The hunter and the giant

A resourceful hunter encounters a four-eyed giant cannibal known for preying on people. The giant attempts to deceive the hunter by exchanging sabotaged bows, but the hunter, anticipating this, has similarly prepared his own bow. After both bows break, a chase ensues. The hunter cleverly avoids the giant’s snares, ultimately leading the giant to inadvertently harm himself, resulting in his death.

Source:
Tahltan Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.32, No.124, pp.198-250
April-June, 1917
Vol.34, No.133, pp.223-253
July-September, 1921
Vol.34, No.134, pp.335-356
October-December, 1921

► Themes of the story

Mythical Creatures: The giant, with his supernatural attributes and predatory nature, represents a classic mythical being.

Cunning and Deception: Both characters engage in deceptive tactics—the giant through his initial proposal and the hunter through his strategic responses.

Conflict with Nature: The hunter navigates and utilizes the natural environment, such as cliffs and tree roots, to evade and ultimately defeat the giant.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

There was a giant cannibal who spent nearly all his time hunting and tracking people. He could see everywhere, for he had four eyes, — two in front, and two at the back of his head. When he saw a man hunting, he would call him. These giants killed and ate many people, especially children. They snared some, shot others, and yet others they enticed in many ways, as, for instance, by luring them into their houses to see their daughters, etc.

A man was out hunting He was very fleet of foot, and a wise, resourceful, and brave man. He heard the giant calling, and went up to him. The giant asked him to come to his house; and the man answered, “No, I have a house of my own.” He said, “Well, you will come and see my daughters;” and the man answered, “No, I have a wife.”

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The giant said, “Let us exchange bows! I will give you my bow to show you that I have no intention of harming you.” His bow was partly cut through, so that, if the man tried to use it, it would break. The man was prepared for this, and had cut his own bow nearly through. They exchanged bows; and the giant at once pulled the bow to kill the man, but it broke. The man pulled the giant’s bow to shoot him, and it also snapped. He then ran away, and the giant gave chase. He ran up along the edge of a cliff to the top, down the other side, along the bottom of the cliff, and then up again. He ran the same way round and round the cliff until he had made a trail. The giant could not catch him, and became tired. He set a snare on the top of the cliff, but the man put it aside and passed on. The giant came to examine it, and, seeing it had been moved, said, “That is bad luck, my snare missed.” He set it again, and, as the man ran around, he put some large tree-roots in the snare. The giant was under the cliff watching, and had hold of the end of the noose. When he looked, and saw the roots in the noose, he thought he had caught the man. He said, “Now I have had good luck. I have caught him.” He lighted a fire, saying, “I will camp here and eat.” He made spits for cooking the meat. Now he pulled the line to bring the snared man to the fire. The roots stuck, and then flew up over the edge of the cliff and came down on the giant’s head, stunning him. When he regained consciousness, he said, “I feel hungry.” He felt all over his body, his ears, his nose, etc., but every part had feeling. At last he felt of his testicles, and they seemed to have no feeling. He cut them off and threw them into the fire to cook. They cracked and burst. He thought it was the fire that had made the noise, and said, “Oh, I shall have good luck hunting tomorrow!” [When the fire gives a certain kind of crack, the Indians say they will shoot game on the morrow.] He felt weak, and said, “I feel sleepy. I’ll have a nap before I eat.” He was dying, and thought he was sleepy. Thus he died.

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Yatsedu’sa’tz

In Tahltan lore, there are two types of giants: the Yatsedu’sa’tz, towering beings who don’t harm humans but occasionally keep them as pets, and smaller, cannibalistic giants. In one tale, a Yatsedu’sa’tz captures a man, amused by his tiny stature and minimal appetite. After consuming five caribou, the giant rests, placing the man in his armpit, which is spacious enough to accommodate him safely.

► Themes of the story

Mythical Creatures: The story centers on interactions with giants, beings of immense size and strength.

Cunning and Deception: The man’s survival may involve using wit to navigate his captivity and the giant’s actions.

Community and Isolation: The man’s abduction by the giant separates him from his community, emphasizing themes of isolation and the desire for return.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

There were giants of two kinds. One kind, called Yatsedu’sa’tz, were very tall, almost reaching the sky. They did not kill people, but sometimes stole them and made pets of them. The other kind were much smaller; they were cannibals, and ate people. Once a giant took a man away. He was very much amused at his small size and the small amount he ate. He asked him often if he had eaten enough, and then laughed heartily.

After travelling some distance, he said to the man, “Grandson, I am sleepy, and will lie down.” He had just finished a meal of five caribou. He stretched himself, knocking down the trees all around him with his arms and legs. He called the man to come to bed, and put him in his armpit. It was as large as a house, and the man had plenty of room. Some trees fell down across his arm and on his shoulder, but the man was safe in the armpit.

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E’dista; or, big-toad of Chesley River

E’dista is a colossal toad that once inhabited areas near streams and lakes, such as Chesley River. These toads would emerge from their burrows to devour unsuspecting people. In one tale, two hunters encountered E’dista; one escaped by rubbing urine on himself, while the other was consumed. The villagers later burned the toad to death, discovering its massive bones afterward.

► Themes of the story

Mythical Creatures: The story centers around E’dista, a gigantic toad, which is a mythical creature.

Conflict with Nature: The tale involves humans confronting a dangerous natural entity that threatens their safety.

Community and Isolation: The community unites to confront and eliminate the threat posed by E’dista, highlighting the strength of collective action.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

E’dista is the name of a gigantic toad said to have inhabited the country in mythological times. These toads lived near streams and lakes, and burrowed in the mud and earth. When any people came near, they ran out and devoured them.

Formerly gigantic toads lived in some parts of the country. There was one near Teslin Lake, another on the south fork of the Stikine River, and another on Chesley River. Once two (Tlingit or Taku) men were hunting on Chesley River. They camped near a hollow not far from where Big-Toad had his house. They saw a fire running around on the water and along the shore. They said to each other, “What is that?” and one of them proposed that they run away. They tried to run, but were unable to move. One man had presence of mind enough to urinate and to rub the urine over his head and body.

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Then he became capable of moving, and managed to get away. Soon he saw something like a fire go to where his partner was standing spellbound, and devour him. He went back to a camp where many people lived, and told them of his escape and of his comrade’s death. They said that was E’dista. They went to Big-Toad’s house, and set fires in the woods all around it. Toad ran out to attack them, and was burned to death. After the fires were out, they went back to the place, and found a number of huge bones lying there. The shoulder-blades were as large as the floor of a small cabin [about twelve feet in diameter. Old Indians claim to have seen the bones, but say they are now rotten and covered up with earth and vegetation.] The place where this happened is about eleven miles below Chesley Post, above McDonald’s Portage.

Origin of the frog crest among the Kiksa’di

A couple camping in Gaya’ bay hears a mysterious song. Investigating, they discover a small frog producing the melody. The husband gives the frog to his wife, and they bring it back to Sitka. This event leads to the Kiksa’di clan adopting the frog as their crest, symbolizing the origin of their association with the frog.

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

► Themes of the story

Origin of Things: The tale explains the origin of the frog crest among the Kiksa’di clan.

Mythical Creatures: The frog, producing a mysterious song, plays a central role in the story.

Sacred Objects: The frog becomes a symbol of significance for the Kiksa’di clan.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

The story was obtained at Sitka.

A married couple went from Sitka into Gaya’ bay, and camped at Ga’xgu-an. They were there for perhaps a month. One morning they started out hunting. Then they heard a song on Gaya’ bay. They listened. They did not hear plainly. [The man’s] wife said to him, “Do you hear it?” He said, “I hear the thing making a noise over there.” “Turn toward it,” they said. They went toward it and saw it. It was a little frog which the man let float down to his wife in the stern. He said, “It is for you.” So they brought it to Sitka. This is how the little frog’s song came to be known, and this is why the Kiksa’di claim the frog.

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The big clam

This tale from Tenakee Inlet recounts two mythic events. In the bay named Where-sweetness-killed-a-person, a man, Tsel, was swallowed by a halibut while wading across to join girls picking strawberries, giving the area its name. Nearby, a giant clam that devoured canoes was slain by Raven’s clever plan, leaving the place known as Clam-slide, where the remnants foster abundant growth.

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

► Themes of the story

Mythical Creatures: The giant clam and the halibut that swallowed Tsel are mythical creatures central to the narrative.

Cunning and Deception: Raven employs cunning to devise a plan that ultimately leads to the clam’s demise.

Origin of Things: The story explains the origins of place names like Where-sweetness-killed-a-person and Clam-slide, linking them to the events described.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

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

At the farther end of Tenakee inlet (Ti’nage) is a little bay called Where-sweetness-killed-a-person (Gatlqo’wageya). One summer there were many people encamped there drying salmon, and among them many lively young people. One day some girls took a canoe and crossed the bay to a strawberry patch on the other side. Afterwards a man named Tsel went down into the water to wade over to them but was swallowed by a halibut. So they named the place Kotse’l after this man.

Near this inlet is a high cliff in front of which a big clam formerly lived. It used to stick its head (lit. penis) high up out of the water. It always had its valves open, and if a canoe passed that way, it would close them on it (lit. shut its mouth on it), and the canoe was gone.

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Raven heard of this clam, and he instructed a little mink to call to it, “Stick out your head and let us see you,” (ili’l-anaxda’x tsaga’x dusti’n), while the people stood ready above with sharpened sticks. But, instead of speaking as it was told, the mink said, “Raven made clam” (Yel dje’aosiniyi gal). Finally the mink said plainly as he had been directed, “Stick your head out of the water and let us see you,” and it began to put out its head. He said, “A little more.” When it was well out, all the people seized their sticks and plunged them into it, cutting the ligament which held the valves together so that they sprang apart. Then the whole bay began to smell badly from it. On the rock slide back of the place where this clam used to run out its head all sorts of things now grow. It is called Clam-slide (Yes-kade’).

The rivals

Two rivals sought to prove their superior strength. One created an island by throwing a massive rock into the sea. The other pushed it with his foot so forcefully that it landed atop a distant island, leaving a visible footprint. This site became known as Tu kik’ tok, symbolizing their extraordinary contest of power.

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

► Themes of the story

Conflict with Nature: The rivals manipulate natural elements—rocks and the sea—to showcase their strength.

Cultural Heroes: The protagonists’ extraordinary feats contribute to local lore, embodying traits admired in their culture.

Mythical Creatures: While the story doesn’t feature traditional mythical beings, the rivals themselves perform superhuman acts, elevating them to legendary status.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

A tale from Labrador:

Between two men there existed keen rivalry. Each asserted himself to be the stronger and endeavored to prove himself superior to the other.

One of them declared his ability to form an island where none had hitherto existed. He picked up an immense rock and hurled it into the sea where it became an island. The other, with his foot, pushed it so hard that it landed on the top of another island lying far beyond.

The mark of the footprint is visible to this day, and that place is now known as Tu kik’ tok.

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Inugpaqdjuqdjualung

Inugpaqdjuqdjualung, a giant among the Inuit, lived by a fjord, towering so tall he could straddle it. He caught whales as effortlessly as others might scoop up trinkets. In one instance, he placed whale-hunting boats and their prey onshore with ease. Dismissing massive bears as mere foxes, he crushed one in his hand and strangled another in his boot’s eyelet, showcasing his incredible strength and indifference.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Mythical Creatures: Inugpaqdjuqdjualung himself embodies this theme, being a giant with abilities beyond those of ordinary humans.

Supernatural Beings: The protagonist’s extraordinary size and strength place him in the realm of the supernatural, interacting with the natural world in ways that defy human limitations.

Conflict with Nature: The tale highlights Inugpaqdjuqdjualung’s interactions with natural elements, such as whales and bears, showcasing his dominance over formidable aspects of the natural world.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

In days of yore, an enormous man, whose name was Inugpaqdjuqdjualung, lived in company with many other Inuit in a village on a large fjord. He was so tall that he could straddle the fjord. He used to stand thus every morning and wait for whales to pass beneath him. As soon as one came along he stooped and caught it, just as another man would scoop up some little thing that had fallen into the water, and he ate it as other men eat a small piece of meat. One day all the natives had manned their boats to hunt a whale. Inugpaqdjuqdjualung at the time was sitting lazily near his hut, but when he saw the efforts of the men he scooped both whale and boats from the water and placed them upon the beach.

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At another time, being tired from running about, he lay down on a high hill to take a nap. The Inuit told him that a couple of huge bears had been seen near the village, but he said he didn’t care, and told his friends to rouse him by throwing large stones upon him if they should see the bears coming. They did so and Inugpaqdjuqdjualung, suddenly starting up, cried: “Where are they? Where are they?” When the Inuit pointed them out he said: “What! those little things? Those are not worth the bustle; they are small foxes, not bears,” and he crushed one between his fingers, while he put the other into the eyelet of his boot and strangled it there.

The Uissuit

The Uissuit are mythical sea-dwelling dwarfs, often seen near Iglulik and Netchillik, regions also inhabited by the Auganidjen Inuit. These beings live deep underwater and never surface fully. The Inuit attempt to catch them using hooks, but the Uissuit always dive back before being fully retrieved, revealing only their legs above the water. Despite their efforts, the Inuit have never captured one.

Source:
The Central Eskimo
by Franz Boas
[Bureau of American Ethnology]
Sixth Annual Report
Washington, 1888

► Themes of the story

Mythical Creatures: The Uissuit themselves are supernatural beings that interact with humans.

Hidden or Forbidden Realms: The Uissuit inhabit the deep underwater world, a mysterious and inaccessible domain for humans.

Cunning and Deception: The Uissuit’s elusive nature and ability to evade capture highlight themes of wit and the challenges in outsmarting such creatures.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about Inuit peoples

Besides the Kalopalit there are the Uissuit, a strange people that live in the sea. They are dwarfs and are frequently seen between Iglulik and Netchillik, where the Auganidjen live, an Inuit tribe whose women are in the habit of tattooing rings around their eyes. There are men and women among the Uissuit and they live in deep water, never coming up to the surface. When the Inuit wish to see them, they go in their boats to a place where they cannot see the bottom and try to catch them by hooks which they slowly move up and down. As soon as they get a bite they draw in the line. The Uissuit are thus drawn up; but no sooner do they approach the surface than they dive down headlong again, only their legs having emerged from the water. The Inuit have never succeeded in getting one out of the water.

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The black bear

Two brothers embarked on a journey across the sea, encountering a mythical black bear-like creature, the agli. After a tense battle in its lair, they killed the beast but fled from its fierce offspring. The brothers then parted ways, with one getting lost while hunting. The other returned home, astonishing his mother so greatly that she reacted with an involuntary outburst of disbelief.

Source:
Tales of the Smith Sound Eskimo
by Alfred L. Kroeber
[The American Folklore Society]
Journal of American Folklore
Vol.12, No.46, pp.166-182
July-September, 1899

► Themes of the story

Quest: The brothers embark on a journey across the sea, encountering challenges along the way.

Mythical Creatures: They confront the agli, a fabulous black bear-like creature from Inuit lore.

Family Dynamics: The tale concludes with the surviving brother’s return home, eliciting a profound reaction from his mother.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

Two brothers left their home, going far away over the sea. Finally they reached land again. Here they saw an agli (black bear) [a fabulous animal also in Baffin Land, where it is called agdlaq], a large animal living in a hole in the ground, and having no claws from digging, but possessing large teeth. They threw stones at him but missed him, and he retreated into his cavern. The brothers entered the cavern, and one of them thrust his spear down the agli’s throat into his vitals. His young ones jumped at the men and bit at them like dogs, and they came out again, leaving the spear in the agli, from which wound he soon died. The two brothers now separated. One went ptarmigan-hunting, and was lost, but the other finally reached his home again. When his mother saw him return (whom she believed dead), she defecated from amazement and surprise.

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Qautipalung

Qautipalung’s daughter rejected a suitor for being too old, angering him. He warned she would turn to stone and left despite Qautipalung’s pleas. As the daughter chased his departing boat, her feet turned to stone, and she fell, becoming earth. Her spilled bag’s contents transformed into small auks, flying away with cries of tuu, tuu, tuu.

Source:
Tales of the Smith Sound Eskimo
by Alfred L. Kroeber
[The American Folklore Society]
Journal of American Folklore
Vol.12, No.46, pp.166-182
July-September, 1899

► Themes of the story

Transformation: The daughter’s metamorphosis into stone and earth, along with her bag’s contents turning into small auks, highlights themes of change and the supernatural.

Divine Punishment: The suitor’s curse leading to the daughter’s transformation serves as a consequence for her rejection, reflecting the theme of retribution from higher powers.

Mythical Creatures: The creation of small auks from the spilled bag introduces elements of mythical beings, emphasizing the rich tapestry of Inuit mythology.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

There was a woman named Qautipalung, who had an unmarried daughter. One day some people came in a boat to get this daughter to be wife to one of them. But when the girl saw the suitor, she said to her mother, “He is much too old; don’t let him have me!” When the man heard that his suit was rejected, he said that he would go away, but that the girl would be turned to stone. Qautipalung now was frightened and asked him to stay, but he refused and went on his way. “The boat is going away,” Qautipalung said to her daughter, and the girl made herself ready to go out-doors. When she got out-doors the boat was already some distance away, and she began to run after it over the land to catch up with it.

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But as she ran her feet turned to stone, so that she fell down on her face, and the rest of her body turned to earth. As she fell, the bag she had in her hand was spilled, and the contents, falling out, turned into small auks, that flew away, crying tuu, tuu, tuu.