Marten-axe

Marten-axe, a remarkable man, frequently traveled among his friends and harbored a deep animosity toward the Cree people. On one journey, he encountered a group of Cree and, being fluent in all languages, deceived them by claiming to be a fellow Cree whose kin had been slain by the Chipewyan. Gaining their trust, he accompanied them to a mountaintop. During the night, as the Cree slept, Marten-axe tied their legs to a rock and rolled it down the mountain, killing them all.

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


Trickster: Marten-axe embodies the trickster archetype, using deception to achieve his goals.

Revenge and Justice: Marten-axe’s actions can be interpreted as a form of retribution against the Cree, whom he claims have wronged him.

Conflict with Authority: By deceiving and killing the Cree, Marten-axe challenges another group’s power and authority.

► From the same Region or People

Learn more about the Chipewyan people


Marten-axe was a wonderful man. He used to travel among his friends. Whenever he found Cree, he would always kill them. He was in the habit of staying with the Chipewyan. Once he started out to travel, and came to a band of Cree. He knew all languages. So he told the Cree that he was a Cree himself and that the Chipewyan had killed all his friends. He traveled with the Cree to the top of a high mountain, where he lay down. In the night, while the Cree were sleeping, he tied all their legs with a cord, to the same rock. Then he rolled the rock down the mountain, killing all the Cree.

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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.


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Spread-Wings

A hunter named Spread-Wings is pursued by a band of Cree. Using his medicine, he confounds them and escapes with his fearful partner. Frustrated by his companion’s timidity, Spread-Wings decides to travel alone. He encounters a giant frog, which he kills, and later discovers a woman in his lodge, who reveals she was sent from heaven to alleviate his loneliness. They live together until she returns to her moose family, instructing him to wait for her return.

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


Trickster
: Spread-Wings uses his medicine to outsmart the pursuing Cree, making them pass by his canoe without noticing it.

Conflict with Nature: Spread-Wings faces a giant frog, a formidable natural creature, which he must confront and overcome.

Love and Betrayal: The relationship between Spread-Wings and the woman, who ultimately leaves him to return to her moose family, touches upon themes of companionship and separation.

► From the same Region or People

Learn more about the Chipewyan people


Adam said that he was related to this hero, while Fortin claimed to have seen him when he was old and blind and unable to walk.

Spread-wings was off on a deer hunt. He went towards the Barren Grounds, leaving his partner with a canoe at the foot of a mountain. A band of Cree began to pursue him. He fled towards the canoe, but was headed off. He had no arrows, but only spears. He ran along the river, the Cree pursuing him. By his medicine he made them stupid, so that they passed by his canoe without noticing it. They may be running even today. Spread-wings called for his partner who was very much scared. They got to a high knoll. Spread-wings said, “I’ll get on top and look out for Indians.” He told his partner to paddle to a certain point, where Spread-wings would meet him. There was a very steep hill between, but Spread-wings thought, “I’ll try to get there before you,” and arrived there first. There was an inlet there, but Spread-wing’s comrade, for fear of the Cree, did not go ashore, but paddled on. Spread-wings walked; again he had to cross a steep mountain. His partner paddled beyond the next inlet, thinking Spread-wings was ahead.

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At last, Spread-wings actually got ahead and threw sticks across the next narrows, barring his companion’s path. He himself hid in the bushes. When his partner came and found the path barred, he tried to turn back, but a strong current prevented him. Then Spread-wings jumped into the water and pulled him ashore.

Spread-wings caught a large jackfish, which they cooked and ate. Then they started off again and traveled along a great lake until they got back to their own people. Spread-wings told them how timid his partner had been and said henceforth he would travel alone.

The next day he started off by himself. He stopped at a little lake. There he heard a noise behind him. A great frog, as big as a moose, was going to attack him. In fear for his life he tried to work his medicine, and, seizing some rotten pine branches along the shore, he threw them at the frog, hitting it between its eyes and killed it.

He continued traveling with his blankets. When tired he stopped, made a lodge of spruce wood, and lay down to sleep. When rested, he went out without making a fire or arranging his bed. He traveled about all day, killed some deer and cached them. When he returned to his lodge he found a fire burning in it and his bed was arranged. This happened several days in succession. One day he thought he would find out who was doing this. He came home earlier than usual and saw smoke rising from the lodge. Gently lifting the door flap, he saw a woman sitting there. Two beds were prepared, one for him and one for herself, not side by side, but with only the pillows together. She told him she was sent from heaven, because God pitied him on account of his loneliness. She was, however, not a real person, but a moose. Spread-wings did not know this, but rather suspected it. They lived together until the fall. Then the woman said, “My relations bade me meet them at a certain mountain.” They got to the mountain, at the foot of which there was a coulee with willows and birch. Spread-wings knew this was a moose country. Not long after they got there a noise of moose was heard, and the woman said, “My son is coming,” and, a little later, “My son-in-law is coming,” and, finally, “My husband is coming.” She ran off to her husband, turning into a moose before she got to the brush. Before going she told Spread-wings not to return home, but to wait for her there for two nights. She stayed in the brush for two nights, then she turned into a woman again and re-joined Spread-wings.

After a while she again told Spread-wings that her relatives wanted to meet her in another place. They started out. Near that place she bade Spread-wings wait. She heard a moose calling, but several times she did not recognize the voice and did not go. The fourth time she recognized her moose husband’s voice. Again she bade Spread-wings wait for her for four days. Spread-wings heard the moose call, and thought to himself, “I am sure my wife is going to turn into a moose now.” He traveled after her, but after a while turned back, leaving his blankets hanging. He went to hunt chickens and partridges. Finally, he turned back. He found that the woman had already erected a brush lodge, from which smoke was rising. This time she had arranged the beds next to each other. “Why did you make the beds this way now and not before?” She said that before she had not received her friends’ and husband’s permission, but now it had been granted. “You can do with me as you choose.” The man said that was what he had always wished, but did not care to ask for.

They lived together. About spring the woman fell sick. Her husband did not go hunting. She gave birth to two young moose. On the next day she gave birth to two young boys. She told her husband she should not stay with him any longer, but should return to her own people.

She had been sent for one year to bear him sons, who were to help him. As she was nursing the boys, she had been obliged to neglect the little moose. She made for the brush and called like a moose, then the young ones followed. The man also followed her, but only found her discarded clothes and came home crying. Before going she bade him stay in that place for a month until his boys were big enough to help him.

After a month Spread-wings began traveling with his boys. They came to a pine bluff. The younger one said, “There’s a very strong smell here, it smells of people.” “Perhaps it is nothing.” “Yes, there are people here.” They found the tracks of a band of Cree. The younger brother did not want to follow on account of the strong smell, and kept behind his father and brother. After some time they got to the Cree.

The younger brother was in the habit of not obeying his father, but only his elder brother. The elder brother wished to get married, and with his father’s consent he married a Cree woman in the fall.

Once the two brothers started on a moose hunt. They came to a little lake. Being thirsty, they wanted to drink. The younger brother said, “Let me drink first.” The elder brother consented. The younger drank, then, while the elder was drinking, he ran into a bush and turned into a moose. The elder brother followed him for a distance, then started in another direction, found moose-tracks, shot a moose, cut it up, cached it, and went home. He tried to track his brother, whom he found sleeping with little horns on his head. The horns fell off. The elder brother took his horns, waked the younger one, and took him homeward. The younger brother was very thin when he got there. He found the smell of the Cree too strong for him.

The younger brother did not want to get married. He stayed there all winter, but in the spring he felt like traveling. The smell of people was too strong for him. He traveled away as a moose and lived as one. The elder brother started on a moose hunt, and began tracking until he got a moose. He was going to shoot it, but thought it might be his brother, so he called out, “Brother!” Then the moose really turned into a person again. He took him home, but fell on the way, and then the younger ran away again as a moose. The elder brother ran after him and caught him, and then he turned into a human being again. But when near the camp, he again changed into a moose and escaped. The elder brother cried, “After this, don’t let me catch you, or I’ll shoot you.” But he never could catch him.

* * *

One winter no deer were to be found and all the wolves were starving. The wolves started toward the big sea. They saw some large object lying on the shore. It turned out to be a walrus (?). All piled on top of it, and though many were killed they finally succeeded in killing the monster. The wolves had a good feed on the walrus. Two deer were allowed to pass. [I do not understand this sentence.] A herd of deer were coming.

In the Barren Grounds the wolves nearly died of thirst. When they got to the top of a mountain, all began to scratch there, trying to get water from a hole by magic, but they did not succeed. At last they asked Spread-wings, who was a wolf at the time. “If you fail, we shall die.” Spread-wings always kept an arrow with which he had once been shot. Beginning to sing, he pointed the arrow towards the sky. Clouds came, rain began to fall, and the hole was filled with water. All the wolves drank of the water. Spread-wings held the arrow upward until all had drunk their fill, then he reversed it, and the water disappeared from the hole.


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Beaver and Muskrat

Beaver and Muskrat, two brothers, decide to exchange tails to experience each other’s swimming abilities. Beaver enjoys swimming swiftly with Muskrat’s tail, but when returning it, he attaches it incorrectly, hindering Muskrat’s swimming speed. This act causes Muskrat to become perpetually ill-tempered, earning him the name “mean muskrat.”

Source: 
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912


► Themes of the story

Origin of Things: The physical change resulting from the exchange of tails and hands between Beaver and Muskrat.

Trickster: Beaver employs cunning to persuade Muskrat into the exchange, leading to Muskrat’s disadvantage.

Family Dynamics: The story explores the relationship and ensuing conflict between the two brother figures.

► From the same Region or People

Learn more about the Chipewyan people


Beaver and Muskrat were brothers living together by a lake. The oldest could swim very fast. Beaver said to Muskrat, the older brother, “Lend me your tail; I want to try it.” “No, I will not lend it to you, for any length of time,” Muskrat replied. “Well then, we will exchange tails for a short time,” Beaver said.

Muskrat gave Beaver his tail with which he was able to swim fast. After Beaver had swam around for a while Muskrat suggested that they exchange hands. “First put my tail on me again,” Beaver said. He put it back in the proper position but Beaver put Muskrat’s tail on edgewise. Since then he has not been able to swim fast. He became angry toward his young brother. He has been mean tempered ever since, and that is why he is called bedjede dzen — “mean muskrat.”

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Crow-Head

A man named Crow-Head lives with his grandmother. After local girls mock his crow-skin blanket, he curses them, leading to their demise in a Cree attack. Crow-Head survives by transforming into a squirrel and later avenges his grandmother’s death by killing the Cree. Consumed by jealousy, he drowns a successful young hunter and feigns innocence, but the community’s attempt to punish him fails due to his supernatural abilities.

Source: 
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912


► Themes of the story

Trickster: Crow-Head embodies the trickster archetype, using cunning and supernatural abilities to outwit others, such as transforming into animals to defeat the Cree and deceiving others about the young man’s death.

Revenge and Justice: After being mocked, Crow-Head seeks revenge by cursing those who laughed at him, resulting in their deaths.

Resurrection: Crow-Head brings his grandmother back to life after she is killed by the Cree, showcasing a theme of resurrection.

► From the same Region or People

Learn more about the Chipewyan people


Crow-head was living with his grandmother. While he was away looking at his nets, some girls came to visit her. They laughed at his blanket, made of crow skin with the bills of the crows joined together all about its border, which was hanging in the house. When Crow-head came back from his nets, he said to his grandmother, “Who has been laughing at my blanket?” “No one laughed at your blanket,” she said. “I see the marks of their laughing on it,” he replied. “There was no one here in your absence,” his grandmother said. “People were not here. But their laughing shows. Because they laughed at my blanket, may the Cree get them all!” “What shall I do then?” said his grandmother. “I will take you back north,” he said. At night, he heard the people fighting with the Cree.

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All those who had laughed at his blanket were killed. He himself crawled under a birchbark dish. The Cree threw all the clothes into the fire. Then they threw in the birchbark dish, but it jumped out again. Again, they threw it in, and again it jumped out. Then they held it in the fire with a stick and a squirrel ran out of the fire from it. The Cree fought with the squirrel until they thought they had killed it. Then he turned himself to a hair and went through the hearts of all the Cree and killed them. After that, he went to his grandmother whom the Cree had killed, put his head down by her, and began to cry. He was there a long time without going to sleep. Soon his grandmother was alive again and sat there hunting for the lice in his head.

Once, when he was living with the people, there was a young man of whom he was very jealous. After a while, the people all went out to their canoes, after swans. As they were paddling about, he met this young man. Crow-head himself, had no swans; only the young man had succeeded in killing them. He overturned the young man’s canoe and caused him to drown. Taking the swans, he paddled back with them. When they were boiled, and were placed before Crow-head he said, “I will not eat the swans because I love only my young friend.” After a long time, the others looked for the young man and found him drowned. “We will kill him,” they said, and went back after Crow-head. When they tried to spear him, he hit the points of their spears so that they could not kill him. They fought with him a long time and tried hard to kill him but were unable to do so. Crow-head used to fight with the people and kept killing them.


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A man-eating monster

A man becomes ensnared in sunbeam snares set by the man-eating giant, Holdile. Feigning death, he is placed in a sack and carried to the giant’s home. The man escapes, deceives the giant’s children, and flees. After a chase, he tricks the giant into burning his cape and kills him with a stick. However, the giant resurrects and continues hunting humans.

Source: 
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912


► Themes of the story

Trickster: The protagonist uses cunning and deception to escape from the giant.

Mythical Creatures: The giant, Holdile, represents a mythical being within the narrative.

Conflict with Nature: The man’s entrapment in sunbeams and his navigation through the muskeg highlight struggles against natural forces.

► From the same Region or People

Learn more about the Chipewyan people


A man was walking alone one time when something happened to him. Although he could not see anything when he looked about, he took his knife and began slashing the air as he turned from side to side. He found himself tied up worse than before and that he had been caught in sunbeams which someone had set for a snare. After a time he heard someone coming along, saying to himself, “I think I feel something.” Before the person came to him, the man hit himself and covered himself with his own blood. The giant came to him and thinking him dead put him in a sack. It was the giant, Holdile, who eats men. He started away carrying the man on his back. He put him down occasionally to rest. The man tried to make no noise but sniffled in spite of himself. “I heard something,” the giant said and took the load off.

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Then he tickled the man all over on his hands, feet, and body. The man was unusually powerful and was able to refrain from laughing. He put him back in the sack and carried him to his home. He hung the sack on a tree and went away to the top of a hill to cut some sticks with which to make spits for roasting the kidneys.

When he had gone away, the man began to swing himself gently in the sack, until he fell down. The young ones called out, “Father, your caribou is alive.” The man jumped up, put ashes in the children’s mouths and ran away. The giant ran after him. They came to an island that lay in the midst of the muskeg. They ran around it until he was tired. The giant shouted to the man. “My son, make a fire for me, I am cold.” He had been sweating and his clothes were wet. They stood by the fire drying themselves. The giant hung his cape up to dry and lay down with his back to the fire. Soon the man broke a piece of wood. “What did you do that for?” asked the giant. “I am going to fix the fire with it,” the man said. Then he told him, “Grandfather, your cape fell into the fire.” The man had pushed it in with the stick. He struck the giant and killed him with the same stick that he had used to push the cape into the fire. After a time, he came to life again. The man ran away but the giant ran after him. The giant is still hunting men.


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The little girls and the mink

Three young girls encounter a mink who warns them of an approaching danger—a big man. Frightened, they seek refuge with their grandmother, who advises them to flee into the woods. When the big man arrives and questions the mink about the girls’ whereabouts, the mink remains silent and eventually escapes into the forest.

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


► Themes of the story

Trickster: The Mink exhibits cunning behavior, a hallmark of the trickster archetype.

Conflict with Authority: The big man’s threat to the Mink introduces a power struggle.

Family Dynamics: The little girls’ relationship with their grandmother highlights familial bonds.

► From the same Region or People

Learn more about Koyukon people


There were three little girls who lived in a little house. One of them saw a Mink coming. The Mink said, “Girls, there is a big man coming;” and these little girls were afraid, and ran into the house and told their grandmother; and their grandmother said, “Girls, run into the woods!” So they ran into the woods; and the big man came up and said, “Mink, where are the girls?” and the Mink did not answer. And the big man said, “Mink, I will kill you!” and the Mink ran into the woods.

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

How the fox became red

A hungry fox chases a brood of goslings and their mother, singing about claiming their tender breastbones. As they reach the water, the geese plunge in, escaping the fox. Frustrated, the fox walks along the water’s edge in a rage, turning red all over except for the tip of his tail, which remains white.

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


► Themes of the story

Origin of Things: The tale explains the natural phenomenon of the fox’s red coloration and the white tip of its tail.

Transformation: The fox undergoes a physical change, turning red due to his emotional state.

Trickster: The fox, often depicted as a cunning figure in various cultures, attempts to use his wit to catch the goslings but ultimately fails.

► From the same Region or People

Learn more about Koyukon people


A fox was going along. Hungry he was as he went along. Presently he saw yonder a brood of goslings, and their mother too, going with them. So he ran after them, and began to sing. Hungry as he was, he sang while he ran, “I shall have your tender breast-bone to sleep on! I shall have your tender breast-bone to sleep on!” Then they came to where there was water, and right in front of him they plunged in. Close to the edge of the water he walked along slowly in a rage; (so that) he turned red all over, except that the tip of his tail remained white.

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

How the boys escaped

Two boys lose an arrow and discover a house containing a bowl of ice cream. After eating the treat, they hide inside the house but are found and swallowed by a woman who returns. Inside her stomach, they use a small knife and whetstone to cut their way out, successfully escaping.

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


► Themes of the story

Trickster: The boys exhibit cunning behavior by hiding and later devising a plan to escape from the woman’s stomach.

Conflict with Nature: The boys face a life-threatening situation within a natural setting and must use their wits to survive.

Trials and Tribulations: The boys undergo a series of challenges, from losing their arrow to being swallowed and finding a way to escape.

► From the same Region or People

Learn more about Koyukon people


Two boys were shooting with arrows, and the arrow of one of them was lost; and they searched for it, and found a house, and went up on the roof. Down there on the floor, in a big bowl, was some ice-cream; and they went into the house and ate it. Then one of them got under a stone, and the other got under a pillow, and there they staid. Soon some one came stamping in. And she kicked the bowl, and said, “Who ate what was in you?” “There’s one of them under that stone, and the other is under the pillow,” said she, and she swallowed them. And they were in her belly. Then one of them took out a little knife, and the other took out a little whetstone, and they cut open her stomach and jumped out.

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

Raven kills a giant with a stone axe

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Koyukon people


Told by Walter

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

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

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


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