ARAMAZD ARMENIAN JOURNAL OF NEAR EASTERN STUDIES VOLUME VIII, ISSUES 1-2 – 2013-2014 ASSOCIATION FOR NEAR EASTERN AND CAUCASIAN STUDIES YEREVAN 2014 ²ð²Ø²¼¸ غðÒ²ìàð²ðºìºÈÚ²Ü àôêàôØܲêÆðàôÂÚàôÜܺðÆ Ð²ÚÎ²Î²Ü Ð²Ü¸ºê вîàð VIII, вزð 1-2 – 2013-2014 ²è²æ²ìàð²êÆ²Î²Ü ºì ÎàìβêÚ²Ü Ðºî²¼àîàôÂÚàôÜܺðÆ ²êàòƲòƲ ºðºì²Ü 2014 Association for Near Eastern and Caucasian Studies In collaboration with the Institute of Oriental Studies and the Institute of Archaeology and Ethnography (National Academy of Sciences of Armenia) ARAMAZD ARMENIAN JOURNAL OF NEAR EASTERN STUDIES (AJNES) Editor–in–Chief: Vice–Editor: Aram Kosyan Armen Petrosyan Associate Editors: Arsen Bobokhyan, Yervand Grekyan Editorial Board: Levon Abrahamian, Gregory Areshian, Pavel Avetisyan, Raffaele Biscione, Elizabeth Fagan, Andrew George, John Greppin, Hrach Martirosyan, Mirjo Salvini, Ursula Seidl, Adam Smith, Aram Topchyan, Vardan Voskanyan, Ilya Yakubovich Communications for the editors, manuscripts, and books for review should be addressed to the Editor–in–Chief or Associate Editors. Editorial Ofice: Marshal Baghramyan Ave. 24/4, 375019, Yerevan, Armenia Tel. (374 10) 58 33 82 Fax: (374 10) 52 50 91 E–mail: ancs@freenet.am, armenianjournal@yahoo.com http://www.ancs.am ISSN 1829–1376 © 2014 by Association for Near Eastern and Caucasian Studies, Yerevan. All rights reserved. The PublIcATIon of ThIs jouRnAl Is sPonsoReD by The ReseARch PRogRAM In ARMenIAn ARchAeology AnD eThnogRAPhy of The coTsen InsTITuTe of ARchAeology AT The unIVeRsITy of cAlIfoRnIA, los Angeles AnD funDeD by The chITjIAn fAMIly founDATIon (usA) Առաջավորասիական և կովկասյան հետազոտւթյւնների ասոցիացիա ՀՀ ԳԱԱ հնագիտւթյան և ազգագրւթյան ինստիտւտ, ՀՀ ԳԱԱ արևելագիտւթյան ինստիտւտ ՍԵՎԸ ԵՎ ՍՊԻՏԱԿԸ ՊԱՏՄԱԳԻՏԱԿԱՆ, ՀՆԱԳԻՏԱԿԱՆ, ԱՌԱՍՊԵԼԱԲԱՆԱԿԱՆ ԵՎ ԲԱՆԱՍԻՐԱԿԱՆ ՈՒՍՈՒՄՆԱՍԻՐՈՒԹՅՈՒՆՆԵՐ ՆՎԻՐՎԱԾ ԱՐՄԵՆ ՊԵՏՐՈՍՅԱՆԻ ԾՆՆԴՅԱՆ 65-ԱՄՅԱԿԻՆ Խմբագիրներ Արամ Քոսյան, Երվանդ Գրեկյան, Արսեն Բոբոխյան ԵՐԵՎԱՆ 2014 Association for Near Eastern and Caucasian Studies Institute of Archaeology and Ethnography NAS RA, Institute of Oriental Studies NAS RA THE BLACK & THE WHITE STUDIES ON HISTORY, ARCHAEOLOGY, MYTHOLOGY AND PHILOLOGY IN HONOR OF ARMEN PETROSYAN IN OCCASION OF HIS 65TH BIRTHDAY Edited by Aram Kosyan, Yervand Grekyan, and Arsen Bobokhyan YEREVAN 2014 Armen Petrosyan has joined Armenian, Indo-European and ancient Oriental Studies in his late 30’s, a phenomenon not quite usual in our ield, coming from diametrically opposite direction. Perhaps, when at some point a desire to deal with Armenian prehistory prevailed, his excellent knowledge of natural sciences (physics, biology and related ields), gained at the Yerevan State University played a signiicant role in his humanitarian scholarship. Within several years he achieved so much irst in linguistic matters then in mythology. Armen Petrosyan ranks among the leading authorities in the ield of comparative mythology. We hope that he will receive this Festschrift as a token of our esteem. It is a distinct pleasure to present this volume in honor of Armen Petrosyan’s substantial and wide-ranging contribution to scholarship. The title of this volume comes from an IndoEuropean myth reconstructed by him. The papers range several areas to which Armen has contributed: philology, mythology, history. The idea for this volume was conceived only two years ago, joyfully accepted by all our colleagues, except one person – Armen Petrosyan, but we insisted it to be fulilled. The editorial board is happy to thank all our colleagues who participated in the making of this Festschrift. EDITORIAL BOARD TABLE OF CONTENTS _____________________ PART I HISTORY AND ARCHAEOLOGY ARSEN BOBOKHYAN. Problems of Ethnicity in the Context of Archaeology of Ancient Armenia ........................................................................................................14–35 MANUEL CASTELLUCCIA, ROBERTO DAN. Metal Horse Bits from Urartian Sites .............36–47 ARAM GEVORGYAN, ARSEN BOBOKHYAN. Bull Sacriices ...............................................48–56 YERVAND GREKYAN. When the Gods Leave People (The Climatological Hypothesis of the Collapse of the Urartian State) ........................57–94 MICHAEL HERLES, HAYK AVETISYAN. An Old Site at Oshakan in a Different Light: the Small Hill of Pokr Blur ..........................................................95–109 MEHMET IŞIKLI. Relections on Twenty Five Years of Excavations at Ayanis Castle: Past, Present and Future ................................................................110–119 MEHMET KARAOSMANOĞLU, MEHMET ALI YILMAZ. Some Considerations on Urartian Religious Activities in the Light of Recent Evidence from Temple Complex of Altıntepe .....................................................................................120–127 ARAM KOSYAN. Rulers of Hayasa: Hukkana ........................................................................128–134 NINO SHANSHASHVILI, GODERDZI NARIMANISHVILI. Iconography of Syria-Mesopotamian Goddess from Kakheti (Meli-Ghele Shrine) ............................135–142 NVARD TIRATSYAN. Two Pithos Burials from Argištiḫinili ..................................................143–158 PART II MYTHOLOGY AND PHILOLOGY LEVON ABRAHAMIAN. The Killing of Hero’s Adversary in the Armenian Epic .................................................................................................160–177 YURI BEREZKIN. Serpent that Closes Sources of Water and Serpent that Devours Nestlings of Giant Bird: Assessment of the Age of the Dragon-Fighting Myths in Eurasia .......................................................................................................178–185 ROCÍO DA RIVA. The East India House Inscription. A New Duplicate from the British Museum (BM 122119) ......................................................................186–190 10 HASMIK HMAYAKYAN. The Goddesses of Artamet .............................................................191–197 SIMON HMAYAKYAN, LILIT SIMONYAN. Traces of Folk Calendar and Fests in the Urartian Texts ..................................................................................198–206 SERGEY JATSEMIRSKIJ. “Para-Lydian” Inscription from Sardis ........................................207–214 MARGARIT KHACHIKYAN. Relections on the Origin of the Hurrian Ergative Case Marker -ž and the Correlative Particle -šše .......................................215–218 HRACH MARTIROSYAN. An Armenian Theonym of Indo-European Origin: Ayg ‘Dawn Goddess’...................................................................................................219–224 JAAN PUHVEL. Perils of Postulates: A Hittite Example .........................................................225–228 VITALY SHEVOROSHKIN. Milyan trija ................................................................................229–261 YAROSLAV VASSILKOV. Some Observations on the Indian and the Mesopotamian Flood Myths .........................................................................262–281 ILYA YAKUBOVICH. The Luwian Deity Kwanza ...................................................................282–297 SUMMARIES .........................................................................................................................299–318 ABBREVIATIONS .................................................................................................................319–320 TABLES ...................................................................................................................................321-347 BIBLIOGRAPHY ...................................................................................................................349–355 11 PART II MYTHOLOGY AND PHILOLOGY SERPENT THAT CLOSES SOURCES OF WATER AND SERPENT THAT DEVOURS NESTLINGS OF GIANT BIRD: ASSESSMENT OF THE AGE OF THE DRAGON-FIGHTING MYTHS IN EURASIA*1 Yuri Berezkin Armen Petrosyan is known for his research in Caucasian, Near Eastern and Indo-European cosmologies and heroic mythologies, in particular in themes related to the dragon-ighting stories. How old are these stories, is it possible to suggest for them any temporal reference points deeper than the earliest written sources (III but mostly II-I millennia B.C.) and the time of disintegration of the Indo-European mythological tradition (ca. IV millennium B.C.) that can be reconstructed using the data of its daughter traditions? The assessment of the time of appearance (more precisely, terminus post quem) of particular mythical plots is possible if they are known both in the Old and in the New World and if the corresponding areas of their spread are disunited. The time of the initial peopling of America (ca. 14-15,000 cal. B.C.) and the time after which distant migrations across Beringia / Bering strait became unlikely (ca. 8000 cal. B.C.) are basically known. Therefore the existence of similar motifs (and especially sets of motifs) with geographic distribution in both Eurasia and America provide a basis for the hypothesis that such motifs, before being brought to the New World, had to exist in Eurasia in Paleolithic times. The lack of the motifs in question in the Northern Paciic region is a strong argument against their recent diffusion from Asia to America or vice versa. More precise chronological assessments depend on the particular arrangement of the areas in question (in South or in North America, in the North American Northwest, West or Southeast, in Northern or in Southern Siberia, etc.). Here we address two widespread motifs (or better say clusters of related motifs) that are often used in heroic myths and ind parallels in America. *1The work is supported by Russian Scientiic Fond, grant no. 14-18-03384. Only selected sources of texts are cited, all the others see in our electronic catalog of world folklore, http://www. ruthenia.ru/folklore/berezkin. AJNES VIII/1-2, 2013-2014, p. 178–185 Assessment of the Age of the Dragon-Fighting Myths in Eurasia Hero helps the nestlings of a mighty bird and kills monstrous reptile The motif “Hero helps the nestlings” (K38 in my catalogue) which is mostly combined with the motif of “Snake threatens nestlings” (K38B) are found in Eurasia across the Steppe zone from the Balkans to Manchuria as well as in South Asia, Tibet, Middle Volga, Iran and Asia Minor (Fig. 1). The westernmost areas where they have been recorded are Malta, Algeria and Bohemia. These motifs are deinitely absent in Western Europe, Southeast Asia, Oceania, Australia, sub-Saharan Africa as well as in Northeast Siberia. My two motifs combined (K38 + K38B) correspond to the tale-type 301E in the Iranian folklore index.1 In other indexes, including ATU2 they are not deined and selected. The earliest known text that contains the K38 episode is the Sumerian “Lugalbanda and the Anzu bird”3 but it does not contain the episode of slaying of the aggressive snake (king Lugalbanda only feeds and “decorates” the nestling). In Eurasia such less speciied variants that lack the episode of a reptile attacking the nestlings are mostly known along the northern and western fringe of the area where stories about a man who helps nestlings of a mighty bird have been recorded. Can one suppose that just these unspeciied variants were the earliest while more complex stories about a hero who killed the serpent and not just decorated, protected or fed the nestlings emerged later? The American data do not support such a hypothesis. The corresponding texts recorded in the New World, irst of all among the inhabitants of the Great Plains, do contain the motif of a hero killing the monstrous reptile that had been regularly devoured the nestlings. If so, the snake-slaying heroic myth had to emerge not in the late III millennium B.C. but much earlier, at least 12-14,000 cal. B.C. At this time it had to be spread already across Southern Siberia where one of the “homelands” of the American Indians is usually localized and where most of the parallels for the Great Plains Indians’ texts were recorded in the 19th and 20th centuries. In sparsely populated Northeast Asia and American Arctic and western Subarctic almost all traces of this myth were wiped out by the subsequent waves of migrants. The only possible relict is the story recorded among the Chukotka Eskimo,4 though in this case the possibility of a later borrowing is not completely excluded. The tale about the hero, the bird and the reptile probably came to the Plains across Yukon and Mackenzie valleys. The so called Mackenzie corridor became suitable for habitation hardly earlier than 9000-11,000 cal. B.C. This prehistoric migration left many traces in folklore though archaeologically it remains invisible. For comparison we should put attention to another migration of hunter-gatherers from the Northwestern Canada to the Southwest. These Athabaskan migration of ca. A.D. 1000-1500 is well attested by the linguistic, genetic and folklore data though it did not leave clear archaeological traces.5 1 Marzolph 1984. Uther 2004. 3 Afanasieva 1997: 192-203. 4 Menovschikov 1985: 97-101. 5 Kevin 2006; Magne, Matson 2010. 2 179 Yuri Berezkin Fig. 1. Hero helps the nestlings. 1. Reptile attacks the nestlings of a mighty bird. Hero kills the reptile and the thankful bird helps him. 2. Hero otherwise helps the nestlings of a mighty bird and receives the reward from their mother. 3. The bird intentionally tricks a man to come to its place because only this man is able to kill the reptile that regularly devours the nestlings. 4. As in (3), the bird grabs the man and carries him to its nest. 5. Marginal variants (Levantine Arabs: the enemy is not a reptile or the lying creature is not a bird; Amazonian Mawe: the hero teaches the bird how to kill the snake). Hero helps the nestlings of a mighty bird and kills monstrous reptile No direct evidence exists to deine the western Eurasian limit for this cluster of motifs in Paleolithic times but the early spread till the Caucasus looks plausible. The American stories in question are recorded in the north-central part of the Plains among the Assiniboin, Crow, Hidatsa, and Arikara.1 The Mandan version is basically similar with the other ones though different in details.2 The Crow and Hidatsa, recently separated from each other, belong to the Siouan language family. Together with the Mandan, they were among the irst Sioux who entered the Great Plains from the east. Archaeologists have traced cultural continuity of these groups back to ca. AD 1000-1200.3 1 Beckwith 1938: 92-94; Lowie 1909: 181-183; idem. 1918: 144-145; Parks 1996: 209-215. Beckwith 1938: 57-62. 3 Dyck, Morlan 2001: 129; Wood 2001. 2 180 Assessment of the Age of the Dragon-Fighting Myths in Eurasia Fig. 2. Demon controls sources of water. 1. A strong and dangerous frog or toad controls sources of water and gives it in exchange of women or valuables. 2. As in (1), other monsters or creatures control sources of water. 3. As in (2), no motif of “water exchanged for women or valuables”. 4. As in (1) but water is not exchanged for women or valuables and the possessor of water is not physically strong. The Assiniboin who speak one of the Sioux proper dialects moved into the Plains several centuries later. The Arikara belong to the Caddoan family and came to the Plains from the south in the late I millennium AD. At the time of the irst contacts with the Europeans, the Hidatsa, Mandan and Arikara formed a cultural unity in the area of Middle Missouri. Taking into consideration tight links between all the three groups, common elements in their folklore are easily explicable. Because nothing of the kind is found in the folklore of the North American East and Southeast where the language ancestors of the groups in question probably lived, the particular stories had to be borrowed from people who inhabited the Plains before Siouan and Caddoan groups settled there. In the series of texts under consideration, the mighty bird personiies thunderstorm. The monster is a water serpent, sometimes with horns, with the second mouth on the back of its head or with heads at both ends of its body. The bird usually carries the hero 181 Yuri Berezkin to its nest with a special aim to secure his help in overcoming the monster. In Mandan myth, two hunters marry the daughters of Thunder-Eagle and kill a monstrous snake, beaver and rabbit, the eternal adversaries of their father-in-law. The consequence of the episodes (the hero is brought by the bird to its nest and only after this he kills the reptile) is important because in all European versions this consequence is the opposite (irst the hero kills the reptile and then the bird comes and brings him to his destination). Because of this, the post-Columbian borrowing from European folklore by the American Indians is practically excluded. The South America version recorded among the Kogi of northern Columbia1 follows the North American scheme. As about the Old World, here the only story which structure is clearly similar to the structure of the American narratives is recorded among the Kahakh.2 Such a parallel is hardly a chance one because among several other Eurasian tales that have North American parallels just the Kazakh variant is the nearest to the American ones. Besides the Kazakh version, stories recorded among the Altai, different groups of Tuvinians and the Khori Buryats3 are also more similar to the American Indian tales than most of the Eurasian cases. In these South Siberian versions the bird steals the newborn foals to provoke the hero to go on their search, and when the man comes to the bird’s place he kills the reptile that had been devouring nestlings. All stories that are the most similar to the American ones are localized along the border area between Siberia and Central Asia where many other Eurasian – American (in particular North American Plains) folklore parallels are concentrated. Hero kills the reptile that has closed sources of water Another motif used in narratives about the dragon-ighting is K38D: a demonic person or creature closes the sources of water (Fig. 2). In half of the cases it is combined with motifs K38+K38B that have been reviewed above. Just as these motifs, it is absent in Western Europe and is most popular in the Caucasus. However the areas of K38+K38B and of K38D do not completely overlap. The Siberian version of K38D is unique, peculiar and recorded not in the Altai-Sayan zone but among the Kets. There are important Vedic data for South Asia but motif K38D, unlike K38+K38B, is practically absent in the late folklore of the region. Only one text of southern Munda (the Sora) which is a trickster tale and not a heroic myth begins with a story about a crocodile that does not let people to drink from a pond. It is possible that the South Asian folklore traditions did not acquired the Indo-Aryan story about the struggle of Indra with Vritra just because such a tale had no counterparts in the local folklore. The Vedic tradition itself also lacks the motif of human victims sent to the dragon in exchange for water. The latter motif is most of all typical for the core area of the 1 Reichel-Dolmatoff 1985: 76-79. Marchenko 1993: 150-152. 3 Barannikova et al. 1993: 93-109; Khadakhane 1984: 59-65; Yutkanakov, Tokmashov 1935: 41171; Taube 1994: 196-202. 2 182 Assessment of the Age of the Dragon-Fighting Myths in Eurasia K38D tale (the Caucasus, the Near East, Asia Minor, the Balkans, Iran) and is absent in many peripheral traditions (the Mongols, Dahurs, Shans, Hausa, etc.). In Africa, especially in West Africa, the stories about a serpent that closed sources of water are rather numerous but they seem to get there recently. At least the Guinea tales see to be borrowed from the Portuguese. For “Indra struggle against Vritra” type stories their heroic context is typical. But the very theme of the getting of the water from its original possessor or greedy owner is not directly related to the heroic mythology and was widely known across the circum-Paciic region. Among different possessors of the water, snakes seem to be absent but frogs and toads are usual. It is not easy to select versions in which the hero overcomes the possessor of the waters and takes the water by force from ones according to which he gets the water thanks to a stratagem. If the Eurasian heroic myth about the release of the water developed from similar undifferentiated stories it is impossible to suggest a precise epoch when the heroic myth could emerge. We can only be sure that it was before the time of the Indo-Aryan migration to South Asia. I do not insist on a Paleolithic age for this (K38D) tale but such a dating is not excluded because some American parallels do exist. In many Amerindian stories, a frog swallows the water (motif B8 in my catalogue). In Eurasia the frog can also be the possessor of the water but only in the Tibetan texts and it does not swallow the water like in American stories but just controls the access to springs. The frog takes place of the snake also in the “Hero helps the nestlings” myth but such cases are rare and found only among the Mansi.1 In America the motif of a frog that had swallowed all the water was known to the Kalapuya, Nez Perce and Tillamook of the Columbian Plateau and the adjacent part of the Paciic Coast and to the Eastern Algonkians (the Micmac, Malecite and Penobscot) as well as to the Hurons of the American Northeast. Such a geographic distribution suggests a possible spread of this motif to the North America Northeast with the proto-Algonkian migration from the Plateau at about 2000-1500 B.C.2 Unlike all the others, versions recorded among the Micmac and Malecite and to a much lesser extent among the Kalapuya contain important details related to a possible Eurasian prototype. In the Micmac and Malecite versions, the frog gives water in exchange for women3 and in Kalapuya stories the frog sells the water for the dentalia shells.4 In the Micmac and Malecite texts the frog is not just an animal but a powerful giant whom Gluskap the hero kills. In a story recorded among the Beaver Indians (Athabaskans of British Columbia and Alberta), girls are given to a monstrous Beaver though it is not directly told that the monster blocked the access to water.5 All these tales do not contain episodes that would look like European borrowings. 1 Chernetsov 1935: 47-57. Berezkin 2010a: 265-269; idem. 2010b: 27-49. 3 Mechling 1914: 6-7; Parsons 1925: 57-58; Speck 1915: 140-154. 4 Jacobs 1945: 135-136; Gatschet et al. 1945: 236-237; Erdoes, Ortiz 1984: 355-356. 5 Goddard 1916: 232-237. 2 183 Yuri Berezkin Besides the Tibetan parallels for the Algonkian tales, we should mention the Ket version.1 There are no common details in the Ket and the Algonikian texts and the protagonist who closed wells in the Ket story is not a serpent or a frog but an anthropomorphic person that looks more like a hero than like an antagonist. At the same time just the Eastern Algonkians, the Micmac in particular, and the Kets (together with adjacent Siberian groups) share the Cosmic Hunt story that contains detailed correspondences concerning the interpretation of the stars of the Big Dipper.2 We have also parallels for this story among the Plateau Indians. Though these Circum-Yeniseian – American links should be dated to a later time than the Great Plains – Southern Siberian links, they hardly can be later than the Early Holocene. An episode with a frog that swallowed the water is also known to the Northern Athabaskans (the Han and Upper Tanana) but these texts are not related to cosmology and the swallowing of the water of a lake is but a particular episode of a story about the struggle between a hero and his bear antagonist. Conclusions We suggest that heroic elements in the Eurasian stories about a hero who kills monstrous reptile and about acquisition of water blocked by the reptilian monster could appear already in the Upper Paleolithic. Considering the recent areal distribution of such stories, the Caucasus looks like a core area of their spread. However, the early elements of culture usually survive easier in the mountainous multiethnic regions than on the planes. So the Eurasian Steppe Belt between the Caucasus and the Sayan mountains or Baikal lake can well be the real homeland for the original spread of the heroic mythology. Western Eurasia certainly was outside of this zone and the Eastern Mediterranean could be but a periphery. The protagonists of the heroic tales in Eurasia usually have the anthropomorphic nature and are not animals, and the same situation is typical for heroic stories that are widespread across the North American Planes and the Northeast. Across the American West most of the protagonists are zoomorphic, at least by name. Folklore of the Plains Indians share especially numerous common motifs with the Eurasian folklore recorded between the Caucasus and Baikal. The emergence of these motifs must predate the time of corresponding migrations from Southern Siberia to the Plains. Consequently the roots of heroic stories with anthropomorphic protagonists that are so typical for the Western and Central Eurasian fairytales and epics must be quite deep and go down at least to the Terminal Pleistocene. Yuri Berezkin Museum of Anthropology and Ethnography (Kunstkamera), 3, University Embankment, St. Petersburg, 199034, Russia berezkin1@gmail.com 1 2 184 Dulson 1966: 109-113. Berezkin 2006. Assessment of the Age of the Dragon-Fighting Myths in Eurasia BIBLIOGRAPHY Afanasieva V.K. 1997, Ot načala načal. Antologia šumerskoi poezii [From the Beginning of the Beginning. Anthology of Sumerian Poetry]. Saint Petersburg. Barannikova E.V., Bardzhakhanova S.S., Gungarov V.Sh., Tsybikova B.-Kh.B. 2000, Burjatskie narodnye skazki. O životnyx. Bytovye [Buryat Folktales: Animal tales. Tales of manners]. Novosibirsk. Beckwith M. 1938, Mandan-Hidatsa Myths and Ceremonies. Boston. Berezkin J. 2006, The Cosmic Hunt: Variants of a Siberian – North-American Myth, “Folklore” (Tartu) 31, 79-100. Berezkin Y.E. 2010a, Selecting Separate Episodes of the Peopling of the New World: Beringian–Subarctic– Eastern North American Folklore Links, “Anthropological Papers of the University of Alaska” 5/1-2, 257-276. Berezkin Y.E. 2010b, Iz mifologii algonkinov i atapaskov. K rekonstrukcii ētnokul’turnoj istorii Severnoj Ameriki [From Algonkian and Athabaskan mythology. To the reconstruction of ethnic history of North America], “Otkrytie Ameriki prodolžaetsja” [Discovery of America Goes on], Iss. 4. Saint Petersburg, 6-96. Chernetsov V.N. 1935, Vogulskie skazki [Vogul Folktales]. Leningrad. Dulson A.P. 1966, Ketskie skazki [Ket Folktales]. Tomsk. Dyck I., Morlan R.E. 2001, Hunting and Gathering Tradition: Canadian Plains, “Handbook of North American Indians” 13, Washington, 115 – 130. Erdoes R., Ortiz A. 1984. American Indian Myths and Legends. New York. 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