Crow-head

The story recounts his journey from avenging his father’s death to reviving his slain people. After learning that a medicine-man killed his father, Crow-head uses mystical means to kill him. Later, when enemies massacre his tribe, Crow-head employs his crow-skin garment’s powers to resurrect his people and outwit the adversaries. This narrative highlights themes of vengeance, resurrection, and cunning.

Source:
Chipewyan Tales
by Robert Harry Lowie
The American Museum of Natural History – Anthropological Papers
Volume X, Part 3
New York, 1912

► Themes of the story

Revenge and Justice: Crow-head seeks retribution against the medicine-man who killed his father.

Resurrection: He brings his community members back to life after they are killed by the Cree.

Ancestral Spirits: The influence of his deceased father motivates Crow-head’s actions.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

Soon after Crow-head’s birth, his father died. Crow-head knew nothing about him. Once the other Indians were fishing, and there were several medicine-men among them. It was in the evening, and the setting sun presented a bloodshot appearance. One medicine-man pointed at it and asked the boy, “Do you see that red sky? That is your father’s blood.” This made Crow-head suspect that one of the medicine-men had killed his father. He went home, where he was living with his grandmother, and began to cry. “Why are you crying?” “I heard those men talking about my father.” “There is no use crying, you will be a man some day.” The next day the people were fishing. Crow-head punched a hole in the ice and began angling with a hook. The Indians caught nothing, only Crow-head caught a large trout.

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He pulled out its soft parts, and hid the bones under his deerskin capote. He started towards the medicine-man who had killed his father, pulled out the fish spine, and broke it over him. When the people went home that evening, they missed the medicine-man. They did not know what was the matter with him. One man went out and found him lying dead by his fishing rod. This was the first time Crow-head ever killed anyone. By breaking the fish spine, he had broken that of his enemy and thus killed him.

(b) Crow-head was living with a little orphan, whom he called his grandchild. He used to wear a crow-skin cape, which warned him of the approach of enemies and constituted his medicine. Two girls in the camp once made fun of his crow-skin garment. Crow-head was displeased and said to his grandson, “We will make a birchbark canoe and leave.” In a coulee they found fine birchbark. Some Indians from the rocks on either side pelted them with snowballs. “Some bad Indians are pelting us with snow,” said the orphan. “That’s nothing,” replied Crow-head. They took the bark for the canoe and returned. In the meantime the bad Indians, who were Cree, had killed all the Chipewyan. Crow-head piled all the corpses together in a heap. He was a great medicine-man. He began to make a canoed Worms began to come to the corpses. Then he took his crow-skin, laid it on the dead bodies, and told the boy not to wake him until the next day at noon. While he was sleeping, worms crawled into his nose, ears, and mouth.

Crow-head woke up and started off in his canoe. In the Barren Grounds he made many small lodges, and with his medicine declared that all the dead should be in those lodges. He left and lay down on the worms. The people all came to life again, and nothing remained in place of their corpses save their rotten garments. The Cree started homewards, but Crow-head, lying on the maggots, caused them by his magic to return to the same place. The little boy cried, thinking his grandfather was dead. He pushed the old man, but Crow-head pretended to be dead. At last, the boy pulled him by his beard, then Crow-head awoke and beheld the Cree. The Cree were surprised to get back to their starting point and, seeing the two survivors, decided to kill them also. Crow-head rose, walked to the river, shaved off the bark of a rotten birch, made peep-holes in the tree, hid the boy in the hollow, and ordered him to watch.

Crow-head was a dwarf. He went to the river with the crow-skin on his back and a blanket over it, pretending to mourn his lost relatives. The Cree, thinking he was but a child, said, “There is no use killing a child like that with a pointed arrow.” So they shot at him with blunt points, but all the arrows grazed off. Then they pulled ashore, and Crow-head fled to the brush, pursued by the enemy. When far from the canoes, he threw off his blanket, took a deer horn which he carried for a weapon, and ran among the enemy, breaking each man’s right arm and left leg. Then they said, “This is Crow-head.” They retreated towards their canoes, but Crow-head smashed every one of them. Then he summoned his grandson from his hiding place. The Cree had spears, and Crow-head told the boy to take them and kill their enemies. The boy did as he was bidden. The Cree said to the boy, “If it were only you, you could not do this to us.” And they made a “crooked finger” at him [a gesture of contempt, signifying, “Ne cunno quidem equivales”; the left thumb is held between the index and middle finger of the same hand, and the palm is turned towards the speaker].

Crow-head left his grandson. He was gone for many days. The boy cried, not knowing what was the matter. Up the river he heard waves beating against the bank. Going thither, he found his grandfather washing himself. Crow-head asked the boy, “What are you crying for?” “I thought you were lost.” “There is no use crying, all our people are alive again.” When through washing, he bade his grandson fix the canoe, then he told him to put the slain enemies’ mentulae on the gunwale. They started to join the resuscitated Indians. They heard some one playing ball, laughing and singing. Putting ashore, they heard the noise of crying. They went into a lodge and asked what the crying was about. “Two friends of ours are lost, they have been killed by the Cree.” Then they recognized Crow-head and his grandson.

The two girls who made fun of Crow-head’s crow-skin were not restored to life by him.

(c) Late in the fall, when the Chipewyan were going to a lake to fish and it was commencing to freeze, two boys came running and told the people that two giants taller than pine trees had killed all their friends. The Chipewyan were camping on the edge of a big lake. None of them slept that night for fear of the giants. The next morning the giants were seen approaching. Crow-head said, “There is no use in running away, they will kill me first.” He put on his crow-skin and went towards them on the ice. The first giant wished to seize him, and with long fingers shaped like bear claws he tore Crow-head’s crow feathers. The giants fought for the possession of Crow-head, each wishing to eat him up. Crow-head hit both of them with his deer horn, and killed them. He walked homeward. He was so angry that he could neither speak nor sleep. His eyes were like fire. He went to the lake and, beginning at one point, he commenced to hammer along the edge until he got back to his starting place. There he fell dead, for his heart was under the nail of his little finger and by hammering the ice he had injured it.

(d) Everyone was moving. Two girls were making little birchbark vessels for Crow-head. They were just sewing the edge with roots. One of them said, “This Crow-head knows everything, but he will not know this.” And she pulled out one of her pubic hairs and twisted it in with the roots. The two girls were married, but never told Crow-head of their husbands, who were far out on the lake. An Indian in league with them plotted to have Crow-head killed by the husbands, and invited him to run a race to the place where they were. But Crow-head beat his opponent in the race, and killed the women’s husbands with his spear.

The Indians were angry and desired to kill Crow-head. They began shooting at him, but he merely took his deer horn from his crow-skin tippet and pointed it at them, so that they hit only the point of his weapon without being able to touch him. At last he said, “If you don’t cease, I shall kill all of you.” Then they were afraid and let him alone. Nevertheless, many medicine-men tried to make medicine against him in secret. They attempted to throw a beetle (?) at him. Crow-head had left the people and was living by a lake. Once he was thirsty and pulled out the grass growing. by the water edge. He began to drink and found a beetle in the water. He killed it. Then he bit his own tongue and spat out the bloody spittle to make his enemies believe they had killed him. They went after him, but when they found the slain beetle they knew their medicine was not strong enough for him. Then they sent a big bear after him. Crow-head had lain down to sleep. In the night the bear caught him, and without hurting him held him by his feet and legs, waiting for the arrival of the Indians. But Crow-head twisted round and round in the bear’s grasp until he got free. Then he crawled away between his legs. He turned back and dispatched the bear with bow and spear. He cut up the animal, spread out its flesh and skin, and started off again. The Indians made a big feast when they found the fresh bear meat all ready to be eaten.

Crow-head, by his medicine, restored the two women’s husbands to life.

He traveled along as far as a lake. There was no snow, but only clear ice. He looked through the ice and saw a great many people below it. “I will kill all these people,” he said. He began pounding the ice with a club. But what he had taken for people were only arrows, and one of them entered his little finger, where his heart was. The Indians following him found him dead.

Crow-head was so called because he made a crow-skin collar that became his medicine.

(e) Once Crow-head left his crow-skin in his lodge and went off. Coming back, he did not find it in the position he had left it. He asked his grandmother why she had allowed any one to abuse it. “Someone has counted every feather on it and has been laughing at it. I will go away and let the Cree kill the people.” “What shall I do?” asked his grandmother. “I will take you along.” That night the Cree killed all the Chipewyan, but Crow-head and his grandmother escaped.

(f) Crow-head and Spread-wings started traveling, knowing that no one could kill them. Long ago the Indians did a great deal of fighting. Crow-head and Spread-wings always helped the Indians they stayed with. They were related to everybody. Crow-head the older of the two, knew it was impossible to kill him. Spread-wings could be killed, but had three lives. Crow-head started off towards the place where the sun is close to the earth, and he will not come back here until the end of the world.

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The death of Edalakone

Edalakone becomes angry with his wife and daughter, departing alone in his canoe, declaring he will no longer live with them. After two days, a search party follows his tracks, eventually finding him dead in the wilderness, with one of his dogs lying at his back. His decision to leave in anger leads to his demise.

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Family Dynamics: The narrative begins with Edalakone becoming angry with his wife and daughter, leading to his departure. This highlights complex relationships within the family.

Tragic Flaw: Edalakone’s anger drives him to isolate himself, ultimately leading to his demise, suggesting a personal weakness contributing to his fate.

Community and Isolation: Edalakone’s decision to leave his family results in his isolation, contrasting with the community’s collective effort to search for him.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

Edalakone became angry with his wife and daughter. He went away from them in his canoe, saying, “I will not live with you longer.” After he had been gone two days, we went to look for him. Then next day, many joined in the search. Although it was summer, we found his tracks which we followed until noon. While we were stopping for lunch one of the two dogs which had left with him returned to our fire. There were eight men and two women in the company. When we had eaten, we again followed the tracks. After we had gone about half a mile, the three of us who were ahead, thought we saw something. An old man named Samuel Egu asked us to wait for him while he went ahead. When he had gone forward about twenty paces, he stopped. There was Edalakone with one of the dogs lying at his back. Samuel started to laugh but did not. Edalakone lay there dead. His going away angry into the brush did not turn out well for him. The others came there where we were.

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Ennou’s hunting trip

The story recounts a journey during which Ennou faces harsh winter conditions, encounters multiple moose without success, and navigates deep snow to various lakes. Over several weeks, he traps lynx, chisels through beaver houses, and confronts wolves without a gun. Ultimately, Ennou returns with a significant haul of furs and sells them for a substantial sum, reflecting on the numerous experiences of the expedition.

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Trials and Tribulations: Throughout his expedition, Ennou confronts numerous obstacles, including harsh weather conditions, deep snow, and encounters with wolves, testing his endurance and skills.

Conflict with Nature: Ennou’s journey involves direct struggles against natural elements, such as navigating through four-foot-deep snow, facing cold weather, and dealing with wildlife like moose and wolves.

Cunning and Deception: Ennou demonstrates resourcefulness by setting traps, chiseling through beaver houses, and utilizing the help of dogs and companions to achieve his hunting objectives.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

After there had been three weeks of cold, snow, and wind, the weather cleared. We started on the trip and camped that night six miles away. The next night we reached the base of Goose Lake where we camped for the night. As we were going along the shore, the next morning, we all saw a moose. I went toward it but did not succeed in killing it. We saw three moose that day. I shot at the nose of one which was all that could be seen of it and missed it. That was why I did not kill any that day.

We went on from there but the snow was four feet deep and I had to tramp back and forth to make a road. Finally, we came to a small lake called Big Log Lake. From there we went to Wolf Lake where we stayed for a short time.

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Going out from that place, I set traps for lynx. I killed one. We went on from there to the opposite side of Black Fox Lake. We camped there three weeks during which time I killed nine lynx. We walked to White Fish Lake. I killed one lynx on the way. There was a beaver house at the lake. I chiseled through it with the help of a young woman. While we were there some wolves came after us. We had no gun. We killed four beaver at White Fish Lake outlet.

I went back for the traps and other property. It was a two day’s journey, but I brought back seven lynx. Starting down the White Fish River one morning, we came where there were beaver living, five of which we killed. From there we went to Big Beaver Lake where I trapped a lynx and we chiseled out three beaver and killed one mink. We then turned back, traveling over the same way we had come. Nine lynx had been caught in the traps set as we first passed over the road, but one had gotten away taking the trap. The next morning I went, after this one with the dogs. With the help of the dogs, I killed, that day, one moose and a lynx. We came back from there to Goose Lake at the outlet of which we found some Indians. At the narrows there were more Indians. Finally, we came back to Cold Lake and into the Reserve and stopped at Alfos house. I had twenty-five lynx, six beavers, and one mink. I sold them to Baptiste Jacob for four hundred ninety dollars, two horses, and a spring wagon. I also bought a cow. I could not tell in a whole day all that happened on that trip.

The boy who became strong

A young boy discovers a bi-colored ribbon, which, against his mother’s advice, he ties around his waist. This grants him immense strength, enabling feats like uprooting large trees. He and his mother encounter man-eating giants; the mother marries one, while the boy lives independently, instilling fear in the giants due to his power. When his mother falls ill, he embarks on perilous journeys to retrieve healing items, battling formidable adversaries to restore her health.

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Quest: He embarks on journeys to obtain items like special berries and water to heal his ailing mother, facing formidable adversaries along the way.

Supernatural Beings: The narrative includes encounters with man-eating giants and a mean man with a huge iron cane, highlighting interactions with otherworldly entities.

Sacred Objects: The bi-colored ribbon serves as a powerful artifact that bestows strength upon the boy, playing a crucial role in his transformation.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

In the beginning a woman was walking along with her boy. They came where a bi-colored ribbon lay on a tree. “I am going to take it,” the boy said to his mother. “No, you must not,” she told him, “it belongs to someone.”

When they had walked on a little way the boy asked his mother to go on ahead as he wished privacy for a moment. When she was out of sight he hurried back, took the ribbon, cut off a piece two yards long and tied it around his waist.

Because of that ribbon he became very strong so that he was able to tear up even large trees by the roots. His mother who did not know the source of his strength wondered how he could do this.

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They went along in this manner until they came where two man-eating giants lived. There was much human flesh hanging in the house. When they went in the boy was not afraid of the giants but looked around at everything in the house. “Feed us,” said one of the giants to the boy. He took up a knife as if he were about to kill him, but the boy was not frightened. He began to handle all the implements [very heavy ones, of course, since they belonged to giants] and then the giants began to be afraid and let him alone. The mother married one of the giants, but the boy lived by himself near by. He stayed there a long time making. all sorts of things and the giants were afraid of him because he was so strong.

After a time his mother became sick. When she had been ill some time and it seemed she could not live the boy came to her and said, “Mother what can I do so that you may live?” The mother replied, “Way over there are many good berries. If I could eat them I might live.” “Then I will get them for you,” the boy replied. He started out, and when he had gone many miles found some good berries which he thought must be the ones his mother meant. He found one hundred large panthers guarding them. The panthers were all asleep and he stepped along among the sloughs until he came within a mile w hen one of the panthers woke. “A boy is stealing our berries,” he called to the others. Then the boy seized one of the panthers and with it as a club killed all the others. Taking the berries, he went back to his mother who recovered after having eaten them. The boy lived outside as he had done before.

After a long time his mother fell sick again. She lost flesh so that it seemed she could not live. The boy came to his mother again and asked her what had happened. “Son, I shall not live,” she replied. “Mother, what can I do that you may live?” he asked her. “Way over there is some water which smells a little. If you could bring me some of that I might live,” she told him. He started after it and found water that smelled a little hanging in the top of a tree near a house which was standing there. The boy began to climb after it, but when he was half way up a mean man came out of the house. “Boy, you will die. You are stealing my water,” he said. He was carrying a huge iron cane. The boy came down the tree, took the cane from him and struck him on the crown of his head with it, killing him. He then went in the house and looked all around. When he went upstairs he saw a young woman sitting there. “Why do you sit here?” he asked. “A mean man stole me, and I had a child for him long ago,” she replied. “Well, go to your home wherever it is. I have killed the man who held you a prisoner. Do not be afraid,” he told her. He took some of the water and carried it back to his mother. He gave her some of it and she recovered. The boy lived outside as before.

Again after a long time the boy’s mother was dangerously sick. The boy said, “Mother, what is the one thing I can do so that you may live?” “My son, it is something difficult,” she said. “I must know what is the source of your strength, on that condition only may I live.” “Then you are planning my death,” replied the boy. “I took that ribbon which we passed long ago and tied it around me. I am strong by means of that.” He gave the ribbon to his mother saying, “Now do whatever you intend.” When the woman had tied the ribbon around her waist she became strong. “My son, let us walk over there,” she proposed to her son. She began to pull up trees, even large ones. They came to a very large spruce. “Climb this one,” she said to the boy. The boy began climbing it with his mother behind him. She pricked his eyes out and left him.

The boy, blind and helpless, started off alone. He soon heard a sledge coming, drawn by dogs. He could hear the bells and knew someone was approaching. When they came up to him, one of the men said, “This is the sort we are looking for. We are taking the unfortunate with us.” They brought him to the settlement and gave him into the care of an old man. This old man, who was cook for the big chief, loved the boy. He lived with him a long time.

This big chief, for whom the old man was cook, sent out invitations to bring about the marriage of his daughters. The men were to gather and the daughters were to make their own selections. On the day the selections were to be made, the old man who was the cook said to the blind young man, “My grandchild, let us go over there where the chief’s daughters are to be married and see the people.” “Grandfather,” the young man replied, “it is no use for me to go. I cannot see anything and the people will just make fun of me.” “Oh, that does not matter,” said the old man, “we will go anyway.” The young man finally consented and the old man led him to the house and gave him a seat on the floor just inside the door.

They found the house already full. There were many minor chiefs there. The big chief had three daughters two of whom had already chosen rich men for their husbands. The remaining daughter chose the blind young man. She was the girl he had rescued many years before when his mother had sent him for the water. When he killed the mean man and sent her home, she had made a vow that if she ever saw him again she would marry him. As soon as he came into the house she recognized him. Her father was very angry and said, “My daughter, because you have chosen to marry a blind man I will not keep you. Go away from me today somewhere where I will never see you again.” Then he gave her much money and provided her with a large boat and servants.

They went away in the boat. The young man was not happy although he was married, for he thought she had taken him because he was unfortunate and she pitied him, but his wife loved him to the limit of her ability and kissed him. When it was noon and they were stopping to eat she proposed to her blind husband that while the servants were making tea they should go to a neighboring hill. “No,” the young man said, “you are only planning to take me there to desert me. I will not walk with you.” “Oh, no,” his wife replied, “I have loved you for a long time because you saved my life. It is only on that account I wish to lead you there.” “Well,” consented the blind man, “Lead me there.” They started up the hill and soon came to a large lake. A large moose was approaching feeling its way along as if searching for something. “A blind moose is coming this way,” said the wife to her husband. “It acts as if it were searching for something.” “Let us watch it,” said the man. When the moose came to the water it waded in, put its head under water and held it there some time. When it raised its head, it looked about. It put its head down again and held it under the water. When it raised its head its eyes were all right again. Then the woman said, “The moose put its head in the water and its eyes became good again. You do that.” “I will not do it,” replied the man. “It is because you wish me to drown you say that.” “No,” said the woman, “the moose’s eyes are certainly good. You do that too, and the same thing will happen to you.” “Well, I will do it,” he said. The woman lead him to the lake. When he had held his head in the water some time he raised it again, “Well, your eyes seem a little improved,” his wife said. “You look like a small woman,” he told her. “Well, do it again,” she advised him. He put his head in the water again. When he’ raised his head he said, “I can certainly see.”

Then they went back to their servants. The young man said, “I will go where my mother is.” He started toward his mother’s house accompanied by the servants but without his wife. When he came near to the place where he used to live he went close and saw that the ribbon was indeed lying there. At night they went into the house. He took the ribbon and tied it on again. The next night when the sun had set he went there again and killed his mother and his two fathers.

Then he went again to his wife and they returned to her father’s house. When they came there his father-in-law saw his eyes were good again. He welcomed him gladly, and urged him to live with him and promised he should have all he possessed. The young man did so and became a great chief. [The translation of the last two paragraphs is quite uncertain.]

Beaver and Muskrat

Beaver and Muskrat, two brothers, decide to exchange tails to experience each other’s swimming abilities. Beaver enjoys swimming swiftly with Muskrat’s tail, but when returning it, he attaches it incorrectly, hindering Muskrat’s swimming speed. This act causes Muskrat to become perpetually ill-tempered, earning him the name “mean muskrat.”

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Origin of Things: The physical change resulting from the exchange of tails and hands between Beaver and Muskrat.

Trickster: Beaver employs cunning to persuade Muskrat into the exchange, leading to Muskrat’s disadvantage.

Family Dynamics: The story explores the relationship and ensuing conflict between the two brother figures.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

Beaver and Muskrat were brothers living together by a lake. The oldest could swim very fast. Beaver said to Muskrat, the older brother, “Lend me your tail; I want to try it.” “No, I will not lend it to you, for any length of time,” Muskrat replied. “Well then, we will exchange tails for a short time,” Beaver said.

Muskrat gave Beaver his tail with which he was able to swim fast. After Beaver had swam around for a while Muskrat suggested that they exchange hands. “First put my tail on me again,” Beaver said. He put it back in the proper position but Beaver put Muskrat’s tail on edgewise. Since then he has not been able to swim fast. He became angry toward his young brother. He has been mean tempered ever since, and that is why he is called bedjede dzen — “mean muskrat.”

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Bear and Squirrel

Bear desires perpetual night to aid his hunting, but Squirrel challenges this, highlighting the difficulties of living without light. Conceding, Bear agrees to daylight. They then compete in various contests, with Bear winning unfairly. Frustrated, Squirrel cries, his tears forming stripes below his eyes, and decides to amuse children, becoming small and climbing a spruce. Bear declares he will serve as a food source when other meat is scarce and becomes large.

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Cosmic Order and Chaos: The discussion about having perpetual night versus daylight reflects a struggle to determine the natural order.

Cunning and Deception: Bear’s victories in the contests are achieved unfairly, indicating deceitful behavior.

Family Dynamics: The interaction between Bear and Squirrel highlights sibling relationships and the dynamics of elder and younger brothers.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

This controversy between the squirrel and the bear concerning the prevalence of light or darkness is mentioned in a myth concerning the end of the world recorded by Petitot at Great Slave Lake in 1862. In this myth of Petitot the bears have all the elements suspended in bags from an enormous tree and the other animals succeed in securing the one which contains heat and unintentionally let it loose upon the earth resulting in a flood.

Bear once said, “There will only be night. In the summer, when the nights are not long, I cannot find anything good to eat. For that reason there shall only be night.” Then Squirrel, who was his younger brother, replied, “If there is only night how would you manage to live without being able to see?” “I could find food by smelling it,” Bear replied. “But,” asked Squirrel, “what would you do if something should stick in your nostrils?” “Oh, I could feel for food with my paw,” Bear suggested. “Well, but if you should stick something in your paw, what then?” Squirrel asked. “Why, then I would roll around until I found something,” Bear said. “But if something should stick through your body, you would kill yourself,” Squirrel warned him. “Well, then, let there be daylight,” conceded Bear.

“Come let us have some contests,” said Bear. “The one who jumps the farthest will be Bear.” Bear won. “Let us see who can jump the highest over a tree,” Bear again proposed. Bear won again. “Let us see who can run around this small lake first,” Bear said. Because Bear was the larger (being the elder brother) and Squirrel the smaller. Bear was first to run around the lake. Bear had beaten him each time, but not fairly.

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Squirrel, still saying, “I will be Bear,” began to cry. His eyes became red and the tears made stripes below his eyes. Finally he said, “I shall not be good for anything. I shall just amuse the children.” Then he climbed a spruce and became small.

Bear again spoke, “When there is no other meat, I will be a supply for them.” He ran along the side of the world and went inland where he became large.

Moose and Rabbit

Moose and Rabbit, once equal in size and nameless, compete to determine who will become the moose. During their wrestling match near a fire, Rabbit burns his hind feet, causing them to draw up, while Moose singes his rump. As a result, Moose’s rump appears burned, and Rabbit’s altered feet prevent him from becoming the moose.

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Mythical Creatures: The anthropomorphic portrayal of Moose and Rabbit engaging in human-like activities.

Conflict with Nature: The struggle between the two animals, influenced by natural elements like fire.

Origin of Things: The tale explains the distinctive physical features of moose and rabbits.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

One time Moose and Rabbit were having a contest. They were then of the same size and were without names. They were fighting to see who would be moose.

“The one who is the stronger will be moose,” one of them proposed. They began to wrestle near the fire. Rabbit was pushed near the fire and stepped into it with both his hind feet which were burned. Then moose fell back and singed his rump in the fire. Since then the rumps of moose look as if they had been burned. Rabbit’s feet were so drawn up that he could not be moose.

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Ceremony for otter

In a dream, a man overheard otters singing about an impending threat at the narrows, predicting all but one would be killed. Upon reaching the narrows, the man killed all the otters except the one that had foretold its escape. This narrative explains why otters are now drawn to him. However, if someone sings the otters’ song mockingly, the otters may not approach.

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Dreams and Visions: The man receives a prophetic message through a dream, guiding his actions.

Prophecy and Fate: The otter’s song foretells the future, and the events unfold as predicted, highlighting themes of destiny.

Cunning and Deception: The man uses the knowledge from his dream to outwit and hunt the otters.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

A man in a dream heard some otters say. “They will kill us all, ahead there in the narrow. I am the only one who will be able to run away.” He heard the otters singing this as they walked. When they came there to the narrows, he killed all of the otters except the one who had said this. He escaped. “That is why otters now come to me,” he said. Sometimes when one sings that song the otters do not come to him because he only laughs.

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The jackfish that became a man

An eagle catches a jackfish but drops it into a lake, where it grows large. A girl eats the fish and later gives birth to a child with fish scales. Initially, her father wants to abandon the baby but allows her to raise it. The child becomes a man who sings about his transformation from fish to human.

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Transformation: The jackfish undergoes a significant change, first growing into a large fish and then transforming into a human being.

Mythical Creatures: The tale features a creature that exists beyond the ordinary realm—a fish that becomes a human.

Ancestral Spirits: The man’s origin from a fish and his recounting of his story through songs may suggest a connection to ancestral or spiritual elements within the culture.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

This was given as a “story.” The interpreter, Ennou, insisted that it was only a story, but the relator immediately explained that it was ceremonial as the context plainly shows it to be. The objects used were small pieces of the fat from the tail of an otter, piece of moose tongue, tissue from the inside of bear’s tongue, “stone” from the head of a fish, tooth of a weasel, silk thread and beaver scent. These are tied to the hook as a charm.

A large eagle caught a jackfish and was carrying it to a tree. It fell into the middle of the lake and lived there until it grew to be a big fish. Finally, it was caught in a net. A girl, while eating it, suddenly stopped. She had a child on which there were fish scales. Her father started to throw it away but relented and gave the girl permission to raise it. When the child became a man, he used to tell his story in songs. “When I was a small jackfish I stuck my nose in the grass by the shore. An eagle took me up suddenly and started with me toward his nest. I fell back into the middle of the lake and became a large jackfish. Once, when swimming through the narrows, I thought I smelled something. As I swam around I thought I saw a small fish and bit him. I broke the fish line but could not eat because the hook was in my throat. Soon after, while swimming through the narrows, I thought I saw some algae but it was a net and I was caught. ‘It is only a poor jackfish, just skin and bones,’ he said of me and threw me by the shore. As I lay there I thought to myself, ‘I wish a young girl who is pregnant would roast my tail.’ Soon a nearly grown girl came there. ‘I am going to roast that jackfish’s tail,’ I heard her say. She began to eat me, but as she was swallowing the last bit, I caused her belly to shake. She caught her breath and stopped chewing. I became a person.” This is what he told by means of songs in the sweat lodges. They found out from him what kind of a person he was. Long ago, a man used to know something like this.

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His-Leg-Trembles

The tale is about a man known for his exceptional speed and bravery. In one instance, despite warnings from his companions about two white bears atop a hill, he confronts and defeats them single-handedly. In another episode, he outsmarts a group of Cree warriors who had set a trap using fake caribou decoys, ultimately killing all the Cree.

Source:
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912

► Themes of the story

Hero’s Journey: The protagonist embarks on daring confrontations, showcasing his courage and strength.

Cultural Heroes: His actions and abilities highlight traits revered in Chipewyan culture, positioning him as a foundational figure.

Trials and Tribulations: The protagonist encounters and successfully navigates various challenges, including ambushes and deceptive traps.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

Once when the Chipewyan were returning from an unsuccessful war party against the Cree, they were approaching the top of a hill. His-leg-trembles was far behind them. “I wonder what those two things are, sitting there ahead of us,” one of them said. When they started up the hill their blankets were blown back. His-leg-trembles came up to the party and started to climb the hill. “I want to see what they are,” he said. “Do not go up there, there are some white bears living under the top of the hill,” the others said to him. “I like to see something frightful,” he said, “I am going to look at them.” “No, do not,” the others urged him. “I am going to look,” he said. The string which held the blanket around his neck broke when it Was blown back by the wind. He ran around the two white bears who were sitting there waiting for him, making the ashes fly until nothing could be seen.

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When the ashes settled, they saw the two bears lying with their heads away from each other and His-leg-trembles standing a little way from them leaning upon his little old spear. That man could run so fast that nothing could catch him. Without running very hard, he could keep along beside a young caribou.

At another time the Cree had put some willow sticks on a lake making them look like the horns of caribou. The Chipewyan thought they were caribou and hung pieces of clothing about the lake to prevent the caribou from running out and began to hunt them. While they were going to their several positions, they came where His-leg-trembles was sitting. On a point of land nearly opposite the side, they thought they heard a noise. It sounded like shouting but they were not certain. Then a big woman came near. “Niece, what has happened,” they asked. “’The Cree have put up sticks,’ Thananye told me. Then I started from there in a straight line, running sidewise that I might go faster. Over in the middle of the lake, I saw the Cree fighting. When I was about to run into them, I stopped. I slipped and fell under the Cree. ‘I will spear that mean little child,’ one of them thought to himself. They were holding their spears ready for me, but the spear points all came together behind me. Then I saw him standing there, it was so quickly done.” He had killed all the Cree.