The bad dog

A shaman’s son’s dog disrupts a caribou hunt, leading the villagers to kill the dog in anger. In retaliation, the shaman, whose manitou is the caribou, prevents the animals from entering the snares, causing widespread starvation. After his nephew’s urging, the shaman relents, allowing successful hunts and revealing his role in their suffering as retribution for his dog’s death.

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

► Themes of the story

Revenge and Justice: The shaman seeks retribution for the killing of his son’s dog by causing the people to starve, highlighting themes of vengeance and the consequences of actions.

Conflict with Nature: The community struggles against natural forces, as the shaman’s actions disrupt their ability to hunt caribou, leading to a battle for survival.

Moral Lessons: The story imparts ethical teachings about the repercussions of harming others and the importance of compassion and understanding within a community.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

The son of a shaman had a small dog. Once, when the people were driving caribou into snares, the dog followed them and scared all the caribou away. The people were angry, and killed the dog. The shaman also became angry, and made the caribou keep away from the snares. The caribou were his manitou, and he had control of them. The people tried time and again to drive caribou into their snares, but they always turned aside. The people were starving. All the dogs died, and some of the children. All the people were thin and weak; the shaman alone was fat, as he ate caribou-moss. The people asked the shaman to sing, and bring the caribou to the snares. He sang, and pretended to do so. His nephew came to him, and said, “You are a shaman, and your manitou is the caribou. You can get the caribou to go into the snares if you try.” Again the people drove caribou, this time into a narrow place between two lakes. The animals would not go into the snares, but instead ran into the lake.

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The shaman’s nephew came to him again, and said to him, “You are bad. Better change your ways.” The shaman then became afraid that the people would find him out and kill him. Therefore he told his nephew to tell the people to try again and they would have good luck. They obeyed, and caught all the caribou. The shaman told them, “You are hungry, but you must not eat the caribou yet. There are many more people on yonder hill. [It is said that caribou like to be called people.] Go and drive them into the snares.” The people went as directed, but saw no caribou. However, they acted as if driving caribou off the hill into their snares, and many were caught. Four times they drove invisible caribou, and caught them as real caribou in their snares. Thus they killed great numbers. They had an abundance of meat, and all were now happy. The shaman told the people, “It was I who made you starve by keeping the caribou away. I did this because you killed my son’s dog. Had my nephew not talked to me, all of you would have died.”

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The dog

In ancient times, dogs could speak and often lied about hunters’ success. Frustrated by their deceit, a hunter filled his dog’s mouth with excrement, declaring that dogs would no longer speak. This act silenced dogs forever.

► Themes of the story

Origin of Things: The tale provides an explanation for why dogs cannot speak, attributing it to their past behavior.

Moral Lessons: The story imparts a lesson about the consequences of dishonesty, illustrating that constant lying can lead to severe repercussions.

Divine Punishment: Although the punishment is administered by a human, it carries a sense of finality and serves as a retribution for the dogs’ transgressions, aligning with the theme of divine or ultimate punishment.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

In early times dogs used to talk. When a hunter went home, his dog would run ahead and tell the people that he had killed game. When the hunter arrived, the people learned that he had killed nothing. When hunters killed game, the dogs always said they had killed nothing. Thus they lied all the time. Once upon a time some people could find no game, and were starving. One of the men who had a dog went out hunting. He travelled all day, but could find no game. On his way home the dog ran ahead and told the people his master had killed some very fat game. The people were delighted, and made ready to cook some of it. When the hunter arrived, they learned that he had killed nothing. The people were disappointed. The man went out and stuffed excrement in the dog’s mouth, saying, “Henceforth you shall not be able to lie. You will be unable to speak.” This is how dogs lost the power of speaking like people.

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Beaver and Muskrat

Beaver and Muskrat live together until a quarrel leads Beaver to destroy their shared home. Beaver takes the ridge-pole and builds a new, superior house, refusing Muskrat’s pleas to return the stolen piece or share the new dwelling. Consequently, beavers are known for their well-constructed homes, while muskrats inhabit inferior shelters.

► Themes of the story

Origin of Things: The narrative provides an explanation for the current living conditions of muskrats and beavers, detailing how their habitats came to be.

Cunning and Deception: Beaver’s actions in defeating Muskrat and taking over his resources involve elements of cunning behavior.

Moral Lessons: The story imparts lessons about the consequences of conflict and the importance of cooperation.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Beaver and Muskrat lived together in Muskrat’s house.

One day they had a quarrel; and Beaver, being the stronger and possessed of the better teeth, defeated Muskrat.

In the struggle the house was torn down, Beaver now stole the ridge-pole and went off to another place, where he built a good house just like Muskrat’s former house.

Muskrat went to see him, and asked for his ridge-pole; but Beaver would not give it up. He also would not allow him to live in his house.

For this reason muskrats now live in the water and have poor houses, and beavers have good houses.

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Mosquito and Woodworm

Mosquito returns home swollen with blood. When Woodworm inquires about its source, Mosquito claims to extract it from trees. Following this advice, Woodworm begins boring into wood, seeking blood. The story suggests that if Mosquito had admitted to feeding on human blood, Woodworm might have targeted humans instead.

► Themes of the story

Origin of Things: The story provides an explanation for the woodworm’s behavior of boring into wood.

Cunning and Deception: The tale involves Mosquito’s deceit, leading Woodworm to act based on false information.

Moral Lessons: The story imparts a lesson about the consequences of deception and the importance of truthfulness.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Mosquito and Woodworm lived together.

The latter saw that Mosquito, when he came home, was swelled up with blood that he had eaten.

Woodworm asked him where he obtained it; and he answered, “I get it from the trees. I suck their blood.”

Woodworm then attacked the trees; and this is the reason why woodworms at the present day bore in wood.

They look for blood.

If Mosquito had told Woodworm that he sucked blood from the people, Woodworm would attack and kill man at the present day.

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Bald-Headed Eagle and the Iron Tree

A cannibalistic eagle captures and fattens humans for consumption, using an iron knife to kill them. After losing his knife, he mourns deeply. One day, an iron tree with knife-like branches floats toward him and speaks, offering abundant knives if he vows to stop killing people. The eagle agrees and thereafter eats only fish, becoming the first to possess iron.

► Themes of the story

Divine Intervention: The appearance of the iron tree can be interpreted as a supernatural event guiding the eagle towards a moral transformation.

Moral Lessons: The story imparts a lesson on the value of renouncing harmful behaviors and the possibility of redemption.

Sacred Objects: The iron knives provided by the tree hold significant symbolic value, representing the catalyst for the eagle’s transformation.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Bald-Headed Eagle was a cannibal who hunted people. He kept them in a house, and fattened them to eat them. He killed the people with an iron knife. Once upon a time he lost this knife, and mourned for it as one does for a dead relative. He sang his mourning-song every day. One day he noticed what looked like a tree with many branches floating on the lake and coming towards him. When it came very close, he noticed it was of iron and that all its branches were knives. It spoke to him, saying, “Now you may have many knives; but, before you can have this gift, you must stop killing people.” Eagle promised never to kill any more people. The Tree said, “Henceforth Bald-Headed Eagle shall catfish only. He shall never again eat people.” Now Eagle had plenty of iron and many good knives. Some informants say that he was the first to have iron.

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War among the fishes

In a time long past, the fish of the Stikine and Taku rivers convened at their confluence for a monumental battle. King Salmon clashed with Steelhead, resulting in physical changes: King Salmon became thicker near the tail, while Steelhead lost ear ornaments, leaving red marks below their ears. Sucker fish were so severely beaten that their bones fragmented throughout their flesh. The battle concluded in a draw, leading to the separation of the rivers’ headwaters.

► Themes of the story

Transformation: The physical alterations in the fish species as a result of the battle highlight themes of change.

Origin of Things: The story portrays a struggle among natural beings, emphasizing the challenges inherent in the natural world.

Cosmic Order and Chaos: The battle and subsequent separation of the rivers reflect a movement from chaos to a reestablished order.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A long time ago the waters of the Stikine and Taku met in the valley north of Telegraph Creek. The head waters of the two rivers joined south of New York Lake, near where Hyland’s horse-ranch is now situated. The remains of the shallow lake which connected the two streams may be discerned yet. The salmon and other fish from the two rivers always met and fought at this place. The Taku River fish and the Stikine River fish gathered to have a decisive battle. The two war-parties coming from opposite directions met at the head waters, and a big fight ensued. King-Salmon fought Steel-Head, and took his anklets away: therefore the king-salmon is thick around the root of the tail now, and the steel-head is thin. Steel-Head tore off King-Salmon’s ear-ornaments: therefore he has red marks now below the ears. Sucker was clubbed so badly, that his bones were all broken; and therefore his small bones are now all through his flesh. Some informants say that the result of the battle was a draw, and that it was then arranged that the head waters of the two rivers should be separated.

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Story of Tenqalati’ya

A hunter and his dog pursue a young goat down a steep cliff. After scolding the goat, it leaps onto a rock, which then rises into a tall pillar, trapping all three atop. The hunter warns his people to respect animals, predicting his transformation into stone. Over generations, his figure, along with the dog and goat, gradually petrifies, serving as a lasting reminder.

► Themes of the story

Divine Punishment: The hunter is punished for his mistreatment of the goat, leading to his entrapment and eventual petrification.

Transformation: The transformation of the hunter, his dog, and the goat into stone figures atop the pillar.

Sacred Spaces: The rock pillar becomes a sacred landmark, embodying the tale’s moral and serving as a warning to others.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A long time ago a man went hunting goats on Spatsi’z River [a stream forming one of the southern head waters of the Stikine River. The name is said to mean “goats painted,” because the goats get their hair stained by the rocks in this vicinity]. He carried a spear, and was accompanied by his dog. The dog ran down the goats; and when he brought them to bay, the hunter speared them. The man saw a young goat, and chased it. The goat ran down a steep and dangerous cliff; and the man and dog followed it, but they could not overtake it. When they reached the bottom of the cliff, the man was angry. He scolded the goat, and told him to go back to his father’s house. The goat then jumped up on a little rock and stood there. The man and dog jumped up also to attack him. Immediately the rock grew up into the air in the shape of a tall pillar, steep and smooth on all sides. As neither the man, nor the dog, nor the goat, could descend, they all stood there together on the summit.

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As the man did not return, the people looked for him, and found him standing on the top of the tall rock. He called to them and told them his story. He said, “I am punished for abusing the goats. Never do as I have done. The animals will take revenge. Now I am here. I cannot get down, and you are powerless to aid me. I must stay here with my dog and the goat. I shall die and be turned into stone. When I see people approaching, I shall shout at them. They will look at me and remember my fate, and it will be a warning for them to treat the goats properly. After a while, when I become older and more feeble, I shall whistle; and still later, when I am almost completely petrified, I shall no longer be able to utter a sound, and you will know I am really dead.” The figures of the man, dog, and goat may still be seen on the top of this rock-pillar. Formerly the man held a spear, but this has now disappeared. Formerly both his legs were visible, as if he stood with legs apart; but now they are the same as if one. Formerly he shouted at people. This was about six generations ago. Later, in our grandparents’ days, he only whistled. Now people say he is really dead, and makes no sound. The name of the man or rock is Tenqalati’ya [said to mean “walked on arrow” (as if one met or walked against an arrow-point which pierced the body)].

The four ghost brothers; or, The origin of cremation

Four brothers set out on a canoe trip, promising to return in four days. Unbeknownst to them, they drowned and became spirits. Upon returning home, they found that the living couldn’t perceive them. Realizing their fate, they journeyed to a village of the dead. Desiring rebirth, they entered their sisters’ bodies, were reborn, and recounted their experiences. After dying again, they instructed their people to cremate them, leading to the practice of cremation.

► Themes of the story

Underworld Journey: The brothers venture into realms of the dead, exploring both an underground spirit world and a higher spirit land.

Ancestral Spirits: The brothers, after their deaths, continue to influence and communicate with the living, sharing knowledge about the afterlife.

Origin of Things: The narrative explains the origin of cremation practices within the Tahltan culture.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Four brothers left in a canoe, intending to be back in four days. They never returned, and the people learned they had been drowned. The brothers themselves did not know that they were dead. Before the four days had expired, they returned home. They went into their houses, and talked with their wives and the people in the same manner as they would have done if alive; but the people did not seem to hear them. They shook their wives, but they did not appear to feel it. At night, when they came near the people, the latter dreamed of them, and in the morning they heard them tell their dreams. When they talked loud to the people, they noticed that the fire crackled and hissed. The eldest brother said, “There is something wrong with us.” They asked the people for food, but they paid no attention. The brothers said, “Let us leave!” They found a trail, which they followed, and reached a large village of dead people; but the brothers did not know that these people were dead, for they appeared natural in every way.

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They recognized there some people they had known and who had died. The eldest brother said, “We are dead, for we have found the place where these people are.” They talked with them, and the latter heard them and answered quite readily. The eldest brother said, “We can only converse with ghosts. Certainly, we are dead.” The village where these people lived was on the same level with the earth. The people inhabiting it were for the most part those whose bodies had been left on the ground unburned. They saw another trail leading underground. They followed it some little distance, and then returned. The eldest brother said, “Let us visit our people again!” They had four married sisters, and the eldest brother proposed that they should enter them. The eldest one entered the body of the eldest sister, and the youngest that of the youngest. The sisters became pregnant, for the souls of the brothers had entered them. In due course, and all on the same day, the sisters gave birth to four boys. The eldest brother was born first. The boys grew fast, and soon were able to talk. They told the people, “Now we have come back. Why did you not answer us when we came back from our trip?” The people said to them, “You were drowned.” The boys knew all the people, and could call them by name. They knew the women who were their wives, and spoke to them kindly. After a time they said, “We are going to leave you soon. We are going to explore the trail we saw leading underground to the spirit land. Burn us when we die.” They told the people all about the place they had visited, what the ghosts did, and whom they saw there. Shortly afterwards they died. The people burned their bodies, and the brothers went on the trail to the lower spirit-world. They saw some people there whom they had known on earth. They returned, and were born by their sisters in the same way as before. They grew rapidly; and when they became able to talk, they told the people about the ghost-land below the earth, and whom they saw there. They described it as a damp, dingy place, where people were starving. Now they said, “We shall soon depart again, and explore another trail that we saw leading above the earth. Burn our bodies as before. We shall come back to you again.” This time they followed a trail that led to the sky. They recognized some people there. The time arrived for the brothers to be born again, but they did not return. The people said, “They are lost, and cannot return.” At last the youngest sister gave birth to a boy. This was the youngest brother who had come back. When he was able to talk, he told the people all about the ghost-land in the sky. He said it was a good place, and the people were always happy. He said, “We saw there all the people killed in war. My brothers remained because it is such a nice place, and they asked me to come back and tell you about it. Tonight I shall die and go to join my brothers. I shall return no more. Burn my body as before. We have told you of all we have seen in the spirit-lands. When people die, burn them. People left on the ground or buried have a bad smell, and their ghosts smell also. The spirits of cremated people do not smell. They are purified by the fire.” Now the people know all about the spirit-lands, and since that time people have burned their dead.

Origin of the Death-Chant

Hunters passing through the Lava Beds at night heard an old woman urging someone to hurry, saying, “Nia’ma, the house is full now. We shall soon have no room. Hurry up!” They also heard many people singing a strange chant. All but one hunter fled in fear. The remaining hunter listened to the entire song and later taught it to his people. That night, all the men who had heard the song died, except for the one who had listened without fear. The community adopted this chant as a death-chant, one of four mourning songs still used today. The next morning, villagers found no trace of the singers, realizing the hunters had encountered ghosts.

► Themes of the story

Forbidden Knowledge: The lone hunter acquires a chant associated with death, knowledge that proves perilous.

Origin of Things: The hunters encounter what are believed to be ghosts singing the death-chant.

Ancestral Spirits: The chant is believed to originate from ancestral spirits, connecting the living with the deceased.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Long ago some hunters were coming home from the hunt in the dark; and, as they passed the place now known as Lava Beds, they believed that they heard people talking and singing in a house. There seemed to be an old woman addressing some one else, and saying, “Nia’ma, the house is full now. We shall soon have no room. Hurry up!” Then they heard the voices of a great many people singing a strange chant. All the men were afraid and ran away, except one man, who listened until the song was finished, and thus learned it.

That night all the men who had heard the song died, except the man who was not afraid and who had heard the song through. He sang the song, and thus introduced it to the people, who adopted it, and used it afterwards as a death-chant. It is one of four mourning songs used at the present day.

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The next morning after the men who heard the song had died, a number of people went back to the place, but found not the slightest trace of people. They knew, therefore, that the men heard the ghosts speaking and singing.

Origin of laziness

A young man becomes inexplicably lazy, distressing his mother who relies on his hunting. She suggests that engaging in marital relations, as his father did, might restore his energy. Following her advice, he regains his vigor but later becomes lazy again due to overindulgence. The story suggests that young men are energetic, then lazy, and only achieve consistent energy levels upon reaching true adulthood.

► Themes of the story

Transformation: The young man’s shift from an energetic hunter to a state of laziness signifies a profound change in behavior and disposition.

Family Dynamics: The narrative centers on the relationship between the boy and his mother, highlighting her concern and intervention regarding his altered behavior.

Ritual and Initiation: The mother’s guidance involves a form of initiation, suggesting that certain rites or actions are necessary for the young man’s transition into adulthood and the restoration of his vitality.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A boy and his mother lived together. No other people lived near by. The boy grew to be a young man and a very energetic hunter. After a time he ceased to care for hunting, and all his energy seemed to have left him. He became very lazy, and would not hunt. This distressed his mother, for they depended much on game for food. At last she asked him why he had become so lazy. He answered. that he did not know, and that he just felt that way.

His mother said, “I know the reason. Nunc oportet te mecum id facere quod pater tuus fecerit et valens fies.” Turn cum matre sua coiit; [Now you must do with me what your father did and you will become strong.” Then he went with his mother.] and soon he became energetic, as before. He hunted hard at first; but, nimis se effundens, he became restless and lazy, as before.

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This is why people say that a lad at puberty, or when young, is at first very energetic. Later he becomes very lazy. Then, si uxorem ducit sine incipit cum feminis coire, [if he marries without beginning to have intercourse with women] he loses his laziness, and becomes energetic again. Si modice se effundit, bene est; sed si se invitat, ut solent plerique adulescentes, [If it pours out a little, it is well; but if he invites himself, as most young men do] he becomes lazy again, and inactive. Only later in life, or when really adult, does his true disposition appear. Then he becomes continuously energetic, lazy, or indifferent.