Origin of fire, and origin of death

In this Kaska tale, only Bear possesses fire, kept in a fire-stone tied to his belt. A small bird, feigning cold, picks at Bear’s lice and secretly severs the string holding the stone. The bird steals the stone, passing it through a relay of animals to Fox, who distributes fire to all tribes. Later, Fox attempts to ensure human resurrection by throwing a stick into water, but Bear’s interference leads to permanent death.

Source: 
Kaska Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.30, No.118, pp. 427-473
October-December, 1917


► Themes of the story


Origin of Things: The narrative explains the origin of fire among tribes and the establishment of death as a permanent state for humans.

Trickster: The little bird employs cunning to steal the fire-stone from Bear, showcasing the trickster archetype.

Transformation: The tale illustrates a significant change in the human condition, transitioning from a state of potential immortality to the acceptance of permanent death.

► From the same Region or People

Learn more about the Kaska people


Long ago the people had no fire. Of all the people, only Bear had fire. He had a fire-stone, with which he could make fire at any time. He jealously guarded this stone, and always kept it tied to his belt. One day he was lying down by the fire in his lodge when a little bird came in and approached the fire. Bear said, “What do you want?” and the bird answered, “I am nearly frozen, and have come in to warm myself.” Bear told it to come and pick his lice. The little bird assented, and began to hop all over Bear, picking his lice. While doing this, it also picked the string which fastened the fire-stone to Bear’s belt. When the string was completely picked asunder, the bird suddenly snatched the stone and flew off with it.

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Now the animals had already arranged for the stealing of the fire, and waited in line, one behind another. Bear chased the bird, and caught up with it just as it reached the first animal of the line. As it threw the fire to him, he ran with it; and, as Bear in turn overtook him, he passed it on to the next; and so on. At last the fire was passed to Fox, who ran up a high mountain with it. Bear was so exhausted that he could not follow Fox, and turned back. Fox broke up the fire-stone on the top of the mountain, and threw the fragments a piece to each tribe. Thus the many tribes all over the earth obtained fire; and this is why there is fire in the rocks and woods everywhere now.

Fox then descended to a creek and threw a stick down into the water, saying, “When people die, they shall come back to life again, even as this stick rises again to the surface of the water; also old people, when they die, shall come back young again.” Just then Bear came there, and, feeling angry because the people had stolen his fire, he threw a big rock into the water on top of the stick, so that the stick never came up again. Bear then said, “Henceforth, when people die, they shall be dead always, and shall never come back again.” If Fox’s stick had come up again after being hit by the rock, Fox would have won, and people would have had their lives renewed each time they died. There thus would have been no real death. Bear now, having no fire, said, “I will make a hole in the earth, so I shall be able to keep warm in the winter-time. I shall make my hole right on the trail.” Fox said, “If you make your house right on the trail, people will always find you. Make it on the mountains.” This is why bears now make dens in the mountains.


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The Great Flood

A catastrophic flood engulfed the earth, forcing survivors onto rafts and canoes. Amidst darkness and fierce winds, they were scattered to distant lands. As the waters receded, these groups settled wherever they landed, leading to the formation of diverse populations. Over time, isolated communities developed distinct languages and cultures, explaining the world’s multitude of tribes and tongues.

Source: 
Kaska Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.30, No.118, pp. 427-473
October-December, 1917


► Themes of the story


Creation: The story explains the origin of the world’s current state, particularly the diversity of human cultures and languages, following a primordial event.

Origin of Things: It provides an explanation for natural phenomena, specifically the existence of multiple languages and the geographical distribution of peoples.

Cosmic Order and Chaos: The narrative depicts a transition from a unified, orderly world to one characterized by chaos (the flood) and subsequently a new order with separated cultures.

► From the same Region or People

Learn more about the Kaska people


Once there came a great flood which covered the earth. Most of the people made rafts, and some escaped in canoes. Great darkness came on, and high winds which drove the vessels hither and thither. The people became separated. Some were driven far away. When the flood subsided, people landed wherever they found the nearest land. When the earth became dry, they lived in the places near where they had landed. People were now widely scattered over the world. They did not know where other people lived, and probably thought themselves the only survivors. Long afterwards, when in their wanderings they met people from another place, they spoke different languages, and could not understand one another.

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This is why there are now many different centres of population, many tribes, and many languages. Before the flood, there was but one centre; for all the people lived together in one country, and spoke one language.


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Origin of the Earth

In Kaska mythology, before the earth existed, the world was a vast expanse of water. Animals and birds attempted to retrieve earth from the depths, but only Diver succeeded after six days, bringing back mud under his toenails. From this, they formed the earth, which gradually solidified and sprouted vegetation. The narrator noted that the original tale was more detailed, including causes for the flood and its duration.

Source: 
Kaska Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.30, No.118, pp. 427-473
October-December, 1917


► Themes of the story


Creation: The story explains how the earth was formed from a primordial watery state.

Origin of Things: It provides an explanation for the existence of land and the emergence of vegetation.

Mythical Creatures: The story features animals and birds undertaking significant actions, often attributed with symbolic or mythical significance in indigenous narratives.

► From the same Region or People

Learn more about the Kaska people


Once there was no earth. Water was where the earth is now. The world was as a great lake.

The animals and birds wanted to have an earth, and proposed to dive for it. The earth was very deep under the water. Beaver and Muskrat, and all the animals and birds, dived, but none of them reached the bottom. None of them staid under water longer than half a day.

At last Diver (a bird) went down. After six days he came up quite exhausted and speechless. His friends examined his toe-nails, and found mud or earth under them.

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From this they formed on top of the water a new earth, which grew until it formed the present earth.

At first it was merely mud and very soft. Later it became firm, and trees and vegetation began to grow on it. Now the earth is old and dry. Perhaps it is drying up.

The narrator stated that this was originally a long story. He had forgotten the cause ascribed for the Flood, its duration, and many details that he had heard.


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The Earth recovered by diving

In this Dane-zaa creation myth, birds inhabited a world covered entirely by water. Seeking land, they attempted to dive beneath the water’s surface but failed. A small bird named Xak’ale succeeded, resurfacing with earth under his fingernails. From this earth, land and trees emerged, leading to the world’s formation.

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


► Themes of the story


Creation: The story explains how the world, specifically the land, was formed from the water.

Origin of Things: It provides an explanation for the existence of land and trees, detailing their emergence from the water through the efforts of the bird Xak’ale.

Mythical Creatures: The bird Xak’ale, who possesses the unique ability to dive deep and retrieve earth, can be seen as a mythical figure within this context.

► From the same Region or People

Learn more about the Dane-zaa people


In reply to questions it was learned that the earth is believed to have disappeared during a deluge from which certain people saved themselves by turning into waterbirds. The deluge was caused by the melting of the snow which accumulated during four summerless years. The incident of diving for the earth is very widespread in North America.

At first there was no land and no people, nothing but birds living on the water. They were the only living things. They came together at a certain place and one of them said, “I wonder where the land is?” They were looking for land without success. One of them tried to find land at the bottom of the water, but did not succeed. They all tried, but were not able to find it.

One of them, named Xak’ale, also dived into the water saying he would look for land. He went down disappearing from sight. He was gone a long time and when he came up, he was on his back vainly trying to breathe. He breathed a little and said, “Look here under my finger nails.” They looked under his nails and found some earth there which they took out. Xak’ale who brought the land up was small.

Trees grew again on the land which was taken from the water and the earth was made again. They say birds did this and the one who succeeded was named Xak’ale.

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The woman who discovered copper

A woman, captured by enemies, escapes and discovers copper near the ocean. She shares this find with her community, who begin using the metal for tools. However, after multiple expeditions, the copper vanishes following inappropriate behavior towards a mysterious woman associated with the metal. Subsequent attempts to retrieve the copper fail, and the woman is eventually left undisturbed.

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


► Themes of the story


Origin of Things: The tale explains the origin of copper usage among the Dane-zaa people.

Forbidden Knowledge: The woman’s discovery of copper introduces new knowledge to her community, but subsequent attempts to obtain more are hindered by mysterious circumstances, suggesting that this knowledge may be restricted or comes with consequences.

Loss and Renewal: The initial discovery of copper brings prosperity, but its subsequent loss due to the mysterious woman’s actions forces the community to adapt and seek renewal in other ways.

► From the same Region or People

Learn more about the Dane-zaa people


This myth was recorded by Samuel Hearne in 1771.

One time a man’s wife who had been left alone was stolen by the people who live beyond the ocean (the Eskimo) and taken away to their country where she was held as a captive. The life was hard on her and she went away alone and came to the shore of the ocean. While she was there, unable to cross, a wolf came walking through the water toward her. He told her the passage was a good one and that she had better cross by means of it. She went up from the shore with the intention of abandoning her one child which had a large belly as a result of his greed. She killed a caribou and boiled the blood in the second stomach of the animal. She deserted the boy whose attention had thus been diverted.

There by the shore of the ocean metal was lying under the ground. The woman was passing by there and saw some of it.

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She took a load of it and carried it to her relatives. They came to know the metal in this manner. The men all went for the metal and had a hard time bringing their loads home. They used it for arrow points; it was of great value to them for it was all they had to use. It was metal but not very strong for it was copper.

They went for it again and when they came there, there were many men and only’ one woman. All the men had intercourse with the woman who sat down on the copper and it disappeared so that it could not be secured.

They went for it again after that, but it was not to be seen, and they could not secure it. The woman had sunk into the ground until it came halfway up her body. Those men who had kept her jointly were unable to secure any metal. They went for it again after that and found only the woman’s head projecting above the ground which now came up around her neck. She was seen again after two years, she was still alive. That was the last time they saw her. After that they left her alone.


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Tumaxale, a culture hero

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

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


► Themes of the story


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

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

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

► From the same Region or People

Learn more about the Dane-zaa people


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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The giants

A giant hunts beavers along Lake Athabaska, keeping only one Indian boy alive as his ‘grandchild.’ After discovering the edibility of beaver tails through the boy’s initiative, they encounter another giant, Djeneta. A battle ensues, with the boy aiding his ‘grandfather’ by cutting Djeneta’s ankle, leading to Djeneta’s defeat. Djeneta’s massive body forms a land bridge, introducing deer to new territories.

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


► Themes of the story


Origin of Things: The story explains natural phenomena, like the reddish appearance of rocks and the migration of deer between lands.

Mythical Creatures: The narrative features giants as central characters.

Ancestral Spirits: The giant raises the Indian boy, indicating a connection between mythical beings and humans.

► From the same Region or People

Learn more about the Chipewyan people


A giant used to hunt beaver along Lake Athabaska, going about half way to Fond du Lac. He was bringing up a little Indian boy, whom he called his grandchild, and whom he kept alive after killing all the other Indians. In hunting beavers he broke the beavers’ lodge, and they all escaped. He broke another lodge. One beaver went across the lake, another up the river.

The giant looked around for the former, found a little hole and saw the beaver’s head popping out. He struck it with a stick, so hard that blood was sprinkled all over, hence the reddish appearance of the rocks there. The beaver that went up the river escaped, that is why there are many beavers there.

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The giant cut off the beaver’s tail. Seeing the scales he said, “This is not good to eat,” and threw the beaver’s tail away. The Indian boy picked it up and put it in the fire. The scales fell off, and the inside was found good to eat. This was the first time the giant ever ate a beaver tail. When through eating, he put his grandson in his mitten, and walked off. He found moose tracks, but said, “These are rabbit tracks.” His grandson said to him, “These are not rabbit tracks but moose tracks.” They got to a moose, and Hotcowe, the giant, put it in his belt as one would a rabbit. Then he went to the Barren Grounds, and thence to the sea, where he met another giant, named Djeneta. Djeneta was fishing in the ocean with a hook.

Before reaching Djeneta, Hotcowe took his grandson out of his mitten, and bade him approach the fisherman half way and deliver him a challenge to fight. The boy did as he was bidden, and when near enough shouted, “Grandfather!” Djeneta asked, “What do you want?” The boy delivered his message, and ran back, but by that time the giants had already each made a step forward and were already fighting above him. The fisherman was getting the best of the contest, when Hotcowe called to his grandchild, who always carried a beaver tooth, to cut the giant’s ankle. The boy obeyed, causing the giant to fall down so that Hotcowe could easily dispatch him.

The fisherman’s head fell on this island [my interpreter suggested “North America”] while his feet reached another land. Mud gathered on his corpse, connecting the island and the other country, and then deer for the first time ran from the new land into this country.


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The Snow-Man

An extended two-year winter causes animals to lose their horns and people to face starvation. An encounter with a white figure, the Snow-Man, leads to the revelation that northern Indians are harming his offspring. Upon hearing this, the Snow-Man retreats to the Barren Grounds, bringing the return of summer, migrating geese, and the restoration of animals’ horns.

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


► Themes of the story


Conflict with Nature: The community struggles against an unending winter and its harsh consequences.

Loss and Renewal: The tale depicts a cycle of hardship during the extended winter, followed by rejuvenation with the return of summer.

Origin of Things: The story provides an explanation for the seasonal changes and the return of animals’ characteristics.

► From the same Region or People

Learn more about the Chipewyan people


Once it continued to be winter for two years. There were no geese in the country, and moose, deer, and caribou had no horns, the people did not know why. The ice never thawed during all this time. The Indians could not dig holes for their nets. They made big fires, heated stones red-hot, and threw them on the ice, but it was too thick to be broken through. The Indians were beginning to starve. Towards springtime there was a little thawing, but then it became winter once more. Many died of starvation. The survivors were crying for fear. One man started off towards Fond du Lac to set snares for partridges. When visiting his snares he met a person on the road. This person was quite white, and behind him came nothing but snow. It was the Snow-Man. The Indian said, “What are you coming here for? The Indians up north are killing all your children.” When Snow-Man heard this, he turned right about to the Barren Grounds. Then summer came, the geese returned, and moose and deer had horns once more.

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The Crow

A man decides to paint all white birds in different colors. The crow, originally white, refuses to be painted but is forcibly turned entirely black as punishment for his conceit. In retaliation, the crow hoards deer, causing the people to starve. Eventually, a truce is reached: the people can hunt deer again, provided they leave the liver and internal fat for the crow.

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


► Themes of the story


Origin of Things: The tale explains the origin of the crow’s black color and the cultural practice of leaving certain parts of the deer for the crow.

Trickster: The crow embodies the trickster archetype, using cunning and retaliation against the humans.

Moral Lessons: The narrative imparts lessons about humility, respect for nature, and the consequences of actions.

► From the same Region or People

Learn more about the Chipewyan people


A large band of Indians were living along a lake. All kinds of white birds came there. A man called out to them, “I shall paint you with different colors, it does not look well for all of you to look alike!” He left the white wavy as it was, painted the loon black and white, and so gave a different color to each species. At last came the crow, who was quite white. “I’ll spot you like the loon,” said the man. But the crow protested strongly, saying he did not want his clothes painted at all. But the Indians caught him, and the painter blackened him all over, saying, “You are too conceited, I’ll blacken you.” All the other birds and the Indians ran away. The crow tried to catch them, but only managed to get hold of the blackbird. The crow said, “You, at least, shall be of the same color as myself,” and rubbed his paint all over the blackbird.

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The crow continued to be angry. He started first south, then northwards to the Barren Grounds, and built a fence to prevent the deer from coming to the Indians. The painter bade different birds scour the country for deer, but they returned without having found a trace of them. A long time after, the night-owl, perching on a tree, saw the crow coming from the south. The crow was seated on a pine; he wore a necklace of deer’s eyeballs. The people said, “The crow is getting deer away from us.” The crow laughed, and said, “You made me black, you are looking black from starvation now.” The bird-painter bade the night-owl watch the crow’s movements. He saw the crow fly first south, then return and go in the opposite direction to the Barren Grounds until he disappeared between two big mountains. All the Indians started after him. They found a big enclosure with two gates between the rocks. Several animals were sent to get through these entrances, but the crow beat them back with a club. The wolves tried first, then the lynx attempted to crawl through, putting in his nose, but the crow dealt him a blow that flattened his nose to its present shape. Then two white foxes were sent. They got through the first door, and the crow, instead of hitting them, only broke his own gate. The foxes got through the second door. Then the deer began to sally forth. The night-owl was watching them and cried out, “They are coming as plentiful as maggots!” There were so many that they trampled down the track so as to become invisible, they could only be heard coming. The crow wept at the loss of his game, but by his medicine he made the skins of the escaping deer so hard that weapons could not pass through them, so the Indians continued to starve. At length, the crow said, “You played me a fine trick, but I played you one also by making you starve. But from tomorrow on you shall be able to chase the deer again, only leave me the liver and the inside fat.” The people promised to do so as long as he lived. Then their young hunters went out and got plenty of meat. The Indians still leave the guts and fat for the crows to feed on.


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

The Sun-Catcher

A man named Ayas sets a snare on a trail after his deerskin coat is mysteriously burned. The next day, the sun fails to rise, and Ayas discovers he has trapped the sun. Various animals attempt to free it, but only a small yellow mouse succeeds by gnawing through the snare, sacrificing itself in the process. This act explains why a certain species of mouse has yellow fur.

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


► Themes of the story


Origin of Things: The narrative explains the origin of the yellow coloring of a particular mouse species, attributing it to the mouse’s act of freeing the sun.

Sacrifice: The small yellow mouse sacrifices its life by gnawing through the snare to release the sun, ensuring its return to the sky.

Loss and Renewal: The temporary loss of the sun and its eventual release symbolize a cycle of disappearance and restoration, reflecting themes of loss and renewal.

► From the same Region or People

Learn more about the Chipewyan people


A man named Ayas was traveling about in the brush. He came to a trail, where he found all the sticks burnt. He lay down to sleep there, and while he was sleeping something passed over him and burnt up his deerskin coat. He woke up and was very much vexed at the sight of his burnt garment. Unstringing his bow, he cried, “I’ll find out what passes this place.” He made a snare of the string, setting it in the road. He went home. The next day, there was no sign of the sun’s rising. Ayas’ sister suspected that her brother was to blame, and said, “You are always after some mischief.” He replied, “I set a snare the other day, I’ll see whether I have caught anything.” He found that he had snared the sun. All the animals tried to release it, but it jumped to and fro, so that it was too hot for them.

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At last, a small yellow mouse began gnawing at the string until it was gnawed through, but the mouse was burnt to death. The sun started on its path. This is how the skin of one species of mice came to be yellow. If it had not been for the mouse, the sun would have remained a prisoner.


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