The hunter and the Duci’ne

A hunter, wary of the Duci’ne—a group of malevolent, semi-cannibalistic beings with shamanistic powers—prepares his family for potential danger. One day, after observing a peculiar fog, he devises a plan to confront the Duci’ne. Through cunning and persistence, he ultimately defeats one of these beings, ensuring his family’s safety.

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

Cunning and Deception: Both the hunter and the Duci’ne employ tactics of stealth and surprise, using deception to gain the upper hand.

Trials and Tribulations: The hunter undergoes a series of challenges in his efforts to defeat the resilient Duci’ne, testing his perseverance and ingenuity.

Moral Lessons: The story imparts lessons on vigilance, the importance of preparedness, and the consequences of underestimating one’s adversaries.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Duci’ne or Duce’na are a kind of wild people, partly cannibal, of wicked disposition, believed to inhabit the country, especially to the east. They wear clothes, and look like people. They often sing and dance as they go along. They possess great shamanistic power, and, when hunting in the mountains, conceal themselves in a cloud of down, so that people cannot see them. At a distance the down looks to people just like fog. They are said to cat only the ribs of game they kill. They are good hunters and travellers. At the present day the name is used as a common designation for the Cree Indians.

A man went with his family to trap marmots. He thought Duci’ne people were near. Therefore he told his wife to build the door of their house in the form of a passage, with a recess on one side where a person could hide.

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He said, “If you see a fog travelling on the mountains on a clear day, you may be sure that it is a Duci’ne man.” One clear day after this the man was hunting sheep. He killed one, and brought it home to camp. His wife told him that she had seen the fog that day: so at dusk he asked her to hide with the children in the woods near by, while he would wait in camp. He kept up a large fire, and laid the body of the sheep alongside the fire, and covered it with blankets. About midnight the fire had burned down a little. Then he heard a sound as of some one approaching, and he hid in the recess near the door. Soon a man holding bow and arrows entered, and, seeing what seemed to be a man asleep near the fire, he discharged an arrow into the sheep. At the same moment when he lifted his arms to shoot his bow, the man from the recess shot an arrow into his body below the arm. The Duci’ne ran out, making a noise like a bird flying, and disappeared. The man went out and called on his helper, the snow. Then snow began to fall, and covered the ground. Early in the morning he called his wife and children to camp, and told them he was going after the wounded man. He followed his tracks to a lake, where he came to the Duci’ne in the water, and a loon sucking his wound to heal it. He called on the man to spare him. The man refused, and shot him again; and his body sank in a deep part of the lake. Next morning he saw the Duci’ne afloat again, and the loon sucking his wounds. He shot him again, and this time cut off his head. He put his body in the water at one end of the lake, and his head at the other. The next morning the parts had come together, and the loon was attending to him as before. The man shot him again, and cut his body into small pieces. He carried them around, putting them here and there in different lakes and streams some distance apart. In this way he managed to kill him for good and all.

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The man who fooled the cannibal giant

A man argues that giants are foolish and decides to prove it. He stands naked and motionless on a trail frequented by giants. A giant approaches, inspects him thoroughly, but, puzzled by his stillness, concludes he isn’t prey and leaves. The man then returns home, demonstrating that giants can be easily deceived. This story highlights the perceived simplicity of giants in Tahltan folklore.

► Themes of the story

Mythical Creatures: The story features a giant, a mythical being common in various cultural tales.

Cunning and Deception: The man’s strategy involves deceiving the giant by remaining motionless, highlighting the use of wit to achieve his goal.

Moral Lessons: The tale imparts a lesson about the power of intelligence and cunning over brute strength, teaching that even formidable adversaries can be overcome with wit.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Some men were disputing as to the powers of cannibals and giants. One of them maintained that giants were not clever. They had mosquito brains: therefore they could easily be deceived. He claimed that giants and cannibals and mosquitoes were all related, parts of the same flesh. They all had the same instinctive desire to attack, kill, and eat people; but nevertheless they were all foolish. This man said he would show the others how foolish giants really were. He would try them. He stripped off all his clothes, and stood naked near a trail that giants frequented, in an open place, where people could see a long way. A giant saw him, and came stealthily towards him. The man stood perfectly rigid and motionless. The giant came up and felt of him, saying to himself, “He is just like game.” He smelled of his mouth, privates, and anus. He smelled of him all over. He lifted his eyelids, and opened his mouth.

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He said again, “He is just like game, but he does not act like game. It is funny that he should be here now. Not long ago there was nothing standing here.” He wondered. He went away some distance and watched the man, but the man never moved. He went farther away and watched. Then he came back and examined the man again. At last he made up his mind that the object could not be game, and departed. When the giant was out of sight, the man put on his clothes and went home. This is why, if a hunter sees game at a distance lying or standing and motionless, he is sometimes deceived, and mistakes the game for something else. When one does this, other people joke him or make fun of him by saying, “You are just the same as a giant,” or “You have mosquito brains.”

The brothers and the giant

Two brothers camp together when the younger pursues forbidden porcupine tracks, leading him to a giant. The giant traps him in a tree, anticipating a meal. The elder brother arrives, deceives the giant into handing over his axe, and kills him. Upon splitting the giant’s head, a swarm of mosquitoes emerges, explaining their origin as descendants of cannibalistic giants.

► Themes of the story

Origin of Things: The story explains the origin of mosquitoes.

Mythical Creatures: The giant represents a mythical being within the tale.

Cunning and Deception: The elder brother’s deceit leads to their victory over the giant.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Two brothers were camped together. The younger one went out hunting. Before leaving the camp he was told by the elder one that if he saw small porcupine-tracks, he must not follow them. He forgot, however, and, seeing small porcupine-tracks, followed them. They led to where a giant was, who at once gave chase. The hunter climbed a tree. The giant was glad when he found he had treed the man, and danced and sang around the bottom of the tree at the prospect of a meal. He stripped off most of his clothes, and got out his stone axe to chop the tree. The lad then called on his elder brother, who hurried to the place. When he saw the giant, he said, “Oh, I am glad you have got that boy! He has treated me shamefully. He is really my enemy. Sit down, and give me your axe. I will chop down the tree for you.” The giant gave him the axe, and sat down near the tree. The man told him to shut his eyes, for perhaps some chips might fly into them.

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He struck the tree a blow, and then with the next blow hit the giant on the head and killed him. The lad then came down the tree. As they viewed the giant’s body, they remarked, “How bad these people are, and still so foolish! It seems wonderful that they are able to do so much harm when they are so simple. They are able to kill people, and yet people can easily fool them. Let us open his head and see what is in it! Let us see what kind of brains he has!” They split the head, and a cloud of mosquitoes came out and attacked the brothers. They found that the giant had nothing but mosquitoes for brains, and closed up the head quickly. This is why mosquitoes attack people and suck their blood. They are cannibals because they originated from the cannibal giants. Had the brothers not split open the giant’s head and let them out, possibly there would be no mosquitoes in the world now.

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.

► 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.

Big-Man and the boy

Two brothers encounter Big-Man while hunting. Fearing he is a cannibal, they hide in a porcupine hole. The younger brother emerges and discovers Big-Man means no harm, but the elder remains hidden. Angered, Big-Man blocks the hole with a rock. Porcupine helps the elder brother escape. Big-Man and the younger brother then journey together, with Big-Man displaying immense strength and learning from the boy about eating beaver tails.

► Themes of the story

Supernatural Beings: Big-Man exhibits extraordinary characteristics, such as immense size and strength, and refers to large animals as “rabbits” and “caribou,” indicating a supernatural perspective.

Cunning and Deception: The boy’s initial brother refuses to leave the porcupine hole, suspecting Big-Man’s friendly demeanor to be deceptive, highlighting themes of mistrust and the potential for cunning.

Ritual and Initiation: The boy’s experiences, including his rapid maturation and the challenges he faces alongside Big-Man, can be interpreted as rites of passage or initiation into a new phase of life.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Two brothers were out hunting, and came to a porcupine-hole. While they were trying to get the porcupine, Big-Man overtook them. He had been following their tracks. When they saw him, they were much afraid, and crawled into the porcupine-hole. Big-Man asked them to come out. He asked them many times; but they were afraid, for they thought he was a cannibal and would eat them. At last he told them that, if they did not come out, he would defecate in front of the hole, and then they would never be able to get out. The younger brother said to the other, “I shall go out. He may eat me. Then perhaps he will leave you, and will not defecate in front of the hole.” He went out; and Big-Man patted him, and told him he would not hurt him. The boy said to his brother, “Come out! This is a good man, and he will not harm us. He is not a cannibal.” The brother, however, refused.

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He said, “He is treating you well just to deceive us. When he gets me out, then he will eat us both.” Big-Man became angry and defecated in front of the hole, and his excrements turned into rock. The boy could not get out; but Porcupine made a new hole to get out in another place, and thus liberated the boy, who went back to the camp and told his people how his brother had been taken by a giant.

Big-Man carried the boy he had taken in a bag. He saw some caribou, and said, “See the rabbits!” He killed three of them and slipped the carcasses in his belt, carrying them much more easily than a man could carry rabbits. After a while he saw a moose, and said, “See the caribou!” He shot the moose, and carried it in the same way. At night he camped, started a fire, cooked the moose and three caribou, and fed the boy. He was very much amused at the small quantity of meat the boy ate, and laughed heartily. He said, “You are a light eater.” He finished all of the rest of the caribou and moose himself. Soon he said, “Let us go to sleep!” and he lay down on the ground, occupying the whole of a large open place. When he spread out his arms and legs, he knocked down all the trees in the way, just as a person might do with grass. He put the boy in his armpit to sleep; but the boy crawled out, and lay by the fire. The lad grew rapidly, and soon became a man. They came to a lake where there was a large beaver-house. Big-Man said, “See the beaver! Get a pole to open their house.” The boy cut a pole about four inches through, such as is used by Indians for breaking open beaver-houses. Big-Man laughed, and said, “That is no good, it is too small.” He got the boy to cut larger and larger ones, until he was hardly able to carry the last one. Big-Man said they were all too small, and that he would now help him. He pulled up a large tree by the roots, struck the top of the beaver-house with it, broke it down, and thus killed all the beavers. He picked out the carcasses and cooked them. He ate the meat, but threw the tails into the lake. The boy took one of the tails and ate it. Big-Man said, “Don’t eat that! It is poison, and will kill you. In my country we never eat beaver-tails. We are afraid of them.” The boy continued eating the tail, so Big-Man thought he would taste it. He said, “Oh, my! It is very sweet!” and he sent the boy to gather up all the tails that he had thrown away. He ate them all. Big-Man asked the boy how he knew that beavertails were such nice food; and he answered, “They always eat them in my country.”

He staid with Big-Man a year, and by that time was a full-grown man. Big-Man treated him well all the time. Now they came to the end of Lower Iskut Lake. The lad said he saw something dark moving near the other end of the lake. He thought it must be wind or a storm-cloud. Big-Man looked, and said, “A bad man lives there. He is a large fierce cannibal. His children are swinging there.” When they came near, they saw two large trees moving backwards and forwards. The hammock of the cannibal giant’s baby was attached to them. The baby was asleep, and the mother was there swinging it. Big-Man told the lad not to be afraid when they entered the camp. Big-Man asked the giantess where her husband was, and she answered that he was out hunting. The giant himself then killed the woman by means of his membrum, which was so long that it pierced her heart. They then killed the baby and departed, leaving both bodies where they were. Big-Man said to the lad, “Her husband will pursue us, but do not be afraid. If you run away, he will eat you.” Big-Man always carried a bag which contained four heads, — two of old and two of young beavers. These were his helpers. He said to the lad, “When the cannibal giant attacks me, and seems about to overcome me, I shall call on you. You will then bring the heads of the oldest two beavers and place them against his legs. If I call a second time, bring the heads of the young beavers.” Soon the cannibal arrived at the other end of the lake. He cried when he discovered the bodies of his wife and baby. He tracked Big-Man, who waited for him. When he reached them, he said to Big-Man, “You killed my wife and child.” Big-Man acknowledged it. Then they fought and wrestled almost all day. Towards evening Big-Man called out that he was getting weak. The lad took the heads of the oldest two beavers out of Big-Man’s medicine-bag, which was in his charge, and placed them one against each leg of the giant. They chewed the giant’s legs; but their teeth were dull, and they were too old to chew very fast. Before long Big-Man called again, and the lad set the heads of the young beavers at the giant’s legs. Their teeth were sharp, and they cut quickly. The beavers chewed through the giant’s legs; and he became helpless, and was about to fall. Big-Man held him up, and called to the lad to run to the top of the neighboring mountain. The lad ran up a considerable distance, and called, “Grandfather, am I far enough?” Big-Man answered, “No, go farther!” The lad climbed again. Thus several times he asked Big-Man, and then went higher, until at last he reached the top. Big-Man then lifted up the giant’s body and threw it into the lake, and the splash of the water almost reached the place where the boy was standing. The remains of his body may be seen there now as islands in the lake.

After this event Big-Man found the lad crying one day, and asked him the reason of his sadness. He said he wanted to see his parents. Big-Man said, “All right! You shall see them.” The lad thought he might lose his way if he attempted to return alone. Big-Man said, “No, you will not get lost.” He cut a stick, and peeled the bark off the lower end, leaving a little bark and the stumps of the limbs at the upper end. He said, “Plant this stick at your camp every night before you go to bed, and in the morning you will find it on the ground pointing in the direction you have to go. At night sing the word ‘Ta’tsestuhe!’ and game will appear, which you may kill and eat. Sing ‘Eku’kemaze!’ when you want fat, and it will be there for you to eat; but always leave a little, never eat it all.” The lad bade Big-Man good-by, and started on his journey. The first night he sang the game-song Big-Man had given him, and immediately a lynx appeared above him on a tree. He killed it and ate his fill. The second night he sang the fat-song, and a white thing appeared. This was fat. He ate what he required, and left a little. Thus he used the guiding-stick and the two songs as Big-Man had directed; and each morning he knew which way to go, and each night he had plenty to eat. At last he came to the crossing of two winter trails made by the people. He camped here, as he had been directed by Big-Man; and in the morning, by the direction in which the stick lay, he knew which trail to take. At last he reached the lodge of his people. He stuck up outside in the snow the stick Big-Man had given him, as he had been directed. In the morning it was gone. He kept the fat for a long time. He ate it whenever he wanted, but always left a morsel. In the morning the piece of fat was always as large as before. He kept it in a sack. Once when he was out hunting, his brother looked in the sack, and, seeing a little fat, ate it all. The fat expanded in his stomach, and he swelled out and burst.

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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Ete’tuata and big-toad of Teslin

Ete’tuata, a man from Teslin Lake, had a giant toad named E’dista as his guardian. His skeptical son doubted the toad’s existence until they visited its dwelling. Using a long pole, Ete’tuata summoned E’dista from the mud. Upon seeing the massive creature, the son tried to flee but was paralyzed by its influence. Ete’tuata then persuaded the toad to leave, resulting in the formation of a waterfall at the site.

► Themes of the story

Cunning and Deception: Ete’tuata uses a long pole to coax the toad from its hiding place, demonstrating cleverness in dealing with the creature.

Sacred Spaces: The toad’s dwelling near Teslin Lake is portrayed as a significant and feared location.

Origin of Things: The departure of the toad leads to the creation of a waterfall, symbolizing a change in the natural landscape.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

This is said to have happened not long ago, and therefore the Indians do not consider it to be a mythological tale belonging to ancient times.

Once at a place near Teslin Lake called Eka’tzetzin [said to mean something similar to saying “poked and caught pole”], where there is now a waterfall, a gigantic toad had his house. This toad was the guardian of a Teslin man called Ete’tuata. His son knew that his father had E’dista, or Big-Toad, for his guardian, but thought it was only the spirit of the monster. He did not believe that any really existed, and he scoffed when people said they were afraid to go near the place where the toad lived. One day he was hunting with his father near the place, and said to him, “Where is this place that people are afraid to go to?” After his father had pointed out the locality, he proposed that they should go there, but his father would not consent. The son then told his father he did not believe the stories told about that place, and wanted to see for himself. At last his father said, “Well, if you are not afraid, let us go!” He made the lad get a very long slender pole and carry it. When they came to the place, which was at the head of a small lake south of Teslin Lake, his father took the pole and pushed it down through the soft mud until it was nearly out of sight. Soon something moved, and took hold of the pole.

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The boy was sitting near by; and his father said to him, “E’dista has taken hold now. Don’t run!” He pulled at the pole, and the toad came up. As soon as the lad saw its huge head emerging slowly out of the mud, he tried to run away. He ran only a short distance, when the influence from the toad reached him; and he became spell-bound, and could go no farther. His father said to Toad, “I want you to leave here, so that people may have a trail passing here. You must go away, or I shall kill you.” Toad agreed. When he left his house (or the burrow that he had occupied), the ground caved in, and left a hole through which the water poured out; and since then there has been a waterfall at this place.

The Lynx; or, the woman stolen by Lynx

A lynx abducts a woman. Her husband tracks them to their first camp while the lynx is hunting rabbits. The husband instructs his wife to claim he is her father. Initially suspicious, the lynx eventually believes her. That night, the husband kills the lynx, transforming it into a real lynx with a short, round nose.

► Themes of the story

Transformation: The lynx undergoes a physical change, turning into its animal form after being clubbed by the husband.

Love and Betrayal: The narrative centers on the husband’s efforts to reclaim his wife after her abduction, highlighting themes of love and loyalty.

Cunning and Deception: The husband’s strategy involves deceiving the lynx by pretending to be the woman’s father, showcasing the use of wit to achieve his goal.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Once upon a time Lynx stole a woman. Her husband overtook them at their first camp, while Lynx was out hunting rabbits. The man instructed his wife to tell Lynx that he was her father. When Lynx came back, he wanted to shoot the man, but the woman called out that he was her father. Lynx sang as he came into the camp:

I do not know what makes me feel thus.
If he is your father, cook for him some good rabbit.

At first Lynx would not believe her; but finally he was persuaded, and went to bed with the woman. During the night the man clubbed him, and he turned into a real lynx. That is why the lynx has such a short round nose now.

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The girl who was stolen by owl

A young girl, denied food by her parents, is lured outside by an owl mimicking her grandmother’s voice. The owl abducts her to its tree lodge, feeding her live ants. The villagers’ mourning rituals intrigue the owl, leading it to ask the girl about them. Seizing the opportunity, the girl deceives and kills the owl, then escapes home. Upon warming by the fire, ants emerge from her body, and she dies.

► Themes of the story

Supernatural Beings: The owl in the story is portrayed with anthropomorphic qualities, capable of mimicking human speech and abducting the girl, indicating its supernatural nature.

Cunning and Deception: The owl deceives the girl by imitating her grandmother’s voice, luring her outside to facilitate the abduction.

Family Dynamics: The narrative highlights the relationships within the girl’s family, including her interactions with her parents and sister, and their reactions to her disappearance and return.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Once a number of people who were living at a salmon creek engaged in putting up fish for winter use. In one house lived a girl with her parents and sister. Her grandmother lived near by in another lodge. The girl had been playing in her grandmother’s lodge, and came home late, after her parents had gone to bed. She asked them for something to eat; but her parents did not want to get up, and told her to wait until the next morning. The girl cried and cried. Suddenly they heard some one speak outside with a voice like that of the grandmother, saying, “Come here! I’ll give you a piece of salmon.” The mother told the girl to go; but it was dark outside, and she was afraid. She continued to cry, and her mother urged her to go. She went out, and came back, saying, “That woman is not my grandmother.” Her mother said, “Surely it is she.” She went out again, and Owl took her. She screamed, and her parents got up. All the people searched for the girl.

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They followed her to the foot of a mountain, in which she disappeared. Her cries became fainter and fainter, and finally ceased altogether. Owl took her through the mountain to her lodge, which was in a hollow tree on the other side. The people dug into the mountain, but gave it up when they heard cries far away on the other side. They returned home and sang a dirge, accompanying it with beats of a long staff. Owl heard the noise, and said, “Let us go and see what the people are doing!” Owl went, and perched with the girl on the roof of one of the lodges, and watched. Owl asked, “Why are they singing?” and the girl answered, “Because they are sorry.” Owl said, “That is funny.” The people kept up the ceremony for several nights, and Owl watched each night. She thought it was nice, and asked the girl, “How do they do it? Do they hold the pole and bring one end down on their heads?” Owl thought this, because to her everything looked upside down. The girl answered, “Yes,” and Owl said she would like to try it. The girl said, “Very well. Let me help you!” When they came home, the girl made a long pole, sharpened one end, and put a heavy flat stone on the other. She stood above Owl, who was standing up straight. She put the sharp end of the stick on Owl’s head just where the skull was weakest. She pushed the stick and drove it in with the stone. Owl tried to pull the stick out, but did not succeed. When dying, she tore holes in the tree with her hands. The girl left, and returned to her people. She was weak, for Owl had fed her on live ants, telling her to swallow them without chewing. At last she reached the place where the people drew water, and sat down. Her sister came, and recognized her. When she told her parents that her sister had returned, the mother would not believe it. She said, “Don’t speak of her! Long ago Owl took her.” The girl returned, and told her sister that their parents would not believe her. Then the returned girl took off part of the fringe of her marten robe and sent it to her mother. She recognized it, and came out at once and took her in. She told her story. There was a good fire in the camp; and when the girl became warm, the ants stirred in her belly, and came out through her mouth, nose, ears, and even her eyes, and every opening in her body. Then she died.

The Owl-Woman

A man marries a young girl undergoing traditional training, marked by wearing a large-hooded robe. While relocating their camp, the girl is enchanted by an owl’s nest, climbs a tree, and transforms into an owl herself. Her mother attempts to deceive the son-in-law by wearing the girl’s robe, but he uncovers the truth. Efforts to retrieve his wife fail, emphasizing the cultural belief that adolescent girls should avoid looking upward to prevent such enchantments.

► Themes of the story

Magic and Enchantment: The story imparts a lesson on the cultural expectations and taboos for adolescent girls.

Family Dynamics: The interactions between the girl, her mother, and her husband highlight complex familial relationships.

Cunning and Deception: The mother’s attempt to deceive her son-in-law by disguising herself as her daughter showcases themes of deceit.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Once a man married a young girl who had not finished her training, and still wore the robe with large hood used by girls at this period. Her mother lived with them. The man was a good hunter, and always brought home plenty of meat. He brought home the paunch of a caribou for his wife to eat, for, being adolescent, she did not eat meat. That evening he said to his wife and mother-in-law, “We will move camp tomorrow. You women will carry everything over there; and I shall go hunting, and join you at night.” The following morning the women started with their loads, and on their way passed a tree where the owl lived. The mother said, “Oh, there is an owl’s nest in this tree!” The girl looked up, and at once had a strong desire to go there. The owl’s influence had come over her. She said, “I will climb up to see it.” While she was doing so, she began to hoot, and went into the nest, where she disappeared.

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When her mother called her, she looked down, and said, “I shall eat you.” Her mother noticed that her daughter’s face already looked like that of an owl. Her clothes had dropped off on her way up the tree. Her mother now picked them up and put them on, intending to deceive her son-in-law. She hid her face with the hood. The man came home. He mistook the old woman for his wife, and asked her where her mother was. The woman answered, “She has gone out.” The man gave her a paunch to cook and eat. As the old woman had very few teeth, she put charcoal in her mouth along with the food to make a crunching-noise. She thought the sound was exactly like that of some one chewing: so she said to her son-in-law, “Don’t you think I chew well? Listen to me.” He was made suspicious by this question, and thought the sound was different from that of some one chewing. He pulled back the hood, and discovered that she was his mother-in-law. He asked her where his wife was; and she answered, “On a big tree. She has turned into an owl.” Her husband went to the tree and called his wife. She flew down repeatedly close to her husband’s head, saying, “I shall take my husband’s hair.” He tried to catch her, but in vain. The owl took the girl because she looked up. An adolescent girl should only look along the ground.