Grass-Blade-Girl

An old woman finds a miraculous blade of grass that transforms into a girl, Grass-Blade-Girl, whose beauty and magical abilities attract a suitor. On her journey to her husband’s home, she is abducted by the witch Yaghishna, who impersonates her. Eventually, the truth is revealed, and the suitor kills Yaghishna. Grass-Blade-Girl returns to her rightful place as his wife, embodying resilience and renewal.

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

Transformation: The metamorphosis of the grass blade into a human girl highlights themes of change and transformation.

Supernatural Beings: The witch Yaghishna represents the involvement of supernatural entities influencing human affairs.

Trials and Tribulations: Grass-Blade-Girl’s journey, including her abduction and eventual rescue, illustrates the challenges and adversities she faces.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Katherine Rumiantzev, a Russianized Yukaghir woman, in the village of Pokhotsk, in the Kolyma country, summer of 1896.

An old woman lived all alone. She had no children. One time she went for a walk. She saw a patch of yellow grass. One blade was growing higher than any of the others. She gathered that grass for her bedding, and kept this long blade apart. She carried the grass home, put it under her mat and slept over it. In the night time the long blade became warm from the heat of her body.

In the morning the old woman mounted to the roof to open the chimney hole. Then she heard something crying in the house. It was the grass-blade which had turned into a little girl. The old woman swathed her in thin skins, fed her and nursed and caressed her. Thus Grass-Blade-Girl lived in her house and grew up. When the time came for her to be married she was a wonderful girl. When she wept her tears were costly pearls. When she smiled, her smile was all precious stones. She would swing her right sleeve, and sables and martens would drop from it.

► Continue reading…

She would swing her left sleeve, and red foxes would fall out of it. She was also very pretty. The like of her was not to be met. A strong young man heard about her, and went to pay suit to her.

On his departure, he told his brothers, who had remained at home, to make arrows and to feather them well, that he might shoot with them sables and foxes for his future bride. He ordered them also to prepare bags for the skins, and boxes for the precious stones and pearls.

He went to the old woman and saw the girl. She was all that people had stated her to be. Pearls and precious stones dropped from her mouth, sables and foxes fell from her sleeves. He offered his suit, and was accepted. Then he married her and took her to his house. On the way, they passed the house of Yaghishna. Just as they were right opposite it, the bride said, “Oh, my dear! I am very thirsty. Bring me some water.” He took the ice-pick and went to a lake. He cut through the ice, but there was no water. The bottom was dry. He tried another place, and still another. There was no water anywhere, and at last he went so far toward the middle of the lake, that he disappeared from the sight of the woman. In the meantime the dogs of the, team scented the house of Yaghishna. So they rushed off with the sledge, and she could not keep them back. They arrived at Yaghishna’s door. The witch came out, took the young woman by the hand, and led her into the house. She made her take a place on a new reindeer skin, and went to prepare some food and hot tea for her; but when she took the first cup of tea, the witch unexpectedly pulled out the bedding from under her seat, and the young woman fell into an underground cellar a hundred fathoms deep, a hundred fathoms wide, and quite dark.

She prayed and prayed to be let out: “O grandmother! help me out! I will give you anything you may ask of me.” — “All right,” said the witch, “take off your clothes and give them to me, then I will help you out.” The young woman took off her clothes, saving only her undershirt, and made them into a bundle. The witch dropped a long line into the cellar. The young woman tied the bundle to the line. The witch pulled up the bundle, put on the clothes, and all at once became exactly like the young bride. So she took her place upon the sledge, and hurried back to the former place. After some time the husband came. He brought some water, but the bride refused to take it. “I do not want it. I did not ask you at all to fetch any water.” They even had a quarrel. “Why,” said the young man, “you were so thirsty. Have I not cut the ice maybe in twenty places to get water for you?”

After that they continued on their way. When they reached home all the people gathered to look upon the bride; but she had neither pearls nor sables. She coughed and spat, blew her nose; and only once a small glass bead fell down, which, moreover, was pierced awry. In due time, however, she bore a son. Her husband was an excellent hunter. He brought home geese and swans, reindeer and elks. The house was full of meat and of all kinds of skins. He passed most of his time in the open air, and paid no attention to the ways of his wife with their little boy. One time, however, he came home, and his wife prepared some dinner for him. While waiting for it, he took up the boy, who began to cry. “There,” said the man, “the boy is crying. It is time to give him some food.” The witch took the boy and turned her face toward the wall. After that she began to take off her left boot. He looked on with great wonder, and thought, “What is this? I wanted her to suckle the boy, and she takes off her boots.” The woman took off the boot, and instead of the breast she gave the boy her left heel to suck. He was very angry. “Why,” said her husband, “is this the way you feed our boy? Truly, you have grown up in the wild country, and you are of wild blood. You are good for nothing. I took you for a treasure, and instead you are an unclean thing. You suckle your boy in this unhallowed way. Tomorrow morning I shall take you back to your mother. I do not want you any longer.” They quarrelled all night long, and did not sleep. The next morning he carried her back to her mother. They arrived there, and lo, Grass-Blade-Girl was living with the old woman again.

She had been left quite naked in the underground cellar of Yaghishna’s house. When groping about in the cellar, she found it full of dead bodies of men and women. She heaped them up and mounted to the top. In this way she succeeded in making her escape. The Witch, though living far away in the house of the young man, became aware directly of the flight of her prisoner. She sent some bears and wolves in pursuit, which overtook the fugitive. They tore her to pieces, and the blood flowed all over the ground. A new thin yellowish-green grass grew up from the blood. The old woman found the grass, and gathered it; and so again she had in her house the same Grass-Blade-Girl, as before.

The young man carried his wife back to her mother, and found there also this Grass-Blade-Girl. He recognized her immediately as his former bride. They had supper, and then lay down to sleep. The old woman said to Grass-Blade-Girl, “Tell us a tale.” So the girl began, “There lived an old woman. She found a yellowish-green grass blade and took it home. She put it under her bedding. The next morning she went out to open the chimney-hole, and something was crying within the house. The grass-blade had turned into a little girl. The girl grew up, and a young man came and married her. He took her to his house. On the way she asked for a drink. The bridegroom went for some water. Near the trail stood the house of Yaghishna. The dogs scented it and rushed there.”

As soon as she reached this place in the story, Yaghishna grew angry and interrupted her. “Enough of your prattling! We want to sleep. No need of your silly tales!” — “Not so fast,” said the husband. He took Yaghishna and with twelve new arrows he shot her dead in front of the house. Then he carried Grass-Blade-Girl to his house.

The end.

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

Story of an arctic fox

An arctic Fox cleverly tricks both a Bear and a Wolf while setting up a fish weir. He convinces each to sit still by promising a share of the fish, but actually leaves them freezing and immobilized. With the Bear, he lets his children kill and eat him. With the Wolf, he escapes by feigning blindness and lameness, ultimately causing the Wolf to attack another fox.

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 fox’s actions are driven by deceit, convincing the bear and the wolf to sit still under false pretenses, resulting in their harm.

Conflict with Nature: The fox manipulates natural elements, such as the icy environment and the fish weir, to execute his deceptive plans.

Trials and Tribulations: The bear and wolf face challenges orchestrated by the fox’s schemes.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

An arctic Fox constructed a fish weir on a small river to catch fish. It was winter time, and he was at work cutting the ice. A Bear came to him, and said, “O Fox! what are you doing?”

“I am arranging a fish weir for catching fish.”

“All right. Give me a share in the spoils.”

“I will not. How can I? I bring forth children by the dozen at each litter. How shall I feed them?”

“Nay, nay! You must give me a share of the catch.”

“All right. Since you are so insistent, I will give you half. Come here! I will show you what to do.” He made him sit down on the floor planks, which were all wet with water.

► Continue reading…

“Sit down here and keep watch over the weir. Perhaps the ice will split. You must not stir, lest you should frighten the fish away. In due time I shall come back.”

The bear sat there for three days. He was frozen to the ice. At last, on the fourth day, the arctic Fox came back.

“Here, you, Fox! Come to me! You talked about the fish, but where is the fish? I am near dying of cold. At least, help me to get away, pick me off, and make me free from this ice.”

“Ah!” said the arctic Fox, “You are too heavy. I cannot pick you off. Here!” cried the arctic Fox, “Children, come here, all of you. I caught a big fat bear for you. Come here and have a meal!”

The young arctic Foxes came and bit the bear to death. They had a liberal meal, and soon the bear was gone.

After that a Wolf came.

“You, arctic Fox, what are you doing?”

“I am constructing a fish weir to catch fish.”

“Give me a share.”

“O, no! How can I? I have too many children. I bring forth a dozen in one litter.”

“I say, give me a share!”

“All right, I shall give you half the catch.” He made him sit down on the flanks. “See here!” said Fox, “put your bushy tail down into the water, you will catch some nice fish. But you must stay quiet, and not even move a toe. Otherwise all the fish will be scared away.”

After three days the arctic Fox came back to the weirs.

“Oh, oh!” cried the Wolf. “There, you arctic Fox, where is your fish? I am frozen and nearly dying of cold. Please help me get away, and pick me off!”

“Ah!” said the arctic Fox, “You are too heavy. Pick yourself off.”

Then the Wolf turned his head and gnawed at his tail. Seeing this, the arctic Fox set off, and ran away along the river bank. The Wolf, tail-less and very angry, found his tracks, and gave pursuit, but the Fox dug a hole in the snow and lay down, feigning to be lame. “Ah, you scoundrel!” growled the Wolf through his teeth, “I will catch you and tear you into three parts. You have deceived me most heartlessly.” He came to the Fox, and snarled, “Here you are! You thief! where is your fish? I will tear you to pieces.”

The arctic Fox shut one eye and pretended to be blind. “What fish?” asked he innocently. “I am lame and nearly blind. My other eye is also worthless. I have not left here for a number of days.” —

“Of course,” acquiesced the Wolf, “the other one had two eyes, but still these seem to be your tracks.”

“How can they be mine?” said arctic Fox. “Am I the only arctic Fox hereabouts? There are ever so many.”

“That is right,” said the Wolf. He followed another track, and caught another arctic Fox. “I have you,” snarled he. “It is you who made me stick to the ice of the river.” And he tore him to pieces.

Story about cannibals

A Lamut family fleeing man-eaters finds refuge with a rich reindeer breeder who buys and marries their daughter. Suspecting they plan to fatten and eat her, a herdsman warns the family. They escape during the night. Pursued by three men, the father ambushes and kills the pursuers in a narrow pass, eventually settling in a new land and remarrying the daughter to a kind man.

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

Conflict with Authority: The family challenges the oppressive and cannibalistic practices of their community by fleeing and resisting their pursuers.

Trials and Tribulations: The family endures a series of challenges, including fleeing from danger, surviving in new territories, and defending themselves against threats.

Community and Isolation: The narrative explores the family’s isolation from their original community due to its cannibalistic practices and their efforts to find a new, safer community.

► From the same Region or People

North Asia
- Evens (Lamut) Lore

Learn more about the Evens (Lamut)

Told by Irashkan, a Lamut man, on the upper course of the Molonda River, in the Kolyma country, summer of 1895.

In ancient times the Lamut in all parts of the land ate one another. There was an old man who had an only daughter. The neighbors wanted to eat her. So the father and mother and girl fled, and wandered off for ten days and ten nights without stopping. They crossed several ridges of hills, and from the last they saw some tents standing in a pass. They descended, and pitched their own tent near by.

The people, however, were also man-eaters, even worse then those whom they had left. Although they had large reindeer herds, they wanted to eat human flesh. A rich reindeer breeder of those people paid suit to the girl. He paid a hundred reindeer for her, and married her.

Every day the husband slaughtered fat bucks to feed his wife with their meat. They gave her of the best fat. Oh, the parents rejoiced!

► Continue reading…

A poor young man who had no reindeer of his own, and who served throughout the year, summer and winter as a herdsman to the rich owner, said to them, “There is Do cause to rejoice. They simply want to fatten her before they slaughter her. When she is fat enough, they will kill her.”

And, indeed, in the night time in the very act of copulation, the husband felt with his hand of the haunches and the belly of the woman, and muttered to himself, “Still not enough. Why do you not eat your fill? Eat more fat and marrow.” So the woman understood. The next morning the young herdsman said, “They are weary of waiting. Soon they are going to eat her. Why do you not flee? You may do so this very night, cut a way through the cover of the sleeping room.”

Indeed, in the night time they ripped open the cover of the sleeping room and ran away. They took riding reindeer and rode off. They rode for a night and a day. Then they looked back, and saw three men in pursuit. So they turned in another direction and rode on. They rode again for a night and a day. Then they looked back and saw the same three pursuers who were this time nearer than before. The father grew angry, and said, “I will attend to this.” He descended from the reindeer, and slipped his bow from over his shoulder. “You ride on without me. I shall wait here for the pursuers.” The path was very narrow, and led through a pass, so that the three pursuers had to ride in single file. The foremost hurried on. He did not think of any danger. He only looked ahead.

When he was directly opposite the hidden man, the latter sent forth an arrow and shot him. In the same way he slew another and still another. After that he mounted his reindeer and overtook the women. They came to another country, and lived there. The girl was married again to a rich reindeer breeder, a well-meaning man, who knew nothing of man’s flesh.

The shaman who turned into a fox

A shaman tests the strength and resilience of potential suitors for his daughter. Many men fail the tests, drowned or harmed by the fox’s tricks. However, the wanderer, a poor and aimless soul, endures every challenge. In the end, rather than accepting the daughter, the wanderer shows his strength and cleverness by killing the fox. This act, while seemingly violent, highlights his resourcefulness and resolve, proving him capable of overcoming even the greatest trials. The story reflects a complex interplay of fate, survival, and choice, with the wanderer choosing not love, but power over his circumstances.

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 shaman, in his animal forms, subjects potential suitors to rigorous tests, including dragging them through rivers, rocky terrains, dense forests, and across the sea, to assess their resilience and worthiness.

Cunning and Deception: The shaman employs trickery by transforming and leading men into perilous situations, often resulting in their demise, to find the most suitable husband for his daughter.

Conflict with Authority: The wanderer’s refusal to marry the shaman’s daughter and his choice to kill the fox signify a defiance against the shaman’s authority and expectations.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

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

There lived an old man who had a pretty young daughter. He was a great shaman, and he wanted to find a husband for her, the best of all human kind. So he turned into an arctic fox and ran along. Whomsoever he met, by him he would allow himself to be caught. And as soon as the man caught him, his hand would stick to the fox’s back. Then the fox would rush onward, dragging the man along. The fox would come to a river and turn into a fish. Then it would dive into the water, dragging the man along. And so the man would be drowned.

Another time he turned into a red fox and ran along. Whomsoever he met, by him he would permit himself to be caught. Then the hand of the man would stick to the fox’s back. The fox would rush onward, dragging the man along, and soon would drown him in the river.

► Continue reading…

A third time he turned into an ermine, and the same happened as before.

Finally, he turned into a black fox and ran along. He met a young man, a wanderer, who knew neither father nor mother, and who walked about without aim and in great poverty. The fox allowed himself to be taken. Then the hand of the wanderer stuck to his back, and the fox rushed on, dragging the man along. The fox ran to the river, turned into a fish, and dived into the water, dragging the man along. The fish crossed the river, came to the opposite shore, and turned again into a fox. And, lo! the young man was still alive. The fox rushed on, and came to some rocks. The rocks were all covered with sharp-pointed spikes. The number of the rocks was ten. The fox ran through between all of them, and the man along with him. The man was winding along like a thin hair, and he was still alive. The fox ran into a forest, which was as dense and thick as the autumn grass. The bark of one tree touched the bark of another. They crossed this dense forest, but the young man was still alive. The fox came to the sea, and plunged into the sea. He went across the sea to the opposite shore, but the man was still alive. Then the fox said, “Oh, you are an excellent man! I want to have you for a husband for my daughter. I will let go of your hand. So please let go of my back.” The man said, “I do not want to have your daughter. I want rather to have your skin.” He lifted the black fox high into the air, and then struck it upon the ground with much force. The fox was dead.

That is all.

Gull-Woman and Cormorant-Woman

Gull-Woman and Cormorant-Woman were sewing when Big-Kamak appeared. Gull-Woman was swallowed whole by Big-Kamak, but with her knife, she ripped open his body from within and escaped. Cormorant-Woman, inspired by her cousin’s feat, insisted on being swallowed herself, despite lacking a knife. She relied on her nails to rip open the Kamak’s body and also escaped. The Kamaks revived. Realizing the futility of their actions, they ceased their destructive ways.

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: Both Gull-Woman and Cormorant-Woman undergo a transformative experience by being swallowed and then escaping, symbolizing change and resilience.

Supernatural Beings: The presence of Big-Kamak, a creature capable of swallowing humans whole, introduces an element of the supernatural.

Trials and Tribulations: The challenges faced by the women, including being swallowed and finding a way to escape, represent significant trials they must overcome.

► From the same Region or People

North Asia
- Koryak Lore

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.

Gull-Woman lived with a companion, who was her female cousin. They sat sewing. Cormorant-Woman (the cousin in question) said, “While no one comes to the cave, I will go and prepare my sinew-thread.” At the same time Big-Kamak said, “I will walk along the shore.” He walked along the shore. Then he said, “What is there, that shows so white?”

He came (nearer, and it was) a Gull; and, [even] without chewing, he swallowed her. Then Big-Kamak came home, and said, “I am unwell.” [He came home,] and as soon as he lay down (to rest), that Gull-Woman, with her woman’s knife, ripped open his body (from the inside). Oh, he said to his wife, “Cheer me up (by some means)!” – “Without collar-string, without nostrils!”

Big-Kamak died. That Gull-Woman came out (of his insides).

► Continue reading…

She began to jump up on the cross-pole above his pillow; but she could not fly up, because she was all covered with slime. She flew up again, and fell down and thudded against the ground. His wife lay flat in the corner (from sheer fright). Nevertheless she flew up again, and was on the house-top.

She came home, and said, “Big-Kamak swallowed me, I nearly died.” That one, Cormorant-Woman, said, “I also will make something. Let him also swallow me!” The other one said, “Don’t do it! You have no woman’s knife.” “Here are my nails. I will rip him open with my nails. If it were done, I should feel elated.”

That one (Kamak-Woman) passed by, but she could not talk to her. She went to the cave and staid there. That Ka’mak-Woman, indeed, was often passing by, but she could not see her. That Cormorant-Woman began to cough, and to say, “Here I am!” but how could she see her in the dark?

She said, “Here I am! Swallow me!” But she could not find her. Indeed, she almost stepped over her. “Where is she?” Oh, she found her! She said, “I will swallow you!” The other one said, “Do swallow me!” She swallowed her, also, without chewing, gulped her down. Oh, she came home. And again she said, “I feel unwell!” She said to her husband, “Cheer me up!” – “Without collar-string, without nostrils!”

She killed her again, and tore the old scars with her nails. [The roles of Big-Kamak and his wife are evidently confused. The husband, killed not long ago, would seem to be alive again.] This one died. Again she came out. [Cormorant-Woman came out,] and cut her way through several mounds of drifted snow.

Oh, she came home. (The kamak) said, “I have enough of these [former] doings.” They have punished their own bodies, and ceased to walk along the stone. [Both Kamaks seem to have revived after having been killed.]

That is all.

The girl in the iron box

A young shaman’s son, guided by his deceased father’s spirit, undertakes an unusual courtship of a girl in an iron box. Through supernatural means and a bizarre ritual, he successfully wins her hand. His brothers’ failed attempts to win her involve sacrificing body parts, while the young man ultimately triumphs through cunning, shamanic powers, and an unconventional approach to marriage.

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

Ancestral Spirits: The deceased shaman father communicates with his son, guiding him from the afterlife.

Trials and Tribulations: The brothers face challenges in their attempts to win the girl’s hand, including obtaining white reindeer with iron halters.

Sacrifice: The brothers are asked to sacrifice body parts in exchange for the reindeer, highlighting the theme of giving up something valuable for a goal.

► From the same Region or People

North Asia
- Yupik Lore

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.

There was a shaman who knew everything. All the people of the surrounding country sent for him in cases of calamity. When somebody became ill, he would immediately restore him to health. He took payment, and would go to another man for another payment. At last he grew ill himself, and could not do anything. After a while he died. He left five sons. The youngest son objected to carrying the corpse into the open air. He said, “The wolves, the foxes, and the ravens will eat it.” So he watched the dead body for five days.

Then, overcome with fatigue, he fell into a heavy sleep. While he slept they took the body and carried it away. After a while he awoke, but the father was not there. “Oh,” said he, “you have deceived me.” He went to the funeral-place, but the foxes had already eaten the corpse. Therefore he cried the whole day long.

► Continue reading…

At last, about evening, a voice from the clouds was heard. It sounded like his father’s voice. The voice drew nearer. “Why, my son! Is it true that you love me thus? Nevertheless I cannot stay with you, because I became a to’rnarak. On the other shore there lives a man who has a single daughter. Your brothers are suing for her hand. You must do the same, and I will teach you how you may be successful in your suit. She is enclosed in an iron box. You must spit on it and rub your saliva all over it. Then it will open, and you may enter. You will see a young girl, quite naked, lying upon her back. She will be fast asleep. You must not touch her. Only defecate just between her legs. Then put up your trousers, and say aloud, ‘Oh, it is strange! but at least I have defecated between the legs of this sleeping girl.’”

The young man found the iron box, — rather, it was a house. It had no entrance at all; but he smeared his saliva all over it, and it opened like a two-valved shell. He entered. A girl was sleeping there. She lay upon her back, and was quite naked. He defecated between her legs. Then he said aloud, “Oh, it is strange! but at least I have defecated between the legs of this sleeping girl.” Then the girl awoke and jumped toward him. “Oh, you bad one! what have you done?” He threw her to the ground and overcame her. Then they made their peace and became man and wife. They were all the time together in the iron sleeping-room.

His brothers came, and went to the girl’s father. “What do you want?” — “We are suitors.” — “If you are suitors, you must go and bring it me from the direction of the Morning dawn a team of white reindeer with iron halters. When you have done this, I will call you suitors.” The brothers set off. But the youngest one, in the iron box, being a shaman, knew it all. So, as soon as they were off, he dived into the oil-lamp, and emerged within the house in which the white reindeer with iron halters were kept. He sat there waiting for his brothers.

They rapped at the door. “Who is there?” — “We want the white reindeer with iron halters.” — “All right, buy them!” — “With what? — “With one of your ears.” — “Ah!” The second brother looked at the eldest one. “What of that! I will give an ear, and you may marry the girl.” So he cut off his ear and gave it away. “Now you may enter and take the reindeer.” They entered. White reindeer with iron halters, indeed, were there; but everything was firmly secured in its place with chains. They could not detach it.

They left, and came back to the girl’s father. “Oh, we could not detach it! In truth, we bought it, and even paid for it with an ear of one of us; but we could not bring it here.”

“That is all right,” said the old man. “You may take the bride, since you paid for her with your own skin. Still, in the direction of sunset there is a team of black reindeer with iron halters. Those you must bring here.” The young man dived into the oil-lamp, emerged in that house in which the black reindeer were, and sat waiting for his brothers. They rapped at the door. “Who is there?” — “We want the black reindeer with iron halters.” — “Then buy them.” — “With what?” — “With one of your buttocks.” — “Ah!” The elder brother looked at the second brother. “What of that? I will give my buttocks, and you may marry the girl.” He cut off his buttocks and gave them away. “Now you may enter and take it yourself. I cannot do it.” They tried to take the reindeer, but could not detach them.

So they went back to the girl’s father. “And where are the reindeer?” — “Oh, we could not bring them! In truth, we bought them with one of our buttocks, still we could not detach them from their place.” — “That is all right,” said the old man. “Since you have bought the bride with your own flesh, you may take her.” Then he said to his wife, “Go and fetch our daughter!”

The girl, being also a shaman, knew it all. So she said, “Let us strip ourselves naked and lie down together in the middle of the house! Perhaps they will understand at last.” The mother came and opened the entrance to the sleeping-room; and there they were, lying close together, like two oysters. Oh, the mother screamed and ran away. The father said, “Where is this man? Give me my trousers. I will go and kill him. Those two have bought the girl with their own bodies, and he took her without any payment. I will kill him.”

The young man, being a shaman, knew what the old man said, and sent his young wife to her father. “Go and show him the ear and the buttocks, and then say, ‘These are their payments. I was there before them, and I repaid them in this way for their neglect of our father’s body.’” — “Ah,” said the father, “since that is so, then let him keep her;” and he was angry no more. After that they lived there in joy.

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.

► 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

North Asia
- Yupik Lore

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…

The visitor

A starving family seeking survival encounters a reindeer herd’s camp. After being initially welcomed, they are later displaced by a neighboring hunter. A running competition resolves their conflict, with the pedestrian winning decisively, ultimately leaving him alone in the wilderness.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910

► Themes of the story

Conflict with Nature: The family’s struggle against starvation and harsh environmental conditions.

Community and Isolation: The transition from being welcomed into a community to experiencing isolation.

Trials and Tribulations: The challenges faced by the family, including displacement and the running competition.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Two men lived as neighbors in the same camp. One had a number of children. They remained for a long time in the country Ve’qan, but saw no wild reindeer there. They were without (food). They lived on a few stray ptarmigan, and were nearly starving. The Reindeer people from Ye’lkan did not come there this year for pasturage: so the whole autumn they had no “genuine food” (i.e., reindeer-meat). They suffered from hunger, and were starving. Then one of the men said to the other, “Let us go and look for other people! Where do they dwell?” They went afoot, because they had no dogs. The last one was eaten a long time ago. The one who had children, made a small covered sledge, and, together with his wife, they dragged it along. After a while both men said, “Let us separate! I will go to the right, and you go to the left.” So they separated. The one who had children went to the left, dragging his covered sledge. It was growing dark.

► Continue reading…

He said to his wife, “Stay here and wait for me. I will go a little farther on.” He put his wife and children into the covered sledge, heaped snow around the sledge, so that they would be warm, then he went along. It grew quite dark. Then he saw a herd. It was very large, and spread around like water, — big-antlered bucks, spotted fawns. The herdsmen asked him, “Where do you come from?” — “We come from afar. We lived there quite alone, and were nearly starved because the Reindeer people had not come that way.” — “Oh, oh! you are alone?” — “No, I have a family. I left them behind. I put them in a covered sledge, and heaped snow around it so that they would be warm.” — “Ah, ah! So they will come tomorrow!” — “Oh, yes! I shall bring them myself, dragging the sledge. It is quite near.” — “Oh, well! let it be tomorrow. It is too dark to go now. As to the houses, they are also near. You would see them from here, like black dots under the snow-covered cliff, if it were not too dark now. So it is settled for the morning. Let us go, then, to the houses!” They came to the camp. An old man from the front house heard them coming. “Oh, oh! a guest! Where do you come from?” — “I come from afar. We lived in the country Ve’qan, and were nearly starved. So we started on foot to look for other people.” — “Ah, ah! You there, in the outer tent! cook intestines, cook fat meat! We will feed the new-comer.” They ate. “Have you any companions?” — “Yes, I did have. I left them behind in a covered sledge. I heaped snow around it, so that they would be warm.” — “Oh, well! It is too late now. Let it be tomorrow.” — “Yes, yes! I will bring them myself.” — “Nay, they shall be brought with a good driving-team.” In the morning he drove there with the reindeer of the old man. “Halloo!” No answer. “Halloo!” louder than before. Then the woman heard, and answered, “Halloo!” — “Are you alive?” — “Yes, we are; but the smallest one, the suckling, has died.” — “Oh, oh! What can we do!” They went to the camp. “There, there!” A sleeping-room is put up for them, and new bed-skins are spread on the floor. “This is your sleeping-room. You may live in it.” They remained in the camp. One day they went for a visit to a neighbor. The neighbor said to the new-comer, “Where do you live?” — “Where can I live? I live with those to whom I came first.” — “Well, of course, they took you in, but this will last only for a time. Then the old man will send you away.” — “Oh, oh! What am I to do?” — “Come over to me! You shall be my camp-assistant.” — “Oh, oh I how can I leave? What can I say to them? I came to their camp first.” — “Well, then, if you want me to, I will go there myself and take you and your family away.” — “All right! Do come! Or, still better, let us go directly there, and settle the affair at once!” They went to the camp. The old man said, “You have come back!” — “Oh, yes! but we are going to leave. This one has come to take us away!” — “So! But why did you not go to him in the beginning? You came to me first of all. All right! Go away! Begone! Hurry up!”

They left. A moon passed by, and a new moon rose. The neighbors came to settle the offence. They said, “Let us arrange a running-match! We will see then who is really the best man.” — “All right!” They arranged a running-match, and as a prize for the winner they set a fox-skin and a beaver-skin. They started. The poor one, the pedestrian, who for a long time had been used to going on foot, ran along quite lightly, hardly touching the ground with his feet. He ran and ran; and in a short time he outran all the others, and vanished from view. In due time he took the hill (as agreed upon), and then came back. But then the others were still out of sight, to such an extent did he outrun them all. He waited for them some time, but at last felt cold and entered the sleeping-room. At last they came far behind. All the people felt ashamed, because they were such poor runners. They had no desire to enter the sleeping-room; so they harnessed their reindeer, and attached them to the sledges. Then all the visitors left. The next morning the others also left. He was left quite alone, in the country.

The end.

The shaman and the Ke’let

Shaman Tno’tirgin encounters Nota’rme, a ke’le chief who seeks to destroy him. After a complex confrontation involving strategic negotiations and a magical dog, Tno’tirgin initially survives Nota’rme’s attack. However, in a subsequent conflict, Nota’rme ultimately defeats Tno’tirgin, demonstrating the ke’le’s power on their own territory.

► Themes of the story

Supernatural Beings: The narrative centers on Tno’tirgin, a shaman, and his encounters with the ke’let, supernatural entities in Chukchee belief.

Cunning and Deception: Throughout the tale, Tno’tirgin employs strategic negotiations and disguises to navigate his confrontations with the ke’let.

Trials and Tribulations: The shaman undergoes a series of challenges, including battles and strategic encounters, testing his abilities and resolve.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Qora’wge, a Reindeer Chukchee man of the Telqa’p tundra, at Mariinsky Post, October, 1900.

Once — of whom shall I speak (now)? One time Tno’tirgin, [a man, indeed] a shaman, walked up river. Then he saw two men driving reindeer.

“Oh, well, now, where are you going?” — “Well, then, we are going to Tno’tirgin’s in search of food. In (our) search we are going to yonder settlement.” — “Is that so? Really! But where is Tno’tirgin?” — “Yes, where is he? We do not know, we have not found him.” — “Really? Well, now, I also do not know. He is quite unknown to me.” — “The fact is, we are sent by Nota’rme to look for food in Tno’tirgin’s (camp).” — “Really?” — “We are [in] the vanguard. In the rear the pack-sledges of Nota’rme are slowly moving on.” — “Indeed!”

Oh, he killed them there, he stabbed all of them. Tno’tirgin, this earthly man, killed the ke’let, being a shaman.

► Continue reading…

Then he departed and went home. Evening came, and they slept. The morning, about dawn, he woke up and went to the same place up river.

There he saw two young women taking water from the river. “Ah! so you came for water?” — “Yes!” — “You women, whose (women) are you?” — “We are Nota’rme’s.” — “Indeed! Where are your houses?” — “They are here, only they are not visible from this place.” — “Oh, that is it!”

The ke’le-women, while taking water, sing a song, one of Tno’tirgin’s. “Oh, whose lullaby are you singing?” [The best praise of a Chukchee song is to say that it puts people to sleep.] — “It is Tno’tirgin’s.” — “Really! Then this Tno’tirgin must be a man with pretty songs, with a pretty manner of singing.”

The ke’le-women said, “It seems to us that you are Tno’tirgin.” — “Oh, well, how can I be Tno’tirgin? I do not know him. He is quite unknown to me. I have never seen him.” — “Really!” — “Then sing it again!” — “All right!” They sang on.

They [finished] finished drawing water. Then they went home. Tno’tirgin followed, and went after them. At the same time Nota’rme, the chief, the strong one, was sitting on a sledge, sheltered from the wind, — Nota’rme, the ka’mak, the ke’le.

“Oh, here you are!” — “Yes!” — “You have come?” Tno’tirgin asked him. (He answered,) “Yes! Indeed, I am here. I am going to Tno’tirgin’s.” — “Are you?” — “But then it is not known, we do not know, where Tno’tirgin is.” — “Really!” — “Where he is, I do not know. I have not seen Tno’tirgin.”

Then Tno’tirgin asked of Nota’rme, “Well, now, if you had found Tno’tirgin, would you have done anything to him?” — “Oh, yes! if I had found him, I should of course have finished with him, because last year he killed all my people who were sent by me on reindeer (to look for human prey).” — “Oh, indeed!” — “Yes!”

Close to Nota’rme was a dog of giant size tied to the sledge. What now! Tno’tirgin seized Nota’rme. He caught him, (and said,) “Oh, here I am! I am Tno’tirgin.” — “Eh!” — “Oh, at last we have met [each other]! I am going to kill you! Why, you too have (of late) almost killed me.” “Oh, let me go! I shall not come to you. I am carrying antlers. We came here also carrying antlers. [The Chukchee carry reindeer-antlers to the funeral-places of their parents and relatives.] But I will send them (to the place rightly) from here.” — “No, indeed! I am going to kill you. In vain you are trying to deceive me. At last we have met!”

“Well, then, I will give you that dog there.” — “I do not want it. You are deceiving me. No, indeed, I am going to kill you.” — “Indeed, I do not want to deceive you. Why should I?” — “Oh, well! Then let me take it now to my house!” — “No, you could not [own] keep it as your own dog. If you should take it now openly to your house, you could not have it for your own. Let it be! In due time I will cause it to be born for you to a pregnant female dog.” — “All right!” — “Yes!” He let him go.

“Oh, oh, women, hurry up! We are going to change camp. We are going back (to our own country)! Let us carry those antlers quickly to their place!” They carried away the antlers, and took them (to their destination). When they had done so, they went back, and fled to their own country.

Tno’tirgin also came back. Summer came. He lived close to the river, at its mouth. After a while a great mass of fish came to the river, so that it was quite filled with fish, and even the water could not flow down because of the fish. Some of the fish leaped to the shore, so full was the river. When he awoke in the morning, a number of whales and other sea-game were stranded on the shore, and even leaped up shore.

After that a female dog brought forth pups. He looked over the puppies. Some were actual whelps. One, however, was [born] the dog of a ke’le. This dog of the ke’le grew up with Tno’tirgin and became quite large, — a huge dog, of the size of a reindeer. Therefore it remained tied to a big iron chain, in the inner room, or in the outer room, near the wall.

Then again Nota’rme came to Tno’tirgin. The houses of the settlement were quite numerous. Nota’rme’s people surrounded all the houses with nets, so that a number of souls were caught in them. Thus they were killing (human) people.

The people of Tno’tirgin and all his neighbors, however, were sleeping quite soundly, and not one of them would wake up. Then the big dog that was chained up began to bark at its master, “Bow wow!” Still the master slept. Oh, oh! they did not even hear this deep and loud voice.

At last, out of mere compassion, the dog snapped the chain in two and rushed on the sleeping master. Then it bit him in the finger. Then the master woke up at last, and came out at some place, somewhere up high. He killed a great many ke’let [Tno’tirgin and the dog]. The dog also helped him in this.

Right after that, Nota’rme fled. Some (ke’let) were killed. The people of Tno’tirgin remained quite safe.

One of the next years Tno’tirgin, in his turn, went to make war against the ke’le, against the people of Nota’rme. He came to his place. Nota’rme said, “You have come!” — “Oh, I tell you! you have almost killed me! Now I have come to you openly. Well, now, let us have fight!” — “Eh! First let us go into the house and have a meal!” — “No, I do not want it. I refuse.” — “Ah, all right!” He killed Tno’tirgin.

The ke’le is quite strong on his own ground. And for what did he go to the ke’le? (The ke’le) killed him, and murdered all (his people).

The man who married a sky-girl

A young son visits his deceased father’s grave and receives guidance to marry a supernatural bride. After wedding a woman from the “Upper People,” he proves his wife’s divine origins by completing increasingly challenging tasks: hunting bears and capturing a ke’le. Using his wife’s magical dogs, he ultimately defeats and destroys an entire community of supernatural beings.

► Themes of the story

Quest: The protagonist undertakes a journey to the realm of the “Upper People” to find a bride, facing various challenges along the way.

Trials and Tribulations: The young man must complete increasingly difficult tasks, such as hunting bears and capturing a ke’le, to prove his worthiness.

Family Dynamics: The narrative explores the relationship between the young man and his deceased father, as well as the neglect he experiences from his older brothers.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Once there was a father. He had five (grown-up) sons. The sixth one was a boy, a young lad, indeed a half-grown youth. All the others were big, ever so big. Then their father grew quite old and decrepit. Oh, he felt ill, and spoke thus (to his sons): “Now I am going to die. When you (carry me to the funeral-place, and) leave me there for three nights, come to visit me after the third (night).” Indeed he died. They carried him (to the funeral-place).

Well, what of that? He remained there for the third night. The sons returned home. The third night passed. Then several nights also passed. At last the youngest brother said, “Well, now, when shall we visit our daddy?” The older ones said, “Oh, he is of no use, since he is dead. Why should we visit him?” Then (the youngest son) visited (the grave) secretly. When he came to the place, it was like a house of the dead one, but in reality it was only the funeral-circle of stones.

► Continue reading…

“Oh, you have come?” — “Yes!” — “Aha! and where are your companions? Everything is well with them?” — “Yes, everything is well with them. However, they said, ‘That one is of no use. He is dead. Why should we visit him, then?’” — “Did they (say so)? Oh, then you must go and look for a bride. Where will you live? Where will you have a household? You cannot live with me. I am of no use, either. And also with your brothers you must not stay, since your brothers are such (bad) ones.”

“All right! Still I shall not succeed.” — “Oh, you must sue for the hand of the girl of the Upper People.” He called [windward] towards the east, and, lo! iron-footed reindeer came at his call. They had iron hoofs. These (the young man) attached to his sledge and went upwards. He climbed up one quite vertical mountain; then, when halfway, his reindeer were spent, and their hoofs were quite used up.

He returned and went to his father, [and came there]. “Oh, you have come!” — “Yes!” — “What, you could not get there?” — “[Yes,] I could not.” He called again [windward] towards the east, and then came reindeer with stone hoofs, with hoofs of obsidian. Oh, well! with these he climbed to the top. There he saw a small house.

He entered the house. A girl was sleeping in an iron receptacle surrounded by a grating. She slept in a posture very convenient for copulating, without any covering, lying on her back [convenient for copulation]. The young man stripped, took off his clothes, and then he defecated between her legs, eased himself copiously under the buttocks. He was through with defecating, then he lay down.

Oh, then she awoke. Indeed, he waked her up, gave her a push. Oh, the girl began to scold: “Who was here? Who entered here?” — “Be quiet, you! Indeed, I have defecated over you. You are a funny one! Oh, my! have you not slept! You did not even heed my defecating.”

What now? He married her [there]. Quite soon she brought forth a child. It was a boy. Her father said, “Take her to your home. You have a land of your own. Why, indeed, should I keep you here? You are a stranger.” They brought home the herd. And he divided it into [two] halves, (and gave one half to the young man.)

The young man went with a train of pack-sledges. They passed near the father’s place; but there was nothing, only the funeral stone circle. He slaughtered reindeer there for his father. Then he went to his brothers.

When he arrived, the brothers spoke thus. They said, “Oh, there! if you have indeed married among real gods (literally, ‘[good] beings’), then bring a polar bear!” — “Oh, so!”

He put his head under the covering of the sledge, [“Qa’aran” is a sledge with a covering, in which brides and young mothers with nursing babies are transported], toward his wife, (and said,) “Oh, they say thus: ‘If you have indeed married among the real gods, then bring a polar bear.” — “Oh, so!” Well, just bring it. Only go away [leeward] westward. Use also this whip of mine.” — “I will.”

He went away leeward, and turned around to the rear side. Then he saw a polar bear, and simply struck it upon the head with the whip. He killed it, loaded it (upon the sledge), and carried it home. “There, there, the polar bear!” — “Oh, oh, indeed! Now, then, bring a brown bear!” — “Oh, so!”

He put his head under the covering of the sledge, and said thus [spoke] to his wife: “Oh, now, they make me go again and say, ‘Bring a brown bear.’” — “Oh, well! indeed, just bring it.”

He acted as before, struck it on the head, and killed it again. He carried it home, and when coming to the houses said thus [and spoke to them]: “There, there! the brown bear!” — “Oh, oh, indeed! This time, if you have in truth married among real gods, bring a ke’le!” — “Oh, oh!”

He put his head under the covering of the sledge, towards his wife, (and said.) “This time they say again, “Now bring a ke’le!’” — “Oh, oh! is that so? All right, just bring it. What of that?” She took her bag and rummaged (among its contents). Then she pulled out a pair of gloves. They had quite long claws on their finger-ends. [Quite long-clawed they were.] “These two dogs of mine you must take with you.”

He went away [windward] eastward. The dogs pulled the sledges. On the way one of the dogs began to speak: “Let us take the trail along that mountain-slope! A house will appear there. There we will go. They (the ke’let) are many there.”

Indeed, he saw a group of houses. The houses were full of people. They were quite numerous. They occupied themselves with tossing on a walrus-hide. They also had foot-races. As soon as they saw him, they rushed at him. “Oh, oh! a guest, a guest! Let us seize him!”

They came nearer, but the dogs sprang at them. And with their long claws they lacerated all the ke’let.

Oh, they stopped. “Ah, bring the little old woman, the one dying from old age.” Indeed, they brought out the little old woman, very decrepit. Oh, she opened her mouth. Within the mouth were visible all kinds of game. (The man and his dogs), however, nearly died from it. He took her along and carried her to his house.

And then he shouted again, “There, there! I brought the ke’le. Pay attention, all of you! Come here all at once!” The people came. The little old woman simply opened her mouth. Oh, the people were quick to die. All of them perished. And so he killed them and destroyed all.

The end.