The Snow Man

An Indian hunter endures a thawing winter’s slush and angrily blames the North Man. He meets the supernatural Snow Man, then spends spring and summer storing wood and animal grease. When the next winter’s cold arrives, he relies on his provisions and outlasts the Snow Man, who concedes defeat and restores balanced winters thereafter. The tale explains why winters aren’t extreme.

Source: 
Some Naskapi Myths 
from Little Whale River 
by Frank G. Speck 
The American Folklore Society
Journal of American Folklore
Vol.28, No.107, pp. 70-77
January-March, 1915


► Themes of the story


Origin of Things: The story explains why winters become balanced rather than too extreme.

Supernatural Beings: The Snow Man is a mystical figure who directly interacts with the hunter.

Conflict with Nature: The hunter struggles against harsh, unpredictable winter conditions.

► From the same Region or People

Learn more about the Naskapi people


An Indian was travelling in the winter-time; and the snow was soft and slushy, as the weather had grown warm. He was wading through the slush on his journey. The walking was so bad that he grew angrier as he proceeded. At last he came to a lake, and found that it was covered with water on the ice, and he had to wade through it. As he got wetter, he grew still angrier; and he exclaimed at last, “Why does the North Man do this? Why doesn’t he send good winter weather?”

At last he came to a portage at the other end of the lake. As he started on the portage, he saw a man all in white standing before him. At first he did not know who it could be; but as he came closer, he discovered that it was a Snow Man.

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He had been feeling very angry as he came along, and the Snow Man saw how cross he looked. When the hunter came close, the Snow Man said, “What is the matter?” Then the hunter replied, “Such terrible slush and melting weather! The North Man is no good.” Then the Snow Man said, “I can’t do anything for you now; but some time I will try to help you.” — “All right,” said the hunter. The Snow Man disappeared, and the hunter went on with his journey.

The spring came, and warm weather. The lake melted and broke up. Then the hunter thought to himself, “I wonder what the Snow Man meant when he said he would help me!” He began to hunt, and saved the grease from the animals he killed, and put it all in bladders. He made a big camp and cut lots of wood, and kept piling up wood and storing grease all summer and fall, for he thought the Snow Man had meant something serious by what he had said.

When fall was over, the weather began to grow cold, and the snow season commenced. It snowed and snowed, and drifted in great masses around his camp and over the wigwam. So the winter went on colder and colder, until one day the Snow Man came to the camp. He found the hunter sitting by his fire. “How do you find the weather now?” said the Snow Man. “All right,” replied the hunter. The Snow Man staid, and the cold increased and the snow drifted higher. The hunter kept putting wood on the fire, and pouring grease on it, to make it burn stronger. By and by the Snow Man again asked the hunter, “How do you like the weather now?” — “All right,” answered the hunter, as before. He had really had enough cold weather, but he would not give in. He stood the cold well, because he had plenty of provisions, wood, and grease. He used these and piled wood on his fire, making the wigwam hotter and hotter.

At last the Snow Man could stand it no longer, for he was commencing to melt. Soon he had to go away. But before he went, he told the hunter, “You are a stronger man than I am. You have conquered me, and now I will leave.” After that he departed, and the cold began to moderate. The winter continued not so cold, but just as it should be, — not too cold nor too warm. It was a good winter, and since then the winters have not been so extreme.


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The giant carried off by the eagle

A hundred-foot Beaver lived on a lakeside rock, hunted by a giant man who feared a monstrous eagle. After the giant killed the Beaver and carried it away, the eagle intercepted him, fed his prize to its young, and trapped him in its lofty nest. The giant tricked and killed the eagle, hid inside its carcass, and plunged safely to earth, later returning home unharmed.

Source: 
Some Naskapi Myths 
from Little Whale River 
by Frank G. Speck 
The American Folklore Society
Journal of American Folklore
Vol.28, No.107, pp. 70-77
January-March, 1915


► Themes of the story


Quest: The story centers on the giant’s perilous journey to hunt the colossal beaver.

Supernatural Beings: The narrative highlights struggles against two formidable natural creatures: the giant beaver and the monstrous eagle.

Revenge and Justice: After the eagle feeds his prize to its young, the giant avenges himself by killing the bird.

► From the same Region or People

Learn more about the Naskapi people


There was once a giant Beaver who had his house on the top of a great big rock on the shore of a lake. This Beaver was about one hundred feet long, and his cabin was very large. Near him lived a giant man who used to hunt the Beaver, but lived in fear of a monster Eagle who was watching all the time to carry him off. This Eagle was so large that he could pick up the giant as easily as an ordinary eagle could carry off a rat, even though the giant was taller than the largest tree, and broad to suit his height.

At last the giant’s family grew so hungry, that he was compelled to go and hunt: so he took his ice-chisel and went to chisel for the giant Beaver. [The ice-chisel is made by attaching a bone, or nowadays a metal blade, to a pole of sufficient length.]

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He drove the Beaver from his nest, and at last cornered him and killed him. Then he packed him on his back and started for home. On the way the Eagle saw him coming, swooped down, and picked up both the hunter and his beaver as easily as he would two rabbits. Far up on a rocky mountain he flew with them to where he had his nest, thousands of feet above the valley. His nest was very large and had young eagles in it. When he got there, he began picking the beaver to pieces to feed it to his young eagles. Now, he kept the giant safe in the nest until the beaver was all gone.

In a few days there was nothing left of the beaver, and the Eagle got ready to kill the giant hunter. He rose high in the air, and swooped down to strike the giant with his wings and claws. Then the giant took his chisel and held it blade up, with the hind end braced against the ledge, so that when the Eagle swooped he would strike upon it. There it held fast; so that every time the Eagle swooped to strike the giant, he struck upon the chisel and cut his breast. After several trials the Eagle fell over dead into the nest.

Now, the giant was free from his captor, but could not get down from the nest on the cliff. He killed the young eagles. At last an idea came to him as to how to save himself. He cut the Eagle open down the breast and crawled inside. The idea came to him to shove off the cliff, and that the Eagle’s wings and body would break his fall. So he pushed off, and down they went a mile through the air. He landed heavily, but was not hurt. He looked around to see where he was, and soon started for home. He had a long way to go, the Eagle had carried him so far.

In the mean time, when the giant’s family found that he did not return the day he went for beaver, they started out to track him. They trailed him to where he had killed the Beaver, and farther, soon coming to a place where his tracks ended suddenly, as though he had been picked up. Here they gave up and went back to their camp. Said one of the old men, “Our son must have been carried away by some creature. We must help him all we can by our thoughts.” So they waited and “wished” for his safe return. At last, after a few days, the giant arrived, and told his adventures; but the old man said, “It was not your cunning or strength that saved you, but the strength of our thoughts.”


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

The adventures of Hyas

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

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


► Themes of the story


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

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

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

► From the same Region or People

Learn more about the Cree people


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

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“What have you got there, Hyas?”

“Oh, nothing,” said he.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“I am going home,” said he.

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

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

“Yes, I am Hyas.”

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

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

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

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

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

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

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

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

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

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

“I thank you, fox.”

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

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

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

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

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

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

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

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

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

“What can I do, grandson?”

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

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

“My son, my son!” she cried for joy.

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

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

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

“Yes,” said she.

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

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

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

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

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

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

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

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


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 story of the Four Winds

In a village by the river, a young hunter reluctant to marry imposes an impossible test on maidens by asking them to hang his blanket on a sunbeam and see his invisible form. All fail except a hideous sorceress who becomes his wife. After violent attempts to kill her, she resurrects and gives birth to a child who later becomes the mother of the four winds.

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


Origin of Things: The tale explains how the four winds came into being through the girl’s forbidden act of stooping toward the rising sun.

Supernatural Beings: A hideous sorceress and the elemental spirits of the winds play central, otherworldly roles.

Magic and Enchantment: Spells, invisibility tests, and magical resurrection drive the plot’s conflicts and resolutions.

► From the same Region or People

Learn more about the Cree people


In a village, by the river there lived a very handsome young man, who was content to live with his sister and employ his time hunting. His sister was very industrious, and put up many things for the long winters. She was very plain, and no one cared to marry her, though she was known to be so good and clever. One day she said to her brother: My brother, you must now think of getting a wife. The girls are all dying of jealousy when you go to see them. Now, please choose one and bring her home.”

“Well, sister, you ask me a hard thing to do, for I don’t like any of them; but if you say I must marry, well I have to obey you. Now, when they come to see me in the lodge, the one that is able to hang my blanket on the sunbeam and then see me— for I shall be invisible to everyone except you—I will marry.”

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“Well, you have given them a hard task, but I will call the girls tomorrow.”

So he went to invite all the girls to come to see her brother, who, she said, was going to choose a wife. What excitement reigned! The next day early the pretty girls went in, one by one. “Take this blanket, sister, and hang it on this sunbeam.”

The girl tried her best, but it was impossible to do it.

“Now, sister, do you see my brother?”

The poor girl had to say no. Then all the girls were tried, but none could see him or put the blanket on the sunbeam. Now, there lived in the village a very hideous old woman, skilled in magic, and when she heard that the girls had all been refused, she was angry and went off to the young man’s lodge. When the sister saw her come in, she knew it was all up with her brother, but she said: “Good day, sister; can you put the blanket on this sunbeam?”

“Yes, indeed I can,” so she immediately hung the blanket up.

“Now, sister, do you see my brother?”

“Hey! Of course I do; there he sits, dressed in a green coat made of ducks’ necks, and a cap of the swans’ breasts.”

So the young man lamented his stupidity in refusing the pretty girls and having to marry this hateful old thing. Marry he had to, but with very bad grace. The next day he went out hunting, and she went with him to bring home the meat, and when far away he turned on her and killed her and cut her to pieces and went home. The next day he went out again, and who should he see but his wife coming towards him, singing to a child. “See our child!” she cried, and he had to go to her. It seems that during the struggle he had lost some fringe off his coat, and out of this she made a child. So he tried to kill her again; but after a long struggle she was the victor, but before he died: “Never let our daughter stoop down to the east when she goes to gather sticks for the fire.” Then he died. The old woman went back to the village with the child, and lived with the young man’s sister. She never would tell what had happened to him. She was very careful of the child, and as soon as she could run about, she told her never to stoop down to the cast, where the sun rose from. What would happen she could not tell. One day, when the girl was about sixteen, she went to gather wood, and forgot all about the caution, when she stooped down towards the sun. Then she was carried away and became the mother of the four winds. They all have names, but I have forgotten them.


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An Athabascan Tradition from Alaska

After their father declares them too old to hunt, two brothers set off in search of sustenance. They follow mysterious tracks, encounter a hostile village of warrior-women (where the elder brother is killed), and the younger presses onward alone. He slays monstrous porcupines, eagles, and a lynx blocking his path. At death’s brink, an ermine rescues him home, earning its white-necked marking in gratitude.

Source: 
An Athabascan Tradition from Alaska 
by Arthur Wright 
The American Folklore Society
Journal of American Folklore
Vol.21, No.80, pp. 33-34
January-March, 1908


► Themes of the story


Hero’s Journey: The younger brother undergoes a transformative adventure, departing home, facing trials, and returning wiser.

Origin of Things: The tale explains why the ermine bears a white “necklace,” offering a mythic origin for a natural trait.

Supernatural Beings: He confronts and overcomes giant porcupines, eagles, and a lynx, all imbued with monster-like powers.

► From the same Region or People

Learn more about the Athabaskan people


Contributed as part of the Proceedings of the California Branch of the American Folk-Lore Society. This tradition is communicated through Rev. W. A. Brewer, of Burlingame, Cal. The author, one of his pupils, is from a Yukon tribe which he calls Tonidzughultsilhnu.

An old man, his wife, and two sons lived in the valley between the Koyukuk and Yukon. The man had become too old to go out any longer, and told his boys that they must travel alone. They answered that they wished to go.

In the morning they found a porcupine track. Following this down stream, they came to a large river running full of ice. At the edge of the water the track disappeared. The brothers leaped on a cake of ice and floated down stream. Landing again and looking for food, they found a fish that had been left on the ice, and saw many sled-tracks. They followed these. Then they heard faint weeping. Going on cautiously, they saw a porcupine carrying a load. Coming close, they asked it why it cried. When it did not answer, they clubbed it dead, cooked it, and ate it.

Going on, they saw a village. An old woman came out, saw them, and called to the people of the village to prepare food for them. The brothers entered a large house, where an old man was seated on a caribou-skin.

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They sat down on each side of him on caribou-skins and were given food. Seeing only young women, besides the old man and woman, the brothers asked where the young men were. The young women said that there were none, but that they could do many difficult things that even men could hardly do. The older brother boasted that they could not overcome him, but the young women answered that they were only explaining why they did not need men.

In the morning the young women went hunting. The brothers went with them. Then the women outran the older brother and teased him. Becoming angry, he said:

“You cannot do one thing. Stand at a distance and shoot at me. If I am not hit, I will shoot at you.”

The younger tried to interpose, warning him of the women’s ability; but the older remained angry and insisted. The women finally consented. When they shot, he leaped, but four arrows struck him together and he fell dead. The younger brother mourned for him.

When he wished to return and asked the way, he was told that it was dangerous, and the monsters he would meet were described to him. Nevertheless he started.

After going some time, he saw a cliff with the nest of enormous birds. The old ones were away, but he found a young eagle.

“What do your parents do when they come?” he asked.

“When they come,” the eaglet answered, “it becomes dark, it blows, and there is thunder. When it is my mother, it rains. When it is my father who comes, it hails.”

Then the young man killed the young bird. He waited. It became dark, and thundered, and rained, while the air was blown against him by the beating of the great bird’s wings. The young man shot it, and springing forward killed it with his moose-horn club. When the other bird came, he killed it too.

He went on until he came to a porcupine as high as a hill, which was in a cave through which the young man must travel. He could find no way around. Hiding outside the cave, he made a noise. The porcupine started to back out, lashing its tail against the mountain-side until the tail was bare of its enormous quills. Then as it emerged the young man shot it and clubbed it to death.

Going on, he saw tracks of an enormous lynx. This — the women had told him — was the strongest of the monsters. Here, too, he tried to go around, but could not. Then he tried to shoot it, but the lynx caught his arrows with its claws. Seeing his attempts were in vain, he waited for death. Then the lynx ordered him to clear away the snow so it could sit at ease while devouring him, and to heap up wood by which it could cook him. The young man did this, but the lynx told him to gather more firewood. The young man gathered, going farther each time. Then he heard some one say:

“Brother, quickly stand on my back and I will carry you away.”

“Where art’ you?” he asked.

“Here.”

Looking down, he saw an ermine at his feet. “I will kill you if I step on your back,” he said.

“No, jump on me. I will carry you.”

Then he jumped strongly, but the ermine did not even move.

“Your back is too small. I cannot sit on it.”

“Lay a stick across my back, and put another across my neck for your feet.”

He laid the sticks across the ermine and sat down. Immediately it carried him to his house.

The young man’s parents rejoiced to see him. In gratitude they gave the ermine a shell necklace. That is why the ermine has white around its neck.


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Origin of amphibians

A young paddler repeatedly hears a mysterious woman’s song on the shore, only to catch illusions that transform into a birch, a rabbit, and geese. Frustrated, he next discovers a group of spirit-people playing ball who vanish as birds. At a pond, he confronts a shaman who dives in as an otter and, with all others morphing into aquatic creatures, the hero soars off as a hawk.

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


► Themes of the story


Transformation: The repeated physical changes of the women into a birch, a rabbit, geese, and finally the shaman into an otter, and the hero into a hawk, underscore the theme of transformation.

Quest: The young man’s persistent journey from one shore to another in search of a true woman drives the narrative as a quest.

Supernatural Beings: All the figures he encounters are non-human spirits who interact directly with the mortal hero.

► From the same Region or People

Learn more about the Athabaskan people


A young man was once paddling along and it seemed as though he were listening for something. He turned his head this way and that, and listened. “Surely, some one is singing; I believe it is a woman singing.” “Y-xa-n-na,” she said, as the story goes. He quickly went ashore.

A beautiful woman, with long hair, stood upon the beach. She was washing her hair in the swift water and singing. Going up unperceived, he caught her by the waist. “I’m not human, I’m not human,” she shrieked. The man shut his eyes as she struggled, and opened them only to find that he was holding a Birch which had fallen toward the water with its branches in the current.

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In a passion he paddled off in his canoe. Again he paddles as though listening, and turns his head this way and that. “Surely,” he thinks, “there is some one singing again. It sounds like a woman. The same thing over again. Good enough,” he thinks. “I wonder whether it is a sure-enough woman this time, that’s making this noise.” Peeking under the bushes, again he saw some one who was singing. “A-ha-yu-ha-ha,” she said, so they say. He went ashore. Such a beautiful woman, girded with a deer-tooth belt, stripping off willow bark. He caught her by the waist. “I’m not human, I’m not human,” she screamed. He gave her a push. “You act as if you were human, making so much noise with your songs,” said he, while she bounded away in the shape of a rabbit. Angrily he went off. Again he listened, and heard a sound of people shouting at play. Going toward them and getting out of his canoe, he went under the bushes. What a crowd of people playing ball upon the beach! What fine men and women both! He crouched down in the grass and looked out. Thinks he, “If they throw a woman upon me I will catch her.” They pushed one upon him, and he quickly jumped up and caught her. “I’m not human, I’m not human,” said the woman, struggling to get away. He pushed her away. It was only a Brant that ran off, screaming. The players, too, turned into geese, and off they flew. Angrily the man went off again in his canoe, and again he listened. He heard a chattering of men’s voices, and went ashore. Keeping back from the open, he went toward the speakers, under the bushes. There was a pond, where there were many men in the water, one of whom was shamaning. The shaman was a huge old fellow, in a parka made of otter skin. He was saying: “It seems that this is the place where you will perish.” But they replied, “We choose to live here in spite of what you tell us.”

The young man leaped out, and leaving the shelter of the grass he rushed to the side of the shaman. The shaman became an otter and dived into the pond and swam away, and all the rest took to the water in the form of animals: mink, muskrat, divers, and loons, and swam to the bottom, where they remained, while the hero of the story became a hawk and flew away.

The one who tells the story concludes with “Utduhondluon.” One of his hearers answers, “Yuk!”


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Origin of the pine

A lone tribesman, guided by a talking wolverine, is led to a steep riverbank where he feigns death and gains the upper hand. He springs up in the wolverine’s camp, slays its kin, and, in a final act of magic, throws his bloody phlegm at a tree, which transforms into pine wood for his arrows. The humbled wolverine concedes and lets the man go on his way.

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


► Themes of the story


Origin of Things: The tale explains the origin of pine trees being used as arrow wood.

Supernatural Beings: The wolverine speaks and behaves with magical intent, guiding and testing the man.

Conflict with Nature: The man battles and overcomes a pack of wolverines in their own environment.

► From the same Region or People

Learn more about the Slavey people


Told by Tenegorley. (Simpson, winter of 1897-98)

There were a number of Indians in a camp who went away one by one and were lost. At last only one remained, and he also decided to leave the camp. He soon encountered a wolverine, which said, “I know who you are; you will have to go before me.” As they went along they came out upon the river at a point where the bank was very steep. The wolverine said, “You must slide down.” So the Indian slid down the bank, and the wolverine ran around through a ravine. When the man reached the bottom, he caused his nose to bleed, and put some of the blood on a spear, and then laid down and feigned death. When the wolverine reached the spot where the man lay, he took him up and carried him to his camp across the river. After placing him in the middle of the camp he began to sharpen his knife. The man soon opened his eyes and looked for a stick; when he found a stick he sprang up and killed all the wolverines except one young one which ran up a tree. The man blew his nose and threw the phlegm at the tree, and it was transformed into a pine. The wolverine then said, “That will do for your arrows; now you must leave me alone.”

► Continue reading…

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

Adada’

A woman is devoured by the blue-haired Adada while gathering berries at Nek’ehudja’, prompting two men to craft hemlock spears and—with their village’s help—lure and fatally wound the giant in its whirlpool lair. Later parties discover the monster’s corpse and witness its eerie remains, and finally a father and son glimpse the living Adada, forcing them to hide as it retreats beneath the cliff.

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


Good vs. Evil: The villagers band together to confront and destroy a malevolent monster threatening their community.

Supernatural Beings: Central to the tale is the monstrous Adada, a giant with blue hair and human-like skin.

Trials and Tribulations: The protagonists face danger, devise weapons, and endure suspense as they battle the whirlpool-dwelling creature.

► From the same Region or People

Learn more about the Tsetsaut people


Two men and one woman went in their canoe to Nek’ehudja’ (Boca de Quadra?) to dry salmon. One day the woman crossed the lake to gather berries. When she did not return in the evening, the men thought she might have been captured by the Haida. But in the evening, when passing a steep rock, they saw an Adada’ coming out, and knew at once that he had devoured the woman when she was crossing the lake. He looked like a giant. They resolved to kill the monster. They called the other men of the village to help them, and they cut a number of young hemlock-trees and sharpened both ends. Thus they made three boat-loads of sharp poles. They carried their canoe up to the top of the rock under which the monster lived. Then they let it down to the water by means of two stout cedar-bark ropes. After a while the water began to swell and to form a deep whirlpool.

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The Adada’ was drinking. Then they dropped the sharp poles into the whirlpool, in which they disappeared. After a while the water began to grow calmer, and finally the whirlpool disappeared. The Adada’ came up and drifted on the water. The poles had pierced his stomach and his intestines. His hair was blue, and his skin like that of a man. The men let the canoe down to the lake, paddled up to the body, which they chopped up with their hatchets. It was as large as a house. In its stomach they found the canoe in which the woman had gone out. The woman was still in it, but she was dead.

Above Atxaye is a lake, Nugufega’. A steep precipice falls down toward the water. Below it lived the monster Adada’. Once upon a time in winter, many men went up to the lake. On the ice they saw an animal that looked like a huge porcupine; but when they came nearer they saw that its skin was smooth, and that it had a mouth like that of a mouse. They approached it cautiously, and found that it was dead. Its skin was quite blue. The people were afraid of it, and left the place. After a few days another party of men passed the lake. They also saw the animal.

Later on, a man and his son passed the lake on their way up the mountains. They were going to hunt marmots. They set their traps on a steep mountain near the lake. It was a hot, sunny day. All of a sudden they saw the waters rising, and a huge monster emerged from the waters. It looked like a man. It rose up to its waist. Its head was as large as a hut. Its hair was blue and drifted on the surface of the water. It was more than three fathoms long. The men kept hidden behind a rock. When the sun set, the monster dived and disappeared under the rock, where it lived in a cave.


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Tsufa’

Two young hunters encounter a powerful Tsufa’ spirit: one is trapped to die, the other befriended and carried away. The giant effortlessly slaughters beavers and elks, then kills his own wife in a gruesome episode, before crafting a magical cedar staff to guide the young man home. After arduous wanderings, the hunter returns, marries, and only two years later does the staff’s breaking reveal the Tsufa’s death.

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


Supernatural Beings: The Tsufa’ is a giant spirit whose otherworldly powers and interactions with mortals drive the narrative.

Sacred Objects: The yellow-cedar staff serves as a mystical guide, pointing the way and symbolizing the bond between the young man and the Tsufa’.

Prophecy and Fate: The staff’s eventual breaking foretells the death of the Tsufa’, underscoring the inescapable workings of destiny.

► From the same Region or People

Learn more about the Tsetsaut people


Once upon a time two young men went hunting porcupines. They found a den under a rock, and one of them crawled in. While they were there a Tsufa’ came, and when the young man saw him he called his companion, shouting: “A Tsufa’ is coming.” But the Tsufa’ did not kill the young man. He pitied him and made friends with him. In vain he tried to induce the young man who had crawled into the cave to come out, promising to adopt him and help him in all his undertakings. He would not come. Finally the Tsufa’ grew angry, and defecated in front of the entrance to the den, thus imprisoning the young man. He left him to perish in the cave. He placed the other one on his head and carried him to his home. When the two young men were missed by their friends and parents, the people set out to find them, but a fresh snow had covered their tracks as well as those of the Tsufa’.

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The giant reached a frozen lake in which there were a great many beaver dams. There he stopped. With his hands he scooped up the beaver dams and shook them, so that all the beavers dropped out. Then he killed them by filliping them. He singed them over a fire, and ate them when they were done. A beaver was just a mouthful for him. The young man ate part of one beaver only. After he had eaten, the Tsufa’ lay down. He had discovered a number of elks browsing beyond a small hill. He stretched his hand over the hill, and in it caught three elks, which he squeezed to death. Then he broke off dry limbs of trees, and made a large fire, at which he roasted the elks. When they were done he began to eat. For him an elk was just two mouthfuls. On the following day he travelled on. He came to another lake, where he found cariboos. These the Tsufa’ killed.

Deinde progressi, ad magnum domicilium pervenerunt, ubi habitabat Tsufae occisi uxor. Dux, cum in possessionem siccatae carnis omnis invasisset, quae ibi condita esset, adulescenti “Cuba quaeso,” inquit, “cum hac muliere.” Is primum timuit; mox autem ill! cohortanti paruit abiitque ex oculis in mulieris vaginam. Quae cum a Tsufa magna voce obsecraretur ne filium ipsius necaret, e strato ex-siluit atque se excussit donee adulescens ad humum delapsus est. Turn vero Tsufa ipse cum ea cubuit. Mentulam autem suam propter incredibilem longitudinem ita ferebat ut corpus ejus bis amplexa per adversum tergum atque etiam super humerum porrecta esset. Itaque mulierem, cum hac transfigeret ut extrema pars ex ore ejus exstaret, interfecit. [Then they advanced and came to a large house where the wife of the murderer Tsufa lived. The chief, taking possession of all the dried flesh that was stored there, said to the young man, “Lay, I beg you,” “with this woman.” At first he was afraid; but soon he obeyed her urging and penetrated the woman. When Tsufa begged her with a loud voice not to kill her son, she jumped out of bed and shook herself until the young man fell to the ground. Then Tsufa himself lay down with her. But because of its incredible length, he carried his cock in such a way that it hugged his body twice, stretched across his back and even over his shoulder. So he killed the woman by piercing it with it so that the tip protruded from her mouth.]

Finally the young man longed to return to his own country. The Tsufa’ made a staff of yellow cedar, which was to show him the way. Whenever he put it into the ground it would turn the way the young man had to go. He also told him that the staff would break in twain as soon as he died. Then they parted. The young man followed the direction the staff was pointing, and after long wanderings reached his home. There he married. He placed this staff under a tree. After two years the staff broke, and he knew that his friend was dead.


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The stars

Abducted by star-husbands into the sky, two sisters endure thirst, scarce food, and forced marriages. Ingeniously, they escape by lowering a rope of thongs, glide to a spruce, and evade a fisher and a grizzly who seek to marry them. Surviving months alone, they finally reach their homeland. Though their mother at first disbelieves, the sisters’ token convinces her, but grief drives the villagers to suicide.

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 sisters are carried aloft into the sky by star-husbands, embarking on a perilous sojourn in a realm beyond human experience.

Trials and Tribulations: From enforced marriages and thirst to escaping the fisher and the grizzly, they face and overcome a succession of daunting challenges.

Supernatural Beings: The story revolves around encounters with otherworldly figures: the star-men, the fisher spirit, and the grizzly bridegroom.

► From the same Region or People

Learn more about the Tsetsaut people


There were two sisters who were playing in front of their house. They made a small hut and lay down in it to sleep. During the night they awoke, and saw the stars in the sky. One of the sisters said: “Do you see that white star? I will have him for my husband. You take that red star.” They joked and laughed on this proposition, and finally went to sleep again. While they were sleeping two men entered their hut. One of them wore a white blanket, the other wore a red blanket. The latter married the elder sister, while the former took the younger for his wife. They removed them from the house into the sky. They were the two stars of whom the girls had been speaking. When the sisters awoke and saw the strange men by their sides, they did not know where they were.

► Continue reading…

On the following morning their mother called them to come to breakfast. When she did not receive an answer, she grew angry and went to call the girls. Then she saw that they had disappeared. During the night a boy had heard how the girls had been talking about the stars, and thus the people were led to suppose that the stars had abducted the girls. The stars go out every night with bow and arrows hunting cariboos. Then they look through the holes in the sky and see what is going on on earth.

The two stars who had married the girls also went out every night, and brought home many cariboos. The young women skinned and carved them. They made gloves, shoes, and dresses from the skins. They cut long thongs from the skins of others, cutting spirally around their bodies. They hid the clothing and the thongs carefully from their husbands. There was no water, no cloud, and no rain in the sky, and they were always suffering thirst. They had nothing to eat but meat Therefore they longed to return to their own country. When they had prepared a sufficient number of thongs and of cloths they made ready to escape. One day, when their husbands had started on a long hunting expedition, they went to the hole in the sky. They tied stones to one end of a thong and let it down towards the earth. When one thong was paid out they tied a new one to the end of the first, and thus they continued from morning to night. The one woman brought the cloths and the thongs from their hiding-place, while the other let them down. Finally, after four days, they felt the rope striking the ground. They could not see the earth because it was hidden by smoke. They shook the thong and it fell a little farther, but finally it seemed to have reached the ground. At least they felt that it was held by something. Now they tied two pairs of sticks together, one being on each side of the rope. They put on four suits of clothing, four pairs of shoes, and four pairs of gloves. The elder sister stepped on one pair of sticks and they began to glide down, the sticks acting as a brake. The rope swung to and fro, and the sister who had remained behind gradually lost sight of her. Finally the young woman reached the end of the rope and found herself on the top of a tall tree. Her clothing and her gloves were almost worn through by friction. Then she shook the rope, and upon this signal her sister began to slide down in the same manner. She came down very much quicker, because her sister was holding the end of the rope. Looking upward, she beheld a small dot in the air. It was coming nearer and increased in size. Soon she recognized her sister, who finally reached the top of the tree. There they were on the top of a tall spruce-tree, and there was no way of getting down. They broke off some branches, and made a bed in the tree. The elder sister, before starting, had tied an additional piece of thong around her waist, thinking that she might use it in case the long rope should not have reached the ground. She untied it, and fastened it on to the long rope, but still it was not long enough.

After a while, the young women saw a number of men passing the foot of the tree. They were armed with bows and arrows, and were on snowshoes. They recognized the wolf, the bear, and many other animals. They called to them, asking them to help them down, but they passed by without paying attention to their entreaties. The next morning they saw another man approaching the tree. They recognized the fisher. They called him, and he at once climbed the tree. The young women asked him to carry them down, but he demanded that they should first marry him. The elder one said: “I will do so, but first carry me down.” The fisher finally agreed and carried her down. When they arrived at the foot of the tree, she demanded from him that he should first carry down her youngest sister. Reluctantly he was compelled to do so. Then he demanded from the youngest sister that she should marry him. She said: “I will do so, but carry me down first.” He took her down. When he insisted upon his former demand, the elder sister said: “We are almost starved; first bring us some food.” He went away and soon returned, carrying a bear that he had killed. During his absence the young women had lighted a fire. He wanted to roast the bear meat, but they said they wished to eat it boiled. Then the fisher made a basket of bark, and placed stones into the fire, which he intended to use to boil water in the basket. Meanwhile the young women had hidden a few pieces of meat under their blankets, and now they pretended to go to fetch water in which to boil the meat. As soon as they were out of sight they ran away down the mountains. After a while the eldest sister flung a piece of meat at a tree, asking it to whistle. They went on, and again she threw a piece of meat at a tree, asking it to talk. In this manner she continued to give meat to all the trees.

When the young women did not return, the fisher followed them to the brook, where they had gone to fetch water. He discovered their tracks, and saw that they had escaped. He pursued them. Soon he came to the tree which they had asked to whistle. It did so when the fisher went past. Then he thought they were on the tree, climbed it, and searched for them. When he did not find them, he continued his pursuit. He came to the second tree, which spoke when he went past. Again he thought the young women might be on the tree. He climbed up, but did not find them. Thus he lost so much time that they made good their escape.

Towards evening they reached a deep canyon. They walked along its edge, and soon they were discovered by the grizzly bear, who was residing here. He wanted to marry them, and they did not dare to refuse. But they said: “First go and bring us something to eat. We are almost starving.” While the bear was away hunting, the girls built a platform over the steep precipice of the canyon. It overhung the abyss, and was held in place by two ropes which were tied to a tree that grew near the edges of the canyon. Its outer edge was supported by two slanting poles which leaned against a ledge a short distance down the precipice. When the bear came back, he found them apparently asleep on this platform. He did not bring any meat; he had only roots and berries. The young women said that they could not eat that kind of food, and demanded that he should go hunting again. It had grown dark, however, and the bear proposed to go out on the following morning. They lay down on the platform, and the young women induced the bear to lie near the edge, while they lay down near the tree to which the platform was tied. They kept away from the bear, promising to marry him after he should have obtained food for them. Early in the morning, when the grizzly bear was fast asleep, they arose without disturbing him, cut the ties with which the platform was fastened to the tree, and it tipped over, casting the bear into the abyss.

The young women travelled on, and for a whole month they did not fall in with a soul. Then, one day, they discovered tracks of snowshoes, and soon they found the hut of a woman who had given birth to a child. They entered, and recognized one of their friends. They stayed with her for a short time, and when the young mother was ready to return to the village, they sent her on in order to inform their relatives of their return. She went to the mother of the two lost girls, and told her that they were waiting in the woods, but she would not believe the news. The young mother returned to her friends and told them that their mother would not believe that they had come back. Then they gave her as a token a skin hat that was decorated with stars. She took it to the village and showed it to the mother of the two young women. Then she began to think that there might be some truth in the report, and went out to look. There she saw and recognized her daughters. At that time all the men were out hunting. The women on hearing of the return of the two lost girls went out to see them, and they told of their adventures. Then they climbed two trees, tied their skin belts to the branches, and hanged themselves.


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