Little-Hawk

A mother hawk diligently hunts mice to feed her five offspring. A raven observes and criticizes her parenting, suggesting she should teach her young to eat only dog meat. The mother hawk retorts that while raven chicks consume only dog, her children eat various animals. This exchange highlights differing dietary habits and perhaps underlying cultural values.

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

Conflict with Nature: The hawk family faces hunger, a natural challenge, prompting the mother to hunt for mice to feed her children.

Cunning and Deception: The Raven attempts to deceive or provoke the Hawk by questioning her love and teaching methods towards her children.

Family Dynamics: The narrative focuses on the relationship between the mother hawk and her offspring, highlighting her efforts to provide for and nurture them.

► From the same Region or People

Learn more about Koyukon people


Some Hawks sat in the shelter of a spruce. There were five children in the family, and with the mother they were six. They were hungry; and in the morning, before sunrise, the mother flew off to get mice for the children. She caught an abundance of mice, and put them beside her children, and tore them in pieces for them. “Come,” said she, “rejoice!” and she sang for them, –

Aiyuwo’ma, yuka’iuq cik.
Tcimu’qtiya’xya tatlie’myunu’k ka.

A Raven flew to the top of the spruce and spoke to her. “Oh, you don’t love them very well!” said he. “Say, do you teach them well to eat only dog?” The mother answered him angrily. “You scoundrel! Your children eat nothing but dog, my children eat only animals,” said she. Then Raven flew away from up there, angry.

► 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

How the boys escaped

Two boys lose an arrow and discover a house containing a bowl of ice cream. After eating the treat, they hide inside the house but are found and swallowed by a woman who returns. Inside her stomach, they use a small knife and whetstone to cut their way out, successfully escaping.

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

Trickster: The boys exhibit cunning behavior by hiding and later devising a plan to escape from the woman’s stomach.

Conflict with Nature: The boys face a life-threatening situation within a natural setting and must use their wits to survive.

Trials and Tribulations: The boys undergo a series of challenges, from losing their arrow to being swallowed and finding a way to escape.

► From the same Region or People

Learn more about Koyukon people


Two boys were shooting with arrows, and the arrow of one of them was lost; and they searched for it, and found a house, and went up on the roof. Down there on the floor, in a big bowl, was some ice-cream; and they went into the house and ate it. Then one of them got under a stone, and the other got under a pillow, and there they staid. Soon some one came stamping in. And she kicked the bowl, and said, “Who ate what was in you?” “There’s one of them under that stone, and the other is under the pillow,” said she, and she swallowed them. And they were in her belly. Then one of them took out a little knife, and the other took out a little whetstone, and they cut open her stomach and jumped out.

► 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

Children and giantess

A giantess deceives children into her garments, intending to cook them. A bird aids their escape, replacing them with sticks and stones. Upon discovering the ruse, the giantess attempts to capture them but overexerts herself and bursts, releasing various fish and human bones. The children transform into birds and find her dwelling filled with human remains.

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

Cunning and Deception: The children, with the bird’s assistance, use cunning to escape and deceive the giantess.

Conflict with Nature: The children face a natural threat in the form of the giantess and must navigate their environment to escape her.

Moral Lessons: The story imparts lessons about the dangers of trusting strangers and the value of cleverness in overcoming threats.

► From the same Region or People

Learn more about Koyukon people


Some boys and girls were playing on the ice. “Hark!” said one of them; and they heard an old woman singing in the bushes. Soon she came in sight, and they saw that she was very large. She told them that she had plenty of nice things in her house, and that if they would wait for her, she would go and get them for them. They said that they would; and to make sure, she put all the boys into her parka and tied it up, and then took off her breeches and put the girls into them and tied them up, and went away. When she had gone, a little Bird came and sat on. the outside of the parka, and told the boys that the old woman had lied to them. One of them told the Bird that he had some fine paint, and that if he would let them out, he would paint him in beautiful colors.

► Continue reading…

So the Bird pulled at the string until he had untied it, and the boys came out and filled the parka with sticks and tied it up again. Then they let the girls out, and filled the breeches with stones and tied them up again; and then they all got upon the Bird’s back, and he carried them to a distance, and they all sat down to see what would happen. Soon they saw the old woman coming back, followed by her slut. She had a large wooden bowl and a spoon; and she was singing, “Now I shall have some nice brain-soup!” When she came near the parka, she called out, “Here are the nice things that I promised you!” and then she took her knife and slit the parka open, but found nothing but sticks inside. Then she went to the breeches and cut them open; but her knife struck the rocks, which dulled it. One of the boys laughed so loudly that she heard him; but the ice had now melted, and there was a stream between them. So the boys mocked her, and told her that if she should drink the water up, she could get them. She put her mouth down and drank in one place, and the water went down a little. Then she drank in another place, and it went down still more. Then she drank in another place, and it all disappeared, so that she might have got them; but the effort proved too much for her, and she burst open; and out of her came white whales, ling, pike and all kinds of fish, men’s bones, and other things. The children were changed to birds and flew to her house, where they saw a great many bones of men and boys and girls.


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 knocked-down mouse

A mouse repeatedly slides down a hill, losing its teeth and legs in the process. Eventually, it rolls into a water hole and discovers a house where old women are using its lost body parts as needles. The mouse reclaims its parts, reassembles itself, and escapes, noticing that summer has arrived.

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 old women possess knowledge or abilities beyond the ordinary, as they use the mouse’s teeth and toe-nails as needles.

Loss and Renewal: The mouse experiences loss through the disintegration of his body but achieves renewal by reclaiming and reassembling himself.

Conflict with Nature: The mouse’s initial playful interaction with the hill leads to his physical disintegration, highlighting a struggle against natural forces.

► From the same Region or People

Learn more about Koyukon people


Told by Kate Phillips

A little Mouse was sliding down hill all day long; and as he slid down, he lost one of his front teeth. And he went up and slid down again, and lost another tooth. He went up and slid down again, and lost one of his legs; and he slid down again, and lost another leg. And so he lost all his legs, and he had not a leg to stand on; and he went rolling down over the ice, and rolled into the water-hole. It was very deep, and there was ice at the bottom; so he rolled out, and went rolling up the path that led to the water-hole, until he heard some one talking. Then he saw a large house, and he rolled up the roof to the smoke-hole, and saw two old women who had his fore-legs, and two other old women who had his hind-legs, and two other old women who had his teeth; and they were using his teeth and his toe-nails for needles. He rolled down off the house and into the entrance, and got his feet and his teeth, and put himself together, and went outside in a passion. When he got outside, he saw that the ice had gone and that summer had come, and he ran away squeaking.

► 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

The hunter and the Bear-Man

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Koyukon people


Told by Stephen Morton

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

► Continue reading…

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

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

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


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

“You Smell of My Wife,” a girl’s adventure in a family of bears

In a village, a rich man’s youngest sister falls into a river after her older sisters reluctantly let her use their swing. The older sisters flee, and one discovers an arrowhead among bear fur. She finds shelter with a man and his two sons, who are bears in disguise. The bear-man accuses her of smelling like his deceased wife, killed by an arrow. Warned by the bear-sons, she escapes, leading villagers to kill the pursuing bear. She reunites with her sisters, realizing the bear’s wife was slain by the arrowhead she carried.

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

Transformation: The bear’s wife transforms into a bear, highlighting themes of physical change.

Family Dynamics: The tale begins with the relationship between the sisters, showcasing sibling interactions and conflicts.

Conflict with Nature: The protagonist’s encounter with the bear and her subsequent flight illustrate a struggle against natural forces.

► From the same Region or People

Learn more about Koyukon people


Told by Julia Longman Cutter

Once there was a big village, and in it there lived a rich man who had three sisters. The two older sisters had a swing; and one day, when they were swinging, their younger sister came out and asked them to let her swing, too. At first they refused; but she begged them to let her swing, and finally they told her that they would put her in the swing if she would hold on tight. Now, the swing was on a high rock at the edge of the water; and she let go her hold and fell into the water, and her sisters were so frightened that they ran away. They ran for miles and miles; and finally the one who was ahead looked back, but she saw nothing of her sister: so she went on, and by and by she came to a heap of bear’s fur. She searched through it, and found an arrow-head, and put it in her sleeve.

► Continue reading…

Then she went down the hill, and soon she came in sight of a house. She went in, and found a man and two little boys, who gave her something to eat. When it came evening, they went to bed. In the night she was awakened by something sniffing at her, and she saw that it was a yellow bear. She went to sleep again, however; and when she awoke in the morning, she saw two little bears sleeping together in the room. Then she went to the door, and saw a bear fishing in the stream. She went to sleep again, and by and by the two boys woke her and gave her some fish to eat; and the man looked at her, and said, “You smell of my wife.” The next morning the two boys told her that their father was coming after her to kill her; but they made a hole though the back of the house, so that she could get away, and she escaped. She found, however, that a great bear was following her. She ran very fast, and by and by she came in sight of a village. She screamed, “The bear is coming, the bear is coming!” and the men heard her, and got their arrows and spears and went out and killed the bear, and made a great feast for all the people; and she found that it was her own village that she had run away from; and there were her older sister and her younger sister. And she said to her older sister, “Why did you leave me?” and her sister answered, “I came back home again.”

Now, it seems that the bear had had a wife; and his wife had turned into a bear and had gone up on the hill; and a man who was hunting had seen her and shot her with an arrow, and she had run away and died on the hillside; and the bear had smelled the arrow-head, and that is why he said, “You smell of my wife.”


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 Tri’gudihltu’xun and the two bears

In a large village, a woman reluctant to marry joins a berry-picking trip, falls asleep, and awakens to find herself taken as a wife by two men, who are actually brown bears in disguise. They live together, and she bears them three children. Longing for her parents, she expresses her desire to visit them. Her husbands build a sled, load it with provisions, and transport her and their daughter back to her village, instructing her not to look at them during the journey. Upon arrival, she reunites with her family, and her bear husbands depart.

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

Family Dynamics: The story explores the relationship between the woman, her bear-husbands, and their children, highlighting complex family interactions.

Conflict with Nature: The woman’s integration into a family with bear-men represents a union and potential conflict between human society and the natural world.

Journey to the Otherworld: The woman’s life with the bear-men can be seen as a journey into a realm beyond normal human experience, akin to an otherworldly adventure.

► From the same Region or People

Learn more about Koyukon people


There was once a big village where there lived some one who was unwilling to marry. Now, they used to go to get berries; and once they started off, and the Tri’gudihltu’xun went with them in a canoe. At last they came to the path that led to the berry-patch. Now, the Tri’gudihltu’xun did not pick berries, for she was very sleepy; and at length she put down her bowl, and lay down under a spruce and went to sleep. After a while, she felt herself crowded, and awoke, and looked, and saw that it was a brown bear. She went to sleep again, and awoke, and got up, and there were two big men there. “You shall be our wife,” said they; so they took her for their wife. Now, they were always fishing. Day after day they kept at it.

► Continue reading…

“Do not watch us,” they said to their wife, and she promised that they would not. So they went out and closed the door, and soon afterward there was a splashing down at the water. At that she made a little opening in the side of the house, and looked; and there they were, standing in the water, throwing out fish. Soon they came up into the house. “Go out now,” they said, “and take a look down there!” So she went down and looked around. There was a great quantity of fish. Then she went into the house.

So then a year passed by, and she conceived a child. Poor thing! She bore him with great difficulty.

Now, they took good care of him; and in the morning one of his fathers took the little fellow and went out of the house with him. He walked around with him outside, and cut up some wood; and at evening he brought him in again, and took him out of his parka, and, lo! he was changed. He sat up and crept about. He grew a little larger. One morning his father placed a big root at the door for him, to exercise with.

So then I don’t know how many years passed, and the woman conceived another child; and this one, too, she bore with great difficulty. They cared for him; and one of his fathers took him, and went out with him, and kept him out a day and came in again. Lo, he was changed! He crept around, and they cared for him, and he grew up.

Again years passed, I don’t know how many, and again she conceived; and this one too, poor thing! she bore with difficulty. Again he took it, and kept it outside a day, and brought it in at evening. He took it out of his parka, and it sat up.

So then it grew a little larger. I don’t know how many years it was after that, when the woman sat one day with her head bowed down. “Eat something!” said they; but she refused. “What is the matter?” said one of them. “I was just thinking of my parents,” said she. So then her husbands said, “We will go to them presently.” In the morning they got up and girded themselves, and went to look for material for a sled. During the day they came back and began to make a big sled. I don’t know how many sleeps passed while they were making it. At last they had it done, and the next day they loaded it. Deer-skins and fat, and skins of various kinds, they put into it, until they had packed it full. At the same time they had made a place for the wife to sit. So the day after they were to start. Then they put the woman into the sled, with her little daughter, and covered them up. They placed food beside them, too, and then they started. “Do not look at us,” they ‘said to her, and she promised not to do so. Then they got into the harness and went off. So here they go. Now, the woman wished to see; so at last she made a little opening, and peeked. Lo, they were changed! Two great bears were pulling the sled. So they went along. “Now,” said they, “get out, for the village is near!” So they got out of the sled, and they put on their best clothes and came to the village. “Yeq!” said they, “the Tri’gudihltu’xun that was lost is coming back!”

So they came into the village, and the Tri’gudihltu’xun saw her father and her mother again. Meanwhile the men had gone down into the kashime; and a fire was made in the kashime, and the bowls were brought in. Then, at evening, the boys went for water, and finally it became bed-time. Then they said to the strangers, “Do you sleep on the other side of the room.” So they lay down on the other side. During the night some one awoke, and on the other side of the room there were some great bears. He lay down again; and when the people woke up in the morning, it was broad daylight. I don’t know how many days they staid there, when one morning they made ready to go away. Finally they left, and passed out of sight of the village, and came to their own village. There they lived during the winter, and for a year more.

Then the Tri’gudihltu’xun’s older brother came over to them. Back in the grass he went, while those two were down at the river. Meanwhile he kept under the grass. There was no way for him to come out into view, because he was afraid. “They will kill me,” thought he. So he gave a whistle. Thereupon the ones who were down in the river thought, “There is an up-the-river man come down here.” They ran up the bank, and went off to the village up the river in the shape of bears. They had become full of rage. At last that woman’s brother went into the house. She said to him, “What made you come from up the river? That means death for the village people up the river. Come,” said she, “go and hide!” So he went out and went up the river.

After that, he was going along. He heard a sound, as though some one were coming. He got under the grass, beside the path. There he waited. Afterwards those men came along in the shape of bears. They were running, and they passed him. Their noses and mouths were covered with blood. He hurried on up the river, and went towards the village. It was gone! He hurried on. There among the houses all was in ruins. The path was covered with men’s blood. Every one had been killed. He climbed up to his cache, looking for a bear-skin. At length he found one, and brought it down, with the teeth that went with it. He dressed it; and when he had finished it, he put it on. It fitted him. The arms and legs were just right, but the neck was a little too small. He searched for a piece for it, and finally found a scrap and brought it down. It fitted exactly. Then he put on the skin, and went out wearing it. He rushed around the village. Then he went away. He came to the village; and there the men were, in the water. He stood looking down upon them, and pushed back the hood. “Come, now,” said he, “kill me also, for you killed all my neighbors!” Then he went up to one of them. They fought together, and at last he killed that one. Then he went to the other. So he killed them both. Then he went up the bank. “Well,” said he to his sister, “I have killed them. Don’t be sorry!”

How long they staid there I don’t know. One day he said to his sister, “Your house is to be out there-,” and he became a fox, and the woman became a mink, and they went into the mountains and made a house. The end.


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

Wolverene and her brothers

In a secluded mountain village, five brothers lived with their sister, Tuitdjyak. As she matured, they warned her to remain indoors during their hunting trips. Curiosity led her outside, where she heard distant singing calling her name. Terrified, she donned a wolverine-skin parka and teeth, transforming into a wolverine. When five wolves approached, she fled, climbing a spruce tree to escape as they circled below.

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

Forbidden Knowledge: Her curiosity leads her to defy her brothers’ instructions, resulting in unforeseen consequences.

Family Dynamics: The relationship between the protagonist and her brothers highlights themes of obedience, protection, and familial roles.

Conflict with Nature: The protagonist’s transformation and subsequent interactions with the wolves reflect a struggle between human and animalistic instincts.

► From the same Region or People

Learn more about Koyukon people


Told by Simon’s mother. The narrator says that this is a coast legend, and that she had it from her grandmother, who was a woman of Piamute.

There was once a little village in the mountains where there lived a single family of children, — five boys and their little sister. They did nothing but hunt deer. Fish they knew nothing about, for they were Wolf men. Outside the house, on poles stretched across the racks, how many deer-skins were to be seen, so many deer did they get! Neither did they eat anything but deer-meat. Meanwhile their younger sister was growing up, and in time she became a large girl, and finally she came to maturity. Then her brothers said to her, “Now, while we are off hunting, do not go out of the house. Only when we are in the house do you go out walking, and get the water also,” said they. “Now, Tuitdjyak, while we are away, don’t go out,” said they; for it was the time of her seclusion.

By and by winter drew near. All winter long they spoke to her in the same way, and she began to think it over. “Why do my brothers tell me this?” she thought.

► Continue reading…

“I wonder what will happen to me if I go out, that they say this to me!” thought she. “Every day they tell me this,” thought she. At last she thought, “I will go out.” Her brothers went out on another trip. As she sat sewing, she put down her work and went out. She went out to the door, and stood there. “So,” thought she, “I have come out, and here I am, all right.” She went in and sat a while. Then she went back again outside, and listened. And then far away she heard the sound of singing. At that she went down into the house, and thought, “I wonder if this is why my brothers warned me!” and her heart beat fiercely for terror. She went out again and listened. Sure enough, there was singing. There! She heard her own name. “Tuidjyak, go in!” she heard. At that she climbed up into the cache. Bundles of wolverene-skins — many bundles she caught up, and looked through them, and took the good ones with long fur, and with the white parts very clear. She took them into the house, and wet them with warm water, stretched them, and went out again. When she had gone out, she looked up her brothers’ trail and saw five wolves. Sitting there, they sang, “A-yeq-ya, ya-yaq-ya, ho. Teen, Tuitdjyak, it-ka, ho.” She ran in, afraid. She put on the wolverene-skin like a parka, and pulled it around herself; and at the throat it was too short. Then she searched through her work-bag, and got a striped piece, and sewed it on; and again she pulled it around herself, and found that it was large enough. Again she searched in her work-bag, and found some beautiful wolverene’s teeth, and put them in her mouth. She took off the wolverene parka and the teeth and ran out. There they were, coming, close by. They saw her and sat down, and sang their song again. She ran in and put on the wolverene parka again, and put the teeth in her mouth. Then she rushed around the room in the shape of a wolverene. Up to the top of the house they went, and ripped it up with their teeth. Meanwhile the woman was running around as a wolverene. The wolverene made a dash among them, and ran along their trail. They looked, then they too went after her there. While she goes bounding along, over here, close after her they follow. Beside the path stood a great spruce. She caught it and scrambled up. They ran around underneath her, but they could only look up. Then she pushed back her little hood. “My brothers,” said she, “whenever you kill a deer, won’t you please leave the entrails for me?” Then they went off and left her; and the woman came down, and she too went away.


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

Raven and his eye

Raven removes one of his eyes and places it atop his canoe to serve as a lookout while he gathers materials in the woods. Hearing his eye call out, he returns to find it missing. Unable to locate it, he returns to the forest.

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

Trickster: The Raven is often portrayed as a cunning figure in various mythologies, using wit to navigate situations.

Sacred Objects: The Raven’s eye can be considered a sacred object, imbued with special significance and power.

Conflict with Nature: The Raven’s journey into the woods and his interactions with the natural environment highlight a relationship with nature.

► From the same Region or People

Learn more about Koyukon people


A Raven was paddling along in his canoe at the edge of the river, and he thought to himself, “I must get some fish-trap sticks!” So he went to the shore, and got out on the beach. Then he took out one of his eyes and put it on top of his canoe, and said to it, “If you see any one coming, you must call me, and I will come to you.” Then he went up into the woods to find some fish-trap sticks, and began to cut them, when he heard his eye calling him. He ran out of the woods; and when he came to the place where he had left his eye, it was gone. He could not find it anywhere, so he ran back to the woods.

► 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

How Raven got a good meal

Raven, feeling hungry during his travels, catches a large fish and smears its scales on his parka to appear as an expert fisherman. He convinces a village to follow him to his bountiful fishing spot but feigns forgetting his knife, sending them ahead. While they’re gone, he returns to the village and consumes all their provisions. Upon discovering the deception, the villagers attempt to shoot Raven but fail. A poor boy, with a bow made by his grandmother, successfully kills Raven; however, the villagers ultimately perish from starvation.

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

Trickster: Raven embodies the archetype of the cunning figure who uses deception to achieve his goals.

Conflict with Nature: Raven’s manipulation of natural resources and the villagers’ subsequent struggle for survival underscore a tension between humans (or animals) and the natural world.

Community and Isolation: The tale explores the dynamics between the individual (Raven) and the community (villagers), illustrating how deceit can lead to communal suffering and isolation.

► From the same Region or People

Learn more about Koyukon people


Told by Stephen Morton

Raven was travelling on a long journey, and he became very hungry. After a while he saw a big fish under the ice, and he made a fire and caught the fish. He put the scales aside; and after he had finished eating, he smeared them all over his parka, to make it look as though he had been doing nothing but catch fish. He went on, and after a long time he came to a big village. He went up into the kashime, and found it full of men. The old men were telling the younger ones to make the fire for the daily bath. So they made the fire; and after the bath, they asked the Raven for the news. He told them how his house stood alone, and how good the fishing was; and when they looked at his parka, they thought that he was telling them the truth. “Come,” said he, “everybody shall go with me tomorrow, and I will give you all the fish that you can carry away.”

► Continue reading…

So the next morning they all started out together; but when they had gone some distance, the Raven said, “Sakes alive! I have left my knife in the village!” So the men said to him that he had better go back and get it.

“All right,” said he, “but you go ahead; and if you get to my house before I catch up with you, go into my cache, and help yourselves to the best fish that there are there.” So he left them; and when they were out of sight, he flew back to the village, and went into the caches and ate up all the fish and meat that were there. Then he went into the houses and ate up all the parkas and bed-clothing, and everything else that he found. When the people found that they had been fooled, they came back, and found everything gone. The Raven was flying over the village, and the young men tried to shoot him with their arrows, but no one was able to hit him. There was a poor boy, however, who told his grandmother that he would like to try. So his grandmother made him a little bow and arrow, and he killed the Raven; but all the people in the village died of hunger.


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