Wonyoni avenges the death of his sons

Wonyoni lived in isolation with his family due to his brother’s malevolence. Despite warnings, his three sons visited their uncle, who murdered the two eldest. The youngest escaped and informed Wonyoni. Feigning indifference, Wonyoni later confronted and killed his brother in retaliation. This tale, rooted in Dane-zaa lore, underscores themes of familial bonds, betrayal, and vengeance.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Revenge and Justice: Wonyoni seeks retribution for the unjust killing of his sons by his brother.

Tragic Flaw: The uncle’s malevolence and cruelty lead to his downfall.

Conflict with Authority: Wonyoni challenges his brother’s oppressive and violent behavior, ultimately overthrowing him.

► From the same Region or People

Learn more about the Dane-zaa people


A man named Wonyoni had always camped by himself and raised his family apart from others. One of his sons once inquired if they were the only existing people. His father told him that an uncle lived not far away by a fish lake, but because this uncle was a mean man he had raised his family by themselves. The boy replied that they would visit the uncle anyway.

“Well, my boy, you are to be pitied, for you will not live long if you do that,” the father warned him. “Never mind that, we will visit him,” the boy said. “I have hindered your going many times, now do as you like,” the father conceded.

► Continue reading…

Before the three boys set out to make the visit the father told the youngest boy not to go into the tipi even if the two older boys did so. He renewed the boy’s shoe strings because the old ones were dry and brittle. He also advised him to leave his snowshoes along the trail, one pair behind the other because the track upon the snow was not strong. The boy did as his father advised.

When they came to the uncle’s home the two older boys went in but the youngest played outside, although they called to him to come in. The uncle had killed all who had visited him previously and had rendered their fat. He directed his wife to cook for the guests. When they had been fed he took two spears and conducted the boys to the base of the tipi where he placed them. “This is the way your aunt and I used to do when we found a she-bear and her young ones. When we came upon them we would scare them out, and one standing on either side, we would spear them as they ran out. “This is the lard we made of them.” Then as an illustration of the way it was done he drove the spears through both boys at the same time. The remaining boy ran back down the road. The uncle chased him but because the road was not firm enough to hold the older man, the boy outran him and escaped. When he returned, his father inquired about his brothers. “My uncle killed them,” the boy replied.

To this Wonyoni paid no attention but lay by the fire as if nothing had happened. His wife cried and tried to throw herself into the fire. When daylight was appearing the next morning, the man went to his son and said, “Come, let us go to your uncle.” They went where he had lived but found the tipi had been moved away. He had killed the two boys without any reason and burned everything over. “My brother is laughing at us ahead there. Your uncle never knows what he ought to do,” the father said.

They followed to the other side of the lake where the tipi had been placed on a large flat. Wonyoni was angry. When they came near they saw the uncle walking outside watching for them. He came up to them and met them. He was a large man. When he came up close to them Wonyoni ran back from him. “I guess you ran off because your feelings are hurt,” the large man said to him. Then Wonyoni ran up to him again saying, “You intend doing again as you did to the boys. Well, you make the first move,” he said, showing his lack of respect. Wonyoni then aimed a blow at the man’s head, but struck below and broke his legs. The large man fell and Wonyoni came up to him and killed him with his club.

The father and son then went up the bank where the camp stood. No one was stronger than that old man. “Where did you put him?” the large man’s wife asked. She had a flat stone in her bag which she took out and threw at the man. Stepping to one side he dodged it and jumped on the woman, knocking her down. Wonyoni then killed all the people at the camp of the uncle whose name had been Bear-stands-in-the-water. Wonyoni, having killed many people, returned to his own camp. The people were all glad.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The moose that had been a man

An old hunter plans to pursue two moose. The moose, aware of his intentions, attempt to evade him. The hunter successfully kills one and chases the other, which eventually reveals itself as his younger brother who had transformed into a moose. Recognizing this, the hunter spares the moose, allowing his brother to return to human form.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Transformation: The younger brother undergoes a physical change from human to moose and back to human.

Family Dynamics: The relationship between the hunter and his younger brother is central to the narrative.

Loss and Renewal: The younger brother’s disappearance and eventual return to human form symbolize themes of loss and restoration.

► From the same Region or People

Learn more about the Dane-zaa people


A large band of Indians were moving about when one old man said that he would hunt the next morning along the mountains. There were two moose together who heard the old man say that. “That old man has great supernatural power; he is coming after us and we will not be able to get away from him. We will travel very slyly,” the moose said. They had heard the old man talking and therefore traveled about with great caution.

When the old man came along he did not follow the tracks of the moose, but went around another way and shot one of them with arrows. He did not stop to cut up the moose he had killed, but, saying to himself that there had been two of them and that one was missing, he went after it.

► Continue reading…

The moose ran very fast and lay down quietly at the end of the path. The old man went directly to the place where the moose was lying, following a direction at right angles to that taken by the moose. The moose got up. The old man had feathers on his bow (arrow) which showed the way he should go. When these feathers moved the moose heard it. He saw the man. “What shall I do now, he has me killed long ago?” the moose said to himself. He looked about to see where the trees were thick and ran there. The man ran along beside him so that the moose could not escape. Seeing a small open place, the moose said to himself, “Let him kill me there.” Seeing that there was nothing more that he could do, he ran to the open place, jumped to the spot, and fell.

It seems that the moose was a person. This old man had had a younger brother who had disappeared into a herd of moose. That was the moose he was following. “I am that one,” the moose said, “what do you want?” “It is better for you to go to some larger country,” said the man. He did not kill the moose for he knew it was his younger brother. Then he left him and became a man again.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The orphan boy kills beaver

In a time of famine, an orphaned boy and his sister discover a beaver lake. The boy asks his sister to cut a hole in the ice and make him willow arrows. He successfully spears many beavers, providing food for their people. Later, as starvation looms again, the boy’s anger leads him to consume a beaver leg, after which he kills more beavers, ensuring their survival.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Sacrifice: The sister’s dedication to her brother, carrying him and assisting in his endeavors, exemplifies personal sacrifice for a loved one.

Conflict with Nature: The act of hunting beavers in a frozen environment highlights the struggle against natural elements to secure food.

Family Dynamics: The close relationship between the orphaned siblings, with the sister taking on a parental role, underscores the complexities of familial bonds in challenging circumstances.

► From the same Region or People

Learn more about the Dane-zaa people


There was a young girl and her younger brother whose father and mother had died. The girl raised her brother. Once when the people were dying of starvation they came where there was a beaver lake as they were moving about. The boy’s sister was carrying a load on her back. [Perhaps this sentence should mean she was carrying her brother on her back.] The boy asked his sister to cut a hole through the ice for him so he might fish there. He also asked her to make him some arrows of a willow, saying he would try to get some fish. She was also to build a fire on the shore. To all this she gave her assent. They went to the bank and sat by a fire for a time. Then he started again to the lake where he stuck his arrows into the water and speared many beaver which he pulled out and killed with a club.

► Continue reading…

He went back to his sister and asked her to bring the beaver for him. She went for them and brought them to the fire where she singed them. Then she started out after the other people carrying the singed beaver and her brother. The boy sat on his sister’s back working at the beaver. As she was carrying him along there someone saw him. They ran up to him. His sister put him down. The people took all the beaver tails from him.

After that they were again dying of starvation. The boy was angry. He ate the leg of a beaver because he was angry. Starvation was killing them and they sent for him. He defecated and again he killed many beaver They lived all right after that.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Agait’osdunne marries the chief’s daughter

Agait’osdunne, a man of low status, impregnates the chief’s daughter. To identify the father, the chief uses his thunderbirds, which reveal Agait’osdunne’s guilt. Banished together, Agait’osdunne utilizes his supernatural abilities to provide for them, while their former tribe faces starvation. Despite adversities, including an attack that nearly kills him, Agait’osdunne’s resilience and powers ensure their survival.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Transformation: Agait’osdunne, initially perceived as a miserable man who had never killed anything, demonstrates supernatural abilities and resourcefulness, transforming his and his wife’s dire circumstances into a sustainable life.

Conflict with Authority: The chief, representing authority, casts out his daughter and Agait’osdunne, leading to their struggle against this imposed hardship.

Revenge and Justice: After being ostracized, Agait’osdunne ensures that those who cast them out receive only animal blood to sustain themselves, serving as a form of retribution for their earlier actions.

► From the same Region or People

Learn more about the Dane-zaa people


They did not know what kind of a man Agait’osdunne was. He was a miserable man and miserable beyond that; and they had no respect for him since he had never killed anything. There was another man who was highly respected, the chief. He had a daughter of whom he took great care to guard her from evil. All at once it appeared from her shape that she was pregnant. Her father was determined to find out by whom she was in that condition. He was a man who had very great supernatural power, and had some young thunderbirds that he was keeping in a cage. He thought he would find out what he wanted to know through the help of these birds. He brought the men all together and asked each of them who did it.

► Continue reading…

They all denied knowing who had done it. Then he made them go in where the birds were. If the man who was guilty went in the birds would ruffle up their feathers. He was going to find out about it in this way. They went in one by one but the feathers of the birds did not move.

“Are these all the men?” he asked. “There is one man who is not here,” they told him. Then Agait’osdunne came in and the feathers of the birds stood out immediately. “Her child is from that man,” he concluded. He sent his child away in very pitiful condition. “Let them die,” he said. He cast them off, leaving them no clothes to wear. They were in pitiful condition and there was nothing they could do. Agait’osdunne was determined they should live. With his supernatural power he caused a moose to come there and killed it. From its skin he made two good garments. He was that kind of a being. If he said something should happen that thing happened.

By means of that power they lived all winter without suffering hardships. Those from whom they had moved were starving to death. Because they had cast him off to die, he would give them nothing but the blood, and he gave them much of that. “Let them live on the blood of the animals that are killed,” he said. When he went after animals he told his wife that the one which came first should be spared. There was one mean man who shot it and killed all the animals that they lived on. When she saw her husband was not around she thought something might have befallen him. She took a mooseskin garment and went to him. When she came up to him he was still alive. She put a skin over his head and made him well again. Agait’osdunne was from an animal. Nothing was difficult for him.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Atcecq kills a bad man

In a time of famine, a young boy named Atcecq visits a notorious old man known for his cruelty. Despite warnings, Atcecq seeks food from the old man, who attempts to intimidate him. After consuming the offered fish without harm, the old man challenges Atcecq to a display of supernatural power. Atcecq cleverly turns the old man’s power against him, causing his death. This act liberates the community, allowing them to access the lake’s fish and end their starvation.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Trickster: Atcecq employs cunning and wit to outsmart the malevolent old man, a hallmark of the trickster archetype.

Conflict with Authority: Atcecq challenges the old man’s oppressive dominance, ultimately overthrowing his tyrannical rule.

Moral Lessons: The tale imparts ethical teachings, emphasizing the triumph of good over evil and the value of intelligence in overcoming adversity.

► From the same Region or People

Learn more about the Dane-zaa people


One time when they were starving they started to move toward a lake where they knew there were fish. A bad old man was known to live there but they thought he was away from home. When they came to the place they found he was still living there. Then that small boy said he would visit his grandfather, meaning the old man. His friends advised him against it, but he replied that since he was starving and suffering much he would visit him nevertheless. The others tried hard to stop him but he set out to pay the visit. When he arrived the old man asked why he came. “I came to you, grandfather, because I am starving,” the boy replied. “Well, you will not live long,” the old man said, “go back or I will kill you.”

► Continue reading…

“You do not talk as other people do, grandfather,” the boy said. “Well, cook him some fish,” he told his wife. The boy ate the fish when it was set before him. “What kind of a person are you who eat the fish I give you and still live? You are Atcecq,” the old man said. “Why do you say that? I ate what you gave me and I am happy,” the boy replied.

“Cook for him again,” he said, and his wife did so. “No person ever did this way with me before, but let us use supernatural power on each other,” the old man said. “What am I to do, that you speak that way?” the boy asked. “You have eaten much of my food,” the old man replied. “You do something to me first, grandfather,” the boy said. The old man made a large frog sit on his palm and told the boy to take it. “Now you do something to me,” the old man said. “Yes, grandfather, but what do I know, that you should say that to me?” the boy asked. “You swallowed a small frog and how is it that it did not bother you?” the old man asked. “What sort of a person am I that you should say that?” the boy asked again. The old man swallowed it and he could hardly breathe.

When Atcecq started back the old man said that since he had done that to him, he would know how to cure him. He sent his wife to bring the boy back that he might cure him. When the boy saw the sorrowful looking old woman coming after him he told her that he was not yet old enough to marry and that her husband might keep her. He turned back and came to the old man who was still breathing. When the boy began to sing over him the frog closed the old man’s mouth and he died.

The boy then ran back to his friends who asked how it happened he was still alive. “My grandfather was very kind. He is not a mean man. He fed me well and I ate what he gave me,” the boy replied. They knew the old man was mean and they were afraid of him.

Atcecq killed him and the people were very much pleased. They moved camp to the place where the fish were and many people were saved from starving.

The old man had many wives for he had taken the wives of the men he had killed. They took these women away. Many people were glad because of what Atcecq had done.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Atcecq kills buffalo

In a time of famine, a group of Indigenous people discovered buffalo but lacked the means to hunt them. A boy named Atcecq took initiative, despite the community’s anger and threats against him. He skillfully hunted the buffalo, distributing the meat based on family size, thereby saving the community from starvation. This tale highlights themes of courage and resourcefulness.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Hero’s Journey: Atcecq embarks on a transformative adventure, taking initiative to hunt the buffalo and ultimately becoming a hero to his people.

Conflict with Authority: Atcecq defies the community’s decision to wait until the next day to hunt, challenging their authority by acting on his own.

Sacrifice: Atcecq risks his life and faces the community’s wrath to provide food for his people, sacrificing his safety for their well-being.

► From the same Region or People

Learn more about the Dane-zaa people


One time when a band of Indians were without food, someone saw some buffalo. They did not have guns and since the buffalo were in an open place without cover they did not know how they could get them. They decided to wait until the next day when they could make a fence and drive them into a corral.

A boy, named Atcecq, started after the buffalo by himself, and the people were all angry. “Let us kill him,” they were saying. They went after him. They prepared a large fire for him and sat down by it waiting for him. As he was coming back he found his grandmother who had raised him, sitting behind the fire crying.

► Continue reading…

“Why are you crying, grandmother?” he asked. “These people say they are going to kill you,” she replied. “Show me which one of them says that of me,” he asked of his grandmother. They were afraid of him.

Then they started after the buffalo and found them still where they had been seen. “Be careful, they might see us,” they said. The boy followed along after the others. They also told him to take care the buffalo did not see him. This boy had killed all the buffalo. From a man who had many children he had taken two of his arrows, but if there was only one child he took only one arrow. With these arrows he had killed all the buffalo, allotting them one or two animals according to the number of children. They were all saved from starving.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Agait’osdunne, the hair scrapings man

An old woman discovers a mysterious child among hair scrapings. She raises him, noticing his rapid growth and peculiar behavior, including transforming into a buffalo at night. The boy aids his starving relatives by providing beaver meat and later, as a buffalo, leads them to a successful hunt. His actions bring prosperity to his people.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Creation: The tale begins with the mysterious appearance of a child among hair scrapings, suggesting a unique origin or birth.

Supernatural Beings: The boy’s extraordinary abilities and origins point to interactions with or the existence of supernatural entities.

Conflict with Nature: The narrative includes elements of humans struggling against natural forces, such as starvation and the need to hunt for survival.

► From the same Region or People

Learn more about the Dane-zaa people


One time when many people were camping about they heard a child cry where they had been dressing hides. All the women ran to the place. When they did not find the child they took up the hairs of the scrapings one at a time and put them to one side. There was nothing there. Then an old woman went there and found a child crawling among the scrapings. She took the child up and put it in her mitten.

She took care of it after that and it became large very quickly and was soon walking about. He became a person from the buffalo. “Grandmother bring me only grass,” he said to her. She brought him grass for a bed. During the night it all disappeared.

► Continue reading…

“He is always doing such things,” she said to herself. When she lay down again she watched him through a hole in her blanket. She saw him get up and shake himself and immediately become a buffalo. “Why did I do this?” she said to herself and lay down again under her blanket. “So this is what you are doing,” she thought. After that she took good care of him.

Once the Indians were all chiseling out beaver. “I will watch them,” the boy thought and went where they were eating the beaver meat. When he saw the meat, he reached to take some a man was offering him. The man pulled it back again, fooling the boy. He was very angry. One old man gave him something to eat. After the Indians had gone he picked up a beaver leg and swallowed it, saying, “You will not kill beaver until I pass this bone.”

After that his grandmother traveled alone with the children behind the main band who were starving. Her nephews were starving; they were having a hard time. “Grandmother, I will fish with a hook and line. There are fish here in this old beaver pond,” he said. She cut a hole in the ice for him. “I will fish here,” he said. She went over where he was fishing. He took out a large beaver. He pushed a stick into the water and caught four beaver which he killed with a club. “Grandmother, there are four fish down there which I have killed,” he said to her. His grandmother went there and found he had killed four large beaver. She carried them back and put them by the fireplace. They ate beaver meat. “Grandmother, give me the mesentric membrane,” he said. She did as he requested.

Then his grandmother took him on her back and carried him after the other Indians. When the advance party saw the mesentric membrane he had in his hand they acted like crazy people about it. They threw down the children they were carrying to run after him. They got hold of the membrane and pulled it from side to side. This made him angry.

His uncle had set snares for beaver. He was sitting there by them and started to cry. “What is the matter?” he asked. “Kill it for me,” he said. Then he passed the leg bone of a beaver. Then all who were there, all his uncles, took out beaver.

Then they moved on ahead. Again they were starving, when someone reported having seen buffalo that did not know people were about. After the others had gone to bed he took arrows from each man and went to the buffalo. When he came near them he transformed himself into a buffalo and started to play with them. He killed them all and started back. They had a big fire ready for him and were sitting there, waiting. His grandmother was sitting on the pile of wood, crying. “Grandmother, why are you crying?” he asked. He took an arrow and held it on his bow. “One buffalo was caught in the willows. Who said this about me? Who said of me that, ‘he went along the people’s trail carrying arrows?’” he inquired. No one spoke and for that reason he did not shoot. He held two arrows by their heads, broke them, and threw them into the fire. “What did I do to your animals?” he asked them. They thought the buffalo were all ahead of them.

They started away, but one old man sat there after the others had gone. Agait’osdunne had put some buffalo fat in the fold of his blanket. He pulled that out for his grandfather. “Grandfather, the wolves killed a young buffalo. I thought I would put its fat in my pocket.” He passed it to him. “It is not young buffalo’s fat,” the old man said to himself. Then he told his grandfather that each man who knew his own arrows would know which buffalo belonged to him. His grandfather went away along the road after the others. They thought the buffalo were lying there alive and they were sitting over them ready to shoot. “.Why are you sitting there?” he asked. They thought the buffalo were still alive and they would take them all in snares. When he came to them he said, “Take the ones your arrows are sticking in.” He thought he and his grandmother would have an animal and he had left an old arrow lying on it. They stepped over that buffalo.

Agait’osdunne was very poor. The large band that camped ahead had a certain man for chief. He had a daughter no one liked. She went out one time and looking at Agait’osdunne said, “I do not like your eyes.” He was very angry because of that and after she had gone he went there and urinated.

She was very soon pregnant and gave birth to a child. “Make a medicine lodge,” the chief said. They made a medicine lodge. “The child will urinate on the man who is its father,” the chief said. They all came there where the medicine lodge stood. He disappeared now and then and then he was not about at all. [This probably refers to the spirit supposed to assist in the divination.] They did not know who could be its father. Agait’osdunne was the only one who did not go there. “Well, let everyone of the men come here,” the chief said. His grandmother was sorry for the child and liked it and for that reason went there. As soon as she took it, the child urinated. All the women then stripped the clothes from Agait’osdunne and put out his fire, but his grandmother put some fire in sinew and put it inside a pillow. They drove him away from his grandmother. “I hope when they get up they will take out the sinew,” she said. The next morning when they arose there was nothing they could do anything with. “Look inside grandmother’s pillow,” he said. She went there and found fire under the sinew where it had been left and built a fire with it.

“I wish you would make some arrows for me,” he told the woman. She made arrows for him from some poor willows. “I wish three wolves would come along here to us,” he said. Before long three wolves came there and he killed them all. The women went to them. They took hold of the wolves by their noses, rubbed them, and pulled the entire body out of the skins. Then they put on the skins with the hair still on them. “I wish thirteen caribou would come along here,” he said. They came very soon and he killed them all. They made a tipi cover of their skins. He wished again for three moose and they came. He killed them and they had the leather they needed.

He wished the others might die of starvation. For his grandmother, however, he used to drop fat along behind. “Because they did not care whether he starved or not, let them be very hungry and die of starvation,” he was thinking about them. “Well, let them come here,” he thought. They came there. He told them that before he had resolved not to get meat for them. He went away from them but before leaving, he told them that if many moose went by they were not to shoot the leader but only those following behind. Then owl, who was a person then, shot the moose that was in front. His wife took a skin and ran after him. She ran far away to him. “You are alive. You will not die quickly,” she said to him. “Roll up in the skin,” she told him. Then they beat owl with a club and that is why his head is large.

Second version. A child was heard to cry from a buffalo skin. An old woman went toward it and found a child sitting among the hairs which had been scraped from the buffalo skins. She took up the child and because she felt sorry for it, took care of it and raised it, although the others tried to dissuade her.

It grew quickly. “Put nothing but grass under me, grandmother,” he said. She put some grass under him but in the night she saw it was gone; there was nothing but bare ground under him. “What are you doing, grandchild?” she said to herself. She watched him through her ragged blanket one night and saw him stand up, a large buffalo. He ate up the grass he was lying on. “My grandson is a buffalo,” she thought.

A famine was killing the people when someone saw a herd of buffalo. There were many people camping there who decided to go together and kill the buffalo. The boy saw the buffalo and at night, while the people were asleep, took an arrow from each man’s supply. He went to the buffalo during the night and shot them all because they were not afraid of him. “The buffalo will belong to the man whose arrow is on it,” he said to himself, and distributed the arrows on the dead buffalo. “We will make meat of this one for my grandmother,” he said, and placed two of his arrows on one of the animals.

He went back to the camp to find someone had built a big fire. His grandmother was sitting on the wood, crying. “What is the matter, grandmother?” he asked; “You went for the people’s animals and they say they will burn you.” “Who says that about me?” he asked. “They all say it of you. They are not pleased.” “None of your animals ran away. They are still where they were last night. Go to them,” he said.

An old man was sitting there after the others had left. He took a seat by this old man and said, “I saw the wolves kill a young buffalo, grandfather.” They two followed along the way the others had gone. They found some of the Indians lying in front of the dead buffalo while others were trying to surround them. When they came up to the buffalo they found they had all been killed and the arrows were lying on the bodies. The people were all very much pleased.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Tumaxale, a culture hero

Tumaxale encountered a girl destined as a sacrifice to a giant beaver. He killed the beaver with an arrow, dismembered it, and scattered the pieces, creating beavers of normal size. After reuniting the girl with her people, he continued his journey, confronting and defeating various malevolent beings. This tale highlights themes of bravery and the origins of beavers.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Cultural Heroes: Tumaxale exemplifies a foundational figure who shapes society by overcoming challenges and protecting his people.

Origin of Things: After defeating the beaver, Tumaxale dismembers it, and the scattered pieces transform into regular-sized beavers, explaining their presence in the world.

Quest: Tumaxale embarks on a journey, facing various challenges, including battling adversaries and navigating perpetual darkness, to achieve his goals.

► From the same Region or People

Learn more about the Dane-zaa people


There were once two brothers who were traveling together. When they came to a large lake they decided to separate, one going along the shore in one direction and one in the other.

One of them, Tumaxale, had not gone far before he came to a trail which had been used by people. He followed this trail between two mountains until it came out again on the large lake. He passed along where sky and water were seen on either side, and walked across on an old beaver dam. He saw a pretty girl sitting nearby, whom he addressed as sister, asking her why she was there. The girl, as soon as she saw someone approach, began to cry. “Why do you cry, sister?” the young man asked.

► Continue reading…

“A large beaver lives here that can only be pacified by giving him a human being. I have been given to him,” she replied. “He said he would come to get me this evening when the sun is half way down that big mountain.” Saying that he would watch for the beaver, he left the girl on the top of the mountain where he told her to wait for him. The girl told him that the beaver came out just at the edge of the water where the beaver dam made a bend. The young man sat there watching for the beaver and keeping track of the sun, and said to himself, “My sister said he will come out when the sun reaches that point.”

The water began to move. Although the lake was a large one it was all set in motion. The beaver himself looking like a mountain came out at the turn of the dam. When the young man saw the beaver he said to himself that he was too big; but he also remembered how bad he was, and shot him, the arrow striking just behind the ear. He then ran away, Oh how he ran. He came up where the girl was sitting and the rising water came right up toward them. The water receded, and they followed it back until they came to the beaver dam. Because the beaver was so large he cut it up in little pieces and threw them all over the country. “You will be only so large,” he said. The pieces were as large as a man’s little finger and there became as many beaver as there were pieces which were scattered over the world.

They two started after the people who were living on ahead. “I will sit here and wait for you, sister,” he said. “Go to your relatives.” As soon as they saw her coming they all started to cry, thinking they would not live. “My brother killed it,” she told them. “Where is your brother?” they asked. “He is sitting right there,” she said. “And what is your brother’s name?” they asked her. “His name is Tumaxale (he goes along the shore),” she told them. They were all glad he had done that, and did not want to let him go away. Each one of them asked him to be a son-in-law. He stayed there a short time, but concluded he would not remain in one place. He told them he was going out. They warned him there were bad people there. He went up to them and clubbed them all to death, leaving not one of them alive.

He walked along the road until he came to a large place where he slept. There was a narrow place between two hills where it was the custom to set snares. He set a snare there and went to bed. It was very dark and daylight did not return. He kept climbing up the hill to look for the dawn, but there was not a sign of it. The darkness had lasted so long his wood was all gone. Although it was still night he went back where he had set the snare. He found it was the sun that had been caught, but it was so hot he could not go near it. “Let all the animals come here quickly,” he said to himself. They all came running there, but could do nothing. The very last, a mouse, came running back all burned. He had gnawed the rope off. The young man ran back along his own road to the place where the sun had been caught and took his snare again.

He went on the way he had been going. Winter came on him again. As he was walking along, he came to a place where someone had drawn a sleigh along. Tumaxale had slept there and hung up a lynx. Some one had eaten some of the lynx in his absence. He started to follow him. He saw he had gone along there that day. He was again carrying a big lynx. When they saw him coming they prepared a tipi for him. He asked them to roast the lynx he was carrying. “My grandchild, did you ever eat this?” someone asked. “I only make use of its fat,” he replied. She gave it to him. “I live on this kind only,” he said. He drank only the soup of it.

Then they lay down for the night. That one was not a proper man. He looked carefully at the man’s feet as he lay there. His moccasins were hanging up at his feet. He put the other man’s moccasins in the place of his own. Then the man with whom he was staying thought he would take down his guest’s moccasins, but he really took down all his own, put them in the fire and lay down again. In the morning he got up before the other man and quickly took down his own moccasins. “Here, grandchild, those are my moccasins,” the guest called to him. He passed them to him and began to cry. He sat there without any moccasins. Tumaxale only had two pair of moccasins but they did not wear out. He went entirely around the edge of the sky without wearing them out. He gave him one of the two pair of his own moccasins. He was pleased, and gave him one of his own arrows. He too was pleased. “When you are about to lie down tonight we will shoot at the end of a stump,” he said.

Then he went on the way he had been going. He dropped the lynx which he had been carrying for food. Suddenly he came to a trail that had been used by people. There he shot at a stump. The arrows were pointing up. “Do not get it,” he was told. He thought it was quite close and stepped up toward it. The arrow went further and further up until he followed it clear to the sky. Then he went on after it until he came where some people were living. The people to whom he came lived on nothing but caribou. He thought it was on this world.

After he had remained there a short time he thought he would go to his own country. Then the old woman made a line of caribou skin for him. She made a large amount of the line and then she made a hole for him through the ground. She put him in a skin and gave him a knife. “When you think you are on the earth cut through the skin,” she told him. Finally, he thought he must be on the earth. He tried to swing himself but he did not move. He cut through the skin to find himself on a big bird’s nest. He said, “Grandmother your line,” as he had been told to do; and she drew the line up.

Then he started to go far away. He was on a large bird’s nest. Three young birds were sitting in it. He came up to them and began to ask questions. The two larger ones said they did not like this man who had been given them. For that reason he knocked them down with a club. One of them told him what he asked. “You are not going to live,” he warned the man. “When does your father come back?” he asked the bird. “There is hail and a big wind when he comes back,” the young bird said. “And your mother, when does she get back?” he asked again. “She comes when there is rain and a big wind,” was the reply.

The man made ready for them. There was hail and the father returned. “I smell an animal here,” he said. “Well, what have you been leaving here?” the young one replied. “I certainly smell something alive,” he said and went around the edge of his nest looking for it. He knocked him down with a club.

Again, the mother was coming back. Again, “I smell something alive,” she said. Again, she started around the edge of the nest. Again, he knocked her down. He took the small one and it went about with him. “You will be just this small,” he told it. He traveled around with it until it was just large enough to fly. They came to a river and the man put the bird on the bank. “Do you see a fish swimming about at the bottom of the river?” he asked the bird. “Yes,” he replied. “Well, jump on it,” he told the bird. He jumped on the fish, caught it, and took it out of the water. “Why don’t you eat it?” he asked the bird. “Is it good?” he asked again. “Yes,” was the reply. “As long as the world exists you shall eat them. You shall live on them,” the man said.

Again he started on the way he was going. Suddenly, he came where there was a road used by people. He traveled along on this road, camping on it until he came where an old woman was living. When he came to her she said, “Grandchild, how have you been traveling? Grandchild, these people are bad. You will not live. My three daughters have all kinds of bad things living in their bodies with which they kill people.” He killed all the things that lived in them. That is why the old man was very angry.

Then the young man said, “I will make arrows.” “Well, let him go for them,” the old man said. “Grandmother, what does he mean?” he asked. “Grandchild, he means a bad place. It is there he is in the habit of going,” she replied. “What kind of a place is it?” he asked. “At a place where saskatoons grow there are large snakes. It is there he goes. That is the place he means,” she said. Then he went there. He made himself stone leggings and went among the saskatoons with them. The snakes all rushed at him and caught him by the legs. He clubbed the snakes, took the arrow shafts, and went back.

“Get the polishing stone from your father for me,” he said. “Let him get the polishing stones where I usually get them,” the old man said. He went to his grandmother to ask about it. “Grandchild, it is a difficult place. There is an elk there who is a person. He walks back and forth on the top of a cutbank. He has something that chases people and barks after them like a dog. You can’t get up to him without his knowing it,” she told him. He got up to him and was ready for him. “I saw you first,” he said. “You go down the bank first.” The man refused, but nevertheless was forced to run down the bank and he kicked at him. “Why didn’t you run straight along the road?” he asked. They ran along again and he kicked at him but did not hit him. He threw him down and he fell down the bank. The elk’s wife down below killed him. She thought it was a stranger she was killing but it was her own husband. The woman came up to him from below, and began running about. He knocked her down and killed her with his club. He took the polishing stone and went home with it.

The young man put his arrows in the fire, “I will put feathers on them,” he said to himself. “Go to your father and get feathers for me,” he said. “Let him get feathers where I always get them,” the old man replied. Again he went to his grandmother, “Grandchild, he means a hard place. Big eagles live there,” she told him. That they might not get his scent he approached them from the windward. He killed all the birds with his club, took the feathers, and went home with them.

Again he said, “Get sinew for me from your father.” “Let him get it where I always get it,” said the old man. Again, he went to his grandmother, “Grandmother, where does he mean?” he asked. “Grandchild, it is a difficult place. There is a big buffalo living on a large prairie. One cannot get to him without his knowledge. Snipes which make a noise when he does not see a person sit on the ends of his horns. As soon as he came where the buffalo lay the birds saw him and flew up. He made them go down again. They flew up again without cause. “Why do you mislead me?” he asked. “We were deceived by the leaves,” they replied. He lay down again. The man transformed himself into a rodent and made himself a road to the buffalo. He made roads in many directions. Then he gnawed the hair off well below the animal’s shoulder and stabbed him there. He ran away along his own road. He killed him, took sinew for himself, and went home with it.

“Go to your father and get pitch for me,” he said. “Let him get pitch where I always get it,” the old man replied. Then he went to his grandmother. “Grandmother, what does he mean?” “Grandchild, there are trees which are like animals. These large trees are growing together and it is only in between them that pitch is to be had. That is what he means.” Then he made mittens of stone for himself and put them on. When he came there he threw in a stick. The trees struck against each other. He pulled his hand out leaving only his mitten. After that he took the pitch he wanted.

Now he had killed all the things the old man used to dream about. This caused him to be very angry.

Then he told his three daughters that they should go for berries and they went off for them. “My son-in-law, some grizzly bears used to live over there. Let us go after them,” the old man said. They two started to go there and went on until they came to a large prairie on a point of land. “This is where they used to be,” he said. They went down to the river. There were three bears standing together on the prairie. “You watch for them here,” the old man said. The young man lay in wait for them while the old man scared them down there. The three bears ran toward him and as they came up he put an arrow into each one as it passed. Then he called for his wife, and told her that the young man had killed all their children.

Tumaxale then chased him entirely around the world. As he was about to kill the old man, he jumped into the water. He called for a pelican and one lighted there and drank up all the water. They looked for him everywhere on the lake bottom and could not find him. He called for small diving birds. When they came he instructed them to go to the pelican. When they lighted by him he said, “You seem to like my belly. I myself was looking for the skull of the black water beetles.” They all stabbed the pelican right in his mouth and flew away. The mean old man was completely drowned.

After that he started on in the direction he had been going. Not far from there he met an old man whose head was gray. He was a pitiful looking man. “Who is he?” he said to himself. It was his younger brother. They were boys when they separated. When they saw each other, the other one also said to himself, “Who is that?” They began to tell each other what they had been doing, and then they realized they were brothers.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Dog-Rib legend of Ithenhiela; or, the creation of the Rocky Mountains

The Dog-Rib legend of Ithenhiela, as recounted by James Mackintosh Bell in 1903, tells of Naba-Cha, an enormous and cruel man from Canada’s Northwest. He mistreats Ithenhiela, a young Wood-Cree boy known as the Caribou-Footed. The tale explores themes of power, cruelty, and the natural world’s mysteries, offering insight into the Dog-Rib people’s rich oral traditions.

Source: 
The Fireside Stories of the Chippwyans
by James Mackintosh Bell
The American Folklore Society
Journal of American Folklore
Vol.16, No.61, pp. 73-84
April-June, 1903


► Themes of the story


Creation: The narrative explains the origin of the Rocky Mountains.

Hero’s Journey: Ithenhiela embarks on a transformative adventure to confront Naba-Cha.

Cultural Heroes: Ithenhiela serves as a foundational figure shaping the natural landscape.

► From the same Region or People

Learn more about the Chipewyan people


The first religious ceremony at which I was present with the Dog-Ribs and Hare-Skins remains vividly in my memory, and shows how thoroughly they mix the picturesque of their old religion with that of the new. It was at the celebration of the midnight mass at a northern Roman Catholic mission. The Indians had travelled long distances across the snow, from the depths of the forest to the southward, from the wind-swept Barren Lands to the eastward, and from the lonely lake country to the northward, to be present at the ceremony. Some 600 in all had assembled, and, dressed in fur costumes, knelt upon the floor of the rude log church as the priest, a Frenchman of old France, sang the majestic service. When he reached the Adeste fideles, he sang one verse through in his rich Gascon voice, and then all the Indians joined with him, and finished the beautiful hymn in Dog-Rib.

► Continue reading…

I stood at the door of the church as the Indians came out and noted the impression the service had left on their countenances. The sky was bright with a thousand colors, the ever-changing beauty of the northern lights, which flickered and faded and relighted as the Indians passed me. Looking up to the heavens, they saw that strange phenomenon which is to them the most mysterious thing of nature. “Ah,” they said with their faces bowed before this great light, “’tis the fingers of Ithenhiela beckoning us to the home beyond the sky. Now some of us will pass to that great country which we know not.” Later I heard the story of Ithenhiela, and to me it was the most beautiful of all the Dog-Rib stories. It is as follows:

In the great Northwest of Canada there flows one of the mightiest rivers of the earth, known to the whites as the Mackenzie, and to the Northern Indians as the Too-cha-Tes or Big Water. On the very border of the Arctic Circle another great river joins the Big Water from the southwest. This river the Dog-Ribs still know as “the river that flows from the country of the Big Man.”

Naba-Cha, or the Big Man, was one of the most enormous men who ever lived. His wigwam was made of three hundred skins of the largest caribou that could be killed on the vast plains far to the northward. It had taken the bark of six huge birch-trees to make the onogan from which he daily ate his meals. And it took one whole moose, or two caribou, or fifty partridges, to feed him each day. Famous indeed was Naba-Cha throughout the whole North Country, and many were the expeditions of war he had made into distant lands to the north, east, south, and west. He had travelled northward to the mouth of the Big Water to fight the Snow Men or Eskimo, eastward across the Great Lake of Many Slaves to the country of the Yellow Knives, where he had seen the pure copper shining in the sands of mighty rivers, southward away on to the great plains to the country of the Crees, where there were so many large animals, — but westward he had never ventured far, because in that direction it was said that a bigger man than Naba-Cha dwelt. Now Naba-Cha was not only big, but he was also cruel and wicked, especially to a young Wood-Cree boy whom he had brought back from the South once when on the warpath, and who had neither father nor mother nor sister nor brother to help fight. Ithenhiela, the Caribou-Footed, as the boy was called, had, however, one great friend at the wigwam of Naba-Cha. This was Hottah, the two-year-old moose, the cleverest of all the northern animals. Truly he was clever, for he had travelled all the distance from the mouth of the Too-Cha-Tes to the wigwam of Naba-Cha in three days, and this was very far indeed. Now Hottah had long thought of a plan by which he might help Ithenhiela. He knew that far to the westward, much beyond where Naba-Cha had ever gone, flowed another river almost as great as Too-Cha-Tes, and that safety for a hunted man or beast lay on its farther side, because there dwelt Nesnabi, the Good Man.

One day Hottah came to Ithenhiela, and said to him, “We will go away. You get a stone, a clod of earth, a piece of moss, and a branch of a tree, and we shall escape from the cruel Naba-Cha.” Ithenhiela got what he was told to get, and soon they were ready to be off. Hottah took Ithenhiela upon his back, and before long they were out on the great plains which lie many days beyond the Too-Cha-Tes. Hardly had they started when they saw coming behind them Naba-Cha on his great caribou. Then said Hottah, “Fling out behind you your clod of earth.” Hottah did so, and immediately there rose up behind them, and between them and Naba-Cha, great hills of earth so wide and so high that it was many days before Naba-Cha again came in sight. And during this time Ithenhiela ate the ripened berries, while Hottah chewed the sweet grass which grew beyond the hills.

When Naba-Cha once more appeared in sight, Ithenhiela flung out behind him the piece of moss, and a great muskeg-swamp lay behind them. And for days the great man and his caribou floundered in the thick sphagnum. Meanwhile, on and on towards the country of the Setting Sun passed Hottah and Ithenhiela. And when once more Naba-Cha appeared, Ithenhiela dropped the stone, and great indeed were the high rocky hills which intervened between them and Naba-Cha, Up to the very clouds rose the hills, white with snow, and magnificent, such as had never been seen before. Long was it before the fugitives again saw Naba-Cha and the great caribou, and far had they gone towards the West before Ithenhiela had to throw the branch of the tree from him. Then arose a great and mighty forest of which the trees were so thick that Naba-Cha could not pass between them, and had to cut his way through, while the caribou was left behind because his horns had stuck in the branches, and he could not pass on. All this delay helped Ithenhiela; and when he once more saw the cruel Naba-Cha, he and his moose-friend had already crossed the Great Western River which they had tried so hard to reach. Away into the Northwest wound Tes-Yukon, through the high rocky hills to the northward, foaming as it flowed. Soon came Naba-Cha to the other side of the Tes-Yukon, and called aloud, “Help me, Hottah, across this mighty river. Help me to reach the country that lies beyond, and I shall do no harm to Ithenhiela.” Then across for him went Hottah; and as he brought him back across the great Tes-Yukon, he overturned him, and down he swept through the swirling rapids of the river, and was lost. This was the last of the wicked Naba-Cha.

Then came Hottah to Ithenhiela standing upon the bank, and, turning to him, he said, “Ithenhiela, I must leave you now, and return whence I came. Go you and follow this great river, and soon you will come to a great tepee. This is the home of Nesnabi, the Good Man. Great indeed is he, and far has he travelled, into our country to the eastward, among the golden rivers lost in mountains to the southward, to the great water which has no ending to the westward, and to the silent plains, all snow-covered, to the northward, where live the Snow-Men. He, like Naba-Cha, is big, but he is not cruel, and harms no one. He will aid you.” Then departed Ithenhiela, and following the bends of the great Tes-Yukon through the high spruce forest, he came to the wigwam of Nesnabi, who stood silent beside his home. “Whence have you come, young man,” said he, “and where are you going?” At this, up spoke Ithenhiela, “Great Chief, I have come from far. I have neither father nor mother nor brother nor sister. My home was with my own people away in the South Country, and there I lived happily until the coming of Naba-Cha, who took me away with him to the cruel North Country, where the snow lasts long in winter, by the sweeping waters of the Too-Cha-Tes. Hard indeed was Naba-Cha to me, and many a season passed I in misery with him, until I came away with Hottah, the two-year-old moose who brought me to your country, O Great Nesnabi, and but now has he left me.” To this answered the kind Nesnabi, “Ithenhiela, I have long known that you would come to me. Stay with me as long as you like, but if at the end of the week you wish to journey away, I will then prepare you for your journey farther into the West Country.”

Thus it was that Ithenhiela stayed at the wigwam of Nesnabi; but when the week was done, he came to his protector, and said to him, “I must now leave you, and travel farther. Give me that preparation for my journey that you have promised me.” Then took Nesnabi seven arrows from his wigwam, and said to him, “This is enough to help you, Ithenhiela, but should you shoot at any bird or beast in a spruce-tree and the arrow stick in the branches, take you care that you go not after it, for if you do, surely something will happen to you.” Hardly had Ithenhiela left the good Nesnabi, when he saw a squirrel in the branches of a red spruce-tree, and, raising his bow, he shot an arrow at it, Down fell the squirrel, but the arrow lodged in the branches. At once, Ithenhiela, forgetting what Nesnabi had told him, started to climb after the arrow. As he mounted, the arrow went up, too. Up, up, they went, until at last they came to the sky, and the arrow passed through, and he after it. Great was Ithenhiela’s surprise when he entered the Sky Country. It was so different from what he had expected. He had imagined a glorious country, where the sun always shone, and where herds of musk oxen, caribou, and moose roamed at large in plenty, with many of his own people camped in large wigwams here and there. But instead, the air was damp, dreary, and cold; no trees or flowers grew; no herds of animals ran on the silent plains; the smoke of no wigwam greeted his anxious eyes; the war-whoop or hunting-cry of no Indian of his own people was heard; only, far in the distance against the sky shimmered a great white mass, like a pile of snow, when the sun shines upon it in the early summer. Towards this great white thing ran a winding path from the very spot where Ithenhiela stood. “I will follow it,” thought he, “and see what I come to, and find out what lies in that blazing wigwam over there. As he passed along, he met an old woman who said to him, “Who are you, and where are you going?” “I have come from far,” said Ithenhiela. “I am the Caribou-Footed, Can you tell me who lives over there in that big white wigwam?” “Ah,” said Capoteka, “I know you, Ithenhiela. Long have I thought you would come here. But you have done wrong; this is no country for man. In that great wigwam over there lives Hatempka; and unhappy is he because he has lost his belt of medicine, and until he gets it again, no one will be happy in the Sky Country. The belt is at the tepee of the two blind women who live far beyond the wigwam which shines so white, and no one can get it from them. Whoever finds it, and gets it from the bad blind women, will have the daughter of Hatempka, the beautiful Etanda, for his wife.” Off then started Ithenhiela, and, travelling hard, soon came he to the home of the two old blind women. And as he entered the wigwam, he saw hanging upon the side the belt of Hatempka, and many indeed were the skulls which hung about it, for many had gone to seek the belt, but none had returned. The blind women bade him welcome, and said to him, “When you leave, Ithenhiela, tell us, so that we may bid you good-by.” Now Ithenhiela had noticed that each of the two old women had behind her back a knife of copper, long and sharp. “Ah!” thought he, “when I leave, they mean to kill me,” for one sat on either side of the door in readiness, “but I shall fool them.” In one part of the wigwam lay a muskamoot (or bag) of bones and feathers. To this he tied a string, which he pulled over the pole above the door. Then said he, “I am going now, blind women. Remember I am old and fat, and when I leave, I make much noise.” At this he pulled the string, and towards the door passed the bag of bones and feathers. Immediately the two old blind women stabbed; but striking only feathers, the long knives passed through them into each other, and both were killed. Then took Ithenhiela the belt of medicine, and went he unto the shining white home of Hatempka, and said to him, “Great chief, be you happy now, I have brought to you your healing” belt. Give me now my wife, your daughter, the beautiful Etanda, that I may leave you.” Then said Hatempka, “Oh! much pleased am I, Ithenhiela. You have saved my people. Now shall the sun shine again. Now shall musk oxen, caribou, moose, and bear live once more in our country. Again shall we see the smoke of many wigwams. Once more shall we hear the voice of many hunters. Take you now my daughter, the fair Etanda, but leave me not. Stay with me, and be a great man after me.” So Ithenhiela remained at the shining white home of Hatempka.

Hence was derived the name and country of the Big Man. Still the Indians in that distant country, when the northern lights flit across the sky, see in them the fingers of Ithenhiela, beckoning them to the home he has found for them so far away.

The influx of fur-traders into the Mackenzie River region, and even to Great Bear Lake within the last two years, since my return, has, I believe, very much altered the character of the Northern Indians.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

White Bear story

White Bear punishes Fox by taking his shoulder, causing Fox to fall ill. Fox enlists Crow’s help to retrieve it. Crow deceives White Bear, steals the shoulder, and returns it to Fox. Angry, White Bear hides the sun, plunging the world into darkness. Crow, in disguise, tricks White Bear again, restoring the sun to the sky. This story explains the separation of white and black bears and portrays white bears as wicked.

Source: 
The Fireside Stories of the Chippwyans
by James Mackintosh Bell
The American Folklore Society
Journal of American Folklore
Vol.16, No.61, pp. 73-84
April-June, 1903


► Themes of the story


Trickster: The crow embodies the trickster archetype, using cunning and deception to achieve its goals.

Cosmic Order and Chaos: The story addresses the disruption and restoration of cosmic order, particularly through the crow’s actions in returning the sun to the sky, thereby restoring light to the world.

Conflict with Authority: The crow challenges the authority of the White Bear, who holds power over other animals and controls essential elements like the sun.

► From the same Region or People

Learn more about the Chipewyan people


The following story explains the reason for the ferocity of the white bear and why his habitat is different from others of his own species

Once upon a time there was a White Bear, and his nephew, Black Bear, was staying with him, with several other animals, including the fox. As the fox was always up to mischief, the white bear took away his right shoulder, and in consequence the former was very ill. White Bear took the fox’s shoulder, and tied it along with a bunch of claws which he always carried. Now fox being very sick, and not able to get along very well without his shoulder, sent for the crow, who was full of cunning, to devise some means of getting his shoulder back. After a long talk, the crow went to visit White Bear, who was very old and infirm and troubled with rheumatism. He was sitting at the fire, warming his back, when the crow came in, and the bunch of claws and the fox’s shoulder were hanging from the roof above his head. The crow began to talk to him, and occasionally he would touch the bunch of claws, and the white bear would wake up with a start, at which the crow would explain that he was only touching the claws to see what they were made of.

► Continue reading…

At last White Bear took no notice of the noise, and soon was half asleep, and the crow, seeing his chance, caught hold of the fox’s shoulder, and pulled it off, and ran out of the camp. White Bear then woke up, and asked his nephew. Black Bear, what was the matter, and the latter, who stuttered, explained that the crow had run away with the fox’s shoulder. He took so long in telling it, that White Bear got angry, and told Black Bear to get out and find a home for himself. So ever since the white and black bears have lived apart.

White Bear, to show his rage, took down the sun and put it along with the claws. Now, as everything was in darkness, the other animals could not hunt, and were starving. So they applied to the crow to get them out of their new trouble. In the mean time White Bear’s daughter went for water, and as she was having a drink, something black was floating in the water, which she swallowed. Some days afterwards a child was born to her, and the infant grew so fast that soon he could walk about; and when he saw this bright thing hanging among the bunch of claws, he began to cry for it. After much persuasion White Bear gave it to him to play with in the camp. After a while he wished to play outside with it, but White Bear would not at first allow it. But as the child kept continually crying to be allowed to do so, he at last consented, but told him not to go far from the camp, and if he saw anybody coming, to run into the tepee at once. This the child promised to do, but as soon as he got out, he threw the sun up into the sky, and flew away, for he was the crow in still another disguise. When White Bear saw that he was cheated again by the crow, he was furious, and since then white bears have been always wicked.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page