house. They started off on their sledges. They drove till dark. Then they saw another log cabin. They entered, made a fire, and prepared some soup. As soon as they had swallowed a spoonful or two, a board was lifted in one of the front corners of the house and up came the Monster with Iron Teeth. The oldest brother made the other two go out and he fought the monster alone. The next morning, when he came out, they saw that he had turned into a quite different being. All his blood, and his face, were no longer human. He was more like a devil. The second brother said to the youngest one, “Look at him! He has iron teeth at least half a foot long.”

They drove onward again until evening. It had grown quite dark when they came to another log cabin. They made a fire and prepared soup. When they were half through with their meal, there appeared a woman with iron teeth, covered with blood, who rushed at them. The eldest brother: also fought the woman. The other two exchanged looks, and slipped out of doors. Then they turned their sledges back and drove homeward. They traveled the whole night and the next day. Then they came to the log cabin in which the second fight with the Monster of Iron Teeth had taken place. They made a fire and prepared their soup. Then they heard outside the shuffling of snowshoes. They were so much frightened, that neither dared to go out. Then the door opened of itself, and the oldest brother entered. He was very angry. “Why are you making so much trouble for me? If you want to leave me behind, why do you stop in this very place?” He had hardly finished these words, when the Monster with Iron Teeth appeared. They fought again; and the eldest brother said, “Go away! Do not wait for me any longer! But mind you do not stop at the first log cabin. When I am through with this fight, I shall give chase; and if I catch you in the first log cabin, I shall fight the first monster, but I shall also punish you.”

They drove away from there, crying for fear. They traveled throughout the night and the next day. After sunset they came to the log cabin, and of course wanted to pass it, but they could not induce their dogs to pass by. All the dogs rushed in and fought as if they were worrying somebody to death. No one was to be seen, however. They wrangled with the dogs far into the evening, and at last dragged them out of the house. They were quite tired and hungry; and the second brother at last proposed, “Let us stay here over night!” The youngest answered, “How could we do that? The monster will appear, and then our brother; and he warned us beforehand that he will punish us.” The second brother answered, “Curse him for a fool! I do not fear him at all. I myself have become as bad as he.” The youngest brother looked up, and saw that the second brother also had iron teeth half a foot long. He was so badly frightened that he could not speak. Meanwhile the shuffling of snowshoes was heard outside, and there entered a being similar to their brother in face and body; but they did not recognize him. He said not a single word, but rushed at the second brother. They fought like wolves. The youngest brother slipped outside, took his dogs, and fled. He drove on until midnight, and heard nothing. After midnight, however, he heard a voice like a distant shaman’s call. The voice said, “A man is pursuing his own brother. He wants to gnaw at his bones, to eat of his meat, to drink of his blood!” The youngest brother out of fright, urged his dogs on with all his might. In the meantime he said to himself, “When he overtakes me, how shall I defend myself?” He remembered having heard from older people, that, when pursued by a monster, one may defend oneself by striking the monster with an old kettle. Then the monster will fall down and will be unable to follow for a couple of hours, which at least will give respite at the most critical moment. So he loosened the kettle, and made ready for the blow. Kettle in hand, he watched when the monster should reach the sledge. When it was at hand, he uttered an incantation and struck its face with the blackened kettle. The monster fell face down, and cried aloud, “Oh, you are too clever for me! I shall catch you, nevertheless. The village is yet far off. I shall rest for a couple of hours; then I shall catch you, drink of your blood, eat of your meat and gnaw your bones.” The other one urged his dogs to the limit of their strength. He knew, that the village was not very far away. They moved on. The monster gave pursuit again. Then they heard the bell in the church belfry ringing. He crossed himself, and said, “Thank God, I am safe now!” And the monster shouted from behind, “You are safe; but I shall catch you somewhere in time to come.” The young man reached the village, and straightway went to the priest. He said that in such and such places in the woods there were monsters; that these monsters were probably unburied corpses, which walk abroad and attack human beings. The priest listened to him, and then laid a curse of the Church upon the monsters; that they should cease to appear and make trouble. After that all the people traveled about without fear or danger, and they met with nothing extraordinary.

The end.


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Yukaghir tale

A man and his wife announce their daughter’s name will secure her a husband, but it remains a secret until a weary servant unwittingly reveals it to a hareskin-clad Monster. The Monster marries the girl, taking her to his eerie underwater home of terrifying beings. She escapes on her winged horse and marries a hunter in a distant land. However, the Monster’s prophecy comes true — he returns after the birth of her three children. Using wit and magic, the woman and her fox ally thwart the Monster’s attempts to destroy them. The fox cleverly disposes of the Monster’s weapons, while the husband and the winged horse ultimately defeat him. The family moves to a safer land, ensuring a new beginning.

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

New York, 1918


► Themes of the story

Forbidden Knowledge: The daughter’s name is kept secret, and the revelation of this hidden truth sets the events of the story in motion.

Trials and Tribulations: The daughter faces numerous challenges, including her abduction, escape, and the Monster’s subsequent return, testing her resilience and resourcefulness.

Cunning and Deception: The daughter and her fox ally employ wit and cleverness to thwart the Monster’s attempts to destroy them, showcasing the use of deception to achieve their goals.

► From the same Region or People

Learn more about the Yukaghir people


Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk in the Kolyma country, summer of 1895.

There lived a man with his wife. They had a daughter. The name of this daughter was kept secret. The father announced that whoever should guess her name should have her for a wife. There came traders and hunters and all kinds of able young men, but nobody could guess her name.

The couple had only a single female servant. The suitors were too many, and the housework was too hard for her. The servant had to fetch water, chop wood, and cook food. She had no rest at all. She toiled and toiled. One time she went to an ice hole to draw water, feeling wearied and unhappy. She wept and a tear fell into the water. At the same time she whispered to herself: “What is her name? They cannot guess it. Her name is, Kutika Mutika.” All of a sudden some air bubbles danced on the water; and a Monster appeared from the ice hole, clad in hareskin.

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So the Monster inquired, “What was it you whispered when crying over the ice hole?” At first the girl refused to answer; but after a while she said, “It is so and so. I feel wearied almost to death. And what is in her name, that they cannot guess it? Her name is simply Kutika Mutika.” The monster jumped out of the water and rushed off, so that the ice resounded. He came to the house of the girl. All the people laughed at him, “This ugly old man also wants to guess her name.” He hopped around on one leg, and said, “Her name is Spoon, her name is Ladle, her name is Big Fork, her name is Kettle-Hook.” Then suddenly he said, “Her name is Kutika Mutika.” All the people jumped up in wonder. The old father slapped himself on the mouth with the palm of his hand. The other suitors from mere shame and anger, left immediately without waiting for dinner to be served. The old Monster remained there. The next morning they were married. The father of the girl was wealthy and generous. He had a winged horse with a natural saddle and a natural bridle. He gave this horse to his daughter as her dowry, so she mounted it. The Monster held the halter of silk, and led the way down the river directly through the ice hole. He went down, and she followed him. They descended into the river and found a trail. They followed it for a long time. At last the girl said, “O, old man! I feel hungry and thirsty. Is it still far to your houses?” — “Why,” said the Monster, “Look there! Our houses are there.” She looked, and saw a number of large bunches of grass which were standing like so many houses. From under every bunch smoke ascended. He took her to the largest of the bunches and helped her down from her horse. All kinds of monsters jumped out from under the grass. One had no trunk of the body, another was without a nose, a third even without a face. Last of all there jumped out a one-eyed old woman clad in hareskin. She hopped about on one leg, and cried, “Oh, oh! he has brought a reindeer and a doe withal.” The young woman was frightened, so she cut the halter of the horse. The horse immediately flew up. It bolted through the ice-hole back to earth. It did not go back to the house of the bride’s father, however, but flew on steadily. The old Monster followed it, running below. After a long time the Monster was left behind. Then he shouted with all his might, “Mind, woman! You will marry somebody else, and you will have three children by him. The first one shall be a boy, and the second a girl, and the third again a boy. Bear in mind that then I shall come to you again!”

She wandered on, and came to a wild country unknown to any one. There she married a man, who was a mighty hunter. Not a single living thing could escape his skill. They had three children, — a boy and a girl, and again a boy. When the last was still an infant in the cradle, the husband one day said to his wife, “Give me your horse, I want to use it to go hunting.” The woman said, “Take the horse! but be careful when stopping in the woods! Tie it only to an old dry tree. Be sure not to tie it to a green tree.”

He used the horse once, twice, several times. At last one day he went into the woods. About the middle of the day he stopped for dinner, and quite forgot his wife’s warning about tying the horse, and tied it to a green tree.

In the meantime the woman busied herself about the house. She cooked food, then she raked up the burning coals and covered them with ashes, as is customary. The children were playing near the fireplace. All of a sudden something fumed and smouldered among the coals. She thought it was the children’s fault: so she grew angry, and said to the older boy, “Now, just scrape that off with a piece of wood and throw it on the floor!” He scraped it off on to the floor; and, lo! there was the Monster, clad in hareskin, sitting near the fireplace. She was so frightened that she nearly had a fit. Then she came to herself, and said, “I will bring some food from the storehouse.” She went off, and the older boy followed her. The Monster said, “Be quick! Hardly step out of the house, and you are back again!” So she took off one of her boots and squeezed it between the door and the doorpost. They had in the storehouse an old box clamped with twelve iron hoops. The woman said to the box, “You were a box clamped with twelve iron hoops. Now become a raised storehouse with twelve iron supports, and every support as thick as a man can embrace!”

So the box turned into a storehouse raised on twelve supports, each support as thick as a man could embrace. The woman and the boy were on top of the storehouse. Then she shouted, and called for her husband; but he was so far away, he could hardly hear her voice. When he heard it, he ran for the horse; but the horse had been left in the woods quite a way behind. The horse also tried to make itself free, but the green tree held it fast, notwithstanding all its efforts. The Monster went out of the house, and saw the iron storehouse. He grew very angry. First of all, he caught two of her children and swallowed them. The girl’s legs just passed through his mouth like a flash. “You also shall not escape,” said he, and began to vomit. After a few efforts he vomited out a large ax and attacked the iron supports. He chopped at them with supernatural force, and big iron splinters flew about. At this time a little She-Fox came and said, “O, granny! you are so tired, let me relieve you and chop a little in your stead!” He gave her the ax. She ran away and threw it into the sea. The monster vomited again and threw up a hatchet. With this he chopped at the supports with greater force than before. The Fox thought a little, then she wallowed in white clay and turned white, just like an arctic fox. She came to the Monster, and said again, “O granny! you are so tired, let me work in your stead for a while!” — “And who are you?” asked the Monster. “Methinks you are the same fox.” — “Oh, no!” said the Fox, “don’t you see! I am an arctic fox.” He gave her the hatchet, and the Fox threw it into the sea. The Monster vomited again and threw out a large lance. With this he chopped at the iron supports harder than ever. Eleven supports were cut down. Only the last was left, and the storehouse swayed to and fro upon its base. Then the winged horse with a last effort uprooted green tree and ran home. It rushed straight to the storehouse and with the iron hoofs it broke the Monster’s back. Then the husband also came home. He cut up the Monster and chopped its body into small pieces. He put what remained on a leather sledge cover and dragged it toward the sea. Then he threw all the remnants of the Monster’s body into the sea. After that they left, and wandered to another country. They lived there and had more children.


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