Wolverene and his wives

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

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

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

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

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

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Wolverene

Wolverene, a skilled beaver hunter, uses his penis as an ice chisel to set nets quickly. When his brothers-in-law discover his method and mock him, he withholds food from them. They eventually hunt a moose, leading to a conflict where they kill Wolverene and his family, except for the youngest child, who transforms into a wolverene, vowing to steal from people’s caches and traps.

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

► Themes of the story

Family Dynamics: The narrative centers on complex relationships within a family, highlighting tensions between Wolverene, his wives, children, mother-in-law, and brothers-in-law.

Revenge and Justice: After Wolverene’s mistreatment and deceit, his family exacts retribution, culminating in his demise.

Cunning and Deception: The story features acts of deceit, such as Wolverene’s trick with the beaver and the family’s strategy to punish him.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

Wolverene had two wives and several children. His wives’ mother, and two brothers of his wives who were yet boys, lived with them. He always caught many beavers, and gave plenty of meat to his mother-in-law and brothers-in-law as well as to his own family. He was very quick at setting beaver-nets, for he used his penis as an ice-chisel. The boys tried to find out how he managed to set the nets so quickly, but he always managed to conceal himself when making holes in the ice. One day, however, they happened to see him, and made remarks about the shape of his ice-chisel. One of his own sons told him of these remarks. He became angry, and said he would starve them.

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After that he fed his own wives and children, as usual, but gave nothing to his mother-in-law and brothers-in-law. He allowed them a fire, however, but he gave orders to his wives not to give them any food.

When Wolverene’s daughter saw that her grandmother was starving, she went to her mother, saying she was very hungry, and asked her for some beaver-meat. Pretending to eat the meat, she passed it down her dress, and carried it to her grandmother and the boys. The latter now began to hunt, for they were very hungry. One day they chased a moose by the place where Wolverene was working beaver on the ice. They asked him if the moose was far ahead; and he answered, “Just a little ways.” The lads chased the moose a very long way before they caught up with it and killed it. They brought back some meat and fat to their camp. That night they broke some bones to extract the marrow, and Wolverene heard them. He called out, “Oh, you have some meat! You are eating marrow-bones.” The old woman was angry, and answered back, “No, you are mistaken. We are breaking old bones. Where should we get meat? We are starving.”

That night, when Wolverene was asleep, the old woman and boys shifted camp to where the moose was. Next morning Wolverene noticed that there was no fire at their camp, and sent one of his sons over to find out the reason. He came back and told his father that there were no people there. Wolverene knew now that the lads had killed the moose. He made up his mind to follow them, and told his wives to go ahead. He would stay behind and finish catching beavers, and then overtake them. He killed a number of beavers, and, taking one of them on his back, he set out. Before long he passed his wife, who was pregnant, and therefore walking very slowly.

When he reached the people’s camp, he said, “I have brought you some good meat;” and he gave the beaver to his mother-in-law. He had defecated inside the beaver. The old woman threw it away, saying, “We do not eat your dirt.” Wolverene said, “How nice the moose-fat smells!” The people said, “We will feed you fat; sit down and close your eyes.” He was not particular now about concealing his privates, but sat down before the fire and lifted up his apron (or shirt?), exposing himself to view. When he shut his eyes, the people poured hot grease on his privates. He began to scratch at the burnt place; and while he was doing this, they clubbed and killed him. They then went out and met the wife who had the children and was pregnant, killed her, and cut open her belly. They also killed all the children excepting the youngest, who managed to escape and climbed a tree. Here he became a wolverene, and said, “Henceforth I shall break into people’s caches, and steal out of their marten-traps.”

Rabbit-Man

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

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

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

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

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

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

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

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

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

The owl-woman

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

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

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

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

The deceitful wife

A woman with two husbands encounters a war party while retrieving a forgotten needle-case. After being assaulted, she returns with ptarmigan, lying about their origin. Her mother-in-law suspects deceit, and upon the husbands’ return, they confirm wrongdoing. They share a final meal, send their mother away, and then kill their wife for her betrayal. The war party arrives, but the brothers escape into the darkness.

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

► Themes of the story

Love and Betrayal: The woman’s infidelity and deception lead to a tragic outcome, highlighting the destructive consequences of betrayal within familial relationships.

Cunning and Deception: The woman’s attempt to conceal her actions demonstrates the use of deceit, and her mother-in-law’s suspicions showcase the dynamics of uncovering hidden truths.

Revenge and Justice: The brothers’ decision to kill their wife as retribution for her deceit reflects themes of justice and the lengths individuals may go to restore honor or balance.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

A woman had two husbands who were brothers, and their mother lived with them. [Notice the common reference to women with two husbands in Kaska. It appears also in Tahltan myths. This does not occur in any Salish stories that I have collected.] She and her mother-in-law shifted camp while her husbands went hunting. When about to make camp, she noticed that she had forgotten her needle-case in the last camp, and she went back for it. On her return she fell in with a war-party of many men, who intended to attack her people. They had connection with her until she became quite exhausted. They told her not to tell the people, gave her a lot of ptarmigan, and let her go. She carried the birds to camp and gave them to her mother-in-law.

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The latter asked her how she came by them, and she told her that she had killed them with stones. The old woman examined them, and saw that they had been killed with arrows. She said to her daughter-in-law, “Get some water for your husbands; they will be coming home soon.” When she had returned with the water, she immediately lay down and slept, for she was very tired. Just when the men were coming, the old woman spilled the water, then woke up her daughter-in-law and sent her for more water. She noticed that she was very lame. While she was gone, the woman showed the birds to her sons, who at once knew there was something wrong. They had brought home some fat caribou meat. They told their mother they would have a last big feed together, and that when the meal was finished she must go out and try to escape. They cooked and ate a hearty meal. When the repast was over, the old woman took the pails, pretending that she was going for water. She left the camp, and ran off into the woods. The men built up a huge fire so as to intensify the darkness surrounding it. They then attacked and killed their wife, because she had deceived them. The war-party heard her cries and rushed into the camp. The brothers ran out in the darkness and escaped. This is why since then women have been deceitful and hide their actions and wrong doings.

Story of the water-man

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

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

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

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

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

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

The man who cohabited with his sister

A man becomes infatuated with his sister, neglecting his wives and children. He kills his sister’s husband, hoards food for her, and lets his family starve. Suspicious, his elder wife discovers the affair and the murder. She avenges by killing the sister and, with her co-wife, later kills their husband, ending his betrayal and restoring balance.

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

► Themes of the story

Family Dynamics: The narrative centers on complex familial relationships, including a man living with his two wives (who are sisters) and his illicit relationship with his own sister.

Love and Betrayal: The man’s infatuation with his sister leads him to betray his family, resulting in deceit and treachery.

Revenge and Justice: The elder wife, upon discovering her husband’s actions, exacts revenge by killing his sister and, eventually, the man himself, restoring a sense of justice.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

A man lived in one place with his two wives, who were sisters. The elder had four children, and the younger none. In another place not far away lived his sister, who was married to a brother of his wives. The man always killed plenty of marmots, and the family were well provided for. After a time he brought home no marmots, and the family began to be hungry. He had become enamoured of his sister, who was a young girl, and he visited her constantly. He killed his sister’s husband (brother to his wives), cut his body open, and defecated inside. He brought all the meat to his sister, and none to his family, for he wished them to starve to death. He claimed that he had bad luck and could get no game.

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Sometimes he was away as long as five nights, and returned without anything. The women managed to live by snaring ground-squirrels. They noticed that their husband was always fat and contented-looking, and he never slept with them. They became suspicious, and one day the elder wife followed him. When he was out of sight, she ran; and when in sight, she lay and watched. She took advantage of the nature of the ground, and followed him until §he saw him enter his sister’s camp. She hid and watched until she saw him leave the camp for the purpose of visiting his marmot-traps. He was dressed in new clothes, while, when he came home to them, he always wore old ragged clothes. When he was out of sight, she approached the camp, and, in passing by the place where they got water, she saw the defiled body of her brother lying there. She entered the camp, and saw much meat there. She said to her sister-in-law, “Oh, you are well off! Your husband must be a good hunter, for you have plenty of meat on hand. Our husband cannot get anything, and we are starving.” Her sister-in-law then cooked some liver for her, although there was an abundance of good meat in the camp. After eating, she said to her sister-in-law, “I think you have many lice in your head. I will louse you before I go.” The girl accepted the service, and laid her head in the woman’s lap. After lousing her a little while, the woman took the two bone scratchers which were suspended by a string around the girl’s neck, and with one in each hand ran them into the girl’s ears and killed her. She pounded up some dried meat, and filled the girl’s mouth and nostrils with it. Then, taking a pack of the best meat and fat, she went home, and fed her children with fat. When the man returned to his sister’s camp, he found her dead, and was very sorry. He took his pack of marmots to his own camp, where he said to his wives, “I have had good luck this time, and have brought you some meat; but you must make a camp for me some distance away, as I want to be alone. If I sleep with you, my bad luck may return.” His real reason was that he might be alone, and thus be able to cry without being noticed. The women made a camp for him a little ways off, arranged everything nicely, and put a block of wood under his pillow. That evening they fed the children with some roots. One of them cried for fat; and the women, fearing their husband had heard it, said, “It is roots the child means. How could he know about fat? He has never been used to eating it.” Their husband went over to his camp, and they could hear him crying. After a while he fell asleep, and they could hear him snoring. The two women then went over and clubbed him to death on the head. Before he died he cried, “You have killed my sister, and now you kill me!” (This is why men sometimes take a fancy to their sisters, and even cohabit with them. Had not this man in mythological times become enamoured of his sister, men would not do so now.)

The elder sister now proposed that they should go to where their late husband’s brother lived, and tell him what had happened. He was unmarried and lived alone. The younger sister was afraid, saying that he would kill them; but at last she agreed to go. They gathered all their meat together, and took all the marmots from the traps, and made a cache of all. Then they burned the body of their husband and departed. When they drew near their brother-in-law’s camp, the elder sister said, “I am not afraid. I don’t care if he kills me. I shall go and see him.” She went into the camp, carrying her baby on her back, and told the man of the killing of his brother and sister, giving him full details. He said to her, “You have done right. My brother did evil, and acted like a dog.” The woman told him that her sister was afraid, and remained some distance away with the children. He said, “Tell her to come in. She need not be afraid. I do not blame you for what you have done.” She went into camp with the children, and the two sisters became the wives of their brother-in-law.

The Kaska man who made whales

A Kaska man, married to a Tlingit woman, was challenged by her people to climb an icy island. After succeeding, he was abandoned but found refuge with the Seal people beneath the ice. He healed a wounded seal and, in gratitude, they sent him home. He then carved wooden whales, brought them to life, and commanded them to overturn the seal-hunters’ canoe, sparing only a boy.

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

► Themes of the story

Magic and Enchantment: The Kaska man’s carved wooden figures transform into living whales.

Revenge and Justice: The protagonist seeks retribution against those who left him stranded.

Divine Intervention: The Seal people, who reside beneath the ice and assist the man, represent supernatural entities.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

A Kaska man was married to a Tlingit woman, and lived near the ocean. His sister lived in the same village, and was married to the brother of his wife. Beyond, out in the ocean, was an island of ice just like a glacier, and no one had ever been able to climb it. The people were hunting seals near there in a large canoe. They said, “The Kaska are good climbers; they are an inland people. We should like to see our son-in-law try to climb up on the island.” The Kaska man said he would try. He put on his snowshoes and snowshoe-spurs, took his walking-stick with spiked end, and landed. He did not have much difficulty in climbing the ice, and soon reached the top. The Tlingit were jealous, and shouted loudly; then they turned the canoe and paddled away.

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A boy on board, who was his brother-in-law, was sorry, and paddled the opposite way to the other paddlers, for he did not want to desert him.

The Kaska man felt very sad when he saw that he was deserted, and finally lay down on the ice and fell asleep. It seemed as if he dreamed, but it was reality. Some one spoke to him, and asked him to come down underneath. He went down into a house which was the Seal people’s house, and saw many people there. They asked him how he had come to be asleep overhead, and he told them. One of the Seal men was sick. He had been speared by a Tlingit, and the harpoon head was in his flesh. The shamans of the Seal people did not know what was the matter with him nor how to relieve him. They had tried all kinds of treatment. Some of them proposed that they ask the stranger to try and cure him. The Kaska man knew at once what was the matter. He blew on the wound, and then pulled out the harpoon head without any difficulty. All the people were glad. They asked the Kaska if he wanted to go home, and he said, “Yes,” They put him in a distended seal-bladder, the neck of which they tied securely, and then set him afloat in the sea. They told him he must think only of his home. If he thought of anything else, he would immediately return. When he hit the sand and heard the noise of the waves on the shore, he would know he was at home, and might then open the bladder and get out. When he had reached half way to his destination, he thought of the place he had left, and immediately went back. The people warned him again, and sent him forward. Several times this happened. At last he managed to concentrate his thoughts long enough on his home, which he now reached very quickly. He sent back the bladder to the Seal people as soon as he got out of it. He told his wife of his experiences, and asked her not to tell any one.

Now he went in the bush near the seashore and carved a number of pieces of wood in the shape of whales, and threw them into the water end first. All of them were too light, and bounced up too quickly. He tried all kinds of wood. At last he made them of a hard heavy wood. When he threw them into the water, they went down a long way, and rose to the surface afar off. He transformed them into whales and sent them to catch seals. When they accomplished this, he called them back. He said to them, “Now, you must go to meet the large canoe with the seal-hunters, overturn it, and smash it; but you must spare the boy, and leave him a piece of canoe to float on.” The Whales did as directed, and all the seal-hunters were drowned excepting the boy. He called the Whales back, and said to them, “Now you shall be real whales, and go in the ocean as you will. You shall overturn canoes sometimes, and shall also eat seals. You shall be the largest and strongest animals of the ocean.” This is why the Tlingit say it was a Kaska man who created the whales.

The giants and the boys

Two boys were captured by a giant who intended to fatten and eat them. His wife, preferring their help with chores, delayed their fate by feeding him beaver meat instead. Eventually, she killed one boy, but the other escaped. The giant pursued him to a village where the residents cleverly trapped and killed the giant, ensuring the boy’s safety.

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

► Themes of the story

Mythical Creatures: The story features a giant who captures two boys, representing an encounter with a mythical being.

Cunning and Deception: The surviving boy uses clever tactics to escape the giant and ultimately contributes to his demise.

Revenge and Justice: The community aids the boy in exacting justice by killing the giant who terrorized and consumed humans.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

Two boys were stolen by a giant, who gave them to his wife to fatten for him. He hunted beaver all the time, and killed plenty; but he was very fond of human flesh, and preferred it. He always told his wife to cook something nice for him, meaning the boys; but she always cooked beaver-meat, as she liked to keep the boys to help her fetch water and do other things. At last she thought her husband would some time get angry if she did not take his suggestions: so one morning early, after her husband had gone hunting, she woke up one of the boys and told him to take the buckets and go for water. She wanted him to be absent, so that he would not know that she had killed his brother.

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As soon as he left, she pulled off his brother’s penis, and then killed him. The lad heard his brother’s cries, and knew what had happened. He kicked the buckets to pieces, and then went back to the house, where he called, “Give me the arrows! I see a grouse on the water trail!” She gave him the arrows. He broke them to pieces, and then ran away. As he did not return, the giantess went to see what was keeping him so long. When she saw the buckets and arrows broken, she called to her husband, who came back and started with a spear in pursuit of the boy. The boy hid in a crevasse of a glacier, where ice was piled up. The giant was too large to enter, and he could not break the ice: so he poked in the hole with his spear, thinking he could thus kill the boy. The boy rolled up his blanket and put it to one side. The giant thought this was the boy, and kept stabbing it. The boy hit his own nose and made it bleed, and rubbed the blood on the spear-point. The giant thought he had killed the boy, so he left his spear there and went home. He told his wife, “You killed one for me yesterday, and I have killed one for you today.” She had already cooked the boy’s privates and his body, and now the couple ate all except the bones.

The giant told his wife, “We will shift camp to where the other boy is, and eat him next. When they reached the ice, he told his wife to crawl in and bring out the body. She crawled in, and found nothing but blood-stains. The giant said, “His body is certainly there. Where are your eyes?” His wife then pointed out the broken spear, and they knew that the boy had escaped. After feeling around in the hole, the giant started in pursuit.

The boy reached a place at a large lake where there was a large camp of people fishing. They made ready all their weapons, and sharpened many sticks. When the giant arrived, he asked, “Has my grandson come here?” and the people answered, “Yes, he is here.” The giant said, “His grandmother weeps for him, and I have come to get him.” He asked the boy if he would come back; and the boy answered, “Yes.” The people invited the giant in, asked him to be seated, and gave him fish to eat. After eating, the giant asked the boy to louse his head. The boy loused his head. The people stuck the sharpened sticks into the ground all round, and the boy tied the ends of the giant’s hair to the sticks. While the boy was lousing his head, the giant thought of eating the boy, and pierced his leg with a bone. The boy jumped away, and the giant reached out to catch him. As he did so, he found that his hair was tied to pegs all round, and that he could not arise. The people then attacked and killed him.

The giant had told his wife to follow him. The people made a new camp on the way she was to come, and prepared to receive her. They cooked the fat from the stomach of her husband, and had it ready for her. When she arrived, she was carrying a bundle, and pretended that it was a baby. She herself cried, imitating a baby. Then she would say, “The baby is not crying: I am doing this to fool the Indians.” She asked where her husband was, and the people told her he was at the camp beyond, but would soon be back. She answered, “My husband is not in the habit of going to other camps.” The people had already told her the camp she was now in was made by her husband especially for her. They assured her that her husband would be back soon, and said to her, “Sit down, and we will give you something good to eat.” She sat down on the pretended baby. The people asked to see her baby; but she said, “It cries when anybody looks at it.” The people gave her husband’s fat to eat. She said it had a bad taste, and they told her it was perhaps a little old. She began to eat again. Some of the people went behind her, and tied the ends of her hair to the neighboring willow-bushes while the others spoke to her and entertained her. When all was ready, they began to laugh at her, and said to her, “That was your husband’s fat you ate.” She got angry and opened the sack she carried, in which were stones for throwing at the people. The people attacked and killed her. When they opened the bundle to look at the baby, they found only the bones of the boy she and her husband had eaten.

The killing of the trader at Fort St. John

A young man disobeys a white trader’s orders and returns to his community. Angered, the trader poisons him. In retaliation, the young man’s kin kill the trader and ambush his returning crew, eliminating them all. They seize the store’s goods, living off them for years. Once depleted, they revert to traditional hunting, avoiding white settlements out of fear, and relying solely on bows and arrows.

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

Revenge and Justice: The community seeks retribution for the young man’s death by killing the trader and his associates.

Conflict with Authority: The young man’s initial disobedience and the subsequent violent response from his community represent a challenge to the trader’s authority.

Community and Isolation: Following the conflict, the community isolates themselves, avoiding contact with white men out of fear.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

A white man gave the young man orders but notwithstanding, he went back to his people. The trader was angry and killed the boy with medicine (poison). His friends knew this had happened and went to the post [this refers to the trading post at Fort St. John, called by the Beaver gtitkwe, “Spruce House.” The first post stood on the east side of North Pine River, near where it enters the Peace] and killed the trader. The young men attached to the post had gone for wood in a boat. The Beaver were lying in wait for them. When they returned and the white men stepped ashore they shot them and killed them all. The steersman jumped into the water. He came to the surface far out in the stream. They shot at him and killed him.

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They took the goods from the store and lived many years on them. When they were gone they lived with “their bows and arrows. They remained in the woods and did not visit a white man’s house because they were afraid. From that time they increased, living with their bows and arrows, not having gunpowder.

Second version. It seems that the white traders first had a trading post at Pine River. The Beaver Indians killed the man in charge of the post, and all his servants. After that these Indians kept away from white people, and were afraid to go near them thinking they would be killed. Some time after they built another post which has remained until the present time.