A hunting tale

This tale seems to be composed of mixed elements, Russian and native. The sables that play so prominent a role in it, were quite abundant in the Kolyma country a century ago, but since 1860, not a single track of a sable has been met with in the Kolyma, partly because they have been mercilessly pursued and partly because they have migrated to the south.

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 companions’ dishonest division of the sable skins and their subsequent actions underscore themes of trickery and betrayal.

Revenge and Justice: The first hunter’s response to the unfair treatment and the unfolding events reflect the pursuit of justice and retribution.

Moral Lessons: The tale imparts ethical teachings about fairness, honesty, and the consequences of one’s actions.

► From the same Region or People

Learn more about the Yukaghir people


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

Three men lived together. I cannot tell to what tribe or clan they may have belonged, — whether they were peasants or cossacks, or Yakut or Yukaghir or something else. They were good hunters, and every fall with the first snow they would set off to hunt sable and red and gray foxes. Each time they would divide the skins into three equal parts.

One year the snow fell very early and it was time to go on the hunt. One of the companions, who was somewhat poorer than the rest went to the others and invited them to go. It seems that he wanted to buy some provisions, and so wanted to make haste to get the means for purchasing them. The other, being richer, wanted to wait a couple of days. He waited two days, but still they were not ready. They asked him to wait a little longer. He waited again.

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Meantime the fallen snow had grown harder. It was the very time to go: so he went to his companions, and said, “See here! Perhaps you are not yet ready, but I shall not wait any longer. You see, the snow has already hardened. We have missed the last time. Further delay will spoil the hunt altogether.”

So he went home, mounted his horse, and called his hunting dog. With these he went, and at once found the tracks of four sables. He had a good dog: so he let him loose, and the dog followed the sables and chased them to an open lake. There on the ice he caught all four of them. He crossed over the lake, and on the other shore made a fire, prepared some food, and skinned the sables. All at once the other two companions arrived and congratulated him on the successful hunt. He thanked them, invited them to pass the night with him, and the next morning to start hunting in common, as was their custom in former times. They consented, and stayed there. The night passed. In the morning they got up and went hunting in different directions. They also chose the halting-place for the next night, and promised to be there in time for the evening meal. The first hunter arrived there, however, the last of all, he was so late. The other two brought eight sables, and he alone also brought eight. They skinned them all and dried the skins. The next morning they proposed to continue the hunt; but the first hunter said, “I must go home for a couple of days. We will divide these skins equally among us; then I will go home, and be back in two or three days.” They had, in all, twenty sable skins, but in distributing them they gave him only five skins, and took fifteen for themselves, and he was the one who had caught more than half of the whole. So he said, “No, that is not fair. Let us share equally. You have given me too little. We must have six sables a piece, and the two sables over are surplus.” They refused to comply, and offered him the former five. He took these five skins and felt wronged: so he departed without any greeting. After some hesitation, they followed him. They rode quite silently for a long time, and then they saw near the trail a house that they had never seen before. Near the entrance stood a birch tree, very thin and high. They wondered at the house and the tree, and asked themselves, “How is it that never before have we seen this house in our neighborhood? Let us enter and see who may live in it!” So they entered, and saw an old man, quite small, and wizened with age. He was so thin that his head was held in place by a single sinew only. His arms and legs were like grass blades, almost ready to break in two. They entered, and saluted the old man. He said, “Sit down, O hunters! Tell me, please, what success have you had in your pursuit?” The two said, “Thank God! fair enough.” The third one replied, “Look here, uncle! We hunted together, and were indeed fairly successful. I caught a little more than they, and in the end they refused to give me even a fair and equal share.” — “How was that,” asked the old man. He told what had happened. “Listen, my friends!” said the old man. “I will tell you a story of a similar kind. I too, in my time, was a hunter, and was always ready to wander about. No kind of game could escape me, but in sharing with my companions, I was too exacting and close-fisted. One time, while traveling alone, I met a young woman, or, rather a girl. She came to me and stretched out her hand and gave me a blow on the ear. At the same time she said, ‘You were a man, now you must be a wolf. For three days, you shall run, and after the third day you shall come here to this very place.’ So I, who had been a man, immediately turned into a wolf. I ran about for three whole days, and then I returned to the same place from which I had started. The woman was already there. She struck me again on the face, and said aloud, ‘You were a wolf, now turn into a man again!’ I turned into a man. She took my hand and led me on to a village. When we were near the village, she struck me again on the face, and said, ‘You were a man, now turn into a bunch of grass.’ So I turned into a bunch of grass and remained motionless at the place where I stood, close to the trail. The people of that village were driving over me, and the runners of the sledges hurt me every time. The people often felt angry at me, and wanted to cut me down, but they neglected to do so. Well, I existed somehow. I felt much pain and fear, and it was only in the depths of the night that I had any respite at all. I cannot tell how long I stayed there, days or months, or maybe years. I was more dead than alive. Then at last the woman came. She kicked me, and said aloud, “You were a bunch of grass, now turn again into a man!” So I turned into a man. I felt quite savage, and wanted to retaliate. She took my hand and led me on. I said to myself, ‘What if I try and do the same to her?’ So I stretched out my hand and gave her a blow on the ear, and said aloud, ‘You were a woman, now you must turn into a birch tree.’ I remembered the incantation; but in my haste I could not think of anything besides a birch tree, so she turned into a birch tree. From that time on, she has been a tree, and I do not know how to restore her to her former human shape. The second part of the incantation has ceased to work. I have tried it again and again; but it has lost its force, I do not know why. So I constructed this small house, and am living here. I say to myself, ‘Let me die at least near this birch tree!’ So you see I am severely punished. My arms and legs have become like grass blades, my body is almost ready to break down, and my head to fall off. I think that God has sent this punishment to me and to the woman, in order to make us a living lesson to other people who pass by on this road. So I say to you two, cease to do wrong to your companion, lest worse luck befall you!”

The two greedy ones felt afraid, and they said, “The old man speaks the truth, it is too dangerous.” They shared the sable skins equally, and gave six skins to the first hunter. Two sable skins were left over. They took one for themselves, and gave the other to the first hunter. Then the old man fell down and died, and the birch tree turned into its former self and became a woman. “Who are you?” asked the men. “I am hunting luck,” said the woman. She asked them to help her in burying the old man. The other two hunters refused to do so; but the first hunter said, “I will bury him all alone.” So he dug the grave, and then made a coffin of larch-wood. He buried him in due form, as is the custom. The woman thanked him; and when he departed, she gave him a small pouch made of various shreds of cloth. He took the pouch, and said to himself, “For what is this pouch? It seems of no use.” She answered his thoughts, “Do not say that this pouch is of no use. It will be good all your life.” He went home and opened the pouch. It was full of silver money. He spent the money, but whenever he took out money, the pouch was filled again. So he lived and lived, and could not empty the pouch; and his widow after him also could not spend all the money.


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Small-Pox, a Yukaghir tale

A solitary man encounters Small-Pox, a fearsome woman with fiery eyes and sharp teeth. She demands to find humans, but he tricks her into entering a bladder, drying her out until she’s powerless. Small-Pox promises to spare his kin, marked by red tufts on their caps. Weakened, she’s set adrift, leaving his people untouched.

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 protagonist’s clever tactics in trapping Small-Pox highlight the use of wit to overcome danger.

Supernatural Beings: Small-Pox is personified as a fearsome woman with supernatural attributes, such as fiery eyes and sharp teeth.

Moral Lessons: The tale imparts wisdom on the importance of intelligence and resourcefulness in confronting and overcoming threats.

► From the same Region or People

Learn more about the Yukaghir people


First version told by Nicholas Vostriakoff, the head man of the Vostriakoff clan of the Russianized Yukaghir in the village Omolon, at the confluence of the Omolon and Kolyma rivers, summer of 1896.

Second version told by Timothy, a Tunguso-Yukaghir, on the western tundra of the Kolyma, spring of 1895.

There lived a man all by himself. One time a woman came to him. She was Small-Pox. She was tall and lean of body, her teeth were long and sharp, and her eyes burned like glowing coals.

“Where are the other people?” asked Small-Pox. “I do not know.” — “How is it that you do not know? Are you not human-born? Where are your house and village mates?” — “No,” said the man, “as long ago as I can remember, I always lived all alone.”

Small-Pox stayed with him. Every morning and every evening she climbed a very high tree and listened in every direction. One time she descended, and said, “Yonder to the east, I can hear early in the morning and late in the evening the ringing of iron;” and indeed, there were young men chopping wood, and young girls carrying water from the river in iron pails.

For this reason, even at present, our old men forbid young men and girls to chop wood and to carry water early in the morning or late in the evening. Every one must prepare the wood and bring the daily store of water in broad daylight.

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“Oh!” said Small-Pox, “human people are living on that side. You must carry me to those people.” — “And how shall I carry you to them? Here is a bladder of the ptarmigan. Creep into it. I will carry you concealed in the bladder.” She entered the bladder which he tied up with a, cord, and then hung it up before the fireplace to dry. The bladder was drying up more and more, and she was drying with it. Day and night she struggled within the bladder, but by no means could she pierce it and come out. After a while she became quite shrivelled up, — mere bones and dried skin; and even her voice was hardly audible.

“Oh, let me go!” pleaded Small-Pox in a hoarse whisper. “I promise I will never touch any man whatever of your house and kin.” — “And how will you recognize my house and kin?” — “Let the people of your house and kin wear small red tufts on their caps.” For this reason the Yukaghir people of our clan wear red tufts on their caps even at the present time.

Then the man opened the bladder and took out Small-Pox. She was so weak that she could not stand up, — a mere soul without a body. He put her on a board and sent it floating down the river. “Go wherever you choose! Land wherever you may!”

Told by Nicholas Vostriakoff, the head man of the Vostriakoff clan of the Russianized Yukaghir in the village Omolon, at the confluence of the Omolon and Kolyma rivers, summer of 1896.

Second version

There was a large Yukaghir village on the Indighirka River. In that village lived a powerful shaman. One time he beat the drum; then he went out of the house and said, “A great disease is coming towards us, the like of which we have never seen.” There was a crossway where three small trails converged into a single one which was very broad and straight. He went to the crossway and hid under the roots of a large tree. Lying there, he listened for those whose approach he had foreseen. Three sisters were coming along the road. They were riding red horses, their coats were as red as fire, and their hair was burning like lightning. The younger sisters were inquiring of the oldest one, “Where shall we go this time?” The eldest sister answered, “This time go on without me. Near by there is a large Yukaghir village. A powerful shaman lives there. I want to take him away.” — “Do not speak so loud!” answered the other sister, “somebody may overhear you.” — “Who should overhear me? Deep woods are all around us.” The shaman, however, was hidden under the roots of a tree, and heard all. He ran home, and said to his house people, “Get the meal ready. At mealtime she will come to the people eating food.” He had a magic iron box, sealed with a magic seal. He opened it and put it upon the table, close to himself. They ate, and during the meal a long red hair fell upon the table, at the left hand side of the shaman. All at once he caught the hair and put it into the box. He closed it and sealed it up with the magic seal. “Now make a big fire,” said he to the people. They made a big fire, and he put the box into it, and began to rake the fire. Soon the box was glowing red. Then a wail, like that of a human voice was heard from the box. “Oh, set me free! I cannot stand it.” — “Ah, you cannot!” said the shaman, and raked the fire. Thus, he roasted her for three days and three nights. On the fourth day there was a faint squeal like the voice of a red fox. “Oh, please let me go! I cannot stand it.” Then he asked the other people of the village, “What shall I do to her? Shall I really set her free? You are the shaman,” said the people, “do what you think best. We cannot tell.” — “All right,” said the shaman, “let me have a look at her.” He opened the box. A red girl was sitting within it, half dead with exhaustion, mere skin and bones, dryer than a withered leaf. “Now you may go,” said the shaman, “but be sure not to forget our treatment of you.” “I shall not forget. But I am very weary, I cannot walk. Give me some food and a drink of water.” So he kept her for three days, and gave her food and water. After that she grew a little stronger; so she went to the woods, found her own horse, and hurried off. When departing, she swore to herself that she would never go back to that awful place. So she came to the crossway. Her sisters had been waiting for her for two days. “Where have you been so long?” — “Oh, the Yukaghir shaman caught me and nearly murdered me. He put me into a box and burned me in the fire.” — “There you are! Did we not warn you not to be so loud in your boasting lest somebody should overhear you?” — “You did. And where have you been?” — “Oh, we have had some little fun. We slew the people of one village, and in another we left only one boy and one girl.” After that the sisters rode on.


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Yukaghir tale

An old man feigns death to secretly eat an elk he had hidden. After being caught by his wife, who uses a ptarmigan to attack him, he returns home and confesses. The old woman scolds him, ensuring he shares the elk with her. Reunited, they resume their life together, learning the value of honesty and sharing.

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: Both the old man’s ruse and the old woman’s clever use of the ptarmigan to expose his deceit highlight the use of wit and trickery.

Moral Lessons: The story imparts the value of honesty and the importance of sharing within a family.

Retribution and Justice: The old woman’s actions serve as a form of retribution, ensuring that the old man faces consequences for his selfishness.

► From the same Region or People

Learn more about the Yukaghir people


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

There once lived an old man and his wife. They had an only son. They lived together for a long time. One day the old man came home from the woods and said to his wife, “O wife! I am going to die tomorrow morning. Here in the neighborhood is a small abandoned hut. Put my body there; and take with it a kettle and an ax, a strike-a-light, and some food.” The next morning the old man was as if dead. The old woman cried over him; then she put his body, with everything required, upon a sledge, and hauled it to the funeral place. The boy went along, and helped his mother haul it. On the way they came to a brook. The old woman pulled across it with all her might, and at last broke wind. The old man giggled. The boy noticed it, and said, “There, mother, father is laughing!” The old woman grew very angry and struck the boy. “He is dead. How could he laugh?” They continued hauling the sledge, and after a while they came to another brook. Again the old woman pulled with great force and broke wind.

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The old man giggled again; and the boy said, “See here! father is laughing.” She struck him again. “Why, you liar! our father is dead.” They came to the abandoned hut, and put the old man inside. They shut the door and went away. After a few days the boy passed by the house, and he saw smoke ascending from the chimney-hole. He ran to his mother. “Mother, come! There is smoke over that hut.” She went, and saw the smoke. Then she approached with great caution and looked in. The old man was making a fire. He was cooking some fat meat over the fire. Before he feigned death he had killed a big fat elk, and had hidden it in the hut; and he now was eating it all alone. The old woman went home and said to the boy, “Go and set some snares for ptarmigan. I want some ptarmigan.” The boy set his snares and caught a ptarmigan and brought it to his mother alive. The old woman took the ptarmigan and plucked it well, leaving only the wings. Then she spoke to the ptarmigan as follows: “O ptarmigan! you have wings, and your talons are sharp and pointed. Now fly off to my old man, enter his hut through the chimney hole, and scratch his body with your sharp talons. Draw blood from his body with your talons.” The ptarmigan flew to the hut, and dropped into it through the chimney hole. It attacked the old man and lacerated his body with its sharp talons. The old man was much frightened. He left the hut and ran home to his old woman. He came to the house, but the door was shut tight. He said in the Yukaghir language, “Oh, there, old woman! Open the door!” — “Why should I open it? You are not my old man. My old man is dead.” — “No,” said he, “I am really your old man.” — “How can that be? From which world, then, did you come, — from this one, or from the other one?” — “So help me God! I am really your old man.” She opened the door and then snatched the poker and beat him on the head. “Mind you do not eat alone without your old woman!” The old woman swore that he should never do that again. He brought home the elk carcass, and they continued to live together.

That is all.


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A Lamut man turned into stone

A harsh Lamut reindeer owner, known for beating his assistants, searches for a lost herd. On a boulder, he encounters a mystical white figure who criticizes his cruelty. As punishment, the figure causes his reindeer to ascend to the sky and gradually transforms the man into stone. Over time, he becomes completely petrified, serving as a permanent reminder of his mistreatment of others.

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 man’s gradual change from human to stone serves as a central element of the narrative.

Moral Lessons: The tale imparts a lesson on the consequences of mistreating others, emphasizing the importance of compassion.

Sacred Spaces: The boulder where the encounter occurs becomes a significant location, marking the site of the man’s transformation and serving as a lasting reminder of his actions.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

It was told in the olden times that in the Gishiga country, on the Okhotsk side, there lived some Lamut of the Lam branch who were all rich in reindeer. One of these reindeer owners had a bad temper. He used to strike his assistants for mere trifles. One time his herd went away from their usual pasture. One of the assistants set off to look for it. He came to the pasture, which was covered with the tracks of reindeer hoofs, but farther off there was not a single track. He walked and walked and grew tired. So he came home, and said, “I could not find the herd.” The master gave him a severe thrashing, and then said, “How is it that you could not find it? Where can it be? I will go and look for it myself.” He came to the pasture, and walked all around it, but he also could not find any tracks outside of it. He grew quite tired. There was on the border of the pasture a boulder. He climbed it and sat down to rest. His head was resting on his hands, and so he sat thinking.

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All at once he heard a voice, “Biya!” [one of the usual invocations. “You man!” (Biy, “man”)] He sprang to his feet and looked up. High on the rock there stood an old man, large and white, as high as the sky. “O man you see me?” — “I see you.” — “You hear my voice?” — “I hear your voice.” — “What are you doing?” — “I am resting myself.” — “And where are your reindeer?” — “I do not know.” — “Ah, well! but why do you strike your assistants with so little reason? Now you must look for reindeer yourself.” But the man did not stir. “Why do you strike your assistants? Is not each of them a man and a Lamut like you? Look upward! There are your reindeer.” He looked up, and his reindeer were mounting up to the sky, all of them, — bucks and does and fawns. He looked on, but still did not stir. “So you will stand here forever.” The white one vanished. Then the Lamut came to himself, and tried to climb down; but his feet stuck to the stone. He tried to disengage them, but he was unable to do so. After a while his feet and legs were sinking into the stone.

The next morning his people came to look for him. His feet had sunk into the stone up to his ankles. They tried to pull him out, but he cried for pain, “Leave me alone! I cannot stand it. It seems that I am done for. Better go away and tell the other people.” So they went and told the neighbors what had happened. In a couple of days they came back. He had sunk into the stone up to the knees. They talked to him, but he did not answer. Only the look in his eyes was still life-like. They went away, and came back in the spring. He was all stone. And so he is up to the present, and stands there upon the boulder.


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Wolves and Men

Some people without dogs domesticated fox and wolf puppies, which surprisingly bred different types of dogs. One man’s wolf became exceptionally skilled at hunting, making him wealthy. When he stopped providing for the wolf, it retaliated by gathering a pack of twenty wolves to attack his reindeer herd. The man killed four wolves, marking the beginning of an enduring conflict between humans and wolves.

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 domestication of fox and wolf puppies leading to the emergence of different types of dogs signifies a transformative process in the relationship between humans and animals.

Conflict with Nature: The man’s decision to stop providing for the wolf, resulting in the wolf retaliating by attacking his reindeer herd with a pack, highlights the inherent tensions and conflicts that can arise between humans and the natural world.

Moral Lessons: The narrative imparts a lesson about the consequences of neglecting responsibilities and the importance of maintaining harmonious relationships with nature and animals.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ulashkan, a Lamut man, on the Molonda River, in the Kolyma country, summer of 1895.

There lived some people who had no dogs at all, so they caught the small puppies of a gray fox, and brought them up. These gray foxes brought forth black and spotted dogs. Another man caught a wolfling and fed it. That wolf brought forth another kind of dog. They were long-legged, and light in color. This wolf was so nimble of foot, that it could overtake and catch reindeer and elk and any other kind of game. So its master became the richest of all the people.

At last the man said, “I am quite rich. My assistants are too many.” So he ceased to pay the, wolf in food and shelter. The wolf went off and called all his companions. Twenty wolves came with him, and attacked the reindeer herd. Many reindeer were killed. The man caught his bow, shot at the wolves, and killed four of them. From that time began the war between man and wolf.

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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

A tale about stingy reindeer-owners

A Lamut community faces harsh winter hardships. An old shaman, after being neglected by wealthy reindeer owners, moves away after a prophetic dream. Wolves scatter the rich man’s herd, causing extreme starvation. The Master of the Desert helps the struggling family with a herd of reindeer, teaching them to share. However, they later fail to learn this lesson and perish.

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

Divine Intervention: The Master of the Desert, a supernatural being, aids the starving family by providing them with reindeer and imparting a lesson on generosity.

Moral Lessons: The narrative emphasizes the importance of sharing resources and the consequences of selfishness, as the family’s initial stinginess leads to their downfall.

Conflict with Nature: The community faces harsh winter conditions, wolf attacks, and snowstorms, highlighting the struggle against natural forces.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Ivashkan, a Lamut man, on the upper course of the Molonda River, the Kolyma country, summer of 1895.

The short days of the year had already begun, and the cold of winter had come. Then some Lamut met to live together. They pitched their tents close to one another, played cards, and had merry talks and joyful reunions. An old shaman, who had nothing to eat, had no joy. The wealthy reindeer owners gave him nothing, so stingy were they.

One time he went to sleep without any supper, and had a hungry dream, such as the Lamut used to have. In the morning he said to the best hunter in his own family, “Let us move away! I had a dream that the wolves came and scattered the reindeer herd all over the country.” So they moved away and pitched camp separately. The richest of the men had several children, and up to that time they had never known what hunger was. Still he gave nothing to the poor people.

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The old shaman left him. The people in the camp played cards as usual, and laughed noisily. Then they went to sleep, the herd being quite close to the camp. In the morning, however, the reindeer were gone, and only numerous tracks of wolves were seen in the deep snow. The rich man had nothing left, not even a single riding reindeer, so he had to stay in camp with all his children and grandchildren.

The others somehow moved off in pursuit of their lost animals. His men, too, tried to search for their reindeer; but a violent snowstorm came which lasted several days. It covered every trace of the reindeer in front of them, and made invisible their own tracks, behind them. The great cold caused all the game to wander off. They could find nothing to feed upon, so they were starving and perishing from famine. They ate their saddles and harnesses, the covering of the tent, and even their own clothes. They crouched almost naked within their tents, protected only by the wooden frame thereof. In ten days they had never a meal, and so at last they took to gnawing their own long hands.

The old father, however, set off again. He wandered the whole day long in the open country, and found nothing. Finally, he stopped in the middle of the desert, and cried aloud in despair. The Master of the Desert heard his voice. He came all at once from underground, and asked him, “What do you want?” — “My wife and children have had nothing to eat for ten days, and they are starving to death. My hunting boots are full of holes, and I am unable to walk any longer. Do not cry!” said the Master of the Desert. “I also am the owner of reindeer. I will give you something to eat, but you must remember the ancient custom of the Lamut. When you have food, give the best morsel to your poor neighbor.” — “I will,” said the old man. “Is not my present trial as severe as theirs?” — “Now, go home!” said the Master of the Desert, “and go to sleep. Food shall come to your house.” So the old man went home. His wife said to him, “Do come and look upon this sleeping boy! He is moving his mouth as if chewing. This presages good luck.” The boy was the youngest child of their elder son. “Be of good cheer,” said the old man, “the worst is over. We shall have something to eat.”

They went to sleep and in the morning they saw that a large herd of reindeer had come to their camp. All were gray, like the wild reindeer. Still the backs of the largest bucks were worn off by saddles. These were the riding reindeer of the Master of the Desert. The people lived on these reindeer. By and by the winter passed, and the long days of the spring came back. The people broke up their tents, and in due time moved away, as is customary among the Lamut reindeer herders. They came to a camp of numerous tents, and pitched their own tents close by the others. The old woman, however, had not learned her lesson. She was stingy as before and gave evil advice to her husband. Several poor people were in that camp. The old woman said again, “We are rich, but we must not feed these good-for-nothings. We never saw them, they are strangers. Let us rather move away from here.”

So they moved off, and after some days they pitched camp alone, as before. In the morning, however, all the reindeer were gone, no one knew where. Only their tracks were left on the pasture ground. They may have ascended to the sky. The Master of the Reindeer grew angry with them because of their close hands and hard hearts. Therefore he took away his property. They walked back to camp; but the people said, “Formerly you gave us nothing. You too may go away with empty hands.” They went away, and soon were starved to death.


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Eme’mqut and Envious-One

Eme’mqut and Envious-One compare the beauty of their wives. Envious-One, after pampering his wife with whale-blubber, grows obsessed with her appearance. When Eme’mqut’s wife is revealed, Envious-One is so overwhelmed by her beauty that he faints and suffers from a severe reaction. Eventually, he recovers, but declares he’s had enough, and they part ways.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)

E. J. Brill – Leyden, 1917


► Themes of the story

Moral Lessons: The story highlights the consequences of excessive envy and obsession with superficial appearances.

Conflict with Authority: Envious-One’s actions can be seen as challenging societal norms or expectations regarding beauty and comparison.

Tragic Flaw: Envious-One’s downfall is caused by his own excessive envy and obsession with appearances.

► From the same Region or People

Learn more about the Koryak people


Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

[…] The next morning Eme’mqut saw Envious-One, and he said to him, “Where did you see him? Let us go and visit him.” Again they visited him, and said to him. “Oh, wait! we are going to roast the omasum on a flat stone.” Then Eme’mqut left Envious-One.

He began to busy himself with the omasum, and to roast it. He finished this. Then he went away. After some time he took a fine girl for a wife. Envious-One brought to his home his former (wife) Little U’wen. After a long time they said to each other. “Come here! Let us compare the beauty of our wives!”

Envious-One said, “All right! I will bring her.” She had an overcoat fringed with reindeer-mane. He took her along. While on the way, he washed her quite frequently with (liquid from) the chamber-vessel, and (by rubbing) forced the blood into her face.

► Continue reading…

Then those two came. Eme’mqut’s wife was hidden. They were going to bring the wives. Envious-One fed his wife sumptuously, giving her plenty of whale-blubber. “Let us compare the beauty of our wives!”

They brought them in. “Ah, but she has long lashes! She has large buttocks!” All the time he kept jumping over to his wife and re-arranging the parting of her hair. “Oh, surely she will came out the victor!” Then they brought forth Eme’mqut’s wife. Envious-One swooned at the first look.

He had a diarrhea from that whale-blubber. [It seems that he had eaten some whale-blubber with his wife.] They took away the woman. Then he recovered his senses. He said, “I have slept.” And really he began to eat again the matter vomited from his insides. They brought in the woman again. He swooned.

That vomited matter, which he tried to swallow came out again. They took her away. He recovered his senses, and ate again that matter vomited from his insides. Then (he said), “I do not want it. Go away! I have had enough!”

The end.


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Eme’mqut and Ila’

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

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)

E. J. Brill – Leyden, 1917


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Koryak people


Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

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

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

► Continue reading…

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

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

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

That is all.


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Eme’mqut’s Whale-Festival

During a whale-hunting thanksgiving ceremony, various animals—including Magpie-Women, Fox-Women, and Raven-Woman—are invited to dance and sing. Each performance reveals their tendency to pilfer and feed at others’ expense. Eme’mqut and Kilu’ repeatedly expose and shame these animals, who are ultimately humiliated and retreat, concluding with the distribution of whale-hunting spoils to the reindeer-breeding people.

Source
Koryak Texts
by Waldemar Bogoras
American Ethnological Society
Publications, Volume V
(edited by Franz Boas)

E. J. Brill – Leyden, 1917


► Themes of the story

Ritual and Initiation: The ceremony serves as a communal ritual, reinforcing cultural values and social norms.

Moral Lessons: The story imparts lessons about honesty and the consequences of feeding at others’ expense.

Community and Isolation: The communal gathering contrasts with the isolation experienced by the shamed animals after their deceit is revealed.

► From the same Region or People

Learn more about the Koryak people


Collected in the village of Kamenskoye, on Penshina Bay, with the help of Nicholas Vilkhin, a half-Russianized Koryak, Decmber 1900 – April, 1901.

Eme’mqut and his people were living. They were hunting whales, and killed one whale. They took it home. Then they arranged a thanksgiving ceremonial. They gathered together all the reindeer-breeding people, also the Magpies (namely, Magpie-Women).

“Magpie-Woman, you dance!” – “What shall I sing while dancing? I am unskilful. Vakikikikikiki’. My mother told me, ‘Do not leave anything from the other people’s wallets!’ My grandmother said to me ‘Leave something from the other people’s wallets!’ Vakikikikikiki’!”

“So it is,” said Kilu’. “When we come to find them, our wallets are (half-)eaten.” Magpie-Woman had nothing to say, so she felt ashamed and flew away.

► Continue reading…

“Oh, you Fox-Woman! it is your turn to dance.” She grew excited and sang, “My brother, Pilferer, made a knife with a well-ornamented handle. But with what shall I eat the whale-skin? I forgot it. He wanted to strap it to my thigh. With what shall I eat the whale-skin, eh?”

The old man Big-Raven said, “Ah, ah! they are singing about their feeding at other people’s expense.” [they are consuming what serves for the bringing up of other people’s children] Still another Fox-Woman began to sing. She also grew excited. “I am she who eats hard excrements. I am she who gnaws the snowshoe-strings.”

Ah, she was brought to shame by Eme’mqut. He said, “Yes, when we find them, the snowshoe- strings are gnawed through.” She felt ashamed and went away.

“O, Small-Magpie-Woman! it is your turn to dance.” – “What, then, shall I sing? I feel ashamed. Vakikikikikiki’! On the gables of other people’s storehouses, with her running and skipping foot, the magpie is striding and pecking at the food.” – “Ah, ah! they are singing about their feeding at other people’s expense. – O, Raven-Woman! it is your turn to dance.” – “Caw, caw! my cousin’s shadow passes on the water.” [Raven-Woman began to dance (and sing) in this manner: “My cousin’s shadow passes on the water.”] “Caw, caw! Oh, I like you while you pass!”

She finished her dance. Then Eme’mqut went out, and the two magpies were sitting there. “O girl! use your voice! Abuse Eme’mqut!” – “He is feeding on dog’s inner skin, on reindeer inner skin. He is consuming a reindeer-hoof!” – “Off! When have we fed on dog’s inner skin? Even when wandering in the open we do not eat reindeer inner skin. Much less do we eat dog’s inner skin.” Ah! they felt ashamed and flew away.

Yini’a-nawgut wanted to skin a dog. “Hallo! who will hold it for me?’ Raven-Woman said, “I will hold it.” They began to skin the dog. Raven-Woman pecked out one of its eyes. “Who pecked out this eye?” – “I do not know.” She pecked at the coccyx. “Was it here?”

Then she pierced the other eye, and the liquid squirted on Yini’a-nawgut. “Are you now looking for this one? What of that! I only shut my mouth.” But this carcass I will lay aside.” She buried it in the ground under a steep river-bank.

Then they finished the thanksgiving ceremonial with the food appointed for distribution. The reindeer-breeding people loaded their sledges quite largely with sole-leather cut out from the middle, and scraped clean of hair, also with thong of the same quality. They tied up their loads (and went away).

That is the end.


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The girl who watched in the night-time

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

Source
The Jessup North Pacific Expedition
edited by Franz Boas
Memoir of the American Museum
of Natural History – New York

Volume VIII
3. The Eskimo of Siberia
by Waldemar Bogoras
Leiden & New York, 1913


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Yupik peoples


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

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

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

► Continue reading…

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

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

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

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

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

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

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


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