“Kugan Agalik”, the Appearance of the Devils

The Aleuts performed Kugan Agalik, a secretive play orchestrated by men to instill obedience and faithfulness in women. Disguised as devils, men staged terrifying abductions, culminating in dramatic rescues and symbolic sacrifices. This elaborate deception reinforced fear and submission, rooted in spiritual beliefs. The secrets, revealed only with Christianity’s arrival, highlight the manipulation of tradition to enforce social control.

Source
The Songs and Stories of the Aleuts
collected by F.A. Golder
The Journal of American Folklore

Vol. 20, No. 77, Apr. – Jun., 1907


► Themes of the story

Cunning and Deception: Men deceive women by pretending to be devils, manipulating them into submission.

Ritual and Initiation: The play serves as a ritualistic method to enforce societal norms and initiate women into expected behaviors.

Illusion vs. Reality: The women are led to believe in the real presence of devils, blurring the lines between illusion and reality.

► From the same Region or People

Learn more about the Aleut people


Translated from Veniaminov

The primitive Aleuts had a very effectual way of impressing on their wives the benefits of obedience and faithfulness, and training their daughters in the virtues and proper ways of life. They accomplished these objects by means of a play, which was unlike any of their other plays, or a shaman play. It was known as “Kugan Agalik (“the appearance of the devils”). The mysteries of the play were known to the men only, who, under the penalty of death, guarded them secretly, and were not allowed to disclose them to their wives, mothers, or sweethearts. A traitor had to suffer violent death, and that inflicted by his nearest blood relative. When of age the young men were initiated into its mysteries either by their fathers or uncles.

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It was not until the advent of Christianity that the women discovered how badly imposed upon they had been.

The play was performed in the following manner:

When the Aleuts decided or saw the need of performing it, they, in good time, assigned to all and each parts and places of action. On the morning of the day when the play was to be given, a part of the men, assigned to play the role of the devils, left the village for a couple of days or more, pretending they were going hunting; and those who remained at home when it was getting late, became all of a sudden restless, frightened, watchful, making believe that they had a foreboding of a calamity near at hand. In this way the men frightened the women, who were not permitted to leave the barrabara lest some harm befall them.

Shortly after the first fright and while in this condition, a loud and unusual noise outside was heard; and one of the brave men was sent out to investigate. He had not been out more than a moment before he came running back in great terror and consternation, saying: “The devils will soon appear.” He had scarcely done, when from all sides outside there arose terrible knockings and noises, so that it seemed the barrabara would crumble to pieces, and in addition to this there were ravings and awful shrieks in a strange voice. Then all the men of the barrabara would gather and place themselves in a defensive position, and cry to each other: “Stand up to it; be firm; don’t give up.” While in this mental state, the terrible devil, so tall that he could barely stand up in the barrabara, and dressed in a grassy suit, came in view and with dreadful roaring and whistling dropped into the barrabara through the opening in the ceiling. “Quickly put out the light!” all the men yelled, and that done the shrieking, whistling, howling, knocking, and all the other frightful noises increased. The devil was surrounded and attacked. “Wrestle; beat him; drive him out!” the chief shouted to his men. With each order the tumult swelled; in addition, [all sorts of] cracking, breaking, groaning, in fact – all conceivable noises filled the air. This fight and excitement lasted for a time, until the devil was overpowered and driven out, followed by the men yelling and screaming, but gradually the noise subsided, and then ceased altogether. A little later the devil-drivers returned to the barrabara, and after lighting the fires, looked about to see if any of their own men were hurt or missing, and nearly always there was somebody missing. On discovering this fact a new uproar arose: “Quickly get a woman for an offering, for a ransom for the kidnapped one!” and seizing the woman decided upon previously, and who was in a semi-conscious or unconscious state, [went] out with her. After a little time the men returned, carrying the missing man, who was apparently dead; the woman was also brought back with honor. Then followed the resurrection of the dead man, effected by beating him with inflated bladder, and calling to him to “Arise you are now with us.” Little by little he would become conscious again. His relatives, then, give him to the [shaman] who redeemed him from the devil with her person. With this, the performance ended.

A few days later returned the departed hunters, who were informed of the devil’s appearance, of the man’s abduction and his redemption.

The hunters listened to it with unusual attention and fright. As the belief of the Aleuts was wrapped up in spirits and devils, it is not to be wondered that the women were in constant dread of them, and on that account were more obedient and faithful than they would have been otherwise.


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The Woman with One Eye

An Aleut hunter vanished, leaving his two wives in despair. A bird revealed his survival with a new partner, a grotesque one-eyed woman. The wives confronted and killed her, then discovered their husband. Enraged by his betrayal, they drowned him despite his pleas for reconciliation. This cautionary tale warns against deceit and neglect in relationships, emphasizing justice over betrayal.

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 hunter’s abandonment of his two wives for another woman exemplifies betrayal within a relationship.

Revenge and Justice: The wives’ actions in confronting and ultimately killing both the one-eyed woman and their unfaithful husband highlight themes of retribution and the pursuit of justice for personal wrongs.

Cunning and Deception: The hunter deceives his wives by feigning disappearance or death, while the wives employ cunning to discover his whereabouts and exact their revenge.

► From the same Region or People

Learn more about the Aleut people


Unga story

An Aleut with his two wives lived in a bay far from other people. Each day the man would go out in his one-hatch bidarka to hunt, leaving the women at their work, and in the evening they would all meet again. One day he departed as usual, but did not return in the evening, and many weeks passed before anything was heard about him. Food and wood were giving out, and the poor women did not know what to do. Worry and anxiety about the fate of their husband made them old and ill; and the only thing that kept them alive was hope, for they could not believe that he was dead. From an eminence near the hut they daily took turns watching for his coming. While one of the women was thus occupied, a bird alighted on an alder-bush, and said:

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“Chick, chickee, chick! Your husband is not drowned. He lives. By yonder point there is a beach, near there a hillock, close to that a barabara in which there is a woman with whom your husband is at present living. Chick, chickee, chick!”

The frightened woman ran quickly to the hut to tell her partner in desertion the news, but the latter would not believe it.

The following day the two went together, and while they sat there the little bird came; and this is what it sang, “Chick, chickee, chick! Your (plural) husband is not dead. He lives. Around the point is a beach, close to it a little hill, alongside of it a barabara in which there is a woman with whom your husband lives. Chick, chickee, chick!” Having said this, it flew away.

Both women felt that the bird had told them the truth, and they decided to find their husband. For several days they walked before they rounded the point where they saw the beach, the hillock, the barabara, and in the distance, out in the bay, a man fishing. They neared the hut very quietly, and, on peeping through a hole, were startled to see an old woman who had in the middle of her forehead one eye very much diseased, giving her a very ugly appearance. One-Eye somehow became aware of the presence of people outside, and called out, “Come in, come in !” The visitors entered and sat down near the fire, over which was boiling a pot of soup, of which they were asked to help themselves. But as no clam-shells with which to dip were offered them, they could not eat. One of the visitors then asked One-Eye who the person was in the bidarka fishing. She replied that it was not a bidarka at all, but a rock which at low tide seemed like a man fishing from a bidarka. She again invited her guests to eat, but they told her that they could not without spoons (clam-shells). The hostess tried to show her visitors how to eat without spoons by bending her head over the pot; but before she finished her illustration, the two women jumped on her and shoved her face into the soup until she was dead. Dressing her in her parka (fur cloak), and taking her to a conspicuous place on the beach, they propped her up into a natural position and left her there.

Towards evening the fisherman pulled for the shore, and, as he came close to the beach, the two women in hiding recognized their long-lost husband. He got out of the boat and went towards One-Eye, and, holding before him a fish, said, *’ Whenever you love me, you come to the beach to greet me.” But as he received no answer, he came to her and put his arms around her, which caused them both to fall over. While he was in this attitude, his two wives jumped out and appeared before him. On seeing them, he made a dash for his boat. They followed, and came up with him just as he was about to paddle away. One seized the bidarka. and the other grabbed the paddle, and said to him, “We thought that you were dead, and we mourned and suffered, while you were here all the time. Now we are going to kill you.” — “Don’t kill me! I will go home with you, and we will live as formerly.” — “No, no! We will kill you.”

Saying this, they pushed the bidarka out until the water reached their necks, and there turned it over and drowned their faithless and cowardly husband.


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The “Unnatural Uncle”

In a remote village, a cruel man repeatedly tried to kill his nephew, disguised as a girl to avoid suspicion. Despite several deadly traps involving a log, bluff, and clam, the resourceful boy survived each attempt. Ultimately, the boy exacted justice, rescuing his parents and banishing his uncle. The family found peace and safety in a distant land of eagle people.

Source
Tales from Kodiak Island
collected by F.A. Golder
The Journal of American Folklore

Vol. 16, No. 61, Apr. – Jun., 1903


► Themes of the story

Good vs. Evil: The narrative highlights the struggle between the boy’s innocence and his uncle’s malevolence.

Trials and Tribulations: The boy faces and overcomes a series of life-threatening challenges set by his uncle.

Cunning and Deception: Both the boy and his uncle employ cunning and deceit—the uncle in his murderous plots and the boy in his survival strategies.

► From the same Region or People

Learn more about the Aleut people


These tales were obtained by the author at Unga Island, Alaska, during a three years’ residence. They were told in the Russian language by Mrs. Reed, Nicoli Medvednikoff, Corneil Panamaroff, all natives of the island of Kodiak where they had heard them, and translated some literally, others more freely. The natives of Kodiak speak Russian almost as freely as they do their mother tongue. They call themselves “Aleuts,” and wherever that word is used, it refers to them, and not to the real Aleuts to the west. The author has but lately returned from Alaska.

In a village lived a man, known to his neighbors as “Unnatural Uncle.” When his nephews became a few years old, he would kill them. Two had already suffered death at his hands. After the second had disappeared, his wife went to the mother of the boys, and said: “Should another boy be born to you, let us conceal the fact from my husband, and make him believe the child a girl. In that case he will not harm him, and we may succeed in bringing him up.”

Not long after the above conversation another nephew was born. Unnatural Uncle, hearing that a child was born, sent his wife to ascertain the sex of the child. She, as had been agreed upon, reported the child a girl. “Let her live,” he said.

The two women tended and dressed the boy as if he were a girl. When he grew older, they told him to play with the girls, and impressed upon him that he should at all times imitate the ways, attitudes, and postures of the girls, especially when attending to the calls of nature. Unnatural Uncle watched the boy as he was growing up, and often wondered at his boyish looks. One day the boy, not knowing that his uncle was about and observing him, raised up his parka, and so exposed his body.

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“Ah,” said Unnatural Uncle to his wife, on reaching home, “this is the way you have fooled me. But I know everything now. Go and tell my nephew I wish to see him.”

With tears in her eyes the poor woman delivered the message to the nephew, told him of the disappearance of his brothers, and of his probable fate. The father and mother of the boy wept bitterly, for they were certain he would never return. The boy himself, although frightened, assured his parents to the contrary, and begged them not to worry, for he would come back safe and sound.

“Did my brothers have any playthings?” he asked before going.

He was shown to a box where their things were kept. In it he found a piece of a knife, some eagle-down, and a sour cranberry. These he hid about his person, and went to meet his uncle. The latter greeted him, and said : “Nephew, let us go and fetch some wood.”

When they came to a large forest, the boy remarked: “Here is good wood; let us take some of it, and go back.”

“Oh, no! There is better wood farther on,” said the uncle.

From the forest they stepped into a bare plain, “Let us go back. There is no wood here,” called the boy. But the uncle motioned to him to come on, telling him that they would soon find better wood. A little later they came to a big log. “Here is what I want,” exclaimed the uncle, and began splitting it. “Here, nephew, jump in, and get that wedge out,” called the uncle to the boy, as one of the wedges fell in. When the boy did so, the man knocked out the other wedges; the log closed in on the boy, and held him fast. “Stay there!” said Unnatural Uncle, and walked off.

For some time the boy remained in this helpless condition, planning a means of escape. At last he thought of his sour cranberry, and, taking it in his hand, he rubbed with it the interior of the log from edge to edge. The sourness of the berry caused the log to open its mouth, thus freeing him.

On his way back to the village, he gathered a bundle of wood, which he left at his uncle’s door, announcing the fact to him : “Here, uncle, I have brought you the wood.” The latter was both surprised and vexed at his failure, and determined more than ever to kill the boy. His wife, however, warned him: “You had better not harm the boy; you have killed his brothers, and if you hurt him, you will come to grief.”

“I will kill him, too,” he savagely replied.

When the boy reached his father’s home, he found them weeping and mourning. “Don’t weep!” he pleaded. “He cannot hurt me; no matter where he takes me, I will always come back.” In the morning he was again summoned to appear at his uncle’s. Before going, he entreated his parents not to feel uneasy, assuring them that no harm would befall him, and that he would be back. The uncle called the boy to go with him after some ducks and eggs. They passed several places abounding in ducks and eggs, and each time that the boy suggested, “Let us take these and go back,” the uncle replied: “Oh, no! There are better ducks and eggs farther on.” At last they came to a steep bluff, and, looking down, saw a great many ducks and eggs. “Go down carefully, nephew, and gather those ducks and eggs. Be quick, and come back as soon as you can.”

The boy saw the trap at a glance, and prepared for it by taking the eagle-down in each hand, between thumb and finger. As the boy took a step or two downward, the uncle gave him a push, causing him to lose his footing. “He will never come back alive from here,” smiled the uncle to himself, as he walked back. If he had remained awhile longer and looked down before going, he would have seen the boy descending gently instead of falling. The eagle-down kept him up in the air, and he lighted at his own pleasure safe and sound. After gathering all the ducks and eggs he wanted, he ascended by holding up the down, as before, and blowing under it. Up, up he went, and in a short time stood on the summit. It was night before he sighted his uncle’s home. At the door he deposited the birds and eggs, and shouted: “Here, uncle, are the ducks and eggs.”

“What! back again!” exclaimed the man very much mortified. His wife again pleaded with him to leave the boy in peace. “You will come to grief, if you don’t,” she said. “No; he cannot hurt me,” he replied angrily, and spent the remainder of the night thinking and planning.

Although he assured them that he would return, the boy’s parents did not have much faith in it; for he found them on his return weeping for him. This grieved him. “Why do you weep?” he said. “Didn’t I say I would come back ? He can take me to no place from which I cannot come back.”

In the evening of the third day the aunt appeared and said that her husband wished the boy. He told his parents not to be disturbed, and promised to come back soon. This time the uncle invited him to go with him after clams. The clams were very large, large enough to inclose a man. It was ebb tide, and they found plenty of clams not far from the beach. The boy suggested that they take these and go back, but the uncle put him off with, “There are better clams farther out.” They waded into the water, and then the man noticed an extraordinarily large clam. “Take him,” he said, but when the boy bent over, the clam took him in. So confident was Unnatural Uncle of his success this time that he uttered not a word, but with a triumphant grin on his face and a wave of his hand he walked away. The boy tried to force the valves apart, but not succeeding, he cut the ligament with his piece of a knife, compelling the clam to open up little by little until he was able to hop out. He gathered some clams, and left them at his uncle’s door as if nothing had happened. The man, on hearing the boy’s voice outside, was almost beside himself with rage. His wife did not attempt to pacify him. “I will say nothing more,” she said. “I have warned you, and if you persist in your ways, you will suffer.”

The next day Unnatural Uncle was busy making a box.

“What is it for?” asked his wife.

“A plaything for our nephew,” he replied.

In the evening the boy was sent for. On leaving his parents, he said: “Do not feel uneasy about my absence. This time I may be away a long time, but I will come back nevertheless.”

“Nephew, here is something to amuse you,” said his uncle. “Get inside of it, so that I may see whether it fits you.” It fitted him, so did the lid the box, and the rope the lid. He felt himself borne along, and from the noise of the waves he knew it was to the sea. The box was lowered, and with a shove it was set adrift. It was stormy, the waves beat over the box, and several times he gave himself up as lost. How long he drifted he had no idea; but at last he heard the waves dashing against the beach, and his heart rejoiced. Louder, and louder did the joyful peal sound. He gathered himself together for the sudden stop which soon came, only to feel himself afloat again the next moment. This experience he went through several times, before the box finally stopped and he realized he was on land once more.

As he lay there, many thoughts passed through his mind: where was he? was any one living there? would he be saved? or would the flood-tide set him adrift again? what were his people at home doing? These, and many other thoughts passed through his brain, when he was startled by hearing voices, which he recognized, a little later, as women’s. This is what he heard:

“I saw the box first,” said one.

“No, I saw it first,” said the other.

“I am sure I saw it before you,” said the first speaker again, “and, therefore, it is mine.”

“Well, you may have the box, but its contents shall belong to me,” replied the other.

They picked up the box, and began to carry it, but finding it somewhat heavy and being anxious to know what it contained, they stopped to untie it.

“If there are many things in there, I shall have some of them,” said the first speaker, who rued her bargain. The other one said nothing. Great was their surprise on beholding him. He was in turn surprised to see two such beautiful girls, the large village, the numerous people, and their peculiar appearance, for he was among the Eagle people in Eagle land. The full grown people, like the full grown eagles, had white faces and heads, while those of the young people, like those of young eagles, were dark. Eagle skins were hanging about all over the village; and it amused him to watch some of the people put on their eagle skins and change to eagles, and after flying around, take them off and become human beings again.

The girls, being the daughters of the village chief, led the boy to their father, each claiming him. When he had heard them both, the chief gave the boy to the older girl (the second speaker). With her he lived happily, but his thoughts would very often wander back to his former home, the people there, his parents; and the thought of his uncle’s cruelty to them would make his heart ache. His wife noted these spells of depression, and questioned him about them until he told her of his parents and uncle. She, like a good wife, bade him cheer up, and then went to have a talk with her father. He sent for his son-in-law, and advised him to put on his (chief’s) eagle skin, soar up high until he could see his village, fly over there, visit his parents, and bring them back with him. He did as he was told, and in a short time found himself in the village. Although he could see all other people, his parents were not in sight.

This was in the evening. During the night he went out to sea, brought back a large whale, and placed it on the beach, knowing that all the villagers would come out for the meat. The first person to come to the village beach in the morning was Unnatural Uncle; and when he saw the whale, he aroused the village, and a little later all, except the boy’s father and mother, were there, cutting and storing up the whale. His parents were not permitted to come near the whale, and when some of the neighbors left some meat at their house. Unnatural Uncle scolded, and forbade it being done again. “I can forgive him the killing of my brothers, the attempts on my life, but I will revenge his treatment of my parents.” With these thoughts in his mind, the eagle left his perch, and flew over to the crowd. He circled over its head a little while, and then made a swoop at his uncle. “Ah, he knows that I am chief, and the whale is mine, and he asks me for a piece of meat.” Saying this, he threw a piece of meat at the eagle. The second time the eagle descended it was still nearer the man’s head, but he tried to laugh it off, and turn it to his glory. The people, however, did not see it that way, and warned him to keep out of the eagle’s clutches, for the eagle meant mischief. When the eagle dropped the third time, it was so near his head that he fell on his face. The fourth time the eagle swooped him, and flew off with him.

Not far from the shore was a high and steep rock, and on its summit the eagle put down the man, placing himself opposite. When he had taken off the skin, and disclosed himself, he said to his trembling uncle : “I could have forgiven you the death of my brothers, the four attempts on my life, but for the cruel treatment of my parents you shall pay. The whale I brought was for my parents and others, and not for you alone; but you took entire possession of it, and would not allow them even to approach it. I will not kill you without giving you a chance for your life. Swim back to the shore, and you shall be spared.” As he could not swim, Unnatural Uncle supplicated his nephew to take him back, but the latter, putting on the eagle skin, and hardening his eagle heart, clutched him, and from a dizzy height in the air dropped him into the sea.

From the beach the crowd watched the fatal act, understood and appreciated it, and, till it was dark, continued observing, from the distance, the eagle. When all had retired, he pulled off the skin, and set out for his father’s barrabara. He related to his parents his adventures, and invited them to accompany him to his adopted land, to which they gladly consented. Early in the morning he put on again his skin, and, taking a parent in each claw, flew with them to Eagle land, and there they are living now.


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The Two Inquisitive Men

Achayongch and Achgoyan, two aloof yet inquisitive men, embark on perilous journeys to investigate mysterious figures. Laden with peculiar belongings, they confront hostile adversaries and endure surreal challenges. On their final venture, tricked by an old man on an island, they are capsized, transforming into two capes. Their restless spirits symbolize the turbulence that now defines those coastal regions.

Source
Tales from Kodiak Island
collected by F.A. Golder
The Journal of American Folklore

Vol. 16, No. 60, Jan. – Mar., 1903


► Themes of the story

Quest: The protagonists embark on journeys to investigate mysterious figures, driven by their inquisitiveness.

Transformation: Their final journey results in their transformation into two capes, altering their existence.

Cunning and Deception: They are deceived by an old man on an island, leading to their downfall.

► From the same Region or People

Learn more about the Aleut people


These tales were obtained by the author at Unga Island, Alaska, during a three years’ residence. They were told in the Russian language by Mrs. Reed, Nicoli Medvednikoff, Corneil Panamaroff, all natives of the island of Kodiak where they had heard them, and translated some literally, others more freely. The natives of Kodiak speak Russian almost as freely as they do their mother tongue. They call themselves “Aleuts,” and wherever that word is used, it refers to them, and not to the real Aleuts to the west. The author has but lately returned from Alaska.

There were two men; the name of one was Achayongch, the name of the other Achgoyan. They lived together, but spoke and looked at each other only when really compelled to do so. Anything happening at other places was known to them, and they generally went there to investigate. They went, looked, said not a word, did not a thing, and returned. One day, as they were sitting in their barrabara around the fire, their backs toward each other, and eating shell-fish, Achgoyan pulled out a feather from his hair, threw it from him, and said, “Achayongch, what shall we do? There is a man living over there on the other side. He hunts every day with his sling.”

Achayongch was silent for awhile, then he scratched his ear, and said, “I do not know what is the matter with me. There is much whistling in my ear.”

Silence for a long time; finally Achgoyan, pulling out another feather from his hair, and throwing it from him, said, “Achayongch, what shall we do? There is a man living over there on the other side. He hunts every day with his sling.”

After scratching his ear, Achayongch replied, “I do not know what is the matter. There is much whistling in my ear.”

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A third time Achgoyan threw away a feather, saying, “There is a man living on the other side whose name is Plochgoyuli. He hunts every day with his ‘plochgo’ (sling). We will go and see.”

They set about preparing for the trip. On the canoe was piled the barrabara, the bugs and insects of the barrabara (they, being considered personal property, went with the house and person), the grave and remains of their wife. Achgoyan then thought that the canoe was sufficiently loaded; but on launching it was discovered too heavily loaded on one side; and in order to have it equally heavy on both sides, they dug up a little hillock, and put it on, and when they had filled hollow reeds with fresh water, started off.

Coming close to the other shore, they saw Plochgoyuli hunting ducks with his sling. He saw them too, knew the nature of their visit, and on that account threw rocks at them so as to destroy them. The first rock hit close to the canoe, and made Achgoyan, exclaim, “Ka! Ka! Ka! Ka! It nearly hit.” The second rock hit still closer, and he exclaimed again, “Ka! Ka! Ka! Ka!” and as the rocks continued coming, they steered their canoe around, but not before Plochgoyuli had damaged the canoe. On returning home, all the things were replaced.

A few days later they were sitting in the barrabara around the fire, their backs toward each other, eating shell-fish. Achgoyan pulled out a feather, and throwing it from him, said, “Achayongch, there is a man living on an island. He heats a bath, and catches codfish every day.”

Achayongch scratched his ear, and replied, “I do not know what is the matter; but there is much whistling in my ear today.”

A pause; then Achgoyan pulled out another feather, saying, “Achayongch, there is a man living on an island in the middle of the sea whose name is Petingyuwock. He heats a bath, and catches codfish every day.”

“I do not know what is the matter; but there is much whistling in my ear today,” answered Achayongch.

Silence for a long time; finally Achgoyan, pulling out a third feather, spoke up, “Achayongch, there is a man living on an island in the middle of the sea, whose name is Petingyuwock. He heats a bath, and catches codfish every day. Let us go and see.”

They paddled off in the canoe, loaded with barrabara, bugs, grave, and hillock. On reaching the island, they beached the canoe, and went into the barrabara. An old man who was sitting there exclaimed, “Futi ! where is the man-smell coming from?”

“We came to see because we heard that there is a man living here who heats a bath, and catches codfish every day.”

“The bath is ready,” said Petingyuwock, and Achayongch and Achgoyan went in to take a bath. While they were bathing, the old man tied together a lot of thin, dried kelp, which he had kept to make clothes, into a long rope, and fastened one end of it to the canoe. That done, he roasted a codfish and gave it to the men when they came out of the bath. “There is a strong wind blowing. You had better hasten back,” suggested the old man.

The men pushed off against a strong sea-breeze; and when quite a distance from the shore, the old man commenced pulling his end of the rope, gradually drawing them back, and when he had them close to the shore, asked them why they delayed, since the wind was freshening up every moment. A second time they started. This time they went about half way across before Petingyuwock, who was in the barrabara, began hauling in the rope until the canoe was on shore again. He then came out, and demanded to know why they did not go while there was yet time. The third time they paddled against such a strong breeze that with great difficulty headway was made at all. When half way across, the old man pulled again the rope, but the wind upset the canoe.

The grave of their wife became a porpoise. Achayongch and Achgoyan were cast on the shore, where they became two capes; and since then quiet and peace are unknown on capes; for the men were inquisitive.


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