The cannibals

Two cannibals prey upon helpless families by luring them into feasting and slaughtering them, but their scheme backfires when one man conjures a snow shelter to elude capture. Later, two brothers, forewarned by powerful medicine, trick the cannibals into a wrestling match on thin ice and drown them, delivering justice and freeing their people.

Source: 
Notes on the Eastern Cree 
and Northern Saulteaux 
by Alanson Skinner 
The American Museum 
of Natural History
Anthropological Papers
Volume IX, Part 1
New York, 1911


► Themes of the story


Good vs. Evil: The clear moral conflict between the evil cannibals and their innocent victims drives the story’s tension.

Revenge and Justice: The starving families ultimately turn the tables and slay the cannibals to avenge past atrocities.

Magic and Enchantment: The first victim’s use of powerful snow and weather conjuring showcases supernatural aid in escaping doom.

► From the same Region or People

Learn more about the Cree people


Albany Cree

Once there was an old man and his son who used to go about killing and eating people. At last, they came to one family who was very poor and was starving. Then the young man said, “Father, I’ll stay here and go off and hunt for the people. We will fatten them up and kill them.” His father said it was well. The young man hunted for three days and all the deer’s meat he got he gave to those people. He stayed with them for a week.

One day, he went off and found his father. He told him he had seen a big tent full of people which he had not entered. His father said, “We will go tomorrow morning to see them.” The young man told the people he was living with that they were to eat heartily and grow fat. “We will come once a week to see you and how you are getting along.”

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They went away then, the father and son, and camped close to the big tent. They did not approach it until night when everyone was asleep. Then they killed half of the people and ate them. The rest escaped. The two cannibals stayed at the same place. The man they left kept on eating and drying the meat they gave him. Once a week the old cannibal visited him and saw that he and his wife and children were growing fat.

Now the man became afraid. He continued to dry meat as before, but he dug a hole under the snow for he knew that the cannibals were fattening him in order to kill him. The next week, the old man came. “You are getting fat now,” he said. “Next week my son and I will visit you again.” “All night, I’ll be here,” said the man and all that week he collected dry meat and wood and snow to make water. Then he barricaded the door with brush. He took in his drum and sang and thumped all night praying for bad weather. The very first morning a heavy snow-storm fell covering his fort completely. The next night the man conjured again for rain to make a hard crust over the snow. It came, and then he conjured for more snow drifts. Again, the snow fell and he was covered over as hard as a rock where he was hidden. The time for the next visit of the cannibals was now at hand. When they came they could not find him.

The old cannibal dug a hole in the snow to seek them for he knew from his medicine that they must be near by. He could not find them although he and his son were right over their victims. Then the cannibal people left the place and went off in the opposite direction. The Indians stayed in the snow until the spring thaws released them. The cannibals soon found another family where there were two grown-up sons whose medicine was very strong. These two sons knew before the cannibals came that they were approaching and one hid on the river bank and the other m the brush. Sure enough, the two cannibals came in the night along the river. “There are strangers coming,” he called out. At once the cannibal and his son fell on the snow and lay there hidden intending to make an unexpected attack late that night. They were surprised for they did not think anyone was waiting for them. Then the other brother went out and both went to see the two cannibals. They said to the strangers, “You are just in time to help us chisel beaver.” Then the old man said, “I am too old to chisel beaver but my son can go with you, I’ll stay in the tent.” So then the three went to a lake. There were no beaver there at all. They all sat on the edge of the lake.

The youngest brother said, “Let us make a big hole in the ice in the middle of the lake. Then we will have a wrestling match, and whoever gets worsted, will be thrown into the hole and drowned. They had no axes or anything but a sharpened caribou leg bone tied on a stick for a chisel. The two brothers began to chisel and the cannibal sat and looked on. “Make it big, narrow and long, just the length of a man, so that when you throw a man, he’ll just go in,” said he. The two Indians did as they were told. Then the two brothers said slyly to each other, “Who’ll try him first?” “I will,” said the youngest. “You can’t master him,” said the older. “I will try any way,” said the younger. “We are all ready now,” said they to the cannibal at last. The young cannibal jumped up. The younger brother tried twice to throw the cannibal but could not put him in the hole. “Let me try,” said the older. So they threw the cannibal in the hole and the younger brother struck him with his ice chisel as he went down and he was killed. Then they went back. They had a war club. The old man was sitting with his legs crossed. They struck his legs and broke them with a single blow. Then they said, “We have killed your son.” Then they killed him too.


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The story of the Four Winds

In a village by the river, a young hunter reluctant to marry imposes an impossible test on maidens by asking them to hang his blanket on a sunbeam and see his invisible form. All fail except a hideous sorceress who becomes his wife. After violent attempts to kill her, she resurrects and gives birth to a child who later becomes the mother of the four winds.

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


Origin of Things: The tale explains how the four winds came into being through the girl’s forbidden act of stooping toward the rising sun.

Supernatural Beings: A hideous sorceress and the elemental spirits of the winds play central, otherworldly roles.

Magic and Enchantment: Spells, invisibility tests, and magical resurrection drive the plot’s conflicts and resolutions.

► From the same Region or People

Learn more about the Cree people


In a village, by the river there lived a very handsome young man, who was content to live with his sister and employ his time hunting. His sister was very industrious, and put up many things for the long winters. She was very plain, and no one cared to marry her, though she was known to be so good and clever. One day she said to her brother: My brother, you must now think of getting a wife. The girls are all dying of jealousy when you go to see them. Now, please choose one and bring her home.”

“Well, sister, you ask me a hard thing to do, for I don’t like any of them; but if you say I must marry, well I have to obey you. Now, when they come to see me in the lodge, the one that is able to hang my blanket on the sunbeam and then see me— for I shall be invisible to everyone except you—I will marry.”

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“Well, you have given them a hard task, but I will call the girls tomorrow.”

So he went to invite all the girls to come to see her brother, who, she said, was going to choose a wife. What excitement reigned! The next day early the pretty girls went in, one by one. “Take this blanket, sister, and hang it on this sunbeam.”

The girl tried her best, but it was impossible to do it.

“Now, sister, do you see my brother?”

The poor girl had to say no. Then all the girls were tried, but none could see him or put the blanket on the sunbeam. Now, there lived in the village a very hideous old woman, skilled in magic, and when she heard that the girls had all been refused, she was angry and went off to the young man’s lodge. When the sister saw her come in, she knew it was all up with her brother, but she said: “Good day, sister; can you put the blanket on this sunbeam?”

“Yes, indeed I can,” so she immediately hung the blanket up.

“Now, sister, do you see my brother?”

“Hey! Of course I do; there he sits, dressed in a green coat made of ducks’ necks, and a cap of the swans’ breasts.”

So the young man lamented his stupidity in refusing the pretty girls and having to marry this hateful old thing. Marry he had to, but with very bad grace. The next day he went out hunting, and she went with him to bring home the meat, and when far away he turned on her and killed her and cut her to pieces and went home. The next day he went out again, and who should he see but his wife coming towards him, singing to a child. “See our child!” she cried, and he had to go to her. It seems that during the struggle he had lost some fringe off his coat, and out of this she made a child. So he tried to kill her again; but after a long struggle she was the victor, but before he died: “Never let our daughter stoop down to the east when she goes to gather sticks for the fire.” Then he died. The old woman went back to the village with the child, and lived with the young man’s sister. She never would tell what had happened to him. She was very careful of the child, and as soon as she could run about, she told her never to stoop down to the cast, where the sun rose from. What would happen she could not tell. One day, when the girl was about sixteen, she went to gather wood, and forgot all about the caution, when she stooped down towards the sun. Then she was carried away and became the mother of the four winds. They all have names, but I have forgotten them.


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The fisherman

An old man and his two sons camp by the shore of a frozen lake. While checking his ice-fishing line, the father is ambushed by warriors who seek revenge. Armed with only a sharpened pole and his enchanted fish-hook bag, he strikes down each attacker and even deflects arrows. His sons rush to his aid, killing the remaining foes, and the weary patriarch finally rests.

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


Good vs. Evil: The old man and his sons defend themselves against hostile warriors intent on doing them harm.

Revenge and Justice: The warriors seek vengeance for past slights, and the sons restore order by slaying their attackers.

Magic and Enchantment: His fish-hook bag inexplicably protects him by causing enemy arrows to fall harmlessly away.

► From the same Region or People

Learn more about the Cree people


An old man and his two sons were encamped by the side of a large lake. One day the wife of one of his sons saw a number of warriors on the shore of the lake. She called out, as she knew the warriors were waiting for the two young men to return from the hunt. The old man had a fish-hook set through the ice, so he took a small bag and a stick pointed at both ends and went to visit his hooks.

As soon as the strange Indians saw the old man at his hooks, one of their number went to push him under the ice. As the warrior drew near, the old man stabbed him with the sharp stick.

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His comrades seeing this sent two of their number to kill the old man, but these were killed in the same manner as the first. The whole band then went to obtain revenge. They fired arrows, but these fell harmlessly into the old man’s bag. The sons, hearing that their father was in danger, came up and killed the warriors. The old man was very tired, and glad to get a rest after his exertions.


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Little Hairy Man

A mysterious Little Hairy Man kills a polar bear that raided the tribe’s cache, then joins two brothers on a quest filled with trials—slaying multi-headed monsters and saving captive sisters. Betrayed and stranded, he’s aided by enchanted animal allies and shapeshifts to escape. Later he returns, exposes the brothers, exacts vengeance, and ultimately marries a woman after defeating her supernatural husband.

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


Transformation: The Little Hairy Man shapeshifts into a woodpecker, a wasp, and a worm to navigate the lake and infiltrate the brothers’ camp.

Quest: He embarks on a journey with two brothers, undertaking a series of tasks from hunting the bear to exploring underground chambers.

Magic and Enchantment: His knife grants him power, and he receives a magical ring and the ability to transform thanks to grateful animal spirits.

► From the same Region or People

Learn more about the Gwichʼin (Loucheux) people


Told by a Loucheux woman at McPherson, the northernmost Hudson’s Bay trading post, to Captain J. W. Mills.

The Loucheux Indians once cached a quantity of meat, which the Polar Bear (So’) discovered and began to eat. The people were unable to kill the animal themselves, so they called upon the Little Hairy Man. The bear came to rob the cache (tsi) at night, and the Little Man concealed himself in a tree to await the coming of the thief. The people were to give the Little Man a big knife if he killed the bear; he took this knife with him into the tree, and when the bear appeared he jumped down upon and easily killed it, thus gaining possession of the knife. The Little Man left the place, and continued his wanderings as usual. As he went along, he came upon two brothers who were separated from the rest of the tribe, so he asked them what they were doing. They replied that they were just travelling about, and in turn they asked the Little Man what he was doing. “I am wandering about also; let us journey together.” The Little Man called one of his companions “Breaking Mountain” and the other “Breaking Sticks”.

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They asked him what his name was, and he replied that he had no name, but that anything that they asked of him would be granted. They decided to call him Little Hairy Man. As they went along together, they came upon two deserted houses, which they occupied for a time. Little Man and Breaking Mountain went off to hunt and cut wood, while Breaking Sticks stayed at home to attend to the cooking. When the hunters returned they found no dinner cooked, but Breaking Sticks was lying in his blanket groaning. The following day Little Man and Breaking Sticks went out, leaving Breaking Mountain to take care of the camp, but as he repeated his brother’s experience Little Man said, “You two go and cut wood and I will stay at home and get the dinner.” As soon as they were gone a strange pigmy entered the house and said, “What are you doing here? Who gave you permission to stop here?” The stranger tried to whip Little Hairy Man, but the latter was too quick for him, snatched the whip away and drove the fellow out and into a hole under the other house. When the two brothers returned a dinner was awaiting them, and the Little Man said, “So that is what troubled you two. The pigmy gave you a whipping. “You must have caught it yourself today,” they replied. “No, I whipped him and chased him into his burrow under the other building.” After they had dined they went to examine the retreat of the mysterious stranger. By means of a strong cord and an old kettle, Breaking Mountain was lowered into the hole. He came back saying that he had seen a door at the bottom of the pit. Breaking Sticks next went down and reported the finding of the corpse of the pigmy. Little Hairy Man then went down, taking his big knife with him. He knocked on the door which he found and a voice answered, “Come in!” On entering he was met by a two-headed individual, who asked, “Are you the person who killed my son?” “Yes,” replied the Little Hairy Man. At this the monster rushed upon him, and tried to kill him. Little Man succeeded in cutting off both the heads with his big knife. He then noticed another door to the apartment, on which he knocked, and received the invitation to enter as before. This time he was met by a creature with three heads, who asked the same question, and upon receiving an affirmative reply tried to kill him. Little Man overcame his opponent and chopped off his three heads. To this apartment there was a door, at which he knocked and entered to find a four-headed being, whom he killed after a severe struggle. Before him stood yet another door, through which he passed to find three pretty women. He was much pleased with the appearance of the prettiest one, who gave him a ring. He took them to the entrance, and sent them up one by one in the kettle. When it came the turn of the Little Man to be hauled out, Breaking Sticks, who thought Little Man would want all the women for his own wives, said, “Let us cut the line.” “No,” said Breaking Mountain, “he helps us very much, and does things which we cannot do.” But before he had finished speaking his brother had cut the line, allowing the kettle to fall with the Little Hairy Man to the bottom of the shaft. A small dog that had belonged to the pigmy came and licked the wounds of Little Man, brought him bread, and finally showed him the way to escape. Little Man found that the brothers and the women whom he had rescued were gone, so he took his big knife and set off after them. As he was passing through some thick woods, he heard the sounds of a struggle, and soon came upon the dead body of a moose, ting-ik, over which a woodpecker, a wasp, and a little wood-worm were fighting. Little Man wished to settle their differences for them, so he divided the carcass, giving the meat to the wasp, the fat to the woodpecker, and the bones to the woodworm. Then he started off, but the woodpecker flew after him, and called him back. They all thanked him, and told him if he ever got in trouble he might turn into a woodpecker, a wasp, or a little worm. He thanked them and went on his way. Little Man came to a big lake; to avoid the long journey around, he wished himself a woodpecker, and in that form flew out over the lake. When he was half way across he became very tired, and, seeing a stick of driftwood, wished to be a worm. He crawled into the stick, where he remained until he felt it strike against the shore. Then he came out and found a large quantity of fresh chips around him. He soon caught sight of a small house and wished to be transformed into a wasp. In this guise he entered the house and found the brothers and the three women inside. The girl whom he had chosen was cooking food. Little Man went back into the forest and resumed his natural shape, then he returned with his big knife to the house. He asked the girl what she was doing, and she said she was cooking. “May I help you?” “Yes,” said she, after consulting her master. Little Hairy Man helped her place the food, and he arranged it in six portions. “Why do you set six places?” said she; “the cooks do not eat with their masters.” But he replied, “We will eat with them this once to talk about old times.” Her master said, “Very well.” When they sat down to eat, he placed the ring she had given him beside the plate of his sweetheart, who recognized it at once, and turned pale as she concealed it. Breaking Mountain began to tell the story of their desertion of Little Man, and said he was sorry, because Little Man was so useful. Breaking Sticks laughed and said, “Well, I laughed when I heard the kettle rattling down, and the Little Man squealing.” At this the Little Man jumped up and killed them all. Little Man left the house and went on his way again.

He found a small house in the forest, and on entering discovered a pretty woman in it. He asked her to marry him, but she said that she was married and her husband was away. She was afraid of her husband, and dared not run away with Little Man. He said, “I will kill him,” but she declared that no one could do that. When the husband returned she asked him how any one could kill him, and he answered: “First, there is a mountain-lion; if you kill it, a bear will come from the carcass, then a wolf will come from the bear, a wolverine from the wolf, a rabbit from the wolverine, a partridge from the rabbit, an egg from the partridge: only by striking me on the forehead with that egg can you kill me.” The next day, when the man was away, the woman told Little Hairy Man how he could kill her husband. He killed the mountain-lion and all the other animals, and obtained the egg, which he took to the woman. When her husband came home she wanted to hunt lice in his head; while his head was in her lap she struck him with the egg and killed him. She and Little Hairy Man were married and lived [happily] together.


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The Kaska man who made whales

A Kaska man, married to a Tlingit woman, was challenged by her people to climb an icy island. After succeeding, he was abandoned but found refuge with the Seal people beneath the ice. He healed a wounded seal and, in gratitude, they sent him home. He then carved wooden whales, brought them to life, and commanded them to overturn the seal-hunters’ canoe, sparing only a boy.

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


Magic and Enchantment: The Kaska man’s carved wooden figures transform into living whales.

Revenge and Justice: The protagonist seeks retribution against those who left him stranded.

Divine Intervention: The Seal people, who reside beneath the ice and assist the man, represent supernatural entities.

► From the same Region or People

Learn more about the Kaska people


A Kaska man was married to a Tlingit woman, and lived near the ocean. His sister lived in the same village, and was married to the brother of his wife. Beyond, out in the ocean, was an island of ice just like a glacier, and no one had ever been able to climb it. The people were hunting seals near there in a large canoe. They said, “The Kaska are good climbers; they are an inland people. We should like to see our son-in-law try to climb up on the island.” The Kaska man said he would try. He put on his snowshoes and snowshoe-spurs, took his walking-stick with spiked end, and landed. He did not have much difficulty in climbing the ice, and soon reached the top. The Tlingit were jealous, and shouted loudly; then they turned the canoe and paddled away.

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A boy on board, who was his brother-in-law, was sorry, and paddled the opposite way to the other paddlers, for he did not want to desert him.

The Kaska man felt very sad when he saw that he was deserted, and finally lay down on the ice and fell asleep. It seemed as if he dreamed, but it was reality. Some one spoke to him, and asked him to come down underneath. He went down into a house which was the Seal people’s house, and saw many people there. They asked him how he had come to be asleep overhead, and he told them. One of the Seal men was sick. He had been speared by a Tlingit, and the harpoon head was in his flesh. The shamans of the Seal people did not know what was the matter with him nor how to relieve him. They had tried all kinds of treatment. Some of them proposed that they ask the stranger to try and cure him. The Kaska man knew at once what was the matter. He blew on the wound, and then pulled out the harpoon head without any difficulty. All the people were glad. They asked the Kaska if he wanted to go home, and he said, “Yes,” They put him in a distended seal-bladder, the neck of which they tied securely, and then set him afloat in the sea. They told him he must think only of his home. If he thought of anything else, he would immediately return. When he hit the sand and heard the noise of the waves on the shore, he would know he was at home, and might then open the bladder and get out. When he had reached half way to his destination, he thought of the place he had left, and immediately went back. The people warned him again, and sent him forward. Several times this happened. At last he managed to concentrate his thoughts long enough on his home, which he now reached very quickly. He sent back the bladder to the Seal people as soon as he got out of it. He told his wife of his experiences, and asked her not to tell any one.

Now he went in the bush near the seashore and carved a number of pieces of wood in the shape of whales, and threw them into the water end first. All of them were too light, and bounced up too quickly. He tried all kinds of wood. At last he made them of a hard heavy wood. When he threw them into the water, they went down a long way, and rose to the surface afar off. He transformed them into whales and sent them to catch seals. When they accomplished this, he called them back. He said to them, “Now, you must go to meet the large canoe with the seal-hunters, overturn it, and smash it; but you must spare the boy, and leave him a piece of canoe to float on.” The Whales did as directed, and all the seal-hunters were drowned excepting the boy. He called the Whales back, and said to them, “Now you shall be real whales, and go in the ocean as you will. You shall overturn canoes sometimes, and shall also eat seals. You shall be the largest and strongest animals of the ocean.” This is why the Tlingit say it was a Kaska man who created the whales.


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A battle on an island

A large war party sought enemies and discovered them camped on an island surrounded by strong rapids. Using songs, they induced sleep among the enemy, then formed a human chain to cross the treacherous waters. Upon reaching the island, they silenced alert geese and launched a surprise attack, killing all but one adversary who escaped into the water. The defeated group, known as the Tsat’u, had never encountered white men.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Cunning and Deception: They use songs to lull the enemy into sleep, employing cunning tactics to gain an advantage.

Magic and Enchantment: The use of songs to induce sleep suggests a connection to supernatural abilities or forces.

War and Peace: The central focus of the story is a battle between opposing groups.

► From the same Region or People

Learn more about the Dane-zaa people


A large war party set out and traveled a long way looking for the enemy. They did not find them but came down to a large river. “We shall not find them,” they said, among themselves. Someone sang some songs to locate them and said that the enemy were living not far downstream. The party went on and came where they could see them. The enemy were camped on an island with strong rapids surrounding it and they were difficult to attack. They had killed some people and were protecting themselves in this manner. Toward evening one of the attacking party sang a song and caused all the enemy to sleep but one man who did not yield. Another of the party said he would try and sang a song against him, making him fall asleep.

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They attempted to cross to the island but the water was strong and they were being carried downstream with only their heads projecting above the water. One of the men then told the others to take hold of him and not to let go. Forming a chain, they succeeded in swimming across to the island. When they were ready to go to the enemy for the attack they saw some geese sitting there. One of the geese was about to make an outcry when one of the men told the goose not to do it. The goose obeyed. They rushed upon the enemy and killed them. There was one man who did not die although they stabbed him all over. He jumped in the water and disappeared. They did not find his body. It was difficult, but they succeeded in killing them all.

The people who were killed were not Cree but a people called Tsat’u. [They were said to be the band of deskj, the old man whose death is related in the previous story.] They say those people had never seen white men.

Second version

Obtained from Ike in English through John Bourassa.

Once long ago there was a band of Indians who kept killing people. It was not known who they were or to what tribe they belonged. Finally there was a medicineman [Fournier, who was sitting by, said this man was his mother’s grandfather] who after being importuned for a long time said he knew where this band was to be found. A large company of young men agreed to go with this man and make war on the Indians. He led them toward the mountains across from Dunvegan. When the party came to the mountains, the medicineman said the people they sought were not far away and that they might see them tomorrow.

After they had slept he told them that the enemy were nearby. He said that soon a deer driven by the flies would run right into the party. They were to kill the deer and take only a little of the meat. A little beyond that they would come to an open place which they should not cross. Perhaps from there something could be seen. As had been foretold they met with the deer and then came to the bank of a river. They saw the camp on the opposite side with many canoes drawn up on the shore. There were many men in sight. The medicineman directed them to wait until morning to make the attack. One of the party made medicine to cause the enemy to sleep soundly. Early in the morning, they crossed the river. A flock of geese were about to make an outcry when the medicineman made a motion toward the ground and told them to keep still which they did. As they approached the camp, a dog started to bark and ran toward the camp. They all rushed forward thinking the camp would be alarmed by the dog. They ran so fast one of the young men overtook the dog and killed it with a knife. The medicine-making had been so effective no one was wakened by the barking of the dog. They killed them all but one man who ran and jumped in the river. As he jumped, one of the attacking party disemboweled him. Neither he nor his body was seen again.


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Putting the enemy to sleep by magic

two brothers encounter a large group of strangers. The elder brother hesitates to attack due to their numbers, but the younger insists. They approach the group under the guise of being scolded members of a larger party and invite four young men to accompany them. After nightfall, one brother uses supernatural powers to induce sleep, allowing them to kill the men with knives.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Cunning and Deception: The brothers employ deceit by pretending to be harmless and gaining the trust of their enemies before attacking.

Magic and Enchantment: They use supernatural powers to induce sleep in their victims, showcasing the use of magic in achieving their goals.

Conflict with Authority: By deceiving and killing members of another group, the brothers challenge and disrupt the established order, leading to conflict.

► From the same Region or People

Learn more about the Dane-zaa people


Two men started out to kill people. As they were going along the road they saw a large number of people sitting down. The two men were not themselves seen. “Well, let us get away from them,” said the elder brother, and they turned back. “Let us shoot them anyway,” said the younger brother. “There are too many people, we will get caught,” the older one insisted. “Let us shoot them anyway,” the younger brother repeated and pointed his gun at them again. “We will get caught, there are too many of them,” the older said again. “Well, turn back, if you are afraid,” the younger one said, and they turned back. “I will fool them,” one of them said. They put their weapons on the ground and went where the people from a distant country were sitting.

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When these people saw them they asked the young men what they were looking for. They replied that they were not out on a foolish errand but belonged to a large party who were traveling over by the river. They had gone off by themselves because they had been scolded. They proposed that four young men should return with them.

With these four men they came down to a very large river. After sunset they went to bed. One of the two young men tried to make them sleep by use of supernatural power. “One of them must be a powerful medicineman,” he said to himself. After considerable time he caused them all to sleep. “Now,” he said to his companion, and they killed them all with their knives.


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The potency of war songs

A war party sought enemies but found none. They sang war songs, which revealed the presence of the Cree. After testing their strength by uprooting large stones—leaving handprints still visible—they attacked at dawn, annihilating their foes. This story underscores the believed power of war songs and rituals in summoning adversaries and ensuring victory.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


War and Peace: The central focus is on the planned attack and ensuing battle between the two groups.

Magic and Enchantment: The act of singing to summon or locate the enemy suggests a belief in the magical power of war songs.

Sacred Objects: The large stones, which retained the handprints of the warriors, may hold symbolic or mystical significance.

► From the same Region or People

Learn more about the Dane-zaa people


This was told in response to a question about a stone that used to be by the ford at Haliska, west of Vermilion. It is the common belief that if this stone is moved from its place it’ returns of itself. The informant said a half-breed once threw it into the creek, but when he next passed it was back in its place. When the informant was asked where it is now, he said it was near Peace River where a half-breed had carried it. He gave as his opinion that the stone had been so long unused that no life was now in it.

Once when breechcloths of skin were still worn, a party of Indians went to war. They failed to find the enemy they were after and therefore could not accomplish their purpose.

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They began to sing for the Cree and then they saw them. They started for the place where the Cree were, but when they came near, decided to postpone the attack until the next morning. While they were waiting they tried their power by lifting out large stones. [Two stones were pulled out of the ground by the competing men. The stronger (in magic) pulled out the larger.] The prints of their hands can still be seen where they took hold of the rock. They made the attack and killed them all, leaving not one of them living.


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Fournier’s grandfather’s supernatural power

In midwinter, a Beaver tribe faced starvation near Hay River. A surviving group sought help from a renowned medicine man, who vowed to ensure his relatives would never struggle to find game. He erected a painted medicine pole and sang, causing a thunderstorm and heavy snowfall. The snow buried the moose, leaving only their heads exposed, making them easy prey. As the snow melted, flooding allowed beavers to gnaw the tops of tall cottonwood trees along Hay River.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Magic and Enchantment: The medicineman’s ritual invokes supernatural forces to alter the environment, demonstrating the influence of higher powers in mortal affairs.

Conflict with Nature: The community faces the challenges of starvation due to harsh winter conditions and scarcity of game, highlighting their struggle against natural forces.

Sacred Spaces: The creation and use of the medicine pole serve as a focal point for the ritual, indicating a location of spiritual significance.

► From the same Region or People

Learn more about the Dane-zaa people


Obtained in English from Fournier through John Bourassa. The informant was in his grandfather’s camp and remembers this incident well.

The informant’s father’s father was a great medicineman. A party of Beaver were traveling in midwinter beyond Hay River toward the Rocky Mountains. A band had been separated from the main party and through bad luck in hunting the men had all starved. The surviving women and children came to the grandfather’s camp. The old man, displeased because some of his relatives in this band had died, said he would make medicine so that none of his relatives would have trouble in killing all the game they wanted to eat. He made a medicine pole, painted it, and set it up. He had a man stand beside the pole and made it as high as the man. He then began to sing, and although it was the middle of the winter it thundered and began to snow. The snow fell until it was as high as the top of the pole. Then they could kill all the game they needed. Just the heads of the moose were sticking out of the snow and they could be killed with spears. When the snow melted the water was so high that the beaver gnawed the tops of the tallest Cottonwood trees along Hay River.

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A magician spends a winter in a lake

A man, believing in his supernatural abilities, requests to be placed in a sack and submerged in a lake through an ice hole. He remains underwater throughout the winter, surviving until the snow melts, when he is retrieved alive. Others who attempted this feat often perished, indicating that only those with significant supernatural power could endure such trials.

Source: 
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912


► Themes of the story


Magic and Enchantment: The man’s belief in his supernatural powers and his survival suggest influence beyond the natural realm.

Trials and Tribulations: Enduring an entire winter submerged in a lake represents a significant test of endurance and faith in his abilities.

Conflict with Nature: The act of immersing oneself in a frozen lake for an extended period highlights a direct confrontation with natural elements.

► From the same Region or People

Learn more about the Dane-zaa people


A man was put in a sack which was then lowered into a lake through a hole which had been cut in the ice. The man to whom it was done had said, “Do that to me.” He thought he had supernatural power to endure that. The others kept watch while he sat in the water all winter until the snow was nearly melted. They saw he was still alive and took him out.

Some who tried to do that died and others lived. Those who were not very powerful supernaturally, died. Many who did such things to each other died. Before white people came there was no sickness. At first they died only when they were using supernatural power on each other.

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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