The Lost Message

The ants, plagued by predators like birds, anteaters, and centipedes, sought unity to protect themselves but failed due to discord among their factions. Each group pursued its own solution—building homes, living underground, fleeing to trees, or attempting flight—yet all strategies faltered against their enemies. Despite the Insect-king’s message of unity sent via the slow Beetle, the ants remain divided and vulnerable.

Source
South-African Folk Tales
by James A. Honey, M.D.
New York,1910


► Themes of the story

Conflict with Nature: The ants face constant threats from natural predators like birds, anteaters, and centipedes.

Community and Isolation: Despite their communal nature, the ants’ inability to unify leads to their continued vulnerability.

Moral Lessons: The tale imparts the lesson that unity and cooperation are essential for overcoming common challenges.

► From the same Region or People

Learn more about the Bushmen


The ant has had from time immemorial many enemies, and because he is small and destructive, there have been a great many slaughters among them. Not only were most of the birds their enemies, but Anteater lived almost wholly from them, and Centipede beset them every time and at all places when he had the chance.

So now there were a few among them who thought it would be well to hold council together and see if they could not come to some arrangement whereby they could retreat to some place of safety when attacked by robber birds and animals.

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But at the gathering their opinions were most discordant, and they could come to no decision.

There was Red-ant, Rice-ant, Black-ant, Wagtail-ant, Gray-ant, Shining-ant, and many other varieties. The discussion was a true babel of diversity, which continued for a long time and came to nothing.

A part desired that they should all go into a small hole in the ground, and live there; another part wanted to have a large and strong dwelling built on the ground, where nobody could enter but an ant; still another wanted to dwell in trees, so as to get rid of Anteater, forgetting entirely that there they would be the prey of birds; another part seemed inclined to have wings and fly.

And, as has already been said, this deliberation amounted to nothing, and each party resolved to go to work in its own way, and on its own responsibility.

Greater unity than that which existed in each separate faction could be seen nowhere in the world; each had his appointed task, each did his work regularly and well. And all worked together in the same way. From among them they chose a king–that is to say some of the groups did–and they divided the labor so that all went as smoothly as it possibly could.

But each group did it in its own way, and not one of them thought of protecting themselves against the onslaught of birds or Anteater.

The Red-ants built their house on the ground and lived under it, but Anteater leveled to the ground in a minute what had cost them many days of precious labor. The Rice-ants lived under the ground, and with them it went no better. For whenever they came out, Anteater visited them and took them out sack and pack. The Wagtail-ants fled to the trees, but there on many occasions sat Centipede waiting for them, or the birds gobbled them up. The Gray-ants had intended to save themselves from extermination by taking to flight, but this also availed them nothing, because the Lizard, the Hunting-spider, and the birds went a great deal faster than they.

When the Insect-king heard that they could come to no agreement he sent them the secret of unity, and the message of Work-together. But unfortunately he chose for his messenger the Beetle, and he has never yet arrived at the Ants, so that they are still to-day the embodiment of discord and consequently the prey of enemies.


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Goolahwilleel the Topknot Pigeons

Young Goolahwilleel deceived his family by pretending to hunt, instead crafting a kangaroo model from wattle-gum. When he presented it as real meat, his mother and sisters grew angry, realizing they were still without food. They punished him and vowed never to let him hunt alone again. Henceforth, Goolahwilleels always foraged together, ensuring cooperation and avoiding further trickery.

Source
Australian Legendary Tales
collected by Mrs. K. Langloh Parker
London & Melbourne, 1896


► Themes of the story

Trickster: Goolahwilleel deceives his family by crafting a kangaroo model from wattle-gum, pretending it to be real meat.

Community and Isolation: Goolahwilleel’s actions lead to his punishment and the decision that he should no longer hunt alone, reflecting on the importance of cooperation within the community.

Origin of Things: The story explains why Goolahwilleels (topknot pigeons) always forage together, attributing it to the ancestral behavior of ensuring cooperation and avoiding deceit.

► From the same Region or People

Learn more about the Aboriginal Australians


Young Goolahwilleeel used to go out hunting every day. His mother and sisters always expected that he would bring home kangaroo and emu for them. But each day he came home without any meat at all. They asked him what he did in the bush, as he evidently did not hunt. He said that he did hunt.

“Then why,” said they, “do you bring us nothing home?”

“I cannot catch and kill what I follow,” he said. “You hear me cry out when I find kangaroo or emu; is it not so?”

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“Yes; each day we hear you call when you find something, and each day we get ready the fire, expecting you to bring home the spoils of the chase, but you bring nothing.”

“To-morrow,” he said, “you shall not be disappointed. I will bring you a kangaroo.”

Every day, instead of hunting, Goolahwilleel had been gathering wattle-gum, and with this he had been modelling a kangaroo–a perfect model of one, tail, ears, and all complete. So the next day he came towards the camp carrying this kangaroo made of gum. Seeing him coming, and also seeing that he was carrying the promised kangaroo, his mother and sisters said: “Ah, Goolahwilleel spoke truly. He has kept his word, and now brings us a kangaroo. Pile up the fire. To-night we shall eat meat.”

About a hundred yards away from the camp Goolahwilleel put down his model, and came on without it. His mother called out: “Where is the kangaroo you brought home?”

“Oh, over there.” And he pointed towards where he had left it.

The sisters ran to get it, but came back saying: “Where is it? We cannot see it.”

“Over there,” he said, pointing again.

“But there is only a great figure of gum there.”

“Well, did I say it was anything else? Did I not say it was gum?”

“No, you did not. You said it was a kangaroo.”

“And so it is a kangaroo. A beautiful kangaroo that I made all by myself.” And he smiled quite proudly to think what a fine kangaroo he had made.

But his mother and sisters did not smile. They seized him and gave him a good beating for deceiving them. They told him he should never go out alone again, for he only played instead of hunting, though he knew they starved for meat. They would always in the future go with him.

And so for ever the Goolahwilleels went in flocks, never more singly, in search of food.


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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

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.

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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

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.

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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.]


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Tale of a shaman

A daring Yakut youth bets he can cut the braid of a dead shaman left in an abandoned hut. Despite eerie noises and an accomplice’s attempts to scare him, he succeeds. Returning with the braid, he wins the wager—a horse from each companion—proving his bravery. The tale reflects Yakut traditions and the courage valued in their culture.

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 young man’s challenge to retrieve the shaman’s braid tests his bravery and resolve.

Cunning and Deception: The accomplice’s attempt to scare the youth by creating eerie noises represents the use of deception.

Community and Isolation: The community’s decision to abandon the village after the shaman’s death reflects cultural practices related to death and isolation.

► From the same Region or People

Learn more about the Yukaghir people


Told by John Parin, a Russianized Yakut, in the village of Bystraia, in the Kolyma country, summer of 1896.

A shaman was living with some other people. One time he took his drum and began to practise. Then he died suddenly. Now, the ancient Yakut had the following custom: Whenever a man of importance died, every one would leave the village, and move to another place. So the people went away. The shaman was left in an empty hut, stone dead, drum in hand. In midwinter, on the twelfth day after the shortest day, the young men of the Yakut were in the habit of gathering and playing games. One young man suddenly said, “Why comrades, who dares to go to the dead shaman and cut off his braid? He must bring it here as proof that he has been there.” The others said, “Who will go? That is too much to ask; and, by the way, at what time of day do you want us to go?” — “To be sure, about midnight, in utter darkness.” — “We shall not go. Better go yourself.” — “I should go on a good wager. Then I should cut off his braid and bring it here.”

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They argued among themselves. The one said, “Let us bet a horse each!” They consented, but secretly they proposed to send a man along. This man was to lie down behind the shaman; and when the daring one should stretch out his hand for the braid, the other one was to make a noise and clatter, and so frighten him off. Then the one asked, “Is it time to go?” They said, “All right, go!” and he rode off. He arrived at the empty hut, tied his horse to the post, and entered the hut. When he was opening the door, he heard in the darkness a ringing of iron and a clattering of the drum, as if the shaman were stirring about; but he said, “There, uncle, you may ring and clatter, but I shall take that for which I came.” So he approached the dead body, and, catching hold of the braid, cut it off at the very roots. Then he went out. Behind him something rang and clattered again, but he paid no attention to it. He came to his companions and showed them the braid; the other man arrived later, and said, “Indeed, he is quite undaunted. I made a noise and beat the drum, but he paid no heed at all. He cut away the braid and carried it off.” So that man won the wager, a horse from each of the partners.

That is all.


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The Lamut and the Russian

Before Russian contact, the Lamut lived primitively in the mountains, using stone, bone, and antler tools for survival. Russians were impressed by the Lamut’s hunting skills—precision archery and swift reindeer hunting. They offered the Lamut iron tools, weapons, and tobacco, recruiting them as allies against other tribes. The Russians established tribute and positioned the Lamut as their strategic partners in regional conflicts.

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

Cultural Heroes: The Lamut are portrayed as foundational figures whose skills and alliance significantly influence their society and its interactions with the Russians.

Conflict with Authority: The Russians establish tribute and position the Lamut as strategic partners, indicating a dynamic where the Lamut must navigate their relationship with a more dominant external authority.

Community and Isolation: The Lamut’s alliance with the Russians sets them apart from neighboring tribes, highlighting themes of belonging and estrangement within the broader regional context.

► From the same Region or People

Learn more about the Evens (Lamut)


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

In olden times, when the Russians were not here, the Lamut lived in the mountains. They had no iron, no ax, no knife. A stone tied to a stick served as ax; a rib of reindeer, as knife; splinters of elk thigh bone, as spears; and a thin splinter of reindeer fawn thigh as needle. They had no kettles. They spread the meat upon stones for roasting. They melted the snow into drinking water, putting it in a reindeer stomach, which they hung high above the fire.

Then came some Russian people. They questioned our men, “Who are you?” — “We are Lamut.” — “How do you kill wild reindeer?” — “With bow and arrows.” — “We want to see them.” — “There they are.”

One young man strung the bow and shot at a splinter of wood stuck into a high tussock quite far away, and his arrow with a point of fish bone split the slender bit of wood.

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“Oh, how glorious!” said the Russians. “And how do you do in spring when the snow has a thin ice crust?” — “We overtake them running on snowshoes.” — “We want to see you do it.” Another young man put on his snowshoes and ran off. He sighted a wild reindeer buck, overtook it, and stabbed it with his long spear. “Oh, glorious! Indeed, you are quite active and strong, and successful in hunting, so you must be our closest friends and assistants. You must be our best companions in every way. If some member of a strange tribe should come here with evil intentions, you must kill him without fear. You must give us assistance in every struggle against all kinds of invaders.” [The Lamut consider themselves, and are considered by the Russians, as the closest allies of the latter in every struggle against other more stubborn and refractory tribes, such as the Chukchee and the Koryak.] They gave them iron knives, and axes, match-locks, and kettles, and all kinds of iron ware. “Take this, and be stronger than any of your neighbors. Chastize them according to their deserts and evil intentions.” After that the Russian chief instituted the tribute and noted it down in a big black book. He gave to the young Lamut pipes and tobacco, saying, “Have this to smoke, and with that smoke be first to fight, speeding ahead on your snowshoes.”


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Story about cannibals

A Lamut family fleeing man-eaters finds refuge with a rich reindeer breeder who buys and marries their daughter. Suspecting they plan to fatten and eat her, a herdsman warns the family. They escape during the night. Pursued by three men, the father ambushes and kills the pursuers in a narrow pass, eventually settling in a new land and remarrying the daughter to a kind man.

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

Conflict with Authority: The family challenges the oppressive and cannibalistic practices of their community by fleeing and resisting their pursuers.

Trials and Tribulations: The family endures a series of challenges, including fleeing from danger, surviving in new territories, and defending themselves against threats.

Community and Isolation: The narrative explores the family’s isolation from their original community due to its cannibalistic practices and their efforts to find a new, safer community.

► From the same Region or People

Learn more about the Evens (Lamut)


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

In ancient times the Lamut in all parts of the land ate one another. There was an old man who had an only daughter. The neighbors wanted to eat her. So the father and mother and girl fled, and wandered off for ten days and ten nights without stopping. They crossed several ridges of hills, and from the last they saw some tents standing in a pass. They descended, and pitched their own tent near by.

The people, however, were also man-eaters, even worse then those whom they had left. Although they had large reindeer herds, they wanted to eat human flesh. A rich reindeer breeder of those people paid suit to the girl. He paid a hundred reindeer for her, and married her.

Every day the husband slaughtered fat bucks to feed his wife with their meat. They gave her of the best fat. Oh, the parents rejoiced!

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A poor young man who had no reindeer of his own, and who served throughout the year, summer and winter as a herdsman to the rich owner, said to them, “There is Do cause to rejoice. They simply want to fatten her before they slaughter her. When she is fat enough, they will kill her.”

And, indeed, in the night time in the very act of copulation, the husband felt with his hand of the haunches and the belly of the woman, and muttered to himself, “Still not enough. Why do you not eat your fill? Eat more fat and marrow.” So the woman understood. The next morning the young herdsman said, “They are weary of waiting. Soon they are going to eat her. Why do you not flee? You may do so this very night, cut a way through the cover of the sleeping room.”

Indeed, in the night time they ripped open the cover of the sleeping room and ran away. They took riding reindeer and rode off. They rode for a night and a day. Then they looked back, and saw three men in pursuit. So they turned in another direction and rode on. They rode again for a night and a day. Then they looked back and saw the same three pursuers who were this time nearer than before. The father grew angry, and said, “I will attend to this.” He descended from the reindeer, and slipped his bow from over his shoulder. “You ride on without me. I shall wait here for the pursuers.” The path was very narrow, and led through a pass, so that the three pursuers had to ride in single file. The foremost hurried on. He did not think of any danger. He only looked ahead.

When he was directly opposite the hidden man, the latter sent forth an arrow and shot him. In the same way he slew another and still another. After that he mounted his reindeer and overtook the women. They came to another country, and lived there. The girl was married again to a rich reindeer breeder, a well-meaning man, who knew nothing of man’s flesh.


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Chaun story

The Lamut people living on the river Chaun are a branch of this tribe that has migrated farthest to the northeast. They are composed of stragglers from several clans of the Kolyma country, who came to the Chaun desert for various reasons; therefore, they do not form a separate clan. Their ways of living in the treeless tundra of Chaun, however, are different from those of all other Lamut, and are nearer to the mode of life of the Chukchee, among whom they dwell. They number about thirty or forty families.

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

Quest: The young man’s journey to find other people and a wife represents a personal quest, driving the narrative forward.

Conflict with Authority: The young man’s defiance of his father’s advice and the subsequent tensions with his father-in-law illustrate challenges to familial and societal authority.

Community and Isolation: The protagonist’s initial integration into the new community, followed by his isolation due to cultural differences and moral disagreements, underscores the tension between belonging and estrangement.

► From the same Region or People

Learn more about the Evens (Lamut)


Told by Hirkan, a Lamut man from the desert of Chaun, in the village of Nishne-Kolymsk, the Kolyma country, winter of 1896.

There was a Lamut man in the country of Chaun who went to East Cape to look for some thong-seal hides. He moved and moved, and so came to the very end of the country. He had with him his wife and also a son, young and active. All around the country was wholly deserted. Not a single trace of man was to be seen anywhere. The young man said, “I will go and look for people.” The father retorted, “Do not go! You will lose your way, and in any case you will find nothing.” — “No, I shall find them. And I shall even take a wife among them.”

He went away on snowshoes, and after a considerable time came to a river wholly unknown to him. There was a large camp there. Several tents were pitched in two clusters. In one of them lived a man who had a single daughter. He entered, and stayed with this family as an adopted son-in-law. One day the father-in-law said to him, “Let us go to the river to catch fish!”

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There was on the river a large open place. They set off. The son-in-law was very light of foot. He was the first to reach the open water. Without much ado he cast into the water his fish-line, and immediately felt something heavy on it. So he pulled it up, and there, caught on the hook, was a small child, human in appearance. He was much afraid, and threw the child back into the water. After that he again cast his fish-line back into the water, and in a moment drew out another human child. He threw it back into the water, but in the meantime the other people arrived. “Why are you throwing the fish back into the water?” said the old man angrily. If you do so, you will destroy our fishing luck and the fish is our existence. Everything will be destroyed.” — “Oh,” said the young man, “but I caught a human child! I was afraid.” — “I say, it was no child, it was a fish. You are playing jokes on us. Better go away! I was mistaken when I called you a reliable man. Be off! You are no longer my son-in-law.” They cast into the water their own fish lines, and after a while they also caught a small human child. They put it upon a long wooden spit and roasted it, before the fire. Then they sat down and made a meal of it. This done, they went back.

The human son-in-law felt very angry. So he also cast his line and angled for fish. He caught one after another, and all his fish were human. In a short time, he had collected a large heap. He covered them with sticks and stones, and went home late in the evening. “Where have you been the whole day long?” asked the father-in-law quite sternly. “I have been angling.” — “Caught anything?” — “I covered a large heap of fish with sticks and stones.” The old man was very glad. “Oh, indeed, you are the very son-in-law for me!” The spring was coming. The snow was covered with a hard crust. The old man said, “Let us go on snowshoes to hunt wild reindeer-bucks!” They went out on snowshoes, and came to a forest. The old man said to his son-in-law, “You must hide behind this large tree as we will drive the reindeer towards you, that you may kill them one by one.” The young man crouched behind the tree, having his bow ready. The other people drove the reindeer toward him. He saw running past him two giant men, all naked, with long hair that reached to the ground. He was so much frightened, that he did not dare to shoot at them.

The other people came. “Well,” asked the old man, “have you killed them?” — “Whom must I kill? Two giant men passed by, both naked, with hair hanging down to the very ground. I did not dare to shoot at them.” — “Ah!” said the old man angrily, “they were no men, they were wild reindeer-bucks. You spoil our hunting pursuit. This hunt is our very life. Be off! I was mistaken when I called you a reliable man. Cease being my son-in-law! Be gone from my house and family!”

They went home. The young man was angrier than ever. He ran to the forest and looked for some trace of those human reindeer-bucks. He found tracks and followed them. At last he saw those giant naked men. They were sitting on the ground leaning against the trees, and fast asleep. So he crept toward them and tied their long hair around the tree. Then he crept off and made a large fire on their windward side. They were killed by the smoke.

Late in the evening he came home. “Where have you been the whole day long?” — “I found those reindeer bucks and killed both of them.” Oh, they were very glad. Now they had plenty of food, but the son-in-law could not eat it. They slaughtered for him real reindeer. One day his wife said to him, “They are very angry with you because of those everlasting slaughters. They are going to kill you too. You had better flee to your own country.” — “And will you go with me?” — “Yes, I will.” — “And what will you eat in our land?” — “I shall eat fish and reindeer meat. I want no more human flesh.”

Once when she had to keep watch over the reindeer herd, she crept out of the tent quite naked. She took some new clothing from the large bags outside and put it on. They fled, and came to his father. There they made her walk three times around a new fire, and thus her mind was changed. After that they left that country and moved away. They went back to their own land and lived there.


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Kilu’ and Monster-Man

Yini’a-nawgut and her sister Kilu’ went for a walk, where they encountered a Monster-Being. When Kilu’ pushed her cousin toward him, Yini’a-nawgut ended up sleeping with the creature. Kilu’, jealous and ashamed, fled, tearing her clothes in the process, and arrived in the village in a disheveled state. The villagers laughed, and Kilu’ falsely boasted that the suitor had come for her first, envying her sister’s marriage.

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: Kilu’ deceives the villagers by falsely claiming that the suitor approached her first, showcasing the use of deceit to manipulate perceptions.

Community and Isolation: Kilu’s actions lead to her social isolation and ridicule from the villagers, emphasizing the consequences of envy and deceit on one’s standing within a community.

Transformation through Love: Yini’a-nawgut’s union with the Monster-Being transforms him into a good young man, suggesting the redemptive and transformative power of love.

► 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.

Yini’a-nawgut and her sister went out for a walk. Yini’a-nawgut looked ahead and espied something. “What is there? Look at it!” Kilu’ looked, and it fell down. “Just now you said, ‘What is coming there?’ And it fell down again.”

They came home and made a fire. Then there was a clattering at the entrance, Monster-Being, came there. He sat down on Kilu’s side. Oh, she pushed her cousin toward him. “You saw him first! Then be at his side!” As soon as her cousin went to sleep (with him), Kilu’ ran away out of the house. Even all her clothes were torn to shreds. They caught on the trees, and she pulled at them with violence. So, when she carne to the river, she had on no clothes at all. The trees were catching even at her eyes. She pulled with violence, and even bled from the nostrils.

► Continue reading…

Then she came to the village, and the people laughed at her. “What has happened to you?” – “Indeed a kamak came and devoured my cousin. It was she who saw him first.” – “Let us go and look at her!” They set off and moved on. They came and saw those two walking together. (The new-comer was) a very good young man. They said to Kilu’, “If you had not run away, he would have married you.”

Then Kilu’ began to boast, “The suitor came first to me!” though it was not true at all. She envied Yini’a-nawgut because of her husband. He entered, (and proved to be) a very good young man, and Kilu’ envied her sister to a great extent. Her cousin was married, (and not she).

Oh, that is all.


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

Eme’mqut and the perches

Eme’mqut discovers a village where he assists with winter fishing and is given Fox-Woman as his wife. After bringing home perch-tails, they mysteriously transform into small men, declaring themselves sons of Eme’mqut. The family is eventually accepted by the villagers and lives joyfully, with Fox-Woman bearing many sons. They wander and visit neighbors during the winter.

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

Family Dynamics: The narrative explores the formation and acceptance of a family, highlighting relationships within the community.

Community and Isolation: Initially, Eme’mqut and his family face exclusion but eventually integrate into the village, reflecting themes of belonging and estrangement.

Magic and Enchantment: The story features elements of magic, such as the transformation of perch-tails into human offspring.

► 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 went into the open and found a village. They were catching winter fish with drag-nets. The fish were small perches. He dragged a net along that fishing-river, and filled with fish a set of drying-poles.

After a while they gave him Fox-Woman, and made him marry her. He brought home two small dried perch-tails. These he brought home, and hung them on the drying-pole. They were going to eat these small dried perch-tails, and all at once something happened. (These small tails) turned into small men. They said, “Whose sons are we?” – “Say, ‘We are sons of Eme’mqut.’”

Then the two girls of this place filled with dried meat two bags; one for each [they filled].

► Continue reading…

They went away in iron canoes, and took the girls along. What has become of them I do not know. They went together, (both of them), headlong.

Those (i.e., Eme’mqut and his wife) were sent away by the people, and were given (reindeer with) halters of grass. Then the people ceased to send them away. They ceased to send away Eme’mqut and his wife. They became as natives, and lived in joy. Fox-Woman now was bringing forth mere male children.

Winter came, they were wandering in all directions. At times they visited their neighbors.

That is all.

[This tale was told by a young girl. It seems to be a fragment of a longer and more coherent tale.]


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