Raven (Part 8)

A pregnant woman gives birth to a boy who inherits remarkable skills and power from his unknown father, a sea chief. Armed with a magical club, he provides for his starving village and defeats dangerous sea creatures. Later, a chief’s daughter marries a devilfish, resulting in a conflict between humans and sea creatures. Her return sparks a battle, but peace is restored through the intervention of her human-descended son.

Source:
Tlingit Myths and Texts
by John R. Swanton
[Smithsonian Institution]
Bureau of American Ethnology
Bulletin 39
Washington, 1909

► Themes of the story

Supernatural Beings: The protagonist’s father is a sea chief, indicating a divine or otherworldly lineage.

Trials and Tribulations: The protagonist faces and overcomes various challenges, including defeating dangerous sea creatures, to provide for his village.

Family Dynamics: The story explores the relationship between the protagonist, his unknown father, and his mother, highlighting complex familial connections.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

Myth recorded in English at Wrangell, Alaska, in January-April 1904

At that time the woman was pregnant, and presently she gave birth to a boy. He was very smart like his father, though they did not let him know who his father was. When he grew larger, he was a fine shot with bow and arrows, bringing in all sorts of small animals, and the other boys were jealous of him.

One time, when he was out in a canoe with other boys, hunting, he began shooting at a cormorant (yuq), which kept going farther and farther out. All of a sudden it became foggy and they could not see their way, so they fastened their canoe to the end of a drifting log which was sticking out of the water, and waited. Then some one came to them and said to the boy, “I am after you. Your father wants you.” At once the boy lost consciousness, and, when he came to, found himself in a very fine house on the mainland.

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The chief living there said, “Do you know that you are my son?” He also gave him a name, Camgige’tk, and he thought a great deal of him, but the boy thought it strange that he never inquired for his mother. Then he gave his son abalone shells and sharks’ teeth (Caxda’q) as presents. He also made him a club and said to him, “Whenever you are among wild animals and find there are too many, put this club down and it will fight for you. When you see seals or sea lions sitting on the rocks, put it down and it will kill them.” After this it seemed to the boy as if a door were opened for him, and he saw the canoe he had left with the boys in it. They said, “What happened to you? Where have you been?” But he only answered, “Did not you see me sitting on the very top of this log?” He was so smart that they believed him. Then they reached home safe and the grandparents were very glad to see him, but only his mother knew what had happened. Like his father, the boy was a great hunter and fisherman. Before he came the people of that town had been starving, but now, especially since he had obtained the club, they had plenty to eat. His grandfather’s house was always full of halibut, seal, and sea-lion meat.

Then his grandmother said to him, “Grandson, do not go over in that direction. None of the village people go there, and those who have done so never returned.” This, however, only made the boy anxious to see what was the trouble, so he went there and, killing some seals and halibut, put them into the water to entice the creature up. Finally he saw a gigantic crab (sa-u) coming up in the sea, so he put his club into the ocean, and it broke the crab’s shell and killed it. Then he and his slave pulled the big crab ashore, and he took a load of its flesh home to his grandparents. His grandparents had worried all the time he was away, but his mother knew that her son had power over all kinds of fish, because his father is chief of the sea. Everything in the sea is under him.

Another time his grandmother said to him, “There is a place over in this direction where lives a big mussel (yis). No canoe can pass it without being chewed up.” So he went to the mussel and killed that. He took all of its shell home, and the people throughout the village bought it of him for spears, arrow points, and knives.

At the same time he also brought home a load of cockles, clams, and other shellfish. In the Tsimshian country the shellfish are fine, and the mussels are not poisonous as they are here. In April the Alaskans do not dare to eat shellfish, especially mussels, claiming that they are poisonous. It is because he killed the big mussel that they are all poisonous here. Since his time, too, boys and girls have done whatever their fathers used to do.

After that the boy married and had a son who was very unlike him. His name was Man-that-eats-the-leavings (Qa-i’te-cuka-qa), and, when he grew up, he was worthless. He seemed to see the shellfish, however, and understood the shellfish language.

At the same time the daughter of the chief in a certain village not far away went out of doors and slipped on slime which had dropped from a devilfish hung up in front. She said, “Oh! the dirty thing.” About the middle of the following night a fine-looking young man came to her, and she disappeared with him; and the people wondered where she had gone. This young man was the devilfish, whom she married, and she had several children by him. Meanwhile, as she was their only child, her parents were mourning for her continually. After some time had passed, her parents saw two small devilfishes on the steps of the chief’s house early in the morning, and the people said to the chief, “What devilfishes are these here on the steps?” He said, “Throw them down on the beach.” They did so, but the little devilfishes came right back. They threw them down again, but the chief said, “If they come up the third time, leave them alone. Let them do what they will, but watch them closely.” Then they came right into the chief’s house, and one climbed into the chief’s lap while the other got into that of his wife. He said, “My daughter must have gone to live among the devilfishes.” To see what they would do, he said, “My grandchildren, is this you?” Upon which they put their tentacles around his neck and began moving about. Then he gave them some food on long platters, and they acted as though they were eating from these. Afterward he said, “Take those platters and follow them along to see where they go.” They did so and saw them disappear under a large rock just in front of the town. So the people came back and said to the chief, “They went under that large rock down there. Your daughter must be under there also.” When the people got up next morning they saw on the steps the platters they had taken down, wiped very clean.

Now the chief felt very badly, for he knew what had happened to his daughter, so he said to the people in his house, “Go down and invite my daughter, and say, ‘Your father wants you to come to dinner.’” So they went down and said, “Your father has sent us to invite you, your children, and your husband to come to dinner at his house.” “We are coming,” said the woman from under the beach, “so go back. We will be there soon.” She knew the voices of all of her husband’s servants. When these came back to the chief, he said, “Did you ask her? Did you go there?” “Yes, we were there.” “What did you say to her?” “We told her just what you wanted us to say to her. She said that her husband, her children and herself would be here soon.”

So the people watched for her, and by and by she came up along with her devilfish husband and with the two little devilfishes right behind her. Her marten-skin robe was rotten, all sorts of sea weeds were in her hair, and she looked badly, although she had formerly been very pretty. Her father and mother were very sorry. Then they set out food for them and afterward took the trays down to the place where the little ones had gone under the rock.

Now the chief invited all of the people into his house, gave them tobacco to chew, and told them how badly he felt. After they had talked the matter over for a while they said to him, “You might as well have all the devilfishes killed. When those small ones are grown up you do not know what they will do to your house.” So they invited the devilfishes again, killed the big one, threw the little ones down on the beach, and kept the girl. By and by, however, the girl said to her father, “There is going to be a terrible war. All of the devilfish are assembling. Don’t allow any of the people of your town to sleep at night. Let them watch.” So, when night came on, they could see large and small devilfishes coming in through every little crack until the house got quite full of them, and some people were suffocated by having the devilfishes cover their mouths. The devilfish that they had killed was chief among them.

Just then Man-that-eats-the-leavings came to that town, and they told him what a bard time they were having every night with the devilfish, so he stayed with them until evening. When they came in this time he seemed to have control over them, and they ceased bothering the people. The large devilfishes are called dagasa’. The small ones, which they threw down on the beach, are those that the Alaskan Indians see, but these do not injure anyone now because their grandfather was a human being.

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Raven (Part 7)

A chief’s daughter, abducted by a grizzly bear disguised as a man, lives among the bear people before escaping with guidance from an old woman. Using enchanted items, she eludes her pursuers and is rescued by a mysterious man. He reveals his dangerous household, where she ultimately faces a deadly clam. After her revival with eagle feathers, they journey to her father’s town, exploring themes of transformation, resilience, and social change.

Source:
Tlingit Myths and Texts
by John R. Swanton
[Smithsonian Institution]
Bureau of American Ethnology
Bulletin 39
Washington, 1909

► Themes of the story

Transformation: The chief’s daughter undergoes significant changes, both in her environment and personal growth, as she navigates life among the bear people and later escapes.

Supernatural Beings: The narrative features grizzly bears with human characteristics and abilities, highlighting interactions between humans and mystical entities.

Trials and Tribulations: The protagonist faces numerous challenges, including abduction, adaptation to a new way of life, and a perilous escape, demonstrating resilience and determination.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

Myth recorded in English at Wrangell, Alaska, in January-April 1904

When the inhabitants of that town became very numerous the daughter of the chief there used to go out berrying. One day, while she was out after berries, she stepped into the manure of a grizzly bear and said, “That nasty thing is right in the way.” Then the grizzly bear came to her in the form of a fine-looking man, and she went off with him but they thought that a grizzly bear had killed her. Now the grizzly-bear people watched her very closely, and, whenever she went out of the den, they covered up her tracks. This girl had dentalium shells around her neck, and the bears were very much surprised to find one of these lying in her tracks every time they covered them over. Early in the morning the male bears went out after salmon, while their wives gathered firewood. They always selected wet wood for this, but the girl got nothing but dry wood, and her fire continually went out. She could never start a fire with it.

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One day, however, an old woman called to her and said, “You are with a different sort of people. You are brought away from your own people. I got here because the same thing happened to me. Use wet wood like the rest of the women. Leave that dry wood alone.” Then she used wet wood and had good fires.

When this girl had lost almost all the dentalia from her clothing she thought, “What is going to become of me?” But the old woman said to her, “Do you want to save yourself? Do you want to go back to your father and mother? This is not a good place where you are. Now,” she said, “go and get a piece of devil’s club, a thorn from a wild rose bush, some sand, and a small rock. When you see these bear people coming after you, throw that devil’s club back of you first. Next throw the thorn, then the mud, then the sand, then the rock.”

So the woman collected these things and started off on the run, and after a while she saw the bears coming behind her. When they had gotten quite close to her she threw back the devil’s club and there came to be so many devil’s clubs in that spot that the bears could not get through easily. While they were in the midst of these she got a long distance off. The next time they got close she threw back the thorn, and rose bushes covered the country they had to traverse, retarding the bears again and enabling her to obtain another long lead. Next she threw back the mud, and the place became so muddy that they had to wade through it slowly. After that she threw the sand which became a sand bank, and the bears slid back from it in attempting to cross. Finally she threw back the rock, and there was a high cliff which it took the bears a long time to surmount.

Before the bears had overcome this obstacle the girl came out on a beach and saw a man in front of her in a canoe fishing for halibut. She said to him, “Come ashore and save me,” but he paid no attention to her. After she had entreated him for some time he said, “Will you be my wife if I come to save you?” “Let me get into your canoe, and let us go out. Then I will talk to you about that.” Finally, when she saw that the bears were very close to her, she said, “Have pity on me. Come and save me.” “Will you be my wife, if I come and save you?” “Yes, I will be your wife.” Upon that he came in very quickly, took her into his canoe and went out again. He was fishing with a float on the end of his line, and, when he came back to it, he began pulling his line up. Then the bears rushed down to the beach and shouted, “Bring us our wife. That is our wife you have in your canoe. If you don’t bring her to us we will kill you.” At first he paid no attention, but after a while he said, “Well! if you think you can kill me, swim out here.” Immediately they plunged into the water and when she saw them coming the girl was frightened, but the man said, “Don’t be frightened. My father was of the Ginaxcamge’tk” [said to be the Tsimshian word for Gonaqade’t]. When the bears got close to the canoe, he put his club into the sea and it killed them all. Then they went to his home.

The morning after this, when her husband was about to go out fishing, he said to the woman, “I have a wife living on the other side of the house. She is a very bad woman. Don’t look at her while she is eating.” After her husband got home from fishing he waited on his new wife and was very kind to her, and, when they were through eating, they went up to the top of the house to sit. Then she said to him, “I am your wife now. Anything you know or whatever you have seen you must tell me all about.” So her husband said, “This wife of mine is a very large clam. She is very high. Nobody looks at her. You see that there is always water in the place where she is sitting. Anyone that looks at her falls into this water and drifts away.” This man lived under ground, but the girl thought she was in a house because she was as if out of her head. Her husband caught halibut all of the time to give to his monster wife, and the girl thought to herself, “How does that thing he feeds so much eat?” One time, therefore, as soon as the clam began eating, she lay down, made a hole in her blanket and looked through it at the big clam eating. She saw that it was a real clam. When the clam saw that she was looking, it shot out so much water that the house was filled, and the girl was carried underneath the clam by the current. When her husband got home, however, and found the girl gone, he said to the clam, “Where is that girl?” He became very angry with the clam and killed it by breaking its shell. Then he found the girl’s dead body in the water under the clam, took it out, put eagle feathers upon it, and restored it to life. Therefore nowadays eagle feathers are used a great deal at dances and in making peace.

“Eagle feathers are often referred to nowadays in speeches. Thus people will say to one who is mourning, ‘You have been cold. Therefore I bring you these feathers that have been handed down from generation to generation.’ When peace is about to be made one man is selected called the ‘deer’ (Qowaka’n) because the deer is a very gentle animal. When a man is so taken he is supposed to be like the deer, and he has to be very careful what he says. Eagle feathers are put upon his head because they are highly valued. The songs he starts while dancing are those sung when the people were preserved from some danger, or at the time of the flood. He does not sing anything composed in time of war. They also called the ‘deer’ the ‘sun deer’ (gaga’n qowaka’n), because the sun is very pleasant to see and never does anybody any harm. Some called him ‘fort deer’ (Nu qowaka’n), because people are safe in a fort. For this office a high-caste person was always selected.” (From the writer’s informant.)

By and by the man said to his wife, “Do you know that your father lives a short distance from here? Do you want to go to see your father and mother?” She was very glad to hear that, and they started off at once, after loading the canoe down with food, for this being was rich and had all kinds of things. His canoe was a brown bear, which traveled of itself but had to be fed at short intervals.

“I have always wondered what this part of the story means but was never told. It must have been because we were going to have steamboats. Every now and then at the present time something happens like things in the stories. The poor people always had luck in those days, and I have always wondered what it meant. Years ago, too, we used to hear the old people say, ‘There will be no slaves. Those that have been slaves are going to feel themselves above the real high-caste Indians.’ And sure enough nowadays the people that have come from slaves are very proud, while the race of nobles is dying out. They are protected by law and know that nothing harmful can be said to them. We heard of this years ago.” (From the writer’s informant.)

Just before they reached her father’s town, they landed, carried their canoe up and placed all of the food under a large tree where it would keep dry. Then the man stayed with it and told his wife to go over to her father’s house. Her father and mother had thought that she was dead, so they were very happy to see her. She said to her father, “There is a lot of food close by here. I have brought it to you.” At that time she looked very filthy to them and her clothing ragged, though to herself she appeared beautiful. So her father was very much ashamed of her and gave her some good clothing. She also smelt to them very strongly of the beach. Then they went over and brought in all the food, but her husband did not come with them.

“Some people are like this nowadays. They are very poor but are so used to the life that they can not see it, and so used to filth that they do not notice it.” (From the writer’s informant.)

The story of the four brothers

Four brothers, led by Kacka’lk, and their dog pursued a barking dog into the sky and encountered trials. They revived each other using red paint and a rattle after falling off cliffs and battling a one-legged man, a two-headed bear, and other beings. The youngest brother, Lqaya’k, became thunder due to misbehavior, while their sister hid in Mount Edgecumbe. Their adventures explain cultural artifacts and myths.

Source:
Tlingit Myths and Texts
by John R. Swanton
[Smithsonian Institution]
Bureau of American Ethnology
Bulletin 39
Washington, 1909

► Themes of the story

Quest: The brothers embark on a journey into the sky, pursuing a barking dog, leading them to various challenges and adventures.

Trials and Tribulations: Throughout their journey, they face numerous obstacles, including descending a steep cliff, reviving each other after fatal falls, and confronting formidable beings like a one-legged man and a two-headed bear.

Transformation: The youngest brother, Lqaya’k, undergoes a significant change by becoming thunder due to his misbehavior, illustrating a transformation theme.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

Story told by Dekina’ku. According to some, the story begins with the birth of five children from a dog father.
Myth recorded in English at Sitka, Alaska
January-April 1904

There were four brothers who owned a dog of an Athapascan variety called dzi. [Lakitcane’, the father of these boys, is said to have lived near the site of the Presbyterian school at Sitka and to have used the “blarney stone,” so called, as a grindstone.] They had one sister. One day the dog began barking at something. Then Kacka’lk, the eldest brother, put red paint inside of his blanket, took his rattle, and followed. The other brothers went with him. They pursued it up, up into the sky. The dog kept on barking, and they did not know what it was going to do. It was chasing a cloud.

When they got to the other side of the world they came out on the edge of a very steep cliff. They did not know what to do. The dog, however, went right down the cliff, and they saw the cloud still going on ahead. Now these brothers had had nothing to eat and were very hungry. They saw the dog coming up from far below bringing the tail of a salmon. After a while they saw it run back.

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Then they said to one another, “What shall we do? We might as well go down also.” But, when Lqaya’k, the youngest brother, started he was smashed in pieces. The two next fared in the same way. Kacka’lk, however, braced his stick against the wall behind him and reached the bottom in safety. Then he put the bones of each of his brothers together, rubbed red paint on them, and shook his rattle over them, and they came to life.

Starting on again around this world, they came to a creek full of salmon. This was where the dog had been before. When they got down to it they saw a man coming up the creek. He was a large man with but one leg and had a kind of spear in his hand with which he was spearing all the salmon. They watched him from between the limbs of a large, dead tree. When he got through hooking the salmon, he put all on two strings, one of which hung out of each corner of his mouth. Then he carried them down.

Then Lqaya’k said to his brothers, “Let us devise some plan for getting the salmon spear.” So he seized a salmon, brought it ashore and skinned it. First Kacka’lk tried to get inside of it but failed. When Lqaya’k made the attempt, however, he swam off at once, and, if one of his brothers came near him, he swam away. Then the other brothers sat up in the dead tree, Kacka’lk at the top.

When the big man came up again after salmon, Lqaya’k swam close up to him, and he said, “Oh! my salmon. It is a fine salmon.” But, when he made a motion toward it with his spear, it swam back into deep water. Finally it swam up close, and the big man speared it easily. Then Lqaya’k went to the tail of the fish, cut the string which fastened the big man’s spear point to the shaft and swam off with the point. Upon this the big man pulled his shaft up, looked at it and said, “My spear is gone.” Then he went downstream. In the meantime Lqaya’k came ashore, got out of the fish, came up to his usual station on the lowest limb of the tree, and sat down there. They had him sit below because he talked so much, and because he was the most precipitate.

That night the one-legged man did not sleep at all on account of his lost spear. He was using it in working for the bear people. When he came up next morning he had a quill in his hands which would tell him things. He took this about among the trees, and, when he came to that on which the brothers were sitting, it bent straight down. Then he cried, “Bring my spear this way.” Although he saw no one, he knew that there were people there who had it. Then he came to the bottom of the tree, seized Lqaya’k and tore him in pieces. So he served the next two brothers. But Kacka’lk had his dog, which he was able to make small, concealed under his coat and, after his brothers were torn up, he let it go, and it tore the big man all to pieces. Because he had his red paint, rattle, and dog he cared for nothing. Now he put the red paint on his brothers’ bodies and shook the rattle over them so that they came to life.

Next morning they got into the same tree again. Then they saw a man with two heads placed one over another coming up the stream. It was the bear chief. He hooked a great many salmon and put them, on pieces of string on each side of his mouth. Next evening a little old man came up. Lqaya’k came down and asked, “What are you doing here?” He said, “I have come up after salmon.” But he could hook none at all, so Lqaya’k caught a lot for him. Then Lqaya’k asked him: “What does that double-head that came up here do?” The old man said, “I will tell you about it.” So they said to him: “Now we want you to tell the truth about this? What does he really do when he gets home with his salmon? We will get you more salmon if you tell us truly.” And the old man answered: “When he gets home with a load of salmon, he leaves it down by the river. Then he takes off his skin coat and hangs it up.” This is what he told them.

The next time the two-heads came up and began to throw salmon ashore, it said all at once, “I feel people’s looks” [meaning “I feel that people’s looks are on me.”] As soon as he came opposite the place where they were sitting, Kacka’lk threw his dog right upon him. It caught this big bear by the neck and killed him. Every time thereafter, when the little old man came up, they questioned him about the people in the place he came from.

At last they caught a lot of salmon and prepared to descend. Then Kacka’lk put on the bearskin, placed his brothers under his arms inside of it, took strings of salmon as the bear had done, and started on. When he came in front of the houses he acted just like the two-headed man. First he entered the two-headed man’s house and shook his skin, whereupon his brothers and the dog passed behind the screens in the rear of the house and hid themselves. After that he began fixing his salmon, and, when he was through, took off his coat, and hung it up in the manner that had been described to him.

Toward evening a great deal of noise was heard outside, made over some object. Lqaya’k very much wanted to go out and look, but they tried to prevent him. Finally he did go out and began to play with the object, whereupon the players rolled it on him and cut him in two. After that the two brothers next older went out and were cut in two in the same manner. After this Kacka’lk sent his dog out. He seized the object, shook it and made it fly to the tops of the mountains, where it made the curved shapes the mountains have today. Then it rolled right back again. When it rolled back, the dog became very angry, seized it a second time, shook it hard, and threw it so high that it went clear around the sun. It made the halo of light seen there. Then Kacka’lk took his brothers’ bodies, pieced them together, put red paint upon them and shook his rattle over them. They came to life again. Then he took the dog, made it small, and put it under his arm; and they started off. Since that time people have had the kind of spear (dina’) above referred to. The brothers started on with it, and, whenever they were hungry, they got food with it. They always kept together.

After a while they came across some Athapascan Indians called Worm-eating people (Wun-xa qoan). These were so named because, when they killed game, they let worms feed upon it, and, when the worms had become big enough, they ate them through holes in the middle of their foreheads which served them as mouths. Lqaya’k wanted to be among these Athapascans, because they had bows and arrows and wore quills attached to their hair. They used their bows and arrows to shoot caribou, and, when they were pursuing this animal, they used to eat snow.

After Lqaya’k had obtained his bow and arrows they came out at a certain place, probably the Stikine river, and stayed among some people who were whipping one another for strength, in the sea. Every morning they went into the water with them.

At that time they thought that Lqaya’k was going with his sister, and they put some spruce gum around the place where she slept. Then they found the spruce gum on him and called him all sorts of names when they came from bathing. They called him Messenger-with-pitch-on-his-thigh (Naqa’ni qacguqo), the messenger being a brother-in-law of the people of the clan giving a feast. They named him so because they were very much ashamed. This is why people have ever since been very watchful about their sisters. Because he had been fooling with his sister, when Lqaya’k went out, his brothers said to him, “You do not behave yourself. Go somewhere else. You can be a thunder (hel).” They said to him, “Ha’agun kadi’.” [It is said that no one knows what these words mean.]

This is why, when thunder is heard, people always say, “You gummy thigh.” It is because Lqaya’k became a thunder. Their sister was ashamed. She went down into Mount Edgecumbe (Lux) through the crater.

Because the thunder is a man, when the thunder is heard far out at sea, people blow up into the air through their hands and say, “Let it drive the sickness away,” or “Let it go far northward.” The other brothers started across the Stikine and became rocks there.

Beauty and Brownie

Two deer, Beauty and Brownie, lived with their parents in a forest. Their father warned them of hunters’ traps during corn season and instructed them to lead their herds to the hills, traveling by night and avoiding villages. Beauty followed the advice, losing no deer, while careless Brownie traveled by day and near villages, losing most of his herd.

Source:
More Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1922

► Themes of the story

Moral Lessons: The narrative imparts a lesson on the importance of heeding wise counsel and exercising caution to avoid danger.

Trials and Tribulations: Both brothers face the challenge of leading their herds safely through perilous circumstances, highlighting their differing approaches and outcomes.

Family Dynamics: The story explores the relationship between the father and his sons, emphasizing the father’s concern and the contrasting responses of Beauty and Brownie to his advice.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

Two Deer named Beauty and Brownie lived with their father and mother and great herds of Deer in a forest.

One day their father called them to him and said: “The Deer in the forest are always in danger when the corn is ripening in the fields. It will be best for you to go away for a while, and you must each take your own herd of Deer with you.”

“What is the danger, Father?” they asked.

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“When the Deer go into the fields to eat the corn they get caught in the traps the men set there,” the father said. “Many Deer are caught in these traps every year.”

“Shall you go away with us?” Brownie said.

“No, your mother and I, and some of the other old Deer will stay here in the forest,” said the father. “There will be food enough for us, but there is not enough for you and your herds. You must lead your herds up into the high hills where there is plenty of food for you, and stay there until the crops are all cut. Then you can bring your herds back here. But you must be careful.

“You must travel by night, because the hunters will see you if you go by day. And you must not take your herd near the villages where hunters live.”

So Beauty and Brownie and their herds set out. Beauty traveled at night and did not go near any villages, and at last brought his herd safely to the high hills. Not a single Deer did Beauty lose.

But Brownie forgot what his father had said. Early each morning he started off with his herd, going along all through the day. When he saw a village, he led his herd right past it. Again and again hunters saw the herd, and they killed many, many of the Deer in Brownie’s herd. When crops had been cut, the Deer started back to the forest. Beauty led all his herd back, but stupid Brownie traveled in the daytime, and again he took his herd past the villages. When he reached the forest only a few were left of all Brownie’s herd.

The Brave Little Bowman

A skilled but underestimated bowman teams up with a strong laborer to join a king’s army, with the bowman’s talent winning battles while the laborer takes credit. When a rival king attacks, the cowardly laborer flees, leaving the bowman to secure victory alone. Celebrated as a hero, the bowman earns the king’s trust and becomes the army’s chief, rewarded with honor and riches.

Source:
More Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1922

► Themes of the story

Cunning and Deception: The little bowman cleverly devises a plan to join the king’s army by partnering with a strong man, knowing his own appearance might not gain him entry.

Moral Lessons: The narrative teaches the value of true skill and bravery over mere appearances, as the bowman’s talents ultimately lead to his recognition and reward.

Trials and Tribulations: The bowman faces various challenges, including dangerous missions and the betrayal of his partner, yet overcomes them through his prowess and determination.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

Once upon a time there was a little man with a crooked back who was called the wise little bowman because he used his bow and arrow so very well.

This crooked little man said to himself: “If I go to the king and ask him to let me join his army, he’s sure to ask what a little man like me is good for. I must find some great big man who will take me as his page, and ask the king to take us.”

So the little bowman went about the city looking for a big man.

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One day he saw a big, strong man digging a ditch “What makes a fine big man like you do such work?” asked the little man.

“I do this work because I can earn a living in no other way,” said the big man.

“Dig no more,” said the bowman. “There is in this whole country no such bowman as I am; but no king would let me join his army because I am such a little man. I want you to ask the king to let you join the army. He will take you because you are big and strong. I will do the work that you are given to do, and we will divide the pay. In this way we shall both of us earn a good living. Will you come with me and do as I tell you?” asked the little bowman.

“Yes, I will go with you,” said the big man.

So together they set out to go to the king. By and by they came to the gates of the palace, and sent word to the king that a wonderful bowman was there. The king sent for the bowman to come before him. Both the big man and the little man went in and, bowing, stood before the king.

The king looked at the big man and asked, “What brings you here?”

“I want to be in your army,” said the big man.

“Who is the little man with you?” asked the king.

“He is my page,” said the big man.

“What pay do you want?” asked the king.

“A thousand pieces a month for me and my page, O King,” said the big man.

“I will take you and your page,” said the king.

So the big man and the little bowman joined the king’s army.

Now in those days there was a tiger in the forest who had carried off many people. The king sent for the big man and told him to kill that tiger.

The big man told the little bowman what the king said. They went into the forest together, and soon the little bowman shot the tiger.

The king was glad to be rid of the tiger, and gave the big man rich gifts and praised him.

Another day word came that a buffalo was running up and down a certain road. The king told the big man to go and kill that buffalo. The big man and the little man went to the road, and soon the little man shot the buffalo. When they both went back to the king, he gave a bag of money to the big man.

The king and all the people praised the big man, and so one day the big man said to the little man: “I can get on without you. Do you think there’s no bowman but yourself?” Many other harsh and unkind things did he say to the little man.

But a few days later a king from a far country marched upon the city and sent a message to its king saying, “Give up your country, or do battle.”

The king at once sent his army. The big man was armed and mounted on a war-elephant. But the little bowman knew that the big man could not shoot, so he took his bow and seated himself behind the big man.

Then the war-elephant, at the head of the army, went out of the city. At the first beat of the drums, the big man shook with fear. “Hold on tight,” said the little bowman. “If you fall off now, you will be killed. You need not be afraid; I am here.”

But the big man was so afraid that he slipped down off the war-elephant’s back, and ran back into the city. He did not stop until he reached his home. “And now to win!” said the little bowman, as he drove the war-elephant into the fight. The army broke into the camp of the king that came from afar, and drove him back to his own country. Then the little bowman led the army back into the city. The king and all the people called him “the brave little bowman.” The king made him the chief of the army, giving him rich gifts.

The Woodpecker, Turtle, and Deer

A Deer, a Woodpecker, and a Turtle share a deep friendship, living harmoniously near a lake. When a hunter traps the Deer, the Woodpecker distracts the hunter while the Turtle gnaws the trap. Despite challenges, the Deer escapes, but the Turtle is captured. The Deer cleverly rescues the Turtle, and all three friends evade the hunter, continuing their lives together in safety and happiness.

Source:
More Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1922

► Themes of the story

Good vs. Evil: The narrative contrasts the virtuous friendship and cooperation among the Deer, Woodpecker, and Turtle against the hunter’s malicious intent, highlighting the classic struggle between benevolence and malevolence.

Cunning and Deception: The Woodpecker employs clever tactics to delay the hunter, such as flapping her wings in his face, showcasing the use of wit to outsmart adversaries.

Trials and Tribulations: Each character faces significant challenges—the Deer is trapped, the Turtle’s teeth are strained from gnawing the leather, and the Woodpecker must repeatedly confront the hunter. Their perseverance through these trials underscores the importance of resilience in overcoming obstacles.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

Once upon a time a Deer lived in a forest near a lake. Not far from the same lake, a Woodpecker had a nest in the top of a tree; and in the lake lived a Turtle. The three were friends, and lived together happily.

A hunter, wandering about in the wood, saw the footprints of the Deer near the edge of the lake. “I must trap the Deer, going down into the water,” he said, and setting a strong trap of leather, he went his way.

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Early that night when the Deer went down to drink, he was caught in the trap, and he cried the cry of capture.

At once the Woodpecker flew down from her tree-top, and the Turtle came out of the water to see what could be done.

Said the Woodpecker to the Turtle: “Friend, you have teeth; you gnaw through the leather trap. I will go and see to it that the hunter keeps away. If we both do our best our friend will not lose his life.”

So the Turtle began to gnaw the leather, and the Woodpecker flew to the hunter’s house.

At dawn the hunter came, knife in hand, to the front door of his house.

The Woodpecker, flapping her wings, flew at the hunter and struck him in the face.

The hunter turned back into the house and lay down for a little while. Then he rose up again, and took his knife. He said to himself: “When I went out by the front door, a Bird flew in my face; now I will go out by the back door.” So he did.

The Woodpecker thought: “The hunter went out by the front door before, so now he will leave by the back door.” So the Woodpecker sat in a tree near the back door.

When the hunter came out the bird flew at him again, flapping her wings in the hunter’s face.

Then the hunter turned back and lay down again. When the sun arose, he took his knife, and started out once more.

This time the Woodpecker flew back as fast as she could fly to her friends, crying, “Here comes the hunter!”

By this time the Turtle had gnawed through all the pieces of the trap but one. The leather was so hard that it made his teeth feel as if they would fall out. His mouth was all covered with blood. The Deer heard the Woodpecker, and saw the hunter, knife in hand, coming on. With a strong pull the Deer broke this last piece of the trap, and ran into the woods.

The Woodpecker flew up to her nest in the tree-top.

But the Turtle was so weak he could not get away. He lay where he was. The hunter picked him up and threw him into a bag, tying it to a tree.

The Deer saw that the Turtle was taken, and made up his mind to save his friend’s life. So the Deer let the hunter see him.

The hunter seized his knife and started after the Deer. The Deer, keeping just out of his reach, led the hunter into the forest.

When the Deer saw that they had gone far into the forest he slipped away from the hunter, and swift as the wind, he went by another way to where he had left the Turtle.

But the Turtle was not there. The Deer called, “Turtle, Turtle!”; and the Turtle called out, “Here I am in a bag hanging on this tree.”

Then the Deer lifted the bag with his horns, and throwing it upon the ground, he tore the bag open, and let the Turtle out.

The Woodpecker flew down from her nest, and the Deer said to them: “You two friends saved my life, but if we stay here talking, the hunter will find us, and we may not get away. So do you, Friend Woodpecker, fly away. And you, Friend Turtle, dive into the water. I will hide in the forest.”

The hunter did come back, but neither the Deer, nor the Turtle, nor the Woodpecker was to be seen. He found his torn bag, and picking that up he went back to his home. The three friends lived together all the rest of their lives.

The Three Fishes

Three fishes—Thoughtful, Very-Thoughtful, and Thoughtless—lived in a river. Warned by Very-Thoughtful of nearby fishermen, the others delayed returning to safety. When Thoughtful and Thoughtless got caught in a net, Very-Thoughtful cleverly tricked the fisherman into releasing them. Grateful for the rescue, they agreed to return to their safer, wild home, where they lived peacefully ever after. The tale highlights foresight and quick thinking.

Source:
More Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1922

► Themes of the story

Cunning and Deception: Very-Thoughtful employs clever tactics to deceive the fisherman and rescue his companions.

Moral Lessons: The narrative imparts lessons on the importance of foresight, heeding warnings, and the consequences of procrastination.

Trials and Tribulations: The fish face challenges that test their wisdom and decision-making, highlighting the perils of ignoring prudent advice.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

Once upon a time three Fishes lived in a far-away river. They were named Thoughtful, Very-Thoughtful, and Thoughtless.

One day they left the wild country where no men lived, and came down the river to live near a town.

Very-Thoughtful said to the other two: “There is danger all about us here. Fishermen come to the river here to catch fish with all sorts of nets and lines. Let us go back again to the wild country where we used to live.”

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But the other two Fishes were so lazy and so greedy that they kept putting off their going from day to day.

But one day Thoughtful and Thoughtless went swimming on ahead of Very-Thoughtful and they did not see the fisherman’s net and rushed into it. Very-Thoughtful saw them rush into the net.

“I must save them,” said Very-Thoughtful.

So swimming around the net, he splashed in the water in front of it, like a Fish that had broken through the net and gone up the river. Then he swam back of the net and splashed about there like a Fish that had broken through and gone down the river.

The fisherman saw the splashing water and thought the Fishes had broken through the net and that one had gone up the river, the other down, so he pulled in the net by one corner. That let the two Fishes out of the net and away they went to find Very-Thoughtful.

“You saved our lives, Very-Thoughtful,” they said, “and now we are willing to go back to the wild country.” So back they all went to their old home where they lived safely ever after.

The Princes and the Water-Sprite

A king with three sons—Star, Moon, and Sun Princes—promised his queen a boon at Sun Prince’s birth. When the queen requested the kingdom for Sun Prince, the king refused, citing tradition. Fearing harm to the elder princes, he sent them to the forest, joined by Sun Prince. They encountered a water-sprite, but the eldest prince’s wisdom saved them. United, they ruled harmoniously after the king’s death.

Source:
Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1912

► Themes of the story

Family Dynamics: The narrative explores complex familial relationships, particularly the bond among the three royal brothers and the tension arising from their mother’s desire to see her youngest son ascend the throne.

Trials and Tribulations: The princes face challenges, notably their encounter with the water-sprite, which tests their wisdom and unity.

Moral Lessons: The story imparts ethical teachings on the virtues of wisdom, unity, and rightful succession, highlighting the importance of adhering to tradition and making prudent decisions.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

Once upon a time a king had three sons. The first was called Prince of the Stars. The next was called the Moon Prince and the third was called the Sun Prince. The king was so very happy when the third son was born that he promised to give the queen any boon she might ask. The queen kept the promise in mind, waiting until the third son was grown before asking the king to give her the boon. On the twenty-first birthday of the Sun Prince she said to the king, “Great King, when our youngest child was born you said you would give me a boon. Now I ask you to give the kingdom to Sun Prince.”

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But the king refused, saying that the kingdom must go to the oldest son, for it belonged by right to him. Next it would belong by right to the second son, and not until they were both dead could the kingdom go to the third son.

The queen went away, but the king saw that she was not pleased with his answer. He feared that she would do harm to the older princes to get them out of the way of the Sun Prince.

So he called his elder sons and told them that they must go and live in the forest until his death. “Then come back and reign in the city that is yours by right,” he said. And with tears he kissed them on the foreheads and sent them away.

As they were going down out of the palace, after saying good-by to their father, the Sun Prince called to them, “Where are you going?”

And when he heard where they were going and why, he said, “I will go with you, my brothers.”

So off they started. They went on and on and by and by they reached the forest. There they sat down to rest in the shade of a pond. Then the eldest brother said to Sun Prince, “Go down to the pond and bathe and drink. Then bring us a drink while we rest here.”

Now the King of the Fairies had given this pond to a water-sprite. The Fairy King had said to the water-sprite, “You are to have in your power all who go down into the water except those who give the right answer to one question. Those who give the right answer will not be in your power. The question is, ‘What are the Good Fairies like?'”

When the Sun Prince went into the pond the water–sprite saw him and asked him the question, “What are the Good Fairies like?”

“They are like the Sun and the Moon,” said the Sun Prince.

“You don’t know what the Good Fairies are like,” cried the water-sprite, and he carried the poor boy down into her cave.

By and by the eldest brother said, “Moon Prince, go down and see why our brother stays so long in the pond!”

As soon as the Moon Prince reached the water’s edge the water-sprite called to him and said, “Tell me what the Good Fairies are like!”

“Like the sky above us,” replied the Moon Prince.

“You don’t know, either,” said the water-sprite, and dragged the Moon Prince down into the cave where the Sun Prince sat.

“Something must have happened to those two brothers of mine,” thought the eldest. So he went to the pond and saw the marks of the footsteps where his brothers had gone down into the water. Then he knew that a water-sprite must live in that pond. He girded on his sword, and stood with his bow in his hand.

The water-sprite soon came along in the form of a woodsman.

“You seem tired, Friend,” he said to the prince. “Why don’t you bathe in the lake and then lie on the bank and rest?”

But the prince knew that it was a water-sprite and he said, “You have carried off my brothers!”

“Yes,” said the water-sprite.

“Why did you carry them off?”

“Because they did not answer my question,” said the water-sprite, “and I have power over all who go down into the water except those who do give the right answer.”

“I will answer your question,” said the eldest brother. And he did. “The Good Fairies are like

The pure in heart who fear to sin,

The good, kindly in word and deed.”

“O Wise Prince, I will bring back to you one of your brothers. Which shall I bring?” said the water-sprite.

“Bring me the younger one,” said the prince. “It was on his account that our father sent us away. I could never go away with Moon Prince and leave poor Sun Prince here.”

“O Wise Prince, you know what the good should do and you are kind. I will bring back both your brothers,” said the water-sprite. After that the three princes lived together in the forest until the king died. Then they went back to the palace. The eldest brother was made king and he had his brothers rule with him. He also built a home for the water-sprite in the palace grounds.

The Quarrel of the Quails

A group of quails, led by a wise leader, outsmarted a fowler by working together to escape his nets. However, their unity faltered when a small disagreement escalated into a quarrel. Divided, they failed to execute their escape plan, allowing the fowler to capture them. This tale highlights the power of cooperation and the perils of discord in achieving common goals.

Source:
Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1912

► Themes of the story

Cunning and Deception: The fowler uses deceit by mimicking the quail leader’s call to lure the quails into his trap.

Trials and Tribulations: The quails face the ongoing challenge of evading the fowler’s nets, testing their unity and problem-solving abilities.

Moral Lessons: The narrative imparts a lesson on the importance of cooperation and the dangers of discord, demonstrating how unity leads to freedom, while quarrels lead to downfall.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

Once upon a time many quails lived together in a forest. The wisest of them all was their leader.

A man lived near the forest and earned his living by catching quails and selling them. Day after day he listened to the note of the leader calling the quails.

By and by this man, the fowler, was able to call the quails together. Hearing the note the quails thought it was their leader who called.

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When they were crowded together, the fowler threw his net over them and off he went into the town, where he soon sold all the quails that he had caught.

The wise leader saw the plan of the fowler for catching the quails. He called the birds to him and said, “This fowler is carrying away so many of us, we must put a stop to it. I have thought of a plan; it is this: The next time the fowler throws a net over you, each of you must put your head through one of the little holes in the net. Then all of you together must fly away to the nearest thorn-bush. You can leave the net on the thorn-bush and be free yourselves.”

The quails said that was a very good plan and they would try it the next time the fowler threw the net over them.

The very next day the fowler came and called them together. Then he threw the net over them. The quails lifted the net and flew away with it to the nearest thorn-bush where they left it. They flew back to their leader to tell him how well his plan had worked.

The fowler was busy until evening getting his net off the thorns and he went home empty-handed. The next day the same thing happened, and the next. His wife was angry because he did not bring home any money, but the fowler said, “The fact is those quails are working together now. The moment my net is over them, off they fly with it, leaving it on a thorn-bush. As soon as the quails begin to quarrel I shall be able to catch them.”

Not long after this, one of the quails in alighting on their feeding ground, trod by accident on another’s head. “Who trod on my head?” angrily cried the second. “I did; but I didn’t mean to. Don’t be angry,” said the first quail, but the second quail was angry and said mean things.

Soon all the quails had taken sides in this quarrel. When the fowler came that day he flung his net over them, and this time instead of flying off with it, one side said, “Now, you lift the net,” and the other side said, “Lift it yourself.”

“You try to make us lift it all,” said the quails on one side. “No, we don’t!” said the others, “you begin and we will help,” but neither side began. So the quails quarreled, and while they were quarreling the fowler caught them all in his net. He took them to town and sold them for a good price.

The Sandy Road

A merchant crossing a desert with goods and provisions relied on nighttime travel to avoid the scorching heat. Nearing their destination, the merchant’s crew discarded excess supplies, believing water was unnecessary. However, a misstep by their sleeping guide left them stranded without water. Determined, the merchant discovered a water source by finding grass, inspiring his team to persevere. They dug a well, saved themselves, and reached the city successfully.

Source:
Jataka Tales
by Ellen C. Babbit
The Century Co., New York, 1912

► Themes of the story

Quest: The merchant embarks on a challenging journey across the desert to reach his destination, facing various obstacles along the way.

Trials and Tribulations: Throughout the journey, the merchant and his crew encounter hardships, such as the scorching desert heat and the critical shortage of water, which test their endurance and resolve.

Cunning and Deception: The merchant’s resourcefulness is evident when he discovers a tuft of grass, indicating the presence of water beneath the surface. His quick thinking and determination lead to the digging of a well, ensuring the survival of his crew and the success of their journey.

► From the same Region or People

South Asia
- India
  - Buddhist Lore

Learn more about Jataka Tales

Once upon a time a merchant, with his goods packed in many carts, came to a desert. He was on his way to the country on the other side of the desert. The sun shone on the fine sand, making it as hot as the top of a stove. No man could walk on it in the sunlight. But at night, after the sun went down, the sand cooled, and then men could travel upon it.

So the merchant waited until after dark, and then set out. Besides the goods that he was going to sell, he took jars of water and of rice, and firewood, so that the rice could be cooked.

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All night long he and his men rode on and on. One man was the pilot. He rode first, for he knew the stars, and by them he guided the drivers.

At daybreak they stopped and camped. They unyoked the oxen, and fed them. They built fires and cooked the rice. Then they spread a great awning over all the carts and the oxen, and the men lay down under it to rest until sunset.

In the early evening, they again built fires and cooked rice. After supper, they folded the awning and put it away. They yoked the oxen, and, as soon as the sand was cool, they started again on their journey across the desert.

Night after night they traveled in this way, resting during the heat of the day. At last one morning the pilot said: “In one more night we shall get out of the sand.” The men were glad to hear this, for they were tired.

After supper that night the merchant said: “You may as well throw away nearly all the water and the firewood. By to-morrow we shall be in the city. Yoke the oxen and start on.”

Then the pilot took his place at the head of the line. But, instead of sitting up and guiding the drivers, he lay down in the wagon on the cushions. Soon he was fast asleep, because he had not slept for many nights, and the light had been so strong in the daytime that he had not slept well then.

All night long the oxen went on. Near daybreak, the pilot awoke and looked at the last stars fading in the light. “Halt!” he called to the drivers. “We are in the same place where we were yesterday. The oxen must have turned about while I slept.”

They unyoked the oxen, but there was no water for them to drink. They had thrown away the water that was left the night before. So the men spread the awning over the carts, and the oxen lay down, tired and thirsty. The men, too, lay down saying, “The wood and water are gone–we are lost.”

But the merchant said to himself, “This is no time for me to sleep. I must find water. The oxen cannot go on if they do not have water to drink. The men must have water. They cannot cook the rice unless they have water. If I give up, we shall all be lost!”

On and on he walked, keeping close watch of the ground. At last he saw a tuft of grass. “There must be water somewhere below, or that grass would not be there,” he said.

He ran back, shouting to the men, “Bring the spade and the hammer!”

They jumped up, and ran with him to the spot where the grass grew. They began to dig, and by and by they struck a rock and could dig no further. Then the merchant jumped down into the hole they had dug, and put his ear to the rock. “I hear water running under this rock,” he called to them. “We must not give up!” Then the merchant came up out of the hole and said to a serving-lad: “My boy, if you give up we are lost! You go down and try!”

The boy stood up straight and raised the hammer high above his head and hit the rock as hard as ever he could. He would not give in. They must be saved. Down came the hammer. This time the rock broke. And the boy had hardly time to get out of the well before it was full of cool water. The men drank as if they never could get enough, and then they watered the oxen, and bathed.

Then they split up their extra yokes and axles, and built a fire, and cooked their rice. Feeling better, they rested through the day. They set up a flag on the well for travelers to see. At sundown, they started on again, and the next morning reached the city, where they sold the goods, and then returned home.