Proverbs, riddles, sayings

The riddles contained in this section were collected among the River Chukchee living on the Middle Anadyr River. They probably arose under Russian influence. Some of them have even been translated from the Russian. On the whole, the Chukchee have no riddles. Of short productions of this kind, they have only a very few proverbs and brief sayings, some of which are given here, while others were published in my “Chukchee Materials.” They have also some so-called “comic tales,” and word-games, a few of which are given here.

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

Moral Lessons: Many proverbs convey ethical teachings or insights into human behavior.

Cunning and Deception: Some riddles and sayings involve wit or cleverness, highlighting the value of intelligence.

Conflict with Nature: The Chukchee’s close relationship with their environment is evident in references to animals and natural phenomena.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Proverbs

1. Listening to a liar is like drinking warm water: one can get no satisfaction from it.
2. A desire to defecate is more imperious than any great officer.
3. Even a small mouse has anger.
4. My temper is as smooth as tallow.
5. He repented of it even to his very buttocks.
6. A small herd is like a short lasso.
7. To a lazy camp-assistant an old reindeer for slaughter (and food).

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Riddles

1. Once an old one with nine holes. — Man.
2. Once outside, it is coming down, down; it enters; it lies down. — An axe.
3. It enters from outside with clothes; it is undressed in the outer tent. — The alder tree [Alder-bark is peeled off and used for tanning-purposes.]
4. An old woman is made to break wind by an angry old man. — Bears copulating.
5. A grass-bound shoulder-blade — A ring on the finger [A bone of a reindeer or seal shoulder-blade bound around with grass is used in divination.]
6. I have four holes and only one road. — A wooden house [The River Chukchee live in wooden huts of simple construction. Each hut has a chimney, smoke-hole, and one window. These, with the entrance, make the four holes of the riddle.]
7. I move along – but without trace; I cut – but draw no blood. — A moving boat.
8. It is round, has an eye, is used by women. After use it is thrown away. — Iron scraper [The iron blade of the scraper is round with a hole in the centre.]
9. Its eye is poked by women; it gets angry, bites its lip, and ascends skyward. — The lamp [When the lamp burns badly, the woman pokes it (in the eye). Then when it is “angry” and still refuses to burn brightly, it is lifted up on the stand.]
10. I have a headache, my nose bleeds. Stop my nose bleeding! — Fly-agaric [The eating of fly-agaric causes, after the intoxication assuaged by a new dose of the same drug.]

Word-Games

1. I raced down from a hill-top and nearly fell down.
2. Right-hand double antler-blade reindeer-buck, left-hand double-blade reindeer-buck.
3. A dried scar left by a reindeer-halter, an instrument (hatchet) for working on sledge-runners, — such eyes had the little old man.
4. Like a she-dog with tufts of old hair on her ears, so was he in the foot-race.
5. A quite young woman, in running fast, caught her boot-strings on an excrescence of a tree-trunk, and, stumbling over a hummock, nearly struck her nose against the ground.

Short Comic Tales

1. Once the root of Polygonum viviparum scratched its head on the ice.
2. Once a great raven performed the thanksgiving ceremonial in a narrow house, and his tendons became cramped.
3. A little bird married the hole in the edge of a walrus-hide, and its penis was skinned.

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The shaman and the Ke’let

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

► Themes of the story

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

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

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

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

U’mqaqai’s adventure

U’mqaqai and his companions, reindeer drivers, encounter invisible ke’le spirits while traveling. After observing a ke’le family cooking and working, U’mqaqai points at a woman, causing her to feel intense pain and fear. The group flees, but U’mqaqai’s reindeer are temporarily trapped. Eventually, they escape and return home, leaving the spirits behind.

► Themes of the story

Hidden or Forbidden Realms: U’mqaqai and his companions inadvertently enter a space inhabited by invisible spirits, a realm typically concealed from human perception.

Cunning and Deception: U’mqaqai uses his wit to free his reindeer by loosening the noose over a grassy hummock, enabling their escape from the perilous situation.

Moral Lessons: The story imparts a lesson on the consequences of interacting with unseen forces and the importance of respecting boundaries between the human and spirit worlds.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Qo’tirgin, a Maritime Chukchee man, in the village of Mi’s-qan, November, 1900.

This, indeed, is not a story, it is actual fact concerning somewhat ancient times. A certain man lived in the olden time. In those days the ke’le evil spirits were going around visible, just like our own people, quite openly.

Then in the Telqa’p land one U’mqaqai and his companions were going somewhere, driving reindeer. There were three of them, all reindeer-drivers. They saw a herd, and passed by on the outside of it. They also passed by houses. There were three houses, but nobody noticed them. They were quite invisible, were not seen at all by the ke’let, just as at present an evil spirit is invisible to us.

After that they passed by a pile of household things, past some luggage and loaded sledges. Some had their reindeer tied up there. Then U’mqaqai untied his own thong, one of young-walrus hide. He discovered a grassy hummock on the ground. To this hummock on the ground he tied the thong.

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Then he tied his reindeer to the end of this long thong, and let them go. Only the end of the thong remained fastened to the hummock. So, then, U’mqaqai’s reindeer are tied to the end of a long thong of young-walrus hide, let out to its full length.

After that U’mqaqai and his three companions sat down, with their faces toward the entrance of one of the houses. The ke’let in the house were cooking food. They hung up a kettle. One ke’le-man was working on the curve of a sledge-runner. He was bending it quite a little. A ke’le-woman was cooking food. She was very pretty.

She went out and looked around. Then she entered, and said, “Oh, oh! as compared with yesterday, we feel ashamed. Oh, my! we are terrified!” (We call superstitious terror also shame.) The woman entered, and said, “Oh, we feel ashamed, we are terrified!” — “Oh, how strange you are! Wherefore this shame? Good gracious! what is oppressing us so?” And it was only the men who came, “Oh, how strange you are! You feel terrified. But what is oppressing us so?” Then U’mqaqai pointed with his finger at the woman. Immediately she felt a stinging pain, and could not breathe freely, “Oh, oh, oh!” — “Oh, how strange you are! What is oppressing us so again? Then let us make haste! Oh, something is oppressing us!”

Then U’mqaqai and his companions fled far away. (We call such a departure to a distant point a “flight”). The others quickly untied their reindeer; but U’mqaqai’s reindeer tightened the noose, so that he could not untie them. Then he pulled the noose over the grassy hummock, and thus loosened his reindeer. They fled, all of them. The ground became soft, like water. Nevertheless they came to their house.

The end.

The visit of the Ke’let

A woman and her children are left alone when ke’let—supernatural beings—approach their house. Warned by a mysterious neighbor’s corpse, she sacrifices a small dog, using its blood to encircle the house. Mistaking the blood for a deep river, the ke’let abandon their attack. When her husband returns, the woman reveals how she cleverly outwitted the beings.

► Themes of the story

Cunning and Deception: The woman uses a clever ruse to protect her family.

Sacrifice: She sacrifices a small dog to create the illusion that deters the ke’let.

Guardian Figures: The mysterious neighbor’s corpse acts as a protector by warning the woman of the impending danger.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Aqa’nna, a Maritime Chukchee woman, at Mariinsky Post. October, 1900.

Once a small house stood alone in the wilderness. The ke’let were going to visit it. Only a woman and her children were at home. The man, her husband was with the herd. On the rear side of the house was a funeral-place, and there lay a corpse. One time the woman showed herself to the middle from the sleeping-room, and saw the dead one. In the evening the woman saw him. “Ah, ah! where are you from?” — “No. I am your neighbor. I came to see you. Oh, enough! You do not know. Ke’let are going to visit you, and they are already near by.”

A little dog was there, a tiny one, somewhere in the sleeping-room or in the outer tent. “Oh, there is no need of (grudging) this little dog. Now, then, I am going back. Come out and go with me, along my road.” She dressed herself, carried out the little dog and slaughtered it behind the house. Then she drew a line with blood all around the house, “Now, enter! They are coming yonder.”

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“Oh, how is it, it stays on the other shore? What, now on the island? From what point must I begin? Let it be from there. Oh, it seems to be deep!” [He thought the blood of the dog was a deep river.]

He (the ke’le) thrust down his spear-shaft, but could not touch the ground. “Oh, it is deep! Let us leave it! Indeed, what shall we do?”

They left them. The next day the husband came, and saw the slaughtered dog lying by the entrance. He said, “Oh, good gracious! I left all of my house-mates quite safe, but what may have happened to them? He gave a start and forced an entrance. The woman appeared (from under the cover of the sleeping-room). “Halloo! What is the matter with you?” — “Nothing. We are all right.” Only when in the sleeping-room did she tell him.

Ended.

The Girl and the Skull

An isolated young woman secretly keeps a human skull as a companion, drawing the ire of her parents. They abandon her in the wilderness, where she laments her misfortune. The skull advises her to burn it, transforming into a wealthy husband. She prospers, but when her parents visit, she exacts revenge by serving them marrow-filled bones that lead to their demise, symbolizing betrayal and vengeance.

► Themes of the story

Revenge and Justice: The woman enacts retribution against her parents for abandoning her by serving them marrow-filled bones, leading to their death.

Family Dynamics: The narrative explores the strained relationship between the woman and her parents, culminating in betrayal and abandonment.

Cunning and Deception: The woman deceives her parents about the skull, and later, her act of serving them marrow-filled bones is a cunning form of revenge.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Rịke´wġi, a Maritime Chukchee man, at Mariinsky Post, in October, 1900.

Once upon a time there was an old man and his wife. They were three in the family. Their daughter was the third. The daughter was a girl unmarried, without a husband. This daughter had a separate sleeping-room. They had two sleeping-rooms. That of the daughter was separate. She was sleeping all by herself. The parents were sleeping together. The (young) woman went out and was walking about there. Then she found a bare skull lying in the wilderness. She put it into one leg of her breeches and took it home, this human skull. She carried it into her sleeping-room. There she concealed it. She made a cap, puckered (along the border). With that cap she covered the skull. Then every evening, as soon as the sleeping-rooms had been put in order, the woman sets the skull near the rear wall, then she laughs at it. And that bare skull also laughs a little, “Hm!” Her mother heard it, and said, “What may she be laughing at, this one?” — “I am laughing only at a cap, newly made and adorned.”

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Thus she deceives her mother. Then every time when she awakes in the morning, she puts the skull in the bottom of the bag, lest they should find it.

Once, when the girl was again walking outside, her mother took out the contents of her daughter’s bag-pillow.[The pillows of the sleeping-rooms serve as bags.] She was looking for something, and therefore searched in the bag-pillow of her daughter. Suddenly she caught that skull by the mouth and took it out. She was startled. “Oh, oh, oh, horror! horror! [Keke´ is an interjection of fear, used by women.] What has become of our daughter? How very strange! Our [quite] unmarried daughter has become a ke´lẹ, she has become an abomination, an object of fear. [The root of this word signifies “superstitious fear.” It is also applied to the peculiar sounds supposed to be characteristic of the voice of the spirits.] Oh, wonder! what is she now? Not a human being. In truth, she is a ke´lẹ.”

The father presently said, “Oh, let us leave! No need of her. You speak to her to-morrow, and invite her to a walk outside with you.”

Just as before (the mother) filled her bag-pillow and closed it in the same manner. The girl came back, it grew dark, and they lay down to sleep. Again she set (the skull) in the evening before herself, and laughed at it, “Hi, hi!” And the other answered, “Hm!”

“How wonderful you are, O woman! Why are you laughing so, being alone, quite alone in your sleeping-room?” — “No, indeed! I am only laughing at a cap, newly made and adorned.”

On the next day the mother said, “Let us go and fetch fuel.” They gathered fuel, cut wood, and broke off (branches of) bushes. Then the mother said, “The wood-binding is too short. I will go and get some more. Surely, I shall be back soon.” — “No, indeed, I will go.” — “No, I.” — “Ah, well, go and get it.”

So the mother went home. When she came home, her husband had broken camp and loaded a boat. He loaded the tent on the boat. They were setting off for the opposite shore. They left their daughter and cast her off. When they had almost finished, the girl could not wait any longer; therefore she went to look. She was moving along the steep river-bank when she saw that boat loaded, and (her father’s) work finished. Oh, she ran on and rushed to them. Just as she came, they went aboard and her father pushed off. The girl held on to the steering-paddle, but her father struck her with a paddle on the wrist. [“Genuine paddle,” in contrast to the large and broad steering-paddle.] So she let go of the steering-paddle. They left her, and set off far away for the other shore.

The daughter was left quite alone at the camp-site. Even though a house had been there, there was now nothing at all, no house. Therefore she began to weep, and put that bare skull outside. Then she pushed it with her foot, and said, weeping, “This one is the cause of (it) all. [“Is the cause” is used as an expression of spite, as a kind of compound interjection.] What has he done, the bad one? They have left me, they have cast me off. Oh, dear!”

Then the bare skull been to speak, “You make me suffer, indeed. Do not push me with your foot. Better let me go and procure a body for myself, only do not push me so. Go and make a wood-pile, make a fire, then throw me into the flames.” — “Oh, all right! Then, however, I shall quite alone. I can talk with you at least.” — “Obey me, indeed. You are suffering, quite vainly we suffer together. I shall procure a body for myself.”

Oh, she made a fire. It blazed up. Then the skull spoke to her again, and said, “Well, now, throw me into the fire! Then stay with head drawn back into the collar of your dress, in this manner, and do not look up. Indeed, no matter who may look upon you, or what voices you may hear, do not look up!”

She obeyed, threw (the skull) into the fire, then staid with head drawn back and bent down. Thus she remained. Then the fire blazed up with a noise for a long time. Then it went out. She remained with her head bent down, then she began to hear a noise, a clattering of runners; then also, “Oh, oh, oh, oh, oh, oh!” from a herd; loud voices, “Ah, ah, ah; ah, ah, ah!” and whistling. Then a caravan clattered by, still she continued to sit with head bent down. The clattering came nearer, and the cries, “Waġo´, yaġo´!” Then a man called her from the front. “Well, there, what are you doing? Oh, she looked up. A large caravan was coming. The herd was quite big. The man, her husband, was standing in front of her, clad in a shirt made of thin furs, in the best of skins.

They built a camp, and put up the tent. He was quite rich in reindeer. Then, in truth, she began to feel quite well.

In the beginning of the cold, early in the fall, (the parents of the woman) saw smoke rising. “Come, say, what settlement have we noticed just now? Come, let us go and visit it.” They crossed with a boat, her parents, the father with the mother, “Oh, sit down in the outer tent. I shall cook some food for you.” She prepared for cooking, and filled the kettle with meat and fat.

While she was cooking, she broke some thigh-bones to extract the marrow. When the meal was finished, she gave them the marrow (with the bone splinters). “Eat this marrow!” They ate the marrow, but the thigh-bone splinters stuck in their throats and pierced them. Thus she killed them, and they died.

Finished. I have killed the wind. [On the shores inhabited by the Chukchee, wind and bad weather continue for weeks, preventing all hunting and travelling. During those days the people stay in the inner room of the house and while away the time of unavoidable leisure by telling endless stories. The story-telling is considered a magic means of laying the wind. This idea is expressed in the last sentence. The same idea prevails among some American tribes.]

The sinew rope

A young man, struggling as an unsuccessful hunter, defies his mother’s advice and discovers a sinister figure intending to feast on him. Pretending to be dead, he endures pain to maintain his ruse before escaping with a magical sinew rope. This artifact brings him exceptional hunting success, transforming him into a celebrated provider and symbolizing resilience and the rewards of courage.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Transformation: The protagonist evolves from an unsuccessful hunter to a renowned provider, symbolizing personal growth and change.

Cunning and Deception: The young man uses cleverness to feign death and escape from the sinister figure, highlighting the use of wit to overcome danger.

Sacred Objects: The sinew rope serves as a magical artifact that brings the protagonist success, emphasizing the significance of powerful objects in myths.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Kadiak story

There were a great many successful hunters in a certain village; but one there was who had never killed anything, and he and his parents lived off the game secured by others. This humiliated the young man very much. He asked his mother why he in particular was so unfortunate, and what he ought to do to have better luck.

His mother advised him to go to the point of the cape and look about, but under no circumstances to go farther. He set out, and, when reaching the designated spot without seeing anything of note, he decided to go on until something happened. Towards evening he came to a beach, and in the sand he detected fresh human footsteps.

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After pulling up his boat on the kelp, he threw himself alongside of it, giving the impression of having been thrown up by the waves. He lay there a short time when he heard footsteps followed by a voice saying, “Ha, ha, here is another one! “The young man was carefully examined by the new-comer to make sure that he was dead; then tying a sinew rope about the body, the person swung him on his shoulders and walked off. On the way they passed through alder-bushes; and when a good opportunity offered itself, the young man reached out and gave a strong pull at a bush, almost upsetting the bearer, who called out, “Who is pulling me?”

When they reached a barabara, the young man was conscious of a woman and several children gathered about him in the expectation of a feast. The baby coaxed so much for a piece of meat that the father told the mother to cut off a toe for the child. Painful as the operation was, the young man did not in the least betray his feelings. The man had started a big fire and was sharpening the knives, when his attention was drawn to the choking baby, who had attempted to swallow the toe but could not. While the whole family was assisting the baby, the young man decided it was about time to escape. So he made a dash for the outside, and ran as fast as he could to the beach for the boat. He had barely time to get in it and push out, when the other man came up and said, “Give me back my sinew rope, and I will give you something also.”

The young man, however, refused to have any dealings with him, and pulled away, taking the rope with him. On the way home he killed much game; and as long as he retained the rope he was successful, and in time became a renowned hunter.

The woman without a nose

An Aleut hunter deceives his wife, feigning death to join another woman. Guided by a bird’s message, his wife discovers his betrayal, kills his mistress, and confronts him. Overwhelmed by guilt and shame, the man drowns himself in the sea. This myth explores themes of loyalty, deceit, and the emotional toll of betrayal within isolated lives.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Love and Betrayal: The husband’s deceit and abandonment of his wife for another woman highlight themes of infidelity and treachery.

Cunning and Deception: The husband’s feigned death to pursue a new relationship exemplifies deceitful behavior.

Revenge and Justice: The wife’s actions in discovering the betrayal and confronting her husband underscore themes of retribution and the restoration of moral order.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Belkovsky story

At the head of a long bay lived a man and his wife apart from other human beings, of whose existence they were hardly aware. Every pleasant morning the man went hunting, returning in the evening with a bidarka full of seal-meat. One day, however, he failed to come back at the usual time. This made the woman uneasy, and she kept a look-out for him; and when he finally appeared, he had only one small seal. To the numerous questions of the wife he merely replied, “The seals are scarce, and I have to go far to get them.” She believed him. The next day he was again late, and had the same hard-luck story to tell. He looked worried, ate little, and refused to talk. Occasionally he would be gone two and three days at a stretch, returning with but little game.

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Finally he told his wife that he was ill and about to die, and made her promise that when that sad day should come, she would dress him up as if he were going hunting, and leave him with his boat and weapons in the open air. A few days after this conversation she found him dead, and she faithfully carried out her promise. In the evening, being exhausted from much weeping and hard work, she went into the hut and fell asleep.

When she woke up, neither husband, nor bidarka, nor weapons were to be seen, but on the beach she discovered tracks made by her husband in carrying the boat to the water. “Ai, Ai, Y-a-h. This is why he died, and asked to be buried in this manner!” For a whole day and night she sat as if stupefied, trying in vain to solve the mystery. After the first shock was over, she did the best she could to adjust her life to the new conditions and accept the inevitable. But one day while she was cutting grass, a little bird perched itself on a bush near her and repeated three times, “Mack-la-cluili woani.” The woman listened attentively, and concluded that the bird meant for her to go in search of her husband. She hurried home to put on her torbasas (soft skin shoes) and belt, and set out. Over hills and valleys she walked before she came in sight of a bay, where she noticed a man in a bidarka fishing, and she suspected him of being her husband. Not far from her was a hut, to which she directed her footsteps; and on going in, she saw a woman around the fire cooking seal-meat. A better look at the woman disclosed the fact that her face was quite flat; there was not even a sign of a nose. Yet she sniffed the air and said, “Fati. I smell a human being. Where did it die, on sea or on land?” — “I died neither on sea nor on land,” said the new-comer, “but came to find my husband.” On the floor was a large knife, which the visitor picked up unperceived, and, watching her chance, attacked the noseless woman and cut her head off. Her body was carried outside, the head replaced, and she was made to look as natural as possible.

This done, the deserted wife hid near by to await the coming of her faithless husband. As he approached, he called, “I am coming!” but receiving no reply, he shouted again, “I am coming!” Still no reply. A third time, “I am coming! Are you angry again today? I did not go anywhere.” When he pulled up his bidarka, he spoke again, “Why are you angry? Here I am.” He went up to his mistress, and, on touching her, the head fell off. Just then his wife appeared, and said, “This is how you died.” He looked at her and then at the mistress, and began to weep. Turning his back on both of them, he got into his bidarka, pulled away a short distance from the shore, turned it over, and drowned himself.

The Lake-Monster

In a village plagued by a monstrous beast, a woman with five sons and a daughter, born with a feather parka, protects her children from the creature. Defying their mother’s warnings, the children, led by the girl, hunt the monster. Using the poisoned feathers from her parka, they kill the beast, and their descendants populate Bering Island.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Family Dynamics: The narrative explores the relationship between the mother and her children, highlighting themes of protection, obedience, and defiance.

Cunning and Deception: The children employ a clever strategy, using poisoned meat to deceive and defeat the monster.

Origin of Things: The tale concludes with an explanation of the origin of the inhabitants of Bering Island, linking the story to the beginnings of a community.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

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Unga story

There was a large village close to a lake in which lived a frightful monster. This beast was fed by the people on game which they killed; but when this failed, human beings were substituted. After a time, of all the inhabitants there was left but one woman, who had her hut on the outskirts of the village. She gave birth (at one time) to five boys and one girl. The girl was born with a feather parka on her. The mother took good care of her children; and when they were big enough to run about, she permitted them “to go everywhere except on the south side.” They inquired the reason for this command and the cause of so many empty barabaras formerly occupied by people. The mother refused to answer their questions, but promised to do so some time in the future, when they were older.

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They were far from satisfied with this reply, and insisted on being told at once, and even threatened to disobey her instructions. Much against her inclination, and with fear and trembling, she told them, “On the south side there is a large lake, in which lives a monster so huge that his body reaches from one bank to the other. He has devoured all the people of the village; and I understand that he is coming closer now, for he has had nothing to eat for a long time. You must not go near the lake. One of these days he will come and eat us up.”

The children received the news coolly, and threatened to go the next day to kill the monster. “Ai-Ai-Yah!” cried the mother. “Don’t do it. There were many people strong and brave who could not kill him, and how will you do it?” But the children would not be dissuaded. Under the direction of the girl, the boys worked all night making bows and arrows. In the morning, in spite of the entreaties of their mother, they set out to hunt, and succeeded in killing a fur-seal, which the girl cooked and covered with feathers from her parka. Putting the meat on the platter, she started with it towards the lake, followed by her brothers. From a hill near by they had a good view of the lake and the monster, whose tail was above water. Here the girl ordered her brothers to wait out of danger, while she proceeded. When the monster saw her coming, he opened his mouth, drawing her to him; but before he had quite succeeded, he was obliged to go under. She took advantage of the opportunity, and, after putting down the meat, ran back as fast as she could. When she heard him emerge, she fell down on the ground, clutching with all her might some alder-bushes, and in this way escaped the fate of the meat, which the beast got into his mouth. After the monster had eaten, he went under the water; and in the mean time the girl gained the hill, where her brothers were waiting. They watched to see what would follow, and after a time they were made glad to see the monster appearing on the surface dead. The feathers of the parka in which the girl was born poisoned him, as they would any other animal. With this joyful news, the children hastened home to tell their mother. Around this place the family continued to live, and from them all the inhabitants of Bering Island are descended.

The Fight for a Wife

A reclusive young man, strengthened by lifting stones, ventured out to find a wife. In a distant village, he overcame challenges from the local champion: hunting white whales, winning a boat race using magic, and triumphing in a deadly wrestling match. Declared the new champion, he claimed his rival’s wives and possessions, securing love, glory, and respect through strength and cunning.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Hero’s Journey: The protagonist embarks on a transformative adventure, leaving his solitary life to face challenges and ultimately achieve his goal.

Cunning and Deception: He uses wit and magical means, such as transforming his boat into a beluga, to outsmart his opponent during the boat race.

Conflict with Authority: By defeating the local champion, he challenges and overturns the existing power structure in the village.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Unga story

Once upon a time there was a young man who lived all alone, far from other people. He had a habit of lifting stones, — at first small ones, but he gradually grew so strong that even large ones yielded to him. When he became old enough to marry, he decided to go out in the world to get a wife, — peaceably if he could, but he was also prepared to fight for her.

After several days’ paddling, he came one night to a village. In one hut he saw a light, and thither he directed his footsteps, and found a young girl, who greeted him, gave him something to eat and a place to sleep. As soon as the inhabitants of the village heard of the presence of a stranger they sent him a challenge.

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An old man presented himself, and through the intestine window shouted, “Our champion would like with the new arrival try his strength.” The meaning of the words were explained to the young man by the girl, and she advised him to accept.

The first test of skill consisted in securing white whales. Each contestant went in his own boat in the presence of the villagers. In the evening they returned; and the new-comer, having secured the largest number of these animals, was declared the victor.

On the following day another challenge was delivered in the manner indicated above. This time it was to be a boat-race. When the rivals met on the beach, their bidarkas were side by side; and between them was placed a bow and arrow, to be used by the victor on the vanquished. The race was to be around a large island facing the village. They got away together, and for a time the contest was in doubt — first one and then the other leading. But as the race progressed, the local champion took the lead, and gradually drew away from his rival until he lost sight of him altogether. So certain were the old men on the shore of the outcome of the race, that they would not even remain to see the finish. But the new-comer, when he saw himself outdistanced, turned to his boat, which was made of beluga (white whale) skin, and commanded it to be changed to a beluga, swim under the water, and overtake the local champion. When close to the shore, he came up, assuming his natural shape, and landed. The local champion, on looking back and not seeing his rival, slowed up, feeling certain of victory. Great was therefore his astonishment and fright on beholding him on the beach with the bow in his hand. He had little time to think, for the twice victorious hero shot him. While eating supper at the home of the young girl, an old man came to request him to go to the beach to withdraw the arrow from the local hero, since no one else could do it. He went and did as he was asked, and the ex-champion became well again.

When the evening of the third day came around, the young man was challenged once more, in the usual manner, to a wrestling-match to take place in the “Large House.” In the centre was a large pit, fenced in, containing many human bones and shaman worms. It was understood that the victor was to throw his victim into the pit, from which he could not get out, and where the worms would eat him. Life, love, and glory hung on the outcome of the struggle, and both men fought hard and long. At last the stone-lifting exercise of the new-comer came to his aid. By a skilful movement he lifted the local champion off his feet and threw him into the pit.

The crowd declared the young man from now on their champion. He went to the home of his defeated rival to claim the spoils of war, which in this case included two wives, furs, etc.

The Woman with One Eye

A fisherman with two wives feigned death and instructed them to bury him in a barabara with his belongings. As they carried his body, he secretly smiled whenever one wife struggled. Upon reaching the barabara, he escaped at night, loaded his bidarka with his possessions, and departed to live with a one-eyed woman. His wives, discovering his absence, mourned in despair.

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore
Vol. 22, No. 83, Jan. – Mar., 1909

► Themes of the story

Cunning and Deception: The fisherman deceives his wives by pretending to be dead to escape from them.

Love and Betrayal: The fisherman betrays his wives by abandoning them to be with another woman.

Moral Lessons: The tale imparts lessons about trust, deception, and the consequences of one’s actions.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Told in English by an Aleut boy of Unga, and here reproduced verbatim

Once upon a time there was a man and he was married to two women. He was a fisherman. He was fishing for a long time and he saw a sand-spit and there was fire burning there and he saw smoke. Then he went ashore. Soon as he came to the house he saw an old woman with one eye. That old woman asked him if he was married and he said, “Yes.” Then he gave the old woman some of his fish and went back to his place. He came to his home and told his women if he dies to put him in a barabara and his bidarka and bow and arrows, spears and knives. His wives said, “Yes, we will do what you say.” Then he died after that; then the two ladies put him inside the bidarka and put his things inside the bidarka and some other things into the barabara. Those two ladies were crying like anything.

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That other lady — the one carrying the stern of the bidarka — dropped her end of the bidarka, being too heavy for her. That man he laughed a little, he smiled a little. That head-lady said, “This dead fellow laughed a little.” And that lady who dropped her end she was growling, “You think a dead people will laugh.” — “I saw him laughing myself,” that lady said.

Then they walked on again to the barabara. It was a long ways to that barabara. That lady, she was tired all the time and she dropped her end again. When she dropped her end the man laughed again, and he did not want the ladies to know that he is not dead, he was making out that he was dead all the time. They brought him to the barabara. Then these two ladies were crying all the time. They went home to go to sleep. Then at night that man he woke up, he took his bidarka to the beach and he loaded his bidarka with his things that he had in the barabara, then he started off for that woman with the one eye.

When those two ladies woke up in the morning they went to the barabara to see if that man is there. When they came to that barabara they did not find that fellow in there. Then they were crying more again.

Then that man was fishing for the woman with the one eye. (The sequel to this story is very much like that in the story of The Woman with One Eye given above.)