Raven and She-Fox

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

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

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Chukchee people


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

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

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

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

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

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

That is the end.


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The Re’kken

An evil spirit (Re’kken) family attempts to exterminate humans, but the Upper Being intervenes by removing an infant from their sledge. The Killer-Whale couple adopts the child, refusing to return it. After the Winds threaten them, they surrender the infant, ultimately halting the ke’let’s human-hunting expeditions and teaching them a lesson about their destructive practices.

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

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Good vs. Evil: The struggle between the malevolent Re’kken and the benevolent actions of the Upper Being highlights the classic conflict between opposing forces.

Divine Intervention: The Upper Being’s direct involvement in removing the infant and influencing events showcases the gods’ influence on mortal affairs.

Moral Lessons: The story imparts a lesson about the repercussions of destructive practices and the importance of compassion and understanding.

► From the same Region or People

Learn more about the Chukchee people


Told by Viye’nto the Blind, a Maritime Chukchee man, at Mariinsky Post, October 1900.

There lived once a people that were Re’kken [evil spirits]. They were rich in reindeer and had a large herd. One of them wanted to visit men. He said to his wife, “Let us go toward men!” The weather was cold. The wife answered, “It is too cold (to travel).” He said, “That is nothing. Let us go, if we are really hunters! Of course, we shall leave the herd and the herdsmen here, also the heavy tent. We shall go alone with a light tent to visit them.” Then they went. The Upper Being saw their moving train of sledges, which was very long. He said, “Oh, how wonderful! They are again at it! They are exterminating mankind. The people are all the time asking me for help, but still they are being exterminated. I am sorry for it. Therefore I want to give a lesson, at least to this one; and so I want to make his mind broader than it is at present.” He took his staff and went away. The Re’kken and his wife were sleeping while on the way. He came to a covered sledge and lifted the cover.

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A little infant was sleeping there, one year old, in a little cap. On the top of the cap was fastened a tassel made of human fingers. He touched the tassel with his staff. The fingers stuck to the staff. He drew the child out of the covered sledge, and took it away from there. He took it to his wife.

“There, I have brought it.” — “All right!” — “But what is to be done with it?” — “I do not know. I never had any children.” — “I had better go to Killer-Whale. Perhaps he knows.” Killer-Whale and his wife live in a big stone house. They too are childless. The Upper Being came, put the child near the entrance, and then went away. After a while the husband said to the wife, “I want to make water. I will go out.” He went out, and saw the infant. It was still sleeping. He was very glad. He called to his wife, “I have found an assistant! We have an assistant! Now we shall not be lonesome in our old age. Let us try and raise this child.” — “All right!”

The ke’let are going back. They found people, killed many of them, and are carrying the game home. They arrived home. The tent was put up, and the woman started to put up the sleeping-room. The husband said, “I will look at the infant.” He opened the covered sledge. Only then did they discover that it was not there. The husband said, “Halloo!” — “Halloo!” — “Where is the child? Have you carried it into the tent.” — “No, it is in the sledge.” — “I say it is not here!” — “Where is it, then? Perhaps the neighbors have taken it. But why should they take the infant child of other people? No, somebody else has played this trick upon us while we were sleeping. What for! Oh, oh!”

The woman sought the shaman. He was a Raven. “Oh, oh, oh! who comes here?” — “It is I. My husband sends me. He says, ‘I am feeling sad. Let the knowing-one come!’” — “A-ta-ta-ta, I am coming!”

“There, you have come here!” — “Yes, I have come! What do you want?” — “Somebody has taken away the infant. Can you not find it?” — “All right! I will try.” The Raven flew away to the house of Killer-Whale. “Halloo!” — “Halloo!” — “Who is there?” — “It is I. I come to fetch the infant.” — “You shall not have it.” — “Oh, give it back, since I come for it!” — “I shall not give it up.” — “Oh, you will not?” The Raven flew upwards, and dropped on the house a big stone pillar. The stone pillar rebounded. The house of Killer-Whale was too strong. The Raven came back, and said, “I could not do it.” — “Alas!” said the house-master, “if even you could not do it!”

The next day he says again to his wife, “I am feeling sad. Go and bring two Winds, — West-Wind, the cold one; and East-Wind, the biting one.” The two Wind-brothers came then. “What do you want?” — “Somebody has robbed me of my little infant. You are looking everywhere. Will you not look for it?” — “All right!” They went away. On the way they passed near by the house of the Upper Being. Says East-Wind, “Why are we passing by so? This is the Upper Being. Let us at least ask him too! What will he say? Halloo!” — “Halloo!” — “Well, a ke’le family have lost their little infant. They are living in sorrow. And we are looking for their child. Do you not know where it is?” — “Oh, yes! they are living in sorrow, and at the same time every year they go to the people and steal away so many! Mankind is lessening in number. Let them learn that lesson. Still we shall go.”

They arrived at Killer-Whale’s house. “Halloo!” — “Halloo!” — “I came to get the child that I brought here lately.” — “You shall not have it.” — “How is it that I shall not have it, since I brought it myself? Give it back!” — “Ho, I will not. I will raise it for an assistant to myself.” — But how can you refuse, since you are my own creation? I gave to your eyes the faculty of seeing. How dare you refuse!” — “I do refuse.” — “Oh, you refuse! — Enter, Winds!” Both winds entered Killer-Whale’s house. It grew very cold. The Killer-Whales felt cold. Then they were frozen, and they died. After that he said to the Winds, “Now go out!” They went out. The house grew warmer, and the Killer-Whales returned to life again. “What now! will you give back the child?” — “Oh, yes! we will!” — “Then quick, make haste!” — “All right, in a moment!” — “There, take it, and give it to its parents!” From that time the ke’let stopped coming to this country.


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Raven and Owl

A tale of competitive hunting unfolds as Raven and Owl quarrel over a hare, with Owl initially overpowering Raven. Fox then intervenes, challenging Owl and ultimately forcing him to relinquish the prey through physical confrontation. The myth illustrates a complex hierarchy of predators, where boastful claims and physical prowess determine temporary possession of the hunted animal.

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

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

Trickster: Raven embodies the trickster archetype, using cunning and bold assertions in an attempt to outwit Owl and claim the hare.

Good vs. Evil: The narrative presents a moral dichotomy, with Raven’s deceit and Fox’s aggression contrasting with Owl’s initial rightful claim, reflecting the struggle between opposing forces.

Moral Lessons: The story imparts lessons about the consequences of deceit and the dynamics of power, illustrating that boastfulness and trickery may lead to downfall.

► From the same Region or People

Learn more about the Chukchee people


Told by Raa’nau, a Maritime Chukchee man, in the village of Mi’s-qan, April, 1901.

Raven and Owl fought for a hare. Owl caught Raven by the throat with one of his claws. Raven cries, “Don’t you dare to eat my hare! I wish to eat it. I am the hunter,” because he is so fond of big talking. Owl was silent, but he clutched Raven’s throat so tightly that Raven gave way. Owl took the hare and wanted to eat it.

Then a Fox assaulted him. The Fox cried, “I am a great hunter! I kill everything, even the mouse and the spermophylus.” Owl was silent, and wanted to eat the hare. They fought. Fox bit Owl’s back. He was the stronger of the two. Owl desisted and flew up. From mere shame he quite refused to perch again on that place.

The silent one also was not a victor.

The end.

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Proverbs, riddles, sayings

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

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

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Chukchee people


Proverbs

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

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Riddles

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

Word-Games

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

Short Comic Tales

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


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

U’mqaqai’s adventure

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

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

Volume VIII
1. Chukchee Mythology
by Waldemar Bogoras
Leiden & New York, 1910


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Chukchee people


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

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

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

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

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

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

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

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

The end.


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Old Man of Nutchek

A wealthy man named Anoogne, proud of his abundant stores of food, mocked a divine warning about his reliance on nature’s provisions. In response, relentless snow buried the land for two years, freezing his supplies and causing widespread starvation. Humbled and remorseful, Anoogne admitted his folly, learning the harsh cost of arrogance and ingratitude toward nature’s gifts.

Source
Two Aleut Tales
recorded by Rev. T. I. Lavrischeff
American Anthropologist

Vol. 30, Issue 1, January-March 1928


► Themes of the story

Divine Punishment: Anoogne’s arrogance and dismissal of the divine warning lead to a severe punishment from higher powers, resulting in a prolonged snowstorm that devastates his resources.

Conflict with Nature: The story highlights the struggle between Anoogne and the natural forces, emphasizing the consequences of underestimating and disrespecting nature’s power.

Moral Lessons: The narrative imparts a lesson on humility and the importance of respecting nature, illustrating the perils of pride and ingratitude.

► From the same Region or People

Learn more about the Aleut people


Long, long ago rich Anoogne lived in the village on Hinchinbrook island, keeping rough storehouses with their stone shelves filled with valuable furs, many clothes and all kinds of native foods. He preserved many fish and eggs in the ground, for sour fish dug from the earth formed his favorite repast. All of the villages about worked for the Anoogne and often he gave feasts in his house and the guests praised him highly for his generous deeds. One evening, the Anoogne took a walk on the seashore. The sky was blue, the sea was calm and the old man enjoyed his slow promenade. Suddenly his foot slipped and he fell. He had stepped on a dead fish cast on the beach.

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Anoogne started to complain bitterly, but a voice came from on high, saying: “Do not scold. Do not curse the old fish. If I did not give to you the same fish for your food you will starve.”

“If you did not send this fish, I will not starve,” the Anoogne replied.

“Why not?” the voice asked.

The old man told him, “I have all kinds of fish. I have all kinds of meat, enough to keep me forever. My stores are filled with halibut, seal, bear, salmon, codfish, and mountain goats. I shall not lose the food I have stored.”

But the voice continued, “Remember, Anoogne, very soon you shall be the most miserable man and thy riches shall not be of use to thyself.”

Never, never,” replied the excited Anoogne. “I am the wealthiest of the natives and I shall never grow poor.”

“What will you eat if your food freezes over?” he was asked.

“I have dried fish and meat and have buried fish eggs, a reserve that will last a long time.”

“I can send the deep snow to cover the earth,” he was told.

“Do not think you can even cover the koongat, the edible trees?’’ the haughty Anoogne responded.

No reply came, only repeated in gradually dying echoes, the sound of the word “ahtat.”

Then the big flakes of snow started to fall softly over the earth. When the Anoogne approached his house the snow was up to his knees. His food had frozen and become like paper. The old man and his helpers started to shovel the white blanket, but such great flakes fell this work soon appeared useless. The snow even passed through the roof and filled the barabaras.

Again came the voice from on high, “There you have it.”

All of the island was covered by deep snow for twenty-four months. All living creatures perished. There was no food on land, there were no fish in the sea.

Anoogne began to starve. Greatly did he regret his mistake and his conceit. He called his neighbors and confessed his sin.

Then the voice came again, saying, “Do not speak bad words. Do not curse the food I send you. Do not grumble against fate.”

So ended the story of the richest old man of the ancient village of Nutchek.


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The Woman with One Eye

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

Source
Eskimo and Aleut Stories from Alaska
collected by F.A. Golder
The Journal of American Folklore

Vol. 22, No. 83, Jan. – Mar., 1909


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Aleut people


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

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

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

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

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

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


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