Eme’mqut and the kamaks

Eme’mqut discovers a mysterious house where he hears La’wa’s voice boasting about hunting humans. Pretending to be La’wa, Eme’mqut deceives the inhabitants, reviving another captive and escaping with him. Later, the real La’wa returns, confused by the situation. The rescued man settles with Eme’mqut’s family, marrying into a reindeer-breeding household. The tale ends with their peaceful life together.

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

Supernatural Beings: The kamaks, possessing otherworldly abilities, interact directly with Eme’mqut, highlighting the presence of supernatural entities.

Cunning and Deception: The narrative centers on Eme’mqut’s strategic deception to outwit the kamaks and facilitate the escape.

Community and Isolation: The rescued individual transitions from captivity to becoming part of Eme’mqut’s family, illustrating themes of belonging and integration.

► From the same Region or People

North Asia
- Koryak Lore

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 lived with his family. One time he went into the open and found there a house. A voice from there said, „Halloo, La’wa! is that you? How are you getting along with your human game?” [Here a man is spoken of as a “wild reindeer.” In other tales a man is spoken of as a “little seal”] He said, “Well, we two have killed some wild reindeer. How is my wife?” – „She has just been delivered of a son. And even we two, staying here at home, have killed one man. Now, La’wa, call to the spirits!” – „And where is the drum?” – „What is the matter with you? Don’t you know? Of course, it is there on the cross-pole.”

Eme’mqut called to the spirits. He put them to sleep, – the kamak-woman, together with her husband. He revived the other man. They fled in the night-time, together with Eme’mqut. In the middle of the night those sleepers wanted to pass water.

► Continue reading…

They came out, and said, “Our son has become quite light of foot. And how is it? There are two foot-tracks, – one to this side, and the other to that side.

They entered, and again went to sleep. Then their real son, La’wa, came home. „Halloo, La’wa! have you come? Not long ago you were here, and now you come back another time.” – „When have I been at home? I have arrived just now.” – „How is your reindeer hunt?” – „Nothing killed. We were famishing.” – „There, La’wa, call to the spirits!” He took the drum. It was made of pieces of skin of women’s breasts sewed together. He began to call to the spirits, “Trai, Tiroi, trai!” Thus was he singing.

The other man lived with Eme’mqut’s family, and married a daughter of a reindeer-breeder. They lived quite happily. They staid there.

That is all.

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Ermine-People

The tale of the Ermine-People recounts their ostracism by the Big-Raven people, their retreat to a cave, and their struggle for survival. Amid surreal events, Ermine-Man suffers an injury, and unknowingly, the family consumes part of his flesh. Following his death, Ermine-Woman and her children transform into real ermines, marking their transition from humans to creatures of the wild.

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

Conflict with Authority: The Ermine-People face rejection and mistreatment from the dominant Big-Raven people, highlighting struggles against societal hierarchy and exclusion.

Community and Isolation: After being ostracized, the Ermine-People retreat to a cave, emphasizing themes of seclusion and the challenges of living apart from the larger community.

Sacrifice: The family’s efforts to sustain themselves in a harsh environment, including the inadvertent act of consuming Ermine-Man’s flesh, underscore the harsh realities of survival.

► From the same Region or People

North Asia
- Koryak Lore

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.

Ermine-People were living. One Ermine-Man came home, and said, “You are asked to live with Big-Raven’s people.” He was telling lies. Nothing of the sort was said to him. They came to that house, and wanted to enter. Then they were beaten severely. They went away, and said, “We are rejected here.” They came home and began to talk, “Let us go and live in a cave!” They went and lived in a cave. Afterwards they were caught by a flood. They had to climb upwards.

Ermine-People lived. After some time Ermine-Woman brought forth a son. Ermine-Man said, “Ermine-Woman has brought forth a son.” He said, “With what shall we cut the navel-string?” – “With-Smell-Pusher-Away has an axe.” – “O Smell-Pusher! have you an axe?” – “No, I have not.”

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Then he came to With-Odor-Pusher-Away. “Halloo! Have you an axe?” – “No, I have not, but With-Odor-Averter has one.” He came to With-Odor-Averter. “O Odor-Averter! have you an axe?” – “Here it is!”

He took the axe, came home, and only then did they sever the navel-string. They began to arrange the birth-feast. They cooked for this one Ermine-Man. The master said, “Carry some meat to Big-Raven’s people!” They carried some meat. (One girl) went and came there. They said, “Why did you come?” – “The mother brought forth (a child).” They said, “Why did you come? You smell of excrement!”

They threw the meat to the dogs, and gave her back the empty dish. She went home again and said, “Oh, oh! Miti’ ate it all herself, (she gave) nothing to the old man.” – “Poor thing, that old man! Carry again some more meat there.” She carried the meat; and they said to her, “Why did you come?” and again Big-Raven threw her out of the house, together with her dish.

She remained there in a swoon the whole day, only then she came home. “Why did you stay there so long?” – “Eme’mqut held me back all the time, (saying ‘This is a) very good girl.’ Moreover, Eme’mqut said, ‘Go there, live together!’” – “Oh, but I have just now given birth to a child!” – “Have no care. I will carry it wrapped in a coverlet.”

They set off, and arrived there. “Why have those Ermine-People come? They smell of excrement.” They arrived there, and wanted to enter, but the others began to strike them. “Oh, they reject us!” – “(No,) they bid you welcome. Let mamma enter first!” Again Big-Raven began to strike them with a stick.

The daughter said, “I will go first. Eh, old man, why are you bidding me such a welcome? I can shake (my coat) myself.” They were rejected, and went away. After that they said, “Where shall we go? We will go to a cave.”

They went to a place rich in edible seaweed. Ermine-Man fell down from a cliff and fell in a swoon. Then he came to, and said, “Oh, it is a good cliff, it makes you motionless with pleasure, a very good place!” They descended into a cave, and slept there. Ermine-Man went out in the night-time to pass water; and there (on the sea), upright blocks of ice were submerged in the water. “O Stone-Face! what success have you had in catching fish?” [Stone-Face (Giwile’) – standing columns of natural rock frequent on the shore cliffs and mountains of these countries, also the large bowlders lying about are considered by the natives to be human-like beings, petrified, but still leading a mysterious life of their own. Ermine-Man pretends to have seen one of these beings catching fish in the sea, but it was only a standing block of ice, too unstable to be considered as a living being.] He went back into the house, “With whom have you been talking”’ He said, “(I inquired) what success Stone-Face has had catching fish with a small drag-net; and they answered, ‘All right!’” She said, “Now we shall eat some cooked fish.”

They went to sleep, and in a little while the sea-water came to them. “You have passed water.” The other one said, “It is you who have passed water.” They looked around, and said, “We are caught by water.” They began to climb up the cliff. (Ermine-Woman dragged up) all the children. Even all the straps were snapped (in two). They climbed up. He climbed first; then one of his sides fell down detached.

The others climbed up. “Cook (this meat)!” (Ermine-Woman) said, “Where does it come from?” He said, “The Chukchee passed by and left it.” [The Reindeer Koryak and the Reindeer Chukchee call each other mutually by the same name, Ta’nnitan.] They began to cook it. As soon as the (water in the) kettle began to boll, he felt unwell. The woman said, “What is the matter with you?” He said, “I am unwell.” They ate the meat, and he died.

The woman saw that one of his sides was missing. (She exclaimed,) “We have eaten one of his sides without knowing it! Where shall we go! To every cache, to other people’s caches.” They turned into real ermine.

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

North Asia
- Koryak Lore

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.

The man who used magic against the storm

During a relentless storm that threatens the village of Uni’sak with starvation, a brave young man repeatedly calls out to the Outer World, beseeching the Sea-God to bring sustenance. His persistent pleas are answered dramatically: a massive herd of walruses, thong-seals, and ringed-seals arrives, landing near the village and providing an abundant feast that saves the community from certain death.

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

Conflict with Nature: The village faces a severe storm that prevents hunting and leads to starvation, highlighting the struggle against natural forces.

Magic and Enchantment: The story involves the use of magical incantations or rituals to communicate with deities and alter the natural course of events.

Community and Isolation: The narrative emphasizes the collective struggle of the village community against the isolating forces of nature and their reliance on one individual’s actions to overcome adversity.

► From the same Region or People

North Asia
- Yupik Lore

Learn more about the Yupik peoples

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

In the village of Uni’sak lived a man and his brother. A heavy storm arose, and the wind would not cease at all. It was impossible to hunt; and half the inhabitants, those that were less strong and enduring, died of starvation.

Then the elder brother said to the younger one, “Go out and try to restore quiet in the world.” The youth went out, and called into the darkness, “O great Outer World! your neighbor Sea-God is killing us. From mid-ocean bring sea-food for our children!”

He entered, and after a while sent his sister-in-law to look at the weather. She entered, and said, “Oh, it is as before, wind and tempest.” He went out again. “O great Outer World! your neighbor Sea-God is killing us. Bring from mid-ocean sea-food for our children!”

► Continue reading…

He entered, and after a while sent his sister-in-law to look at the weather. She returned, and said, “It is more quiet now.” — “Aha!” He went out again. “O great Outer World! bring from mid-ocean some sea-food for our children!”

At last it grew quiet, and the storm was over. Then far out at sea there appeared a little cloud. A walrus’s voice was heard roaring out of the cloud. Then the snorting of a thong-seal and the cries of a young ringed-seal were heard. Walrus, thong-seals, and ringed-seals came in great numbers. They landed, and came directly to the houses. Some of the houses were nearly crushed under their weight. All night the people were stabbing them, until the morning. Then all the hunters were quite exhausted. The sea-game went away, but all the storehouses were full of meat of the best quality.

The visitor

A starving family seeking survival encounters a reindeer herd’s camp. After being initially welcomed, they are later displaced by a neighboring hunter. A running competition resolves their conflict, with the pedestrian winning decisively, ultimately leaving him alone in the wilderness.

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

Conflict with Nature: The family’s struggle against starvation and harsh environmental conditions.

Community and Isolation: The transition from being welcomed into a community to experiencing isolation.

Trials and Tribulations: The challenges faced by the family, including displacement and the running competition.

► From the same Region or People

North Asia
- Chukchee Lore

Learn more about the Chukchee people

Told by Rike’wgi, a Maritime Chukchee man, at Mariinsky Post, October, 1900.

Two men lived as neighbors in the same camp. One had a number of children. They remained for a long time in the country Ve’qan, but saw no wild reindeer there. They were without (food). They lived on a few stray ptarmigan, and were nearly starving. The Reindeer people from Ye’lkan did not come there this year for pasturage: so the whole autumn they had no “genuine food” (i.e., reindeer-meat). They suffered from hunger, and were starving. Then one of the men said to the other, “Let us go and look for other people! Where do they dwell?” They went afoot, because they had no dogs. The last one was eaten a long time ago. The one who had children, made a small covered sledge, and, together with his wife, they dragged it along. After a while both men said, “Let us separate! I will go to the right, and you go to the left.” So they separated. The one who had children went to the left, dragging his covered sledge. It was growing dark.

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He said to his wife, “Stay here and wait for me. I will go a little farther on.” He put his wife and children into the covered sledge, heaped snow around the sledge, so that they would be warm, then he went along. It grew quite dark. Then he saw a herd. It was very large, and spread around like water, — big-antlered bucks, spotted fawns. The herdsmen asked him, “Where do you come from?” — “We come from afar. We lived there quite alone, and were nearly starved because the Reindeer people had not come that way.” — “Oh, oh! you are alone?” — “No, I have a family. I left them behind. I put them in a covered sledge, and heaped snow around it so that they would be warm.” — “Ah, ah! So they will come tomorrow!” — “Oh, yes! I shall bring them myself, dragging the sledge. It is quite near.” — “Oh, well! let it be tomorrow. It is too dark to go now. As to the houses, they are also near. You would see them from here, like black dots under the snow-covered cliff, if it were not too dark now. So it is settled for the morning. Let us go, then, to the houses!” They came to the camp. An old man from the front house heard them coming. “Oh, oh! a guest! Where do you come from?” — “I come from afar. We lived in the country Ve’qan, and were nearly starved. So we started on foot to look for other people.” — “Ah, ah! You there, in the outer tent! cook intestines, cook fat meat! We will feed the new-comer.” They ate. “Have you any companions?” — “Yes, I did have. I left them behind in a covered sledge. I heaped snow around it, so that they would be warm.” — “Oh, well! It is too late now. Let it be tomorrow.” — “Yes, yes! I will bring them myself.” — “Nay, they shall be brought with a good driving-team.” In the morning he drove there with the reindeer of the old man. “Halloo!” No answer. “Halloo!” louder than before. Then the woman heard, and answered, “Halloo!” — “Are you alive?” — “Yes, we are; but the smallest one, the suckling, has died.” — “Oh, oh! What can we do!” They went to the camp. “There, there!” A sleeping-room is put up for them, and new bed-skins are spread on the floor. “This is your sleeping-room. You may live in it.” They remained in the camp. One day they went for a visit to a neighbor. The neighbor said to the new-comer, “Where do you live?” — “Where can I live? I live with those to whom I came first.” — “Well, of course, they took you in, but this will last only for a time. Then the old man will send you away.” — “Oh, oh! What am I to do?” — “Come over to me! You shall be my camp-assistant.” — “Oh, oh I how can I leave? What can I say to them? I came to their camp first.” — “Well, then, if you want me to, I will go there myself and take you and your family away.” — “All right! Do come! Or, still better, let us go directly there, and settle the affair at once!” They went to the camp. The old man said, “You have come back!” — “Oh, yes! but we are going to leave. This one has come to take us away!” — “So! But why did you not go to him in the beginning? You came to me first of all. All right! Go away! Begone! Hurry up!”

They left. A moon passed by, and a new moon rose. The neighbors came to settle the offence. They said, “Let us arrange a running-match! We will see then who is really the best man.” — “All right!” They arranged a running-match, and as a prize for the winner they set a fox-skin and a beaver-skin. They started. The poor one, the pedestrian, who for a long time had been used to going on foot, ran along quite lightly, hardly touching the ground with his feet. He ran and ran; and in a short time he outran all the others, and vanished from view. In due time he took the hill (as agreed upon), and then came back. But then the others were still out of sight, to such an extent did he outrun them all. He waited for them some time, but at last felt cold and entered the sleeping-room. At last they came far behind. All the people felt ashamed, because they were such poor runners. They had no desire to enter the sleeping-room; so they harnessed their reindeer, and attached them to the sledges. Then all the visitors left. The next morning the others also left. He was left quite alone, in the country.

The end.

Ughek

In a large village, Ughek, a disliked half-witted man, is abandoned by his community. Facing loneliness and the threat of a sea-monster, he devises a plan, using a stone as a trap. The monster is killed, and Ughek cooks its meat. When villagers return, he tricks them into eating the cursed feast, killing them all, and lives alone with his stone forever.

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

Revenge and Justice: He seeks retribution against the villagers who mistreated and abandoned him.

Conflict with Nature: The confrontation with the sea-monster represents a struggle against natural forces.

Community and Isolation: Ughek’s initial isolation and subsequent actions highlight themes of belonging and estrangement.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Karluk story

In a large and populous village lived a half-witted man named Ughek. On account of his meanness he was much disliked by all the people. To the evening parties where the men gathered in the large hall to play, sing and dance in a circle, he was never invited. The women were not permitted to take part in these festivities; but when bringing in the cooked seal-meat, ducks, and berries and oil, for the men, they were allowed to dance in and, after depositing the food, to dance out again. Ughek, who resented the treatment he was receiving, got even with his neighbors by hiding near the dance-hall; and as the women passed, he plucked the dress of one, pinched a second and tripped a third, and in this way made himself thoroughly disagreeable to the community.

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The chief determined to put up with him no longer. He therefore called a meeting, which decided to leave the village for a time; but Ughek should not be taken. The next day the village, except for Ughek, was deserted. For two days he did not mind his new situation; but at the end of that time he began to fear lest the schwichileghk (sea-monster, half-human and half beast, which is covered on the body with sea-shells and on the head with kelp) would come out at low tide and eat him, as he had done to others.

On the evening of the third day he gathered all the oil lamps from the other barabaras into his own, filled them with oil, and lighted them. This done, he played on the drum, sang, and danced. Every now and then he turned his head toward the beach, and once his attention was drawn to a stone. He went out to it, and said, “You are here alone, as I am. It is lonely for you. Come with me. In the barabara where I am it is pleasant, many people are dancing. Come with me.” Since the stone made no answer, he attempted to force it to come with him by carrying it, but he could not lift it. He went once more into his hut, continuing his singing. Again he approached the stone, asking it to share his joys, and again the stone refused. The attempt to move it was a little more successful, for he advanced it two steps at least. He went back to his music, and from there to the stone. The third time he transported it as far as the doorstep. He danced and sang a little more, and finally got the stone inside, and said, “I am all alone. The people have gone and left me to starve. I am afraid of the schwichileghk. I will put you over the door, and, if he comes, you fall on him and kill him.”

Having placed the stone over the door, Ughek was free to go on with his entertainment. About midnight his joy was cut short by the odor of kelp, which became stronger with each minute. Ughek had his eyes on the skin door, which fluttered, and through which a moment later a head of kelp was seen, and from it these words came in a roaring voice: “It has been a long time since I have eaten anything, but now I shall have a good feast.” The schwichileghk, for it was he, advanced slowly, but when about halfway in, the stone fell down and killed him.

Ughek raised the stone, cut the monster into small pieces, which he cooked, and filled all the dishes he could find in the village. Not many days later the villagers returned, and Ughek, on hearing them, ran off and hid. Not seeing any trace of Ughek, the chief and his people concluded that he was dead, and celebrated the event with a dance. As the women were advancing with their cooked meats, Ughek sneaked in and played his old tricks on them. One of them ran into the dance-hall, shouting excitedly, “You thought Ughek dead, but he is not. He just now tripped me.” It was decided to call him in, and invite him to tell all that happened to him during their absence. Ughek came in, and began playing on the drum, singing and dancing. That done, he asked permission of the chief to set refreshments before the people. When this was granted, he went out and brought in the cooked schwichileghk. Each person took a piece of meat, chewed and swallowed it, and dropped dead. Ughek himself returned to his hut to live with his stone, and there he is now.

The Sad Woman

After a brutal conflict between the Atka and Attu people, a woman from Attu survives alone for seven years, living in solitude and mourning. Her sadness ends when she laughs at the playful fight between two birds. Later, she encounters a man, leading to the eventual settlement of Atka people on Attu. This marks the origin of the island’s current inhabitants.

Source
Aleutian Stories
collected by F.A. Golder
The Journal of American Folklore
Vol. 18, No. 70, Jul. – Sep., 1905

► Themes of the story

War and Peace: The narrative begins with a brutal conflict between the Atka and Attu people, highlighting the devastation of war and its impact on communities.

Community and Isolation: Following the massacre, the sole surviving woman experiences profound isolation, living alone on the island for seven years.

Loss and Renewal: The woman’s initial loss of her community is profound, but her eventual laughter and the arrival of new settlers signify a renewal of life and hope.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

Both the natives of Atka and Attu tell the following story, which was related to me by Mrs. C. A. Anderson, a native of Attu.

Many, many years ago the people of Atka and Attu were continually at war with each other, frequently surprising each other with fatal results. At this particular time, the Atka warriors gathered a large fleet of bidarkas, and one dark night fell on the Attu inhabitants, of whom but three escaped, two boys and a woman. The boys were soon discovered in the cave where they were hid and killed, but the woman was not found. After the victors had departed, the woman came out, and was painfully surprised to know that she was the only human being on the island. For seven years she lived in this solitary state, and during all this time neither smiled nor laughed. She lived mostly on sea-lions and sea-otters, which she killed with clubs while they were on the rocks.

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In the eighth year her sadness came to an end in the following manner. She had as companions a young duck and seagull whom she had befriended. One day, as she was fishing along the beach, these two birds began to fight, which so amused her that she laughed out.

Not long after, some suitable driftwood came ashore, and she set about building a new home. While busily engaged with her stone hatchet in trimming a log, she thought she heard a noise behind her, and on looking around saw a man. This so frightened her that she cut off one of her fingers. A little later some more Atka people came over and settled in Attu, and they are the ancestors of the present inhabitants of that island. Another ending of this same story story is that this man and woman married, and that from them all the people of Attu are descended.

The Raven and His Grandmother

In a starving village, a raven and his grandmother, outcasts with food, become central to survival. The raven marries twice, despite his repellent nature. After bringing a whale for the village, a gluttonous feast ensues, leading to the villagers’ demise. Only the raven, his grandmother, and one wife survive, highlighting themes of greed, survival, and isolation.

Source
Tales from Kodiak Island
collected by F.A. Golder
The Journal of American Folklore
Vol. 16, No. 60, Jan. – Mar., 1903

► Themes of the story

Trickster: The raven exhibits cunning behavior, negotiating with the chief to marry his daughter in exchange for food, despite his unappealing nature.

Conflict with Nature: The villagers’ insatiable hunger leads them to overconsume the whale provided by the raven, resulting in their demise.

Community and Isolation: The raven and his grandmother live apart from the village due to being disliked, emphasizing their separation from the community.

► From the same Region or People

North America
- Arctic Region
  - Aleutian Lore

Learn more about the Aleut people

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

In a barrabara (native home), at the end of a large village, lived an old woman with her grandson, a raven. The two lived apart from the other villagers, for they were disliked by them. When the men returned from fishing for cod, and the raven would come and beg a fish, they would never give him one. But when all had left the beach, he would come and pick up any sick fish or refuse that may have been left there. On this he and his grandmother lived.

One winter was very severe. Hunting was impossible; food became scarce to starvation, and even the chief had but little left. One day he (chief) called all his people together, and urged them to make an effort to obtain food, or all would starve. He also announced that he desired his son to marry, and that the bride would be selected from the village girls, who were requested to wash and dress up for the occasion. For a time hunger was forgotten; and in a short time the girls, dressed and looking their best, were lined up under the critical eye of the chief, who selected one of the fairest for his son. A feast of all the eatables the chief had followed; the village was merry for a short time, and then starved again.

The raven perched on a pole outside, observed and listened attentively to all that passed, and after the feast flew home, and said to his grandmother, “Grandmother, I too want to marry.”

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She made no reply; and he went about his duties, gathering food for his little home, which he did each day by flying along the beach, and picking up a dead fish or a bird.

He gathered more than enough for two, while in the village the hunger was keener each day. When the famine was at its worst, the raven came to the chief, and asked, “Chief, what will you give me, if I bring you food?”

The chief looked at him a while, and answered, “You shall have my oldest daughter for a wife.” No other reward would have pleased him better; he flew away in a joyful mood, and said to his grandmother: “Clean out the barrabara. Make everything ready. I am going to get food for the people, and marry the chief’s oldest daughter.”

“Ai, Ai, Y-a-h! You are not going to marry. Our barrabara is small and dirty. Where will you put your wife ?”

“Caw! Caw! Caw! Never mind. Do as I say,” he screamed, at the same time pecking her.

Early next morning he flew away, and later in the day appeared with a bundle of “yukelah” (dried salmon) in his talons. “Come with me to the chief’s house, grandmother,” he called to her. He handed the fish over to the chief, and received the daughter in exchange. Telling his grandmother to bring the bride home, he preceded them, and cleared out of the barrabara all the straw and bedding. When the two women arrived, they found an empty barrabara, and the old woman began to scold him : —

“What are you doing? Why are you throwing out everything?”

“I am cleaning house,” was his curt reply.

When the time for retiring came, the raven spread out one wing, and asked his bride to lie on it, and then covered her with the other. She spent a miserable and sleepless night in that position. The odor of his body and the breath of his mouth almost smothered her, and she determined to leave him in the morning. But in the morning she decided to stay and try and bear it. During the day she was cheerless and worried, and when the raven offered her food, she would not eat it. On the second night he again invited her to lay her head on his breast, and seek rest in his arms, but she cried and would not; and only after much threatening did he prevail on her to comply with his wish. The second night was not better than the first, and early in the morning she stole away from him and went back to her father, telling him everything.

On awaking and finding his wife gone, the raven inquired of his grandmother whether she knew aught of her whereabouts. She assured him that she did not. “Go, then,” he said, “to the chief, and bring her back.” She feared him, and did his bidding. When she came to the chief’s house, and as soon as she put her foot into it, she was pushed out. This she reported to the raven on her return.

The summer passed, followed by a hard winter and famine. As in the winter before, the raven and his grandmother had plenty, but the others suffered greatly for lack of food. With the return of the hard times, the grandson’s thoughts turned to love. This time it was a girl, young and beautiful, at the other end of the village. When he mentioned the subject and girl to his grandmother, and asked her to “go and bring the girl here — I want to marry her,” she was quite indignant, and told him what she thought about it.

“Ai, Ai, Y-a-h! Are you going to marry again? Your first wife could not live with you, because you smell so strong. The girls do not wish to marry you.”

“Caw! Caw! Caw! Never mind the smell! Never mind the smell! Go — do as I say.” To impress his commands and secure obedience he continued pecking her until she was glad to go. While she was gone, he was very restless and anxious. He hopped about the barrabara and near-by hillocks, straining his eyes for a sight of the expected bride. At last he saw them coming, his grandmother accompanied by the girl. Hurriedly he began cleaning out the barrabara, throwing out not only the straw, but bedding, baskets, and all. The old woman on her return scolded him, but he paid no attention to it.

The young bride, like her predecessor, was enfolded tightly in his wings, and like her predecessor had a wretched and sleepless night, but determined to endure it if possible; for with him she would have enough to eat, at least. The second night was as bad as the first, but she stayed on, and concluded to do so until spring. On the third day the raven, seeing that she was still with him, said to the old woman: “Tomorrow I will go and get a big, fat whale. While I am gone, make a belt and a pair of torbarsars (native shoes) for my wife.”

“Ai, Ai, Y-a-h! How will you bring a whale? The hunters cannot kill one, and how will you do it?”

“Caw! Caw! Caw! Be quiet, and do what I tell you : make the belt and torbarsars. I will do what I say,” he angrily exclaimed, also using his more effective method of silencing her.

Before dawn next morning the raven flew away over the sea. In his absence the old woman was busily engaged making the things for the young bride, who was watching and talking to her. About midday they espied him flying toward the shore, carrying a whale. The grandmother started the fire, and the young woman tucked up her parka (native dress), belted it with the new belt, put on the new torbarsars, sharpened the stone knife, and went to the beach to meet her husband. As he drew near, he cried: “Grandmother, go into the village, and call the people; tell them I have brought a big, fat whale.” She ran as hard as she could, and told the joyful news. The half-dead village of a sudden became alive. Some began sharpening their knives, others to dress; but most of them ran just as they were and with such knives as they had, to the beach where the whale was. His importance was not lost on the raven, who hopped up and down the whale’s back, viewing the scene of carnage and gorging below him. Every now and then he would take out a pebble from the tool bag which he had about him, and after a seeming consultation put it back. When the chief or any of his relatives came near, he drove them off, and they had to satisfy themselves with watching and feasting with their eyes from the distance, while the others were revelling in fat and even carrying off the blubber to their homes. (Later, in the village, the people shared with the chief.)

The raven’s first wife, the chief’s daughter, had a son by him, a little raven. She had it in her arms on this occasion, and walked in front of the raven where he would have to notice her. “Here is your child, look at it,” she called. But he acted as if he heard not. She called several times, and continued forcing the baby before his eyes until he said, “Come nearer, nearer still;” and when quite close to him, he turned around and excreted on them, almost covering up the child. She turned away, and left him without a word.

Death was the result of the feast. A part of the people ate so much fat on the spot that they died soon after; the rest had eaten so much and filled their barrabaras so full of blubber that during the night they suffocated. In the whole village only three were left, the raven, his wife, and his grandmother, and there they live to this day.