Story of a cannibal

When a father hunting beaver is ambushed and killed by the cannibal Djec’actodji’ne’hwan, his young sons witness the threat but are forbidden to speak. Their mother, sensing danger, gathers relatives and follows the ominous fire to find the hunter roasting alive. They set snares, trap the monster, and avenge their kin by killing and burning him. In the end, they recover and bury the father’s body, restoring justice.

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


► Themes of the story


Good vs. Evil: The tale centers on the moral struggle between the innocent family and the malevolent cannibal.

Revenge and Justice: The relatives pursue and punish the cannibal to avenge the slain hunter.

Mythical Creatures: The cannibal (“lai’tigo”) functions as a supernatural monster preying on humans.

► From the same Region or People

Learn more about the Naskapi people


From Lake Waswanipi Band of Cree

There was once a man who had two sons, little boys, whom he left in camp when he went off to hunt beaver. He had not been gone long before Djec’actodji’ne’hwan [translated by the narrator, who spoke very little English, as “cap”] came to the camp and saw the little boys. “Where has your father gone?” he asked them. One of them told him that their father had gone to hunt beaver. Then Djec’actodji’ne-‘hwan told them not to tell anybody that he had been there. Said he, “I am going to hunt up your father and kill him tonight. I will build a big fire to cook his beavers. But you must not tell anybody.” And he went away. When night came, the little boys’ mother came and asked them if anybody had been there. “Yes, Djec’actodji’ne’hwan,” they replied. Then she asked them what he had said. And they told her he had said he would kill their father and make a big fire to cook his beavers, and that he had told them not to tell anybody.

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So the woman got her relatives together, and they set out to hunt for the father. Soon they came to where they could see a big fire; and they saw a big body laid out straight beside the fire, and Djec’actodji’ne’hwan cutting big slices off its side and roasting them in the fire. When they drew nearer, they saw that it was the hunter who was being eaten. Then the mother began crying; but one of the men told her not to cry. He said, “We will kill the cannibal (lai’tigo) who has killed your husband.” And they got snares and set them about. Then Djec’actodji’ne’hwan got caught in the snares, and the men beat him to death with axes. Then they threw him into the fire and burned him all up; and they buried the hunter’s body. One arm was already eaten off.


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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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A big perch

When a hunter vanishes from his companions on Lake Mistassini’s shores, he reappears claiming to have visited the lake’s bottom, encountering fish of every kind and a colossal perch unable to turn in deep waters. His account gives rise to the timeless and wondrous “big perch” legend, passed from father to son, eclipsing modern sea serpent stories and preserving its rich ancestral lore.

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


Underworld Journey: The hunter’s descent to the lake’s bottom parallels a voyage into a realm beyond the living world.

Mythical Creatures: The colossal perch transcends ordinary biology, embodying a legendary beast.

Echoes of the Past: The tale’s transmission from father to son preserves ancestral memory across generations.

► From the same Region or People

Learn more about the Cree people


Some Indian hunters were camped along the shores of Lake Mistassini. As fish and game were plentiful they were happy and contented. One evening they missed one of their number, and though they searched everywhere could not find him. They had many days given him up for dead, when he surprised them by calmly walking into camp. On their asking him where he had been he told the following story:

“That night you lost me I was at the bottom of the lake, where I saw all kinds of fish, some pretty, some ugly, and some savage. There was one perch so large that he could not turn around in the lake, but had to swim up and down without turning.”

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The above story has been handed down from father to son, and even today Indians refer to the “big perch,” just as seriously as if it really existed. Lake Mistassini is 120 miles long and 20 miles wide, so the legend far eclipses the white man’s story of the sea serpent.


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The birth of Lake Mistassini

On a hunting expedition, two brothers split. At a secret pool one encounters a giant mother otter and her multi-colored pups. He runs to tell his brother, who returns eagerly to join him; when they fire, the waters boil, flood the land, and chase the brothers relentlessly. Fleeing to high rocks at Mistassini post, one is devoured, the deluge ceases, and the lake forms.

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


Origin of Things: The tale explains the creation of the lake at Mistassini through the flood caused by the otter’s wrath.

Conflict with Nature: The brothers’ attempt to hunt the otter provokes a catastrophic flood, pitting humans against the forces of nature.

Mythical Creatures: The enormous mother otter and her vividly hued pups are legendary beasts central to the story.

► From the same Region or People

Learn more about the Cree people


Two brothers went out on a hunting excursion. They separated at a certain point, and each took a different route. One of them came to a small pool and saw in the water an enormous otter. He was just about to kill it when several young otters emerged from the pool. He noticed that they were of different colors, some red, some blue, and some green. Amazed at the unusual sight, he ran to inform his brother of the strange occurrence. The brother wished to go back and shoot the animals, so they started off together. As soon as the old otter made her appearance, one of the brothers fired. It dived, and immediately the water of the pool began to boil and foam and flood the surrounding land. The brothers ran in opposite directions and the water followed them. At last one of them was brought to a halt at some high rocks near the post of Mistassini, and the old otter devoured him. The waters then ceased to rise, and the lake remained as it is today.

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The Great Beaver

Long ago a clan of giant beavers journeyed down the Mackenzie River, where one’s roasted flesh was stolen by a wolverine—prompting the first flame—then that thief was petrified in the cliffs. The beaver raced over rocks to form a swift rapid and outwitted a pursuing giant whose overturned canoe became an island. The beaver painted the giant’s likeness on the gorge walls before he departed.

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


► Themes of the story


Origin of Things: The story explains the creation of natural features like perpetual fires, rapids, islands, and stone formations along the Mackenzie River.

Quest: The beaver embarks on a long, purposeful journey downriver, encountering challenges and shaping the landscape.

Mythical Creatures: The anthropomorphic beaver, cunning wolverine, and giant frame the tale in a realm of legendary beings.

► From the same Region or People

Learn more about the Slavey people


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

A family of very large beavers lived on the Great Slave Lake, long ago, and the lodge is still there. Well, they all started down the Mackenzie River, and when they had gone a long distance, one of them killed one of his companions and roasted the flesh, but left it hanging before the fire while he fell asleep. While he slept a wolverine came along and took the roasted beaver and left a roll of moss in its place. After a time the sleeping beaver awoke. When he found that the roasted flesh was gone he was vexed, so he took the bark dish that he had placed under the roasting meat to catch the fat and emptied it into the fire, saying, “Burn, and never go out.” And so the fire burns to this day.

[Beds of lignite along the banks of the Mackenzie a few miles above Bear River, have been burning for a century at least.]

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Then he went down-stream until he came to some high rocks, where he met a wolverine, with whom he wished to fight; but the wolverine said, “No, I will not fight with you, and you cannot catch me.” He then tried to escape by running up the face of the cliff. Then the beaver said, “Stay there, and never come down.” And the wolverine was turned into stone, and can be seen there to this day. [Roche Carcajou, an anticlinal uplift of Devonian limestone, 1000 feet high.]

As he continued his journey down the river he went so fast at one place that he created the “Sans Sault” Rapid [the only rapid in the Mackenzie River of any consequence, and one that is easily passed by the steamers in any but the lowest stages of water]. As the beaver went on down the river he was discovered and pursued by a giant, to whom he said, “If you can clear all the rocks from the river, you may kill me, but if you cannot clear the river you will never kill me.” In his efforts to clear the channel the giant overturned his canoe, which turned into stone, and to this day forms an island in the bed of the stream. [An island at the Sans Sault Rapid divides the stream into an eastern and a western channel, the latter being “the steamboat channel”.] Failing to accomplish his task, the giant said, “I cannot kill you; but never mind, there will soon be plenty of men here who will always hunt you and all your tribe.” The beaver replied, “Since you cannot kill me, keep still a while, and I will paint your picture.” Then the beaver painted the picture of the giant on one side of the ramparts, where it may be seen to this day. [At the ramparts the Mackenzie, much contracted in width, flows between vertical cliffs of Devonian limestone varying from one hundred to two hundred and fifty feet in height. This gorge is but a few miles south of the Arctic Circle, and is one of the most interesting features of the great river] After this the giant left the country.


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The Flood

A man, his wife, and mother-in-law fled rising floodwaters by ascending a mountain. As waters continued to rise, they placed their children into hollowed trees sealed with pitch. After the flood receded, the children emerged, found the land covered in seaweed, and struggled to survive. Eventually, they became the ancestors of the Ts’ets’a’ut people.

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


Sacrifice: The parents’ decision to place their children in hollowed trees, sacrificing their own lives to ensure their offspring’s survival.

Mythical Creatures: The mention of eagle and wolf clans may symbolize totemic or ancestral connections to these creatures.

Sacred Objects: The hollowed trees serve as protective vessels, almost sacred in their role of preserving life during the flood.

► From the same Region or People

Learn more about the Tsetsaut people


Once upon a time a man, his wife, and his mother-in-law went up the mountains to hunt marmots. When they had reached the higher parts of a hill, they saw the waters rising. They climbed higher and higher, but the waters rose steadily. All the people fled up the mountains. Finally, when the water was about to reach them, they resolved to inclose their children in hollow trees, hoping that there they might be safe until the waters would retreat. They hollowed out two trees, in one of which they placed the children of the eagle clan, while in the other one they placed the children of the wolf clan. They gave them an ample supply of food, and then closed up the trees with wooden covers, which they caulked with pitch. The water continued to rise, and all the people were drowned.

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The children who were inclosed in the trees heard the waves breaking in the branches and felt the swaying of the trees. Finally, the trees were entirely covered by water. After a few days the water began to retreat. Again the trees were swaying. The children heard the waves breaking, first in the highest branches, then farther down, and finally everything was quiet. They went to sleep, and when they awoke one of the boys opened the hole. They saw that the water had disappeared, but the branches were still dripping. The ground was wet and soggy, and everything was covered with seaweeds. Then the children came forth from the trees, but the ground was so wet that they were unable to start a fire, so that many died of cold. Finally the ground dried up. They made a fire, which they fed with their supplies of mountain-goat tallow. They married, and became the ancestors of the Ts’ets’a’ut.


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The thunderbird

A dog’s bark during a thunderstorm startled the thunderbird, causing it to fall dead near a village. Villagers observed its frog-like skin and three large water-filled bags—one between its legs and one under each armpit. The thunderbird’s eye-opening produced lightning, its voice was thunder, and squeezing the bags caused rain. It was as large as a house.

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


Mythical Creatures: Described as large as a house with skin resembling that of a frog, the thunderbird is a formidable creature within the myth.

Conflict with Nature: The interaction between the barking dog and the thunderbird highlights a confrontation between natural elements, leading to the thunderbird’s demise.

Origin of Things: The narrative provides an explanation for natural phenomena such as lightning, thunder, and rain, attributing them to the thunderbird’s characteristics and actions.

► From the same Region or People

Learn more about the Tsetsaut people


Once upon a time a dog barked while it was thundering. This frightened the thunderbird so badly that it fell down dead near a village. The people went to see it, and observed that its skin was similar in appearance to that of a frog. It carried three large bags, one between its legs and one in each armpit. They were full of water. Its view made the people sick. When the thunderbird opens its eyes, there is a flash of lightning. Its voice is the thunder. When it presses the bags it begins to rain. It is as large as a house.

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Wolverene and Wolf

Wolverene and Wolf are brothers-in-law who hunt together. Facing scarce game, they discover an inaccessible cache of dried meat. Ignoring Wolf’s warnings, Wolverene attempts to steal from the cache, falls, and suffers fatal injuries. Before dying, he vows that his kind will continue stealing from human stores, explaining why wolverenes are notorious thieves.

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


Trickster: Wolverene exhibits cunning behavior by attempting to steal meat from a cache, embodying the trickster archetype.

Divine Punishment: Wolverene’s actions lead to his demise, suggesting a form of retribution for his transgressions.

Mythical Creatures: The narrative features anthropomorphic animals, with Wolverene and Wolf taking on human-like roles.

► From the same Region or People

Learn more about the Kaska people


Wolverene and Wolf were brothers-in-law and lived together. Wolf had no wife, while Wolverene had a large family. They hunted in company, Wolf traversing the high mountains, and Wolverene following the timber-line below him. Game was very scarce. By and by the deep snow prohibited their hunting on the high grounds, and they had to hunt lower down in the woods, where game was still less abundant. One day they came on a cache of dried meat made by some people (Indians) in a bad precipitous place near a waterfall, and beyond their reach. Wolverene was very anxious to get at the cache, and thought by jumping against it he might knock it down.

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Wolf would not attempt it, and declared that if Wolverene jumped, he would not reach the cache, and would simply fall down on the steep, smooth ice below, and perhaps kill himself. Wolf declared he was going home, and, just as he was leaving, Wolverene made the jump. He fell short of the cache, landed on the steep ice, and was precipitated to the bottom, breaking his arms and legs. Wolf lifted him up; but he could not get him out of there, nor set his broken limbs. Soon afterwards some people came along to get meat from the cache, and found Wolverene lying there with his arms and legs broken. They knew he had been trying to steal, so they clubbed and killed him. As he was dying, he said to the people, “No matter if you kill me, I shall steal from your caches just the same. There are many of us.” This is why the wolverene is now such a thief, and breaks into people’s caches and steals their meat. Wolf returned to camp, and reared Wolverene’s family.


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The giants and the boys

Two boys were captured by a giant who intended to fatten and eat them. His wife, preferring their help with chores, delayed their fate by feeding him beaver meat instead. Eventually, she killed one boy, but the other escaped. The giant pursued him to a village where the residents cleverly trapped and killed the giant, ensuring the boy’s safety.

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


Mythical Creatures: The story features a giant who captures two boys, representing an encounter with a mythical being.

Cunning and Deception: The surviving boy uses clever tactics to escape the giant and ultimately contributes to his demise.

Revenge and Justice: The community aids the boy in exacting justice by killing the giant who terrorized and consumed humans.

► From the same Region or People

Learn more about the Kaska people


Two boys were stolen by a giant, who gave them to his wife to fatten for him. He hunted beaver all the time, and killed plenty; but he was very fond of human flesh, and preferred it. He always told his wife to cook something nice for him, meaning the boys; but she always cooked beaver-meat, as she liked to keep the boys to help her fetch water and do other things. At last she thought her husband would some time get angry if she did not take his suggestions: so one morning early, after her husband had gone hunting, she woke up one of the boys and told him to take the buckets and go for water. She wanted him to be absent, so that he would not know that she had killed his brother.

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As soon as he left, she pulled off his brother’s penis, and then killed him. The lad heard his brother’s cries, and knew what had happened. He kicked the buckets to pieces, and then went back to the house, where he called, “Give me the arrows! I see a grouse on the water trail!” She gave him the arrows. He broke them to pieces, and then ran away. As he did not return, the giantess went to see what was keeping him so long. When she saw the buckets and arrows broken, she called to her husband, who came back and started with a spear in pursuit of the boy. The boy hid in a crevasse of a glacier, where ice was piled up. The giant was too large to enter, and he could not break the ice: so he poked in the hole with his spear, thinking he could thus kill the boy. The boy rolled up his blanket and put it to one side. The giant thought this was the boy, and kept stabbing it. The boy hit his own nose and made it bleed, and rubbed the blood on the spear-point. The giant thought he had killed the boy, so he left his spear there and went home. He told his wife, “You killed one for me yesterday, and I have killed one for you today.” She had already cooked the boy’s privates and his body, and now the couple ate all except the bones.

The giant told his wife, “We will shift camp to where the other boy is, and eat him next. When they reached the ice, he told his wife to crawl in and bring out the body. She crawled in, and found nothing but blood-stains. The giant said, “His body is certainly there. Where are your eyes?” His wife then pointed out the broken spear, and they knew that the boy had escaped. After feeling around in the hole, the giant started in pursuit.

The boy reached a place at a large lake where there was a large camp of people fishing. They made ready all their weapons, and sharpened many sticks. When the giant arrived, he asked, “Has my grandson come here?” and the people answered, “Yes, he is here.” The giant said, “His grandmother weeps for him, and I have come to get him.” He asked the boy if he would come back; and the boy answered, “Yes.” The people invited the giant in, asked him to be seated, and gave him fish to eat. After eating, the giant asked the boy to louse his head. The boy loused his head. The people stuck the sharpened sticks into the ground all round, and the boy tied the ends of the giant’s hair to the sticks. While the boy was lousing his head, the giant thought of eating the boy, and pierced his leg with a bone. The boy jumped away, and the giant reached out to catch him. As he did so, he found that his hair was tied to pegs all round, and that he could not arise. The people then attacked and killed him.

The giant had told his wife to follow him. The people made a new camp on the way she was to come, and prepared to receive her. They cooked the fat from the stomach of her husband, and had it ready for her. When she arrived, she was carrying a bundle, and pretended that it was a baby. She herself cried, imitating a baby. Then she would say, “The baby is not crying: I am doing this to fool the Indians.” She asked where her husband was, and the people told her he was at the camp beyond, but would soon be back. She answered, “My husband is not in the habit of going to other camps.” The people had already told her the camp she was now in was made by her husband especially for her. They assured her that her husband would be back soon, and said to her, “Sit down, and we will give you something good to eat.” She sat down on the pretended baby. The people asked to see her baby; but she said, “It cries when anybody looks at it.” The people gave her husband’s fat to eat. She said it had a bad taste, and they told her it was perhaps a little old. She began to eat again. Some of the people went behind her, and tied the ends of her hair to the neighboring willow-bushes while the others spoke to her and entertained her. When all was ready, they began to laugh at her, and said to her, “That was your husband’s fat you ate.” She got angry and opened the sack she carried, in which were stones for throwing at the people. The people attacked and killed her. When they opened the bundle to look at the baby, they found only the bones of the boy she and her husband had eaten.


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Origin of the Earth

In Kaska mythology, before the earth existed, the world was a vast expanse of water. Animals and birds attempted to retrieve earth from the depths, but only Diver succeeded after six days, bringing back mud under his toenails. From this, they formed the earth, which gradually solidified and sprouted vegetation. The narrator noted that the original tale was more detailed, including causes for the flood and its duration.

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


Creation: The story explains how the earth was formed from a primordial watery state.

Origin of Things: It provides an explanation for the existence of land and the emergence of vegetation.

Mythical Creatures: The story features animals and birds undertaking significant actions, often attributed with symbolic or mythical significance in indigenous narratives.

► From the same Region or People

Learn more about the Kaska people


Once there was no earth. Water was where the earth is now. The world was as a great lake.

The animals and birds wanted to have an earth, and proposed to dive for it. The earth was very deep under the water. Beaver and Muskrat, and all the animals and birds, dived, but none of them reached the bottom. None of them staid under water longer than half a day.

At last Diver (a bird) went down. After six days he came up quite exhausted and speechless. His friends examined his toe-nails, and found mud or earth under them.

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From this they formed on top of the water a new earth, which grew until it formed the present earth.

At first it was merely mud and very soft. Later it became firm, and trees and vegetation began to grow on it. Now the earth is old and dry. Perhaps it is drying up.

The narrator stated that this was originally a long story. He had forgotten the cause ascribed for the Flood, its duration, and many details that he had heard.


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