An old man escapes a plot only to be killed in revenge

An elderly man living alone with his young wife survives an assassination attempt by a young hunter who desires his wife. The old man kills the hunter in self-defense and flees, seeking refuge among strangers. Unbeknownst to him, these strangers are the hunter’s relatives. Upon learning of his deed, they exact revenge by killing the old man.

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


Love and Betrayal: The young man’s proposal to the old man’s wife and her implicit acceptance represent betrayal within a relationship.

Revenge and Justice: The old man’s act of killing the young man in self-defense leads to his own death at the hands of the young man’s relatives, highlighting cycles of retribution.

Tragic Flaw: The old man’s decision to share his story with strangers, who turn out to be the young man’s relatives, leads to his demise.

► From the same Region or People

Learn more about the Dane-zaa people


There was one old man who camped by himself, living on rabbits which he was taking in snares. He had a wife who was a young girl. A young man who was living with some strange Indians was out hunting and came to the woman. He told her that he would kill the old man when he was out looking after his snares. “If I kill him I will marry you,” he told her. When the old man went out to look after his snares the young man went in the same direction. He watched for him behind some willows which were covered with snow. A rabbit had been snared and was hanging high up on the spring pole. When the old man stretched up to pull it down with a wooden hook he carried, the young man shot him. The old man jumped up and the arrow went under him.

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The old man rushed after the young man who tried in vain to run away. He caught him and killed him.

Because the young man had many relatives the old man ran off. He came to some people who were living far away whom he did not know. They were the relatives of the young man he had killed. He was telling them his experiences when they broke in on him saying, “You are telling us about our youngest brother whom you have killed. We were wondering who killed him and it turns out to be you.” They killed the old man, although he was very pitiful.


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A woman agrees to betray her sons to the Cree

A widow with three sons is visited by a Cree band. They threaten to kill her unless she agrees to keep their plan to attack her sons secret, promising her a husband in return. She consents, but her youngest son overhears her anticipation of their demise. The brothers decide to flee but, before leaving, one fatally wounds their mother, thwarting her betrayal.

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


Love and Betrayal: The mother’s betrayal of her sons for personal gain.

Revenge and Justice: The sons’ act of killing their mother as retribution for her treachery.

Family Dynamics: The complex and tragic relationships within the family, highlighting themes of loyalty and betrayal.

► From the same Region or People

Learn more about the Dane-zaa people


Secured in English from Ike through John Bourassa.

There was a woman whose husband died leaving her with three small boys. She supported herself and her sons by killing rabbits and other small game. When the boys were grown up and were away one day hunting, a band of Cree came to their camp. They told the woman that they were coming the next morning to kill her sons. They were going to kill her right then unless she promised not to tell the sons. If she did not tell them they would let her live and she might have her choice of the whole band for a husband. She promised on this condition.

The sons came home late and went to bed. The youngest woke up early in the morning and saw his mother looking through a hole in the tipi. She was saying to herself, “I wish day would come quickly so I may have a husband and be rid of these boys.”

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When the son heard this he pushed a stick through a birchbark dish, lighted it in the fire for a torch, and ran outside. There he found the strangers’ tracks. When he told his brothers what he had heard and seen they agreed that they had better go to the larger camp. As they went out the door one of them shot the mother in the throat saying, “You will not have a husband.” When the Cree came they found the woman dead.


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The treacherous wife

A man searches for his wife, abducted by the Cree. Upon finding her, she betrays him, leading to his capture and torture. An old man rescues and heals him. Later, the old man bets his daughter in a footrace, which the young man wins using a magical bird. The treacherous wife is returned to her original husband, while the young man gains a new, loyal partner.

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


Love and Betrayal: The man’s wife is abducted by the Cree and later betrays him by not acknowledging him and reporting his presence, leading to his capture and torture.

Revenge and Justice: The old man, whose children were killed by the same people, rescues the tortured man and later orchestrates events that lead to the man’s wife being returned to him, serving as a form of justice for her betrayal.

Trials and Tribulations: The protagonist endures significant hardships, including the abduction of his wife, a perilous journey to find her, and being captured and tortured by the Cree.

► From the same Region or People

Learn more about the Dane-zaa people


There was a man whose tipi stood by itself. His wife was carried off by the Cree during his absence. He looked for her in vain; it seemed she was completely lost. His brother-in-law helped him look for her for a time and then gave it up. The husband started out alone thinking she had been stolen by people from a distance. He finally saw his wife as she was coming for water. “You are still alive,” he said to her. “I am in distress from a lack of moccasins.” The woman did not speak to him. She had not believed he would follow her.

He sat there waiting for her at the shore end of a sharp point of land that ran out into the lake.

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The woman went up to the camp and reported that there was a stranger sitting down below. As soon as she said it the men who were sitting about the camp rushed down after him. They caught him and built a platform on which they put him with a big fire underneath to roast him alive. The man was screaming as he slowly roasted.

There was an old man living a short distance away all of whose children, except one daughter, had been killed. He heard a man screaming over at the camp and said to his daughter, “Go and see what my son is saying.” The girl went over there and sure enough the man who was screaming was just like her older brother whom they believed had been killed. She looked at him and went back to her father saying, “Father, the one who is making that noise is just like my brother.” The old man put on his war outfit and went over there. When he came where the man was being cooked he said to them, “What is this you are doing? You are cooking a man that looks like my son.” They took him down from the platform and carried him home to the old man’s camp. There the father made him well again with his supernatural power.

There were many people living there who were not like human beings. They had killed the old man’s children. The old man did not hunt and they did that for that reason, and because they were too many for him to resist.

At another time they agreed to have a footrace. The old man said to the young man who had been roasted, “My son they say they are going to have a footrace tomorrow. I am going to bet your sister who is all we have.” He was planning that the man’s wife should be killed. The old man sang, beating the tipi poles. As he was drumming on them a live bird fell out. He took this bird, fixed it properly, and placed it in his sack. They had the footrace, but the young man paid no attention to it. The father joined in the race having the eagle. Because he was old and not strong they placed him ahead. The old man ran with his legs behind the others. The young man who was over there out of sight went into the bird and ran after them. Before long he passed the others and ran ahead of them. He came back to the camp first of all and took down the meat. The woman who had been his wife was laughing at him. Another woman asked her why she was laughing. That woman had many relatives among the people from whom she had come. Then the man who had married the woman came back and was looking for the meat, but it was gone. “Who has taken it?” he asked. “The man over there took it. He came back first.” “There was no one ahead of me as far as I knew. He did that to me because I bet you. Go to the man who has won you,” the man said. He sent her to the man whose wife she had been before. When she came to the door she said, “Let us two go over there close to the camp.” The man did not say anything to her but to his father said, “I hate her mouth. Do anything you please with her.” His father killed her.


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A stolen wife is recovered from beyond the sea

A man and his wife camped by a vast lake. While he was hunting, someone abducted her, leaving a trail of disturbed vegetation. Following the signs, the husband reached the lake’s edge and saw his wife being taken across by canoe. Utilizing beaver teeth, he conjured a canoe, enlisted his brothers-in-law, and pursued them. Guided by feathers his wife dropped, they located the abductor’s camp, confronted him, and successfully rescued her.

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


Quest: The husband’s journey to retrieve his abducted wife represents a classic quest, involving a challenging journey to achieve a significant goal.

Love and Betrayal: The narrative centers on the husband’s love for his wife and the betrayal he feels due to her abduction.

Conflict with Authority: The confrontation with “Rabbit-tail,” who appears to be a figure of authority or power in the context of the story, highlights a struggle against an oppressive force

► From the same Region or People

Learn more about the Dane-zaa people


Obtained in English from Ike through John Bourassa

A man left a large camp in which he had many brothers and camped alone with his wife. As they moved about they came to a large lake that one could not see across and camped by it. One day while he was away, hunting, someone stole his wife. He could see where she had been taken along, for as she resisted being pulled along she pulled out herbs and tore off brush which she dropped by the way. The husband followed until he came to a place where he could see across the sea. When the man who had captured the women came there with her she had asked him to shoot some partridges which were in sight for her. The man shot them and gave them to her. They got into the canoe to cross the sea on the further shore of which the man lived. The canoe was still in sight when the husband came to the shore. He called to him, “Agia, my partner, bring my wife back.”

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The man in the canoe shot several arrows at the husband saying, “These are all you will get.” They went on until they were out of sight. The husband resolved to do something about it; he was not going to lose his wife without an effort to recover her.

He had with him some beaver teeth which he always carried, for according to his dream, he could do anything he wished with them. He put them by the water’s edge and said, “I want these to turn into a good canoe tonight.” Then he went back to the large camp where his brothers-in-law were and told them someone had stolen his wife. He asked them to go with him and help him fight to get her back. They went with him and when they came to the shore of the lake a fine canoe was floating there, where he had left the beaver teeth. They paddled out on the lake in it. The woman knowing her husband would come after her, had strewed the partridge feathers along the way they had gone. Where they stopped for the night she put the wing feathers. This she did until they were across. The men who were coming behind them followed the trail of the feathers stopping for the night where the long feathers were found. When they came near the shore they saw many canoes drawn up on the beach. There was no camp there, only a small shelter of poles from which smoke was coming out. The pursuers went in and found an old man there and an old woman. There were fish hanging there which the hosts roasted for their guests. After they had eaten they asked the old woman if a stranger had brought a woman there. “Oh yes,” the old woman replied, “a man named ‘Rabbit-tail’ (gatce) brought a fine woman from the other side of the lake. This morning the camp was moved a little way over where there is plenty of wood.” Hoping to deceive the old woman who did not know them, they asked if this man’s tipi was different in any way from the others. “Yes,” she said, “an otterskin is always hanging at the top of it. When you see that you will know it is his tipi.” Seeing a number of fine spears behind the old woman’s lodge they asked her about them. She replied that they belonged to Rabbit-tail who used them to kill people. The strangers asked to be allowed to examine them and the old woman passed them over. Having examined them they killed the old man and old woman with them.

They went to the new camp where they found the tipis already up but the women were still cutting wood. The husband hid near his wife and called her to him. She said the chief would be hard to kill for he had horns on his head. The husband said they would remain there that night. He told her to get her captor to sharpen her knife which was dull. When they went to bed she was advised to play with her husband for a long time so that he would sleep soundly. Just at daybreak they would rush the camp and when she heard them coming she was to cut the man’s throat with the knife he would have newly sharpened for her. Then she was to rush out before Rabbit-tail’s mother, a medicine woman, sleeping on the other side of the fire, could do anything. Just as day was breaking the next morning they rushed the camp and the stolen wife cut the man’s throat and ran out. The old woman asked what dog was lapping up blood. It was the blood gurgling from her son’s throat she heard. The attacking party killed the old woman and everyone else in the camp, using the spears they had taken. The man started back with his wife. When they came to the lake they broke all the canoes they found there before they recrossed.

It was explained that since the horns were on the sides of the man’s head he had to sleep on his back and it was easy to cut his throat.

They crossed the lake in three days traveling fast with supernatural power.


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The adulteress

A woman dissatisfied with her husband secretly visits a large, hollow birch tree inhabited by two giant ants that embrace her. Suspicious of her nightly absences, her husband follows her and witnesses the encounter. Distressed, he abandons their home. The woman attempts to track him but never succeeds, leaving their fates unknown.

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


Love and Betrayal: The woman’s infidelity and the resulting betrayal of her husband are central to the narrative.

Cunning and Deception: The woman deceives her husband by pretending to gather firewood while secretly meeting the ants.

Conflict with Nature: The woman’s unnatural relationship with the ants represents a transgression against natural order.

► From the same Region or People

Learn more about the Chipewyan people


There was a woman who did not care for her husband. Every evening she went out to gather firewood for the night. However, she never got enough to last through the night, so she would leave in the middle of the night under pretext of fetching more. In reality she went to a rotten birch tree as large as a lodge, in which two large ants were dwelling. These would embrace her. At length her husband grew suspicious and followed her one night. He saw her tapping the tree and turning her back towards it. The ants came out and embraced her. When the man saw this, he turned back home and left the country. Not finding him on her return, his wife tracked him, but never found him. Perhaps they are still traveling that way today.

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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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The Raven woman

In a village by a river, a Raven woman befriends a young girl who offers her hospitality and fine clothes. An old Raven man, living in the communal kashime, becomes enamored with the Raven woman. After being rejected by the household, he takes her away to a distant mountain, where they build a home and prosper. A young man later joins them, becoming their adopted son, and eventually brings a wife to live with them.

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


► Themes of the story

Love and Betrayal: The Raven man takes the Raven woman as his wife, suggesting elements of romantic bonds and potential challenges within their relationship.

Journey to the Otherworld: The couple’s departure to a distant place and the establishment of a new home can be interpreted as a venture into an unfamiliar or symbolic realm.

Family Dynamics: The introduction of a young man who becomes their son and brings a woman to live with them touches upon themes of familial relationships and structures.

► From the same Region or People

Learn more about Koyukon people


Once there was a Raven woman walking along by a river; and she came to a big village, and found a young girl, who asked her to her house and gave her something to eat. In the same village there lived a rich man; and when the people were hungry, they went to him, and he gave them whatever they needed. The young woman went to him and got some fine clothes for the Raven woman. In the same village there lived an old Raven man, who had no house, and staid in the kashime all the time. One night he said to himself, “I should like to go into the house where the Raven woman lives:” so he went in there, and took the Raven woman for his wife. And the next morning, when the people in the house got up, they saw the Raven man, and told him to leave the house.

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He began to cry, and to say, “I like this woman very much. Why do they tell me to go out?” Then he went out sadly, and went to the kashime. The next night he went into the same house, and took the woman outside, and they went far away together; and when they reached the foot of a high mountain, they made a house and caught plenty of fish.

One day they saw a young man coming; and he said to them, “I will be your son;” and they agreed, and he worked for them. After a while he went away; and when he came back, he brought a woman with him, and they lived there always.


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A sentimental journey

A young man embarks on a lengthy canoe journey, encountering several empty kashimes (communal houses) along the river. After reaching the sea, he discovers another kashime and meets two girls. He offers a dog-skin parka to one, who declines, while the other accepts and becomes his wife. They settle together, with the man providing abundantly through seal hunting. Despite his suggestion to visit her home, she fears losing him to her friend, so they remain where they are.

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

Quest: The young man’s extended journey down the river in his canoe signifies a quest, as he explores unknown territories and encounters new experiences.

Love and Betrayal: The young man’s proposal to the two girls, followed by one girl’s rejection and the other’s acceptance, introduces elements of love and the potential for betrayal.

Community and Isolation: The narrative contrasts the young man’s initial isolation during his solo journey with his eventual establishment of a new community with his wife.

► From the same Region or People

Learn more about Koyukon people


Told by Walter, of Anvik

There was a young man travelling down the river with his canoe full of his belongings. After about twenty-five days he saw a big kashime on the shore; so he got out and went up, but found nobody there. He lay down on the shelf and slept that night; and in the morning he got up and went on down the river for about ten days, when he saw another big kashime. Again he went up; but he found nobody, and he went in and slept on the shelf that night. In the morning he got up and went on down the river in his canoe for about fifteen days, until he came to the sea. “Where shall I go now?” thought he. So he went ashore to take a walk, and saw another big kashime, and went in and lay down, and went to sleep. Soon he heard a noise, and he got up to listen, and heard two girls talking outside; so he went back and lay down again.

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One of the girls said, “See that canoe, all full of things! Let’s look in the kashime!” So the two girls went into the kashime, and saw the young man asleep on the shelf; and one of them said, “Oh, my! what a fine young man! That’s the one for you.” But the other girl said nothing; and the one who spoke first said, “Let’s go out and look at his canoe!” So the two girls went out; and soon the young man followed them, -and found them looking at his canoe. “Well,” said he, “what are you looking at my canoe for?” “That is not your canoe, it is mine.” Then he said to the girls, “I’d like to marry one of you.” And the girls said, “Yes, sir.” And he went to his canoe and took out a bag full of something, and drew out from it a little dog-skin parka, and handed it to one of them; but she said, “I don’t care to wear a dog-skin parka. The other one, however, said, “I’d like to wear it;” and the one who refused ran away. So the young man said to the one who remained, “Do you want to go home too?” but she said, “I don’t want to go home, because I like you.” So he took her, and that night they slept in the kashime; and early in the morning the young man got up and took his canoe, and went off to hunt for seals. And he killed plenty of seals, and brought them all to the shore; and then he went back to the kashime and found that his wife had not waked up yet, so he went back to bed.

After a while his wife woke up and went outside and saw plenty of seals on the shore. So she went in and asked her husband who killed all the seals on the shore. “I killed them this morning,” said he. “Oh, my!” said she, “that’s plenty of seal.” “You better get up: it will take you all day to dress them.” So they got up and went out, and worked over them all day, and they had plenty of seal-oil. When they had finished, the man said, “Who is that girl that came with you before I got married to you?” And she said, “That’s my friend.” Then he said, “Let’s go to your home!” But she said, “I don’t think I care to go back home, because, if you find my friend there, I think you will send me away, and then I shall be sorry.” And her husband said, “No, I couldn’t do that.” So they did not go to the girl’s home, but settled down where they were.


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The hunter and the Bear-Man

A skilled hunter’s wife is left alone daily while he hunts. One day, a tall, dark stranger visits and urges her to leave with him, but she refuses. Later, her children spot a bear near their cache. The wife dresses attractively and leaves. Upon returning, the hunter finds his wife missing and discovers her remains beneath a cache, guarded by a massive bear. He confronts the bear, challenging it to do the same to him.

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


► Themes of the story

Revenge and Justice: The hunter seeks retribution for his wife’s death by confronting the bear.

Love and Betrayal: The wife’s departure with the stranger can be seen as a form of betrayal.

Conflict with Nature: The hunter’s battle with the bear symbolizes a struggle against natural forces.

► From the same Region or People

Learn more about Koyukon people


Told by Stephen Morton

There was a man who had a wife and two children. This man was a great hunter, and used to go out day by day, and leave his wife and the boys in the house, without company. His wife would sometimes ask him why it was necessary for him to leave them every day. “Stay at home with us today!” she would say, but he would never listen to her. “This is my job,” he would say, “and I must attend to it.” One day, after he had gone out to hunt, as usual, his wife was sitting in the house, sewing, when she heard some one coming outside the door. She thought it was her husband, and went on sewing, but a stranger entered the room. He was a tall, dark man; and after he had spoken with the woman a while, he asked her to go with him. “I cannot do that,” said she. “I have a husband, why should I go away with you?”

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Still he urged her, and still she refused, and at last he rushed out of the house in a passion. After a little, she sent the children out of doors to play, while she herself kept on with her sewing.

As the boys were standing outside the house, they looked across the gorge, where the summer house and the caches were; and the younger one said to his brother, “See that thing under the cache! What is it?” — “It is a bear,” said the older one. “Let’s tell our mother!” said the younger one. “No,” said his brother, “it will frighten her.” So they agreed not to tell her; but when they went into the house, the younger boy forgot himself. Their mother asked them what they had seen outside while they were playing, and the older boy said that they had seen nothing; but a little while afterward, as they were playing about the room, the younger one exclaimed, “My, what a big bear that was that we saw under the cache!” So their mother began to ask them about it. Soon she put away her sewing, and went out to the cache that stood just behind the house, and brought in all her best clothes. After that, she washed her face and combed her hair, and made herself look as attractive as possible. Then she told the children to remain in the house, while she herself went out.

Toward evening her husband returned from his hunting. When he came in sight of the house, he saw no smoke coming out of the smoke-hole. “Surely,” thought he, “there must be something the matter with my wife!” He went up on the roof and took off the curtain. Then he took some of the meat and fat, which he had tied up in a deer-skin, and let it down into the house, calling out to his wife to take it. But his wife did not answer; and one of the boys said, “Mamma is not here.” So he went in and made a fire, and cooked some of the meat, and went to bed, thinking that his wife would soon be back. In the morning she was still missing; and he went out to his cache and got his hollow hunting-club, and melted some deer-fat and poured it into the club, to give it weight, for he had been looking around until he had found the tracks of his wife going down toward the brook, and beside them were the footprints of a man of great size. He followed them across the brook, toward the caches; and under one of the caches he saw a huge bear asleep, lying upon the remains of his wife. He came near to the bear, and the bear rose up to meet him. And the man stood and taunted him, and said, “Do the same thing to me now, that you have done to my wife. You have killed her, kill me too.” Then the bear rushed at him, but he stepped aside; and as the bear passed him, he struck him with his club again and again, until he killed him. Then he cut off the bear’s head and revenged himself upon the body, and began to wail for his wife in long-drawn cries. He cut off his own hair, and mutilated himself until his body was covered with blood. At length he looked, and found that fur was growing upon the back of his hands, and he and the two boys turned into wolves.


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The young man and the Dog-Sisters

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Koyukon people


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, then, at last that is fenced off.


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