The starving wolverene

Facing starvation, a wolverene seeks aid from his wolf brothers on a journey filled with trials. The wolves conjure tents, fires, and meals, then trick him into eating harmful fat until he falls ill. Armed with the secret of fire-making, he tries to return home, but his greed and disobedience—discarding flint and looking back—lead the wolves to ruin his provisions, teaching harsh lessons of trust.

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


► Themes of the story


Quest: The wolverene embarks on a perilous journey to find his wolf brothers and secure food for his family.

Trials and Tribulations: He faces repeated tests, from gathering firewood to resisting the wolves’ mysterious hospitality.

Cunning and Deception: The wolves repeatedly trick him with bark, hidden tents, and a sabotaged sled.

► From the same Region or People

Learn more about the Naskapi people


On the approach of winter a wolverene, which had been so idle during the summer that he had failed to store up a supply of provisions for himself, his wife, and children, began to feel the pangs of hunger. The cold days and snowstorms were now at hand. The father one day told his wife that he would go and try to discover the place where his brothers, the wolves, were passing the winter and from them he would endeavor to procure some food. The wife desired him not to remain away long, else the children would starve to death. He assured her that he would be gone no longer than four days, and made preparations to start early on the succeeding morning. In the morning he started and continued his journey until near nightfall, when he came to the bank of a river.

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On looking at the ice which covered its surface he descried a pack of wolves ascending the river at a rapid rate. Behind these were four others, which were running at a leisurely gait. He soon overtook the latter group, and was perceived by one of these old wolves, which remarked to the others, “There is our brother, the wolverene, coming.” The animal soon joined the wolves and told them that he was starving, and asked for food. The wolves replied that they had none, but that the wolves in advance were on the track of some deer and would soon have some. The wolverene inquired where they would camp for the night. They told him to continue with them on the track of the others until they came to a mark on the river bank. The wolves, accompanied by the wolverene, continued their way until one of the old wolves called attention to the sign on the bank and proposed they should go up to it and await the return of the others. They went up and began to gather green twigs to make a clean floor in the bottom of the tent. This was no sooner done than the young wolves (the hunters) returned and began to put up the tent poles. The old wolves said they themselves would soon have the tent covering in place. The wolverene was astonished at what he saw and wondered whence they would procure the tenting and tire. The old wolves laughed as they observed his curiosity, and one of them remarked, “Our brother wonders where you will get the tent cover from.” The wolverene replied, “I did not say that; I only said my brothers will soon have up a nice and comfortable tent for me.” The wolves then sent him off to collect some dry brush with which to make a fire. When he returned the tent was already on the poles. He stood outside holding the brush in his arms. One of the wolves told him to bring the wood inside the tent. He entered and gave the brush to one of the young wolves (the leader of the hunters). The leader placed the brush in position to create a good fire, and while that was being done the wolverene wondered how they would start the fire. One of the old wolves remarked, “Our brother wonders where and how you will get the fire.” He made no reply, as one of the young wolves (the leader) took up a kettle and went outside to get some snow to melt for water, and returned with it full of snow. He set the kettle down and sprang quickly over the pile of brush and it started into a blaze in an instant. It was now an opportunity for the wolverene to wonder whence should come the supply of meat to boil. One of the old wolves said, “Our brother wonders where you will get some meat to cook for supper.” One of the young wolves went out and brought in a brisket of deer’s meat. As soon as the wolverene saw the meat he asserted that he did not wonder about the source of the supply of meat, but that he only wished there was some meat ready for cooking. The meat was cut up and placed in the kettle and when it was ready it was served out. The choicest portions were selected for the wolverene and placed before him with the injunction to eat all of it. He endeavored to consume it, but the quantity was too great even for him. He, having finished his meal, was about to place the remainder on one of the poles when a wolf, observing his action, told him not to place it there or else the meat would change into bark. He then laid it down on a piece of clean brushwood and when he suspected the eyes of the wolves were not turned toward him he stealthily inserted the portion of meat between the tenting and the pole. The wolves saw his action and in a few minutes the wolverene became very sleepy and soon retired. One of the wolves carefully displaced the meat from the pole, where the wolverene had put it, and thrust in its stead a piece of bark. In the morning when the wolverene awakened his first thought was of the remnant of food. He reached up for it and found nothing but the piece of bark. The wolves were on the alert and one of them said, “Did I not tell you it would change into bark if you put the meat in that place?” The wolverene hung his head and answered, “Yes,” and again laid down to sleep. By the time he awakened the wolves had a second kettle of meat cooked. They desired the wolverene to arise and eat his breakfast. The leader told him to hasten with his meal, as he had discovered some fresh deer tracks. The wolverene thought he would watch how they broke camp and see where they put the tentings. He went off a few steps and while his back was turned the tent disappeared and he failed to discover where it was secreted. The animals then started off, the young ones taking the lead while the four old ones and the wolverene followed leisurely behind. After they had crossed the river the wolverene began to wonder where they would halt for the night. One of the old wolves told him they must follow the track of the leader and they would come to the sign made for the site of the camp. They continued for the entire day, but just before sundown they came across the bones of a freshly killed deer from which every vestige of meat had been removed, apparently eaten by wolves; so the wolverene thought he would stand a poor chance of getting a supper if that was the way they were going to act. The party continued on the track and soon came upon the mark for the tent site. The wolverene was glad to rest, but sat down and began to look ahead in the distance for the returning hunters. After a few minutes he looked around and saw the tent standing there. The wolves then sent the wolverene for dry brush, while they gathered green branches for the tent floor. He brought so small a quantity that it would not suffice. The young wolves returned at the same time and they directed him to again procure some brush. When he returned he found they had stripped all the fat off of the deer meat, although, he had not seen them bring any when they returned, and placed it around the inside edges of the tent. The brush was put down and again the leader jumped over it and a bright, crackling fire started up. The wolves then said to themselves in a low tone of voice: “Let us go outside and see what our brother will do when he is left alone with the fat.” They went outside and immediately the wolverene selected the nicest and largest piece of fat and began to swallow it. The wolves at the same moment inquired of him: “Brother, are there any holes in the tent cover?” His mouth was so full, in his haste to swallow the fat, that it nearly choked him. They repeated their inquiry and the wolverene gasped out the answer, “yes.” The wolves then said: “Let us go inside.” The wolverene sprang away from the fat and sat down by the tire. They put on a large kettle of meat and soon had their supper ready. They gave the wolverene all the fattest portions they could find. Having eaten so much of the frozen fat he became so violently ill, when the hot food melted the cold fat in his stomach, that he vomited a long time, and was so weak that he became chilly and shivered so much that he could not sleep. He asked for a blanket, but one of the wolves placed his own bushy tail on the body of the wolverene to keep him warm. The wolverene shook it off and exclaimed: “I do not want your foul-smelling tail for a blanket.” So the wolf gave him a nice and soft skin blanket to sleep under. When he awakened he announced his intention to return to his family, as they would soon be dead from hunger. One of the old wolves directed the younger ones to make up a sledload of meat for the wolverene to take home with him. The wolf did so, but made the load so large and long that the wolverene could not see the rear end of the sled. When it was ready they told him of it, and, as he was about to start, he requested they would give him some fire, as he could not make any without. The leader asked how many nights he would be on the journey homeward. He answered, three nights. The wolf told him to lie down in the snow. He did so and the wolf jumped over his body three times, but strictly enjoined upon him not to look back at the sled as he was going along. The wolverene promised he would comply with his instructions. After the animal had started and got some little distance from the camp of the wolves he thought of the peculiarly strange things he had witnessed while among those animals; and, to test himself, he concluded to try the method of making a fire. He stopped, gathered a quantity of dry brush and placed it as he had seen the wolves arrange it. He then sprang over it and a huge blaze gave evidence of the power within him. He was so astonished that he resolved to camp there. He melted some snow and drank the water and retired to rest, without having looked at the sled. The next morning he started early and made his camp before sunset, as he was very tired. He gathered some brush and made the fire by jumping over the pile of fuel. His supper was only some melted snow which he drank and retired. In the morning he started to continue his journey homeward and still had not seen the sled which he was dragging. As he was ready to start he was so confident of his ability to create fire that he threw away his flint and steel. He traveled all day until toward sunset he was so fatigued that he concluded to make his camp for the night. He was so elated with his newly acquired faculty of making fire that he eagerly gathered a great quantity of dried twigs and branches, until a large heap was before him. He jumped over it, and turned round to see the flames creep up and watch the sparks fly. There was not a sign of a blaze or a spark to meet his gaze. He again jumped over it, and again, until he was so exhausted that he could not clear the top of the pile, and at last he knocked the top of it over, as his failing strength did not enable him to avoid it. The only thing left for him to do was to return for his flint and steel, which he had so exultingly thrown aside. The animal berated himself soundly for having done such a silly trick. Not having seen the sled he was surprised to find how quickly he regained the site of the camp of the previous night. Having recovered his flint and steel he returned, and soon had a fire started; but it was now near daylight. He resolved to start on his journey as soon as he had some water melted for a drink. He began to think how quickly he had made the trip for his flint and steel, and concluded that the great length of the sled had been purposely made to cause him unnecessary fatigue, as it could not be so very heavy, or else that he must be extraordinarily strong. He determined to examine it, and did so. He could not see the farther end of the load. He flattered himself that he was so very strong, and concluded to continue his journey. He attempted to start the sled, and found he could not move it in the least. He upbraided himself for permitting his curiosity to get the better of his sense. He removed a portion of dry meat and a bundle of fat, and made them into a load to carry on his back. He placed the remainder on a stage, and was about ready to start homeward to his wife and children, whom he believed must be by this time nearly dead from starvation.

He put the pack of meat on his back and set out. That evening he arrived at his home, and as soon as his wife heard him her heart was glad. He entered and informed the family that he had brought home a quantity of meat and fat, and had procured so much as to be unable to carry it all at once. His wife begged him to fetch her a piece of meat, as she was nearly starved. He went out and brought in a large piece of fat. The wife devoured such a quantity of it that she became very ill, and suffered all through the night. In the morning the wolverene stated he would return for the meat which he had stored away the previous day. He started in the early morning, so as to return by daylight.

As soon as the wolverene looked upon the sled loaded with meat the spell was broken. One of the old wolves ordered the young wolves to go and destroy the meat and fat which the wolverene had left on the stage. They eagerly set out on the track of the sled, and soon saw the staging where the wolverene had stored the remainder of the food. When they came up to it they fell to and devoured all but a few scraps of it. The wolves then went away, and in a few hours the wolverene returned. He saw what had happened and exclaimed: “My brothers have ruined me! My brothers have ruined me!” He knew it had been done because he had looked back at the sled, although strictly enjoined upon not to do so under any circumstance. He gathered up the fragments which the wolves had left and returned home. When he arrived there he informed his wife that his brothers had ruined him, because they had eaten all the meat which he had stored away while out hunting.


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Fate of two Indian men

Two hunters endured a fruitless fall and winter hunt and, guided by a dream of porcupines, secured meat but later abandoned a bear’s carcass after sampling its fat. Wolves devoured it while they were away, provoking regret. On their final journey back, desperate for water, their lips froze to the creek’s ice, and they perished in the cold, their tale a cautionary lesson in prudence.

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


► Themes of the story


Conflict with Nature: They struggle against the elements, hunger, wild animals, and the deadly cold throughout their expedition.

Trials and Tribulations: The men face a succession of hardships—failed hunts, near‐freezing, wolves stealing meat, and icy mishaps.

Dreams and Visions: A prophetic dream of porcupines directly leads them to their first source of sustenance.

► From the same Region or People

Learn more about the Naskapi people


Two Indian men who had gone off for the fall and winter’s hunt were living by themselves. They were very unsuccessful in procuring furs and food, so that when the depths of winter had approached and the cold was intense they resolved to seek the camp of their friends. They were provided with nothing but bows and arrows. The next morning they started off and tramped all day without seeing a living thing. They made their camp and lamented they had no food.

They finally prepared to sleep, when one of them remarked to the other, “Tonight I shall dream of porcupines.” They slept, and in the morning the one related that he had seen a lot of porcupines around the tent while he was dreaming.

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They determined to proceed, but the one finally thought if they would stop there for the day and succeeding night they would have all the porcupine meat they would want. They remained there that day, and in the middle of the night they were aroused by a noise which proved to be porcupines gnawing the bark from the tent poles. The one man said, “Slip out and kill some with a stick;” but added, “Go out in your bare feet.” He went out barefooted and killed two or three, and dashed back into the tent with his feet nearly frozen. He stuck his feet into the hot ashes and told the other man to bring in the animals. The other man did so, and began to prepare the flesh for cooking. They ate one of the porcupines, and by daylight were ready to begin their journey. They went idly along, shooting their arrows in sport at anything they could see. They continued this amusement until near sunset, when one exclaimed, “My arrow has struck something; see, it is moving.” The other replied, “What can it be, when it is sticking only in the snow?” The other said he would try and find out what it was. He cautiously examined, and found when he began to dig it out that the arrow had entered the den of a bear. So they scratched away the snow and soon saw a long, black hair sticking out of the hole. He jumped back and. exclaimed, “It is some sort of animal with black hair.” The other replied, “Let us try and get it out. It may be good to eat.” They finally drove the bear out and soon killed it. They began to skin it, which was soon done. One of the men then said, “It is too big and ugly to eat; let us leave it.” The other, however, cut off a large piece of fat and put it on the sled. They then prepared their camp, and when morning came they started off and traveled all day. When night came they made their camp and soon had a huge fire burning. One of the men hung the piece of fat over the fire and the oil soon dripped into the fire. It created such a nice smell that one of them said, “Let us taste the fat; it may be good to eat.” They tasted it and found it so good that they rated each other soundly for being so foolish as to leave such nice flesh so far behind them. They resolved to return for it. So they returned for the carcass of the bear, which was far behind them, and as it had tasted so good they determined to lose no time in starting. They went immediately, although it was now dark and very cold. They came to the place where it had been left and discovered that the wolves and foxes had eaten all the meat, leaving nothing but the bones. They were very angry, and began to lay the blame each on the other for having left it. They regretted they had left such meat for wolves and foxes. They determined to proceed to where they had camped the third time. On the way they became very thirsty, and, stopping at a creek to drink, they drank so long that their lips froze to the ice of the water hole, and they miserably perished by freezing.


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Chis-Tapistaquhn, or the Rolling Head

A father provides for winter, but his lazy wife wastes meat and meets serpent companions at a tree stump. Discovering her secret, he destroys the snakes, provoking her wrath. After a fierce battle, he decapitates her, but her head pursues their children. They thwart it with enchanted objects and escape by a pelican. One child is later taken as a husband, the other transformed into a wolf.

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


► Themes of the story


Transformation: The story features multiple physical metamorphoses, notably the wife’s serpent companions, her decapitated head becoming a sturgeon, and the younger son turning into a wolf.

Trials and Tribulations: The children endure a harrowing escape, overcoming successive obstacles thrown up by their vengeful mother’s head.

Mythical Creatures: The narrative abounds with creatures of legend: serpents, a sturgeon-born head, a talking crow, eagle, and pelican.

► From the same Region or People

Learn more about the Cree people


A man, his wife and two little sons went into the forest to hunt and fish, so as to get sufficient food for the winter, the winter being very long and cold. The father was very fortunate in his hunting. Many moose had he killed, also ducks and geese in plenty; he had trapped plenty of beaver, otter and marten; their furs were for clothing. His wife, however, was a very lazy woman, and let much of the meat spoil. One day he asked his little children: “What does your mother do when I am away?”

“Oh, father, she leaves us and will not let us follow her. She goes far away, and does not come back till it is nearly time for yon to come home.”

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The father was very sad, and could not rest till he found out what his wife did during his absence. So the next morning he went off to see his traps, etc., but only went a little way, and then waited for his wife.

Presently she came out, dressed in her best, and went towards the river. He followed her, and saw her stop at a very large stump and knock at it and say: “I am here my friends; come out now and let us play.”

Then the stump became alive with snakes, large and small. Then she laid down and let them crawl all over her, and kept singing and playing with them. The poor man was almost overcome with terror, but tore himself away and made his plan how he was going to destroy this monster of a woman. So he shot many deer and left them and marked the places where they were hid, and went home. He had killed some heaver and had taken their teeth with him, but left them in the swamps. In the evening he told his wife that she must get up early next day and go into the woods and bring back the meat and beaver. How cross she was! She scolded her children and behaved quite rudely. Next day she went off, and not long afterwards he went to find the stump, and when he found it he took a stick and beat on it and said: “Come out, my friends; I am here now; come and play.”

Then the snakes all came out, and he began cutting them to pieces. He killed all of them except one little snake that managed to escape into its hole. He gathered all the blood of the snakes and took it home. At dusk the wife returned, very tired and cross. He had cooked the beavers’ tails, which are most delicious and a great dainty, and afterwards gave her to drink, but it was blood. She did not know it. He had told his children that he had killed their mother’s friends, and that when she found out she would kill them all. “Now, listen, my children. You must run away from here as quickly as you can; and if you see your mother coming after you, you must throw this comb behind you.” Then he gave them a wooden comb, flint and beaver’s teeth. “Always remember and throw these things behind you and never in front,” Then he lifted up the flap of the skin tent at the back, and told them to go that way. The poor little fellows went off crying bitterly.

Now, the mother, after eating and feeling hotter, asked where the children were.

Oh, they are watching for the stars, and will be in soon, so go to sleep. The next day he left early, but went only a little war, when he saw his wife go out. Presently she came back, raging. She had gone to the stump and found all her friends dead, and only one little one left alive, who told her that her husband had killed all his relations. When he heard her raging he returned and prepared for the death struggle. Words cannot describe the awful conflict. At last he cut off her head and fled, with the body after him and the head rolling about looking for the children, and calling for them. At last she saw a crow, and asked the bird if he had seen which way the children had gone.

“Oh, yes,” said he; “lift up the tent at the back and you will find their trail.”

So he flew down and picked up the tent, and out the head rolled. It went on and on till it nearly reached the children, who were terribly frightened. They threw the comb behind, and an immense forest sprang up. Now the head was in despair, and asked everybody she met to help her. At last the fire helped her and made a path for her through the forest. She then rolled on and nearly came up to the children, when they threw the flint, and a great mountain rose up. Again she asked the birds and animals to help her. An eagle picked her up and carried her over and dropped her, and she went rolling on.

At last the poor children saw her coming, and in their haste they threw the beaver’s teeth before them, and a broad river appeared. Poor children, how could they cross this wide river? They cried so bitterly that at last a pelican that was fishing near by, said: “Come, my poor little children; get on my back and I will cross you.”

“Oh, grandfather, how kind you are.”

On the broad back of the pelican they mounted, and he took them across the river. The head saw the children get on the pelican’s back, but was too late to catch them. So when the pelican came back, she begged him to cross her too. At first he would not, but at last consented, and after a good deal of trouble she got on the pelican’s back. Just when they were in the middle of the river he made a dive after a fish, and the poor Chis-tapistaquhn rolled into the water, where she became a sturgeon. The Indians won’t eat the flesh of the sturgeon just where the head joins the body, for that is, they say, Chis-tapistaquhn’s flesh. The poor children remained on the river bank, living as best they could, when one day a temanhous man came and carried away the eldest boy for his daughter’s husband. The poor little boy was heartbroken at parting with his brother, but the temanhous man turned the younger into a wolf.


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The story of Katonao

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

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


► Themes of the story


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

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

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

► From the same Region or People

Learn more about the Cree people


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

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

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

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


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Why the wolverine became a thief

A man hunted with a wolverine over three nights; on the third night the animal threw his shoes into the fire, leaving him stranded. It repeated its treachery with a second man. With a third hunter, the wolverine mistakenly burned its own paw and, ashamed, abandons hunting to live by stealing from human caches. The tale explains the wolverine’s thieving nature.

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


Trickster: The wolverine repeatedly betrays and outwits its human companions through cunning acts.

Trials and Tribulations: Each hunter endures the hardship of being strand­ed by the wolverine’s treachery.

Transformation: After burning its own paw, the wolverine resolves to cease hunting and live by robbing caches.

► From the same Region or People

Learn more about the Slavey people


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

A man went out hunting with a wolverine. They were out three nights, and during the third night the wolverine rose and threw the man’s shoes into the fire. In the morning the wolverine deserted the man, leaving him unable to travel. The wolverine then went out with another man, and served him in the same treacherous manner. He went hunting with a third man, and during the first and second nights he was very careful to provide for the man’s wants. The third evening they took off their shoes and hung them before the fire, as is the custom of the country. The man soon rose and put on his shoes and again laid down. Later the wolverine got up, and, seeing a pair of shoes, thought they belonged to the man, and threw them into the fire. The next morning, as they rose, the wolverine said, “Where are your shoes?” “On my feet,” replied the man. “I have lost mine,” said the wolverine; “lend me yours, and I will go and get a pair for you.” But the man refused. Just as he was leaving the camp the wolverine put his forefoot in the fire and burned it. “I will never hunt for myself again, but will always live by robbing the caches of the people.” And that is why the wolverine is such a thief.

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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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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.

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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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Story of the baby stolen by Wolverene

A woman is killed by a giant, leaving her infant motherless. A marten nurtures the baby until the father avenges his wife by killing the giant. Later, a wolverine deceives the community and abducts the child. The father tracks them, eventually reuniting with his now-grown son. Together, they confront the wolverine, restoring their family bond.

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


► Themes of the story


Family Dynamics: Central to the tale is the relationship between the father and his son, emphasizing the father’s determination to rescue and reunite with his child.

Cunning and Deception: Wolverene’s deceitful act of stealing the baby under false pretenses showcases themes of trickery and manipulation.

Trials and Tribulations: The father’s relentless journey to retrieve his son involves overcoming numerous challenges, reflecting perseverance in the face of adversity.

► From the same Region or People

Learn more about the Kaska people


A man and his wife were travelling towards where the people lived. The woman was taken in travail, and, as was the custom of the people, she had to go in retirement during and for some time after her confinement. When they camped for the night, the husband made a camp for himself, and another for his wife some distance away.

One night a giant came to the woman’s camp, threw a noose around her neck as she was sitting at the fire, choked her, and dragged her body away in the snow. The baby, which remained alone, began to cry. The husband called out to his wife, “Why does the baby cry so much?”

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Receiving no response, he went over to see. When he arrived, the baby was quiet, and he found Marten suckling the baby with his tongue. He asked him what he was doing; and he said, “I am suckling the baby with my tongue, for his mother is dead.” The husband took his bow and arrows and followed the giant’s track in the dark, and after a time came to where the giant had lighted a big fire and was about to eat. He saw him sucking the milk out of the woman’s breasts, and then he put them on sticks before the fire to cook. The man crawled up close to the giant, and fired an arrow into his body. The giant immediately put his hand up to the place, and said, “My! A spark has burned me!” He said to the fire, “Why did you do that?” Again the man shot him, and he did the same. Then he said, “It is strange, I feel sleepy.” He lay down, saying, “I will sleep a little while before eating the breasts.” He was dying, and did not know it.

When the man returned, he found Marten caring for the baby, and suckling him, as before. The man gave his breasts to the baby, and milk came. After that, in the day-time Marten suckled the baby with his tongue, and at night the father gave him his breasts. At last they reached the people, and the man gave his baby to the women to rear. He hunted, and every five days returned to see his baby, and was glad to see that he was doing well.

One day, when he was away hunting, Wolverene came to the camp and told the people the father had sent him to get the baby and take it to him. The people thought this strange, but gave him the baby. After five days the father came back, and asked to see the baby. The people said, “Why, don’t you know, Wolverene came here some days ago, saying that you had sent him for the baby, and we gave it to him.” The man stated that he had not sent Wolverene, and at once started in pursuit of him. At Wolverene’s first camp he found baby-moss, his son being still a baby; at the second camp, small snowshoes, showing that the baby was now a boy and walking; at the third camp he found larger snowshoes, and saw that the boy had been using small arrows; at the fourth camp the snowshoes and arrows were larger; and at the fifth camp the tracks showed that the boy was now a man. Next day he found where the boy and Wolverene had separated, and he followed the tracks of the former.

The Wolverene always counted the lad’s arrows when he returned home at night. When the man came to his son, the latter thought him very strange, for he did not remember having seen people. His father told him, “You are my son.” He showed him his breasts, saying, “I suckled you. Wolverene stole you, and I have followed you a long way.” The lad at last believed him. His father said, “Tell Wolverene, when you see him tonight, to follow the sun on the morrow, and camp where the sun goes down, and there you will join him tomorrow night. Also tell him that you shot an arrow up in a tree, and you are going back after it.”

That night Wolverene counted the birds the lad had shot, and his arrows, and found one of the latter missing. Wolverene agreed to the boy’s proposal. In the morning he travelled towards the setting son, while the lad returned. That night the lad did not come to camp, and next morning Wolverene started to look for him. He came to the lad up in the top of a tree, pretending to look for his arrow, and his father standing at the bottom. Wolverene asked the latter who he was, and what he was doing there; but when the man answered and talked with him, Wolverene told him to shut up or he would kill him. The father had already arranged with his son how they would act. Wolverene told the boy to come down out of the tree; but he answered, “Father, I can’t descend, my moccasins are frozen to the tree.” Wolverene said, “Very well, don’t try to come down, you may fall. I will climb up and carry you down.” When Wolverene got beside him, he turned around to get in position to carry him down, and the lad struck him on the head, knocking him off the tree. His father at the bottom of the tree then killed Wolverene, who was already stunned by the fall.


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War with the Swan people

A hunter’s wife is abducted by a man from the Swan people, who reside in a distant, cold land separated by a sky barrier that intermittently rises and falls. The hunter gathers a war party, constructs canoes, and pursues the abductor. They navigate through the sky’s opening and continue their journey into the Swan people’s territory.

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


► Themes of the story


Supernatural Beings: The Swan people are depicted as otherworldly entities with unique abilities, interacting with humans.

Love and Betrayal: The narrative centers on the husband’s love for his wife and the betrayal he feels due to her abduction.

Trials and Tribulations: The protagonist and his companions face numerous challenges, including building canoes, enduring harsh climates, and confronting the Swan people, to achieve their objective.

► From the same Region or People

Learn more about the Kaska people


Once a man had a wife who had many brothers. He hunted caribou all the time, and his wife staid in camp and prepared the meat and skins. One day when carrying caribou back-fat, and while on his way home from hunting, he heard cries from down below, near his camp. He hurried there, and found that a strange man had taken his wife. She had held on to the willows, but he had dragged her along and put her in his canoe. He was just pushing off when the husband arrived at the water-edge. The husband told the man to let him see his wife; but the man would not do this, and kept her down in the bottom of the canoe. The husband asked the stranger many questions; and the latter answered freely, for he thought there was no possibility of his ever being followed.

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He learned that the stranger was a Swan man. He belonged to the Swan people, who often stole women from the Indians. They lived in a high cold country a long distance off. Between their country and the Indian country the sky intervened; but at intervals it would rise for a short time, and then fall again on the water. At these times people could pass through from one country to the other. The man stated that there was snow in his country already, and that the winter had set in. The husband asked him how he did on the way going home. He answered, “I anchor my canoe with a stone every night, and go on in the morning.” The husband then asked him to give him something that would satisfy him for the loss of his wife, and he gave him an arrow. Then the stranger departed, never expecting that people could possibly follow him.

The husband now gathered all his own friends, his wife’s brothers and all her friends, to make up a large war-party. They made many canoes, many snowshoes, many moccasins, and many arrows and spears. They started on the track of the Swan man over the lake. At night they lashed all their canoes together and anchored them. After many days they arrived at a place where there seemed to be a hole in the sky. The sky was rising and falling at short intervals at this place. They watched a chance when the sky rose above the water, and rushed through. The sky came down and hit the last man. They thought this bad luck: so they gave this man a canoe, and sent him back.

It was summer in their own country, but on the other side of the sky it was already winter. At last they saw smoke on the shore, and came to an old camp. The people had lately left this camp, excepting two old women and a girl. [Some informants say that the women were very old and blind, and therefore not able to travel with the people.] They had gone off on their early winter hunt in the interior. The war-party hid near the camp. One old woman said to the other, “Put a stick on the fire.” She got up and pulled a log along to put it on the fire. One of the war-party, concealed in the bushes near the fire, took hold of the opposite end of the stick. He pushed it and pulled it, causing the old woman (who held on) to go backwards and forwards. The other woman laughed, saying, “Why does she go back and forth in that way?” The woman holding the log made a sign to her to keep quiet, and not to laugh. Then she whispered, “Maybe there is some one here. You know there was a woman stolen by our people lately.”

The war-party now cached their canoes, put on their snowshoes, and followed the people’s tracks. They intended to kill the old women on their return. The Swan people were still travelling every day, the men hunting, and the women dragging the toboggans and making the camps. The captive woman had not slept with her new husband yet. She always lingered behind, dragging her toboggan; and when she cut brush for the camp, she always did so back on the trail. An old woman also followed behind, being unable to drag her toboggan as fast as the others.

The husband who had lost his wife was chief of the war-party. After a number of days they caught up with the Swan people, and the chief went ahead to reconnoitre. He saw his wife cutting brush, and he stopped. She came back along the trail, and saw him. She was glad, and about to rush towards him; but he said to her, “Don’t come near me, only speak! We are famished. Can you get food for us?” The old woman was not far away, and she had much meat in her toboggan. The captive woman went to her, and told her how her axe had broken, and that she wanted some sinew to tie the stone to the handle again. The old woman said, “Go to my toboggan and take out some sinew.” She went there, and took out meat and replaced it with brush. She then hauled the meat back to the war-party. Again she hauled back brush to camp, and told the old woman her axe had broken again. The old woman told her to take some more sinew, and she took meat and carried it to the war-party. The chief (her former husband) said to her, “Tonight put fresh meat on the men’s snowshoes and on their arrow-points (and spear-points?), so that it will freeze on, and they cannot use them. In the morning a strong wind will blow, and then we shall come. Keep your husband [some people say “two husbands”] awake by playing and fooling with him until he is tired. He will then sleep soundly.”

Her new husband was chief of the Swan people. When nearly daybreak, the woman built a fire, and one man started out to hunt. Then a strong cold north wind began to blow, and nothing could be seen outside the camp except the driving snow. The war-party crept up in the storm, and the woman ran out and joined them. They attacked and killed all the people. The only one who escaped was the man who had gone hunting.

When they returned to the camp near where they had cached their canoes, they found that the two old women and the girl had changed into mice. They set out on their return journey on the lake, and came to the place where sky and water met. They found that the sky had frozen to the water, and that they were barred by what seemed a wall of ice. All the shamans and the animals tried to make a passage through, but without result. The Lynx jumped at the ice wall, trying to make a hole with his nose, and drove it back into his face. This is why he has now such a short blunt nose. At last Weasel made a hole and passed through; the next animal, a little bigger, enlarged the hole and went through; and thus they enlarged the hole, a bigger animal passing through each time. At last the moose went through, and then they took the canoes through. The party then travelled back the way they had come, and reached home in safety.

Now the Mice women in Swan land travelled into the interior to find their people. The girl with the old women was sister to the man who had gone hunting and thus escaped death. They found his tracks and followed him; but he always kept ahead of them, and camped alone. They could not overtake him. The old women had a dog that could speak like a person. This dog always went forward to the hunter’s camp, and brought back meat for the women and the girl. Thus they continued journeying until they reached a large camp of Swan people who were their friends. The hunter would not camp with them, however, because his sister (the Mouse girl) was pregnant, and he was ashamed. He had never had connection with her, so he was much ashamed when people said he was the father of his sister’s child. He became so much ashamed that he committed suicide. (Here follows the child story, which I did not record.)


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Bladder-Head Boy; or, the monster that ate people

A woman encounters an atix’, a massive, elephant-like creature, while transporting beaver meat. Her husband dismisses her warning and is subsequently devoured by the beast. The woman escapes to a nearby camp, where the atix’ paralyzes the inhabitants with fear. A mistreated boy, known for wearing a moose-bladder on his head, reveals his shamanic powers, dons magic trousers, and kills the creature with enchanted arrows, earning gratitude and two wives.

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


► Themes of the story


Cultural Heroes: The boy emerges as a foundational figure who saves the community from the monstrous threat, embodying the role of a cultural hero in Kaska folklore.

Conflict with Nature: The community faces a struggle against the atix’, a formidable natural force that endangers their survival.

Trials and Tribulations: The boy confronts and overcomes significant challenges, including societal mistreatment and the formidable task of defeating the atix’, highlighting his resilience and bravery.

► From the same Region or People

Learn more about the Kaska people


A man with his wife and baby were travelling all the time, and netting beaver on the lakes and streams. They came to a big lake, which they crossed, and camped on the other side. One day the woman was dragging to camp a skin toboggan with beaver-meat, carrying her baby on her back. She noticed some large animal approaching, and, being afraid to turn around, looked back between her legs. She saw that the animal was an atix’ and became very much afraid.

Atix’ was a very large kind of animal which roamed the country a long time ago. It corresponded somewhat to white men’s pictures of elephants.

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It was of huge size, in build like an elephant, had tusks, and was hairy. These animals were seen not so very long ago, it is said, generally singly; but none have been seen now for several generations. Indians come across their bones occasionally. The narrator said that he and some others, a few years ago, came on a shoulder-blade which they at first thought was a peculiarly shaped rock, sticking out of the ground. This was on the top of a mountain near the Hyland River. The shoulder-blade was as wide as a table (about three feet), and was covered with about seven inches of moss.

She scattered all the meat in the snow and ran to camp. Her husband would not believe that she had seen this animal, and told her she was simply excusing herself for having given the meat to her sweetheart. She pulled up her clothes, and said, “You can see I have been with no man.” He laughed, and went off to set his beaver-nets. On his return, he went to bed, and was soon sound asleep and snoring. The woman cut a trail to escape through the willow-brush near camp. She then lay down on the opposite side of the fire from her husband, with her moccasins on and her baby in her arms, ready to run. During the night she heard the animal coming, and poked her husband with a stick to awaken him; but he slept on. She then ran away, and the animal came into camp and ate her husband. Afterwards the animal followed the woman’s tracks, making sounds like a person crying.

The woman reached a place on the lake where many people were camped, and warned them. The people made many holes close together in the ice of the lake, so that the animal, in approaching, would break through and drown. When it came to this place, the ice broke with its weight; but the animal walked along the bottom of the lake, broke the ice ahead of him, and came out to where the people were. The woman with the baby ran away. The other people were so scared that they could not run. They fell down quite helpless, and some of them were as if asleep.

In the camp was a boy who was ill treated by everybody. Even the old women stepped over him, and treated him as if he were a dog. He looked as though he had no hair, because he wore a moose-bladder over his head. Only his grandmother knew that he was like a shaman. He had magic trousers and magic arrows. Now, his grandmother nudged him, and said, “See what is coming!” He said to her, “Get my trousers and arrows.” He donned his trousers and seized his bow and arrows. He jumped, and shook his head. The bladder burst, and his hair fell down over him. He shot an arrow right through the animal. Then he jumped to the other side and shot an arrow back through it again. Thus he shot until he killed the animal. The people were very thankful, and gave him two girls to be his wives, but he accepted only one of them. They made him their chief. This is why since then people have had chiefs. The woman who ran away came back again.


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