But presently the young man heard one of the warriors say: “Quick, let us go home: that Indian has been hit”. The people came down to the water, and they began to fight, and many were killed. And the warriors went on up the river to a town on the other side of Kalama. But you”, he said, turning to the other, “may go with them.” So one of the young men went, but the other returned home. My relatives do not know where I have gone. One of the young men said: “I have no arrows”. We are going up the river to make war on the people”. There were five men in the canoe, and they said: “What do you think? We wish to take you along. Now canoes came up, and they heard the noise of paddles, and saw one canoe coming up to them. They escaped to the shore, and hid behind a log. Then they heard war-cries, and they thought: “Maybe this is a war party”. This is the story exactly as Bartlett presented it, apart from new paragraphs, which have been suppressed for reasons of space: ‘One night two young men from Egulac went down to the river to hunt seals, and while they were there it became foggy and calm. He chose it because of its capacity to arouse vivid imagery and because it was taken from a radically different culture and ‘seemed likely to afford good material for persistent transformation’ (p. ![]() A haunting native American folk tale that has been widely used to study memory since the English psychologist Sir Frederic Charles Bartlett (1886–1969) introduced it into psychology for his experiments on serial reproduction and successive reproduction and recorded it in his book Remembering: A Study in Experimental and Social Psychology (1932).
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