“You Smell of My Wife,” a girl’s adventure in a family of bears

In a village, a rich man’s youngest sister falls into a river after her older sisters reluctantly let her use their swing. The older sisters flee, and one discovers an arrowhead among bear fur. She finds shelter with a man and his two sons, who are bears in disguise. The bear-man accuses her of smelling like his deceased wife, killed by an arrow. Warned by the bear-sons, she escapes, leading villagers to kill the pursuing bear. She reunites with her sisters, realizing the bear’s wife was slain by the arrowhead she carried.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Transformation: The bear’s wife transforms into a bear, highlighting themes of physical change.

Family Dynamics: The tale begins with the relationship between the sisters, showcasing sibling interactions and conflicts.

Conflict with Nature: The protagonist’s encounter with the bear and her subsequent flight illustrate a struggle against natural forces.

► From the same Region or People

Learn more about Koyukon people


Told by Julia Longman Cutter

Once there was a big village, and in it there lived a rich man who had three sisters. The two older sisters had a swing; and one day, when they were swinging, their younger sister came out and asked them to let her swing, too. At first they refused; but she begged them to let her swing, and finally they told her that they would put her in the swing if she would hold on tight. Now, the swing was on a high rock at the edge of the water; and she let go her hold and fell into the water, and her sisters were so frightened that they ran away. They ran for miles and miles; and finally the one who was ahead looked back, but she saw nothing of her sister: so she went on, and by and by she came to a heap of bear’s fur. She searched through it, and found an arrow-head, and put it in her sleeve.

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Then she went down the hill, and soon she came in sight of a house. She went in, and found a man and two little boys, who gave her something to eat. When it came evening, they went to bed. In the night she was awakened by something sniffing at her, and she saw that it was a yellow bear. She went to sleep again, however; and when she awoke in the morning, she saw two little bears sleeping together in the room. Then she went to the door, and saw a bear fishing in the stream. She went to sleep again, and by and by the two boys woke her and gave her some fish to eat; and the man looked at her, and said, “You smell of my wife.” The next morning the two boys told her that their father was coming after her to kill her; but they made a hole though the back of the house, so that she could get away, and she escaped. She found, however, that a great bear was following her. She ran very fast, and by and by she came in sight of a village. She screamed, “The bear is coming, the bear is coming!” and the men heard her, and got their arrows and spears and went out and killed the bear, and made a great feast for all the people; and she found that it was her own village that she had run away from; and there were her older sister and her younger sister. And she said to her older sister, “Why did you leave me?” and her sister answered, “I came back home again.”

Now, it seems that the bear had had a wife; and his wife had turned into a bear and had gone up on the hill; and a man who was hunting had seen her and shot her with an arrow, and she had run away and died on the hillside; and the bear had smelled the arrow-head, and that is why he said, “You smell of my wife.”


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The Tri’gudihltu’xun and the two bears

In a large village, a woman reluctant to marry joins a berry-picking trip, falls asleep, and awakens to find herself taken as a wife by two men, who are actually brown bears in disguise. They live together, and she bears them three children. Longing for her parents, she expresses her desire to visit them. Her husbands build a sled, load it with provisions, and transport her and their daughter back to her village, instructing her not to look at them during the journey. Upon arrival, she reunites with her family, and her bear husbands depart.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Family Dynamics: The story explores the relationship between the woman, her bear-husbands, and their children, highlighting complex family interactions.

Conflict with Nature: The woman’s integration into a family with bear-men represents a union and potential conflict between human society and the natural world.

Journey to the Otherworld: The woman’s life with the bear-men can be seen as a journey into a realm beyond normal human experience, akin to an otherworldly adventure.

► From the same Region or People

Learn more about Koyukon people


There was once a big village where there lived some one who was unwilling to marry. Now, they used to go to get berries; and once they started off, and the Tri’gudihltu’xun went with them in a canoe. At last they came to the path that led to the berry-patch. Now, the Tri’gudihltu’xun did not pick berries, for she was very sleepy; and at length she put down her bowl, and lay down under a spruce and went to sleep. After a while, she felt herself crowded, and awoke, and looked, and saw that it was a brown bear. She went to sleep again, and awoke, and got up, and there were two big men there. “You shall be our wife,” said they; so they took her for their wife. Now, they were always fishing. Day after day they kept at it.

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“Do not watch us,” they said to their wife, and she promised that they would not. So they went out and closed the door, and soon afterward there was a splashing down at the water. At that she made a little opening in the side of the house, and looked; and there they were, standing in the water, throwing out fish. Soon they came up into the house. “Go out now,” they said, “and take a look down there!” So she went down and looked around. There was a great quantity of fish. Then she went into the house.

So then a year passed by, and she conceived a child. Poor thing! She bore him with great difficulty.

Now, they took good care of him; and in the morning one of his fathers took the little fellow and went out of the house with him. He walked around with him outside, and cut up some wood; and at evening he brought him in again, and took him out of his parka, and, lo! he was changed. He sat up and crept about. He grew a little larger. One morning his father placed a big root at the door for him, to exercise with.

So then I don’t know how many years passed, and the woman conceived another child; and this one, too, she bore with great difficulty. They cared for him; and one of his fathers took him, and went out with him, and kept him out a day and came in again. Lo, he was changed! He crept around, and they cared for him, and he grew up.

Again years passed, I don’t know how many, and again she conceived; and this one too, poor thing! she bore with difficulty. Again he took it, and kept it outside a day, and brought it in at evening. He took it out of his parka, and it sat up.

So then it grew a little larger. I don’t know how many years it was after that, when the woman sat one day with her head bowed down. “Eat something!” said they; but she refused. “What is the matter?” said one of them. “I was just thinking of my parents,” said she. So then her husbands said, “We will go to them presently.” In the morning they got up and girded themselves, and went to look for material for a sled. During the day they came back and began to make a big sled. I don’t know how many sleeps passed while they were making it. At last they had it done, and the next day they loaded it. Deer-skins and fat, and skins of various kinds, they put into it, until they had packed it full. At the same time they had made a place for the wife to sit. So the day after they were to start. Then they put the woman into the sled, with her little daughter, and covered them up. They placed food beside them, too, and then they started. “Do not look at us,” they ‘said to her, and she promised not to do so. Then they got into the harness and went off. So here they go. Now, the woman wished to see; so at last she made a little opening, and peeked. Lo, they were changed! Two great bears were pulling the sled. So they went along. “Now,” said they, “get out, for the village is near!” So they got out of the sled, and they put on their best clothes and came to the village. “Yeq!” said they, “the Tri’gudihltu’xun that was lost is coming back!”

So they came into the village, and the Tri’gudihltu’xun saw her father and her mother again. Meanwhile the men had gone down into the kashime; and a fire was made in the kashime, and the bowls were brought in. Then, at evening, the boys went for water, and finally it became bed-time. Then they said to the strangers, “Do you sleep on the other side of the room.” So they lay down on the other side. During the night some one awoke, and on the other side of the room there were some great bears. He lay down again; and when the people woke up in the morning, it was broad daylight. I don’t know how many days they staid there, when one morning they made ready to go away. Finally they left, and passed out of sight of the village, and came to their own village. There they lived during the winter, and for a year more.

Then the Tri’gudihltu’xun’s older brother came over to them. Back in the grass he went, while those two were down at the river. Meanwhile he kept under the grass. There was no way for him to come out into view, because he was afraid. “They will kill me,” thought he. So he gave a whistle. Thereupon the ones who were down in the river thought, “There is an up-the-river man come down here.” They ran up the bank, and went off to the village up the river in the shape of bears. They had become full of rage. At last that woman’s brother went into the house. She said to him, “What made you come from up the river? That means death for the village people up the river. Come,” said she, “go and hide!” So he went out and went up the river.

After that, he was going along. He heard a sound, as though some one were coming. He got under the grass, beside the path. There he waited. Afterwards those men came along in the shape of bears. They were running, and they passed him. Their noses and mouths were covered with blood. He hurried on up the river, and went towards the village. It was gone! He hurried on. There among the houses all was in ruins. The path was covered with men’s blood. Every one had been killed. He climbed up to his cache, looking for a bear-skin. At length he found one, and brought it down, with the teeth that went with it. He dressed it; and when he had finished it, he put it on. It fitted him. The arms and legs were just right, but the neck was a little too small. He searched for a piece for it, and finally found a scrap and brought it down. It fitted exactly. Then he put on the skin, and went out wearing it. He rushed around the village. Then he went away. He came to the village; and there the men were, in the water. He stood looking down upon them, and pushed back the hood. “Come, now,” said he, “kill me also, for you killed all my neighbors!” Then he went up to one of them. They fought together, and at last he killed that one. Then he went to the other. So he killed them both. Then he went up the bank. “Well,” said he to his sister, “I have killed them. Don’t be sorry!”

How long they staid there I don’t know. One day he said to his sister, “Your house is to be out there-,” and he became a fox, and the woman became a mink, and they went into the mountains and made a house. The end.


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The young man and the Dog-Sisters

In a village, a young man refused to marry, despite the persistent advances of many local girls. They offered him food and performed chores for his mother, but he remained uninterested, often reacting harshly to their gestures. Frustrated by their persistence, he continued to reject their efforts, expressing his desire to remain single and free from their attentions.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Supernatural Beings: The young man’s wives are supernatural entities, specifically dog spirits.

Love and Betrayal: The young man forms a bond with his wives, but upon discovering their true nature, feels betrayed.

Forbidden Knowledge: The revelation of the wives’ true identities as dog spirits represents hidden truths coming to light.

► From the same Region or People

Learn more about Koyukon people


There was a village where there lived a young man who would not get married. So the girls were all after him, and he kept close to his place at the back of the common room (kashime).

Now, there were some girls living in a big house close to the kashime; and there were so many of them, that the house was full. These girls washed their hair and put on their fine parkas, and put food into beautiful bowls, and took it into the kashime to give to the Tri’gudihltu’xun. One of them went ahead, carrying her bowl, and this one went in first. So then she took it and held it out to him, and he snatched it and flung it back at her, and the food flew all over her.

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The bowl flew up into the air and fell on the ground, and the girl gathered up the food that had fallen and went out crying. Meanwhile the rest of the girls were waiting in the entrance, holding their bowls. One by one they went in to him, but it did them no good. They did the same thing, and at last he had thrown back the bowls of every one of them. They went out crying, and it ended by their going back to their house. Thought the young man, “It makes my head ache to have them act this way. If I were going to marry them, wouldn’t I have married them already?” The men that were in the kashime went out one by one, and at length he was left alone; and then he left too, and went to his parents” house. He went to see his mother; and when he entered the house, he looked, and there were all the buckets and bowls filled with water. Everything was full. It was those girls, who had been bringing water for the young man’s mother. They were so anxious to have her give him to them, that they were ready to do anything for her. He spoke to his mother, and asked her for some water. “There is some,” said she, “out there on the floor. Help yourself.” He went over to get it. “Who brought, this?” said he. “Oh, your little cousins over there brought it for me,” said she. “What did you ask them to do that for?” said he. “I don’t want any of their water. Tell them not to get any more for you.” Then he took the water and threw it over the bank, bowls and all. “Where is the water that you brought?” said he. “There it is, over there,” said she. “Are you sure that this is what you brought?” said he. “That’s what I got today with a good deal of trouble,” said she. So he drank the water; and she gave him some food, and he ate it. “Don’t you think,” said his mother — “Say, why don’t you — Don’t you think it would be a good thing for you to get somebody to help me? You can see that I am getting rather poorly.” “What are you bothering me for?” said he. “I shall do just as I think best. You make me tired.”

So he left the house and went into the kashime, and went to bed. In the early morning he woke up and put on his things to go after deer. He killed a deer, and came back and went into his mother’s house, and she gave him something to eat; and afterward he went into the kashime again, and sat down in his own place. Over in their own house the girls washed their hair and put on their best clothes, and put some food into bowls and went over to the kashime to see the young man. Then one of them went in, and crossed over and stood in front of him with her bowl; and he snatched it away and threw it back at her. She put the food back into the bowl, crying. The rest of them did the same thing. Every one of them went in to him. They went out without his having taken the bowl from any of them. “I don’t like to have them do as they are doing to me,” said he as they went out.

In the course of time the summer came around, and it looked as though the salmon-run was about to begin; and the young man took his canoe and went off for fishtrap material. He put off southward, and paddled a day’s journey down the river. He kept looking toward the shore. He looked, and there was a big drift-log lying in the edge of the water. It was cracked. He got out and went to it, and cut it off with his stone axe, and began to split it. He halved it and began to split up one of the sides, and then took a rest. Then he happened to look toward the root, and there were two masks hanging on it, — two good-for-nothing-looking little masks. Thought the young fellow, “How did those things come to be there?” He went to them; and when he reached them, he put out his hand to take them, when all at once the root vanished.

Then he felt a strong desire to go up the bank, and up he went. And as he was going, lo! down at his feet he saw a path, and this he followed. Back from the river stood a wretched little house. He went towards it and reached the door. Lo! hanging there on each side of the door were those masks, the same that had been hanging on the root down at the river. There they hung on each side of the door. They were the very same that he had seen down below. “Suppose I go inside,” thought he, and he went to go in. He stepped inside, although it was a wretchedly poor house. As he entered, he looked across the room. There was some one scowling at him. He looked across in another direction. There was some one growling at him. Two ragged, dried-up women were there. They were clothed in filthy dog-skins. Their mittens and their boots and their parkas were all made of dog-skin. They wore no fur at all. There was nothing whatever in the house but filth. There was not even clothing”. He went to the back of the room and sat down. There was not even a bowl. “What a miserable place I have gotten into!” he thought. Then from the front corners of the room they spoke to him. “What’s he doing over there?” they said. “It was because of our willing it, that you came to us,” said they. Now you sha’n’t get away from us.” Then they took off the curtain from the smokehole, and made a fire. After that they put a piece of a pot by the side of the fire and put something into it; and after they had done their cooking, they put on the curtain and began to eat. They put some food on a ladle and tossed it to him. “Eat that!” they said. “I don’t believe I want anything to eat,” said he. “Maybe you wouldn’t mind eating what is worse than you are yourselves. What kind of food do you eat, then?” said one of them. “Well, my mother did not bring me up on such stuff as that,” said he. Now, the mess of salmon tails and fins that they had cooked was full of filth and dirt; so he thought, “I might just as well die here.” They said nothing more to him, and he sat still where he was.

After a while the women made ready for the night. They made all their preparations; and one of them picked up her bed and took it over and placed it by the side of the other one. “Come,” said they, “come over here by us!” “I’m not going over by you,” said he. Then all at once they rushed at him and caught him, and threw him down in their place. They tickled him, and he began to scream. When they had finished, he was in pain from the scratching that they had given him; but he got to sleep. So he slept, and at length he awoke. It had been light for a long time, and the women were gone. He tried to get out of the house, but could not. The doorway leading to the outside was closed up. He tried with all his might to push out, but could not. The hole overhead was closed, too. At last he gave it up and sat down. He looked back into the dark corners of the room, and saw quantities of human bones. “This was what my mother warned me about,” thought he. “Well, I’ve done it. I had my own way, and wouldn’t listen to advice.” There he remained until it began to grow dark, and then from the outside there was a sound as though some one had let fall the butt of a tree. The earth shook, and soon afterward the door opened. You see they had put a big root against the door. The two women came in, and, sure enough, both of them were carrying salmon-tails. They made a fire and boiled the tails, and then they threw him some more of the stuff upon a ladle. “Do I eat such stuff as that,” said he, “that you treat me so?” “Is there anything such as you fancy for you to eat?” said they. He sat still without eating, “it will be long enough before the one that talks that way gets anything to eat,” said they. “Did I tell you that I was hungry, that you offered me something to eat?” said he.

After a while they got ready for bed; and, just as they had done the day before, they threw him down in their place, and tickled him again. When they had got through, he was covered with blood. So he woke up the next day, but there was no getting out. Already the door and the window were closed. SQ he spent the day there. Three days he spent there without anything to eat or drink. There he was all day, when the root that covered the smoke-hole slid aside, and a stunningly pretty woman in a fine marten-skin parka put her face down inside the hole. “Is your breath in you still?” said she. “Yes,” said he. “I thought perhaps it was all over,” said she. “You ate their food, perhaps?” — “No,” said he. “Well, if you had eaten their food, you would not have been seen on the earth again,” said she. “It was because they did not like the idea of giving you up, that they kept you four days; and it is because I do not like the idea of giving you up, that I have told you about it.” Then she reached down a little bowl with some water in it. “Here,” said she, “drink this!” Then she took it back, and reached him down a little slice of meat and a little fat. “Here,” said she, “refresh yourself with this! Now, when they come back, if they ask you whether you have been talking with anybody, tell them that there is no one but rats in the house to talk with. Tell them like this, too. Tell them that when you and your little sister used to go around the edge of Ti’gutruxa’n’no’, you used to get ripe dewberries. Now it’s time for them to come, and I am going.” Then she threw down the big root upon the hole, and turned away and vanished.

He waited there, and by and by the ground shook, and the two came in. There they were, with their salmon tails. “It looks as though some one had been talking with you and telling you something,” said they. “Why should I have any talking to do,” said he, “that you say that to me? What is there for me to talk about when I am all alone?” “It looks as though you had been talking, though,” said they. “Well, then, you blatherskites, all I said was for you to let me alone.” “Ah!” said they. Then they took off the curtain and made the fire, and put the pot to boil. Afterward they covered up the smoke-hole and began to eat. They tossed him some food on a ladle. “I’m not going to eat,” said the young man. By and by he said, “Whenever I used to go around Ti’gutruxa’n’no’ with my little sister, we used to get ripe dewberries.” “How did he find out what you are talking about?” said they.

Those women were angry. They got ready for bed, and they almost killed the young man. His body was all covered with blood. So then he went to sleep. He slept; and when he woke up, they were gone. Now, they say, he was all bones. He arose, but he had no strength. There he staid that day; and by and by there was a jarring-sound overhead, and at the great root that covered the hole a woman put her face down, the same one who had appeared the day before. “Is your life in you yet?” said she. “Yes,” said he. “Well,” said she, “when they bring you the dewberries, eat them, and afterwards say this: ‘These Ti’gutruxa’n’no’ berries that I am eating, I wish I could have some more of them tomorrow evening.’ They will barely spare you one night, and the next day at evening they will kill you.” So then she reached him down the little bowl of water, and a little meat and fat. “That is the way that they always do,” said she. “They always catch men and kill them. Some they spare a couple of days. It was because they did not like to give you up, that they kept you four days. I must go,” said she, and she disappeared.

There he remained; and when it grew dark, the two women came back. When they came in, each was carrying a bowl. Again they did their cooking, and afterwards they put on the curtain and began to eat. Then they took the berries over and gave them to him, and he ate them. When he had finished, he gave them back the bowl. “I tell you,” said he, “I wish that I could have some of the Ti’gutruxa’n’no’ whitefish to eat tomorrow evening! If I had, I could get to sleep.” It made them angry because he said that, and they jerked their shoulders. So they got ready for bed, and they nearly killed him. He slept and woke up, and they were gone. There he remained that day, and he heard -a noise overhead. It was the same woman. “It is a sure thing that they are going to kill you this evening,” said she. “I am going to save you, because I am sorry for you. Am I doing it to you for any one else? It is for my own sake that I am doing it to you. Come,” said she, “hurry!” At that he climbed up to her, and she took hold of him and pulled him out. Then she took him by the waist and whirled around with him; and he lost his senses, as if he had fallen asleep.

Now he hears something. He hears something, and it seems to him as if he had made a leap and landed somewhere. When he could see, the sun was shining. He looked around. What a quantity of meat he saw! That woman came over to him. There was a pond, with many villages at its end. They came to the woman’s village. There they saw a medium-sized baidara turned upsidedown. She undressed and bathed him, and put on him a change of clothing.

Now, at dusk, they say, those two creatures came home. They entered, and looked for him, but he was gone. Then they began to search for him. “You ought to have staid with him,” they said to each other. Each one said that the other should have staid. They began to cry and scream. They did not finish fighting until both were covered with blood, because they wanted the man so badly. One of them started southward, and the other northward, looking for him. They made this agreement. “You shall sleep twice, and I will also sleep twice -, and then, if we find him, we shall meet on the same day.” Thus they said to each other. So the one who spoke turned to go, and the other one also, and they were gone.

It had been agreed at last that it was to be four nights before they were to meet. Then the day arrived when they were to meet, and they stood face to face, and came to themselves. “He is “gone,” they said to each other. Again they began to fight and drag each other around by the hair. “Come, let us look for him again!” they said to each other. One said, “I will look for him down in the earth.” The other said, “I will look for him up in the sky. Let it be four days again; and if he is still lost on the fifth day, we will meet again,” they said to each other. So one was lost to view in the earth, and the other in the sky.

At last the four days were gone that they were to be away; and on the day when they had agreed to meet, they came home. Still they could not find him. So then each (?) one of them went looking for him, back from the river. As one of them was going along, she came to a pond. Right there was a medium-sized baidara turned bottom-up. She broke into a run and set up a scream. “Even though they lived a long way off, they are the ones that we have been hunting for very hard, the ones we have been looking for,” said she. So the two went toward the house. They reached it, and said, “What did you take our husband away from us for?” and they began to fight with the woman. When they had begun to fight, she banged them together. Then they began to fight with each other of their own accord. They came to their senses a little, and there they were fighting together of their own accord; while the man and woman were laughing instead of fighting, because they were such a funny sight. At last the woman became angry and killed them, and put them into the fire; and there that couple lived, summer and winter.

So, then, at last that is fenced off.


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

Wolverene and her brothers

In a secluded mountain village, five brothers lived with their sister, Tuitdjyak. As she matured, they warned her to remain indoors during their hunting trips. Curiosity led her outside, where she heard distant singing calling her name. Terrified, she donned a wolverine-skin parka and teeth, transforming into a wolverine. When five wolves approached, she fled, climbing a spruce tree to escape as they circled below.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Forbidden Knowledge: Her curiosity leads her to defy her brothers’ instructions, resulting in unforeseen consequences.

Family Dynamics: The relationship between the protagonist and her brothers highlights themes of obedience, protection, and familial roles.

Conflict with Nature: The protagonist’s transformation and subsequent interactions with the wolves reflect a struggle between human and animalistic instincts.

► From the same Region or People

Learn more about Koyukon people


Told by Simon’s mother. The narrator says that this is a coast legend, and that she had it from her grandmother, who was a woman of Piamute.

There was once a little village in the mountains where there lived a single family of children, — five boys and their little sister. They did nothing but hunt deer. Fish they knew nothing about, for they were Wolf men. Outside the house, on poles stretched across the racks, how many deer-skins were to be seen, so many deer did they get! Neither did they eat anything but deer-meat. Meanwhile their younger sister was growing up, and in time she became a large girl, and finally she came to maturity. Then her brothers said to her, “Now, while we are off hunting, do not go out of the house. Only when we are in the house do you go out walking, and get the water also,” said they. “Now, Tuitdjyak, while we are away, don’t go out,” said they; for it was the time of her seclusion.

By and by winter drew near. All winter long they spoke to her in the same way, and she began to think it over. “Why do my brothers tell me this?” she thought.

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“I wonder what will happen to me if I go out, that they say this to me!” thought she. “Every day they tell me this,” thought she. At last she thought, “I will go out.” Her brothers went out on another trip. As she sat sewing, she put down her work and went out. She went out to the door, and stood there. “So,” thought she, “I have come out, and here I am, all right.” She went in and sat a while. Then she went back again outside, and listened. And then far away she heard the sound of singing. At that she went down into the house, and thought, “I wonder if this is why my brothers warned me!” and her heart beat fiercely for terror. She went out again and listened. Sure enough, there was singing. There! She heard her own name. “Tuidjyak, go in!” she heard. At that she climbed up into the cache. Bundles of wolverene-skins — many bundles she caught up, and looked through them, and took the good ones with long fur, and with the white parts very clear. She took them into the house, and wet them with warm water, stretched them, and went out again. When she had gone out, she looked up her brothers’ trail and saw five wolves. Sitting there, they sang, “A-yeq-ya, ya-yaq-ya, ho. Teen, Tuitdjyak, it-ka, ho.” She ran in, afraid. She put on the wolverene-skin like a parka, and pulled it around herself; and at the throat it was too short. Then she searched through her work-bag, and got a striped piece, and sewed it on; and again she pulled it around herself, and found that it was large enough. Again she searched in her work-bag, and found some beautiful wolverene’s teeth, and put them in her mouth. She took off the wolverene parka and the teeth and ran out. There they were, coming, close by. They saw her and sat down, and sang their song again. She ran in and put on the wolverene parka again, and put the teeth in her mouth. Then she rushed around the room in the shape of a wolverene. Up to the top of the house they went, and ripped it up with their teeth. Meanwhile the woman was running around as a wolverene. The wolverene made a dash among them, and ran along their trail. They looked, then they too went after her there. While she goes bounding along, over here, close after her they follow. Beside the path stood a great spruce. She caught it and scrambled up. They ran around underneath her, but they could only look up. Then she pushed back her little hood. “My brothers,” said she, “whenever you kill a deer, won’t you please leave the entrails for me?” Then they went off and left her; and the woman came down, and she too went away.


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Wolverene

A hunter’s wife urges him to stay home, fearing visitors, but he dismisses her concerns and leaves. While alone, she encounters a mysterious man who offers her beads and asks her to accompany him, but she declines. Upon her husband’s return, he discovers the beads, becomes angry, and destroys them. The woman later meets the stranger again, who restores the beads and takes her to the moon. The distraught husband searches for her, finds no tracks, mourns, and transforms into a wolverine.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Love and Betrayal: The wife’s interaction with the stranger and her subsequent departure can be seen as a form of betrayal, leading to the husband’s sorrow.

Divine Intervention: The visitor’s influence over the wife and his otherworldly nature suggest intervention by a higher power.

Loss and Renewal: The husband experiences the loss of his wife and undergoes a personal transformation, symbolizing a form of renewal.

► From the same Region or People

Learn more about Koyukon people


A married couple lived by themselves, and they had a cache and a house. The husband hunted, both with marten-traps and with arrows. “Well,” said he one day, “I must go to my marten-traps;” but the woman was unwilling (to let him go). “No,” said she, “why should you? Come,” said she, “stay here today! Perhaps there will be strangers along.” But the man said, “Who can there be to come? There is nobody around. Mine are the only tracks there are.” And he went off, dressed for the trail. Meanwhile his wife began to cry while she sat sewing in the house. At noon, outside the house, she heard some One brushing the snow off his boots, and another than her husband came in at the door. Then the woman drew her hair over her face, and put some meat and fat into a bowl and gave it to him.

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“Won’t you have something to eat?” said she. “Why, no,” said he, “I’m not hungry. It’s you that I came for. Come with me!” But she refused. Then he gave her some beautiful beads, and put them upon her neck, and went away. Then she made a fire and cooked (supper), expecting her husband, thinking that he would be hungry. By and by he came back, and they ate (supper); and he put on the curtain, and they went to bed. She undressed; and her husband saw the great (string) of beads, and scolded her angrily. “Who gave them to you,” said he, “when there is nobody here?” and he smashed the beads with a big maul, and put them on a snow-shovel, and threw them out at the smoke-hole, and lay down. Then the woman began to cry. “Come,” said her husband, “do your crying outside. There’s no sleep (to be had here).” So she went out and began to cry outside. Then it was dark with the woman, and she looked for the moon. There he was, in it. That man was in the moon. He (looked at her and) laughed, there, in the moon. Then he went toward her. He came to her side. “What say you?” said he. “Oh,” said she, “he smashed the beads.” Then the man went up on the house and took the beads again, and they were whole; and he put them upon the woman’s neck again. Then he took her, and went with her to the moon. Meanwhile her husband roused up, and went outside. His wife was gone. All around the place he went (looking for her); but there were no strange tracks, only his own. Then he began to cry, and burned his parka, hair, and back, and went off as a wolverene.


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A young man in search of a wife

A young man paddles along a river, encountering various female figures who claim not to be human. Each time he approaches, they transform into natural elements or animals—a birch tree, a rabbit, and a goose. Frustrated, he finally meets a shaman who, along with his companions, transforms into aquatic creatures, prompting the young man to become a hawk and fly away.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Illusion vs. Reality: Each encounter challenges the young man’s perception, as what seems to be human women are illusions masking their true forms.

Quest: The narrative follows the young man’s journey and efforts to find a wife, leading him through various encounters and challenges.

Cunning and Deception: The beings deceive the young man by presenting themselves as potential partners, only to reveal their true, non-human nature upon closer interaction.

► From the same Region or People

Learn more about Koyukon people


A young man is paddling along. As if expecting to hear something, he turns his head and listens. Hark! Some one is singing. It is a woman singing. “Ya-xa-nna,” she says, they say. Thereupon he disembarks. A woman stands on the beach. She has long hair, which she is washing in the current, and she is singing. He goes quietly up to her and catches her by the waist. “I’m not human, I’m not human!” says the woman. The man shuts his eyes tight (as she struggles). There is nothing but a birch lying in the water, the current flowing among its branches. The man is holding the birch. Angrily he got into his canoe and paddled off. Again he paddled along, and turned his head as though he expected to hear something, and listened.

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Hark! There is singing again, like another woman. “Another, the same as (the one who sang) just now!” he thinks. “Good enough!” he thinks. “Is it a woman, for sure, that is making this noise?” he thinks. Again he sees some one singing under the bushes. “A-ha-yu-ha-ha,” she says, they say. He gets out of the canoe. What a beautiful woman (he sees), girded with a deer-tooth belt, gathering willow-bark! He grasps her waist. “I’m not human, I’m not human!” she says.

He let her go. “Seems to me you are human, you make so much noise with your songs,” (said he.) She bounded away in the shape of a rabbit. Angrily he went off in his canoe. Again he listens. There is shouting. In the direction from which it comes he disembarks. Under the bushes he goes. What a crowd of people are here! They are playing ball upon the beach. What fine-looking people, men and women together! He keeps (out of sight) in the grass, (and) looks at them. “If they throw (push?) a woman upon me,” thinks he, “I will catch her.” At length they push one upon him. In a twinkling he catches her. He jumps up. “I’m not human, Tm not human!” says the woman, (as) she struggles. He lets her go. A Canada goose, she runs screaming away. The players became geese (and) flew away. Angrily the man got into his canoe. He went on, and again he listened. He hears a sound of men’s voices (and) disembarks. Back toward those who were speaking he went, under the bushes. There is a pond. Here are many men in the water, (and) some one is conjuring, a big man, a huge old man, a shaman, in an otter-skin parka. “Right here,” says he, it seems that you are now to perish.” “Nevertheless,” said they, “notwithstanding what you have told us, let us settle here.” Out of the grass bounds that young man. Down to the side of the shaman he bounds. The shaman became an otter. He dove and swam around; and all the men dove in the form of animals, mink and muskrats and divers and loons, and staid down at the bottom, while the young man became a hawk and flew off.


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

Story of a young man who was purified from sin

The narrative follows two young chiefs in a large village, focusing on their hunting practices and daily routines. One chief habitually rises early to hunt deer, while the other sleeps in. The early riser discovers a mysterious house on the tundra, leading to events that explore themes of purification and transformation.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Transformation: The narrative centers on the young man’s purification from sin, indicating a profound personal change.

Quest: The young man’s journey to the mysterious house on the tundra represents a pursuit of understanding or redemption.

Sacred Spaces: The fine house with the bellying curtain on the tundra serves as a spiritually significant location where the young man’s transformation occurs.

► From the same Region or People

Learn more about Koyukon people


Told by Blind Andrew. This story is from the Kuskokwim River. Such stories, according to the narrator, are told in camp, and bring success in hunting.

There was once, they say, a large village where there lived two young chiefs. There they lived, they say, in a large village. Always, they say, they hunted game. And, they say, these two young men had not yet taken wives. So there, they say, they lived. And they say one of the two used always to go to sleep first. Afterward the other one would go to bed. Thus, they say, they always did. And they say that when it began to grow light up at the curtain, he who was the last to go to sleep, taking his arrows, would go back upon the mountains and shoot deer. He skinned them also. (After one of these excursions) he came into the kashime. His partner, they say, was not there. He waited some little time, and the other came in where he was. And they say, said he, the last one who had come in, — and they say, said he, “Well!” he said, they say. “Cousin!” he said, they say, “so then you have come back, have you?” he said, they say. “Yes,” he said, “I am back here. Come, let us make the fire!” said he.

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So they split some wood and took off the curtain and made the fire. Afterward they covered up (the smoke-hole). Then the bowls were brought in also. After they had finished with the bowls, they remained seated. At the back of the room, in the middle, where they were accustomed to sit, they remained, while the men of the village went out to their own houses. So of all the young men, only they two did not go out, but always remained in that place. Then the one who used to go to sleep first, that one went to sleep again; and the one who yesterday was the last to go to sleep again sat up. That one who was the last to go to bed shines at night, they say. Yes, they say, he always does so, because he tries to govern his temper; while the other one does not shine. So then his partner went to sleep; and a long time afterward he too went to sleep, but only for a little while. And he watched for it to grow light up (at the smoke-hole), and by the time that it was growing light he was dressing. And then again he returned to that mountain and ascended it again. It is the same mountain whither he always went since the time when he was a boy.

So he looked around. Lo! they say, where he had been accustomed to get deer, there were none to be seen. Meanwhile it grew light. He looked in both directions. To the southward there was a great tundra. On the other side, mountains were to be seen. The sun was about to rise; and out on the great tundra, a little to one side of the middle, lo! suddenly he saw a fine house, with the curtain bellying out. Was he not looking just now, and there was nothing there!

The young man thought, they say, “I believe I will go to it.” Then he put down his arrows, and his pack also, and went out to the place. So he came there. What a fine house it was! He went and stood in the doorway, and looked around outside. He looked, but there was no cache to be seen. He looked for tracks also, but there were no footprints. He turned it over in his mind. “I wonder,” thought he, “whether there are any people where I am going!” So he went in. Down into the entrance he went, and pushed aside the curtain. Lo! they say, a sudden burst of light. So he went in. There was a very small room. He crossed it. On the other side he turned and looked around. On the opposite side, toward the front of the house, on the platform, sat a beautiful woman, sewing. Without looking up, she pushed her sewing (into the corner) toward the front of the house, and said, “It is because of my intention that you came here. Though I have been looking all over the world,” she said, “I could see no one but you. You only could I see upon this world,” she said. “Because you were pleasing to me have I showed you my house,” said she. Then the woman went out, and was gone for some time. Finally she came in. What a fine, clean bowl of food it was that she brought in, steaming, from the pot! So he began to eat; and when he had finished, he gave her back the bowl. After she had been gone a while, she came in again, bringing great back-strips of deer-skins. She took them directly over to him, and said, “These are for you to lie upon.” He took them from her and put them on the platform. She also gave him a martenskin blanket for his bed. So he lay down, and they went to sleep. The next day also they woke up. So, for two days and two nights he remained in the house, and meanwhile he did not even see the outside. Then, as they arose, she went out. She came in, bringing meat, which she gave to him, and he ate. Then he concluded that he would stay another day also. Then, as it grew dark again, the man said, “Am I still to stay here in this house?” “Yes,” said she. Then said the man, “What a long time it is that you bid me stay in the house!” “Yes,” said she, “what is wanting that you can go and get, that you should say that? Why, already you have become part of my life,” said she. So she gave him to eat, and they finished eating and went to bed. Then the young man lay awake, while on the other side of the room the woman was beginning to go to sleep. And the young man thought, “Can it be that I am destined always to live here in this way? Why,” he thought, “did she show her house to me? I believe,” he thought, “that I will go (over) to her.”

So he arose and left his place, and went out in front of her. Suddenly, they say, he lost consciousness. While he was going out there in front of her, this befell him. He could not tell where he was. Presently, they say, he seemed to himself to wake up; and he sat down again there, in his own place. “What am I doing here?” he thought. “What is this that she is doing to me? I supposed that I was going across to her, but I was asleep.” Meanwhile, on the other side of the room the woman was snoring. Again he thought, “I wonder whether it is I that am doing this, (or whether some one else compels me!) I believe I will go over again.” So he left his place again, and went over to where her head was. Again he seemed to go to sleep. Here he is as if asleep, they say. Then again he seemed to wake; and there at his place he lay, as he became conscious. “Why,” thought he, “I supposed I crossed the room to her head. Sakes alive! what ails me?” Meanwhile, on the other side of the room, the woman was sleeping. “I don’t know what to do here,” he thought. “I believe I’ll try again.” So here he goes to get to the platform beside her head. Thereupon the back end of the room suddenly opened at the middle. At that a great fright seized him. Then from some source of light there was a great illumination. Beside that, from the direction where he turned himself some one laughed. From within, where it is all clean, a woman is laughing at him. Before he could recover himself, the woman said, “Why, what are you about? That is my mother.” Then the man became ashamed. “Come!” she said, and he went to her. Then said the woman, “It is because you pleased my mother that she showed you our house.” She then led him inside and took off his parka and the rest of his clothes, so that he was naked. Then she placed warm water by him, and shaved deer-fat into it. Then she bathed him, and furnished him with clothes. She dressed him in fine clothes. After she had dressed him, she said, “Come, sit down! Come,” she said, “let me have your hand!” From where he sat he held out his hand to her. She took it and put it into her mouth, and sucked it until her mouth was full. When her mouth was full, she emptied it into the water in which he had washed himself. Twice she did the same thing. Then she put his feet also into her mouth. At length it was full, and she emptied it into the water in which he had washed himself. Twice she did the same thing. Then she said, “Come, look at this!” So he looked, and saw that the water in the vessel was as black as coal. Then said the woman, “This is the evil that you have done since the time that you began to grow up. Come, see here your sin!” she said. Then the man spoke, and said, “Yes,” he said, “that is it. It is a great benefit that you have done me; for that I am deeply thankful to you.” And the man threw everything that he had been wearing into the water that he had bathed in.

Then she started to take the water out. “Empty it far away,” said he. Then she took it a long way off and emptied it, and threw away the bowl with it. Then she came in and gave him food, and he ate. After that he made her his wife. So he remained there, living with her.

One day she said to him, “Let me show you this house of mine!” And when he saw it, what a fine house it was! Their house was full of every kind of skin that there is upon this earth below. That was a rich woman indeed. The man said to her, “How did you ever come by this?” The woman said, “I shall not even yet tell you all about it. In time you will find out.” So he continued to live with her there. Neither, while he lived with her, did he go out of doors, or know how his food was cooked. Always the mother, when she goes out, sits close by the house, and brings in what is cooked. Thus they always do. At length the man’s wife gave birth to a baby, a boy, and they brought him up. In time he began to walk. One day the man said, “Am I always to live here in this fashion?” The woman said, “What are you thinking of? What can you do, that you should say that?” “What a long time it is that I am keeping to the house!” said he. The woman answered, “Tell me what is wanting, that you can get by working for it.” That was what she said to him. So then they continued to live there. It came to be a long time after she had said this to him, when she said, “Come, and I will show you from whence I have such an abundance. Come!” she said, and he went to her. He went to her, and they went to the back of the room, at the middle. Then she caused the ground to open, and said, “Come, look down!” So he stooped and looked down. How many were the animals that he saw as he stooped and looked down! How many of the animals of the earth! “Say, then, do you see it well?” she said. “Yes,” said he; and she closed it up, and they returned to their places. Then the man thought, “It must be these people’s doings, that there were no deer where I used to go to hunt.”

He thought this; and his wife said to her husband, Why do you think evil within yourself? Ever since the time that you came here,” she said, “ever since that time I have been able to see plainly what was going on in your mind.” And she said to him, “It is because you were pleasing to us, that we revealed our house to you.” Then the man said to her in answer, “I am thinking about my parents. I wonder somewhat whether they are still living.” “No wonder,” said his wife. “It is now four seasons since you came here.” “What!” said he. “What now? I supposed that I had been here only four days.” — “Because you did not know how the year passed outside,” said she. “This is now almost the end of the fifth year. It is now nearly winter, as it was when you came to us.” — “Is that so?” said he. “How could I tell how the time passed, since I never went outside?” “Do you wish, then, to take a look outside?” said she. “Come, go out!” Then he went out and looked, and, sure enough, the autumn was past. So he went into the house. “I want to go and see how it is with my parents,” said he. “Yes,” said she, “early tomorrow morning you must go and get material for a sled.” So early the next morning he went to get wood to make a sled. He got the wood in a short time, and returned with it to the village, and immediately set at work whittling. That wood that he had brought he whittled out hastily. On the second day he had finished it. The day after he began, his wife said to him, “I should like to go with you.” “Just as you please,” said he. So he loaded up the sled and packed it full. Then said the mother of the woman to the man, “Perhaps, now, she would not care for the society of mankind.” “Perhaps not,” said the man. “It would be well,” she said to them, “that you should spend only four days.” “Yes,” said he. Then she spoke thus to the man. “When you get down to the village, that fellow who used to be your partner — beware of him! When your wife warns you that there is danger, if she tells you that a certain thing is wrong, — if you should do that concerning which she gives you warning, you would be doing wrong,” said she. “Now, I doubt whether your wife will care for the society of mankind,” said she, “for she is not of humankind. Now,” said she, “when you two leave here, when you are not far from this house, be sure to look for this house.” So they left, and they put that little child of theirs into the sled. So they left. The husband pulled the sled, and his wife pushed. So they left; and they looked for the house, but it was gone. They made camp on the way down; and on the next day they went on, and the village appeared in sight. The young men of the village shouted, saying, “The one who was lost is bringing some one with him!” So then they arrived at the village, and went up. They went to the house of the man’s mother. “My child,” they said, and caressed him. His wife also they caressed. The people who lived there were ready to do anything for love of them. The mother made ice-cream and gave it to them. Meanwhile the woman had said to her husband, “I do not feel at home in the society of men.” Bedtime came; and the man said, “Lie down here in my mother’s house, for my cousin has asked me to sleep with him in the kashime.” But his wife was unwilling to let him go. Her husband, however, said that he wished to go to the kashime, and at length she told him to do as he pleased. So he took his bedding and went into the kashime. He lay down by his cousin, head to head, in the middle of the room. Then they fell to talking all night long, telling each other what had taken place. At length the one who lived there said, “Come, go in to my wife yonder, and I also will go in to your wife!” but that one of a good disposition said, “That one with whom I live is not a human being.” His partner, however, kept on urging him. Still he said, “I am not willing.” Still he urged him and at last he said, “Just as you please,” So then the one who lived at the village went to the wife of the one who had come. So then he went in to his (partner’s) wife, also. Then the one who went in to the wife of the one who had come, crept into the entrance and down inside the house. There at the back of the room the woman was sleeping. He approached her, and went to the side of the platform. Then he pushed her, and the woman was greatly frightened. As he pushed her again, she vanished. Then he went out and entered his own house. The one who had come to the village also entered the house, and he told him what had happened. Thereupon he put on his parka and went out. He went over to his mother’s house and entered, looking for his wife; but she was not there. Then he left the house and ran (after her); and as it grew light, [whither he goes,] behold, his wife had gone back. There were her tracks. Behold, where she went along back, she had thrown the mucus from her nose! Plainly, she had been crying as she went back there. Then her husband, too, became sad; and he too returned to that dwelling. He would have gone in; and as he was going in, he came back into the entrance. And, they say, there his feet stuck. How in the world was he to get free? As he stood there, he began to cry. “Ah! therefore it was that I warned you,” said the woman’s mother, speaking to him. “Come, stop that and let me in!” said he. “No,” said she, and he began to cry again. He cried, they say, until the night was past, and the next day also. At last, they say, his foot was freed. Down into the entrance he went also, and again his foot stuck fast. “Do let me in!” he said; but she said, “I will not let you in. Only on condition that you never again see (the village) down (there) will I let you in,” said she. “You shall never see your father and your mother again. Only on this condition will I let you in. Ah! you did very badly by me,” she said. “My child is very greatly downcast on your account. I pity you,” she said, “therefore I will let you in.” Then she let him in, and he went back to where his wife was. She, too, how the tears stream down her face!” What is it that you have come back here for?” said she. “What about that woman that you went in to? Do you intend to live with her?” “Was it of my own accord that I did it,” said he, “that you should say that?”

So, then, there he lived with them; and he went nowhere else, but began to stay there for good, and the mother concealed the house. And year in and year out the man never went to his mother’s to see his relatives. So, then, the story is finished.


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

Tdjo’xwullik; or, the injured wife’s revenge

In a small village by the sea, a skilled hunter frequently embarked on extended hunting trips, returning with diminishing game. His wife grew suspicious of his prolonged absences and declining success. After falling ill one winter, the hunter confessed on his deathbed, leading to revelations that prompted his wife to seek vengeance for his betrayals. This tale explores themes of trust, deception, and retribution.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Revenge and Justice: The title indicates that the wife seeks revenge, aiming to restore a sense of justice for her husband’s actions.

Family Dynamics: The story delves into the relationship between the husband and wife, highlighting marital strife and the impact on their family.

Prophecy and Fate: The husband’s anticipation of his death and his specific burial instructions may hint at a belief in destiny or predetermined outcomes.

► From the same Region or People

Learn more about Koyukon people


Told by Simon’s mother. This story is well known on the Yukon. Mr. Nelson has it among his Eskimo legends. It was told to me by Simon’s mother, who had it from her grandmother, who was a native of Piamute, the most northerly of the Eskimo villages on the Yukon.

There was once a little village, they say, where there lived a man and his wife. The man was a great hunter. Two small boys were all the children they had. They lived at the mouth of a river, where it emptied upon the sea. So, then, the husband was a great hunter. In the spring, after the ice had gone out, he would go up the river in his kayak after game. Then he would place logs side by side, and pile his quarry upon it. This was his regular custom. After the fishing-season, also, he used to go there, with the same result; and outside his house, upon racks, he had piles of deer-skins and beaver-skins so many did he kill. Now, the boys grew, as their father followed his customary way of life. They became quite large boys, those two. Their father hunted in the sea also, — seals and white whales and sea-lions.

One spring he followed his customary plan. Again, after the ice had gone out, he went up the river in his kayak. He was gone a long, long time. Meanwhile his wife became anxious about him. “Where can he be?” thought she.

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The time of his absence lengthened out. The little boys kept looking for their father day by day. Their mother, also, did not sleep, but sat up night after night, when finally they saw him coming. Then he came ashore. His wife was disposed to be angry. “What a long time you have been gone!” said she. “The grass has grown, and the leaves have come out, and the mosquitoes have come, while you have been away. How many deer you used to get!” said she. “What a long time you have been gone! Is that one kayakful all that you have killed?” “I couldn’t hit anything,” said he. “I saw game enough, but I missed them.” “And you used to pile up the deer-skins and the beaver-skins on the racks, too,” said she. “I don’t know what made me shoot so badly,” said he.

At length the fish began to run. The salmon-run came, and he worked at his fishing; but while they were still running, he began to talk about going up the river. “I believe I will go,” said he. “No,” said she, “it’s too soon. What a hurry you are in!” said she. “Wait, and go after those leaves have turned,” said she. “Remember how little game you killed last spring. You might not be back for a long time,” said she. At last, although his wife urged him to remain, he went away. “Now, hurry up and get back!” said she, “for we are thinking of you.”

He went, and again he was missing. By and by the ice formed at the edge of the water, and he came in sight. “Only one kayakful again! What a long time you have been gone!” said she. “You used to get game.” Then the man said, “Because, when there was plenty of game near by, up the river, I could get them; but now that they are far away, I kill but few.” Then said his wife, “Why is it that you get so few? There’s only one kayakful.”

So then the frosty weather came. When the days grew short, he fell sick. All winter long he continued to be sick; yet his appetite kept up, sick as he was. It came midwinter, and he grew worse. One day he said to his wife, “Listen! for I am going to die. Then, when I am gone, you must put many fine marten-skins beside me in the kayak, many of them,” said he; “and beaver too, fine ones, and wolf and wolverene, and good deer-fat, and my arrows and bow, and tie a deer-skin over the opening of the kayak, and put poles underneath it (i.e., place it on a scaffold). And now, be good to the boys! Make them fine parkas, and do not be harsh with them! Treat them well!” said he. So he died. His wife put him into the kayak, among fine skins, and tied on a cover, just as he had told her to do. Then they made a fire, and sat by it day by day, weeping. His wife also cut off her hair and burned it, for grief at the loss of her husband.

By and by spring approached. The wife and the boys still kept on mourning. At length pools of water stood on the surface of the rivers. Flocks of geese came, and the smaller birds with them. One morning, while the boys were still asleep, the woman went out early, before sunrise, to weep.

She weeps; and just here, overhead, a little bird is singing. Still she weeps, and does not hear him.

All at once she heard it was the name of her husband. She listened, and looked at him. “Wretched bird!” she thought, “why does it speak the name of the dead?” She looked, they say, she listened. There! It speaks! “Tdjo’xwullik up the river is married: he has a wife, — he, Tdjo’xwullik, Tdjo’xwullik!”

So the woman heard him. “What is it that this bird is saying?” thought she. She got up and untied the string that was around the opening of the kayak. “I will find out what the bird says,” she thought. She removed the deer-skin. What did she find? There was nothing in the kayak. Where was her husband? The wolf-skins and wolverene-skins and his arrows, that had been with him, were gone. She was angry, because she thought it was true that he had been dead. “That’s why the bird said it,” she thought. “Since yesterday it has said it; but while I kept crying, I did not listen. Too truly it spoke,” she thought. She went up into her cache. There were many skins of deer and of bear. An enormous brownbear skin also she found, with light fur. This one she chose, and she wet it with warm water. Hurriedly she wet it all day long, and stretched it. At length it became larger. While she was wetting it, she brought in water for the boys. Meanwhile she continued to wet it. She would wet it, and then put it back in its place wet. At length she had filled the pails and the birch-bark bowls with an abundance of water, and it became dark. Finally, while the boys were asleep, she brought in, from off her cache, meat and fat and king-salmon dried, and piled it up in the house. And then she fitted that bear-skin upon herself, and stretched it out, its claws being attached to it. Then she searched in her work-bag, and found the great teeth of a brown bear. And she put these on, also; the teeth she put into her mouth. And she became a great brown bear, like that one, and rushed furiously up the ravine. She tore up spruces by the roots. In her rage, she broke down the trees also. She came down the ravine and returned to the outside of the house. She took off the skin, and laid it down. The teeth also she put with it. She had not slept when the boys awoke. Neither had she eaten anything, for her anger. Then she brought in to those boys a forked birch stick that had been cut. That birch stick she carried into the house. Then said she, “Listen! I am going away. Do not wish for me,” said she. “I will come soon. Now eat the food and drink the water that I have brought in for you. Do not go to get water, for you will fall in; nor go up into the cache, for you will fall down. If any great beast comes in where you are, hold the stick tightly against his breast,” said she. Do not be afraid of him. I will come to you,” said she. Then she went up the ravine, and went along a mountain that formed the bank of the river. She rushed along in her wrath, going in her might, as the ice moves with the crashing of the trees. Another great mountain she climbed. She went up over a place where there were flat stones; and she thought, “I will put these stones at the sides of my chest, and on my breast and forehead.”

While she was going on, some one overhead, on a spruce, began to laugh. “Why,” said some one, “you have made a great mistake. You are very ridiculous. Take off the stones! they are of no use. Why,” said he, “in time to come it will be a thing for people to laugh about.” So she took them off. Then said the Raven, “There! That’s it! Now you look all right. Now go ahead!”

Then again she went on, hurrying, for she was thinking of the boys. She followed the river-bank. There, below her, she saw a large village, full of people. Toward it she went, and again she took off the skin; and the teeth, too, she removed, and put them under a little spruce. Here she found a good path, and she followed it to the village. She came near to the village from behind it. A large village it was, indeed, with a great kashime, and next to the kashime a large house. She went on in this direction, and there she ran in. On each side of the fire two beautiful women had set their pots to cook. They called to her. “Cousin,” said they, “you have come in, then! That is right, stay with us!” One of them said, “Sit down on my side of the room!” So she sat down on the platform. One was cooking deer-meat in a large pot, and the other was cooking beaver-meat in a large pot. “Cousins,” she said to them, “your husbands, where have they gone?” for she was thinking, as she looked at all the finery there in the house. Beautiful mats there were, and beds of deer-skin, and marten-skin parkas. Then they said to her, “Why, there is only one man living with us! Last spring, after the ice had gone out, a stranger came to us and took us,” said they; “but when the grass had begun to grow, then he left us; and last winter, at midwinter, he came back, and lives with us. He has gone to get wood,” said they.

Then they offered her food. “No,” said she, “I am not hungry. I ate only just now.” — “Come,” said they, “stay with us!” “Yes,” said she. “How very little oil there is on the surface of your pots!” said she to them. “Smile,” said she to one of them, “and bend over the surface of your pot!” When she did it, an abundance of oil covered the surface. “And you,” said she, “squint, and bend over yours!” Then she seized them both by the hair on their foreheads, and pushed their heads down into the big pots until they were dead and then she lifted them up, and put them back in their places. She made one of them appear as if she were sewing, and afterward she did the same thing to the other. One was squinting, and the other was smiling. Then she. ran out and rushed up the hill. Now came their husband, with logs in tow. He tied them up at the beach, and went up to the house and entered it. The woman who was bending over, squinting, he struck. When he did so, her face sloughed off. The other, who was smiling as she sewed, he struck also, and the skin sloughed off. Thereupon he ran out, crying. “What ails my wives?” said he. “My wife has been with them!”

As he goes out, the village is in an uproar. Just now they were walking around quietly outside the houses. What is the matter? Some are crying, and yonder some are shouting. “There goes a brown bear up on the big mountain!” they yell. Up streams a swarm of villagers, armed with spears and ice-picks and arrows. Up, up, they go. On the mountain the great beast stands looking at them. It is Tdjo’xwullik who is in the lead. In an instant she catches him. “My wife, I have come to you!” he says, for the woman has pushed the hood from her face; but that is all he says, for she crushes his head between her jaws, and tears him in pieces. And all the men of the village, too, she destroys on the spot, and down upon the village she rushes. She begins at one end of the village, and goes to the other. Caches and houses, she destroys them all, and the children and the women, and then she leaves.

She left, and went toward her own village, for she was thinking of the boys. She went into her house, and the older of the two boys cried out, “Ulli’yu!” in terror, and began to scream. Meanwhile his younger brother, the little man, caught up the stick that their mother had given them, and set it quickly against that bear’s breast. There he held it firmly. At that, she pulled back her hood. “My children,” said she, “well done! Stay where you are!” said she. Then she went out. Outside, near the house, she took off the skin, and removed the teeth also, and put them under a log and went in. Then she took the two boys on her knees, caressing them fondly. “Ah,” said she, “you have done well. While I was far from you, I was thinking about you.” There, then, they remained all that summer. The leaves turned, and still they staid on. The cold weather came; and then she said to her children, “Let us go now to the place where:our house is to be!” The younger of the two children she loved exceedingly. “As you have done,” said she, “so will men do in years to come. While the older brothers are fearful, the younger brothers will be brave.” They dressed themselves in brown-bear skins, for it had grown cold. Their mother, also, put on the skin that she had worn; and they went up the ravine to the place where their house was to be. On either side of the place stood a large spruce. On the farther one the mother exercised herself, and on this side the children; and when they had finished thus sharpening their claws, they dug out a place for the house. They completed it; and then she said to her children, “From this time on, men shall see but little of us.”

So, then, my story is ended.


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Raven kills a giant with a stone axe

In a village where men vanished each winter, the chief asked Raven to investigate. Raven discovered a giant responsible for the disappearances, using a stone axe to kill the men. After confronting the giant, Raven seized the axe, killed the giant, and returned to inform the villagers, revealing the fate of their lost men.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Trickster: The Raven embodies the trickster archetype, using cunning to overcome the giant.

Cultural Heroes: The Raven acts as a foundational figure, protecting and shaping the fate of his society.

Revenge and Justice: The Raven delivers justice by avenging the deaths of the village men.

► From the same Region or People

Learn more about Koyukon people


Told by Walter

There was a big village, full of people, with only one kashime. A Raven man lived there, too. Every winter the people hunted for deer, and every summer they fished for salmon, for a winter supply. Now, every winter one man disappeared from the village, and at last there was nobody left but women. Then the Chief said to the Raven, “Well, Raven, can you find out what has become of all the people?” And the Raven said, “I think that is too hard for me.” But afterwards he went off for seven days, and he came to a great earth house. He went in, and saw a giant. “Halloo!” said the giant. “Halloo!” said the Raven. “Well, Raven,” said the giant, “will you stay with me?” “Yes, sir!” said the Raven. So he went out of the house again, and looked around and saw a big cache. He went up on the cache and went inside, and saw plenty of dead men.

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Then he went down again and went into the house, and said to the giant, “I went up into your cache and saw plenty of dead men. How did you kill all those people in your cache?” And the giant became angry with the Raven, and caught up a big stone axe to kill him; but he did not kill him, and the Raven took the big stone axe and cut off his neck, and ran out, and the house was full of blood. So he went back home with the big stone axe, and went into the kashime and said to the chief, “Tell all the women to come in; I want to tell them what I have seen.” So the women came in, and the Raven went out and got the big stone axe, and put it down in the kashime, and said, “A big giant killed all the men of this place with this stone axe, and every one of them is dead.”

(The storyteller closed with the English words, “And after, every women get cry.”)


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Raven and his eye

Raven removes one of his eyes and places it atop his canoe to serve as a lookout while he gathers materials in the woods. Hearing his eye call out, he returns to find it missing. Unable to locate it, he returns to the forest.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Trickster: The Raven is often portrayed as a cunning figure in various mythologies, using wit to navigate situations.

Sacred Objects: The Raven’s eye can be considered a sacred object, imbued with special significance and power.

Conflict with Nature: The Raven’s journey into the woods and his interactions with the natural environment highlight a relationship with nature.

► From the same Region or People

Learn more about Koyukon people


A Raven was paddling along in his canoe at the edge of the river, and he thought to himself, “I must get some fish-trap sticks!” So he went to the shore, and got out on the beach. Then he took out one of his eyes and put it on top of his canoe, and said to it, “If you see any one coming, you must call me, and I will come to you.” Then he went up into the woods to find some fish-trap sticks, and began to cut them, when he heard his eye calling him. He ran out of the woods; and when he came to the place where he had left his eye, it was gone. He could not find it anywhere, so he ran back to the woods.

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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