Miti’ and Magpie-Man

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

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

► Themes of the story

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

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

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

► From the same Region or People

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, December 1900 – April, 1901.

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

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

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

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

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

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

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

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

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

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

That is all.

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Eme’mqut and the kamaks

Eme’mqut discovers a mysterious house where he hears La’wa’s voice boasting about hunting humans. Pretending to be La’wa, Eme’mqut deceives the inhabitants, reviving another captive and escaping with him. Later, the real La’wa returns, confused by the situation. The rescued man settles with Eme’mqut’s family, marrying into a reindeer-breeding household. The tale ends with their peaceful life together.

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

► Themes of the story

Supernatural Beings: The kamaks, possessing otherworldly abilities, interact directly with Eme’mqut, highlighting the presence of supernatural entities.

Cunning and Deception: The narrative centers on Eme’mqut’s strategic deception to outwit the kamaks and facilitate the escape.

Community and Isolation: The rescued individual transitions from captivity to becoming part of Eme’mqut’s family, illustrating themes of belonging and integration.

► 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.

Eme’mqut lived with his family. One time he went into the open and found there a house. A voice from there said, „Halloo, La’wa! is that you? How are you getting along with your human game?” [Here a man is spoken of as a “wild reindeer.” In other tales a man is spoken of as a “little seal”] He said, “Well, we two have killed some wild reindeer. How is my wife?” – „She has just been delivered of a son. And even we two, staying here at home, have killed one man. Now, La’wa, call to the spirits!” – „And where is the drum?” – „What is the matter with you? Don’t you know? Of course, it is there on the cross-pole.”

Eme’mqut called to the spirits. He put them to sleep, – the kamak-woman, together with her husband. He revived the other man. They fled in the night-time, together with Eme’mqut. In the middle of the night those sleepers wanted to pass water.

► Continue reading…

They came out, and said, “Our son has become quite light of foot. And how is it? There are two foot-tracks, – one to this side, and the other to that side.

They entered, and again went to sleep. Then their real son, La’wa, came home. „Halloo, La’wa! have you come? Not long ago you were here, and now you come back another time.” – „When have I been at home? I have arrived just now.” – „How is your reindeer hunt?” – „Nothing killed. We were famishing.” – „There, La’wa, call to the spirits!” He took the drum. It was made of pieces of skin of women’s breasts sewed together. He began to call to the spirits, “Trai, Tiroi, trai!” Thus was he singing.

The other man lived with Eme’mqut’s family, and married a daughter of a reindeer-breeder. They lived quite happily. They staid there.

That is all.

Eme’mqut and Fox-Woman

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

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

► Themes of the story

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

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

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

► From the same Region or People

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.

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

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

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

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

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

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

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

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

That is all.

How Eme’mqut became a cannibal

Eme’mqut, married to Grass-Woman, becomes a cannibalistic killer, consuming his own father-in-law Root-Man. Grass-Woman escapes and tricks him with strategically placed lice. Big-Raven intervenes, ultimately forcing Eme’mqut to consume himself, starting with his toes and ending with his neck. After his death, mysterious visitors arrive, and the family settles permanently, abandoning their wandering lifestyle.

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: Grass-Woman cleverly uses lice to deceive Eme’mqut, leading to his downfall.

Divine Punishment: Big-Raven intervenes to punish Eme’mqut for his cannibalistic actions, forcing him to consume himself.

Loss and Renewal: Following Eme’mqut’s demise, the family abandons their nomadic lifestyle, settling permanently and marking a new beginning.

► 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 lived with his people. Eme’mqut married Grass-Woman. Eme’mqut said to his wife, “Let us go out.” She said, “It seems that you are going to do wrong.” He said, “Why should I? This time I shall not do so.” He went out into the open country and came home, having killed wild reindeer. Then he staid for a night in the open. After that he staid for two nights and very soon all the time. Grass-Woman went for a visit to her father Root-Man. She came and looked through the vent-hole, she quietly looked in and saw that just then Eme’mqut had split Root-Man in twain. He was eating his own father-in-law.

Grass-Woman went to her open-country house and entered it. She put one small louse into the inner room, and another into the storehouse. Then she fled to Big-Raven’s house. She came to Big-Raven’s and said, “I don’t know what has happened to Eme’mqut.”

► Continue reading…

They constructed a raised platform. Oh, Eme’mqut came to the open-country house, and he called, “Grass-Woman!” and it answered from the house, “Oh!” He came to the storehouse and called again, “Grass-Woman!” and it answered from the storehouse “Oh!” He recognized the voice of those small lice. He said, “The deuce! She is deceiving me!” He said, “Maybe I shall not be able to eat those people!” He came (to Big-Raven’s house). The people were sitting on a raised platform. Eme’mqut said, “Maybe I shall not be able to eat them, since they have constructed a platform!”

He approached, and began to lick with his tongue (the supports of the platform). Big-Raven cut at his tongue with a hatchet. He broke the edge of the hatchet; and when he examined it, it was quite jagged, like the broken gums (of an old man). (He did) the same with an axe; then he examined it, and it was also all jagged.

Big-Raven said, “Well then, Grass-Woman, give him his own offspring!” She dropped their small son into his mouth, and he spat out mere broken bones. Then Big-Raven said to him, “Well, then listen to me! Since you are like that, listen to me! just do try and eat your own body!” Immediately he began to gnaw the points of the nails of his own toes. After that he consumed his legs; then his body, arms, and shoulders. At last merely the neck was left, merely the throat. Then only did he die. After a while they burned him.

One time they were sitting in the dark. Their fire had just gone out, and Yini’a-na’wgut said to her sister, “Let us go and stop up the smoke-hole!” They stopped up the smoke-hole; and then they began to say, “Those two are coming back! (One of them) is carrying something on his shoulders. It seems to be Eme’mqut, carrying his little son.” (Indeed,) those two came and said, “Bring out the fire!” The women carried out the fire. They fed the fire (with sacrifice). Then only did the new-comers enter.

From that time on he ceased to say, “Let us go to the open country!” They staid at home all the time. They lost all desire to roam in all directions and to all places. They staid at home at the same place.

That is all.

Eme’mqut and Ila’

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

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

► Themes of the story

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

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

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

► From the same Region or People

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

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

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

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

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

That is all.

Big-Raven and the kamaks

Big-Raven slides down a mountain and enters the house of kamaks (evil spirits), who consume him joint by joint. Miraculously surviving as a shaman, he returns home, eats a large kettle of soup, and swallows a big hammer. He then infiltrates the kamaks’ house, kills their leader by striking him with the hammer, and returns triumphantly home.

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

Underworld Journey: Big-Raven’s descent into the kamaks’ (evil spirits’) abode represents a venture into a realm associated with death and danger.

Revenge and Justice: After his ordeal, Big-Raven seeks retribution by infiltrating the kamaks’ house again and killing their leader, restoring balance and asserting justice.

Cunning and Deception: Big-Raven’s strategy to swallow a hammer and use it to defeat the kamaks’ leader showcases his cunning in overcoming formidable adversaries.

► 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.

Raven-Big said, “I will slide down hill.” [He slid down hill.] He went and found a mountain, which was the largest of all. From that mountain he slid down, and rolled into the porch of the house of the kamaks [evil spirits]. There he came in. Small kamaks went to the porch, and said, “Oh, human game has come to us of its own free will!” – “I am not human game, I am a man.” They took him into the house, and began to eat his body joint by joint. Still he was alive. They consumed Big-Raven. Then he carne home, because he was a shaman.

He recovered his senses, and said to his wife, “Cook some soup for me!” She cooked some soup, and he ate all alone a large kettleful. Then he said to Miti’, “Bring the big hammer!” [a large stone hammer with a narrow groove for hafting] She gave him the hammer, and he swallowed it.

► Continue reading…

He arrived at to the house of some kamaks, and vomited through the vent-hole. (He filled the whole house) and made them climb upward. The big kamak was standing in the middle of the house. Big-Raven struck him with the hammer. He killed him. Big-Raven came home.

That is all.

How a small kamak was transformed into a harpoon-line

Defying his mother’s warnings, a small kamak is caught in Big-Raven’s snare and transformed into a thong. Despite attempts by Frost-Man and coastal people to steal the line, the kamak remains vigilant. Ultimately, Eme’mqut rescues the line by disguising himself as a wooden whale, outsmarting the coastal people and bringing the stolen line back home, where it is kept safely in the inner room.

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

► Themes of the story

Supernatural Beings: Characters like Big-Raven and Frost-Man suggest interactions with entities beyond the mortal realm.

Conflict with Authority: The coastal people’s attempts to steal the thong represent challenges to ownership and control.

Cunning and Deception: The use of disguise and strategy to retrieve the stolen line underscores themes of wit and deceit.

► 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.

A small kamak said to his mother, “I am hungry.” She said to him, “Go and eat something in the storeroom behind the sleeping-room!” He said, “I do not want to. I want to go to Big-Raven’s house.” The mother said, “Do not do it! You will die. You will be caught in a snare. – Go to the upper storeroom and eat something!” He said, “What for? Those provisions taste of the upper storeroom.” She said, “Go to the cache and eat something!” He said, “What for? Those provisions taste of the cache.”

Big-Raven spread a snare close to his elevated storehouse (raised on supports). The small kamak ran there, and was caught in a snare. He began to whimper; “Oh, I am caught, I am caught!” Big-Raven said, “It came to my mind to go and to look at this snare.” He came to it, and wanted to enter the storehouse, but stumbled over something lying in the way.

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“What now, what is it?” – “It is I. I am caught.” The small kamak was crying, and brushing away his tears with his small fist. “Stop blubbering! I will take you to Miti’.” He brought the small kamak to his house, and said, “O, Miti! dance in honor of our catch!” She began to dance, “We have a small kamak!” Big-Raven said, “You dance in a wrong way. Ga’na, step forth and dance in honor of our catch!” She came out and began to dance, “We have a small ma’kak, we have a small ma’kak!” Big-Raven said, “Really this is right.” [Ga’na mixes up the sounds of the word ka’mak. Still Big-Raven finds it quite right.]

They took him into the house. The house-master said, “What shall we make out of you, a cover for the roof-hole?” – “Not this. If I am made into a cover for the roof-hole, I shall feel smoky, I shall feel cold.” The house-master said, “What shall we make out of you, a plug for the vent-hole?” – “Not this. If I am made into a plug for the vent-hole, I shall be afraid of evil spirits passing by.” The house-master said, “What, then, do you wish us to make of you? Perhaps a work-bag for Miti’.” He said, “Not this. I shall feel smothered.” The house-master said, “We shall make you into a thong.” The small kamak began to laugh and said, “Yes!”

They made him into a thong, they cut him duly, then they carried the line out and began to stretch it (tightly). Thus stretched, they (left it there). Big-Raven’s people went to sleep. Frost-Man and his people said, “Big-Raven has caught a small kamak. They made him into a thong. Let us go and steal it!” They found it, and began to untie it. Then it cried aloud, “Quick, get up! Already they are untying me!” Big-Raven said, “What is the matter with our small line? It wants to awaken us. Quick, let us get up!” They woke up, and said to the small kamak, “What is the matter with you? Why were you crying so loudly?” The small kamak said, “Frost-Man’s people wanted to carry me away.”

The people living down the coast heard (about the thing), – how Big-Raven caught a small kamak; and how they made him into a thong; and how no one succeeded in carrying it away, it was so watchful. Those people began to say, “We will go and carry it away.” They said, “Surely we will carry it away.” Big-Raven’s people went to sleep. The people living down the coast came and took the line. It wanted to awaken the other people, but it was unable to awaken them. “Oh, they are untying me already, they are carrying me away!” Indeed, they untied it and carried it away; they stole the line.

The others woke up, but there was no line whatever. It had been taken away. Big-Raven said, “People living down the coast have committed this theft. Indeed, they took it, nobody else.” Eme’mqut said, “A very good line was taken away, still we will bring it back.” Eme’mqut made a wooden whale and entered it. He went away and came to the people living down the coast. Those people were walking around. They were saying, “This is the first time that such a whale has come near to us. It is a very good whale.”

They attacked the whale, came near to it, and threw at it a harpoon with a new line. The small kamak lustily bit into the whale. Eme’mqut said to him under his breath, “Why are you biting me? I have come to fetch you home.” Eme’mqut threw into the boat of the whale-hunters some berries of Rubus Arcticus, and they began to eat them. Meanwhile Eme’mqut fled in all haste to his house. He carried away the new line, and took it home. They ceased carrying the line out of the house. They kept it always in the inner room, so the others could not steal it.

That is all.

The Mouse-Girls

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

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

► Themes of the story

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

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

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

► From the same Region or People

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.

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

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

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

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

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

That is all.

The shaman A’bla

In Chibu’kak, A’bla, a strong man, accidentally killed a rich man during a contest and retreated to solitude. Later, a shaman sought his help to find a lost boy taken by a to’rnarak. A’bla, using cleverness and a ceremonial song, rescued the boy, exchanging names with him in the process. The grateful family rewarded A’bla generously, fostering peace and gratitude.

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York
Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913

► Themes of the story

Cunning and Deception: A’bla employs cleverness to rescue the lost boy from the to’rnarak, using a ceremonial song to outwit the supernatural being.

Supernatural Beings: The narrative features a to’rnarak, a mountain spirit, highlighting interactions between humans and otherworldly entities.

Transformation: A’bla undergoes a personal transformation, moving from isolation after an accidental killing to becoming a hero who saves a child, reflecting his internal change and redemption.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Acu’narak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Chibu’kak there lived a rich man and a strong man. The name of the latter was A’bla. They had a running-match, the course being a circle. Then the rich man said, “Now let us wrestle!” A’bla said, “All right!” They wrestled near a tumble-down house, and then left off and shot with bows. A’bla could not hit the rich man. He was too nimble, and would jump aside. A’bla said, “Though you do jump aside, now take heed! With this arrow of mine I shall hit you.” He took an arrow from his quiver, made of whalebone and quite small, and shot at the rich man, who turned on the spot where he was standing, and fell down dead.

A’bla was very angry. He went to a solitary place and lived there. After a while there came to the island a man from the village A’vak, [on the Asiatic shore] in two large boats, and with his whole family. They brought reindeer-skins for sale.

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They went to the village Kuku’lik to gather wood, and one of the boys was lost. His father, who was a shaman, could not find him. The people said, “Go to A’bla. Perhaps he will do something for you.” The father went to A’bla. A’bla said, “Who knows! Probably I too shall not succeed. Still I will try, at least.” He took a small hatchet made of shell, and pretended to work on a piece of wood. All at once the lost boy shouted. He swept by, crying, carried along by a to’rnarak of the mountains. A’bla was still chopping with his hatchet, and did not even look up. The boy passed by again, and he saw him, but the to’rnarak who carried him was invisible. Still A’bla aimed at him, and threw his hatchet. The to’rnarak cried aloud, and the boy fell down; but after a moment he was swept along, being carried away again by the to’rnarak. A’bla gave chase, but could not overtake them. Whatever shape he would assume, whatever song he would sing, the to’rnarak was ahead of him, though quite near. At last he sang the song of the ceremonial of boats. Then the boy fell down.

A’bla came to him, and asked him, “What is your name?” The boy answered, “My name is A’bla.” — “Oh, oh! and what is my own name?” — “Your name is A’pilo.” Thus they exchanged names. Then the new A’pilo sent his own son to the boy’s parents. They had shaved their hair, and were sitting in the sleeping-room, mourning. The shaman’s son came, and said, “My father sends for you.” — “Why? Did he kill a walrus on the shore?” — “I do not know. He sends for you.” — “Perhaps he has found a stranded whale.” — “I do not know. He bids you come.” They went, and saw their lost boy. Then the father, full of joy, filled a large boat with skins and new clothes, with beads, and with everything they had brought for sale, and gave it to the shaman. He took one skin, one fur shirt, and one long head necklace. Everything else he gave back. Thus they lived.

[The shaman A’bla was one of the forefathers of Acu’narak, and the latter assured me that the necklace in question is still kept in his family. He said that it is in the possession of his uncle, who at that time was absent. He also made two toy-hatchets or sea-shells in the shape or the shell hatchets or the shaman. These toy-hatchets are in the collections of the American Museum of Natural History.]

The contest between the giant and the plover

A Giant and a Plover competed to prove their strength. The Giant threw a stone, slightly wounding the Plover, who healed with blackberry juice. When the Plover’s turn came, he cast his stone, shattering the Giant’s hips. The tale highlights how cleverness and resilience can triumph over brute force.

► Themes of the story

Good vs. Evil: The narrative portrays a classic confrontation between two opposing forces—the formidable Giant and the seemingly insignificant Plover. This dichotomy underscores the universal struggle between might and perceived weakness.

Conflict with Nature: The story reflects a struggle against natural forces, with the Giant representing brute strength and the Plover symbolizing adaptability. Their contest signifies the broader human experience of confronting and navigating the challenges posed by nature.

Cunning and Deception: The Plover’s success is achieved through cleverness and strategic deception. By feigning vulnerability and then delivering a decisive blow, the Plover demonstrates how wit can triumph over sheer power.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

Told by Ale’qat, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

A Giant and a small Plover had a contest to ascertain which was the stronger. They took large stones. Plover said, “You throw first!” The Giant threw, and hit the Plover on the hip. The little bird just stretched its leg. Then he gathered a few berries of Empetrum nigrum (blackberry), and rubbed the wounded hip with their juice. After that the Plover threw the stone. He closed his eyes and then cast the stone. He hit the Giant and broke both his hips.

That is all.

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