A Yukaghir tale

A clever Yukaghir girl is carried away by a whirlwind to a mountain. Using wit, she climbs the rock, overcoming rivals and meeting One-Side, a strange being with magical servants. Destroying his helpers, she proves her resourcefulness and earns her place. Ultimately, she reunites with her transformed husband and returns to her mourning parents, whose joy turns them to ashes.

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

Quest: The girl’s journey, initiated by the whirlwind, leads her to a mountain where she undertakes a series of tasks to achieve her goals.

Supernatural Beings: Encounters with entities like One-Side and his magical servants highlight interactions with the supernatural.

Cunning and Deception: The protagonist’s use of deceit, particularly in dealing with her fellow captives, underscores this theme.

► 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, the Kolyma country, summer of 1895.

Once upon a time there were some Yukaghir people. They had an only daughter, who was very active and clever. One time when she was walking, a whirlwind carried her off to the mountains. A big rock, which extended from the ground up to heaven was standing there. The whirlwind carried her there and left her close to the rock. She sat there, and after awhile she saw a bluejay flying by. “O Jay, go to my father and mother and say to them, “Your daughter asks you for some glue and a glue pot, for a line, and for climbing hooks.” — “I will not go. When you were still living with your father and mother, you were nasty; whenever I wanted to pick up some meat, you drove me away. I will not help you.”

A snow-bunting passed by. She said to it, “Go and tell my father and mother, ‘Your daughter would dearly love to have some glue and a glue-pot, a line, and some climbing hooks’.”

► Continue reading…

“I will go. When you were still living with your father and mother, you were very nice. I used to come and peck at the drying meat, and you would even leave for me some spare bit or a piece of dried roe; so I will help you. My wings are young. I will bring each and everyone one of the things you asked for.” And really it brought everything. The girl felt glad, and sang aloud.

O jay, blue jay!
Give me your talons
To mount the rock
And to get my overcoat.
O bunting, snow-bunting!
Give me your talons
To mount the rock
And to get my overcoat.
Keyom-da, Keyom-da,
Keyom-da, Keyom-da!

After some time the whirlwind brought another girl there, and then a third one. The first one said to her fellow-prisoners, “Why, sisters! there is no use to sit here and wait. Let us try to climb the rock! She prepared three lines and three sets of climbing-hooks. Then she threw her line upward. It caught around the stone, and she climbed up. The other two followed. When half way up, she asked of one, “Well, now, sisters, perhaps we shall find only one man there, and all three of us are going to marry him. Shall we then have quarrels and fights, as usual?” — “Of course we shall,” said the other. So the first one, without more ado, cut off the line; and the unhappy girl fell down and was killed. Then she asked the second girl, “Well, now, sister, perhaps we shall find only one man and we shall both of us marry him. Shall we then have quarrels as usual?” — “Of course we shall,” answered the girl. So she cut her line, and the poor girl fell back to the ground. After that she herself climbed to the top of the rock. She was full of joy, so she danced and sang:

How active she is!
How clever she is!
She climbed the rock.
Keyom-da, keyom-da,
Keyom-da, keyom-da!
The active ones climbed to the top
The slow ones all perished.
Keyom-da, keyom-da,
Keyom-da, keyom-da!

The top of the mountain was a high plateau. She walked across it and after a while she saw a house, well arranged and quite large. She entered. The furniture and appurtenances were of the best, but people there were none. Along the walls stood long rows of boxes and bags filled to the brim with costly furs. She opened one box and entered it. Then she closed the lid above her, and waited for events. In the evening a man came. It was One-Side. He had one leg, one arm, one side, one eye. As soon as he entered, he said aloud, “Chimney, burn! Teapot, bubble! Kettle, cook food! Take off my boots! they are too heavy.” He lay down. The chimney began to burn, the teapot bubbled, the meat in the kettle was done just right. His clothes and boots were taken off and hung up to dry. Still the girl could not see anybody. The next morning One-Side went off. Then the girl left the box, and again investigated the house. Not a living person was in it. At last behind the chimney she saw a large flint stone. She lifted it; and under it there were mice and ermine, worms, flies, mosquitoes, and all kinds of larvae, as many kinds as existed in the surrounding country. Some were sewing and some were weaving, some scraping skins, and some again currying soft hides. These were the female assistants of One-Side. The girl felt jealous and angry. She filled with water the largest kettle that she could find. She hung it over the fire and when the water was scalding hot, she poured it over the vermin, and scalded them all to death. After that she crept back into the box and waited till evening. One-Side came home, and called aloud, “Chimney, burn! Kettle, bubble! Let meat be cooked! Take off my boots! I am very tired.” He waited and waited, but nothing happened. The chimney did not burn, the kettle did not bubble, and nobody came to take off his boots. “What is the matter with them? Perhaps my incantations have lost their power. Maybe I am going to die. Then let me have a last look upon my peltries. Before I die, I want to see once more my wealth, my goods, peltries, and clothes.” He carried all his bags and boxes into the middle of the house and opened them one by one. At last he found the girl. “Ah, it is you!” said One-Side. “Come out! You have destroyed all my people. It seems you object to having servants and female assistants: so now just stir about yourself and make yourself useful. Get the household things ready. In the morning three reindeer herds will come to you. You must catch the living-reindeer and harness them to the sledges, and then move away to another place. He did not indicate the place where she was to go. Early in the morning, before sunrise, she awoke, arranged all the sledges, and was ready to move. Then the three reindeer herds came to her. She caught all the pack-reindeer and attached them to the sledges. After that she drove on in front of the first line of sledges, as is customary. She looked back and saw all three lines of sledges, ever so long. Thereupon she rejoiced, and struck up her song:

What an active one,
What a clever one!
I arose early,
And got myself ready.
My moving road,
Just like a new-spun thread,
So straight it is,
So finely it is done.

Then she continued:

I wish I had some poor tent poles!
I should pitch my tent
And sleep in it alone.

Then she saw some tent poles on the trail. They were of the poorest kind; but she took them and pitched her tent. She slept alone in this tent; and the next morning she moved on; and so throughout the day from sunrise to sunset. She sang again:

I wish I had some good tent poles!
I should pitch my tent,
My husband would come
To sleep with me.

She saw some tent poles on the trail. They were of good quality. So she pitched a large tent, new and handsome. In the evening a young man came who wanted to stay. She saw him coming, and met him outside. “Who are you, and what do you want?” — “I am your husband.” — “No you are not! My husband is one-sided, and his name is Li’giman.” — “I say I am your husband.” He went out and climbed a tree. Then he turned to the sun once, twice, three times, and was again one-sided. “There!” said he, “you would not believe me, although I am your husband. See, now! I am one-sided again.” She felt much joy that he was really her husband. He turned three times toward midnight and became again a young man, quite handsome, and clad in white skins. They entered the house and slept there. In the morning they moved on. On the way they saw a lake. Some people were playing football on the ice. One of them shouted, “Ah, ah! Run home and tell the chief that his daughter is coming.” They came to a village. The front house was covered with black skins as a sign of mourning. It was the house of her father and mother. They arrived at the house. The old people ran out and rejoiced. From mere joy they fell down and became ashes that were scattered by the wind.

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

A shaman and a boy

A powerful elderly shaman encounters a wandering orphan boy and challenges him to a supernatural contest. They engage in a mystical battle using supernatural creatures: the shaman creates a small bear from his spit, while the boy produces a louse. Surprisingly, the louse defeats the bear, causing the shaman to die. The boy inherits the shaman’s wealth and wives, becoming rich.

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 boy challenges the authority of the shaman, who attempts to dominate and even threaten his life, leading to a reversal of power dynamics.

Transformation: The boy’s status transforms from a wandering orphan to a wealthy individual, inheriting the shaman’s possessions and wives after the contest.

Cunning and Deception: The boy’s unexpected victory through seemingly simple means underscores the theme of using wit and deception to overcome a more powerful adversary.

► 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.

There was a great shaman who reached a very great age. When angry he could lay his spell on any one, even upon another shaman. One time he as walking about and met a little boy, who roamed about, not knowing where to go. “Who are you?” — “I do not know.” — “Perhaps you are a shaman.” — “What kind of a shaman may I be? Though, indeed, I get up in my sleep and walk about sleeping.” — “I shall kill you.” — “Do, please. I shall not resist. My father and mother are gone, and I wish to follow them.” — “Oh, well! then follow me.”

He took him to his house, and put a plate before him. “Sit down and let us have a match!” — “What kind of a match shall we have?” — “A shamanistic match. You area shaman.” — “No, I am not, I know nothing.” — “Enough. Be quiet, or I shall kill you.” He spat into his palm, and put the spittle upon the plate. It grew to a small bear not greater than a louse.

► Continue reading…

“Here is my champion and where is yours?” The boy scratched his head, not knowing what to do, and, lo! a small louse fell down upon the plate, a real louse. “Ah! this is yours. All right, let them fight.” The bear and the louse fought throughout the day, and the louse proved the stronger. It caught the bear by the throat and wanted to strangle it. “Let go!” cried the old man. “Leave the bear alone! I shall die.” — “No, I shall not do so,” said the boy. “It is you who wanted to have this fight.” So the louse strangled the bear. As soon as the bear died the old man fell down and died also. The boy took his wives and all his goods, and became a rich man.

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.

Reindeer-Born

A Tungus man, fearing the reindeer-eating foster son Reindeer-born, flees and finds an iron house with a beautiful woman. She gives him a magical neckerchief to protect him. When Reindeer-born pursues, the man hides behind a tree, and the kerchief transforms into a saw that kills Reindeer-born. The man returns to the iron house and marries the woman.

Source
Tales of Yukaghir, Lamut, and Russianized Natives of Eastern Siberia
by Waldemar Bogoras
The American Museum of Natural History
Anthropological Papers, Vol. 20, Part 1
New York, 1918

► Themes of the story

Supernatural Beings: The tale features Reindeer-Born, a creature with both human and reindeer characteristics, highlighting interactions with entities beyond the natural realm.

Cunning and Deception: The protagonist employs cleverness to escape and ultimately defeat Reindeer-Born, showcasing the use of wit to overcome challenges.

Sacred Objects: The magical neckerchief given by the mysterious woman serves as a powerful artifact that transforms into a saw, playing a crucial role in the story’s resolution.

► 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 the Kolyma country, winter of 1895.

There was a Tungus man who had a large reindeer herd, and no son at all. One time he came to his herd, and saw that a doe had brought forth a fawn which looked quite human. “What is this?” asked the man. “This is a small boy,” said the doe. “I brought forth for you. Take him and have him for a son.”

The Tungus took the boy, who grew up quickly. Every day he would swallow live reindeer, — one in the morning, another at noon, and still another in the evening, — three meals a day, three living reindeer. So this man, who was rich in reindeer, soon had almost none at all, and was poor. Then he felt afraid, and said to himself, “He will finish the reindeer-herd, and next it will be my turn.” He left his house and goods, and fled away, not knowing where he was going. He walked on for a long time. Then he saw an iron house.

► Continue reading…

In the house was a very pretty girl, so pretty that all the food she swallowed was visible though her transparent body. He thought in his mind, “Oh, I wish I had a wife like that girl!” And she answered immediately, “Really, you wish it?” She knew his thoughts, though he had not uttered a single word. She called him in and gave him food and drink. Then they lay down to sleep together. He stayed in that iron house three days and three nights. On the fourth morning his wife said, “It seems that you area runaway.” He said, “Maybe I am.” — “From whom were you running? I wish you would tell me the truth.” Then he said, “I took a foster child from the herd, Reindeer-Born; and I was afraid he would eat me up, together with my last reindeer.” — “All right,” said the woman, “have no more fear! Go back to your home. Here, take this neckerchief, and if the Reindeer-born should see you and should pursue you, run to some tree and hide behind it. Reindeer-born will not be able to catch you. And it Reindeer-born should not desist, touch the tree with this neckerchief.”

The man went back and came to his house. All at once he saw Reindeer-born, who rushed straight for him. The man turned about and ran for his life. He came to a tree, and hid behind it. Reindeer-born gave chase, and ran straight into the tree, striking his forehead against it with all his might. “Ah!” said Reindeer-born, “Your strength is greater than mine. I cannot make you fall.” In the meantime the man took the neckerchief and touched the tree with it; and instantly the kerchief turned into iron, and its outward shape was similar to that of a saw. This saw sawed at the tree and cut it down. The tree fell and struck Reindeer-born directly upon the head. It broke his head as if it had been an egg-shell, and killed him outright. The man returned to the iron house and lived there, having the young woman as a wife.

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.

A tale about the wood-master

A poor man, struggling to feed his family, wondered about the Wood-Master, and one day, while lost in a snowstorm, he encountered a giant black figure with an iron sledge and reindeer-buck. After accidentally destroying the sledge, the man was tasked with restoring it and reviving the reindeer. After performing the task, the Wood-Master promised him an abundance of food and wealth. He instructed the man to set five self-acting bows in the forest, which led to the man catching five elks each time. The man became prosperous and lived well until his death.

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

Divine Intervention: The Wood-Master, a supernatural entity, directly influences the protagonist’s fate.

Cunning and Deception: The protagonist uses cleverness to repair the sledge and revive the reindeer, fulfilling the Wood-Master’s demands.

Transformation: The protagonist’s life changes from poverty to wealth after his encounter with the Wood-Master.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

This tale is Tundra Yukaghir, though the hero is called a Lamut.

Told by John Korkin, a Tundra Yukaghir, on the western tundra of the Kolyma country, spring of 1895.

There lived a man who was very poor. He used to walk along a small river near his house, constructing deadfalls for hares. Sometimes he would catch one hare, another time he would catch two. With these he fed his family. One time he said to himself, “What does the Wood-Master look like? I should like to see him.” The whole day long he walked about, and thought of the Wood-Master. The next morning he set off to examine his deadfalls and all at once there came a heavy snowstorm. He lost his way and struggled on not knowing where he went.

At last he felt very tired, so he found a cavity under a steep bank of the river. Then he made a fire and crouched before it, waiting for better weather. All at once, not far off, he saw a huge iron sledge. An iron reindeer-buck just as big was attached to the sledge, and a black-faced man as tall as a larch tree was walking along with enormous strides. He asked himself, “What are these? I wanted to see the Wood-Master. Goodness! Is this not the Wood-Master himself, with his appurtenances?”

► Continue reading…

He was so frightened that he cried aloud, “God help me!” In a moment the iron sledge broke into a number of small pieces, and the iron buck was scattered to ashes. The tall man, however, did not fall at all. He looked at the man, and called angrily, “You, man! come here!” So the man went to the Wood-Master and awaited his words. “What have you done to my property?” cried the Wood-Master. “You have broken my sledge, you have destroyed my driving-reindeer, and you have even frightened me. I was frightened no less than you. And now you want me to walk on foot! I will not. You must repair my sledge, and restore to life my driving reindeer-buck. This is the task that you must perform.” — “How can I perform a task like that?” said the man. “Ah!” said the Wood-Master, “why have you been thinking about me so steadily? You were calling me in your mind, so I came. Now you must make good your evil action.” — “Ah, sorrows!” said the Lamut, “I will try my best, but then you must let me walk alone. I cannot achieve anything in the presence of another being, be it man, forest-owner, or evil spirit” — “All right,” said the Wood-Master, “you may walk alone.”

Then the black giant set off. The Lamut walked around some small bushes, saying “Sledge, O sledge! be whole again! Buck, O buck! be whole again!” And, indeed, the sledge and the buck were whole, as before. Then he touched the reindeer-buck with his right hand. “Buck, O buck! come to life!” But the buck remained without life and motion. He touched the buck with his left hand, and said likewise, “Buck, O buck, come to life again!” And, indeed, the reindeer-buck, gave a start, and came to life. “Ah, ah!” said the Lamut, “where are you, black giant, Forest-Owner?” At once the black giant appeared. “Oh, it is all right! What do you want me to pay you for this? I can give you immense wealth.” — “I do not wish any wealth at all. I want plenty of food for all of my life.” — “All right, go home! You shall have as much food as you want. Have no care.

“Go home and sleep! Tomorrow morning go into the forest, and set there five large self-acting bows. They shall give you ample food.”

The Lamut went home. His wife said to him, “O husband! I thought you would never come. It is several days since I saw you last.” — “I was caught in a heavy snowstorm, so I sat crouching under the steep bank, before a small fire.” — “What snowstorm?” asked the old woman in great wonder. “We have not had the slightest trace of any storm.”

The next morning the Lamut went into the woods and set five self-acting bows; and that very night five big elks were killed. He took them home. After that, he would catch five elks every time. He collected a great mass of meat and a number of skins, and so became very rich. He lived in plenty until his death.

The girl and the evil spirit

A girl, who had no knowledge of her parents and lived without worry, relied on her songs to care for her reindeer and maintain her home. One day, the evil spirit pursued her, but she used clever tricks, like turning a comb into a forest and a handkerchief into fire, to thwart him. Eventually, she transformed into various animals to escape, finally reaching a Lamut tent. There, the spirit, now in the form of a handsome youth, offered her a choice of husbands, and she chose the eldest brother. They married and lived together.

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 girl undergoes multiple physical transformations into different animals to evade capture.

Cunning and Deception: Both the girl and the evil spirit use deception—the girl through her transformations and tricks, and the spirit by disguising himself as a handsome youth—to achieve their aims.

Guardian Figures: The young men in the Lamut tent serve as protectors, providing the girl refuge from the evil spirit.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by John Korkin, a Tundra Yukaghir man, on the western tundra of the Kolyma, spring of 1895.

There lived a girl who knew no man. Nor could she tell who were her parents. She was rich in reindeer and other property. So she walked about, singing lustily. She never went to watch over her reindeer. When the reindeer strayed too far, she would merely sing one of her songs, and they would come back of their own will. She sang and sang; and when she came back to her home, she would find the fire burning, the food cooked, and everything ready. Thus she lived on without work, care, or trouble.

One day she saw that half the sky was darkened. This darkness approached nearer and nearer. It was the evil spirit. One of his lips touched the sky, the other dragged along the ground. Between was an open mouth, ready to swallow up whatever came in its way. “Ah!” said the girl, “my death is coming. What shall I do?” She took her iron-tipped staff and fled.

► Continue reading…

The evil spirit gave chase, and was gaining on her. She drew from her pocket a small comb of ivory and threw it back over her shoulder. The comb turned into a dense forest. The girl ran onward. When the evil spirit reached the forest he swallowed it, chewed it, and gulped it down. He digested it and then defecated. The dense forest turned again into a small ivory comb. After that he continued his pursuit and was gaining on her, as before. She loosened from her waist a red handkerchief, which became a fire extending from heaven to earth. The evil spirit reached the fire. He went to a river and drank it completely dry. Then he came back to the fire, and poured the water upon it. The fire was extinguished. Only a red handkerchief lay on the ground, quite small, and dripping wet.

After that he gave chase again, and gained steadily on the girl. She struck the ground with her iron-tipped staff, and all at once she turned into an arctic fox. In this form she sped on, swifter than ever. The big mouth, however, followed after, wide open, and ready to swallow her. She struck the ground with her iron-tipped staff, turned into a wolverene and fled swifter than ever, but the evil mouth followed after. She struck the ground with her iron-tipped staff and turned into a wolf and sped away swifter than ever. She struck the ground with her iron-pointed staff and turned into a bear, with a copper bell in each ear. She ran off swifter than ever, but the big mouth followed and gained on her steadily. Finally, it came very near, and was going to swallow her.

Then she saw a Lamut tent covered with white skins. She summoned all her strength, and rushed on toward that tent. She stumbled at the entrance and fell down, exhausted and senseless. After a while, she came to herself and looked about. On each side of her stood a young man, their caps adorned with large silver plates. She looked backward, and saw the evil spirit who had turned into a handsome youth, fairer than the sun. He was combing and parting his hair, making it smooth and fine. The girl rose to her feet.

The three young men came to her and asked her to enter the tent. The one who had appeared in the form of the evil spirit said, “We are three brothers, and I am the eldest one. I wanted to bring you to my tent. Now you must tell us which of us you will choose for your husband.” She chose the eldest, and married him, and they lived together.

The end.

Kilu’ and Monster-Man

Yini’a-nawgut and her sister Kilu’ went for a walk, where they encountered a Monster-Being. When Kilu’ pushed her cousin toward him, Yini’a-nawgut ended up sleeping with the creature. Kilu’, jealous and ashamed, fled, tearing her clothes in the process, and arrived in the village in a disheveled state. The villagers laughed, and Kilu’ falsely boasted that the suitor had come for her first, envying her sister’s marriage.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Cunning and Deception: Kilu’ deceives the villagers by falsely claiming that the suitor approached her first, showcasing the use of deceit to manipulate perceptions.

Community and Isolation: Kilu’s actions lead to her social isolation and ridicule from the villagers, emphasizing the consequences of envy and deceit on one’s standing within a community.

Transformation through Love: Yini’a-nawgut’s union with the Monster-Being transforms him into a good young man, suggesting the redemptive and transformative power of love.

► 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.

Yini’a-nawgut and her sister went out for a walk. Yini’a-nawgut looked ahead and espied something. “What is there? Look at it!” Kilu’ looked, and it fell down. “Just now you said, ‘What is coming there?’ And it fell down again.”

They came home and made a fire. Then there was a clattering at the entrance, Monster-Being, came there. He sat down on Kilu’s side. Oh, she pushed her cousin toward him. “You saw him first! Then be at his side!” As soon as her cousin went to sleep (with him), Kilu’ ran away out of the house. Even all her clothes were torn to shreds. They caught on the trees, and she pulled at them with violence. So, when she carne to the river, she had on no clothes at all. The trees were catching even at her eyes. She pulled with violence, and even bled from the nostrils.

► Continue reading…

Then she came to the village, and the people laughed at her. “What has happened to you?” – “Indeed a kamak came and devoured my cousin. It was she who saw him first.” – “Let us go and look at her!” They set off and moved on. They came and saw those two walking together. (The new-comer was) a very good young man. They said to Kilu’, “If you had not run away, he would have married you.”

Then Kilu’ began to boast, “The suitor came first to me!” though it was not true at all. She envied Yini’a-nawgut because of her husband. He entered, (and proved to be) a very good young man, and Kilu’ envied her sister to a great extent. Her cousin was married, (and not she).

Oh, that is all.

Big-Raven and Fox

Big-Raven, walking along the sand-spit, encounters various seals and whales, which he throws into the sea. He finds a good whale and calls the nearby Chukchee people, but fearing them, he enters the whale’s mouth to gather oil. A fox observes him, and in gratitude for the oil, sends him a poisoned cake, which ultimately kills him.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)
E. J. Brill – Leyden, 1917

► Themes of the story

Cunning and Deception: The fox’s act of disguising poison as a gift exemplifies deceit to achieve a personal goal.

Supernatural Beings: Big-Raven and the fox possess anthropomorphic qualities, engaging in human-like actions and communication.

Divine Punishment: Big-Raven’s fate—death by poisoned cake—can be interpreted as retribution for his earlier actions, such as kicking sea creatures back into the water.

► 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.

Big-Raven walked along the sand-spit, and found a small ringed-seal. He said, “It seems that if it were a good catch, it would not lie so far (from the water).” He kicked it, and threw it into the sea. He walked farther on, and found a spotted seal. He said as before, “It seems that if it were a good catch, it would not lie so far (from the water).” He kicked it into the sea.

Then he found a thong-seal, and kicked it into the sea. He found a white-whale, and threw it into the water. He found a whale, and another whale, quite big (bowhead whale), and he threw it in still farther. He walked on, and found a striped whale. (Then he said,) “Here is a good whale!”

Then he called aloud to the neighboring people. A number of Chukchee rushed for the whale, knife in hand.

► Continue reading…

They were approaching. He looked on them and felt frightened. So he entered the mouth of the whale. There he began to suck in the whale-oil. He filled his mouth full, then he jumped out and flew away.

A fox saw him. “Where do you come from?” – “From the whale.” She says, “What?” He says, “From the whale.” She said again, “What?” – “From the whale!” Then the oil dropped down directly on her back.

“That is good. I gathered some oil.” She wrung out her coat in a dogs’ trough. Big-Raven also gathered oil for himself. Then the small fox prepared a cake of berries and other vegetable material, and sent it to Big-Raven to show her gratitude. With these return-payments, however, she killed him [evidently by poison mixed with the berries].

The kamak and his wife

A group of people lived peacefully until a Kamak and his wife demanded blubber, consuming it daily and threatening to eat the villagers once it ran out. The villagers fled to the sky via an arrow-formed road. The Kamaks searched for them, using divination and crude methods, but their plans backfired hilariously and fatally. The villagers later returned, rid the area of the Kamaks, and lived happily without fear of spirits.

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

Conflict with Authority: The villagers face oppression from the Kamak and his wife, who demand resources and threaten their lives.

Cunning and Deception: The villagers cleverly escape by creating an arrow-formed road to the sky, outsmarting the Kamak and his wife.

Divine Punishment: The Kamak and his wife meet a fatal end due to their own misguided actions, suggesting a form of cosmic justice.

► 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.

Some people lived in a certain place. One day a kamak and his wife looked down (through the entrance-hole). They said, “Halloo! have you not some blubber?” – “There is some in the cache.” They entered the cache, and began to eat blubber. Then they sang, “It tastes well. We are eating blubber.” The next morning it was the same. “Halloo! have you not some blubber?” – “There is some in the porch.” – “It tastes well. We are eating blubber; but when you have no more blubber, tomorrow we shall eat you.”

They fled upwards in the night-time. They threw an arrow (upwards), and it became a road. They fled along this road.

Those came again. “Halloo! have you not some blubber?” But there was no answer. “Let us jump in! They are hidden somewhere.” They entered, and searched in all the corners. There was nothing.

► Continue reading…

They said, “Let us try the divining-stone!” [Literally “let us act with the grandmother”. “Grandmother” is used also for “divining-stone”. The reason is probably that divination with stones is chiefly practised by women, and that the divining-stone, though usually a round pebble or a piece of bone ornamented with beads and tassels, represents a female guardian of the family.] (The kamak-woman) made (her husband) stand with his legs apart. She used his penis as a divining-stone. “If they have fled to the morning dawn, we shall follow them. If they have fled to the sunset, we shall follow them. To the seaside also we shall follow them. If they have fled upwards, what then? God would not treat us very pleasantly. How can we follow them?”

He began to sway his penis. “Shall we go out through the same opening without any fear [without shame]. Let us go out through the vent-hole in the roof of the porch!” The kamak-woman said, “Take me on your shoulders!” He took her on his back. “Oh, you are strangling me!” (His head) thrust itself into her anus. “Oh, you are playing mischief!”

Finally they both died, and lay there. His head slipped into her anus. After a while (the fugitives) said, “Let us visit the house!” They visited it, and dragged out his head with an iron hook, and his head had become (quite) hairless.

“Oh, oh?” They threw them into the direction of the sunset. Then they lived and were happy. They were not harmed by spirits.

That is all.