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

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

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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.


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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

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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.]


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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

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

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.


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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

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

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

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

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.


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Ebedaholtihe

The Chipewyan and Cree tribes clashed over fishing rights, leading to a battle that left only one survivor from each side. The two men attempted to fish together using their own muscles as hook and line. Later, the Cree warned of a dangerous individual named Ebedaholtihe. When the Cree tried to burn the Chipewyan survivor, he summoned otters that attacked and killed his assailants. Subsequently, he married a Cree woman and integrated into their community.

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

Conflict with Authority: The protagonist challenges and ultimately overcomes Ebedaholtihe, a figure of power among the Cree.

Community and Isolation: The narrative explores themes of belonging and estrangement, as the protagonist transitions from being an enemy to becoming part of the Cree community.

Transformation through Love: The protagonist’s marriage into the Cree tribe signifies a personal and social transformation, fostering unity between former adversaries.

► From the same Region or People

Learn more about the Chipewyan people


Once the Chipewyan and the Cree both came to the same place to fish. It was snowing and blowing, so they could not see anything. Soon one man came where another was sitting by his line. “You are the only one who has caught any fish,” he said. When the man looked back at him, he saw it was a Cree to whom he had spoken. Then he killed him with a spear and told his friends. Immediately, the Cree and the Chipweyan came together. There were many of them and they continued fighting each other until only two men were alive; one Chipewyan and one Cree. When these two had tried in vain to kill each other, they walked together to the lake. The Cree proposed that they should sit there and fish. “I have no hook,” said the Chipewyan. The Cree took the larger muscle from his arm and the Chipewyan the small muscle.

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They fished with these for hook and line. After a while, the Cree went to look at the hook. “I did not kill anything,” he told the Chipewyan when he returned. “You must have gone to it too soon. If I had gone, there would have been something.” “Will you go and look at it,” said the Cree. When he came to the hook, he caught two trout.

After a short time, many Cree came to the lake. The Cree man then told the Chipewyan that there was one dangerous Cree named, Ebedaholtihe. When they came up to them, one said to the Cree, “Many young men came here with you, I suppose that one sitting with you is one of your relatives.” “He is a dangerous man whom I have tried in vain to kill,” replied the Cree. “Do not bother him; he will make trouble for you.” Ebedaholtihe, said, “Fire is not disturbed by songs. Pile up a lot of wood for him.” Then they built a big fire and began to push the Chipewyan toward it. As he began to burn, he said to himself, “I wish otters would come here.” Soon otters came. When those who were trying to burn him saw the otters running toward him, they ran away. The Chipewyan followed by the otters ran after them. As he came near a man, he would catch up an otter and throw it at him. The otters bit them and they died. He threw two of them at his friend who caught them. When he threw one at Ebedaholtihe, it nearly killed him. When he pushed his head up through the bloody snow, he struck him on the crown of his head. He gave one of the otters to his friend. “Now, you see, I told you he was a dangerous man,” said the young Cree.

After that, the Chipewyan went to live with the Cree. When a tipi had been put up, the Cree called to him, “Come here.” When the Chipewyan was near he called to him to come in, and made a place for him on the opposite side of the fire. The Cree had two wives one sitting on either side of him. He picked up the one sitting near the door and threw her across the fire to the Chipewyan who caught her and threw her back. Then he took the wife sitting beyond the fire and threw her to him but he threw her back. He threw again the one sitting next to the door. She caught the Chipewyan about the neck and he married her. After that, he lived with the Cree.

He lived with the Cree a long time after that. He had children which were growing up. One time when he was away hunting he saw tracks of some people and followed them until he came where they were living. He found two of his sisters gathering firewood. He went with them to the village. One of his moccasins was torn and one of his sisters sewed it up for him. Taking a sack of red paint, he started home. When he came back to his tipi, his wife noticed that the moccasin had been mended. Her husband asked what she was thinking about. The wife, without replying, hung up his moccasins.

He went over there again and told the people what had happened. They talked it over and said they would come and kill them. The Chipewyan who was living with the Cree told them not to come near his tipi which they would recognize since it would be of untanned skins. When he came home he told his wife that his head was aching and asked her to make a tipi for him of untanned skin and pitch it to one side in which he might lie. She made a tipi for him and he went into it with all his family. He told his wife not to let the child go out of doors. In the night, he heard the Chipewyan coming. He went out immediately and came to his friend. “I will fight you again,” he said. “This time I will not think about living. Do what you intend to, spear me here.” “Put your spear down near by,” he said. Several of the Chipewyan’s relatives were killed but they killed all the Cree who were living there. The son of the Chipewyan had gone out and also been killed; but his wife and the remainder of his family were alive. The Chipewyan was about to kill some of his own people because of it but they gave him a young man of the same age in the place of his son who had been killed. Then he was satisfied and went with the Chipewyan and afterward lived with them.


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