The devil punishing a liar

Impatient to see the world beyond their den, two young cubs repeatedly ask their mother if summer has arrived, but she deceives them to keep them safe. When they discover green leaves in her mouth they escape at dawn to bask in the warmth. However, overhearing their curse that the devil would kill her, they witness the devil’s retribution and flee in horror, orphaned and frightened.

Source: 
Ethnology of the Ungava District, 
Hudson Bay Territory 
by Lucien M. Turner 
Smithsonian Institution 
Bureau of American Ethnology 
Annual Report 11, 1889-1890 
Washington, 1894


► Themes of the story


Forbidden Knowledge: The mother deliberately withholds the truth of summer from her cubs, preventing them from knowing what lies beyond the den.

Family Dynamics: The story centers on the relationship between the protective mother bear and her inquisitive cubs.

Divine Punishment: The devil exacts vengeance for the cubs’ curse, enacting a higher power’s retribution on the mother.

► From the same Region or People

Learn more about the Naskapi people


A bear (mackwh) had two young cubs which she did not want to let know that summer had come, but kept them in the den and would not let them go out. The young ones continually inquired if the summer had come, and repeated the question every time the mother returned from the outside. She invariably answered, “No.” Some days after she fell asleep, when she had returned from one of her trips, and while sleeping her mouth opened wide.

The young ones said to each other: “Surely the summer is come, for there are green leaves in our mother’s mouth.” The mother had told her children how beautiful was the summer time, how green the trees, how juicy the plants, and how sweet the berries.

► Continue reading…

So the cubs, impatient, while longing for summer that they might enjoy what was outside of their den, knew by the leaves in their mother’s mouth that she had deceived them. The older cub told the younger that they would slip out at the top of the den and go out while their mother was yet sleeping. They crept out and found the weather so fine and the surroundings so pleasant that they wandered some distance off by the time she wakened from her sleep. She ran out and called loudly for her children, seemingly surprised, and exclaimed: “My sons, the summer has come; the summer has come.” The cubs hid when they heard their mother’s voice. She called to them until nightfall. The older cub said to his brother: “I wish the devil (A-qan’) would hear her and kill her for telling us the summer had not come, and keeping us in the house so long when it was already pleasant outside.”

The mother bear soon screamed to her sons: “The devil has heard me and is killing me.”

The cubs heard the devil killing their mother with a stone, pounding her on the head.

They became frightened and ran away.


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The two sisters

Two squabbling sisters call upon the stars as husbands and are whisked to the sky—one to a gentle young star, the other to a cruel red-eyed giant. Fleeing back to earth with the help of a wise woman, they face further trials as the shape-changing wolverine (carcajou) and drake demand marriage through trickery. With cunning and courage—and a few sleeping roots—they finally outwit their supernatural pursuers and return home.

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 stars become human husbands and the carcajou and drake repeatedly shape-shift to trick the sisters.

Forbidden Knowledge: The elder sister’s curiosity leads her to look during descent, dooming them to the carcajou’s grasp.

Illusion vs. Reality: They’re fooled by a false baby, and later by logs dressed as women to escape the drake.

► From the same Region or People

Learn more about the Cree people


In the days of old, when the stars came down on earth and talked with men, two young girls lived. The eldest was a silly girl and a regular torment to her younger sister, who was her opposite in everything.

One summer evening they went down to the riverside, and, after bathing, lay down under a large tree and talked about many things. At last they spoke about the stars, and the elder began to say how she would like to marry that big shining star, and in fun the younger one chose the smallest star. Well, they fell asleep, and by and by awoke to find that the stars had come down as their husbands. The big star was a very old red-eyed man, but the small star was young and handsome.

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So they were carried up to the sky, and the younger sister was very happy. The elder sister, however, was very miserable, and kept teasing her sister to find a way to escape. At last, after a great deal of trouble, the younger sister consented to leave her star husband; so off they went to find some way of getting back to earth. They found a wise woman, who gave them a large basket, and, after tying them in and cautioning them not to open their eyes when she let them down to earth, she bound their eyes, and, taking a long rope, opened a door in the sky and let them down. Now, the eldest sister, whose great fault was curiosity, wished to know why they were not to look as they were going down. Her sister begged her to keep quiet, or they might get into trouble. She, however, insisted on seeing where they were going. As she looked they struck a tall tree, and there the basket stuck.

“Now, just see what you have done, you stupid girl. How are we going to get down?”

They could not move. They called to the animals that passed below, “Come and help us get down.” They all refused but the carcajou. Before he came up he wanted them to promise that they would marry him. After a long time they consented to the proposition. He clambered up the tree and wished to take the younger sister down first.

“Oh, no; you must take my eldest sister, or I won’t marry you.” So he was forced to take the elder down first. Then the young sister took her hair-string and wound it round and round the tree, and knotted it many times. Then the carcajou came to take her down. So they went on to his lodge, but before they reached the place the younger sister exclaimed that she had lost her hair-string, and that she must have it.

“Where did you lose it?”

“How do I know? Please go and look for it.”

Carcajou went to look for it, and after a long hunt he found it tied at the top of the tree. In the meantime the two sisters ran as quickly as they could, so as to escape from the carcajou, or wolverine. Towards evening they sat down to rest, and they heard a baby crying in the woods.

“Hist! There is a child crying,” said the elder. “I must go and find it.”

“No, no, please don’t go; perhaps it is only a trick of Carcajou.”

But this silly girl went off to look for the child. In a little while she came back with a child tied in a beautiful cradle, and she sang to it and kissed it, and made a great to do over it, when all at once she saw it change to Carcajou, who laughed heartily at them for trying to run away from him.

“So you thought you could deceive me, but I tell you that I can turn myself into anything, and you can’t escape me. Here, take your hair-string, and get my supper ready.”

The sisters went to work cooking the supper, and the younger one put in some roots that caused sleep. The carcajou liked his supper, and then rolled off into a deep sleep.

“Come, sister, let us be quick, for he will sleep for a very long time, and let us run away.”

How fast they ran, scarcely stopping to take breath. At last they came to a large river. Now, how could they cross? They called to the fish to come and help them, but they all refused. Just then a large drake flew down and swam towards them, and asked them what they wanted.

“Oh, brother, would you be so kind as to take us across the river?”

“Well, I don’t know; what will you give me? Will you marry me?”

They promised to be his wives. Then he crossed first one and then the other—he carried them on his back. He took them to his favourite swamp, and there gave them roots to eat.

“Now, this evening I am going to a big dance, but I won’t be away long, so keep up the fire and go to sleep.”

They promised faithfully. Then he bathed himself and plumed each feather till he shone, and put his song on his back, and off he flew.

Then the young sister hunted for two rotten logs, so she might dress them as women. At last she found what she wanted, and dressed them, and lay them down, and off they ran. By and by the drake came home and snuggled down between his wives. First one would pinch him, and then the other, and so on, till he woke. “Stop pinching me, I say!” Then he would sleep, but at last the pinching became so hard that he awoke, and found that instead of women he was lying between logs, just full of ants. The women escaped and got home safely.


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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.

► Continue reading…

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.


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The visit to the sky

A man mysteriously awakens in the sky among unfamiliar beings. Undergoing a transformative ritual, his body is hardened like stone. He marries the chief’s daughter and returns to Earth via a rainbow path. Despite warnings, he reveals his celestial journey to his community, leading to unforeseen consequences. This tale explores themes of transformation, forbidden knowledge, and the interplay between celestial and earthly realms.

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


Journey to the Otherworld: The protagonist’s ascent to the sky represents a voyage to a realm beyond human experience.

Divine Intervention: The chief of the sky orchestrates events, influencing the man’s fate and granting him a celestial bride.

Forbidden Knowledge: The protagonist is admonished not to disclose his experiences in the sky, highlighting the theme of restricted truths.

► From the same Region or People

Learn more about the Tsetsaut people


Once upon a time there was a man who had a large family. One morning his wife and children, upon awaking, were unable to find him. He had disappeared.

When he awoke he found himself in a strange lodge among strange people. The house stood on a vast open prairie. A young girl was lying at his side. It was very beautiful there. Now he heard the chief speaking. He looked around, but he did not see a soul. The girl said to him: “You are in the sky. My father is going to make you clean and strong.” Then he heard the chief saying: “Build a large fire and put stones on top of it.” A giant arose, who built a fire and put on stones. After a while the chief asked: “Are the stones red hot?” The giant replied: “They are hot.”

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Then the wood was taken away, the red hot stones were piled up, and, after the man had been placed on top, a blanket was spread over him. Then the ashes were placed on top of the blanket, and a new fire was built over the whole pile. This was kept burning for a whole day. In the evening the chief said to the giant: “I think he is done.” The fire and the ashes were removed, and the man was found to be red hot, but not steamed. He was taken from the pile of stones with wooden tongs and placed on a plank, which was supported at each end.

The girl was crying all day, because she believed him dead. Early the next morning the chief sent the giant to see if the visitor was still alive. He lifted the blanket which had been spread over the red hot body. Then the plank, which had been burned by contact with the body of the stranger, gave way, and he fell down. But he arose at once hale and well. Then the chief had a mat spread for him in the rear of the house and said: “I burned you in order to make your body as hard as stone. Sit down with my daughter. She shall be your wife.” He married her, and the young woman was glad. The chief said: “If you so desire, you may take her down to the earth. She shall see what the people are doing.” The chief’s lodge was full of many kinds of food, which, however, were not known to the visitor.

When they prepared to descend to the earth, the chief gave his daughter a pot and a black tube, through which she drank of the liquid contained in the pot. Nobody except herself was allowed to use these, and she herself did not partake of any other kind of food. The chief ordered the giant to open the road that led to the earth. He opened a hole in the ground, took the rainbow at its one end, and placed the other end on the earth. Before they parted the chief forbade the man ever to tell where he had been and what he had seen and to talk to any woman except his present wife. They departed, and reached the earth not far away from the village where the man had formerly lived. He did not recognize the country, but his wife showed him the way and told him that they would reach the village in the evening. When they approached the camp the people recognized him. All assembled and asked him where he came from. He told them that he had been in the sky, and that his new wife was a daughter of the chief of the sky. He was invited to return to his former wife and to his children, but he did not go. He built a lodge outside the camp. He took a girl into his lodge to be a servant to his wife. Every day he himself had to fetch water for his wife in the pot which her father had given to her. This she drank through her tube. The latter had the property of swimming on the water as long as her husband was true to her. It went down when he had spoken to any other woman but her.

One day when he returned bringing the water his young wife asked him if he would like to talk to his former wife. He did not reply, thus intimating that he did not care for her. But when the young woman placed the tube into the water it sank. She knew at once that her husband had spoken to his former wife. Then she said: “I came to take pity on you and on your friends; but since you do not obey my father’s commands I must go back.” She wept, and embracing her servant she said: “Hide in the woods under the roots of a large tree where the rays of the sun will not strike you, else you will perish with all the rest of the people.” The girl did as she was bidden. Then the rainbow appeared. She climbed up and disappeared from view.

On the following day the man went hunting. Then the sun began to shine hotter and hotter. There was no cloud in the sky. The camp grew quiet, even the dogs ceased to howl. The rays of the sun had burned the whole camp. Only the man and the servant girl had escaped destruction. The man, when the sun was shining so fiercely, had cooled himself with the snow and the water of the mountains, while the servant girl was protected by the roots of the tree. When the sun set the fire went out and the girl returned to her friends, to whom she told what had happened. Nobody knows about the further fate of the man.


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The marmot woman

A hunter’s son captures a young marmot, leading its mother to transform into a woman and become the hunter’s wife. She cleanses him, enhancing his hunting success. However, when he mistakenly kills her marmot brother, she revives all the slain marmots and returns to their realm, with the hunter following and ultimately transforming into a marmot himself.

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


Conflict with Nature: The man’s hunting leads to unintended consequences with the marmot community.

Sacrifice: The man sacrifices his human form to join his wife in the marmot world.

Forbidden Knowledge: The man gains insight into the marmot’s realm, a world hidden from humans.

► From the same Region or People

Learn more about the Tsetsaut people


Once upon a time there was a widower who had a son. He had built his lodge near the upper end of a valley which abounded in marmots. Every day they went hunting, but he was unsuccessful. It so happened that one day the boy caught a young marmot. He did not kill it, but took it home. Its mother saw what had happened, and followed the boy to his lodge. There she took off her skin, and was at once transformed into a stout woman. She stepped up to the entrance of the lodge, and said to the men: “Give me my child.” They were surprised, for they did not know who she was, but the father invited her to enter. She said: “No, your lodge is not clean.” Then he arose, gathered some grass, which he spread on the floor for her to sit on. She entered and sat down.

► Continue reading…

The boy gave her the young marmot, which she at once proceeded to suckle. Then the woman asked for eagle’s down. After she had received this, she said to the hunter: “You are unsuccessful in hunting because you are unclean. I will cleanse you.” She wiped the inside of his mouth and removed a vast quantity of phlegm. Now he was clean. She became his wife. Before he again went out hunting she ordered’ him to seek the solitude of the mountains, and to fast for three days. He went, and on his return the woman gave him a small stick with which to kill marmots.

The first day he went out hunting he saw numerous marmots, and killed twenty. He carried them home, and his wife at once began to skin and carve them. She hung up the meat to dry. While her husband had been away, she had gathered a vast quantity of salmon berries, and they lived on berries and on meat. On the following day the man again went hunting, and killed fifty marmots. The lodge was full of meat.

Often while he was out hunting he noticed that one marmot was following him all the time. It was tame, and played around him. Therefore he did not kill it. One day, however, when there were no’ other marmots to be seen, he killed it and carried it home. When his wife opened the pouch and pulled out the game, she began to cry and to wail: “You have killed my brother! you have killed my brother!” She put down the body, and laid all the other marmots that her husband had procured around it. Then she sang: “Brother, arise!” (qoxde kuse khek!) [this is said to be Tlingit]. When she had sung a little while, the body began to move. The dried meat began to assume shape. She threw on it the skins, and all the marmots returned to life and ran up the hills.

She followed them, crying. Her husband was frightened, but followed her, accompanied by his son. After they had gone some distance, they saw her disappearing in a fissure of the rocks, which opened and let her in. When they reached the fissure, the father told his son to stay outside while he himself tried to enter. The fissure opened, and on entering he found himself in a lodge. His brother-in-law had taken off his skin, which was hanging from the roof. He was sitting in the rear of the lodge. The women were seated in the middle of the floor, and were weaving baskets and hats. The chief spoke: “Spread a mat for my brother-in-law.” The people obeyed, and he sat down next to his wife. The chief ordered to be brought a cloak of marmot skins. When he put it on, he was transformed into a marmot. He was given a hole to live in, and a rock on which he was to sit and whistle as the marmots are in the habit of doing. The son saw all that had happened, and returned home in great distress.

Two years after these events, the brothers of the man who had been transformed into a marmot went hunting. They pitched their camp at the same place where their brother had lived. After having cleaned their bodies and fasted for four days, they set their traps. They were very successful. One day one of the brothers saw a marmot jumping into a crack of the rocks. He set his trap at the entrance of the fissure, and when he came back in the evening he found the animal in his trap. He put it into his pouch with the rest of his game, and went home. His wife began to skin the marmots, and to dress the meat. She took up this particular animal last. When she cut the skin around the forepaws she saw a bracelet under the skin, and her nephew, who was staying with them, recognized it as that of his father. Then she put the animal aside. At midnight it threw off its skin, and resumed the shape of a man. On the following morning they recognized their brother who had been lost for two years. He told them of all that had happened since the time when he had left his son at the fissure of the rock, how he had become a marmot, and how he had lived as one of their race.


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The sisters who married stars

Two sisters, enamored by a red and a white star, wish to marry them. Their wish is granted, and they find themselves in the sky, each with a star-husband. Longing for Earth, they craft a rope from skins and descend. Encountering Wolverene, they cleverly escape his advances and return home. This story highlights themes of desire, ingenuity, and resilience.

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


Forbidden Knowledge: The sisters’ discovery of a way to return to Earth from the sky-world involves uncovering hidden truths and crafting a plan to escape their celestial confines.

Cunning and Deception: The sisters employ cleverness to deceive their star-husbands and later the wolverine, orchestrating their return to Earth and evading unwanted advances.

Journey to the Otherworld: Their initial ascent to the sky represents a voyage to a realm beyond human experience, exploring the unknown and interacting with otherworldly beings.

► From the same Region or People

Learn more about the Kaska people


Once two sisters made camp together, and before retiring looked up at the stars. They saw two particularly brilliant stars, — a red and a white one. One sister said to the other, “I shall take that red one for my husband, and you may take the white one.” That night, when asleep, they went up to the stars, and awoke next morning in the sky, each with a man by her side. The sister who had chosen the red star was covered with a red blanket belonging to the man with whom she slept, and the man of the other sister had a white blanket. The women lived with these men in the sky-world, as they knew no way of getting back. Their husbands hunted every day, and killed plenty of game. Thus they had an abundance of food.

► Continue reading…

The women decided to try and get back to earth. They cut up skins and made a very long rope. When their husbands were away hunting, they worked at digging a hole in a hidden place in the timber. At last they dug through, and could see the earth beneath. They tied a stone to the end of the rope and let it down, but the rope was too short. By adding rope to rope they at last found that the stone reached the earth. They made many pairs of gloves to wear while sliding down the rope, to prevent friction on the hands and to guard against the rope getting worn out. One day when their husbands were away, the younger girl slid down and reached the earth, and the elder followed her.

When the men returned from hunting, they searched for the women, and, finding the hole and rope, they threw the latter down. The sisters found they had alighted on the top of a large tree near a main trail where people were constantly passing. They saw the Moose, Wolf, and many others pass. As each one passed, he called, “My brother-in-law is coming behind!” At last the Wolverene came in sight, carrying his snare on his back. (This is why the wolverene now has the peculiar marks on his back like a snare.) When he arrived under the tree, the women whistled, and he looked up. When he saw the women there, he was glad, and climbed the tree. When he reached them, he wanted to have connection with them; but they said, “Take us down first!” He carried one of them down, and then wished to have connection with her; but she said, “Bring my sister down first.” He ascended and brought down the other woman. Then he wanted to have connection with both; but they told him, “You must provide us with food first, for we are hungry.” Wolverene went off and stole dried meat from somebody’s cache. When they had eaten, he demanded again to have connection with them. They told him, “Our father advised us never to have a man unless he was able first to provide fat caribou-meat. You cannot expect to have a woman until it is certain you are able to kill fat caribou.” He went off hunting, and the sisters fled. They ran until they came to the canyon of a river, which they were unable to pass. They sat down, and before long they saw Wolverene coming. He was carrying a heavy pack of fat caribou meat. As soon as he arrived, he wanted to have connection with the women, without even waiting to take his pack off. The sisters knew what he would do when he reached them, and had arranged that one of them would pretend to let him have connection, and the other one would then kick him over the cliff. One woman lay down near the edge of the cliff, and he went to have connection with her. She told him the right way to do was first close his eyes and fold his arms. The other sister then kicked him over the cliff into the river below. The women then ran along the canyon to a narrow place, where a large man (who was a kind of snipe) aided people in crossing. There was very bad water (rapids) in the river at this place. They called on the man to help them cross; and he stretched his long legs across, and they walked over on them. They said to him, “We will pay you porcupine quill garters if you will let Wolverene drop into the river. When he comes, just stretch one leg across, and turn it when he is half way over.” He agreed, and they gave him the garters. Wolverene came along, carrying his pack. He said to the man, “Where did you get my garters? I will kill you if you do not help me to cross at once.” The bird man stretched one leg across for him to walk on. When he was half way over, he turned his leg, and Wolverene fell into the river and was drowned.

The sisters went back to their parents, and lived with them. They told their parents, “When we travel, you must go ahead and make bridges for us over every creek, and even over every swampy place and wet spot.” Their father always did this. At last one time, feeling tired, he neglected to bridge one little spot. The sisters never came to camp, and their mother went back to look for them. She found that they had turned into beavers, and had already built a house. After this they were beavers.


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 underwater people

A mysterious young man leads three companions to an underwater realm beneath a lake. There, they encounter a community living in skin tipis and are welcomed by the headman. After a brief stay, the headman provides them with a fragile canoe for their return. As warned, the canoe dissolves near the shore, but all four men manage to reach land safely.

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


Journey to the Otherworld: The protagonists travel to an underwater realm inhabited by otherworldly beings.

Forbidden Knowledge: The men gain insight into a hidden underwater world unknown to others.

Sacred Spaces: The underwater realm serves as a significant and mystical location within the narrative.

► From the same Region or People

Learn more about the Dane-zaa people


While the people were sitting by the camp they suddenly saw a young man passing along carrying a blanket on his back. “Where are you going and what are you going to do?” one of them asked him. “I am going to become a young man again,” he replied. “How will you do that? We will go with you,” they said to him. “Do as you please,” the stranger replied. The young man who had spoken and two of his brothers-in-law went with him. They walked along until they came to a lake. Suddenly this man who had been walking ahead said “Xwui” and went through the ice to the bottom of the lake where he had a wife. “You do as I do,” he told his companions. There were many skin tipis standing there and many people walking about.

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They went toward one of the tipis which was very large. The stranger walked ahead and the others did as he did according to the directions he had given them. Suddenly, someone jumped on the foot of the man who had suggested accompanying the stranger. It was a frog that did it, but he thought it was a man. The man who had gone ahead as the leader had a wife there and he used to go there to visit.

It seemed to them they had been there but a short time, when the head man of the underwater people said to them, “I do not like it that the minds of your relatives are so intent on us.” They started back in a canoe the head man made for them. “Take care how you use my canoe, for it is not very good,” he warned them as they started away. They came nearly to the shore in it when it melted as the owner of it had told them it would. Two of the men came ashore, but two of them were missing, one of the young men and his brother-in-law. The two who got ashore believed the others were dead, but as they were sitting on the bank they saw the head of a man appear and reappear. The man swam ashore and stood up. The other one was seen swimming as a jackfish. He turned into a man so that finally all of them came ashore and returned to their camp.


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The woman who discovered copper

A woman, captured by enemies, escapes and discovers copper near the ocean. She shares this find with her community, who begin using the metal for tools. However, after multiple expeditions, the copper vanishes following inappropriate behavior towards a mysterious woman associated with the metal. Subsequent attempts to retrieve the copper fail, and the woman is eventually left undisturbed.

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


Origin of Things: The tale explains the origin of copper usage among the Dane-zaa people.

Forbidden Knowledge: The woman’s discovery of copper introduces new knowledge to her community, but subsequent attempts to obtain more are hindered by mysterious circumstances, suggesting that this knowledge may be restricted or comes with consequences.

Loss and Renewal: The initial discovery of copper brings prosperity, but its subsequent loss due to the mysterious woman’s actions forces the community to adapt and seek renewal in other ways.

► From the same Region or People

Learn more about the Dane-zaa people


This myth was recorded by Samuel Hearne in 1771.

One time a man’s wife who had been left alone was stolen by the people who live beyond the ocean (the Eskimo) and taken away to their country where she was held as a captive. The life was hard on her and she went away alone and came to the shore of the ocean. While she was there, unable to cross, a wolf came walking through the water toward her. He told her the passage was a good one and that she had better cross by means of it. She went up from the shore with the intention of abandoning her one child which had a large belly as a result of his greed. She killed a caribou and boiled the blood in the second stomach of the animal. She deserted the boy whose attention had thus been diverted.

There by the shore of the ocean metal was lying under the ground. The woman was passing by there and saw some of it.

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She took a load of it and carried it to her relatives. They came to know the metal in this manner. The men all went for the metal and had a hard time bringing their loads home. They used it for arrow points; it was of great value to them for it was all they had to use. It was metal but not very strong for it was copper.

They went for it again and when they came there, there were many men and only’ one woman. All the men had intercourse with the woman who sat down on the copper and it disappeared so that it could not be secured.

They went for it again after that, but it was not to be seen, and they could not secure it. The woman had sunk into the ground until it came halfway up her body. Those men who had kept her jointly were unable to secure any metal. They went for it again after that and found only the woman’s head projecting above the ground which now came up around her neck. She was seen again after two years, she was still alive. That was the last time they saw her. After that they left her alone.


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The Monster Bird

Two young men embark on a journey, initially using geese to pull their canoe. After consuming the geese, they receive sustenance and guidance from wolves, who warn them not to retrieve arrows stuck in trees. Ignoring this advice, one man climbs a tree after his arrow, leading him to ascend into the sky. There, he encounters an old woman and her two daughters, who deceive and entrap him underground. Wolves eventually rescue him, providing enchanted arrows and further counsel for his journey.

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


► Themes of the story

Quest: The young men undertake a journey with uncertain outcomes, seeking sustenance and adventure.

Forbidden Knowledge: Despite warnings from the wolves, one young man seeks to retrieve an arrow from a tree, leading to unforeseen consequences.

Journey to the Otherworld: The protagonist undergoes a significant change by ascending to the sky, entering a new realm, and facing challenges that alter his understanding and circumstances.

► From the same Region or People

Learn more about the Chipewyan people


Petitot, Emile (Traditions Indiennes du Canada Nord-Ouest, Paris, 1886) secured a version of this myth from a native of Great Slave Lake which differs in the beginning in telling of the father of the two young men who sent them out to hunt and in the omission at the end of the capture of the young man and his second imprisonment in the nest. He also includes a myth recorded by Faraud in 1859 of very different import in which the same characters, both human and supernatural appear. Dr. Lowie’s version obtained at Fort Chipewyan is exactly parallel except that giants first befriended them instead of wolves and that the burning of the nest is omitted.

In the beginning, two young men secured some geese and tied them to their canoe so that they might be drawn through the water by them. The young men lay down in the canoe, saying to the geese, “Take us wherever your land may be.” When they stood up, they found the geese full grown. As they were without food, they killed them, built a fire, and cooked and ate them, and when they had finished their meal, continued their journey.

After they had gone a long distance, they again found themselves without food. Some wolves came to them and fed them with fat and pemmican. “Do not eat it all,” the wolves warned them, “leave some to eat in the morning after you have slept.” The wolves also gave them arrows but cautioned them as to their use and said, “If you should shoot grouse, after a time, and the arrow sticks up in a tree, do not climb up to get it.” The young men resumed their journey. After a time, one of them shot grouse and his arrow fell rather high on a tree. Not heeding the warning of the wolves, he said to his companion, “I am going to get it.” “No,” said the other, “the wolves told us not to do that.” Thinking the arrow was not very high, he stood on something and reached toward it. The arrow moved still further out of his reach and the young man involuntarily ascended toward the sky after it.

The one who had ascended to the sky traveled alone until he came where a tipi stood. He found an old woman there who blackened his face with a coal. He heard two girls laughing in the brush behind the house.

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When they came in, they said, “Mother, what sort of a bad animal has come here?” They laughed at him a long time, and then went out again into the brush. The old woman immediately washed his face and combed his hair. Soon he heard the girls talking again, saying, “We will go in again and laugh at that thing which came.” As soon as they came in each said, “I would like to have that man. I will marry him.” That night, one lay down on either side of him. After a time, when the man woke up, he found he was under the ground and could not move. In the morning, he heard the family going away. He heard the two girls laughing as they started; but the old woman was crying, and saying to herself, “They have done that way to many nice men who have come to me.” Not long after that he heard some wolves coming to the campsite. “What has happened?” one of them said, “There is the smell of a live man.” One of the wolves, named Ebedaholtihe, was addressed, “There is a man under the ground. We will take him out. Go and get the partly chewed bone we left behind the old camp.” The man heard someone tapping with a spear on the ground as he ran along. Soon he heard the same sounds as the wolf returned. They tried to dig with the rib which he had brought, but it broke. “Get something else,” he heard him say. He went again and brought the leg bone of a moose which has the two side bones and dew claws. That did not break and with it they soon dug the man out. Then he found it was the wolves who had done all this.

The wolves then gave him two arrows and directions for their use. “This arrow is female,” one of them said, “and this one is male. If when you hunt, a cow moose runs away into the brush, you must shoot this female arrow toward the place. But if a bull moose runs into the brush, shoot in that direction with the male arrow. When you have killed a moose, take the intestines and tie them back and forth on a tree. Then you must tell one of the girls that you have left a rope with which she shall carry the moose. If her rope breaks and she begins to curse we will attend to her should we hear her saying, ‘mean wolf’.”

Then the man went on, following the tracks of the women. When he came close to them, he began to hunt. Seeing where a cow moose had run into the brush, he shot the female arrow. Where a bull moose had run in, he shot the male arrow. He found that each of his arrows had killed a moose. He then went where the people had camped and said to the two girls, “Go and get the moose I have killed.” To one of the girls whose name was Weasel-vermin he said, “You need not take a rope with you, for I have left one for you.” He told the other girl called Mice-vermin, to take a rope. The girls started for the moose, the man following along with them. When they came near the place where the moose were lying, he said to Weasel-vermin, “You get the one that is over there.” He found that each of the girls was accustomed to carry an entire moose on her back at one time. Weasel-vermin found that he meant the intestines when he told her that he left a rope hanging in the tree for her. When she attempted to carry the moose whole with it, the rope began to break. She began to curse and finally said, “mean wolf.” Immediately, he heard her running in a circle and shouting. When he came to the place, he found only some human hair lying there, and the marks on the snow where the body had been dragged away. He ran immediately to the other girl and pulled her clothes off. Mice ran under the snow. He found that she was a mouse and the other girl a weasel. After that, she became a person and married the man. The man lived there with his mother-in-law.

He remained there for considerable time. He killed many moose but did not know what became of the skins of the moose which he killed. His mother-in-law had dressed just one of them. After a time, she said to him, “Your relatives are lonesome and I do not like that. There is a hole through the sky here ahead of us. Let us go there.” When they came to the place, she wrapped the man in the one moose hide she had dressed. He found that she had made rope of the other hides. With the rope she lowered the man. “When you feel yourself touching the ground,” she told him, “you must untie the rope and pull it several times.” After a time, he thought he felt the ground under him. He crawled out of the hide, pulled the rope repeatedly, and it disappeared toward the sky. When he looked about he was astonished to find that he was not yet on the ground but on the nest of the flying things which feed upon people. Human bones were lying about. A young one of the birds was sitting there. He took a liking to the man and said to him, “I usually eat people but you shall live. Sit here under my wings.” The bird was so large that a person could hide under it. Soon it spoke to him again, saying, “After a while, it will be dark as if it were night. It will be my mother coming. When it becomes light again, my father will come.” After a short time it grew dark, and the mother bird lit there. She said to the young one, “I smell a human odor coming from you.” “Oh, its the human remains lying there which you brought,” the young one told its mother. “No, it is not. It is the odor of a living person, which I smell coming from you,” the mother replied. When she had found the man, the young one said, “You shall not do anything to him, he will live. If you kill him you must kill me too.”

After a time it became light again and the father bird arrived. He said the same things to the young one and received the same replies. On account of that the man was allowed to live. When they had both gone off again, the young one said to the man, “I am going to put my wings on you. You shall fly across.” The man found that the nest was on an island and that there were rapids on either side in the large stream flowing there. The bird put the wings on the man saying to him, “Fly around here until you are sure you can fly across.” The man flew about the nest a little way until he felt certain he could fly across the stream. “Do not put my wings right on the ground, lean them against a tree,” the young bird told him. “On your way home, do not travel at night. Even if you think you have not far to go, lie down wherever night overtakes you.”

Then the man flew across from the nest, took off the wings, and leaned them against a tree. From there he started toward the place where his relatives used to live. He came where a beaver had his house and commenced to dig it out. After a time, it became dark without his knowing it. “The house is not far away. I will not sleep here since it is so close by,” he said to himself and started on although it was dark. As he walked along, he carried his spear with which he had been chiseling for the beaver. Suddenly, he felt himself being taken up into the air without visible cause. He found that Hotelbale, the bird monster, had taken him away. When he had been carried a long distance, above a high rock he was thrown down upon it. Catching the top of the rock with the spear, he jumped over it and saved himself. Again, he was caught and carried away. When he was thrown again upon a sharp rock, he placed the end of his spear against it and jumped over it. He found that this rock was covered on both sides with dried human blood where the people had been killed. He was carried, still alive, to the young bird. When the young one saw him it said, “This is my grandchild, that I love. This is the one I said you must not kill. If you kill it, you must kill me too.” For that reason he was not killed. “You shall remain here,” the young one said to him, and he lived there with him.

When he had been there some little time, he began to think how he might kill them. They slept only in the daytime. He placed a quantity of hay and small brush on the tree under the nest. When there was much of it there, the old one said, “Grandson, why are you doing that?” “Oh, I am playing with it,” he replied. After some time he spoke to the old bird, “Grandfather, let me have your firedrill. I want to play with it.” He addressed Hotelbale, as grandfather. He was given the firedrill. Then when they were asleep, during the day, he set the brush and hay on fire and burned the nest with them in it. They lay with their wings all burned. Taking a club he struck the old birds on the crowns of their heads and killed them, but he let the young one live, rubbing the burned portions of its wings away. He said to it, “If you had been the only one, I would not have done it; but your parents have killed many of my relatives.”

After that, there were no such monsters but the young one was still alive. Someone has recently heard from the west that it has grown again.

A man who has knowledge of magic does not get killed.


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The young man and the Dog-Sisters

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Koyukon people


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So, then, at last that is fenced off.


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