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

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.


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The origin of the fire

Fire was initially possessed solely by the grizzly bear, who wore fire-stones as ear ornaments. A small bird, desiring fire, tricked the bear by pretending to groom him, then stole the fire-stones. The bird distributed pieces of the stones worldwide, enabling humans to create fire by striking them together.

Source: 
Traditions of the Ts’ets’a’ut 
by Franz Boas 
The American Folklore Society
Journal of American Folklore
Vol.9, No.35, pp. 257-268
October-December, 1896
Vol.10, No.36, pp. 35-48
January-March, 1897


► Themes of the story


Origin of Things: The tale explains the origin of fire among humans.

Trickster: The small bird employs cunning and deceit to outsmart the grizzly bear and obtain the fire.

Transformation: The acquisition of fire signifies a transformative change for humans and other beings, altering their way of life.

► From the same Region or People

Learn more about the Tsetsaut people


The grizzly bear used the fire-stones (pyrites) as ear ornaments. Therefore he was the only one to have fire. A small bird (ts’ox’e’) desired to have the fire, and flew to the house of the grizzly bear. When the latter discovered him, he spoke to him: “Please, come here and louse me.” The bird complied with his request. He alighted on the crown of his head, and began to pick off the lice. In doing so he came nearer and nearer the ears of the bear. Finally he bit through the thread from which the ear ornaments were suspended, and took them away unobserved. Then he flew away. When the grizzly bear noticed his loss he grew angry, extinguished his fire, and tried to catch the bird. The latter teased him, saying: “Henceforth you will live in the dark. You will not have any fire.”

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The bear replied: “That does not matter to me. I can scent my food, but you will be unable to see, and must obtain your food in the daytime, when it is light. From now on it shall be dark.” It grew dark, but the bird remained sitting quietly on a tree until it grew daylight again. Then it flew all over the world. It dropped here and there a fragment of the stones. Then it flew to the birds, and gave them parts of the stones. Finally it flew to where the Ts’ets’a’ut were staying, and threw the stones down. They were tied together by twos. The people struck them, and caught the sparks on tinder, and thus started the first fire.


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Wolverene and Wolf

Wolverene and Wolf are brothers-in-law who hunt together. Facing scarce game, they discover an inaccessible cache of dried meat. Ignoring Wolf’s warnings, Wolverene attempts to steal from the cache, falls, and suffers fatal injuries. Before dying, he vows that his kind will continue stealing from human stores, explaining why wolverenes are notorious thieves.

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


Trickster: Wolverene exhibits cunning behavior by attempting to steal meat from a cache, embodying the trickster archetype.

Divine Punishment: Wolverene’s actions lead to his demise, suggesting a form of retribution for his transgressions.

Mythical Creatures: The narrative features anthropomorphic animals, with Wolverene and Wolf taking on human-like roles.

► From the same Region or People

Learn more about the Kaska people


Wolverene and Wolf were brothers-in-law and lived together. Wolf had no wife, while Wolverene had a large family. They hunted in company, Wolf traversing the high mountains, and Wolverene following the timber-line below him. Game was very scarce. By and by the deep snow prohibited their hunting on the high grounds, and they had to hunt lower down in the woods, where game was still less abundant. One day they came on a cache of dried meat made by some people (Indians) in a bad precipitous place near a waterfall, and beyond their reach. Wolverene was very anxious to get at the cache, and thought by jumping against it he might knock it down.

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Wolf would not attempt it, and declared that if Wolverene jumped, he would not reach the cache, and would simply fall down on the steep, smooth ice below, and perhaps kill himself. Wolf declared he was going home, and, just as he was leaving, Wolverene made the jump. He fell short of the cache, landed on the steep ice, and was precipitated to the bottom, breaking his arms and legs. Wolf lifted him up; but he could not get him out of there, nor set his broken limbs. Soon afterwards some people came along to get meat from the cache, and found Wolverene lying there with his arms and legs broken. They knew he had been trying to steal, so they clubbed and killed him. As he was dying, he said to the people, “No matter if you kill me, I shall steal from your caches just the same. There are many of us.” This is why the wolverene is now such a thief, and breaks into people’s caches and steals their meat. Wolf returned to camp, and reared Wolverene’s family.


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Wolverene and his wives

Wolverene marries a series of sisters, confining each in a pit and overfeeding them until they become fat. He then kills and consumes them, feigning grief to marry the next sister. The youngest sister grows suspicious, escapes, and reveals his deeds to her family. Her brothers retaliate by killing Wolverene, ending his murderous cycle.

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


Trickster: Wolverene embodies the trickster archetype, using deceit to marry and murder multiple sisters.

Family Dynamics: The narrative explores complex relationships within a family, particularly the bond between the sisters and their collective plight.

Revenge and Justice: The story culminates in Wolverene facing retribution for his actions, delivering justice through familial intervention.

► From the same Region or People

Learn more about the Kaska people


Wolverene married the eldest of many sisters, and took her to his house. He hunted all the time, and always had plenty of meat and fat. He had a hole in the ground under his house, into which he put his wife. He kept her there, and fed her just fat meat and fat. He never gave her any water to drink. When she was very fat, he killed her and ate her (or cached her meat).

He then went crying to his mother-in-law’s house, saying that his wife was dead. He cried so much, that they took pity on him, and he got the next oldest sister for a wife. He did the same with her. Thus he married and killed all the sisters excepting the youngest two.

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At last the youngest sister of age was given to him. She thought something was wrong, and was on her guard. He treated her the same way. When she had been some time in the hole, she asked him why he had never slept with her; and he answered, “I don’t want to spoil my food.” She then told him to give her something to kill mice with, for they were annoying her terribly. He gave her a long, sharp piece of antler. While he was absent hunting, she dug a tunnel with the tool, until she got out to the bank of the creek. She was too fat to walk, so she rolled to the creek and drank. She then rolled onto a log, and floated downstream to the place where her mother drew water. Her sister, a little girl, came for water, and saw her. She went back and told her mother, who said, “Don’t say that you saw your sister! She is dead.” However, she went and brought her daughter up to the camp. She fed her nothing but water, so that she might get thin.

Wolverene thought she had died, and shortly afterwards appeared, crying, and saying that his wife had died. The woman’s mother hid her. Wolverene smelled her, and sniffed, saying, “Ah! What do I smell? It smells like an old cache.” Then he thought his wife might have escaped somehow, and went back to see if she was still in the hole or cache. He was wont to leave his victims in the hole for a time after they were dead. His brothers-in-law followed close behind him. When he went into the hole to see if his wife was there, they hid close to the edge. When he stuck his head up to come out, they hit him and killed him.


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Rabbit-Man

Rabbit-Man, a clever shaman, discovers his brothers are mistreated by their brother-in-law, Bear-Man. To avenge them, Rabbit-Man tricks and kills Bear-Man and his sister. When Bear-Man’s allies seek revenge, Rabbit-Man transforms himself and his brothers into feathers to escape. He then provides for his brothers and plans to confront their remaining enemies.

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


Trickster: Rabbit-Man is portrayed as a cunning figure who uses his wit to outsmart Bear-Man, reflecting the classic trickster archetype.

Revenge and Justice: The narrative involves Rabbit-Man seeking justice for his brothers’ mistreatment by Bear-Man, leading to acts of retribution.

Family Dynamics: Complex relationships are depicted, particularly between Rabbit-Man, his sister, and Bear-Man, highlighting familial tensions and alliances.

► From the same Region or People

Learn more about the Kaska people


Rabbit-Man was very clever. He was a shaman and next in power to Beaver. He had two brothers and a sister. The latter was married to Bear-Man, and the two brothers lived with them. Rabbit lived alone in another place.

Bear became angry because his young brothers-in-law were lazy, and he made up his mind to starve them. He made them always camp behind himself and his wife, in a different place, and gave them raw liver. Rabbit-Man knew that his brothers were badly treated, and went to see them. He saw that his brothers had no fire and no good food to eat. After making a big fire for them, he asked where Bear-Man was camped.

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They said, “On ahead,” and indicated the spot. Rabbit went to Bear’s camp, and found only his sister (Bear’s wife) there. He saw much fat meat there. Without saying a word, he helped himself to the meat, and went back and fed his brothers. When Bear came home, he missed the meat, but said nothing. As he changed his moccasins, he thought of Rabbit. He knew that he had come, and he knew that he was a very clever man. Soon afterwards Rabbit appeared, and asked Bear if he had seen any moose or buffalo when hunting, and Bear replied that he had seen three. Rabbit proposed that they should go after them at once; but Bear said that he was too tired, and could not go until morning. At last Rabbit persuaded him to go that night. They chased the moose (or buffalo) and killed two. One ran off, and Rabbit went after it. He ran it down, killed it, and cached the meat in the snow.

On returning to Bear, he told him that he had failed to catch the runaway. Bear prepared to pack the two animals they had killed by tying them together, while Rabbit was to go ahead and break a trail for him to follow. Bear said, “My load is very heavy; break a good trail for me, and pick good easy ground.” Rabbit made a trail through bad places and straight up steep places. At last he went up a very steep place, and Bear became angry. He said to himself, “I will fix him when I get to camp!” When Bear reached the top of the declivity with his heavy load, his head was bent down, and he was out of breath. Rabbit hit him on the head with a club and killed him. He rolled over backwards with his heavy pack. Rabbit then returned to camp, and told his sister, “Your husband wants you to meet him. He is tired.” She answered, “No, my husband never yet asked me to meet him.” Rabbit persisted in the truth of his statement, and at last she went. He killed her at the same spot where he had killed her husband.

Rabbit now returned to his brothers, and took them to the place where he had cached the meat. There they camped, and cooked and ate much. Now, Bear-Man had many friends, and they came to take revenge. Rabbit gave each of his brothers a feather. He told them, if they were attacked, never to move or to say anything, but just to watch his eyes. He said, “While I sit, you sit; and when I get up, you get up.” The Bear people came and attacked the camp. Rabbit got up; his brothers did the same, and all changed into feathers. They blew away on the wind, and came down a long ways off, where they changed back to their natural forms and camped. Rabbit hunted and killed many moose, so they had plenty to eat. He said to his brothers, “Live here until I return. I am going to kill our enemies.”

Rabbit arrived at the camp of an old Bear-Man, who was sharpening sticks. He said to him, “Why are you making these sharp sticks?” and Bear answered, “To kill Rabbit-Man.” (Bear did not recognize Rabbit, for he had changed his appearance.) Rabbit asked old Bear-Man how he used the sticks, and the latter showed him. Rabbit took up the stick, and, pointing it at Bear’s head, said, “Oh, this way!” and then pierced him with it, killing him.

Rabbit went on to a camp of many people near a lake. Changing himself into a young rabbit, he sat down near the hole in the ice where the people got water. Some women carrying water saw him and caught him. They took him to camp and showed him to the other people, who thought it strange that there should be a young rabbit in the middle of winter. They all examined him, passing him from hand to hand. Wolverene was the last one to examine him. After looking at him very closely, he said, “Perhaps this is Rabbit-Man,” and threw him into the fire. Rabbit jumped out of the fire, and ran away as if lame. The people followed him, trying to catch him. He ran out in the middle of the lake, chased by the people. He made a gale of wind come and blow all the snow off the ice, which became so smooth and slippery that the people could not stand up. He then took a stick and killed one after another.

Wolverene had not followed him. He thought himself smart, and sat in the camp smiling to himself. Rabbit entered, and, striking him across the arms and legs, broke them. He put his body on a spit and set it up before the fire to bake. He then gathered all the children together, chinked up the brush lodge, and set fire to it. When all were burned up, he went home. This is how wars started among the Indians. At one time war was unknown. Rabbit introduced war, and the Indians imitated him. Since then there has been war among tribes and families. Had Rabbit not introduced war, people would know nothing of war now.


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The owl-woman

A mother, desiring her daughter’s husbands, tricks her into climbing a tree to collect owl feathers. The daughter transforms into an owl, and the mother impersonates her to seduce the sons-in-law. Upon discovering the deceit, they kill the mother. The transformed daughter refuses to return, choosing to remain an owl.

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


Transformation: The daughter undergoes a physical change, turning into an owl after climbing the tree, highlighting themes of metamorphosis.

Trickster: The mother deceives her daughter into climbing the tree, intending to transform her and take her place, showcasing cunning behavior.

Revenge and Justice: The sons-in-law, upon discovering the mother’s deceit and believing their wife is dead, exact retribution by killing the mother.

► From the same Region or People

Learn more about the Kaska people


A woman lived with her daughter, who had two husbands who were brothers. She was visited by two men who, she thought, were her sons-in-law. She made up her mind to get rid of her daughter and have her sons-in-law for herself. She told her daughter to climb up a tree where the owl lived, and get some owl-feathers for her. Her daughter refused, saying that she was afraid she might turn into an owl; but her mother persuaded her that there was no danger. When half way up the tree, the girl’s clothes dropped off, and feathers began to grow on her, and she became an owl. The old woman dressed in her daughter’s clothes, fixed up her face and hair to make herself look young, and then sat down in a new camp she had made to await the coming of her sons-in-law.

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After they came home, she remarked as she was eating, “I am young yet, see how sharp my teeth are!” and again, as she got up, “I am young yet, see how quickly I can get up! I am like a young woman.” The men noticed that she got up slowly like an old person; and this, with the remarks she had made, caused them to be suspicious. They pulled back her head and her hair, and recognized her as their mother-in-law. Thinking she had killed their wife, they killed her, and then went to their old camp. On the way they passed the tree where their wife was, and saw her.

They begged of her to come back to them; but she answered, “No, you have killed my mother, so I shall remain an owl.”


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 the water-man

Villagers are terrorized by a malevolent water-man residing in a lake. An orphan boy, mistreated by his uncle and his uncle’s younger wife, secretly breaks the water-man’s external organ, weakening him. When the villagers confront the creature, the uncle is killed, but the boy slays the water-man, earning leadership and marrying the elder wife, while rejecting the younger.

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


Trickster: The water-man uses cunning to deceive and consume people.

Hero’s Journey: The orphaned boy embarks on a transformative quest, leading to personal and communal change.

Revenge and Justice: The boy avenges his uncle’s death and brings justice by eliminating the water-man.

► From the same Region or People

Learn more about the Kaska people


Some people who lived near a lake were troubled by a water-man who lived in the middle of the lake. He fooled and ate people. In the centre of the lake could be seen numerous very long strings, like weeds, on the surface of the water. This was his hair. On the edge of the lake was a thing growing, in substance like a stick, and in shape like a man’s penis. This was his penis. The people had tried many times to break it, but could not accomplish it. They practised bathing in cold water to make themselves strong, so that they might break it, but without avail. Among the people who were making medicine that they might attain power to break it was an orphan boy who lived with his uncle, who had two wives. His uncle and the younger wife treated him badly.

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Each succeeding night the boy tried to break the penis, and at last one night he accomplished the feat. He put it together again, and said nothing. Next morning his uncle, accompanied by many men, went to try again, and it broke easily. All were glad, and went back to camp rejoicing. They composed a song on the occasion. They thought they could now conquer the water-man.

Next morning they went in a large canoe to kill the water-man. The boy’s uncle stood in the prow of the canoe to do the killing. When they embarked, he had told the boy to go home, as he would be of no use; but the boy went, nevertheless, and sat in the stern of the canoe. His uncle seized the water-man by the hair, and was about to strike at him, when the latter moved his head; and he fell out of the canoe, and was at once killed by the water-man. The boy then arose, and, running forward to the bow of the canoe, seized the water-man’s hair and killed him. He struck off his head as easily as cutting fat. The people then returned, singing a song of victory and a death-chant together. The boy’s uncle’s wives heard the singing, and began to paint themselves, as they thought their husband was the victor. The elder was doubtful as she heard the two kinds of songs; but the younger one kept on painting herself, although the paint constantly scratched her face. The boy had made it do this.

When all the people learned of the boy’s victory, they made him chief, and he became renowned throughout the country. He took his uncle’s elder wife to be his wife, but would have nothing to do with the younger one.


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The brothers, Big-Man and the giants

Two brothers lived together; the younger hunted while the elder managed the camp. The elder grew resentful and denied his brother food. One day, the younger brother encountered a giant while cooking a porcupine. The elder brother pretended to assist the giant in capturing his sibling but instead killed the giant, releasing mosquitoes into the world. Afterward, the brothers reconciled and continued their journey.

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


Trickster: The elder brother uses cunning to deceive and ultimately kill the giant by pretending to assist him, only to strike him fatally.

Origin of Things: The narrative explains the origin of mosquitoes, suggesting they emerged from the giant’s brain when the brothers opened his head.

Good vs. Evil: The brothers confront malevolent giants, representing a classic struggle between opposing forces.

► From the same Region or People

Learn more about the Kaska people


Two brothers lived together. [Some informants say that the two brothers left their father and went hunting. They were lost, and led a nomadic life.] The younger one hunted all the time; while the elder staid in camp, cooked, and kept house. The latter began to dislike his younger brother, and would not give him anything to eat when he came home. One day the younger brother became very hungry, and killed a porcupine. He made a fire, and cooked it on a hook suspended from a pole near the fire. When it was about half done, a giant came, and the lad ran up a tree. The giant smelled of the porcupine, and threw it away. Finding the lad’s snowshoes, he ate out the fillings. Then he began to chop down the tree in which the lad was.

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The lad cried for his elder brother, who went there at once. When the giant saw him approaching, he was glad, for he saw in him a meal. The elder brother offered to help the giant, and took the axe. He said, “That boy is very bad. He always does mean things. I will help you chop the tree, so that we may get him and eat him.” He swung the axe with great vigor; and the giant, standing a little too close by, received a cut on the brow from the back of the axe. The man said to him, “Stand farther away, I might hit you hard.” He chopped hard and wildly, swinging his axe around. He watched his chance, gave the axe a great swing, and, instead of hitting the tree, cut off the giant’s head. The brothers opened it, and many mosquitoes flew out, which were his brains. This is the reason why giants are so foolish and easily fooled, and also the reason that mosquitoes are in the world now. Had they not opened the giant’s head and let the mosquitoes out, there would be none of these insects now. The elder brother cooked the porcupine, and gave half to his brother. After this, they shared equally when eating. Now they travelled on, and always camped in new country.

They came to a region where there were no porcupines. They could not get anything to eat, and were famished. The elder brother became very hungry and very weak. At last he could travel no farther, so he camped in the snow and made a big fire. He thought he would kill his younger brother and eat him. The latter lay on the opposite side of the fire, and watched him. When the fire had been burning some time, the elder brother heard a sizzling noise on his brother’s side of the fire, and went to investigate. He found that they had lighted their fire over the frozen carcass of a buffalo that had been killed fighting, and the side of the animal was cooking. They cut it up and ate some of it, and the elder brother became stronger. The younger brother now hunted and killed some fat buffalo, the ribs and inside fat of which he carried home and fed to his brother, who ate so much that he nearly burst. The younger one said to him, “Eat some more!” but he answered, “I cannot.” The younger one said, “Eat more, be sure you have your fill. You thought of eating me.” The elder answered, “My stomach was empty, that is why I thought that way; now I am full.” They became good friends, and went on to a new locality.

One day, when travelling, they came to a porcupine’s den in the rocks. They saw Big-Man approaching, and, never having seen him before, they were afraid, and went into the porcupine-hole. Big-Man asked them to come out, saying that he would not harm them. The elder brother came out, but the younger one was afraid and staid in. Big-Man was angry because the younger brother would not trust him: so he made the rocks grow together, and thus prevented him from getting out. Big-Man told the elder lad that he wanted him to help him get back his wife, whom a giant had stolen. Big-Man had two large dogs which he used as pack-animals. They were the grizzly and the black bears. Now the giant travelled, carrying the lad under one arm; and very soon they reached a different country, where everything was of enormous size. A very large kind of beaver formerly inhabiting the world was to be found here. The beavers had hairy tails. The giant and the lad reached a large lake in which there were many beavers. Big-Man caught them in nets. He ate them, and threw away the tails. The lad hid himself, and cooked and ate one of the tails. Big-Man asked him what he was eating, and the lad told him. Big-Man said, “Put some in my mouth, I want to taste it.” When he had tasted the beaver-tails, he said, “That is the best food I ever ate,” and he told the boy to gather all the tails he had thrown away. Big-Man sent the lad out to scout. He said, “Look about and see if you can see a big lake with what looks like an island in the middle.” Big-Man was fond of the lad, and always called him “Grandson.” The lad went up on the top of a high hill and looked around. He saw what looked like an island in the middle of a lake, and returned to tell Big-Man. The latter said, “That is the giant fishing.”

Now they prepared to fight the giant. Big-Man made bow and arrows and spear, and the boy made a beaver-tooth axe. He intended to take a large beaver-tooth for the axe, but found he could not lift it, so he took a young beaver’s tooth. Big-Man told the boy to go near the lake and to bark like a dog. He said, “The giant will become frightened and run home. You follow him up, barking, and I will lay in wait for him on the trail between the lake and his house.” The fish the giant was catching in the lake were all covered with hair. When he heard what he thought was a dog barking, he put his pack of fish on his back and ran for home. When he came close enough, Big-Man fired an arrow at him; but the giant jumped aside, and the arrow missed him. Then Big-Man attacked him with the spear, but the giant evaded the thrusts. Now they seized each other and wrestled. After a long time Big-Man became weak, and called on the boy for help. The latter ran up, and, striking the giant with his beaver-tooth club, hamstrung him, and he fell down. They then killed him.

Now they went to the giant’s house. When the giantess saw them, she called out, “Why did you kill my husband?” She threw huge rocks at Big-Man, but the latter jumped aside and avoided them. The giantess stood up and put her breasts on Big-Man’s shoulders. They were so heavy, he nearly fell down. They wrestled; and the boy cut the sinews of her legs as he had her husband’s, and she fell down. They killed her and her babies and all her children. The babies were of the size of tall men. Big-Man took back his wife, and thanked the boy for his help.

The boy wanted to return to his own country and see his parents. He had been away a long time. He knew his country was far off, and he did not know where it was nor how to reach it. Big-Man knew his thoughts. He said, “I will give you one of my dogs to ride. When you get out of food, kill him and eat him; but be sure to preserve one arm-bone, and keep it close to your head when you sleep. It will be bare when you fall asleep; but when you awake, it will be clothed with meat. Thus you will always have food to eat. I shall also give you a walking-stick. When you retire, always stick it up near the head of your bed. In the morning you will find the stick pointing a certain way, which will be the direction you must follow for that day. Thus you will know your road. Some morning when you find that the stick has fallen down and is lying flat, and your bone is devoid of meat, you will know you are near your destination, and will reach home that day.” Big-Man also told him that he would not see him again, but that he would know by signs when he died. He said, “When I die or am killed, you will see the sky all red: that is my blood. You will also see rain fall: that is my tears.” Big-Man gave him his grizzly-bear dog to ride. The lad had only gone a little way when the bear began to growl and wanted to fight him. He called back to Big-Man, who changed the dogs, and gave him the black bear to ride.

He went on until he came to a country where there was no game, and became hungry. Then he killed the bear and ate it, but kept the bone, as advised. One morning when he awoke, he saw that the stick had fallen down and that there was no meat on the bone. He was glad, and he reached his parents that day. That is why black bears are much better eating than grizzly bears, and also why grizzly bears are mean sometimes and want to fight people. That is also probably why people say that bears were originally dogs.

Not long afterwards the lad saw the sky all red, and rain fell. He then knew that his friend Big-Man was dead. That is why people say now that a red sky is blood (or Big-Man’s blood); and when rain falls, it is tears (Big-Man’s tears).


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Raven, or Big-Crow

The Kaska people have a tale featuring Raven as a transformer and trickster. This narrative includes episodes where Raven defecates and consults his excrement for guidance, and another where he sends his penis across a river, which then enters a girl. Muskrat advises, “Cut it with grass!” These elements suggest possible influences from neighboring cultures, such as the Tahltan and Cree.

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


Trickster: Raven embodies the archetype of a cunning figure using wit to outsmart others.

Transformation: As a transformer, Raven undergoes or instigates physical, emotional, or spiritual changes.

Supernatural Beings: Interactions with spirits, gods, or monsters are evident in Raven’s tales.

► From the same Region or People

Learn more about the Kaska people


The Kaska have a story of Raven, who acts as a transformer and trickster. The story is not well known to most of them, and may have been borrowed, at least in part, from the Tahltan. My informant would not attempt the telling of this story, as he said he did not know it well enough, and none of the other Kaska who happened to be at hand knew it any better. Among the incidents are those of Raven defecating and asking his excrements for information, and of Raven sending his penis across a river, where it enters a girl. Muskrat called out, “Cut it with grass!” Adsit thinks this incident may have been borrowed from the Cree, who have a story of the culture-hero getting Muskrat to swim across a river with his penis, which then enters a girl. The latter gets sick, and Muskrat calls out to cut it with grass.

► Continue reading…

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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.

► Continue reading…

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.


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