Tcigibis, the Hell Diver

While canoeing, Tcigibis finds Otter feigning death by stuffing maggot-ridden punk into his nose and rectum, only for Otter to leap up and devour all but one Crawfish, explaining their lineage. Later, jealous of his wife’s brother Loon, Tcigibis kills him with a heated iron, hides the blood, and feigns suicide. After escaping a mob in the water, he survives and secures hell divers’ future.

Source: 
Notes on the Eastern Cree 
and Northern Saulteaux 
by Alanson Skinner 
The American Museum 
of Natural History
Anthropological Papers
Volume IX, Part 1
New York, 1911


► Themes of the story


Origin of Things: The tale explains how Crawfish came to be, tracing their lineage to the sole survivor of Otter’s trickery.

Family Dynamics: Tcigibis’ jealousy of his brother Loon over his wife drives him to murder.

Revenge and Justice: Both Crawfish and Tcigibis enact reprisals—Otter against Crawfish, and Tcigibis against Loon—for past wrongs.

► From the same Region or People

Learn more about the Cree people


Albany Cree

Tcigibis was out canoeing and as he went along he saw Otter lying on the bank. Otter knew that Tcigibis had seen him so he took some punk and put some up his nostrils and up his rectum and lay down again, feigning death. When Tcigibis returned he saw Otter lying there and went ashore to look at him. When he saw the rotted wood on Otter’s nose and anus, he said, “Well, it seems this otter is full of maggots.” Tcigibis turned back from there and hunted up Crawfish and told him he had just found Otter lying dead. Not long before this, Otter had tried to kill and eat Crawfish, but he had only succeeded in pulling all his legs and his claw off on one side.

When Crawfish heard that his enemy was dead, he was very glad. He called all the other crawfish together and said, “Let us go over and see the dead otter.”

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They all went over and a whole lot of them went ashore to look at him. As soon as they saw the punk in Otter’s rectum, they commenced to pull it out. Otter was so amused at this that he could not help laughing. One of the crawfish then said, “I believe that that Otter is moving.” Crawfish, who had been pulling the punk out of Otter’s rectum replied, “Oh, I guess that was I, I must have moved Otter.” Then Otter jumped up and caught all the crawfish but one whose legs had all been pulled off on one side by Otter on a former occasion. He was afraid to go too near and that is how he was saved. From him, all the crawfish we have today are descended.

After this, Tcigibis went canoeing again. As he was traveling, he shot and killed a caribou. Tcigibis had a wife and he was jealous of Loon who was his brother on her account. “For,” he said, “I believe Loon is after my wife.” When he had killed the caribou, he went and found Loon sleeping. Then Tcigibis took an iron and heated it in the fire until it was red hot, and then he shoved it down Loon’s throat and killed him. When he had killed Loon, he went back and took some of the blood of the caribou and put it in his grease bag. Then he hid the grease bladder in his bosom. When Tcigibis had done these things he went home.

When Tcigibis reached home he went ashore and everyone came down to see what game he had. The people all knew (supernaturally) that he had killed his brother. They called out to him, “Your brother is dead now.” He pulled out his knife and stabbed himself in the bosom, piercing the bladder of blood which ran out all over his body. Then he fell over in the water and escaped by making a long dive.

At first, all the people really thought that Tcigibis had committed suicide but when they saw him reappear in the water, a long distance away, they were undeceived, and gave chase. Tcigibis escaped, however, and it is just as well, for had the people caught and killed him, there would have been no more hell divers to this day.


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

The adventures of Hyas

Hyas, the neglected son of an evil spirit-dealer, is stranded by his deceitful father on a desert island. Guided by magical animal spirits, he overcomes a gauntlet of enchanted foes—giants, sorcerous hosts, and bone-singing plains—and returns home to rescue his enslaved mother. In a final act of vengeance, he destroys his enemies and, as peace is restored, transforms into a beautiful red-breasted bird.

Source: 
History and Folklore of 
the Cowichan Indians 
by Martha Douglas Harris 
The Colonist 
Printing and Publishing Company 
Victoria, British Columbia, 1901 
(Chapter: “Folklore of the Cree Indians”)


► Themes of the story


Hero’s Journey: Hyas embarks on a perilous journey of growth and self-discovery after being betrayed by his father.

Supernatural Beings: Spirit-animals and enchanted helpers (squirrel, fox, eagle, etc.) guide and empower Hyas against his father’s evil magic.

Revenge and Justice: Upon returning home, Hyas enacts retribution on those who wronged his mother and himself, restoring balance.

► From the same Region or People

Learn more about the Cree people


Once upon a time, in days when much magic was the fashion, there lived a man who dealt in evil spirits, but he was a very plausible, smooth-speaking old person. He had two wives. The first wife was now old, and had to do slave’s work for the second, who had everything her own way. The first wife had an only son; Hyas was his name, and she had prayed the good spirits of her tribe to bless and care for her darling. When the lad was about twelve years old, he was out in the woods one day and spied a partridge nest full of young birds; he took it home with him for his small step-brothers and sisters to play with. When he reached home, he happened to meet his father’s second wife at the door, who said:

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“What have you got there, Hyas?”

“Oh, nothing,” said he.

“Let me see,” and she snatched the nest and birds out of his hands, and the little things flew in her face and scratched her. Then she began to call Hyas names.

“Well, you would see the partridges, and I brought them home for the children to play with.”

“Never mind; I’ll tell your father what you have done to me.”

At evening the father came back from his hunting, so tired, and the young wife showed her face and said: “See how your son, that hateful Hyas, has scratched my face.”

The old man was very angry, and said: “Stop! Stop! Tomorrow I’ll pay him for this; keep quiet and you’ll see what will happen.”

Early next morning the old man called Hyas and said: “My dear son, yesterday I found a nest with red eggs in it, and I left them there, thinking you would like to get them yourself.”

“Where? Where?” cried Hyas, much excited. “I have always wished to find red eggs. How glad I am that I shall at last see them. “Well,” said his father, come with me and I’ll show you.”

So into the canoe they got and off they went, Hyas first kissing his mother, but she wept, she was so sad, for she feared some evil would befall her son. For Hyas was her only stand-by, and he would never let the young wife ill-treat her. However, he would be home in the evening.

Now, the canoe was a magic one, and all one had to do was to strike it and off it would shoot along the water, and when it slackened—whack! give it another blow, and that was all that was needed. At last, near evening, they came to an island, right in the centre of the wide river. “Now, my son,” said the father, “jump ashore; this is the island where I found the red eggs.”

“Thank you, my father; I will not be long,” and Hyas bounded off, so anxious to secure this great prize. Just as soon as Hyas had disappeared, the old man turned his canoe homeward, and left his voice behind to speak to Hyas and lure him further into the woods. Whack! and the canoe sped away, leaving poor Hyas. Hyas hunted, hunted everywhere, then cried to his father: “I can’t find the red ones.”

“Go into the middle of the island; there you will find them,” answered the voice.

So at it again, up and down through the little island, searched Hyas; but how could he find the eggs, as there were none there to find? So, in despair, he at last came back to the water’s edge. Ah! but where was the canoe? Hyas looked and saw it far out on the stream, going ever further away from the shore. “Father! Father! Come back and take me home.”

“No, indeed, not after you scratched my wife’s face.”

“No, no; I did not. She would play with the young partridges, and they scratched her.”

“Well, stay where you are and die; I am tired of supporting you,” and swiftly the canoe carried the evil old man far away—far away home.

Hyas threw himself down, crying. He could not swim that swift river. He had not tools to make a canoe with, so he gave himself up to despair.

Hist! A voice! “Hyas, get up; don’t cry, and shoot one of the gulls that are flying about.”

At first Hyas would not move, but the voice kept calling: “Hyas, Hyas, take the gull’s skin, and you can fly across the river.” So at last he was persuaded, and, taking his small bow and arrow’s, he got up and started to shoot at the gulls. At last he killed one— a young bird—-and skinned it, put it on and began to fly. He circled near the shore, but alas! it burst, and down fell poor Hyas. How he cried, but the voice urged him again. “Hyas! Hyas! Shoot an old bird— a white one.” So again the poor lad tried and managed to shoot a very large one. So with great haste he skinned it and put it round his body and began to fly—this time across the river. When near the opposite shore the skin burst and he fell into the water, but was just able to swim to shore. He thanked the spirit for helping him, and off he went. “Chee! Chee!” he heard a voice calling, and, looking up, he saw an old squirrel, who said: “Is that you, my grandson? I heard that your father had left you on the island to die. How bitterly I have cried. You see my eyes are quite red with weeping.”

“Yes, grandmother, my father is a wicked man. Now, tell me how I may get home.”

“Come first and eat,” said the squirrel, and she laid a large store of nuts and roots before poor Hyas. “The way is very long and full of your father’s evil spirits, my grandson. You must try and kill these, and then you will get home. Take these shoes with you, and when in danger put them on, and you will be able to escape.”

She gave him a beautiful little pair of squirrel magic shoes, so that if he wished to escape from danger all he had to do was to put them on and he would turn to a squirrel. He thanked her and went off.

The next day he met a huge toad, who was waiting for him. This was one of his father’s evil spirits.

“Good day, my grandson; where are you going?” she croaked.

“I am going home,” said he.

“The way is very dangerous, and I would help you; so take these shoes, and when you are in danger put them on, and you can become like me.” If he had once put on her shoes, he would have remained a toad.

“Tish!” said Hyas, scornfully, and stamped on the toad and crushed her flat. Walking on he came to a wide river. Now, how was he to get over? He did not know, so he must get some one to tell him. Just then a little green frog appeared and said: “Hie! Is that you, Hyas?”

“Yes, I am Hyas.”

“I have been looking for you, for I heard that your father had left you on the island, and that you had got off. How, I will help you. When you are in danger, use these little shoes I give you, and you will become like me.”

“Thank you, grandmother; but how am I to cross this river?”

“Well, we must ask your grandfather, the great snake, what he can do; he is very old now. Come, let us find him.” So they went down to the edge of the river, and there, on the beach, they found a monster snake lying; and, after much calling and poking with a stick to make him awake, he raised his head and asked why they disturbed him.

“It is Hyas, who wishes to cross,” said the little frog.

“If it is Hyas, then, I will help him. See first, Hyas, if there are any clouds in the sky.”

When Hyas said that the sky was clear, he said: “Now, put my head in the water and get on my back and tell me how to go, for I am very blind; and if I slacken speed, strike my horns.”

So Hyas put the snake in the water and jumped on his back, and struck the snake’s horns. It sounded just like thunder. Now, Hyas had noticed a tiny black cloud in the sky when the snake asked if there were any; but, thinking that so small a cloud was of no importance, he had said nothing about it. While the two were half across, the tiny cloud increased till it tilled the sky, and then the thunder and lightning began to dance the storm dance. “What is that, my son? Is it thunder I hear? I am so deaf.”

“No, no, grandfather; it is just the sound that I make when I strike your horns.”

When near the shore, suddenly the lightning and thunder struck the poor old snake and killed him. Hyas jumped ashore, weeping, because it was his fault the poor grandfather was killed. Weeping, Hyas gathered in some cedar bark the blood of the poor old snake and lay down beside it to sleep. By and by he heard scratching inside the bark, and when he moved it, there lay a young snake. He was so pleased, and put the snake in the water and it swam away. So on Hyas went till he met a little white fox.

“Well, Hyas, so you have escaped. I am glad to see you. I am one of the spirits sent to show you your way.”

“I thank you, fox.”

“Now, you must do all I tell you. Not far from here lives one of your father’s bad spirits; he is a fair-speaking man, but will try to kill you. Before we reach his lodge, you must hide me in your coat, and don’t eat anything he gives you, and don’t sleep.” So by and by they came near the place, and Hyas hid the little fox in his coat and went on; and, sure enough, there was a man sitting outside the lodge, who seemed so glad to see Hyas. “Come in, my dear child, come in, you must be so tired and hungry. Come in, and I will shelter you for tonight.”

So the man and Hyas went into the lodge, where a fire was burning in the middle. Now, this man had a very sore leg—how nasty it; was I may not tell. He, however, was very pleasant to Hyas, and when all was ready he said: Now, Hyas, come and eat.” But first of all he had squeezed his leg and put the poison in the food. The fox whispered: “Make believe that you are eating, and just drop the food down the inside of your coat, and I will eat it.” The man was very lame, but also very pleasant. So Hyas pretended to eat, and said how delicious the food was, while all the time giving it to the fox.

“Now, my son, you must be tired; go yonder and lie down on those skins, and I will tell you stories till you go to sleep.”

“Very well; I am tired, and I know I shall soon sleep,” said Hyas, and he lay down on the skins on his side of the fire. Then the man commenced to tell him his stories. Every now and then he would cry, “Hyas, do you sleep?” and Hyas would say, “Nay, Hum!” and the man, finding Hyas did not sleep, would continue his story. At last the fox said: “Don’t answer him, but keep wide awake.” The usual question, “Do you sleep, Hyas?” met with no response; but the man, to make sure, kept on with the story till Hyas begun to snore. Then he jumped up, and, unbuckling his bad leg, was just going to throw it on poor Hyas, when out bounded the fox, who seized the leg and shook it violently. Hyas, too, jumped up, and together they killed the man. How grateful Hyas was to the white fox. “Now go, my son, and be careful, for the next danger will be greater. You will hear women laughing and singing, and they will ask you to play with them, but you must kill them, as they are your enemies.” So saying he bid Hyas good speed and disappeared into the woods. Hyas trudged on, and the next day he heard great laughing. “Ha! Ha! Ha!” Peeping through the bushes he saw two women sitting in a high swing, and they laughed to think Hyas was coming, and how they should kill him. They had killed many people on this swing. Just below it was a large flat stone, and here they upset their victims. Then, with much fuss and noise, when Hyas showed himself they rushed to him and desired to kiss him; but no, Hyas would not be kissed.

“Come, Hyas, just get into the swing and let us swing you.”

“No, no,” said he. “Let me swing you first. Both of you get in and I’ll try.”

So, laughing greatly, they both got in, and Hyas pushed and pushed, and pretended they were heavy. “Hu-uh! You are so heavy.” All at once he put forth all his strength, and gave the swing a mighty push, and the two women went flying out and fell, crushing their heads on the flat stone below, on the place where many other victims had died. So those enemies were destroyed.

By the next day Hyas reached the place where the giants lived. They had a large dog, who took care of their hearts. He saw Hyas coming, and barked away like mad. “Hyas is coming—make ready for Hyas.” Hyas then put on the shoes that his grandmother squirrel had given him, and when the giants came running out they saw nothing. So they scolded the dog, who still insisted Hyas was there. “Well,” said one giant, “it you have seen him, tomorrow your eyes will be red.” So back they went to the lodge, and Hyas showed himself again to the dog, who was barking furiously. Now, the giants kept their hearts in an eagle’s nest on the top of a tall pine tree, which the dog guarded. So the next day, when the giants came out there, truly, the dog had seen Hyas, for his eyes were very red. So they hunted and called for Hyas, up and down; but he had turned himself into an eagle’s down, and floated up, up to the top of the pine tree where the giants’ hearts were kept. Up, up, floated the down, then swiftly came down on one of the hearts and pierced it. Down fell one of the giants with a loud groan, dead. Then there was great trouble amongst them, but again Hyas flew up and came down with the sharp end of the feather on another heart, and another giant fell dead. At last he had killed them all. Then he took their store of good things and went on.

Now, the fox had told him of the dangers he would meet with, and how he should overcome all his enemies, so Hyas was well prepared. The next trial now came. Towards evening he saw a lodge, and, coming softly up, he perceived two blind old women sitting on either side of the door. They were talking about him and wondering when he would come. “It is about time for him to arrive,” said one sister. So Hyas quietly slipped in between them and sat down inside. Now, round the lodge they had bags and bags of marrow fat. Hyas, going in, sat down by some of these bags. “Now,” said one sister, “I’ll go in and put the kettle on to boil, and if he comes the water will taste of marrow, and perhaps he will be here soon.” So she went to work, and soon the water boiled, and Hyas stepped up and dropped in a sack of marrow. The old woman said: “Let me see if Hyas has come.” She tasted the water and it tasted of marrow. “Hyas, arc you here?” No answer. “Hyas, are you here?” Still no answer. Then she took a stick and began to poke about and count the bags; at last the stick struck Hyas. “Well, Hyas, so you have come. Welcome, welcome.” And the two old wretches pretended to be so glad to see him, and gave him nice things to eat, and talked sweetly. At last he said he must go. Instantly they bared their arms, and out of their elbows were long bones, sharp as knives, and rushed to the door, to be ready to kill Hyas as he went out. He quick as thought took a bundle and put it on a stick and placed it between them. Then the fight began. Thinking they were hitting Hyas, the old wretches were striking each other, and soon they fell over, dead. How Hyas laughed. “Ho-o-ho!” He went on his way rejoicing. Not long after he heard a great noise, and as he came out of the woods he saw a great plain. Stretched across the plain was a string, held up at the ends of the world, and on it were hung bones — oh, how many millions! Deer bones, moose horns, elk, bison, goat — jaw bones, thigh bones — too many to count. The bows would come down and strike the earth —crash! — and then would bound up into the air, and while the bones were in the air the earth would open her mouth, and no one could possibly cross. Oh, the din! The horrid bones would drop down —crash! — all the time singing a wild song, “We have come to eat you, Hyas! Hyas, we have come to eat you!” and the earth would rumble and howl frightfully. “Hyas, Hyas, we will eat you!” Poor Hyas, what could he do? Suddenly he spied an eagle flying towards him. “Hey, grandfather,” he cried, “can you help me?”

“What can I do, grandson?”

“Oh, grandfather, if you could hold up the string till the earth closes her mouth, I could jump across.”

So Eagle swooped down and caught up the string of bones till the earth closed, and Hyas jumped across. After some days’ travelling he came near his old home, and all the birds began singing, “Hyas tucksin! Hyas tucksin!” and making a great noise. The poor old mother of Hyas came out of the lodge and she heard them. “Alas!” said she, “where is my poor son to come from? He is dead this long while.” But still the birds sang, “Hyas tucksin! Hyas tucksin!” Then Hyas looked, and there stood his mother, in rags and with scars of burns on her face. He ran forward and took her in his arms, crying: “Mother, I am here; look up. I have come back to you.”

“My son, my son!” she cried for joy.

“Tell me how my father has treated you since I have been gone.”

“Oh, I am a slave now, and they push me into the fire, and are very cruel to me.”

“Now, I will be avenged,” said Hyas. “Have they a young child?”

“Yes,” said she.

“Well, you must go in and ask my father for some bear’s grease for me, so that I may dress my hair, and if he refuses, ask to nurse the child, and make the fire red hot, and then throw the child in and run out to me, I am going to punish them all.”

Now, by this time all the people heard how Hyas came back, and his father came rushing out to see if it were true. Then, calling the people to bring beaver and marten skins for Hyas to walk on.

“Tush!” said he, kicking the skins aside. “I have walked so far without them. Do I need them now?”

The father knew now that Hyas was greater than he, and that his bad spirits had been killed, and he was afraid. The mother asked for the bear’s grease.

“Tish! No, indeed, I’ll not give him any, so go and tell your son that he can do without.”

So the poor old woman went to the child and took it to nurse it, as it was crying.

“Don’t let her have the child,” screamed the husband. “She means mischief.”

“Let her have it,” said the young mother, so the child was hushed by the old woman, who kept piling on the wood till the lodge was like a furnace. Then all at once she threw the child into the fire, and ran screaming to her son. He was waiting for her, and his father rushed out, but the fire had caught the lodge and burnt the inmates up. Then the village took fire and the people ran to their canoes. Hyas shot an arrow into the water and it began to boil, and their canoes were destroyed and they were drowned. Only Hyas and his mother were left alive. So he asked her what bird she would like to be, and she chose the lark, and die then became one; and Hyas turned into a beautiful red-breasted bird. So that was the end of all his travels and adventures.


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The enchanted bear

After their parents’ death, a twelve-year-old girl cares for her baby sister. Forbidden from playing the “Bear!” game, the younger accidentally compels her sister to transform into an enchanted bear. Mocked by villagers, the bear destroys them in anger. When forced to reveal where her heart is hidden, the sisters’ secret leads hunters to fatally trap her on poisoned stakes, leaving the child sister bereft.

Source: 
History and Folklore of 
the Cowichan Indians 
by Martha Douglas Harris 
The Colonist 
Printing and Publishing Company 
Victoria, British Columbia, 1901 
(Chapter: “Folklore of the Cree Indians”)


► Themes of the story


Transformation: The elder sister is magically changed into a bear, driving the entire narrative through this metamorphosis.

Forbidden Knowledge: The villagers coerce the younger sister into revealing the enchanted bear’s hidden heart, a secret meant to protect her.

Revenge and Justice: The bear avenges her unjust treatment of both sisters by attacking the mockers, and the villagers’ plotted revenge leads to her tragic end.

► From the same Region or People

Learn more about the Cree people


In a very large village there lived two sisters. They had lost their parents when the younger child was but a babe and the eldest a child of about twelve years of age. This good girl took entire charge of her little sister, and also worked for the women of the village, and they gave her food in return for her help. When the little girl was old enough to play with the other children, her sister begged her never to play the game that the children were fondest of, and that was calling out, “Bear! Bear!” and frightening themselves with pretending that they were being chased. So the little girl was very careful to obey her sister, as she loved her greatly; and when the game was to be played, she would run back to her sister. At length the children noticed it, and said: “Now, it is your turn to be bear.” She begged them not to ask her to play it.

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Children are sometimes cruel, and they insisted on her taking her turn, so she had to submit or be cruelly used. Well, she went into the hiding place, and when the children shouted “Bear! Bear!” out she came, growling at them, and chased them and then ran home to tell her sister what she had been compelled to do. There, owing to this unfortunate game, when she reached home she found that her poor sister had been transformed into a bear. The poor bear was crying at this horrid change, and asked her sister to go with her to the river side and live in a cave in the bank. They both wept together, and then they went to find this cave and make it their home. Then the people heard of the sister being changed into a bear, and came and mocked the little sister, and out rushed the bear and destroyed many of the people. The rest got very much alarmed, and tried in many ways to kill the bear, but all their efforts were in vain. At last they tried making a fire before the cave’s mouth, but she only rushed out and attacked them. They could not kill this enchanted bear. They waylaid the poor sister and asked her where the bear kept her heart.

“Oh, I don’t know; indeed I don’t,” she would say. At last they insisted on her asking the bear where her heart was. So one evening she began asking questions, and at last came to ask where the bear’s heart was kept. “Now, my sister, the people have told you to ask me.”

“No, sister, they have not.”

At last she told where her heart was. It was in her forepaw, in the little toe of it. So the next day when the little sister went to draw water, she was waylaid and compelled to tell where the bear’s heart was.

For many days the men were very busy making little sticks, pointed at both ends, and when they had finished they went towards the bear’s cave, and stuck these sharp points into the ground, as closely together as they could. Then they shouted to the bear to come out, and roused the bear at once, who came rushing out, right on these sharp sticks. One pricked her little toe, and she fell dead, to the bitter grief of her younger sister.


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

The biter bit

An old man murdered his daughter’s first two husbands by luring them to a hilltop trap that would break their backs. Her third spouse, however, proved more cunning: after a fruitful bear hunt he presented the old man with a massive fat-filled birchbark basket and agreed to ascend the hill together. In wrestling for strength, the son-in-law broke the old man’s back, and the daughter declared it just retribution.

Source: 
Folk-Lore of the Cree Indians 
by Fred Swindlehurst 
The American Folklore Society
Journal of American Folklore
Vol.18, No.69, pp. 139-143
April-June, 1905


► Themes of the story


Revenge and Justice: The son-in-law’s victory serves as retribution for the old man’s earlier killings.

Conflict with Authority: The daughter repeatedly defies her father’s tyranny by marrying against his will.

Family Dynamics: A dysfunctional father–daughter relationship drives the cycle of violence and retribution.

► From the same Region or People

Learn more about the Cree people


There was once an old man who had an only daughter to look after him. One day the daughter was married to a young Indian, and this so angered the old man that he put the husband to death. The daughter married again, and again the old man made away with her husband. The manner in which he killed them was by coaxing them to the top of a hill, where he had a trap placed to break their backs.

At last the daughter married a man who happened to be a little more cunning than the rest. He ran away with the daughter and went off to hunt bear. That winter he was very successful and killed many bears.

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He made a large roggan or birchbark basket in which he put the bear’s fat. The roggan was so heavy that it took four men to carry it.

In the spring the couple returned to the old man’s wigwam, and the son-in-law made him a present of the roggan. The old man was so strong that he lifted the roggan easily. The old man then coaxed the son-in-law to go to the top of the hill, intending to serve him as he had done the others, but the young man proved too strong and cunning for the old fellow, and in wrestling he broke the old man’s back. During the struggle the old man cried out to his daughter that her husband was killing him, but she had no sympathy for him, and said that it served him right.


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

The fisherman

An old man and his two sons camp by the shore of a frozen lake. While checking his ice-fishing line, the father is ambushed by warriors who seek revenge. Armed with only a sharpened pole and his enchanted fish-hook bag, he strikes down each attacker and even deflects arrows. His sons rush to his aid, killing the remaining foes, and the weary patriarch finally rests.

Source: 
Folk-Lore of the Cree Indians 
by Fred Swindlehurst 
The American Folklore Society
Journal of American Folklore
Vol.18, No.69, pp. 139-143
April-June, 1905


► Themes of the story


Good vs. Evil: The old man and his sons defend themselves against hostile warriors intent on doing them harm.

Revenge and Justice: The warriors seek vengeance for past slights, and the sons restore order by slaying their attackers.

Magic and Enchantment: His fish-hook bag inexplicably protects him by causing enemy arrows to fall harmlessly away.

► From the same Region or People

Learn more about the Cree people


An old man and his two sons were encamped by the side of a large lake. One day the wife of one of his sons saw a number of warriors on the shore of the lake. She called out, as she knew the warriors were waiting for the two young men to return from the hunt. The old man had a fish-hook set through the ice, so he took a small bag and a stick pointed at both ends and went to visit his hooks.

As soon as the strange Indians saw the old man at his hooks, one of their number went to push him under the ice. As the warrior drew near, the old man stabbed him with the sharp stick.

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His comrades seeing this sent two of their number to kill the old man, but these were killed in the same manner as the first. The whole band then went to obtain revenge. They fired arrows, but these fell harmlessly into the old man’s bag. The sons, hearing that their father was in danger, came up and killed the warriors. The old man was very tired, and glad to get a rest after his exertions.


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The story of Katonao

Katonao, an aging warrior, pursues his glory‐seeking sons into battle, rescues a wounded child, and inspires their quest to save the other brother. Captured for a feast, he endures cruelty, hunts partridges to escape, and slays two pursuers. Returning home, he almost kills a son mistaking him for a threat, but a plea spares him. Reunited, Katonao lives peacefully with his sons.

Source: 
Folk-Lore of the Cree Indians 
by Fred Swindlehurst 
The American Folklore Society
Journal of American Folklore
Vol.18, No.69, pp. 139-143
April-June, 1905


► Themes of the story


Family Dynamics: The bond between Katonao and his two sons drives both the rescue efforts and the final reconciliation.

Trials and Tribulations: Katonao endures wounds, capture, cruel treatment, harsh wilderness, and lethal pursuers.

Revenge and Justice: He slays two warriors during his escape to avenge the cruelty they inflicted.

► From the same Region or People

Learn more about the Cree people


Katonao was a great warrior who was always seeking for glory. He had two sons who were very much like him in this respect. They went off to meet some other warriors, and Katonao followed to help them fight. When he had gone some distance he saw a lot of warriors on the ground dead, and he knew that his sons had passed that way. At last he came across one of his sons who was lying wounded on the ground, pierced by a number of arrows. The old man pulled the arrows from his son’s body and went in search of the other son. He had not proceeded far when his wounded son overtook him and both followed the tracks of the other son. At last they came across him fighting desperately with hostile warriors, and they ran to help him.

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Old Katonao tripped on his snowshoes and was captured. The two sons tried hard to save their father and endeavored to pull him from the hostile warriors, but he asked them to let him be taken.

The hostile warriors resolved not to kill Katonao at once, but reserve him for a feast. They treated him with great cruelty on the journey, sometimes dragging him naked through the snow and tying him to the sled exposed all night to the cold. They gave him old skins to eat. As soon as the warriors arrived home they tied old Katonao up, and resolved to sacrifice him on the morrow. They placed him in a tent with an old man as guard. Orders were given to cook Katonao for the feast, but some of the women cried out that there were lots of partridges in the woods. The old man then asked the warriors if Katonao and the women could go hunting the partridges, and they consented. Katonao then took up his bow and arrows and killed many partridges. In hunting these birds he wandered farther and farther away from his captors, and at last he made a dash for liberty. He was still naked and suffered much in making his escape. He had not gone far when he saw the warriors in full chase, so he hid in the snow and killed two of them as they ran past him. He then took off their clothes, fixed himself up, and started in search of his sons.

When the warriors came upon their dead comrades, they returned to the camp and blamed the old man for asking Katonao to go out hunting. Then they called him and killed him for the feast. When Katonao arrived at the tent of one of his sons, he found him making snowshoes. He walked on farther and found the other son making a canoe. Katonao shot an arrow into him and chased him into the tent. The other son came up, and seeing what Katonao was doing was about to put him to death, but the wounded boy cried out for him to spare his father, so Katonao was spared and lived with his sons for a long time.


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The painted canoe

An old man lives blissfully with his daughter until she marries, prompting him to attempt repeatedly to kill his sons-in-law through freezing or drowning. Each victim survives his treachery using cunning. Eventually, the younger son-in-law crafts an exquisitely decorated canoe as a gift; entranced, the old man ventures out in a sudden storm and vanishes, finally undone by the device meant to test its craftsmanship.

Source: 
Folk-Lore of the Cree Indians 
by Fred Swindlehurst 
The American Folklore Society
Journal of American Folklore
Vol.18, No.69, pp. 139-143
April-June, 1905


► Themes of the story


Good vs. Evil: The old man’s repeated, malicious attempts to kill his son-in-law pit pure malice against the young man’s struggle for survival.

Revenge and Justice: Ultimately, the son-in-law turns the tables on his father-in-law, ensuring the old man’s disappearance as retribution.

Cunning and Deception: The narrative hinges on strategic deceit: ambush in woods, canoe sabotage, and swapped boots.

► From the same Region or People

Learn more about the Cree people


Long ago an old man and his daughter lived by the shore of a river. They were very happy until an Indian came along and married the daughter.

The old man resolved, however, not to be so easily deprived of his only comfort, so he took his son-in-law out into the woods and left him to freeze to death.

To the dismay of the old man the daughter married again, so he at once set about treating this young man as he had done the other. In the spring at the time the sturgeon spawns he invited his son-in-law to go out with him to spear the fish.

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The young man happened to step on the edge of the canoe, and the old man, taking advantage of the chance thrown in his way, jerked the canoe to one side, and the young man fell into the rapid. When he came to the surface he saw the canoe in the distance, but managed by swimming hard to reach land in safety. When the old man came ashore he was questioned as to the whereabouts of the young man, and replied that he supposed his son-in-law must be drowned, as he fell out of the canoe. To his astonishment they told him that his treachery was discovered and that the young man was alive in his tent.

The old man next invited his son-in-law to go hunting with him, and again he agreed. They journeyed far from their tent and camped in the woods. At night-time it is the custom of the Indians to hang their boots before the fire to dry. The old man and his son-in-law did this, but the young man, suspecting treachery, changed the position of the boots and hung his own where his father-in-law’s had been placed. The old man arose in the night, took his son-in-law’s boots and put them in the fire, never dreaming that he was about to become the victim of his own treachery. He then aroused the young man and told him his boots were on fire. The young man on coming out of the tent said, “These must be your boots. Mine are on your poles and are all right.” He then put on his boots and left his father-in-law to freeze to death. He had not gone far before he heard footsteps behind him, and upon waiting saw that the old man had tied brush (twigs of fir-tree) upon his feet, and was all right.

The young man saw that there would be no peace until he could rid himself forever of his father-in-law’s company. He made a canoe and painted the inside more beautifully than any canoe had before been painted. He also made handsome paddles and presented these to the old man, who was delighted and became so anxious to try the merits of his new canoe that he went out without noticing the threatening weather. He was so taken up with the beautiful way in which the canoe was decorated that he gave no heed to his course. A storm sprang up, and he was never seen nor heard from again.


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The crow’s disappointment

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

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


► Themes of the story


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

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

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

► From the same Region or People

Learn more about the Athabaskan people


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

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

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

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

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

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


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The Wolf and Wolverine

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Gwichʼin (Loucheux) people


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

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


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The Xudele

Three separate episodes depict cunning hunters outwit the cannibalistic Xudele tribe. In winter, a lone Ts’ets’a’ut lures pursuers into a snowfield abyss; in summer, he poisons invaders with stone-laden dog soup; finally, he escapes a bear trap, kills his captor, and discovers the origins of martens and minks from the slain cannibals’ children. His clever ruses, bravery, and justice preserve his people and explain local fauna.

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 martens and minks as the transformed children of the slain Xudele.

Revenge and Justice: Each episode culminates in the hunter’s retributive killing of the Xudele for their murderous ways.

Cunning and Deception: Deception is the hunter’s primary weapon, tricking the Xudele into sliding off cliffs, eating lethal soup, and underestimating him.

► From the same Region or People

Learn more about the Tsetsaut people


I do not know of any Athapaskan legend resembling the present in detail, but in the collection of traditions published by Petitot beings half dog and half man play a very important part. They are described as having the faculty of taking the scent of man in the same manner as the Xudele. Similar tales may be found among all the Eskimo tribes, who call the fabulous inlanders, who are half dog, half men, Adla or Eqigdlit.

The Xudele are cannibals. They are very lean. Their noses are turned up and their eyebrows run upward. Their faces look almost like those of dogs. They wear small axes in their belts, with which they kill men. They take the scent of men like dogs.

One day the Xudele had gone hunting man. They found the tracks of a hunter who was on the mountains. He saw them coming, and tried to escape. When he came near a snow-field that terminated abruptly at a precipice, he cut steps into it and climbed down. Half way down he found a small rock shelter, where he stayed. He re solved to make an attempt to kill his pursuers by a ruse. He built a fire and roasted a porcupine that he had caught. The Xudele saw the smoke and smelled the roasting meat. When they came to the snow-field it had grown dark. They shouted down: “Where are you? Let us have some of your meat!” The Ts’ets’a’ut shouted back: “You must slide down this snow-field, then you will find me. I invite you to take part in my meal!” Then the Xudele began to slide down the snow-field one after the other, and were precipitated into the abyss. Finally only one of their number was left. He did not dare to slide down, and shouted: “Where are all my friends?” The man replied: “They are all here.” But the Xudele could not be induced to slide down. He cut steps into the snow, and climbed down as the man had done.

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Finally he reached the man. When he did not see his friends, he asked what had become of them, and the man told him that they had all perished because they had slid past his shelter. Now the Xudele, who did not dare to attack the man single-handed, offered to gamble with him, and said they would stake their lives. The Ts’ets’a’ut refused. He had employed the time while the Xudele were sliding down the snow-field to make a heavy club, which he had placed near his fire. While he was talking with the Xudele he watched his opportunity, and slew him with his club. Then he returned to his village and told what had happened. The people were afraid that the friends of the Xudele might come to look for them, and moved to another place.

At another time a man had gone out hunting. It was in summer. He discovered a vast number of Xudele coming right up to him, so that he could not escape. There happened to be a swamp close to the trail which he was following. He jumped into the mud and lay down, keeping motionless. He looked just like a log. He extended his arms, so that they looked like limbs of a tree. The Xudele came, and one after the other passed him without noticing him. Finally, one of their number noticed the resemblance of the supposed log to a human figure. He raised his axe, and was about to strike him. But since the man did not wince, he concluded that it was nothing but a log and passed on. When all had passed, the man jumped up and ran on the nearest way to his village. There he told the chief that the Xudele were coming. He called a council, and they resolved what to do. They killed a number of dogs and cut them up, skin and bone and intestines. Then they pounded flint to dust, mixed it with the meat, and made a soup of it. When the Xudele came, they invited them to the chiefs house and set the soup before them. Before they began eating, a little boy happened to walk past a Xudele, who seized him, tore out his arms and legs, and ate him. The Ts’ets’a’ut did not dare to remonstrate. Now the Xudele began to eat. Soon the effects of the poison — the pounded stone — began to be felt. They acted as though they were drunk, and some of them fell dead. Then the Ts’ets’a’ut took up their clubs and killed them one and all.

The Xudele put up traps for catching men on the trails which they travel on their snowshoes. They cover a stick with moss and snow, which is so arranged that it catches in the snowshoe of the traveller. A few feet in front of this stick is another, sharp-pointed stick, put into the ground point upward. When the snowshoes catch in the first stick, the traveller falls forward on to the pointed stick, which pierces him. One day a hunter was passing over a trail: He saw a small irregularity of the snow, and discovered that it was the trap of a Xudele. He intended to go on, when he saw the Xudele to whom the trap belonged. As he was unable to make his escape, he tried a stratagem. He struck his nose so that it bled and smeared his chest with blood. Then he lay down on the pointed stick of the trap. The Xudele approached, and when he saw the man, he smiled and said: “Again my trap has caught something for me.” He took the man off the stick, put him into his bag, and, after having reset his trap, turned to go home. The man was very heavy, and he had to put down his load from time to time. Then the man blew the air out of his compressed lips, thus imitating the noise of escaping gases. The Xudele said: “He must have been in my trap for a long time, for the body is decomposing already; the gases are escaping.” When he arrived at home he threw the body down near the fireplace. The man glanced around furtively, and, saw stores of dried human flesh in the house. There was a black woman in the house, and three children were playing near the fire. The Xudele went to fetch his knife in order to skin and carve the man, and he sent his wife for water. The man saw an axe lying near the fire, and when the Xudele turned his back he jumped up, seized it, and split the head of his captor. The Xudele cried: “Sxinadle, asidle,” and died. (It is said that the Xudele always utter this cry, which is unintelligible to the Ts’ets’a’ut, at the time of their death.) When the children saw their father dying they ran out of the house, assumed the shape of martens, and ran up a tree. The man threw the body of the Xudele into the fire. Then he went out of the hut to kill the woman, whom he met carrying a basket of water. He split her stomach with his axe. Then two minks jumped out of her and ran into the water. She died and he burnt her body. When he returned to his country he told what he had seen. Therefore we know that the martens and minks descend from the Xudele.


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