An Athabascan Tradition from Alaska

After their father declares them too old to hunt, two brothers set off in search of sustenance. They follow mysterious tracks, encounter a hostile village of warrior-women (where the elder brother is killed), and the younger presses onward alone. He slays monstrous porcupines, eagles, and a lynx blocking his path. At death’s brink, an ermine rescues him home, earning its white-necked marking in gratitude.

Source:
An Athabascan Tradition from Alaska
by Arthur Wright
The American Folklore Society
Journal of American Folklore
Vol.21, No.80, pp. 33-34
January-March, 1908

► Themes of the story

Hero’s Journey: The younger brother undergoes a transformative adventure, departing home, facing trials, and returning wiser.

Origin of Things: The tale explains why the ermine bears a white “necklace,” offering a mythic origin for a natural trait.

Supernatural Beings: He confronts and overcomes giant porcupines, eagles, and a lynx, all imbued with monster-like powers.

► From the same Region or People

North America
- Sub-Arctic Region
  - Athabaskan Lore

Learn more about the Athabaskan people

Contributed as part of the Proceedings of the California Branch of the American Folk-Lore Society. This tradition is communicated through Rev. W. A. Brewer, of Burlingame, Cal. The author, one of his pupils, is from a Yukon tribe which he calls Tonidzughultsilhnu.

An old man, his wife, and two sons lived in the valley between the Koyukuk and Yukon. The man had become too old to go out any longer, and told his boys that they must travel alone. They answered that they wished to go.

In the morning they found a porcupine track. Following this down stream, they came to a large river running full of ice. At the edge of the water the track disappeared. The brothers leaped on a cake of ice and floated down stream. Landing again and looking for food, they found a fish that had been left on the ice, and saw many sled-tracks. They followed these. Then they heard faint weeping. Going on cautiously, they saw a porcupine carrying a load. Coming close, they asked it why it cried. When it did not answer, they clubbed it dead, cooked it, and ate it.

Going on, they saw a village. An old woman came out, saw them, and called to the people of the village to prepare food for them. The brothers entered a large house, where an old man was seated on a caribou-skin.

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They sat down on each side of him on caribou-skins and were given food. Seeing only young women, besides the old man and woman, the brothers asked where the young men were. The young women said that there were none, but that they could do many difficult things that even men could hardly do. The older brother boasted that they could not overcome him, but the young women answered that they were only explaining why they did not need men.

In the morning the young women went hunting. The brothers went with them. Then the women outran the older brother and teased him. Becoming angry, he said:

“You cannot do one thing. Stand at a distance and shoot at me. If I am not hit, I will shoot at you.”

The younger tried to interpose, warning him of the women’s ability; but the older remained angry and insisted. The women finally consented. When they shot, he leaped, but four arrows struck him together and he fell dead. The younger brother mourned for him.

When he wished to return and asked the way, he was told that it was dangerous, and the monsters he would meet were described to him. Nevertheless he started.

After going some time, he saw a cliff with the nest of enormous birds. The old ones were away, but he found a young eagle.

“What do your parents do when they come?” he asked.

“When they come,” the eaglet answered, “it becomes dark, it blows, and there is thunder. When it is my mother, it rains. When it is my father who comes, it hails.”

Then the young man killed the young bird. He waited. It became dark, and thundered, and rained, while the air was blown against him by the beating of the great bird’s wings. The young man shot it, and springing forward killed it with his moose-horn club. When the other bird came, he killed it too.

He went on until he came to a porcupine as high as a hill, which was in a cave through which the young man must travel. He could find no way around. Hiding outside the cave, he made a noise. The porcupine started to back out, lashing its tail against the mountain-side until the tail was bare of its enormous quills. Then as it emerged the young man shot it and clubbed it to death.

Going on, he saw tracks of an enormous lynx. This — the women had told him — was the strongest of the monsters. Here, too, he tried to go around, but could not. Then he tried to shoot it, but the lynx caught his arrows with its claws. Seeing his attempts were in vain, he waited for death. Then the lynx ordered him to clear away the snow so it could sit at ease while devouring him, and to heap up wood by which it could cook him. The young man did this, but the lynx told him to gather more firewood. The young man gathered, going farther each time. Then he heard some one say:

“Brother, quickly stand on my back and I will carry you away.”

“Where art’ you?” he asked.

“Here.”

Looking down, he saw an ermine at his feet. “I will kill you if I step on your back,” he said.

“No, jump on me. I will carry you.”

Then he jumped strongly, but the ermine did not even move.

“Your back is too small. I cannot sit on it.”

“Lay a stick across my back, and put another across my neck for your feet.”

He laid the sticks across the ermine and sat down. Immediately it carried him to his house.

The young man’s parents rejoiced to see him. In gratitude they gave the ermine a shell necklace. That is why the ermine has white around its neck.

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The wolverine

A hunter leaves his wife at home to tend marten traps despite her warnings. While he’s away, a mysterious man visits, gifts the wife a beautiful bead necklace, and vanishes. The husband returns, smashes the beads in anger, and the wife weeps outside. In moonlight, the stranger restores the necklace whole and takes her away. Distraught, the husband burns his possessions and turns into a wolverine.

Source:
Athapascan Traditions
from the Lower Yukon
by J.W. Chapman
The American Folklore Society
Journal of American Folklore
Vol.16, No.62, pp. 180-185
July-September, 1903

► Themes of the story

Origin of Things: The story explains the origin of the wolverine through the husband’s transformation.

Transformation: The husband is physically transformed into a wolverine after his wife is taken.

Love and Betrayal: The wife’s divided loyalty between her mortal husband and the mysterious visitor highlights betrayal.

► From the same Region or People

North America
- Sub-Arctic Region
  - Athabaskan Lore

Learn more about the Athabaskan people

There was once a couple who lived by themselves. They had a house and a cache and the man occupied himself in hunting. He hunted martens both with traps and with the arrow.

One day he said, “I believe I will go to my marten traps;” but the woman did not want to let him go. “No,” said she, “please don’t. Stay here today; there may be strangers coming.” But the man answered, “Who is there to come? There’s nobody at all. There are no tracks but mine;” and he put on his gear and left the house. Meanwhile the woman wept as she sat sewing at home.

At noon, yonder, outside the door, she heard some one knocking the snow from his boots, and a man came in, but it was not her husband.

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The woman drew her hair down over her face so as to cover it, then put food into a bowl, meat and fat, and handed it to him. “Have something to eat,” she said. “I am not hungry,” said he; “it is for you that I came here; go with me.” And when she refused he gave her a beautiful necklace of seed beads, and hung them about her neck and went out.

Meanwhile she had made a fire and cooked food, expecting her husband; for she thought, “When he comes he will be hungry.” At length he returned, and after they had eaten he fixed the curtain over the smoke-hole and they went to bed. When she undressed, her husband saw the great necklace of beads. He broke out in anger, “Who gave them to you, if no one has been here?” And taking a great maul, he broke them to pieces, and putting them upon a shovel he threw them out at the smoke-hole, and lay down again.

Thereupon the woman began to cry. “Come,” said her husband, “go outside and cry; there is no sleep to be had here;” and she went out crying. The moon was shining, but she stood where no light fell upon her, and where the moon shone she looked for (him). See! There in the moonlight is that man. He laughs as he stands looking at her in the moonlight. Then he went to her and came close to her. “What say you?” said he. “Why,” she said, “he pounded up the beads and threw them out at the smoke-hole.”

So up to the top of the house went the man, and took up the beautiful beads whole, as they were before, and put them upon the woman’s neck, and took her and went out into the moonlight.

Meanwhile, her husband roused himself up, and went out to find that his wife was gone. All around the place he went, but found only his own tracks, for the stranger had left none. He kindled a fire, and burned his parka and his own hair and his back, and went away as a wolverine.

The Sun and the Moon

A young woman in a nameless village refuses all suitors and secretly takes a nightly lover who scratches her head in sleep. Curious, she ties a feather in his hair only to find it on her brother. In anger and shame she sacrifices her breasts, accuses him, then ascends to the sky as the sun. Her brother, in haste, follows as the moon—forever marked by their tragic bond.

Source:
Athapascan Traditions
from the Lower Yukon
by J.W. Chapman
The American Folklore Society
Journal of American Folklore
Vol.16, No.62, pp. 180-185
July-September, 1903

► Themes of the story

Origin of Things: This tale explains how the sun and moon came into being.

Sacrifice: The sister mutilates herself, offering her breasts as evidence and as an ultimate sacrifice.

Family Dynamics: The central conflict arises from the twisted relationship between siblings and its devastating consequences.

► From the same Region or People

North America
- Sub-Arctic Region
  - Athabaskan Lore

Learn more about the Athabaskan people

There was once a large village, where there lived a family of four boys, with their younger sister, making five children. And, as the story goes, the girl refused to marry when she grew up, even though many suitors came from a distance as well as from her own village. And, as she continued to refuse them, by and by the men and women of her set were all married off. At that time, I must tell you, there was no sun and moon, and the earth was in a kind of twilight. So this woman lived on, though the strangers no longer came, and her own mates took no further notice of her, being married already.

At length, one night, some one came and scratched her head while she was asleep. “There are no strangers in the village,” thought she. “Who can this be?”

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Nevertheless, she spoke with him. Every night this man who spoke with her did the same thing, and finally he became as her husband. “But who can it be,” she thought. “Every one in the village is married, except my older brother, and there are no strangers here. I will tie a feather in his hair, and when they leave the kashime, I will go and see who it is that has his hair tied.” “Come,” said she, “leave me and go to the kashime. Come! You must have some sleep, and I am sleepy, too.” So she spoke after she had tied the feather in his hair, and he left her and went to the kashime, while she lay awake, thinking.

When it began to grow light, she went out and stood at the door of their house, and saw the men coming out, according to their custom, but none of them had the feather in his hair. Suddenly her older brother rushed out. She looked, and there was the feather. The blood rushed to her face, and everything grew dark; then she was overcome with anger. At daylight she brought in (from her cache) her best parka, a beautiful one which had never been worn. Berries also, and deer-fat she brought, without a word, and did not even answer her mother when she spoke to her.

Then, when she had made the fire, she bathed herself, and attired herself in her beautiful parka and her moccasins (as for a journey). Then she took the frozen food (which she had prepared) and put it into her brother’s bowl, and taking her housewife’s knife, she reached down within her parka and cut off her breasts and put them upon the frozen food, and thrust an awl into each, and went with it to the kashime.

Inside the door, she straightened herself up. Yonder, on the opposite side of the room, sat her brother. She set the dish down by him. “There is no doubt that it was you who did it,” she said; “I thought surely it must be some one else. A pestilence will break out upon all mankind for what you have done.”

She left the kashime, and yonder, in the east, she went up in the sky as the sun. Then her brother drew on his parka and moccasins also, but in his haste he left off one of them. “My sister has escaped me,” he thought; and he too, going after her, became the moon.

“And,” adds the story-teller, “we do not look at the sun, because we sympathize with her shame.”

Origin of amphibians

A young paddler repeatedly hears a mysterious woman’s song on the shore, only to catch illusions that transform into a birch, a rabbit, and geese. Frustrated, he next discovers a group of spirit-people playing ball who vanish as birds. At a pond, he confronts a shaman who dives in as an otter and, with all others morphing into aquatic creatures, the hero soars off as a hawk.

Source:
Athapascan Traditions
from the Lower Yukon
by J.W. Chapman
The American Folklore Society
Journal of American Folklore
Vol.16, No.62, pp. 180-185
July-September, 1903

► Themes of the story

Transformation: The repeated physical changes of the women into a birch, a rabbit, geese, and finally the shaman into an otter, and the hero into a hawk, underscore the theme of transformation.

Quest: The young man’s persistent journey from one shore to another in search of a true woman drives the narrative as a quest.

Supernatural Beings: All the figures he encounters are non-human spirits who interact directly with the mortal hero.

► From the same Region or People

North America
- Sub-Arctic Region
  - Athabaskan Lore

Learn more about the Athabaskan people

A young man was once paddling along and it seemed as though he were listening for something. He turned his head this way and that, and listened. “Surely, some one is singing; I believe it is a woman singing.” “Y-xa-n-na,” she said, as the story goes. He quickly went ashore.

A beautiful woman, with long hair, stood upon the beach. She was washing her hair in the swift water and singing. Going up unperceived, he caught her by the waist. “I’m not human, I’m not human,” she shrieked. The man shut his eyes as she struggled, and opened them only to find that he was holding a Birch which had fallen toward the water with its branches in the current.

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In a passion he paddled off in his canoe. Again he paddles as though listening, and turns his head this way and that. “Surely,” he thinks, “there is some one singing again. It sounds like a woman. The same thing over again. Good enough,” he thinks. “I wonder whether it is a sure-enough woman this time, that’s making this noise.” Peeking under the bushes, again he saw some one who was singing. “A-ha-yu-ha-ha,” she said, so they say. He went ashore. Such a beautiful woman, girded with a deer-tooth belt, stripping off willow bark. He caught her by the waist. “I’m not human, I’m not human,” she screamed. He gave her a push. “You act as if you were human, making so much noise with your songs,” said he, while she bounded away in the shape of a rabbit. Angrily he went off. Again he listened, and heard a sound of people shouting at play. Going toward them and getting out of his canoe, he went under the bushes. What a crowd of people playing ball upon the beach! What fine men and women both! He crouched down in the grass and looked out. Thinks he, “If they throw a woman upon me I will catch her.” They pushed one upon him, and he quickly jumped up and caught her. “I’m not human, I’m not human,” said the woman, struggling to get away. He pushed her away. It was only a Brant that ran off, screaming. The players, too, turned into geese, and off they flew. Angrily the man went off again in his canoe, and again he listened. He heard a chattering of men’s voices, and went ashore. Keeping back from the open, he went toward the speakers, under the bushes. There was a pond, where there were many men in the water, one of whom was shamaning. The shaman was a huge old fellow, in a parka made of otter skin. He was saying: “It seems that this is the place where you will perish.” But they replied, “We choose to live here in spite of what you tell us.”

The young man leaped out, and leaving the shelter of the grass he rushed to the side of the shaman. The shaman became an otter and dived into the pond and swam away, and all the rest took to the water in the form of animals: mink, muskrat, divers, and loons, and swam to the bottom, where they remained, while the hero of the story became a hawk and flew away.

The one who tells the story concludes with “Utduhondluon.” One of his hearers answers, “Yuk!”

The crow’s disappointment

A man who was once a crow paddles along a lake, harvesting fish from magic nets until he discovers a deserted house and follows a path atop the mountain. There he seizes a beautiful berry-picking woman and forces her to accompany him, demanding she dance. She tricks him—shapeshifting into a squirrel to flee to her home—and punishes him by pouring hot ashes through the smoke-hole, blinding him.

Source:
Athapascan Traditions
from the Lower Yukon
by J.W. Chapman
The American Folklore Society
Journal of American Folklore
Vol.16, No.62, pp. 180-185
July-September, 1903

► Themes of the story

Transformation: Both the man-crow and the berry-picking woman undergo physical shape-shifting, highlighting metamorphosis as a core motif.

Trickster: The woman uses wit and deception—transforming into a squirrel—to outsmart and escape her captor.

Revenge and Justice: The woman exacts poetic retribution by scalding the crow-man’s eyes after he oversteps.

► From the same Region or People

North America
- Sub-Arctic Region
  - Athabaskan Lore

Learn more about the Athabaskan people

Once upon a time, when the crow was a man, he was paddling along abreast of a mountain, with his stomach calling for dinner. As he paddled, suddenly he saw a stake set at the edge of the water. He paddled alongside to examine it. There was a fishnet tied to it. Surely enough it was full of fish, and he put them into his canoe. In front of him and at his back they lay. Those in front of him he eats raw, and fills himself. “A-ha-ha,” he thinks, “I am satisfied; thanks,” thinks he, “I am satisfied;” and he took his paddle and went on. All day he paddled. All at once he saw another stake set. Surely enough, there was another net tied. Again he examined it, and was surprised to find it full of fish. Taking these he put them into his canoe, in front of him, and behind him, and part of those in front of him he ate raw. “A-ha-ha,” thinks he; “thanks, I am satisfied.”

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Then he looked around, and upward as well, and saw a house; a beautiful house. Outside the house were hanging dried whitefish. Then he went into the house and looked around, but saw nobody. Inside the house there were dried whitefish, too, and berries. But see! on this side is somebody’s place; there are beautiful parkas too, and fine mats and workbags. “Where is she?” thought he, and crossed the room again to go out. From over at the door he took a look outside. He looked, and saw a path going up the mountain. He started off, and rushed eagerly upward. He reached the top and looked around. There beside the path were berries in plenty, and baskets with berries in them. He went here and there looking for the owner. All at once there was a beautiful woman picking berries. He went to her and caught her by the shoulder. “Come,” said he,” come along; let’s go to your house,” said he. But she was not willing. “You see I’m picking berries. By and by I will do as you say,” said she; but he held her shoulder fast. “Come along now,” said he. Then she grew angry. “What a brute! You better go down to my house by yourself,” said she. Finally the woman said, angrily, “Very well, live with me down at my house.” She tied up her berries, and they put them on their backs; the woman as well as the crow. “Come now,” said the woman, “take off your load and put it down where you are, and I will dance for you.” Then she sung:

Ikna, ikna, akcaito
Akcai tcugun hugu
Unu yavwugan he
m-m-m.

“Now it is your turn,” said she. “I want to see you. You dance for me, too,” said she. “Yes,” said he. He hopped about, singing:

Tlikin gaqahl, tlik, tlik;
Tlikin gaqahl, tlik, tlik.

“Your song doesn’t suit me,” said she. “Shut your eyes;” and with a “Ctiq” she dived down between his legs, having turned into a squirrel. She reached her house and slammed to the door, while he climbed upon the roof and peered down through the smoke-hole. The woman angrily threw up a ladleful of hot ashes into his eyes, so that they were scalded and turned white.

Why the wolverine became a thief

A man hunted with a wolverine over three nights; on the third night the animal threw his shoes into the fire, leaving him stranded. It repeated its treachery with a second man. With a third hunter, the wolverine mistakenly burned its own paw and, ashamed, abandons hunting to live by stealing from human caches. The tale explains the wolverine’s thieving nature.

Source:
Athabascan Myths
by Frank Russell
The American Folklore Society
Journal of American Folklore
Vol.13, No.48, pp. 11-18
January-March, 1900

► Themes of the story

Trickster: The wolverine repeatedly betrays and outwits its human companions through cunning acts.

Trials and Tribulations: Each hunter endures the hardship of being stranded by the wolverine’s treachery.

Transformation: After burning its own paw, the wolverine resolves to cease hunting and live by robbing caches.

► From the same Region or People

North America
- Sub-Arctic Region
  - Slavey Lore

Learn more about the Slavey people

Told by Tenegorley. (Simpson, winter of 1897-98)

A man went out hunting with a wolverine. They were out three nights, and during the third night the wolverine rose and threw the man’s shoes into the fire. In the morning the wolverine deserted the man, leaving him unable to travel. The wolverine then went out with another man, and served him in the same treacherous manner. He went hunting with a third man, and during the first and second nights he was very careful to provide for the man’s wants. The third evening they took off their shoes and hung them before the fire, as is the custom of the country. The man soon rose and put on his shoes and again laid down. Later the wolverine got up, and, seeing a pair of shoes, thought they belonged to the man, and threw them into the fire. The next morning, as they rose, the wolverine said, “Where are your shoes?” “On my feet,” replied the man. “I have lost mine,” said the wolverine; “lend me yours, and I will go and get a pair for you.” But the man refused. Just as he was leaving the camp the wolverine put his forefoot in the fire and burned it. “I will never hunt for myself again, but will always live by robbing the caches of the people.” And that is why the wolverine is such a thief.

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Origin of the pine

A lone tribesman, guided by a talking wolverine, is led to a steep riverbank where he feigns death and gains the upper hand. He springs up in the wolverine’s camp, slays its kin, and, in a final act of magic, throws his bloody phlegm at a tree, which transforms into pine wood for his arrows. The humbled wolverine concedes and lets the man go on his way.

Source:
Athabascan Myths
by Frank Russell
The American Folklore Society
Journal of American Folklore
Vol.13, No.48, pp. 11-18
January-March, 1900

► Themes of the story

Origin of Things: The tale explains the origin of pine trees being used as arrow wood.

Supernatural Beings: The wolverine speaks and behaves with magical intent, guiding and testing the man.

Conflict with Nature: The man battles and overcomes a pack of wolverines in their own environment.

► From the same Region or People

North America
- Sub-Arctic Region
  - Slavey Lore

Learn more about the Slavey people

Told by Tenegorley. (Simpson, winter of 1897-98)

There were a number of Indians in a camp who went away one by one and were lost. At last only one remained, and he also decided to leave the camp. He soon encountered a wolverine, which said, “I know who you are; you will have to go before me.” As they went along they came out upon the river at a point where the bank was very steep. The wolverine said, “You must slide down.” So the Indian slid down the bank, and the wolverine ran around through a ravine. When the man reached the bottom, he caused his nose to bleed, and put some of the blood on a spear, and then laid down and feigned death. When the wolverine reached the spot where the man lay, he took him up and carried him to his camp across the river. After placing him in the middle of the camp he began to sharpen his knife. The man soon opened his eyes and looked for a stick; when he found a stick he sprang up and killed all the wolverines except one young one which ran up a tree. The man blew his nose and threw the phlegm at the tree, and it was transformed into a pine. The wolverine then said, “That will do for your arrows; now you must leave me alone.”

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The Great Beaver

Long ago a clan of giant beavers journeyed down the Mackenzie River, where one’s roasted flesh was stolen by a wolverine—prompting the first flame—then that thief was petrified in the cliffs. The beaver raced over rocks to form a swift rapid and outwitted a pursuing giant whose overturned canoe became an island. The beaver painted the giant’s likeness on the gorge walls before he departed.

Source:
Athabascan Myths
by Frank Russell
The American Folklore Society
Journal of American Folklore
Vol.13, No.48, pp. 11-18
January-March, 1900

► Themes of the story

Origin of Things: The story explains the creation of natural features like perpetual fires, rapids, islands, and stone formations along the Mackenzie River.

Quest: The beaver embarks on a long, purposeful journey downriver, encountering challenges and shaping the landscape.

Mythical Creatures: The anthropomorphic beaver, cunning wolverine, and giant frame the tale in a realm of legendary beings.

► From the same Region or People

North America
- Sub-Arctic Region
  - Slavey Lore

Learn more about the Slavey people

Told by Tenegorley. (Simpson, winter of 1897-98)

A family of very large beavers lived on the Great Slave Lake, long ago, and the lodge is still there. Well, they all started down the Mackenzie River, and when they had gone a long distance, one of them killed one of his companions and roasted the flesh, but left it hanging before the fire while he fell asleep. While he slept a wolverine came along and took the roasted beaver and left a roll of moss in its place. After a time the sleeping beaver awoke. When he found that the roasted flesh was gone he was vexed, so he took the bark dish that he had placed under the roasting meat to catch the fat and emptied it into the fire, saying, “Burn, and never go out.” And so the fire burns to this day.

[Beds of lignite along the banks of the Mackenzie a few miles above Bear River, have been burning for a century at least.]

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Then he went down-stream until he came to some high rocks, where he met a wolverine, with whom he wished to fight; but the wolverine said, “No, I will not fight with you, and you cannot catch me.” He then tried to escape by running up the face of the cliff. Then the beaver said, “Stay there, and never come down.” And the wolverine was turned into stone, and can be seen there to this day. [Roche Carcajou, an anticlinal uplift of Devonian limestone, 1000 feet high.]

As he continued his journey down the river he went so fast at one place that he created the “Sans Sault” Rapid [the only rapid in the Mackenzie River of any consequence, and one that is easily passed by the steamers in any but the lowest stages of water]. As the beaver went on down the river he was discovered and pursued by a giant, to whom he said, “If you can clear all the rocks from the river, you may kill me, but if you cannot clear the river you will never kill me.” In his efforts to clear the channel the giant overturned his canoe, which turned into stone, and to this day forms an island in the bed of the stream. [An island at the Sans Sault Rapid divides the stream into an eastern and a western channel, the latter being “the steamboat channel”.] Failing to accomplish his task, the giant said, “I cannot kill you; but never mind, there will soon be plenty of men here who will always hunt you and all your tribe.” The beaver replied, “Since you cannot kill me, keep still a while, and I will paint your picture.” Then the beaver painted the picture of the giant on one side of the ramparts, where it may be seen to this day. [At the ramparts the Mackenzie, much contracted in width, flows between vertical cliffs of Devonian limestone varying from one hundred to two hundred and fifty feet in height. This gorge is but a few miles south of the Arctic Circle, and is one of the most interesting features of the great river] After this the giant left the country.

The Wolf and Wolverine

A Wolverine provides beavers to his Wolf wife but secretly visits a Wildcat, arousing her suspicions. The Wolf trails him to a riverside tipi, discovers the affair, and cleverly lures the Wildcat into a boiling pot, killing her as revenge. The Wolverine mourns his loss, finds new hunting grounds, and returns home, where he and his wife live in renewed harmony and abundance.

Source:
Athabascan Myths
by Frank Russell
The American Folklore Society
Journal of American Folklore
Vol.13, No.48, pp. 11-18
January-March, 1900

► Themes of the story

Revenge and Justice: The Wolf enacts retribution by tricking and killing the Wildcat to restore marital honor.

Cunning and Deception: The Wolf uses deceit to lure the Wildcat into the boiling kettle.

Forbidden Love: The illicit relationship between the Wolverine and the Wildcat defies marital bonds.

► From the same Region or People

North America
- Sub-Arctic Region
  - Gwichʼin Lore

Learn more about the Gwichʼin (Loucheux) people

There was once a Wolverine who married a Wolf, and for some time he was very faithful in providing beaver for food. In the course of time he stayed longer upon his hunting trips, and brought home fewer beaver for his wife to cook. She reproached him for this and he said that he had to go farther for beaver now, that was why he was detained so long. His wife thought there was surely something wrong and decided to watch him. One day, as he set out on his hunting trip in his canoe, she followed along the river bank under cover of the forest. At length she saw her husband go ashore with a beaver which he had killed, and with which he entered a tipi that stood by the riverside. When he went away again, the wife went into the camp and saw a Wildcat sitting before the kettle in which the beaver was cooking.

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She saw that her husband had been unfaithful, and determined to kill the Wildcat. She told the Cat to look into the kettle and she would see herself there; when the Wildcat looked into the kettle the Wolf pushed her in, so that her face was burned so severely that death resulted. The Wolf then dragged the Wildcat to the top of the bank overlooking the landing-place, and hid herself in the adjoining bushes. Her husband came back with more beavers, and as he came up the bank he said to the Wildcat which he saw above him, “Are you waiting for me? What are you laughing at me for?” for the shrivelled and grinning head appeared to be laughing. But when he saw that the Cat was dead, he exclaimed, “Ah, that is what the trouble is,” and he began to weep. He stayed a long time at the camp, and finally carried the Wildcat away into the forest. At last he started for home, and his wife ran back in time to be at work carrying wood when he arrived. The Wolverine asked, “Why is there no fire?” “I have been out all day gathering wood,” replied his wife; “why are you back so soon today?” “Because I have found a new place where there are plenty of beaver,” said the Wolverine. But he was very sad and unhappy for some time afterward. “Why are you so different lately?” asked the Wolf. But he would not tell her, and hunted very faithfully and brought home many beavers, so that they lived very contentedly together ever afterward.

The Raven

An elderly couple and their daughter welcome a bead-rich stranger, who demands removal of their dog, only to reveal himself as the Raven in disguise. When rain dissolves his lime coating, the daughter ties his tail, escaping his cheat. Later, deceiving villagers with moss rafts, the Raven regains his beak by tricking an old woman. The tale warns against appearances and cunning deception.

Source:
Athabascan Myths
by Frank Russell
The American Folklore Society
Journal of American Folklore
Vol.13, No.48, pp. 11-18
January-March, 1900

► Themes of the story

Trickster: The Raven repeatedly uses guile and disguise to deceive the family and villagers.

Moral Lessons: The tale warns listeners about trusting appearances and the danger of deceit.

Illusion vs. Reality: The story highlights the tension between the Raven’s human guise and his true form.

► From the same Region or People

North America
- Sub-Arctic Region
  - Gwichʼin Lore

Learn more about the Gwichʼin (Loucheux) people

The common raven, Corvus corax americanus, is quite abundant at McPherson and throughout the Loucheux country. It is usually called the “crow” by the whites in the far north, but the true crow, C. americanus, is not found in the Loucheux territory, the northern limit of its distribution being the mouth of the Liard River.

There once lived an old couple who wished to see their only daughter married to a rich man. When any one arrived at their camp, the old man sent his son down to the landing to see if the stranger was provided with the necessary bone beads upon his clothing, in order that he might be received according to his rank. One day the boy came running in, saying that some one had come whom he would like to have for a brother-in-law, for he had a great number of fine beads. The mother went down to the river bank, and saw a richly dressed stranger, whom she also thought would make a suitable husband for her daughter. She noticed that the shore was wet and muddy, so she procured some bark and tore it into strips for the stranger to walk upon. He was invited to enter their tipi and was seated next the girl. A dog was tied in the corner of the lodge, and the visitor said, “I cannot eat while that dog is in here;” so the woman, thinking the man must be a very great personage to be so particular, took the dog away into the forest and killed it. The next morning as she went for wood, she noticed that the earth around the body of the dog was marked with bird tracks, and that its eyes had been picked out.

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When she returned to the camp she told what she had seen, and insisted upon having all present take off their moccasins that she might see their feet, as she had heard of the Raven deceiving people by appearing in the human form. The stranger, who was really the Raven, took his moccasins off, and slipped them on so quickly that his feet were not noticed. The girl had promised to marry him, and he insisted upon having her go away with him at once, as he feared that his true character would be discovered. He arranged to return in a few days, and took his bride down to his canoe. As soon as they set off down the river it began to rain. The Raven was seated in front of the woman, who noticed that the falling rain was washing out something white from his back; this made her suspicious, and she determined to escape from the canoe. Reaching forward, she succeeded in tying the tail of the Raven’s coat to a cross-bar of the canoe. She then asked to be set ashore for a minute, saying that she would come right back. He told her not to go far, but she started to run for home as soon as she got behind the trees. The Raven also tried to get ashore, but his tail was tied, and he could not succeed in his human form; so he resumed the form of the raven and cried out to the girl, “Once more I cheat you,” then he caw-cawed and flew away.

When the girl reported this to her mother the old woman asked her what she meant, and the girl answered that the rich son-in-law was the Raven, who had come to them dressed in his own lime, which the rain had melted, and so exposed the trick.

The Raven was always cheating the people, so they took his beak away from him. After a time he went away up the river and made a raft which he loaded with moss, and came floating down to the camps upon it. He told the people that his head was sore where his beak had been torn off, and that he was lying in the moss to cool it. Then he went away for two or three days, and made several rafts; as the people saw these coming down the river, they thought that there were a large number of people upon the rafts, who were coming to help the Raven regain his beak; so they held a council and decided to send the beak away in the hands of a young girl, that she might take it to an old woman who lived all alone at some distance from the camp. The Raven concealed himself among them and heard their plans, so when the girl came back he went to the old woman, and told her that the girl wished to have the beak returned. The old woman suspected nothing and gave him his beak, which he put on and flew away, cawing with pleasure at his success. The supposed people that had been seen upon the rafts proved to be nothing but the tufts or hummocks of bog moss which are commonly known as tetes de femmes.