Story of heretics with iron teeth

Three brothers, married to three sisters, go to check their traps, leaving their wives and children behind. The middle sister repeatedly claims their husbands are returning early, but the others dismiss her. When the men arrive, the youngest sister notices their unusually black teeth, which grow long and sharp. She flees, lures one man into a trap, and kills him. When the men search, they find the women gone, and the fate of the captives remains unknown.

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

► Themes of the story

Cunning and Deception: The youngest sister employs clever tactics to deceive and ultimately defeat the heretic, showcasing her resourcefulness in a perilous situation.

Family Dynamics: The narrative centers on the relationships between the three sisters and their husbands, highlighting trust, communication, and the protective instincts that arise in times of danger.

Moral Lessons: The tale imparts lessons on vigilance, quick thinking, and the importance of trusting one’s instincts when faced with unfamiliar or threatening situations.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman. Recorded by Mrs. Sophie Bogoras, in the village of Markova, the Anadyr country, winter of 1900.

There were three brothers who were married to three sisters. The oldest brother was married to the eldest sister, the middle brother to the middle sister, and the youngest brother to the youngest sister. When fall came, they set off to examine their deadfalls. Their wives and children stayed alone in their settlement.

The eldest sister had three children, the middle sister, had only one, and the youngest, none at all.

One day the middle sister, who had been outside, came back saying, “Our husbands are coming home.”

The other said, “Why, it is too early. You are mistaken.” She ran out again, and instantly came back: “Our husbands are coming home.” So the others were quite angry. “Stop talking! Nobody is coming. It is sinful to talk such nonsense.”

► Continue reading…

But she would not obey, and repeated the same thing. In the evening, after sunset, they heard the rattling of runners and the yelping of dogs. Sleigh-bells jingled merrily, and voices rang with laughter. Their husbands were coming back from the forest. Oh, they felt quite joyful, and busied themselves getting supper ready. The eldest sister prepared tea for them; the middle sister brought in plenty of meat, and cooked the meal; the youngest sister had nothing particular to do. She looked at them from the sleeping compartment through a chink in the partition. All at once she noticed that the teeth of the men were quite black.

She was astonished, and said to the middle sister, “Ah! sister dear, why is it that our husbands have such black teeth?”

“Oh, don’t!” retorted the other one. “They are our own husbands. What can we say about their teeth. Maybe they have eaten some blackberries in the forest.”

“It is cold weather now. There are no blackberries.”

“Perhaps you gave them burnt meat.”

“It is you who gave them meat, and it was juicy and not burnt.”

“Or perhaps it is because they have iron teeth.”

At this time, the teeth of the men were half a foot long. They protruded from their mouths, sharp-edged, and bright like so many daggers. The youngest sister rushed out of the house.

“Catch her, catch her!” cried the middle sister, but she was gone.

She ran through the dense forest straight on, like a frightened doe; and in the end when she could run no more, she stopped at a small opening and started a fire. She found the stump of a tree that was similar to her in bulk and size. She cut it off and put it near the fire. She took off her clothes and wrapped them around the stump. She also put her cap on it. Then she took a stake as strong as a spear shaft and burnt its point in the fire until it became hard and sharp. With this wooden spear she concealed herself behind a bush. Oh! a noise was heard in the forest, a gnashing of teeth, and cracking of branches, which snapped off and fell down. It was the heretic coming in pursuit of her. He rushed toward the fire, and with his terrible jaws he instantly seized the stump about the middle. His iron teeth stuck in the wood and he could not disengage himself. The woman sprang from the bush and stabbed him from behind with her wooden lance. The burnt point entered his anus and came out at the mouth. He was there like a fish on a roasting rod. She ran the other end of the stake deep into the ground, and left him there. She was afraid to return home, and went to another settlement not far away. When she had told her story the men took their spears and axes and went in search of the monsters. When they came to the house, the heretics had gone. The women and children had also gone. They looked for the bones, supposing that the monsters might have eaten the people, but they found nothing: It is not known what they did to their captives. Perhaps they carried the women away and married them. The real husbands of the women came home after a week, but their house was empty.

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

Story of a stepmother and her stepdaughters

An old man remarries a Yahga-Witch, who treats his daughter cruelly. One day, the girl is sent to wash a net but the current sweeps it away, leading her to the lower world. She cleans a stable, barn, and house, where an old woman helps her, giving her a silver net and a magical box that provides food. The Witch’s daughter follows the same path but opens a box that burns them both. The old man and his daughter then live with the kind old woman.

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

► Themes of the story

Trials and Tribulations: The stepdaughter faces numerous challenges, including the loss of the net and her subsequent journey to the lower world, testing her resilience and character.

Moral Lessons: The contrasting behaviors and outcomes of the stepmother’s daughter and the stepdaughter impart lessons on the virtues of kindness, diligence, and humility versus laziness and entitlement.

Supernatural Beings: The presence of the Yahga-Witch and the old woman in the lower world introduces elements of the supernatural, influencing the events and outcomes in the story.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Mary Alin, a Russianized Chuvantzi woman, in the village of Markova, the Anadyr country, winter of 1900.

There was an old man and his wife. The old woman died leaving a single daughter. The old man sought another wife, and married a widow, who had a daughter of her own. This widow was a Yahga-Witch. The stepmother had a violent dislike for her stepdaughter. She used to strike her hard and gave her nothing to eat. One day she sent her to the waterhole to wash some old nets. [Old nets are used in the households of the Russian and the Russianized natives instead of towels and napkins.] While the girl was washing it the swift current carried it away. She cried bitterly. Then she looked down the water-hole and saw a road. She descended and came to the lower world. She walked and walked, and then saw a horse stable. Several horses stood in it, and the place was quite unclean. So she cleaned it well, plucked some grass from under the snow among the tussocks, and brought it in for fresh litter. Then she continued on her way.

► Continue reading…

After a while she saw a cow barn. Several cows stood there. The barn was more filthy than the preceding one. She cleaned it well, and brought in some grass for fresh litter. Then she milked the cows and went away. After some time she came to a little house. It was so dirty that the rubbish covered the sill. She entered and cleaned the house. Then she made a fire and sat down on the bed. Sitting thus alone, she cried bitterly. All at once a noise was heard outside, and the shuffling of old feet clad in bristle-soled boots. There entered a small old woman. “Ah, my dear! whence do you come?” — “I have no mother. The Yagha-Witch was very hard on me. She sent me to the water-hole to wash an old net, and the current of water carried it off. So I thought, ‘She will surely kill me. I may as well descend to the lower world of my own free will?’” — “All right!” said the old woman, “you may pass this night in my house; and in the morning I will give you a net to make good your loss.”

In the morning the old woman gave her a net made of pure silver and also a small box with an iron cover. She said to the girl, “Give this net to the Yagha-Witch. She will thank you for it ever so much. You must keep the box for yourself. Everytime you feel hungry, you may call your father. Then open that box unseen by your stepmother. The box will give you-food and drink.” She took the presents and went home. She gave the silver net to the Yagha-Witch. Oh, the witch was so glad! She called her own daughter and gave her a piece of a new net, quite clean and white. Then she said, “Go to the water-hole. Perhaps they will give you something too.”

The daughter of the Yagha-Witch came to the water-hole. She washed the net. The current carried it off. She looked down the water-hole and saw a road. She followed it and came to the lower world. After some time she saw the horse stable. Several horses stood in it, and the place was unclean. The girl grumbled, “Oh, what a filthy place!” and passed by. Then she saw a cow barn. Several cows stood in it, and the place was dirtier than the preceding one. She passed by with much aversion. After that she came to the little house. It was so full of dirt that the rubbish covered the sill. “Oh, what awful dirt!” said the girl. She entered, however, and she sat on the bed in the cold and among the heap of rubbish, singing lustily. The old woman came in, and asked, “Oh, my dear! where do you come from?” — “My mother sent me to wash a net, and the current carried it away. I looked down the water-hole and saw a road. I followed that road and came here.” The old woman gave her a net, the very same she had dropped into the water-hole, and also a large box with a cover of larch wood. She warned her also, “Be sure not to open this box in the presence of anyone! You must open it only when you and your own mother are together.” The girl went back and came out of the water place. “Mother,” she called to the Yagha-Witch, “I have a box, ever so large.” — “Do not open it, will you?” said the mother. They took the box and hid beneath a bush. Then she opened the lid. A flame came out and burnt them both. So they were destroyed. The old man and his daughter left that place and departed for the under world. They came to the old woman. The old man married her, and they all three lived together.

The end.

Lay of Bondandi (Kolyma version)

Bondandi is urged to hunt elk for bedding and coverlets but instead encounters a boat of girls from upstream. Though the girls approach him warmly, offering to cook and pick berries, he rejects them and hides in his cabin. Upset and frightened by his rejection, the girls weep, curse their misfortune, and lament being driven away by Bondandi.

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

► Themes of the story

Love and Betrayal: The girls’ affectionate approach towards Bondandi and his subsequent rejection highlight themes of unrequited love and emotional betrayal.

Community and Isolation: Bondandi’s choice to isolate himself from the approaching girls reflects themes of solitude versus social interaction.

Moral Lessons: The tale imparts lessons on hospitality, social interaction, and the consequences of rejecting communal bonds.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Helen Dauroff, a Russian creole woman, in the village of Pokhotsk, winter of 1900.

Bondandi, get up, get up!
Go and kill an elk
For our bedding,
For child’s coverlet.
A boat comes from upstream
With such nice girls,
With such long-nosed ones!
I saw the girls
And hid in the cabin.
The girls came there,
They tugged at me,
They pressed me down.

We girls we have come
To cook fat soup for you,
To pick berries for you.’
He repulsed the girls,
And hid in the cabin.
The girls wept aloud,
The girls whimpered low,
They were much frightened,
And cursed their luck,
‘Bondandi drove us off,
Bondandi drove us away.

► Continue reading…

A Markova tale

Three brothers—Grass-Leg, Bladder, and Little-Finger—face tragic misfortunes while eating blood soup. Little-Finger drowns trying to take marrow, Grass-Leg breaks his leg attempting to help, and Bladder laughs so hard he bursts. Their father, upon learning of these calamities from his wife, becomes enraged and kills her in anger, leaving the family in ruin.

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

► Themes of the story

Tragic Flaw: Each character exhibits a flaw leading to their demise—Little-Finger’s overreaching curiosity, Grass-Leg’s impulsive rescue attempt, Bladder’s excessive mirth, and the father’s uncontrollable anger.

Moral Lessons: The tale imparts lessons on the consequences of unchecked emotions and actions, illustrating how individual flaws can lead to personal and familial ruin.

Cunning and Deception: The story subtly reflects on the deceptive nature of appearances and actions, where seemingly harmless situations lead to fatal outcomes, emphasizing the unpredictability of life.

► From the same Region or People

North Asia
- Chuvan Lore

Learn more about the Chuvan people

Told by Katherine Alin, a Russianized Chuvantzi girl, twelve years of age, in the village of Markova. Recorded by Mrs. Sophie Bogoras, winter of 1900.

There were three brothers. One was Grass-Leg, another was Bladder, the third was Little-Finger. One time they ate blood-soup. Little-Finger saw some marrow, and wanted to take it; but he fell into the soup and was drowned. Grass-Leg wanted to help him, but in his hurry broke his leg, seeing which, Bladder laughed till he burst of laughter. Their father went and asked his wife, “Where are our children?” She told him. He was so angry that he killed her.

The end.

► Continue reading…

Story of the tom-cat and the cock

This is the Kolyma version of the well-known Old World story. Among the Russians of Europe several versions of it are known, mostly in rhymed prose. The Kolyma version is also in rhymed prose; but its form seems to be more ancient, and some of its details are not without interest.

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

► Themes of the story

Cunning and Deception: The She-Fox uses deceitful tactics to lure the Cock and capture him.

Trials and Tribulations: The Cock faces challenges, including abduction and the need for rescue.

Moral Lessons: The story imparts lessons about trust, caution, and the consequences of naivety.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Mary Shkuleff, a Russian creole girl, aged fourteen, in the village of Pokhotsk, the Kolyma country, summer of 1895.

There lived a Tom-Cat and a Cock. The Tom-Cat went to fetch fuel, and ordered the Cock to bake pancakes. Meanwhile there came a She-Fox and sang:

O Cock, my Cock! let me in!
We two shall play with little gold rings.
But the Cock refused to let her in.

Then she sang again:

O Cock, my Cock! the golden crest,
The battered head, the silken beard,
Permit me at least to warm one single nail.

The Cock felt compassion, and pierced with a needle a little hole in the window-skin. The She-Fox thrust her nail in through the hole, and tore off the window-skin.

► Continue reading…

Then she caught the Cock and carried him off through the window. The Cock sang aloud:

O Cat, my Cat!
The Fox is carrying me off
Beyond the dark forest,
Beyond the high mountains,
Beyond the white rocks,
Beyond the round lakes.

But the cat heard nothing and the Cock cried again:

O Cat, my Cat!
The Fox is carrying me off
Beyond the dark forest,
Beyond the high mountains,
Beyond the white rocks,
Beyond the round lakes.

The Cat heard this time, and chased the Fox. He swung over her head his mighty sword, but she slipped into her furrow and was gone. So the Cock went to market and bought for himself a fine dulcimer. Then he came to the Fox’s house, and sang thus:

Jingle, jingle, my fine dulcimer,
My golden one, my sonorous one!
Are you at home, O my red fox!
In your warm nest?
The first daughter of yours is the Small-Stuffed-One,
The second daughter is Palachelka.
The son is Valorous.
He went up the sky
Clap my little staff
At the oaken door-sill.
Bring me, O fox!
An oven-baked cake.

So the Fox said to the Small-Stuffed-One, “Go and give him this oven-baked-cake.” She went with the cake, but he struck her on the head and killed her.

He hid the carcass under the sand,
And the little skin under a heavy stone,
Lest the people see anything.

Then he sang again:

Jingle, jingle, my fine dulcimer,
My golden one, my sonorous one!
Are you at home, O fox!
In your warm nest?
You are
Quite fair of face,
But your husband is unfair.
Clap my little staff
Upon the oaken door-sill,
Bring me, O Fox!
An oven-baked-cake.

“Ah,” said the Fox, “go, Palachelka, and give him this oven-baked cake.” She went with the cake but he killed her likewise. Then he sang again:

“Ah!” said the Fox, “Go, little Cock, and give him this oven-baked cake!”

The Cock went with the cake, but the Tom-Cat caught the Cock and hurried back to his home. [According to another version, likewise from the Kolyma, the Tom-Cat killed also the mother Fox. He found the Cock firmly frozen in a block of ice, lying in the corner. He broke the ice, and thawed the Cock’s body before the fire. The Cock came to life, and crowed lustily.]

He gave the cock a sound thrashing. “Another time, whoever comes, you must not forget to keep the door tightly closed.” After that they lived happily.

Story about a crazy old man

An old hunter empties his three storehouses of food after a prophetic dream, disregarding his wife’s protests. When hunger strikes, they desperately search for scraps. A fly lands on their meager soup, leading to a comical confrontation where the wife is killed by her husband’s hatchet. He then chokes on a fish bone and dies.

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

► Themes of the story

Prophecy and Fate: The old man’s actions are driven by a prophetic dream about impending death, influencing his decisions and leading to the story’s tragic outcome.

Tragic Flaw: The old man’s impulsive and irrational behavior, stemming from his dream, serves as a tragic flaw that brings about the demise of both himself and his wife.

Moral Lessons: The narrative imparts lessons on the dangers of impulsive decisions, the importance of prudence, and the repercussions of not valuing one’s resources.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Marie Shkuleff, a Russian creole girl, in the village of Pokhotsk, the Kolyma country, summer of 1895.

There was an old man and an old woman. The old man was a good hunter: so he filled three large storehouses with the game he killed. One storehouse was full of reindeer and elks, another of seals and walrus, and a third was full of fish. They had plenty to eat. One morning he awoke, and said to his wife, “Listen, old woman! I dreamed last night that we were going to die. If this is so, then there is no need of all these stores of food. I want you to go to the first storehouse and throw all the food out to the ravens and the crows.” The old woman refused; but he was so angry that she finally went and did as she was bidden. She worked all day long, and was very tired. Then she went back to the old man. The next day she emptied another storehouse; and the next day she emptied the third one, and threw all the fish back into the water. “Let us swim off,” said the old man. The fish, however, was dead and dry, so it could not swim.

► Continue reading…

The following morning they awoke quite early. Neither was dead; and, moreover, both felt very hungry, but all their food was gone. “Ah!” said the old man, “You, old woman, go to the storehouses and look among the rubbish. Perhaps you will find some scraps.” The old woman really found some scraps, and brought them home. A few of them were reindeer meat, others were seal blubber, and a third kind were some heads of dried fish. They put all this into a large kettle and prepared a soup. They ate of it. All at once a fly settled on the brim of the kettle. Oh! both felt alarmed. The old woman seized her culver-tail, and the old man a hatchet, and both attacked that nasty fly. The old woman struck at it with the culver-tail, and overthrew the kettle. The old man threw his hatchet at it, but the hatchet hit the old woman and broke her head. She fell down dead. The old man ate the remainder of the soup, and a fish bone stuck in his throat of which he also died.

The end.

Story of transformed bears

A male and female bear cross a river, but the female drowns. The male mourns and leads a Christian hunter to her body. The hunter skins her leg and finds a gold ring with initials. The bear asks the hunter to bury them together, revealing their human past as lovers. The man reluctantly kills the bear and buries them both.

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

► Themes of the story

Transformation: The narrative reveals that the bears were once human lovers who, for unknown reasons, became unable to revert to their human forms, embodying a literal transformation from human to animal.

Sacrifice: The male bear’s insistence on being killed and buried alongside his companion demonstrates a profound act of sacrifice, choosing death to reunite with his beloved.

Moral Lessons: The tale imparts reflections on love, loss, and the consequences of actions that lead to irreversible changes, encouraging contemplation of human relationships and choices.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by John Sukhomyasoff, a Russian creole, clerk of the church, in the village of Nishne-Kolymsk, the Kolyma country, summer of 1896.

Two bears, male and female, swam across a large river. The current was so strong that it caught them and carried them on. The male bear succeeded in getting ashore, but the female was drowned. The male bear waited on shore for the body, and then dragged it up to a safe place. A Christian hunter was wandering about there. In the evening he stopped for the night, made a fire, and prepared some tea. All at once he saw a large male bear coming toward him. He caught up his bow; but in the bright light of the fire he saw that the bear was weeping like a man, so he laid down his bow and waited to see what would happen. The bear lay down near the fire and did not move. Early in the morning, with the first gray light of dawn, the bear arose and approached the man. He tugged at him with his paw, and nudged him, wanting him to get up. Then with his head and muzzle he indicated the direction in which he wanted him to go. The man was afraid, but at last obeyed the bear.

► Continue reading…

They came to the river. The body of the female bear was up on shore, hidden in some moss. The bear pulled it out of the moss up to the middle of the breast, and then looked up at the man. He pushed her right foreleg upward with his muzzle and in every possible way tried to explain his desire. At last the man understood that the bear wanted him to skin this leg. He took off the skin, and on the second finger of the paw, under the skin, was a gold ring with engraved initials on a seal. The bear ordered him to take off the ring and put it on his own finger. After that the bear dug a hole in the ground. It looked like a grave and the man helped him. The two worked together. The man dug with his ax and the bear with his mighty claws. When the grave was ready, the bear brought a number of tree trunks and arranged a framework within the grave. Then he lay down before the man, breast upward. He roared most piteously and stretched out his paws. He wanted the man to kill him and to bury them both in the same grave. He showed likewise with his paws that he wanted to have his breast bared. The man refused at first; but the bear was so insistent, that he gave in and stabbed him with his knife. He ripped up the skin of his breast, and saw a gold crucifix fastened to a thin silver chain, finely wrought. He took this off, and then buried both bears in the same grave. The name of the male bear was engraved on the chain. They were two lovers of the merchant class who used to meet in the form of bears; but one time, for some unknown reason, they were unable to assume human form again.

That is all.

Story of a foolish woman

A man with a foolish wife decides to test her by switching animals between deadfalls and nets. When they find treasure, the wife reveals it to the chief officer, leading to embarrassment for both. The wife demands a new dress, and the husband gives her a bull’s skin, causing chaos in church. Eventually, he punishes her severely, restoring her to her former self.

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

► Themes of the story

Cunning and Deception: The husband deceives his wife by swapping the hare and barbot between the deadfall and fish net, testing her gullibility.

Moral Lessons: The narrative imparts lessons on the consequences of foolishness and the importance of discretion, as the wife’s indiscretions lead to public embarrassment and punishment.

Conflict with Authority: The wife’s interaction with the chief officer, driven by her lack of discretion, brings the couple into conflict with local authority, resulting in further complications.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by John Sukhomyasoff, a Russian creole, the clerk of the church in the village of Nishne-Kolymsk, the Kolyma country, summer of 1896.

Once upon a time, there lived a man who had a foolish wife. He beat her and chastized her in every way, but could do nothing with her. One time he said to himself, “Let me test her! Perhaps she will become more sensible.” He had some deadfalls in the woods, and some fish nets in the water. He said to her, “Let us go and have a look at them!” They set off. The man examined a deadfall, and found in it a hare; then he found in a fish net a large barbot. He put the barbot into the deadfall, and the hare into the fish net.

That done, he called his wife. They came to the deadfall, and she saw the barbot. “Oh, oh!” said the woman, “how is it now? Barbots are caught in deadfalls!” — “So they are,” answered the man. They came to the fish net, and the hare was caught in its meshes. “And how is this?” said the woman. “Hares are caught in fish nets!” — “So they are,” answered the man.

► Continue reading…

They went back to the village, and passed the chief officer’s house. Some cows in the stable were lowing loudly. “Who is that crying?” asked the woman. “It is the chief officer,” said the man. “His women flog him most mercilessly.” — “Poor thing!” said the woman, “he cries so vehemently,” — “Why, he feels pain, therefore he is crying.”

They came home and found a treasure of silver money. “Mind,” said the man, “do not tell any one about it, lest it should be taken from us.” After a while, they had a quarrel. The woman grew angry. She went to the chief officer and told him everything. The chief officer gave immediate orders to bring the man. “Why, you scoundrel! you found a treasure and told me nothing of it.” — “What treasure?” said the man. “I swear, I found nothing!” — “You did, you did!” said the woman. “You are crazy,” said the man. “When did I find the treasure?” — “Ah, when? Just at the time when we caught a barbot in a deadfall and a hare in a net.” — “What did you say?” asked the chief officer, much astonished. “Yes, yes!” repeated the woman, “at that very time, when the women flogged you in the stable. You cried most vehemently.” The chief officer grew angry and turned her out of the house. Her husband gave her a severe thrashing.

However, she was in no way down-hearted. She ill-used the man worse than ever. “It is because you buy no good clothes for me,” repeated the woman, “therefore the people set little value by me, and even turn me out of their houses; and when I pass on the street, no man greets me with as much as a bow.” — “Why, you thrice fool!” said the man, but she would not stop at all. “Tomorrow is a holiday,” said she, “buy me a new dress, or I will give you no rest or quiet.” — “All right!” said the man, “I will buy you a new dress, very costly. You may put it on and go to church.” — “What dress, what dress?” insisted the woman. “Be quiet!” said the man. “It is too late now. Go to sleep. Early in the morning I shall bring you that precious dress.” She went to sleep. The man went to the stable and slaughtered a young bull. He took off the skin in one piece, horns and hoofs, muzzle and tail, and everything withal. This he carried home for his wife. Early in the morning the bells tolled for morning service. The woman jumped up and nudged her husband. “Get up, will you! Where is my new dress?” — “I will bring it presently,” said the man. “Ah, here it is! The woman wanted to strike a fire. “O don’t!” said the man, “listen to the bells! You must hurry! Come here! I will help you dress.” So he helped her into the bull skin, and then sewed it up. He put the horns’ and the tail in their proper places. “Now you look quite well,” said he. “Be off to church!” She hurried on, like a cow walking on her hind legs. Whoever met her fell down with fright. “Ah,” said the woman, “see how they bow to me this time!” She came to the church, and pushed aside all the people with those heavy hoofs. She gored all the ladies, — the wife of the priest, and the daughters of the chief officer, — and took her place in front of all, close to the priest. All the people looked at her and were much frightened. Women ceased saying their prayers, and clerks and chanters stopped singing. The priest came out and said to them. “What is the matter with you? Why did you stop singing?” Then he saw the woman. “Oh, oh! is it the Devil. Who is there with horns and tail?” The people meanwhile one by one backed out of the church. The priest took the censer and tried to expel the Devil. He put plenty of incense into the censer and filled the whole church with dense smoke. The woman sneezed violently, and muttered, “Too much honor, too much honor!” Then she left the church and went home. “Ah!” said she, “this time it was just as I wanted it. The people gave me the best place, in front of all; the children on the street fell down before me; and the priest in the church never ceased bowing before me, and he filled the whole church with clouds of incense in my special honor.” The husband said, “You are not my wife, you are a cow. Your talk is like the lowing of a cow.” He put a halter on her neck and led her into the stable. There he tied her to a post, took the heavy horsewhip that he used on the old bulls and stallions and flogged her with all his might. He cut the bull hide into strips, so severely did he flog her. He chastized her so long that she swooned; then he let up and poured cold water over her head. After that he flogged her again, so that she swooned a second time. At last the whole bullskin fell from her body in mere shreds. “Now you are again a woman!” said the man, and he led her back into the house.

The mouse and the snow-bunting

A Mouse and a Snow-Bunting lived together during winter, with Mouse having plenty of food and Snow-Bunting having little. Mouse allowed Snow-Bunting to eat from her store but grew annoyed when Snow-Bunting ate all her provisions. Snow-Bunting grew weak and almost starved until spring arrived, allowing her to find food again. The story concludes with the arrival of summer and birds.

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

► Themes of the story

Family Dynamics: The relationship between Mouse and Snow-Bunting reflects familial bonds, with Mouse initially providing shelter and food, akin to a caregiver’s role.

Community and Isolation: Snow-Bunting’s reliance on Mouse’s provisions highlights the dynamics of communal support and the consequences of isolation when resources are scarce.

Moral Lessons: The narrative imparts lessons on the importance of preparedness and the potential consequences of over-reliance on others.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Nicholas Kusakoff, a Russian creole, in the village of Pokhotsk, the Kolyma country, summer of 1896.

There was a Mouse and a Snow-Bunting. Winter came, the coldest season of the year. Mouse gathered plenty of provisions, stacks of roots, and heaps of grain; but Snow-Bunting gathered much less of everything. She found that the snow fell too thick, and the cold came too early. Then Mouse coiled herself up in her warm nest; but Snow-Bunting did not prepare her hut, and felt cold.

Snow-Bunting came to Mouse, and said, “I should like to live with you.” — “All right!” said Mouse, “then leave your cold hut and come over to my nest!” Snow-Bunting went to live with her.

The next morning Mouse brought a root for her breakfast, Snow-Bunting did the same. At dinner time Mouse brought a few grains and Snow-Bunting did the same. At supper time Mouse brought a root, Snow-Bunting did the same.

► Continue reading…

Then Mouse said to Snow-Bunting, “Why, sister! I have plenty of provisions, and you have much less than I. Moreover, my provisions are of better quality than yours. At present, however, the days are short, let us feed on your provisions! Afterwards, when the days are longer, we will feed on my provisions.” Oh, Snow-Bunting was very glad! “I am willing.” She brought her provisions, and continued bringing them morning and evening, until everything was spent. A month passed, then another month. Snow-Bunting said to Mouse, “Now, sister, I have nothing more.” — “All right!” said Mouse. She opened her storehouse. At first she brought the breakfast, then she brought the dinner and also the supper, for Snow-Bunting and for herself. A week passed, and Mouse felt annoyed thinking that she had to share her food with Snow-Bunting. Therefore, the next morning she brought a root for herself, and for Snow-Bunting nothing. About dinner time she brought some seeds for herself, and for Snow-Bunting nothing. Then Snow-Bunting cried from grief. “Why, sister, you are acting unfairly toward me. You eat all by yourself, and give me nothing at all.” — “Ah, the deuce!” said the Mouse, “I give you lodging, and now I must also feed you! If that is the case, I will drive you out into the cold. Snow-Bunting cried, more, grieved than ever, “Ah, sister! even if you do not give me food, at least do not drive me out from a warm place!” So they continued to live. Mouse continued to eat of her provisions and Snow-Bunting ate nothing, and became very lean, mere bones without flesh, a soul without a body. Perhaps she might have starved to death, had not the month of March come in, as good chance would have it, mild and quiet, and brought unusual warmth, the bright sun shining from a cloudless sky. Some bunches of grass and hillocks became bare of snow; so that Snow-Bunting could go there at mid-day and look for grains left from the preceding year, and peck at the berries safely hidden under the snow. At last summer came. The ice in the rivers broke up and then came all kinds of birds, large and small. The birds alighted on the lakes, rivers and sea. On the shore of a lake, in thick grass, lived a toad, which was a transformed girl, the daughter of a prince, etc.

[This pretty tale is used as a kind of introduction to the well-known story of a young prince who married the transformed Toad-Girl: I omit the story itself, however, which treats throughout of princes and princesses, and has nothing whatever to do with the life of northeastern Asia.]

A story of Machekur

Machekur, despite his wife’s warnings, frequently visited the Mice-Girls. One day, after eating a large portion of fish-roe pudding, he fell asleep. The Mice-Girls attached a bladder to his anus, causing him to suffer from diarrhea. When he tried to relieve himself, the bladder burst, and the mess flowed out, leaving him embarrassed and distressed.

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

► Themes of the story

Moral Lessons: The narrative imparts a lesson about the consequences of ignoring warnings and engaging in inappropriate behavior, as Machekur suffers due to his disregard for his wife’s advice.

Cunning and Deception: The Mice-Girls use cunning to deceive Machekur, showcasing their cleverness in executing the prank.

Family Dynamics: The interaction between Machekur and his wife highlights the dynamics of marital relationships and the repercussions of neglecting a partner’s counsel.

► From the same Region or People

North Asia
- Yukaghir Lore

Learn more about the Yukaghir people

Told by Mary Korkin, a Russianized Yukaghir woman, in the village of Pokhotsk, the Kolyma country, summer of 1896.

Machekur lived with his wife Machekur-woman.

[In Russian Мачекуръ and Мачекуриха. This tale represents only one of the well-known episodes of the story of Raven and the Mice. I give it here because of the names Machekur and Machekur-Woman, which have replaced the usual Kutq (Ku’rgil) and Miti. Perhaps these names belong to some Yukaghir version of the story.]

Their neighbors were three Mice-Girls. The old man used to pay them frequent visits. Finally, the old woman grew angry, and said, “Cease going there! They will do something unpleasant to you.” The old man, however, paid no attention to these warnings. One time the Mice-Girls offered him some fat pudding, made of fish-roe mixed with oil. He ate so much that he could not eat any more, and fell asleep. They took a large bladder and fastened it to the old man’s anus.

► Continue reading…

He awoke and went home, and on account of the quantity of oil he had swallowed, he had diarrhoea. So he would sit down and try to defecate; but when he stood up, no faeces were to be seen on the ground. In the meanwhile, after three or four attempts, he felt something heavy attached to his buttocks. He went to his wife, and said, “Machekur-Woman! I tried to defecate, but it seems in vain, for I saw no faeces on the ground. Meantime I feel as if my intestines had gone out of my anus.” “Sit down!” said the woman. But he remained standing. “Sit down!” she again shouted, and he was much frightened, and flopped down upon a bench. The bladder burst, and the faeces flowed around.

The end.