The rival husbands

A strong man takes another’s wife but fails to provide for her and her children. The original husband, though poor, eventually hunts successfully, bringing back meat for his starving children. The stronger man, unable to match this feat, returns the wife, acknowledging his inadequacy. This story highlights themes of true capability and responsibility.

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

Love and Betrayal: The narrative centers on a man who takes another’s wife, leading to complex interpersonal dynamics and feelings of betrayal.

Family Dynamics: The story highlights the struggles of a father striving to provide for his children amidst challenging circumstances.

Cunning and Deception: One character deceives others by pretending to have hunted successfully, using blood from his nose and arranged pine brush to simulate a kill.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

Once there was a man who, although poor was strong. There was a married man, camped by himself who was not so strong. Having lost his wife to the stronger man, he said to himself, “Why is it he does not kill anything? They will kill my children.” He continued living with them in the same camp. The man who had taken the wife away hunted a good deal but did not kill anything. Although the children were about to die of starvation he paid no attention to them. The other man who had always been poor hunted but did not kill anything. Finally, the grandmother of the children said to her son-in-law, “It seems as if your children will starve. Why do you not do something about it?” “Well, get my arrows out,” he replied to his mother-in-law.

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He hunted along one side of the road until he came to a band of caribou. He killed them all and carried a large quantity of the meat back with him for the children. The poor man who shared the camp with him had said he would move the camp to a considerable distance. The father went back to the road which he followed. He had already passed the new camp. They had not gone further than he had in hunting. Suddenly, he saw the tent standing in front of him. He put the load down outside and went in without it. “Mother-in-law, you will find some partridge dung over there from which you can make some soup for the children,” he said. “I brought it for that purpose; bring it inside.” His partner spoke up, “I saw it lying there and left it. Do not get it, for my children will choke on it.” The old woman brought the load in, and when the other man saw it was meat he was much pleased. They went for the remainder of the meat.

The other man went away hunting the next morning and came home in the evening. His leggings were covered with frozen blood. He did not bring back meat but said they would go for it in the morning. When they came where he claimed to have killed the animals it was apparent the caribou had run away from him. The blood on his leggings was from his nose. He had broken pine brush and covered it with snow thinking it would be mistaken for caribou carcasses. “What is the matter; it is nothing but pine brush. He said it was caribou meat,” the father of the children said when he saw it.

They went back and the man who had taken the wife away gave her back, for he concluded he was not capable enough around the camp to have the responsibility of a wife. They say he was that kind of a man.

This happened when they were wearing breechcloths of skin.

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The killing of the large human mosquitoes

Enormous mosquitoes once preyed upon humans. A woman, encountering one, climbed a tree to escape. She tricked the mosquito into giving her his spear, then fatally wounded him. The mosquito returned to his camp, where others attempted to aid him, but he died. The remaining mosquitoes pursued the woman but were thwarted by a medicineman’s strategy, leading to the extermination of the giant mosquitoes.

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 woman’s clever tactics to deceive and ultimately kill the mosquito highlight the use of wit to overcome danger.

Mythical Creatures: The presence of giant, human-like mosquitoes introduces elements of mythical beings within the narrative.

Guardian Figures: The medicineman acts as a protector, devising a plan to safeguard the community from the mosquito threat.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

Obtained from Ike, in English through John Bourassa

Long ago there used to be large mosquitoes which killed people. Once when a company of people was traveling along, a dog lost the load off his back. As a woman was looking for the lost bag she suddenly saw a canoe with someone in it paddling around a point. The woman thought immediately as she saw him that he must be one of the kind who were accustomed to kill people and that he would kill her. She climbed a tree to escape him. As he was coming up the tree after her she called to him, “Do not come up the tree for your moose,” meaning himself. “The tree leans over the river and your moose will fall in the river and be lost if you kill me here. Wait, and I will come down and then you can kill me.” Agreeing to this, he went a little way from the tree while the woman came down.

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She started to run and cross the point around which the river made a long bend. The mosquito jumped into his canoe and paddled around the point. When the woman saw him coming she climbed another tree which leaned over the river. He was about to pass under the tree when the woman let fall some urine on him. He wondered where water could be coming from for the sun was shining. Looking up he said, “Oh, my moose is sitting on the tree.” He started to climb the tree after her, holding his spear in his hand. When he was close the woman told him to give her his spear while he climbed up. “I will give it back to you when you get up here and you may stab me with it,” she said. He gave her the spear and she went further up the tree with it. When he came up close to her she speared him on the crown of his head. The man fell down. Holding the spear up as it was still sticking in his head he started home, crying, “The moose is killing me; the’ moose is killing me.”

He came back to the camp still holding the spear which he was unable to pull out. When he came near the camp the mosquitoes all ran out saying, “Oh, the moose killed a man.” When they had tried in vain to get the spear out they sent for a smart man to see if he could do it. This man advised driving the spear down through as the easiest way to remove it. They did this, driving the spear down through so it came out under his chin. The man died.

The mosquitoes then decided to follow the woman’s track since she could not be far from the camp. When the mosquitoes were near the camp of the people a medicineman advised that mooseskins should be hung all around where the mosquitoes were camped, so that the larger ones at least would not be able to come through. They did this and only the small mosquitoes, those of the present size, were able to come through the holes in the skins. All the big ones were killed with the aid of the medicineman.

A magician cuts his throat with impunity

Two men, sharing a wife, decide to test their supernatural powers by beheading each other. The first man survives decapitation unharmed, but when the second man attempts the same, he fails to restore himself and seeks help. The first man heals him, revealing their unequal abilities. This story highlights themes of hubris and the limits of one’s power.

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

Supernatural Beings: The protagonists possess supernatural abilities, allowing them to survive otherwise fatal injuries.

Trials and Tribulations: The men undergo a dangerous test to prove their powers, facing life-threatening challenges.

Cunning and Deception: The story involves elements of testing and outwitting death through supernatural means.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

There was a man who had great supernatural power. The man with whom he shared a wife said to himself, “I, too, am just the same sort.” Thinking they would test their power they decided to cut off each other’s heads. The first man had his head cut off but he did not die. Then his companion cut his throat. He tried in vain to fix it again. He drew his hand across his throat twice but it made no difference. He was unable to restore himself. He went to his companion and said, “I thought I was the same kind as you but I am not.” Then his partner called him to him and put his hand on his throat. After that he got well. They lived all right. They were only testing themselves. At first before there were any white people, the Indians were powerful men. They secured their livings by means of supernatural power. That was when they used to wear leather.

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The equally matched magicians

Two rival magicians transform into a bear and a buffalo, respectively, to confront each other. Realizing they are equally matched and unable to gain an advantage, they exchange remarks about each other’s perceived weaknesses. Recognizing their equality in power, they decide to make peace and become friends.

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: Each individual uses transformation as a tactic, possibly to gain an advantage over the other.

Moral Lessons: The story imparts a lesson about the futility of jealousy and the value of recognizing equality, leading to reconciliation.

Community and Isolation: The narrative begins with one man isolating himself due to jealousy, which ultimately leads to a confrontation and subsequent reconciliation, reflecting themes of estrangement and reunion within a community.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

The people were jealous of each other and because of that one man had camped alone. A party of Indians started to go to this man’s camp, but when they came within sight of it the man who was jealous of him said he would go to the camp alone. He started toward it changing himself into a bear when he came near. The people saw him as he was running along and warned the man for whom he was coming that his enemy was approaching. When the man heard what was said he turned himself into a buffalo and jumped out. They met each other; the one a buffalo and the other a bear. Neither could get the advantage over the other because they were afraid of each other.

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Then the man who was a buffalo spoke to the man who was a bear saying, “Your food is so short you are saying to yourself, ‘What can I do?’ and that way you run toward me.” The bear too, said to the buffalo, “You, too, because your teeth are short you are saying to yourself, ‘What can I do?’ That is the matter with you.” They were both alike in power and immediately made friends.

A man turns into a squirrel and escapes from a bear

A man is pursued by a large bear and seeks refuge in a tree. When the bear climbs after him, the man transforms into a squirrel, leaps to another tree, and descends safely. He then gathers wood, ignites a fire at the base of the bear’s tree, causing the bear to burn and fall. The man reverts to his human form and escapes unharmed.

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

Transformation: The protagonist undergoes a physical change by turning into a squirrel to escape the bear.

Conflict with Nature: The man faces a life-threatening encounter with a bear, representing a struggle against natural forces.

Cunning and Deception: The man uses cleverness to outwit the bear, first by transforming and then by setting a trap.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

A man lay down for the night by a river where there was a trail with the prints of animals’ feet. He heard a big noise made by a large bear. He ran to it and then he ran away from it. There was nothing he could do and he could not get away from the bear. He climbed a tree and the bear jumped up and climbed until he was not far below him. The bear was so big and fat he could not climb higher and he would not go away. The man was worn out for sleep and he could not go down for he was afraid of the bear which was watching him. “What can I do?” he said to himself. He turned himself into a squirrel and jumped far over to another tree which was standing there.

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He ran to the trunk of that tree and went down without the bear which was sitting high up in the tree knowing it. The man gathered many knots and brought them on his back to the foot of the tree and set them on fire. The fire shot high up the tree and set it on fire. The bear was big and could not do anything. He began to burn and fell down. He became a man again and ran off. That is the way he avoided being killed.

A man is carried away by a giant bird

A man is abducted by a giant bird and taken to its nest. The bird’s offspring hides him from its father. When the birds sleep during the day, the man escapes, gathers wood, and sets the tree ablaze, causing the birds’ wings to burn. They fall to the ground and become beings that frighten people.

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

Supernatural Beings: The giant bird represents a supernatural entity interacting with the human world.

Conflict with Nature: The man’s struggle against the giant bird and his subsequent actions highlight a direct confrontation with a natural force.

Cunning and Deception: The man’s cleverness in escaping and defeating the bird by setting its nest on fire showcases the use of wit to overcome adversity.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

A man was walking one time at night when suddenly something caught him and took him up toward the sky. The man wondered what had happened. He was carried to a large nest which was resting in a tree. The bird in the nest took good care of him and did not kill him. After the bird which had brought him had gone away and when it was nearly daylight another bird came back. “How does it happen you smell of a man?” this bird said to the young one in the nest. “I should smell of a man when one was brought here for me to eat,” the young one replied. He hid the man so well from his father that he could not find him. The birds slept during the daytime and the man came safely down to the ground.

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He gathered a great quantity of knots and dry wood which he placed at the foot of the tree. He set this pile on fire and the tree caught fire high up where the birds were sitting. Their wings were all burned and they fell down. After that they walked around on the ground. Before that they were the things that frighten people.

Wonyoni escapes from the Cree

Wonyoni, an elderly hunter, encounters Cree warriors while hunting moose. To divert them, he rolls a large stone down a hill, creating noise that misleads the Cree into chasing the stone, thinking it’s him. Seizing the opportunity, Wonyoni safely returns to his camp, outsmarting his pursuers.

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: Wonyoni outsmarts the Cree by using a clever trick to mislead them.

Conflict with Authority: The story depicts an individual evading pursuit by a dominant or opposing group.

Trickster: Wonyoni plays the role of a trickster, using wit rather than strength to overcome his enemies.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

The old man, Wonyoni, was hunting moose with a dog when he became aware of Cree in the neighborhood. “What shall I do?” he said to himself and began to study the situation. He started off making tracks away from the place where his camp was situated. He came to an open place, looking back now and then. He was looking for the Cree, when suddenly he saw a man. He was traveling toward a large river and when he came there, he found a large stone and carried it with him up the hill where he was going to lie down for the night. He was on the watch there when suddenly the Cree were all around him. “How shall I get away from here?” he said to himself. Still considering this he went to bed. The Cree were all around him.

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When they made a rush at him to kill him he kicked the large stone he had brought up the hill so that it rolled down, breaking the trees as it went. The Cree thinking it was Wonyoni running away, chased after it. The old man immediately started back to his camp. The Cree were sitting there waiting for daylight so they could catch him. They did not kill him and he got back to his camp without being discovered because he was smart.

The revenge of Wonyoni

An old man named Wonyoni lives with his three sons. Despite their father’s warnings, the two older sons visit their malevolent uncle and are killed. The youngest escapes and informs Wonyoni. Seeking revenge, Wonyoni confronts his brother-in-law, who underestimates him due to his small stature. Using cunning and a jawbone weapon, Wonyoni kills the larger man, avenging his sons.

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

Revenge and Justice: Wonyoni seeks retribution for the murder of his sons by confronting and killing his brother-in-law.

Cunning and Deception: Wonyoni uses his intelligence and strategic thinking to overcome his physically stronger brother-in-law.

Tragic Flaw: The uncle’s overconfidence and underestimation of Wonyoni lead to his downfall.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

There was an old man who raised his children by themselves. When the boys were grown up one of them said, “Father, do you know of any people living close by?” The father replied, “No, my son, I do not know of any people living close by except your uncle who lives near, but he has always been a bad man.” “We will visit him,” the boys said. “Do not do it; you will not live if you do,” said the father. “We will visit our uncle any way; it is hard for us to live by ourselves,” the boys replied. “Well, go then,” the father said. Addressing the youngest boy he asked him what supernatural help he had. “My dream was of newly fallen snow that does not pack,” the youngest replied. When the two older boys started the youngest one told his father that he too would go.

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“Well,” replied his father, “your uncle is bad. If your brothers go into the house, you stay outside and play.”

The boys started to make the visit. The two older ones came to their uncle who recognized them. “They are my nephews. Quick, give them something to eat,” he said. His wife gave them some bear grease by means of which he killed them. He killed the two boys but the youngest ran away. He came where he had left his snowshoes, put them on, and made his escape.

When he came to his father he said, “Father, he killed my two brothers.” The father was little disturbed and slept as usual. The old man was undersized and his name was Wonyoni which means “smart.” “I will pay my brother-in-law a visit tomorrow morning,” he said.

He went where the camp had been but found his brother-in-law had moved away. The bodies of his sons were lying there. The camp had been moved across the lake. Wonyoni started to cross on the ice and saw his brother-in-law walking by the lake. “Do not come this way,” the brother-in-law called, “you are in pitiful condition.” [This remark probably refers to the usual seclusion of those who have recently suffered the loss of near relatives, which the murderer was trying to enforce.]

They say he was a large man. “Brother-in-law, why do you speak as any other man might? Do I visit you for nothing that you say that.” Wonyoni said. “Don’t you come here, nevertheless; you are pitiful,” he replied, but the old man paid no attention to him. He walked on until he came near him. “You are coming to me because I killed your children. You begin the fight,” he said to Wonyoni, who replied, “I am in pitiful condition as you say. What am I able to do to you?” “You begin the fight anyway,” he said again. “Fix yourself,” Wonyoni said.

The large man had a buffalo rawhide and Wonyoni had beaver skins of the same sort. The latter had a jawbone for a weapon and the former the backbone of a buffalo. [The buffalo skins and the beaver skins were to give supernatural help as well as real protection] Wonyoni made a feint at the head of the other man who thinking he was to be hit in the head raised his buffalo hide. Wonyoni striking under this, broke his legs and killed him. Although he was a small man he was a formidable one they say.

Big Bird story

A widow named Big Bird seeks a wealthy husband for her daughter. One day, her son spots a magnificently dressed stranger by the river. Big Bird welcomes him, but after he requests the removal of their dog during dinner, she discovers the dog dead with peculiar three-toed footprints nearby. Suspecting the stranger, she insists he remove his shoes, revealing he has only three toes. The stranger persuades Big Bird’s daughter to accompany him upstream. During the journey, rain washes away his disguise, exposing him as a crow. The daughter cleverly ties his tail to the canoe and escapes, returning safely to her family.

Source:
The Fireside Stories of the Chippwyans
by James Mackintosh Bell
The American Folklore Society
Journal of American Folklore
Vol.16, No.61, pp. 73-84
April-June, 1903

► Themes of the story

Trickster: The stranger uses deception, disguising himself to appear as a suitable husband, embodying the trickster archetype.

Cunning and Deception: The story revolves around the stranger’s deceit and the daughter’s cleverness in uncovering his true nature and planning her escape.

Moral Lessons: The tale imparts lessons about the dangers of deception and the importance of discernment in choosing companions.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

Big Bird was a widow of a famous chief who lived with her son and beautiful daughter on the banks of a large stream. Her great ambition was to secure a rich husband for her daughter, suitable to her birth. So she told her little boy to go to the bank of the river, and to watch unceasingly to see if he could discover anybody passing suitable for a son-in-law. One day the boy ran to his mother, and with a face beaming with joy told her there was somebody passing, whom he at least would like for a brother-in-law. Big Bird was delighted and immediately took some bark, and went down to the river to meet the expected bridegroom, whom she was pleased to see was magnificently dressed in a white skin costume covered with shell-like beads.

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Walking before him, she put pieces of bark on the ground all the way to her camp for him to step on. There she and her daughter, having prepared a meal of unusual splendor, set it before their guest. It happened there was an old dog in the camp, and the man said he could not eat until the animal was removed. Big Bird, wishing to show her new son-in-law every hospitality, complied with his request, and, taking the dog out, killed him, and left him in the bush. The man then ate his supper, and they all went to sleep.

Next morning Big Bird got up to make a fire, but, finding no wood in the tepee, went out to get some, and was surprised to see the dog lying with his eyes removed, with his flesh pecked all over, and with the footprints of a three-toed animal all around him. On going back to the camp, she told them all to take off their shoes to see who had only three toes. They all did so, save the stranger who told her that it was a thing he never did. However, Big Bird kept begging him to remove them, telling him she had a pair of new moccasins for him, which would exactly match his handsome costume. Evidently his vanity was at last touched, and he consented, and, while taking them off, said “kinno, kinno” (look! look!) and quickly put them on again. The boy then called out, “He has only three toes.” The stranger denied this, and said, “I did it so quickly that you imagine I have only three toes, but you are mistaken.”

After breakfast he told his wife that he wanted to go for his clothes which were at his camp some distance up stream, and that he wished her to accompany him. Thinking her husband’s conduct rather strange, she at first objected, but, on hearing of the numerous gewgaws at his camp, at last consented to go. So they got into their canoe, and started off, the man sitting in the bow, and the woman in the stern. They had not proceeded far up stream, when rain began to fall heavily, and the girl soon noticed that the rain was washing the shining white stuff off her husband’s back, and then black feathers began to appear. “Ah,” she thought to herself, “I have married a crow.” When he was not looking, she tied his tail, now grown to visible proportions, to the bar of the canoe, whereat he turned around, and asked her what she was doing. She replied, “Your coat is so fine I am working with the beads.” “Oh,” said he, “I see I have married an industrious wife,” and resumed his paddling. She then tried to find an excuse to make her escape, and told him that the point they were just passing was a famous locality for wild duck eggs, and that she would like to go ashore and hunt some for his supper. He readily consented, and as soon as she got ashore, she ran up the bank, and disappeared into the forest. The crow tried to get out to follow her; but as his tail was tied to the canoe, this was impossible, and he contented himself with calling out after her, “Caw, caw; once more I have tricked you people.” He then leisurely proceeded to untie his tail, and flew off ready for another escapade.

The stolen women

Two sisters are abducted by the Cree while their tribe’s men are hunting. Their brother, a medicine man, embarks on a quest to rescue them, receiving guidance from various animals along the way. He eventually locates his sisters and devises a plan for their escape. The younger sister successfully flees, but the story ends abruptly, leaving the elder sister’s fate unknown.

Source:
Chipewyan Tales
by Robert Harry Lowie
The American Museum of Natural History – Anthropological Papers
Volume X, Part 3
New York, 1912

► Themes of the story

Quest: The brother undertakes a journey to rescue his kidnapped sisters.

Cunning and Deception: The brother devises a clever plan to facilitate his sisters’ escape from the Cree.

Family Dynamics: The narrative centers on the brother’s determination to save his sisters, highlighting strong familial bonds.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

A band of Chipewyan were staying by a lake. While the men were hunting, some Cree stole two of the Chipewyan women, who were sisters. Returning, the Chipewyan wanted to go after the Cree, but there were too few of them. So they stayed where they were, and continued to hunt deer. Each man would skin his deer, put all the deer meat in the hide, and thus drag it to the lodge. The brother of the stolen women was a medicine-man. He was very angry and started alone after the Cree. On his way he passed three birds’ nests. He had to speak to each before they allowed him to pass, and they gave him information as to the Cree. The fourth animal he met was a flying squirrel. It told him where he might find his sisters. “First, you must pass a snail, and if you lack food, ask the snail for some.

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Then you will get to an old woman.” The man traveled on, until he camped by a creek. He had nothing to eat. When a snail came, he asked it for food. The snail dived into the water, brought up four white fish and gave them to him. But on opening the sack, he found the fish transformed into snails. So he threw them away, and traveled on until he got to a lodge. He entered. There was an old woman there. “Grandmother, I am very hungry.” “I have nothing to give you, but go to the bush, and you will be sure to find some chickens. Pluck a chicken on the spot where it falls dead, stir up the feathers with a stick, and blow on them. Then every feather will turn into a chicken.” He acted accordingly, and each feather changed into a chicken that flew on the trees.

He started off again. His wife had been tracking him. He had been pulling along his deer hide with meat all the time, not noticing how his load was lightening as pieces of the meat fell out. The increased lightness of his load he attributed to his increasing strength. His wife had fed on these lost scraps of venison. She knew he had only one deer and kept track of the pieces found. She knew after a while that only the head was left. At last she found the head, and then she thought she had better turn back, or she should starve, that being the very last piece.

Her husband continued until he got to an old woman. She was a toad. She said, “You won’t travel a day, before you’ll arrive at your destination. I can’t tell you how you can best rescue your sisters, you’ll have to judge yourself when you get there.” He walked on, and got to the tracks of the Cree. At sunset he saw smoke far ahead. He saw a lodge without poles, but tied together of sticks, with an opening at one side. He watched in the bushes all night. He heard the people talking Cree, but stayed in the brush all night. Some one had left a moose hide outside.

In the morning he saw two women coming out of the lodge. They were his sisters. He made signs to them, and one of them came to him. The other woman worked at the moose hide. The man said, “This evening I’ll try to rescue you from the Cree. Cover yourself with a blanket and tie it with a rotten string, so that when your husband tries to pull you back, the string will break. Tell your sister about it.” In the evening the two women ate with their husband. They donned blankets and put sinew around, but the older sister used a kind of strong rag (?). The younger sister went ahead. She told their husband that they were going to fetch wood. The younger one started off. Her husband tried to restrain her, but the string broke, and she escaped. But the string of the older did not break, and so her husband held her back. The Chipewyan and his younger sister escaped. Every night, by their medicine, the Cree transformed the camping place of the fugitives into an island with fierce rapids around it, but in the morning the Chipewyan, by his medicine, conquered that of the Cree. Thus they got away in safety.