The Sun and the Moon

This myth explains the celestial and natural phenomena of the Sun, Moon, stars, tides, and lightning. The Sun, depicted as quarrelsome, chases the Moon eternally, symbolizing their cosmic dance. Their children include the scattered stars, created from a violent act, and a colossal crab responsible for tides and lightning. The crab’s hostility toward the Moon is thwarted by humans’ protective actions during lunar eclipses.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Origin of Things: The tale explains natural phenomena, such as the creation of stars from the Sun’s actions and the behavior of tides and lightning attributed to their crab offspring.

Cosmic Order and Chaos: The eternal chase between the Sun and the Moon symbolizes the balance and tension in the cosmos, reflecting themes of order and disorder.

Mythical Creatures: The inclusion of a gigantic crab with supernatural abilities introduces a mythical being that influences natural events.

► From the same Region or People

Southeast Asia
- Philippines
  - Mandaya Lore

Learn more about Philippines peoples

The Sun and the Moon were married, but the Sun was very ugly and quarrelsome. One day he became angry at the Moon and started to chase her. She ran very fast until she was some distance ahead of him, when she grew tired and he almost caught her. Ever since he has been chasing her, at times almost reaching her, and again falling far behind. The first child of the Sun and Moon was a large star, and he was like a man. One time the Sun, becoming angry at the star, cut him up into small pieces and scattered him over the whole sky just as a woman scatters rice, and ever since there have been many stars.

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Another child of the Sun and Moon was a gigantic crab. He still lives and is so powerful that every time he opens and closes his eyes there is a flash of lightning. Most of the time the crab lives in a large hole in the bottom of the sea, and when he is there we have high tide; but when he leaves the hole, the waters rush in and there is low tide. His moving about also causes great waves on the surface of the sea.

The crab is quarrelsome like his father; and he sometimes becomes so angry with his mother, the Moon, that he tries to swallow her. When the people on earth, who are fond of the Moon, see the crab near her, they run out of doors and shout and beat on gongs until he is frightened away, and thus the Moon is saved.

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The Tattooed Men

Two close friends, envious of others’ tattoos, decide to tattoo each other. One skillfully tattoos his friend, but when it’s his turn, the other covers him in soot, sparking a fight. In anger, the tattooed one transforms into a lizard and hides, while the sooty one becomes a crow, flying away. Their disagreement explains the origins of lizards and crows in this tale.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Transformation: The friends undergo physical changes, turning into a lizard and a crow, symbolizing the consequences of their actions.

Cunning and Deception: The act of smearing soot instead of properly tattooing reflects deceit between the friends.

Mythical Creatures: The transformation into a lizard and a crow ties into the cultural significance of these creatures in folklore.

► From the same Region or People

Southeast Asia
- Philippines
  - Igorot Lore

Learn more about Philippines peoples

Once there were two young men, very good friends, who were unhappy because neither of them had been tattooed. They felt that they were not as beautiful as their friends.

One day they agreed to tattoo each other. One marked the breast and back of the other, his arms and legs, and even his face. And when he had finished, he took soot off the bottom of a cooking-pot and rubbed it into all the marks; and he was tattooed beautifully.

The one who had done the work said to the other: “Now, my friend, you are very beautiful, and you must tattoo me.”

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Then the tattooed one scraped a great pile of black soot off the cooking-pots, and before the other knew what he was about, he had rubbed it all over him from the top of his head to the bottom of his feet; and he was very black and greasy. The one who was covered with soot became very angry and cried:

“Why do you treat me so when I tattooed you so carefully?” They began to fight, but suddenly the beautifully tattooed one became a great lizard which ran away and hid in the tall grass, while the sooty one became a crow and flew away over the village.

The Tongue-Cut Sparrow

An old man and a cruel old woman lived separately in a village. The man cherished his talking sparrow, while the woman, angry when it ate her starch, cut its tongue. The sparrow fled, and the man found it, receiving treasure as a gift. The greedy woman sought her own reward, choosing a heavy basket, only to find it full of demons, giving her a well-deserved fright.

Source
Japanese Fairy Tales
by Grace James
Macmillan & Co., London, 1912

► Themes of the story

Trials and Tribulations: Along the way, Aisling faces a series of challenges, both physical and emotional. These trials test her courage, resolve, and resourcefulness, pushing her to her limits.

Mythical Creatures: Her encounters with legendary beings—both allies and adversaries—add a layer of mysticism to the narrative, highlighting the interplay between humans and the supernatural.

Sacred Objects: The stolen artifact is central to the story, symbolizing the cultural and spiritual heritage of Aisling’s community. Its recovery represents not just a personal triumph but the restoration of balance and order.

► From the same Region or People

East Asia
- Japanese Lore

Learn more about Japanese Mythology & Folklore

Once upon a time there was an old man who lived all alone. And there was an old woman who lived all alone. The old man was merry and kind and gentle, with a good word and a smile for all the world. The old woman was sour and sad, as cross a patch as could be found in all the country-side. She grumbled and growled for ever, and would not so much as pass the time of day with respectable folk. The old man had a pet sparrow that he kept as the apple of his eye. The sparrow could talk and sing and dance and do all manner of tricks, and was very good company. So the old man found when he came home from his work at night.

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There would be the sparrow twittering on the doorstep, and “Welcome home, master,” he would say, his head on one side, as pert and pretty as you please.

One day the old man went off to cut wood in the mountains. The old woman, she stayed at home for it was her washing day. She made some good starch in a bowl and she put it outside her door to cool.

“It will be all ready when I want it,” she said to herself. But that’s just where she made a mistake. The little sparrow flew over the bamboo fence and lighted on the edge of the starch bowl. And he pecked at the starch with his little beak. He pecked and he pecked till all the starch was gone, and a good meal he made, to be sure.

Then out came the old woman for the starch to starch her clothes.

You may believe she was angry. She caught the little sparrow roughly in her hand, and, alas and alack! she took a sharp, sharp scissors and cut his little tongue. Then she let him go.

Away and away flew the little sparrow, over hill and over dale.

“And a good riddance, too!” said the cruel old woman.

When the old man came home from the mountains he found his pet sparrow gone. And before long he knew all the tale. He lost no time, the good old man; he set out at once on foot, calling “Sparrow, sparrow, where are you, my tongue-cut sparrow?”

Over hill and over dale he went, calling “Sparrow, sparrow, where are you, my tongue-cut sparrow?”

At last and at length he came to the sparrow’s house, and the sparrow flew out to greet his master. Then there was a twittering, to be sure. The sparrow called his brothers and sisters and his children and his wife and his mother-in-law and his mother and his grandmother. And they all flew out to do the old man honour. They brought him into the house and they set him down upon mats of silk. Then they spread a great feast; red rice and daikon and fish, and who knows what all besides, and the very best saké to drink. The sparrow waited upon the good old man, and his brothers and sisters and his children and his wife and his mother-in-law and his mother and his grandmother with him.

After supper the sparrow danced, whilst his grandmother played the samisen and the good old man beat time.

It was a merry evening.

At last, “All good things come to an end,” says the old man; “I fear ’tis late and high time I was getting home.”

“Not without a little present,” says the sparrow.

“Ah, sparrow dear,” says the old man, “I’d sooner have yourself than any present.”

But the sparrow shook his head.

Presently they brought in two wicker baskets.

“One of them is heavy,” says the sparrow, “and the other is light. Say, master, will you take the heavy basket or the light?”

“I’m not so young as I once was,” says the good old man. “Thanking you kindly, I’d sooner have the light basket; it will suit me better to carry–that is, if it’s the same to you,” he says.

So he went home with the light basket. When he opened it, wonderful to tell, it was full of gold and silver and tortoise-shell and coral and jade and fine rolls of silk. So the good old man was rich for life.

Now, when the bad old woman heard tell of all this, she tied on her sandals and kilted her skirts and took a stout stick in her hand. Over hill and over dale she went, and took the straight road to the sparrow’s house. There was the sparrow, and there were his brothers and sisters and children and his wife and his mother and his mother-in-law and his grandmother. They were not too pleased to see the bad old woman, but they couldn’t do less than ask her in as she’d come so far. They gave her red rice and white rice and daikon and fish, and who knows what besides, and she gobbled it up in a twinkling, and drank a good cup of saké. Then up she got. “I can’t waste any more time here,” she says, “so you’d best bring out your presents.”

They brought in two wicker baskets.

“One of them is heavy,” says the sparrow, “and the other is light. Say, mistress, will you take the heavy basket or the light?”

“I’ll take the heavy one,” says the old woman, quick as a thought. So she heaved it up on her back and off she set. Sure enough it was as heavy as lead.

When she was gone, Lord! how the sparrows did laugh!

No sooner did she reach home than she undid the cords of the basket.

“Now for the gold and silver,” she said, and smiled–though she hadn’t smiled for a twelve-month. And she lifted up the lid.

“Ai! Ai! Kowai! Obaké da! Obaké!” she screeched.

The basket was full of ugly imps and elves and pixies and demons and devils. Out they came to tease the old woman, to pull her and to poke her, to push her and to pinch her. She had the fine fright of her life, I warrant you.

Stories of the Menehunes: Hawaii, the Original Home of the Brownies

Hawaiian folklore reveals intriguing parallels with traditions from other cultures, despite the absence of a written language. Among these, the Menehunes stand out—a legendary race of industrious, nimble workers often likened to mythical gnomes. Hawaiian tradition varies in its depiction, portraying them as either the islands’ original inhabitants or mythical dwarfs. This collection explores their stories, preserving their cultural significance and offering insight into Hawaiian character and beliefs.

Source
Hawaiian Folk Tales
a collection of native legends
compiled by Thos. G. Thrum
A.C. McClurg & Co., Chicago, 1907

► Themes of the story

Mythical Creatures: The Menehunes are depicted as legendary dwarfs or gnomes, embodying the archetype of mythical beings within Hawaiian culture.

Cultural Heroes: As industrious and skilled workers, the Menehunes are celebrated for their contributions to Hawaiian society, symbolizing foundational figures who shape cultural identity.

Origin of Things: The tales of the Menehunes often explain the creation of various structures and natural formations in Hawaii, providing mythical accounts of their origins.

► From the same Region or People

Polynesia
- Hawaii Lore

Learn more about the Hawaiians

by Thos. G. Thrum

Students of Hawaiian folk-lore find much of coincident interest with traditional or more historic beliefs of other and older lands. The same applies, in a measure, to some of the ancient customs of the people. This is difficult to account for, more especially since the Hawaiians possessed no written language by which such knowledge could be preserved or transmitted. Fornander and others discovered in the legends of this people traces of the story of the Flood, the standing still of the sun, and other narratives of Bible history, which some savants accept as evidence of their Aryan origin. This claim we are not disposed to dispute, but desire to present another line of tradition that has been neglected hitherto, yet has promise of much interest.

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It will doubtless interest some readers to learn that Hawaii is the real home of the Brownies, or was; and that this adventurous nomadic tribe were known to the Hawaiians long before Swift’s satirical mind conceived his Lilliputians.

It would be unreasonable to expect so great a range of nationalities and peculiar characteristics among the pygmies of Hawaii as among the Brownies of story. Tradition naturally represents them as of one race, and all nimble workers; not a gentleman dude, or policeman in the whole lot. Unlike the inquisitive and mischievous athletes of present fame, the original and genuine Brownies, known as the Menehunes, are referred to as an industrious race. In fact, it was their alleged power to perform a marvellous amount of labor in a short space of time that has fixed them in the minds of Hawaiians, many of whom point to certain traces of their work in various parts of the islands to substantiate the traditional claim of their existence.

Meeting thus with occasional references to this active race, but mostly in a vague way, it has been a matter of interesting inquiry among Hawaiians, some of whom were noted kaao, or legend-bearers, for further knowledge on the subject. Very naturally their ideas differ respecting the Menehunes. Some treat the subject with gravity and respect, and express the belief that they were the original inhabitants of these islands, but gradually gave way to the heavier-bodied ancestors of the present race; others consider that the history of the race has been forgotten through the lapse of ages; while the more intelligent and better educated look upon the Menehunes as a mythical class of gnomes or dwarfs, and the account of their exploits as having been handed down by tradition for social entertainment, as other peoples relate fairy stories.

In the Hawaiian legend of Kumuhonua, Fornander states that the Polynesians were designated as “the people, descendants from Menehune, son of Lua Nuu, etc. It disappeared as a national name so long ago, however, that subsequent legends have changed it to a term of reproach, representing them at times as a separate race, and sometimes as a race of dwarfs, skilful laborers, but artful and cunning.”

In the following account and selection of stories gathered from various native sources, as literal a rendition as possible has been observed by the translators for the better insight it gives of Hawaiian thought and character.

MOKE MANU’S ACCOUNT

The Menehunes were supposed to have been a wonderful people, small of stature and of great activity. They were always united in doing any service required of them. It was their rule that any work undertaken must be completed in one night, otherwise it would be left unfinished, as they did not labor twice on the same work; hence the origin of the saying: “He po hookahi, a ao ua pau,”–in one night, and by dawn it is finished.

There is no reliable history of the Menehunes. No one knows whence they came, though tradition says they were the original people of the Hawaiian Islands. They are thought to have been supernatural beings, governed by some one higher in rank than themselves, whom they recognized as having power and authority over them, that assigned them to the mountains and hills where they lived permanently. They were said to be the only inhabitants of the islands up to the time of Papa and Wakea, and were invisible to every one but their own descendants, or those connected with them in some way. Many persons could hear the noise and hum of their voices, but the gift of seeing them with the naked eye was denied to those not akin to them. They were always willing to do the bidding of their descendants, and their supernatural powers enabled them to perform some wonderful works.

PI’S WATERCOURSE

Pi was an ordinary man living in Waimea, Kauai, who wanted to construct a mano, or dam, across the Waimea River and a watercourse therefrom to a point near Kikiaola. Having settled upon the best locations for his proposed work, he went up to the mountains and ordered all the Menehunes that were living near Puukapele to prepare stones for the dam and watercourse. The Menehunes were portioned off for the work; some to gather stones, and others to cut them. All the material was ready in no time (manawa ole), and Pi settled upon the night when the work was to be done. When the time came he went to the point where the dam was to be built, and waited. At the dead of night he heard the noise and hum of the voices of the Menehunes on their way to Kikiaola, each of whom was carrying a stone. The dam was duly constructed, every stone fitting in its proper place, and the stone auwai, or watercourse, also laid around the bend of Kikiaola. Before the break of day the work was completed, and the water of the Waimea River was turned by the dam into the watercourse on the flat lands of Waimea.

When the work was finished Pi served out food for the Menehunes, which consisted of shrimps (opae), this being the only kind to be had in sufficient quantity to supply each with a fish to himself. They were well supplied and satisfied, and at dawn returned to the mountains of Puukapele rejoicing, and the hum of their voices gave rise to the saying, “Wawa ka Menehune i Puukapele, ma Kauai, puoho ka manu o ka loko o Kawainui ma Koolaupoko, Oahu“–the hum of the voices of the Menehunes at Puukapele, Kauai, startled the birds of the pond of Kawainui, at Koolaupoko Oahu.

The auwai, or watercourse, of Pi is still to be seen at Kikiaola.

At one time Pi also told the Menehunes to wall in a fish-pond at the bend of the Huleia River. They commenced work toward midnight, but at dawn the walls of the pond were not sufficiently finished to meet, so it was left incomplete, and has remained so to this day.

LAKA’S ADVENTURE

Wahieloa, a chief, lived at Kalaikoi, Kipahulu, Maui. He took to him a wife named Hinahawea. In due time a boy was born to them, whom Hinahowana, the mother of Hinahawea, brought up under her own care at Alaenui. She called him Laka-a-wahieloa. He was greatly petted by his parents. One day his father went to Hawaii in search of the Ala-Koiula a Kane for a toy for his son, landing at Punaluu, Kau, Hawaii, where he was killed in a cave called Keana-a-Kaualehu.

After a long absence Laka asked for his father, and his mother referred him to his grandmother, who, on being questioned, told him that his father went to Hawaii, and was supposed to be dead. Laka then asked for means by which he could search for his father.

His grandmother replied: “Go to the mountains and look for the tree that has leaves shaped like the moon on the night of Hilo, or Hoaka; such is the tree for a canoe.”

Laka followed this advice, and went to the mountains to find the tree for his canoe. Finding a suitable one, he commenced to cut in the morning, and by sundown he had felled it to the ground. This accomplished, he went home. Returning the next day, to his surprise he could not find his fallen tree, so he cut down another, with the same result. Laka was thus tricked for several days, and in his perplexity consulted again with his grandmother, who sent him off with the same advice as before, to look for the crescent-shaped leaf.

He went to the mountains again and found the desired tree, but before cutting it he dug a big hole on the side where the Kalala-Kamahele would fall. Upon cutting the tree it fell right into the hole or trench, as designed; then he jumped into it and lay in waiting for the person or persons who were reërecting the trees he had cut down for his canoe.

While thus waiting, he heard some one talking about raising the tree and returning it to its former position, followed by someone chanting as follows:

E ka mano o ke Akua,
Ke kini o ke Akua, Ka lehu o ke Akua,
Ka lalani Akua,
Ka pukui Akua!
E na Akua o ke kuahiwi nei,
I ka mauna,
I ke kualono,
I ka manowai la-e,
E-iho!

O the four thousand gods,
The forty thousand gods,
The four hundred thousand gods,
The file of gods,
The assembly of gods!
O gods of these woods,
Of the mountain,
And the knoll,
At the water-dam,
Oh, come!

When this appeal ended there was a hum and noise, and in a short time (manawa ole) the place was filled with a band of people, who endeavored to lift the tree; but it would not move. Laka then jumped out from his place of hiding and caught hold of two of the men, Mokuhalii and Kapaaikee, and threatened to kill them for raising again the trees he had cut for his canoe. Mokuhalii then told Laka that if they were killed, nobody would be able to make a canoe for him, nor would anybody pull it to the beach, but if they were spared they would willingly do it for him, provided Laka would first build a big and long shed (halau) of sufficient size to hold the canoe, and prepare sufficient food for the men. Laka gladly consenting, released them and returned to his home and built a shed on the level ground of Puhikau. Then he went up to the woods and saw the canoe, ready and complete. The Menehunes told Laka that it would be brought to the halau that night. At the dead of night the hum of the voices of the Menehunes was heard; this was the commencement of the lifting of the canoe. It was not dragged, but held up by hand. The second hum of voices brought the canoe to Haloamekiei, at Pueo. And at the third hum the canoe was carefully laid down in the halau. Food and fish were there spread out for the workers, the ha of the taro for food, and the opae and oopu for fish. At dawn the Menehunes returned to their home. Kuahalau was the name of the halau, the remains of the foundation of which were to be seen a few years ago, but now it is ploughed over. The hole dug by Laka still exists.

KEKUPUA’S CANOE

Kakae, a chief, lived at Wahiawa, Kukaniloko, Waialua, Oahu. One day his wife told him that she desired to go in search of her brother, Kahanaiakeakua, who was supposed to be living at Tahiti. Kakae thereupon ordered his man Kekupua to go into the woods and find a suitable tree and make a canoe for his wife for this foreign voyage. Kekupua, with a number of men under him, searched in the forest belt of Wahiawa, Helemano, and Waoala, as also through the woods of Koolau, without success. From Kahana they made a search through the mountains till they came to Kilohana, in Kalihi Valley, and from there to Waolani, in Nuuanu, where they slept in a cave. In the dead of night they heard the hum as of human voices, but were unable to discern any person, though the voices sounded close to them. At dawn silence reigned again, and when the sun arose, lo, and behold! there stood a large mound of stones, the setting of which resembled that of a heiau, or temple, the remains of which are said to be noticeable to this day.

Kekupua and his men returned to their chief and reported their unsuccessful search for a suitable koa (Acacia koa) tree for the desired canoe, and related also the incident at Waolani. Kakae, being a descendant of the Menehunes, knew immediately the authors of the strange occurrence. He therefore instructed Kekupua to proceed to Makaho and Kamakela and to stay there till the night of Kane, then go up to Puunui and wait till hearing the hum and noise of the Menehunes, which would be the signal of their finishing the canoe. And thus it was; the Menehunes, having finished the canoe, were ready to pull it to the sea. He directed them to look sharp, and two men would be noticed holding the ropes at the pu (or head) of the canoe. One of them would leap from one side to the other; he was the director of the work and was called pale. There would be some men farther behind, holding the kawelewele, or guiding-ropes. They were the kahunas that superintended the construction of the canoe. He reminded them to remember these directions, and when they saw these men, to give them orders and show them the course to take in pulling the canoe to the sea.

Kekupua followed all these instructions faithfully. He waited at Puunui till dusk, when he heard a hum as of many voices, and proceeding farther up near the slope of Alewa he saw these wonderful people. They were like ordinary human beings but diminutive. He directed them to pull the canoe along the nae, or farther side of the Puunui stream. By this course the canoe was brought down as far as Kaalaa, near Waikahalulu, where, when daylight came, they left their burden and returned to Waolani. The canoe was left in the ditch, where it remained for many generations, and was called Kawa-a-Kekupua (Kekupua’s canoe), in honor of the servant of the chief Kakae.

Thus, even with the help of the Menehunes, the wife of Kakae was not satisfied in her desire.

AS HEIAU BUILDERS

The Menehunes are credited with the construction of numerous heiaus (ancient temples) in various parts of the islands.

The heiau of Mookini, near Honoipu, Kohala, is pointed out as an instance of their marvellous work. The place selected for the site of the temple was on a grassy plain. The stones in the nearest neighborhood were for some reason not deemed suitable for the work, so those of Pololu Valley, distant some twelve miles, were selected. Tradition says the Menehunes were placed in a line covering the entire distance from Pololu to Honoipu, whereby the stones were passed from hand to hand for the entire work. Work was begun at the quiet of night, and at cock-crow in the morning it was finished. Thus in one night the heiau of Mookini was built.

Another temple of their erection was at Pepeekeo, Hilo, the peculiarity of the work being that the stones had been brought together by the residents of that part of the district, by direction of the chief, but that in one night, the Menehunes gathered together and built it. The chief and his people were surprised on coming the next morning to resume their labors, to find the heiau completed.

There stands on the pali of Waikolu, near Kalaupapa, Molokai, a heiau that Hawaiians believe to have been constructed by no one else than the Menehunes. It is on the top of a ledge in the face of a perpendicular cliff, with a continuous inaccessible cliff behind it reaching hundreds of feet above. No one has ever been able to reach it either from above or from below; and the marvel is how the material, which appears to be seashore stones, was put in place.

When Lion Could Fly

Lion once had the power to fly, making him invincible. He entrusted White Crows to guard bones at his kraal while hunting. When Great Frog broke the bones and challenged Lion to find him at a pool, Lion lost his flight. Despite attempting to catch Frog, Lion failed, forcing him to hunt on foot. The White Crows fell silent, unable to explain the events.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910

► Themes of the story

Cunning and Deception: Great Frog’s clever actions lead to Lion’s downfall, showcasing the use of wit to outsmart a more powerful adversary.

Mythical Creatures: The tale features anthropomorphic animals with extraordinary abilities, such as a flying lion and a talking frog.

Moral Lessons: The narrative imparts lessons about the consequences of pride and the effectiveness of intelligence over brute strength.

► From the same Region or People

South Africa
- Bushmen Lore

Learn more about the Bushmen

Lion, it is said, used once to fly, and at that time nothing could live before him. As he was unwilling that the bones of what he caught should be broken into pieces, he made a pair of White Crows watch the bones, leaving them behind at the kraal whilst he went a-hunting. But one day Great Frog came there, broke the bones in pieces, and said, “Why can men and animals live no longer?” And he added these words, “When he comes, tell him that I live at yonder pool; if he wishes to see me, he must come there.”

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Lion, lying in wait (for game), wanted to fly up, but found he could not fly. Then he got angry, thinking that at the kraal something was wrong, and returned home. When he arrived he asked, “What have you done that I cannot fly?” Then they answered and said, “Some one came here, broke the bones into pieces, and said, ‘If he want me, he may look for me at yonder pool!'” Lion went, and arrived while Frog was sitting at the water’s edge, and he tried to creep stealthily upon him. When he was about to get hold of him, Frog said, “Ho!” and, diving, went to the other side of the pool, and sat there. Lion pursued him; but as he could not catch him he returned home.

From that day, it is said, Lion walked on his feet, and also began to creep upon (his game); and the White Crows became entirely dumb since the day that they said, “Nothing can be said of that matter.”

The big pike

In Shigansk, near the Lena River, a giant pike is said to inhabit a lake, capable of swallowing men or reindeer. One time, a chief tried to catch it, but the pike was too strong. Another time, a man saw its enormous eyes in the water, prompting him to offer a sacrifice. He became known as Pike John, and his descendants still bear the name.

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

Mythical Creatures: The narrative centers on a colossal pike, a creature of extraordinary size and strength, capable of swallowing a man or even a reindeer.

Sacred Objects: The pike’s cheekbones are repurposed to construct a small hut, indicating the use of parts from a revered creature for significant purposes.

Cultural Heroes: The man who encounters the pike and offers a sacrifice becomes known as Pike John, establishing a lineage and cultural identity linked to the creature.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

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

They say, in the district of Shigansk, near the Lena River, there is a lake. In that lake are some monstrous pikes, such as are able to swallow a man or even a reindeer. One time a big elk went there to drink, and the pike caught him by the muzzle. They fought, but neither was the elk able to drag the pike out of the water, nor did the pike succeed in drawing in the elk. So they both perished. Their bones were found in the shallow water. The cheek bones of the pike were used for a small hut which gave shelter to one man.

One time a chief officer of the country ordered a large iron hook to be hammered out. He baited the hook with elk brisket, and tied it to a strong cord plaited of three lines of tough elkhide and let it down into the lake under the ice. After a week, they went back to the lake and found that the pike had been caught. It was so heavy, that ten men could hardly pull it up.

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The strands of the cord snapped, until only one remained. They attached a team of twelve dogs to the line and continued to pull. The head of the pike came up to the ice; but the ice hole was too small, though they worked upon it for two days. The head butted against the ice, and the last line snapped and the pike was lost.

Another time they caught a pike, and found in the stomach fragments of a canoe which it must have swallowed together with the paddle.

A man traveled in a canoe on this lake. One time he cast his nets, and waited near them for a very long time. Then he looked down under water and he saw a big round eye, to the left of his canoe. He looked into the water to the right, and saw another eye, like the first one. They were the eyes of the big Pike. The distance between the eyes was about the length of the double paddle of the canoe. He was so badly frightened, that be paddled off, leaving behind him his fish nets; but the giant fish remained motionless, just as pikes are accustomed to do. The man came to the shore and brought a sacrifice to the whole family of pikes. After that he refused to eat of the flesh of pike, and so he was nicknamed Pike John. His descendants are still living. Their family name is Pike [in Russian Щукинъ. This name is quite common, and much in use also in European Russia.]

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

North Asia
- Yukaghir Lore

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.

The giant

I obtained this tale in the Chukchee language from a man who from his early youth lived with the Eskimo just as much as with the Chukehee. He said that the tale is of Eskimo (Ai’wan) origin. It is difficult, however, to separate folk-lore originally Chukehee from that of Asiatic Eskimo provenience.

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

Mythical Creatures: The narrative features a giant, referred to as Lo’lhilin, who interacts with humans.

Transformation: The youngest brother, initially a regular human, is taken by the giant and eventually grows to become like the giants themselves.

Family Dynamics: The tale involves the relationships between eight brothers, highlighting the youngest’s unique fate compared to his siblings.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by I’rmi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Once there lived eight brothers. Seven of them paddled off in a skin boat. The eighth and youngest one staid at home. He went angling. Lo’lhilin, the big man, passed by, and caught him up. He said, “I will carry this home as a toy for my children.” He carried him upon his palm, and tossed him over to his wife. “There, here is a toy for our children!” And at the same time it is a man.

The children played with the living toy, and fed it with their food. So the man began to grow, attained their size, and became a Lo’lhilin.

The brothers landed, and looked around for him. They could not find him, and called out his name. Then he came, took them up, boat and all, and put all this high up on a cliff. Even now they are still there.

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