The woman and the doer of violence

In Kuku’lik, a tyrannical strongman stole food and killed those who resisted. After he seized a man’s seal meat, the man’s wife confronted him, broke his arms, and spared his life in exchange for his wealth. Keeping his defeat secret, she enriched her family, becoming ancestors to the prosperous Kuva’r lineage. Her bravery brought justice and prosperity.

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

Revenge and Justice: The woman’s actions serve as retribution against the tyrant, restoring order and fairness to her community.

Cunning and Deception: By keeping the strongman’s defeat a secret and negotiating for his wealth, the woman uses wit to achieve her goals.

Family Dynamics: The narrative highlights the woman’s efforts to protect and provide for her family, leading to the prosperity of her descendants.

► From the same Region or People

Learn more about the Yupik peoples


Told by Milu’tarak, an Asiatic Eskimo man, on St. Lawrence Island, May, 1901.

In the village of Kuku’lik [now wholly starved out, as well as several other villages] there was a man stronger than all his neighbors. Therefore he took the food from everybody by force. If a man had killed a walrus and hauled home a sled filled with meat, the strong man would take possession of the hauling-strap, and take home sled and all.

The people were afraid to show resistance. He would kill those who were disobedient. One day a man killed a thong-seal, and was taking the meat home. The strong man met him on the way.

“Oh, you have killed a thong-seal?” — “Yes, I have.” The Doer of Violence put his foot upon the runner of the sled. “What are you doing?” — “Be quiet, or I shall kill you!”

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He left the sled and came to his wife. “And where is the meat?” — “In truth, I was bringing it, but the Doer of Violence took it away from me.” — “But why didn’t you defend it? Our little children have no food.” — “He threatened to kill me.” — “Ah, but I will go and get back the meat!” She went, and soon overtook the strong man, who was hauling the meat. “You there! Why have you taken the food from my little children?” — “Go away!” — “Give me my meat.” — “Let me alone, or I shall kill you!” — “Will you?” She caught him by the arms a little below the shoulders, and broke the humerus of either arm. “Ah, ah, ah! Please do not tell our neighbors! They will kill me. Do not bring such shame upon me! I have plenty of meat and peltries. I will give you everything. Let me escape with just my bare life!” And, indeed, she did not tell what had happened. He gave her everything he had, and they lived in wealth and joy. From that stock came the family of Kuva’r [a rich Eskimo of the village of Chibu’kak, on St. Lawence Island. There was another Kuva’r much richer, in the village Uni’sak, on the mainland of Asia.]


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

The old woman and the wild beasts

A cunning old woman confronts a Wolf-Man by deceiving him about the skin she’s scraping. When wild beasts gather to attack her the next day, she devises a clever trap, filling her house with smoke from rotten wood. Blinded and disoriented, the animals cannot escape, and she systematically kills them, collecting their valuable skins as trophies of her triumph.

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: The old woman uses her wit to deceive both the Wolf-Man and the assembled beasts, ultimately leading to her survival and their demise.

Conflict with Nature: The narrative centers on the old woman’s struggle against wild animals, representing a direct confrontation with natural forces.

Transformation: The old woman’s encounter with the wild beasts leads to a transformation in her circumstances, as she turns a life-threatening situation into an opportunity to acquire valuable resources.

► From the same Region or People

Learn more about the Yupik peoples


Told by Tal’i’mak, an Asiatic Eskimo man, in the village of Uni’sak, at Indian Point, May, 1901.

An old woman was scraping a wolf-skin. A man came to her and asked her, “What kind of skin are you scraping?” — “An ermine-skin.” — “That is not true.” He ran away into the open. Then he came again and asked, “What kind of skin are you scraping?” — “A fox-skin.” — “Ah, that is not true!” She named all kinds of skins. Then she grew angry, and shouted, “A wolf-skin! I am scraping a wolf-skin! This is a wolf-skin!” — “Aha!”

He ran away, and did not come any more. He was a Wolf-Man. The next day all kinds of wild beasts assembled, — wolves and bears, mice and foxes, and wolverenes. From all sides they surrounded the old woman’s house, and were hostile. “Oh, did you come to see me?” said the old woman. “That is right. I am boiling berries to make a pudding. Now come in! We will taste it. However, do take care lest anybody come with a knife or a spear!”

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She deceived them, and put on the fire a kettle with water. Then she covered the vent-hole. She threw rotten-wood on the fire, and the house became full of smoke. They could not see anything. The Bear was rubbing his eyes. “Oh, the smoke!” — “That’s nothing,” said the old woman, and nudged him with her elbow. “Now let us taste of this pudding!”

The smoke increased. The beasts wanted to go out, but could not find the exit. The old woman stood watching by the exit, knife in hand. She killed the beasts that were blinded by the smoke. She stabbed the wolf, and cut the throat of the bear; she pierced the fox; she trampled on the mouse. Then she took all the skins, which were of much value.


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

The girl who watched in the night-time

In a tale of familial devotion, a young, brave, and unabashedly naked girl saves her ill cousin by capturing a Raven and Fox who are responsible for his family’s mysterious deaths. Through her cunning and directness, she not only heals the boy but also confronts and shames their secret enemy, ultimately leading to their marriage and prosperous life together.

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: The girl uses her wit to capture the Raven and Fox, uncovering the deception behind her cousin’s illness.

Family Dynamics: The narrative centers on the relationship between the girl and her cousin, highlighting themes of familial duty and care.

Moral Lessons: The story imparts lessons on bravery, vigilance, and the importance of confronting hidden dangers to protect loved ones.

► From the same Region or People

Learn more about the Yupik peoples


Told by Nipe’wgi, an Asiatic Eskimo man, in the village of Uni’sak, at Indian Point, May, 1901.

Two cousins lived in the village of Uni’sak. One had five sons, the other had a single daughter. Then the sons of the former began to die, and only the youngest one remained alive; and even he began to suffer. Then his mother sent to her sister-in-law, and said, “My lost son is suffering. Please send your daughter to cheer him up. He feels quite ill.” The other woman said to her daughter, “They have sent for you. You may go after the meal.” — “No,” said the girl, “Let me go at once!” The mother said, “Then at least put on your clothes.” — “Why should I? It is not a long way.”

She put on only her boots, and, being quite naked, went out of the sleeping-room and crossed over to the other cousin’s house. She entered the sleeping-room. The suffering boy was stretched out upon the skins, moaning. He could neither eat nor drink. Night came, and they lay down to sleep. A new line, made of a thong-seal hide, was lying near the entrance.

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The girl picked it up, made a noose in the shape of a lasso, and crouched near the entrance, watching. She was quite naked, and had on only her boots, as before.

The sun had set, and it was quite dark. Then she heard a rustling-sound from the direction of sunset. She listened attentively, and heard some wary steps. She peered into the darkness, and at last noticed a form. It was a Raven. He approached noiselessly. Behind the house were some scraps of food. He picked at them, and crept slowly to the entrance. The girl threw the lasso over him, and caught him.

“Ah, ah, ah! Let me alone! I have done nothing.” — “And why do you steal in here in the night-time, without giving notice to the master of the house?” — “I am looking for food, gathering meat-scraps and even excrements. Let me go!” — “All right!” She let him go, and he flew away. She watched on, the lasso in hand, quite naked. Then from the direction of midnight she heard a rustling-noise approaching guardedly. It was a Fox creeping toward the house. As soon as she approached, the suffering boy moaned louder. The Fox stopped, and put her nose close to the ground. She listened, and then said, “This time I shall probably carry him away.”

The Fox approached nearer, and the girl threw the lasso and caught her. “Qa, qa, qa!” — “And why are you stealing in here in the night-time? The master of the house knows nothing about you. It is you, probably, who have taken away those boys.” — “Why, yes, I did it.” — “Then I shall kill you.” — “Why will you kill me? — “Why, you scoundrel, you make all the people mourn. You source of trouble!” — “Oh, it is not my fault. This neighbor of yours induces me to do it, and pays me for it.” — “Is that so? Nevertheless, I shall kill you.” — “Oh, I will leave here and go away!” — “No, I shall kill you.” — “I will pay you a large ransom. You shall be happy along with your husband. And I will kill your enemy.” — “Ah, then you may go!”

The Fox ran away. The girl entered the sleeping-room; and her body, which was quite naked in the cold, felt warmer. She awakened the sleeping ones. “Get up! You have slept enough,” she said. The boy did not moan any more, and asked for food. They gave him some. She cut it into small pieces. He swallowed a morsel, then another one, and still another. So he ate five pieces of meat. She gave him some water to drink. Only then she herself ate and drank. They went to sleep. The boy also slept. In the morning they awoke, and the boy was quite well.

But their neighbor came, the secret enemy. “Ah, ah! What girl is that whom I saw last night going around quite naked, lasso in hand? She must be my secret enemy.” The girl took off her clothes and went out. “It was I. Then I know that you also are my enemy.”

He felt ashamed, and from mere shame he fell down and died. They lived on. The girl lived with the boy; and when they grew up, they married. She brought forth many children. All the people loved her. She was rich. It is finished.


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

The one without arms

Born armless to a tiny Fish-Woman, a supernatural being named Armless demonstrates extraordinary powers through miraculous abilities. He mysteriously travels at incredible speeds, kills numerous people without moving, defeats strong warriors through supernatural means, and ultimately transforms his pursuers into guillemots by a clever ruse, escaping with his companions and continuing their journey home triumphantly.

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

Supernatural Beings: The protagonist is a supernatural entity born from a Fish-Woman, exhibiting extraordinary abilities.

Cunning and Deception: He uses cleverness to outwit and escape his adversaries.

Journey to the Otherworld: His mysterious travels and encounters suggest a venture into realms beyond the ordinary.

► From the same Region or People

Learn more about the Yupik peoples


Told by Nipe’wgi, an Asiatic Eskimo man, in the village of Uni’sak, at Indian Point, May, 1901.

A man who had no food lived by angling. One time he went to the sea to catch some vakhna fish. He threw his fish-line into the water and drew out a small Fish-Woman no longer than a finger. He was much frightened.

“Oh,” said he, “it is something evil! I will throw it back into the water.” — “Do not throw me back!” said Fish-Woman, “rather take me for your wife!” — “How can I take you for my wife, when you are so small?” — “That is all right. Take me for your wife!”

He married her; and they lay down on the snow and slept together, although she was so small. Immediately she was with child, and early in the morning she bore a son. He had neither arms nor legs. Then the mother jumped into the water and was gone.

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The father took his little son and carried him home. He had also a human wife, and even a companion in marriage. The latter felt aversion against the One-without-Arms. He considered him to forebode evil. Therefore he left the settlement and emigrated in a boat to the opposite shore.

A rich man living on that shore heard about Armless, and became interested. He sent for him, because he wished to see him. “Go and bring me my bag of peltries.” They brought the bag. He drew out a fox-skin. “There!” said he, “give that to his father, and say, ‘The man on the other shore wants to see Armless.’” The messenger reached their house, and, without entering, thrust his head into the sleeping-room and said, “There is a fox-skin for you. A man living on the other shore wishes to see Armless.” The father said, “No!” The messenger, without entering their house, returned home, and reported to the rich man that they did not want to let him go.

The rich man was astonished. So he said again, “Bring me my bag of peltries.” They brought it, and he drew out of it an otter-skin nearly a fathom long, and quite black. “There! give that to them, and say, ‘The man living on the other shore wants to see Armless.’” The father again refused; but Armless said, “Why do you refuse to send me there, since he is interested in seeing me? I want to go.” — “All right!” They got a large boat ready and paddled on.

While on the way, Armless said, “I will go and carry the news to my old mother.” He jumped on the gunwale, and then into the water just like a seal. They paddled along. At last the cliffs of the other shore were visible. Then a voice called to them from a ledge of rock, “Oh, you are slow! I had to wait for you ever so long.” It was Armless. One could not understand how he had reached there in so short a time. But he was sitting on the rock and a small piece of edible seaweed was in his mouth.

They came to the village Nui’ak. The shore was quite black with dense crowds of men. As soon as they came ashore, scores of men took hold of the boat and hauled it ashore, — men and load and all. Then they took Armless and carried him into the house. All the people followed. The house was full, because everybody wanted to sea Armless. The people were crowded close together, and several were trampled to death. They just threw the dead out of the house, and continued to jostle and to push one another. So he killed a great number of people without as much as moving one finger.

The Strong Man of the village heard about it, and grew angry. He said, “Bring me Armless! I will kill him too! Why has he destroyed such a large number of people?” They brought Armless there; and the other one said, “I want to kill you. Let us have a wrestling-match.” — “But how can I wrestle with you, since I have neither arms nor legs?” — “Oh, but you were able to kill many unoffending people!” — “Ah, then, all right! We will wrestle, but you must bring a knife with you.” The Strong Man took a knife and stepped forward. Then Armless sprang high upward; he spun around in the air so rapidly that it was impossible to follow his movements with the eyes. Then he dropped down; and at that moment the Strong Man of Nui’ak also fell down dead, the knife in his heart.

All the people were frightened. Armless set off in his boat, and reached St. Lawrence Island. In the village lived another Strong Man. Armless and his people were still on the water when this Strong Man challenged him to a shooting-match. They prepared for it. The man of St. Lawrence drew his bow and shot at Armless, who jumped upward, so that the arrow passed under his feet. The second time and the third time the same happened. “Now it is my turn,” said Armless. He jumped upward, and spun around in the air so rapidly that the eye could not follow his movement. Then he dropped down; and his antagonist also fell down, the arrow in his heart.

The people of St. Lawrence grew angry. “Do not give them food, let them be starved to death!” They broke their boat, so that the visitors had no means of getting away. “Now we shall starve them to death.”

Armless ordered his companion to prepare a large bucket of bent pine-wood. He made them sit down in a row upon the seashore, and each of them had in his hand a piece of the bill of a guillemot. He gave a signal, and all his companions threw the guillemot-bills into the water and cried out like guillemots. Immediately the people of St. Lawrence also cried out like guillemots, and rushed into the sea. The pieces of bills stuck firmly to their noses. They turned into guillemots. The bucket turned into a boat, and Armless and his companions paddled on, singing, and on their way homeward they hunted guillemots with great success.


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

Raven and She-Fox

A Raven and his Fox-Wife suffer hunger until the Raven respectfully seeks aid from the Sea-Spirit, gaining great abundance. The greedy Fox mocks the Sea-Spirit, causing their blessings to vanish. The Raven’s humility earns forgiveness and wealth once more, but joy over their children’s birth ultimately leads to their demise. The myth underscores respect, gratitude, and the peril of excess ambition.

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

Divine Intervention: The Sea-Spirit plays a crucial role in providing and then retracting sustenance based on the protagonists’ behavior.

Cunning and Deception: The Fox-Wife’s attempt to outwit the Sea-Spirit through mockery backfires, highlighting the perils of deceit.

Moral Lessons: The narrative imparts teachings on respect, gratitude, and the dangers of arrogance.

► From the same Region or People

Learn more about the Chukchee people


Written down by Peter Korkin, a Russianized Yukaghir, in the village of Pokhotsk on the Lower Kolyma, 1895.

A Raven married a Fox-Woman. They had nothing to eat. The Raven said, “Now I am going to the Sea-Spirit.” His wife laughed. “How will you find him?” — “Oh, I shall, I know the sea!” The Raven flew away, and came to the middle of the sea. He sat down on the ice, and saw, down in the water under the ice, a large house. It was the house of the Sea-Spirit. So he took off his coat and entered the house. The house-master met him with great joy.

“So you have come? Who are you?” — “I am the Raven.” — “And where is your coat?” — “I left it outside, near the house.” — “Bring it here!” The Raven brought it. The Sea-Spirit put it on, and asked, “Do I look well in this coat?” — “Oh, quite so! You may wear it all the time.” — “No!” said the Sea-Spirit. He took off the coat and gave it back to the Raven. “Now tell me, what is the matter with you?” — “We have nothing to eat, my wife and I. Give us something!” — “All right! Go home!”

► Continue reading…

He came to his wife, and the house was filled with ringed seals and spotted seals. Also all kinds of fish, whatsoever fish lives in the sea, were there in plenty. The Raven’s wife was frightened. “Whence came all this abundance?” The Raven said, “Do not be frightened! The Sea-Spirit gave all this to me.” — “Oh, oh! the Sea-Spirit! Have you really seen him?” — “I saw him in the middle of the sea. He lives in a house under the water.” Oh, the Fox was very angry. “You fool! you asked for too little. I am going to get more.” — “But you will not act in a proper manner.” — “No, I am clever enough.”

The Fox ran to the middle of the sea, and saw the house of the Sea-Spirit. She took off her coat and entered the house. The Sea-Spirit met her with great joy. “Oh, a guest! Who are you?” — “I am Fox-Woman.” — “And where is your coat?” — “I left it outside, near the house.” — “Bring it here!” She brought it. The Sea-Spirit put it on, and asked, “Do I look well in this coat?” The Fox laughed aloud, and derided him. The Sea-Spirit was very angry. He pushed the Fox out. Then he broke all the ice on the sea. The Fox was nearly drowned. She came to the shore utterly exhausted. When she came to her husband, the Raven grew very angry. “I told you so,” said he. “Now everything has vanished, and we have nothing to eat.” They suffered hunger worse than before. The Raven once more flew to the middle of the sea and found the Sea-Spirit. This time the Sea-Spirit was so angry, he did not want even to talk to him. The Raven stood near the entrance, and said, “I have come.” — “What do you want?” The Raven said with great sorrow, “O Sea-Spirit! I have lost everything you gave me, and now we are suffering hunger. Give us something, howsoever small!” The Sea-Spirit laughed aloud, and relented. “Ah, you are suffering! And where is your coat?” — “It is outside, near the house.” — “Bring it here!” The Raven brought it, and the Sea-Spirit put it on. “Do I look well in this coat?” — “Oh, quite so! You may wear it all the time.” — “I will.” He took the coat for himself. Then he asked, “What do you want from me?” — “I want herds of reindeer and herds of mountain-sheep.” — “Go home! You shall have them all.”

The Raven came home, and saw near his house large reindeer-herds with many herdsmen. They greeted him, and said, “You have come, O master!” — “I am not your master at all, I am too poor for that.” — “But the Sea-Spirit has sent all these herds and herdsmen to be under your hand.” — “All right!” They lived there, the Raven without a coat, and the Fox, who had been nearly drowned. They ate of the best meat, and were quite wealthy. Then the Fox brought forth two children, — a son and a daughter. They felt so much joy, they died from it.

That is 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

The girl in the stone chest

A poorly dressed orphan suitor seeks a girl locked in a stone chest, receiving magical help from a Mouse-woman to enter. After obtaining mysterious wolf-skin trimming through a cunning encounter with a giant, he consummates his marriage, with his father-in-law dying shortly after his return.

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

Forbidden Knowledge: The suitor gains secret information from the Mouse-woman on how to access the stone chest, leading him to the concealed girl.

Cunning and Deception: The suitor uses cleverness to outwit the giant, obtaining the desired wolf-skin trimming through stealth.

Supernatural Beings: The Mouse-woman and the giant represent otherworldly entities that influence the suitor’s journey.

► From the same Region or People

Learn more about the Chukchee people


This tale is probably borrowed from the Russian or from the Yukaghir, or at least is strongly influenced by the folk-lore of these peoples.

Told by Nikon Rite’greu, a River Chukchee man in a settlement “By the Cliffs,” on the Middle Anadyr.

There lived an old man who had an only daughter. He kept her in a large stone chest. Although her suitors were many, they could not do anything, since the girl was shut up in the chest. She was sitting there, with a lamp. She was very pretty. All the time she was sewing and preparing new clothes for herself. An orphan, poorly dressed, also wanted to be a suitor. He lost his way, however, in a storm. At last he saw a house. “Who is there?” — “I am here.” — “Who are you?” — “I lost my way in a storm.” — “Indeed!” The woman returned to the sleeping-room. “He, you! There is meat in the store-room. [Ya’nak, “in the background of the tent, behind the sleeping-room”] Take some and eat it.” — “I will.” He went to the store-room. A Mouse-woman come out from there, and asked him, “Who are you?” — “I am a suitor.” — “All right! I will give you some of my saliva. Rub that upon the stone, then you will find a nail. Press that nail down. The chest will open, and let you in.” He rubbed. The trunk opened. He saw a naked girl, who was lying on her back fast asleep. He pressed her down. “Ah, ah, ah!” cried the girl; and the father cried from the sleeping-room, “I knew he was not a stray visitor, he is a suitor. — Well, then, if you have become my son-in-law, go and procure some good trimming for my fur-shirt collar.”

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“All right!” But he did not know what kind of trimming was wanted. He set off, and at last was out of the bright world, and entered the dark one. He walked in the dark, and soon heard noise and thunder. A man was snoring. He came nearer, and found a house as large as a mountain. His ears rang with the noise. He entered, however, and saw a man as big as a tall tree. He was asleep and snoring. He had a very long beard. He caught him by the beard and wound his hand twice in it. Then he pulled up his head and drew the pillow from under the sleeping one. He emptied the pillow-bag, and rummaged among the contents. He found a piece of wolf-skin all clotted. He put it into his bosom; then he caught the sleeping man by the beard, just as before, and put his head upon the pillow. After that, instead of going out, he jumped up, caught hold of one of the roof-poles, and passed through the vent-hole to the top of the tent. There he also lay down to sleep, and snored too. The large one awoke. “Who is snoring there on top of the tent, disturbing my sound sleep so shamelessly?” He looked for the footprints; but all of them led only to the tent, and none led out. The large one was puzzled, then he lay down and snored again. Then the other one left. Before he returned home, he grew old. Just as he came, his father-in-law dropped down and died.

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

Reindeer-Born

A herdsman survives a murderous infant ke’le by fleeing to his sacrificial being’s realm. Marrying a woman there, he later returns home, outwits the ke’le using clever tricks, and receives help from wolves who ultimately kill the monster, allowing him to return to his new wife and herd.

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

Supernatural Beings: The narrative centers around a ke’le, a malevolent supernatural entity born from a reindeer, and the herdsman’s interactions with beings from another realm.

Cunning and Deception: The herdsman uses clever strategies to outwit the ke’le, showcasing the theme of using wit to overcome adversaries.

Sacred Spaces: The herdsman’s arrival in the realm of his Sacrifice-receiving Being and his marriage to the woman there highlight the significance of holy or spiritually significant locations in the narrative.

► From the same Region or People

Learn more about the Chukchee people


First version was told by Viye’nto the Blind, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

The second version was told by U’ttiqai, a Reindeer Chukchee man, in a camp on the Opu’ka River, near the Koryak Frontier, February, 1901

There was an old man who had a large herd. He had also six sons, who kept watch over the herd by night and day. One day a tumor began to grow upon the neck of the largest buck. This tumor grew larger and larger, and after nine days it burst, and a little infant dropped down from it. It was a boy in a combination-suit, with a diaper, who was already walking. The elder son said, “This is a strange reindeer! Let us slaughter it! And the boy is also strange. No need of him! Let us kill him too!” The old man retorted, “Why do you want to kill him? Maybe he is the real master [the protecting-genius] of the herd. It is sinful to kill him. Also the large buck may still look (i.e., may still be living).” — “All right!”

They took the boy home. In the evening there came a storm. The eldest son went to the herd for his night watch. The infant meanwhile exterminated the whole family. He was a ke’le. Then he rushed toward the herd. The herdsman heard the clattering of his feet, and turned back. He saw him coming, but this one did not notice him. He was looking only at the reindeer. Every reindeer that he could overtake, he would immediately swallow, and run for another one.

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“Oh,” says the herdsman, “is this the real master of the herd? he destroys the whole herd. Oh, the father! I should like to talk with him now.”

Meanwhile the pursuing one was drawing nearer. He had already swallowed quite a number of reindeer. The herdsman thought, “Let me leave the herd and go away. No need of this master for me!” He left the herd and Red across the tundra. On the other end of the pasture-land there was a large tree. He climbed to the top, reached the very tip, then dropped from it upwards, not downwards. Thus he reached the country where dwelled his Being (va’irgin), his own Sacrifice-receiving Being of his.

He came to a camp. A single large house was standing there. A single woman was living in it, old enough, but healthy and strong. She was in looks similar to a young one. Men there were none. The woman was sitting and carefully patching one of her fur stockings. “Oh, oh! a guest!” — “Yes, I am a guest!” — “Where do you come from?” — “Oh, I came from afar. I am from the people of the lower space.” — “And where is your house?” — “I have no house. I have no kinsmen. I am tramping around aimlessly.” — “Well, since you have brought sacrifices to me for a long time, so that I have become rich through you; and, moreover, as men there are none here, and the house lacks a master; and since, living without a husband, I feel quite dull, — if you want to, you may marry me, and be master of the house.” He married her, and they lived on. Their herd was quite large. The woman was a fat one, with a large broad pelvis, good for sleeping with, a skilful seamstress, one who kept the whole house in the best of order. After some time, the man, however, began to feel dull. He thought of his former country, of the herd, the family, his father and brothers. “Oh, if I could only have a look upon all this!” The woman says, “Why are you so sad? What are you thinking about?” — “Nothing,” he answered. The woman, however, said, “I understand you quite well. You are sad because you think, ‘Oh, if I could see once more my old house and family, the country and the herd!’ Well, I am not going to stand in your way. Go and visit them! I won’t be angry with you for that!” He sprang up. “Oh, yes, yes!” She said again, “Here, take it! This is my reindeer with many legs, — a reindeer for flight, for an emergency. Drive it there! If anybody should pursue you, cut off one of its legs, and throw it away. If he should continue to pursue you, cut off another leg; and go on doing so until the reindeer has but four legs left. Then if he should still pursue you, kill the reindeer, leave it behind, and flee.”

He descended to earth directly toward his own tent. He tethered the reindeer, and looked into the tent through a little hole. That infant was sitting in the house. He made a large fire, and cut off one of his own legs. He roasted that over the fire. He was slicing off the roasted crust of the meat and swallowing it piece by piece. All at once he turned his head and saw the new-comer, who was looking through the hole. “Oh, oh! you have come!” — “Yes, I have come.” — “Well, then, come in!” — “Where are the other people?” — “They are among the herd.” Thus the ke’le deceives him. The man brought with him a quantity of food. They ate together. “Oh,” says the ke’le, “now I feel sleepy!” — “All right! Then let me louse you in your sleep!” He loused him and put him fast asleep. After that he looked around in the tent, and saw in the corner some old human bones. “Oh,” said he, “let me rather flee from here!” He took off his outer garment, filled it with ashes, and hung it up on a cross-pole just above the hearth. After that he fled. The ke’le awoke and again felt hunger. “Where has he vanished to, this one?” And he looked around, then upwards. He saw something big hanging down. He caught his knife, then opened his mouth, and threw the knife upwards at the hanging thing. But instead of fresh blood, a shower of ashes fell down, filled his mouth, and got into his eyes. “Oh,” said he, “what a scamp! I will pursue him!”

When he was quite near, the man cut off one leg of his reindeer and threw it down; while the ke’le was eating it, he fled farther on, then he cut off another leg; and so on till the reindeer had but four legs, as ordinary reindeer. The ke’le again drew quite near, so he killed the reindeer. While the ke’le was eating it, he reached the tree from which he had ascended before, and climbed to its top. The ke’le came to the tree, and, instead of climbing it, he began to gnaw through it, and penetrated into the interior of it. There he was gradually ascending from below upwards.

A small bird was chirping on a bough, “Pichi’k, pichi’k!” — “O bird! help me in my need! My murderer is coming up!” — “Ah, ah! Pichi’k, pichi’k!” Two big wolves are coming. They asked the bird, “What do you want?” — “Oh, oh, this master of mine wants help! His murderer is approaching.” — “Where is he?” — “In the inside of the tree.” — “Ah, well, when we shall fight with him, and the blood shall flow in streams, look carefully at the color of the blood. Should the blood be red, then it is ours, and you may say, ‘I am going to die.’ Should the blood be dark, then say, ‘Ah, ah! They are killing him at last.’” They penetrated into the tree, caught the murderer, and a fight began. Oh, what a clatter, noise, grinding of teeth! Then some blood oozed out. It was red. “Oh,” said he, “then I am going to die!” After a while a big stream of black blood rushed down, large as a torrent. “Oh,” said he, “I am glad! My murderer is near his end!” The Wolves came out, and said, “Well, we have killed your enemy at last.”

He returned to his house of the upper country, and lived there with his wife and herd.

Second version

Two people are living, a man and a wife. They bring forth children; but their children fare very badly, because, before having hair on their testicles, they die. The woman is with child and is delivered, but the children die one after another. The old man says, “Oh, it is bad! I will go to the herd and look among the reindeer (for a remedy).” He reached the herd, and saw that one of the reindeer-bucks had a tumor on his neck. Every day this tumor grows larger. At last it ripened and became quite big. Then it burst, and a small boy dropped out of it. The old man took him and carried him to his wife. He said to her, “Give him the breast!” She suckled the boy, because her breasts were just with milk. He grew up soon, and began to go to the herd to keep watch over it. One time, coming back from the herd, he said, “Some of the reindeer are lost!” — “Oh, where are they?” — “I do not know. I looked for them, but I could not find them.” The next day some of the reindeer were lost again. On the following day the same was repeated. The old man said, “Oh, it is strange! Where do these reindeer go?” He quietly followed the son; and when they reached the herd, he saw that his son was destroying reindeer. He would catch a reindeer, put it into his mouth, and swallow it at once. The old man went back to his wife. He said to her, “Oh, it is very strange! Our little son from the reindeer-tumor is destroying the herd. He catches reindeer and swallows them.” They felt afraid, and fled. On their way they met a large Thunder-Bird. “What do you want?” — “We have fared badly. The boy born from a reindeer-tumor is destroying all our herd.” — “Is that so? Well, enter here!” — “Where?” — “Here!” The Thunder-Bird opened his mouth. “Come in!” They entered. In the bird’s interior they found a house, with a lamp and other necessaries. They lived there, and brought forth three sons. Thenceforward their children did not die. One time the old man said, “Let me go and look at our former house!” He went out and crept softly towards the house. There was no house. The boy had eaten up all the covering from the poles. He was looking around and muttering, “Where are those that were destined for my food?” Oh, the old man fled, frightened! All at once the boy scented him. He rushed onward, following the scent. He came to the Thunder-Bird, and said, “Where have you put those people that are destined for my food?” — “They are here!” — “Let them out!” — “No, it is shameful, since they are my guests. I cannot deliver them.” — “Oh, I am hungry! Which way have they taken?” — “This way!” The Thunder-Bird opened his mouth, the ke’le plunged in, but the Thunder-Bird caught him with his beak, and crushed him to pieces. “Well, come out! Your enemy is destroyed… Go home and do not grieve about your herd. You shall have a herd.” They went away, being five of them, together with their sons. The old man gathered reindeer-excrement and piled it up in one place. After five days he visited it. It had turned into a large herd. They lived, and bred reindeer. Soon they became a large settlement. All the time they were bringing forth children.


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The monster-woman

A weary hunter encounters a grotesque, one-eyed woman with a monstrous mouth in an underground dwelling. Sensing her predatory nature, he cleverly uses stones to disable her dangerous teeth, rendering her sexually harmless. After neutralizing her threat, he takes her home as a house-slave, transforming a potentially deadly encounter into a strategic survival and subjugation scenario.

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

Transformation: The woman undergoes a physical change when the hunter removes her teeth, rendering her harmless and altering her nature.

Cunning and Deception: The hunter employs clever tactics to deceive the monster-woman and protect himself from harm.

Conflict with Nature: The hunter faces a struggle against a natural force embodied in the monstrous woman, representing a confrontation with a dangerous aspect of the natural world.

► From the same Region or People

Learn more about the Chukchee people


Told by Enmu’wgi, a Maritime Chukchee man, in the village Uni’sak, at Indian Point, May, 1901

A man who had a wife went to hunt wild reindeer. He walked around all day, and could not find anything. Evening came. He felt cold. His house was too far away. So he thought, “Where shall I find a suitable place for the night? There is no fuel, nor a human dwelling.” At last he saw traces of a sledge. He followed these. The trail became harder. A dog barked. He saw an underground house. A woman is cooking seal-meat over a lamp, — a strange-looking woman, with one eye in her forehead and her mouth quite big and all awry, still a stout person, with large breasts. She said, “All right! Till now I have not seen a man. Now I have found a husband.” He thinks, “Certainly, she is plump and full-breasted, but her face looks too strange. I will not marry her.”

They ate supper, then the lamp was put out. The woman moves toward him, he moves away. They reached the corner. “Sleep with me!” — “No, I refuse!” — “Yes, do sleep with me!”

► Continue reading…

He listens. Something in her body is grinding its teeth like a dog. “I say, sleep with me!” — “No, I am tired. Let it be tomorrow morning.” — “Well! Then at least louse me.” She lighted the lamp again. He loused her, and made her sleep on his lap. He thinks, “What is it in her body that grinds its teeth like a dog? Let me have a look at it.” He looked, and saw that she had plenty of teeth there, as in a wolf’s mouth. “Oh, oh!” says he. He crept out noiselessly. The seashore was full of stones. He took two stones, long and round, of just the size of the membrum virile. Then he went back into the sleeping-room and fell asleep. In the morning she wakened him. “Oh, get up! Make me a wife! Copulate with me!” — “All right!” he says. One of the stones he put between his legs and thrust it into her vulva. Oh, it clashed and ground the teeth. He tore it out. Almost all the teeth were sticking in the stone. Then he used the other one, and drew it back, together with the membrane in which grew the roots of the teeth. Then her vulva became like any woman’s. “Well,” he said, now let us try!” He put his own membrum in there and copulated with her one time and another. She became quite peaceful. He took her home and made her a house-slave.


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Story of Object-of-Loathing

An overworked herdsman scorned by his uncle, encounters supernatural Wolves and a Polar Bear who guide him toward a new life. After bold acts involving marriage and wealth, including outsmarting a wealthy reindeer-breeder, he gains a wife and half of the man’s herd. Establishing his own camp, he transforms from a scorned outcast to a prosperous and independent man.

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

Transformation: The protagonist evolves from a scorned herdsman to a prosperous and independent man.

Cunning and Deception: The protagonist employs clever tactics to outsmart a wealthy reindeer-breeder, securing marriage and wealth.

Quest: His journey to seek a wife and establish his own camp signifies a personal quest for a better life.

► From the same Region or People

Learn more about the Chukchee people


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

Object-of-Loathing (Ekirka’irgin) lives with his uncle. He stays with the herd. All the time he is busy with the reindeer; but his uncle chides him, saying, “You good-for-nothing!” He is alone with the herd, — the only herdsman. One time, while he was with the herd, some people came, driving reindeer. They were Wolves. They said, “We want to slaughter reindeer.” — “Oh, how can I do the slaughtering? I am afraid of my uncle.” — “Why are you afraid? This is your herd. You are the sole herdsman.” — “No! I am afraid!” Notwithstanding, they slaughtered reindeer, and carried them away on their sledges.

He went home, and on the way he met a person clad in white skin. It was a Polar Bear. The Polar Bear said, “If you slaughter reindeer for strange people, then better go away and look for a wife. Over there lives a wealthy reindeer-breeder. You might try for his daughter.”

► Continue reading…

Object-of-Loathing went there. He gathered a sledgeful of fuel, — a very large sledge, so large that he was not able to haul it along. Then the Wolves came, a number of them. They said, “We will attach ourselves to the sledge, and haul it along.” So they did. “Sit down,” they said. He sat down, but they trotted on.

They came to the camp of the rich reindeer-breeder. The one clad in white skin said to him beforehand, “When they go to sleep, catch the youngest girl, that one in the corner.” They went to sleep. Then he caught the youngest girl, that one in the corner. She cried aloud, “Oh, oh! What is he doing? He caught me!” The master of the house awoke. He said, “What noise is this? You have wakened me, you scamps! This loathsome new-comer, why is he making trouble? — There, you, give me a stick!” He caught hold of the wooden handle of a scraper and rushed at those who were quarrelling; but before he had time to strike, the whole sleeping-room filled with wolves. They howled all around. All the people, in utmost fear [Em-yi’mgumga, in fear before supernatural things; for instance, before spirits, the dead, etc.; this is a special term for such kind of fear], rushed out quite naked, the house-master still with a stick in his hand. They fled to the neighboring house. Meanwhile he took the girl and carried her to his home. The next morning the father-in-law sends for Object-of-Loathing in soft and pleasing words: “Let him come and visit me!” The reindeer-herd was brought. It was a large herd. “Cut it in two!” It was cut in halves. “There, take one half!” Object-of-Loathing took the wife and the herd. He settled separately, established his own camp, and lived there.


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The orphan

An orphan boy raised by an old woman, born to a dog-woman, seeks a wife among a tribe with a swift, selective daughter. Despite her initial rejection and challenging running competition, he outmaneuvers her during the race, ultimately catching and carrying her home. Through his exceptional speed and determination, he succeeds in winning her as his wife.

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

Hero’s Journey: The orphan embarks on a transformative adventure, evolving from a humble beginning to achieving his goal of winning the maiden’s hand.

Cunning and Deception: The orphan uses his wit and strategy to outmaneuver the swift maiden during the race.

Transformation: The orphan undergoes personal growth, transitioning from a boy who hunts small birds to a man capable of winning a formidable challenge.

► From the same Region or People

Learn more about the Chukchee people


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

The parents of an only daughter, being very old, are living with her. The daughter, who is very able-bodied, goes hunting, and brings home wild reindeer. At the same time she refuses all suitors. No matter how many suitors come, and they are many, she invites them to have a running-match. Leaving them behind, she says, “There is no need of them. They are bad.” Altogether, she is too light-footed for them.

An orphan boy, clad in dog-skin, born from a dog-woman, lives with an old woman, and grows up very fast. He made a small bow. With this bow he kills small birds. With these birds he feeds the old woman. But every time the neighbors’ children meet him, they shout, “Oh, oh! it stuck in his teeth! (i.e., the meat of the small birds). They notice the meat sticking in his teeth, and pick it out from there.

► Continue reading…

He made dead-falls, caught hares, and fed the old woman. Meanwhile he grew up quickly, and soon became full-grown. Then he caught wild reindeer. The old woman said, “When will you become a full-grown man? Begone, and look for a wife!” — “All right!”

He came to the people with an only daughter. “For what do you come?” — “I come looking for a bride!” — “It is useless. She will leave you behind.” — “No, I am able (to outrun her).” — “Then wait a while. She is not here. She will come in the evening.” In the evening she did come, and brought a reindeer-carcass. “Oh,” say the old people, “one more suitor has come!” — “I do not want him. Let him go away!” — “Why so? I have come to you with an honest heart.” — “Well, then, tomorrow morning we will see what sort of a man you are.” — “Very well! I shall win. I shall take you for a wife.” The next morning they awoke before daybreak. They started running. They were to mount a high hill on their way, then to come back. The girl put on her racing-dress, but the young man put on his armor. The girl runs far ahead, because she is very swift; but when halfway along, he began to catch up with her, this small orphan boy clad in dog-skin. She was tired from the exertion. Then he passed her, brushing her on the way with the wind from the skirt of his armor. [The lower part of the Chukchee armor is similar in form to a skirt. Sometimes it hangs down more or less loose. The swiftness of the young man must have been very great, since the movement of that heavy armor produced wind.] She staggered and sat down. He said, “Eh, eh! let her rest a while! — I will finish the hill alone. Yes, surely, I am able (to do it). When I show myself on the top, coming back, then you begin again.” Indeed, when he appeared on the top, she jumped up and ran ahead. With fresh energy she ran very fast, but the young man ran still faster. He overtook her halfway, caught her in his arms, and carried her onwards. He carried her thus toward her house, put her into the sleeping-room, and copulated with her. So he made her his wife.


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