Xe’nda; or, the man whom the wolves helped

An elderly hunter named Xe’nda encounters mysterious beings who assist him in hunting caribou. Upon awakening, he finds only wolf tracks, realizing the wolves had aided him. They also teach him to craft shovel-nosed snowshoes, enhancing his hunting efficiency. This story explains the origin of the Tahltan’s “Wolf snowshoes.”

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

Origin of Things: The narrative explains the origin of the “Wolf snowshoes” used by the Tahltan people.

Cunning and Deception: The wolves disguise themselves as humans to communicate with Xe’nda, imparting valuable knowledge.

Moral Lessons: The tale imparts lessons on humility, the importance of accepting help, and the value of adapting to new methods for survival.

► From the same Region or People

Learn more about Tahltan people


An old man called Xe’nda, and many people, were hunting caribou, but they could not kill any. They were starving, and became weak. Xe’nda went hunting one day, although he could hardly walk. He came on a long trail of fresh caribou-tracks, and followed it. After a while he came to where a number of snowshoe-tracks followed behind the caribou. He saw where the caribou had begun to jump, and the people had run after them. Soon he came on a dead caribou, then on another and another. He thought some of the people had killed them. He pressed on, and soon heard talking, and then saw a number of strange people beside some dead caribou. They called out in the Kaska language, “A man is coming!” and then invited him to come nearer. He asked them who had killed the game. They answered that they had. They lighted a fire, and cooked and ate the two caribou there.

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They said to Xe’nda, “Your snowshoes are too narrow. You cannot run fast with them, and the caribou get away. If you use snowshoes like those we have, you will be able to travel better and get game.” They showed their snowshoes to Xe’nda, and further told him he could have all the caribou they had killed. Xe’nda thought he must have slept; and when he woke up, the fire was out, and two caribou-skins were lying there. He looked for tracks, and saw only wolf-tracks. He returned to camp, and on the way came to the caribou-carcasses he had first seen. He cut out some meat and took it along. He told the people that he had killed caribou, and the people went out at once to carry in the meat. When they got to the carcasses, they saw that the caribou had been killed by wolves, and they knew that the wolves had helped Xe’nda. After this, the people made snowshoes like those the Wolves had shown to Xe’nda, and they obtained more game. In this way did the Tahltan learn how to make the shovel-nosed snowshoes they now use; and this is why snowshoes of this kind are called “Wolf snowshoes”. The kind used by the Kaska are named “Moose snowshoes”. Both tribes used the same type of snowshoe formerly, but discarded them, and adopted each a different style.


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The Wolf-Dog

A hunter raised a wolf as a dog, and together they successfully hunted game. When the hunter’s brother-in-law borrowed the wolf-dog but failed to feed it properly, the wolf returned to its pack. The hunter sought the wolf and was given a magical feather by the Wolf chief. This feather, when pointed at game, would kill multiple animals in succession, ensuring the hunter’s continued success.

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

Conflict with Nature: The hunter utilizes the wolf’s natural instincts to hunt game, highlighting the relationship and tension between humans and the natural world.

Moral Lessons: The narrative imparts a lesson about respect and proper treatment of animals, emphasizing that mistreatment can lead to loss and consequences.

Sacred Objects: The golden-eagle feather given to the hunter by the Wolf chief serves as a powerful artifact with mystical significance, aiding in hunting.

► From the same Region or People

Learn more about Tahltan people


Once a man caught a young wolf, and raised him as a dog. He took good care of him, and gave him the best of meat to eat. When he went out hunting, and saw sheep or caribou, he showed them to his wolf-dog, who chased them to the bottom of the hills, where he killed them one after another. The man followed him, and opened and skinned the animals as fast as possible. The wolf lay down some distance away, waiting to be fed. As soon as the man cut up an animal, he gave some of the best meat and fat to the wolf. Thus, through the aid of his dog, the hunter always had an abundance of meat on hand. The people found out how the hunter obtained so much game, and were jealous of him. One day his brother-in-law asked him for the loan of his dog. He agreed, on condition that, as soon as he killed game, he would be careful to feed some of the best parts of each animal to the dog. They found a herd of sheep, and wolf killed them all.

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When the man opened them up, he offered some of the entrails to the wolf, saying, “Here, dog, are some entrails. Dogs eat entrails, and you are a dog.” The wolf moved farther away, and looked at the man; then he moved still farther away, and looked again. The man called him; but he paid no attention to him, and left. The man went home and told the wolf’s owner what had happened. The latter at once arose, and said, “I must follow him.” After going a long way, he caught up with the wolf, and called him, but the wolf kept on. At last he came to the house of the Wolf people, and entered. It was a long-lodge made of brush, and within were many people. The Wolf chief was sitting there, and he recognized his Wolf-dog sitting next to him. The chief said, “Come in and sit down, and tell me why you have come here!” The man said, “I have come to get back my friend.” The chief answered, “He cannot go back with you. He is my nephew, and you did not treat him well.” The hunter said, “It was my brother-in-law, and not I; for myself, I always treated him well.” The chief said, “Well, if some one of you does wrong, it is just the same as if you yourself had done wrong.” This is why now, in hunting, when one person does wrong, it brings bad luck on all. The man was sorry that the chief would not consent to the return of the Wolf-dog. The chief said, “My nephew cannot return to you; but I will help you, as you yourself have always treated him well.” He brought out a large feather from a golden-eagle’s wing, saying, “This is what we Wolves use as bow and arrows. I will give you this: it is just as good for you as my nephew, or even better.” The man hesitated at first, but at last believed what the chief said, and accepted the present. The chief directed him: “Point this feather at game, and it will leave your hand and enter the body of the game next to you; pass through, and go on to the next, until all are killed that are there together. Watch the last one killed, for the arrow will be sticking in it. Push the nock of the arrow, and it will come out through the animal’s mouth. Then wipe and wash and dry it before using it again.” After leaving the Wolf people, the man saw some sheep, and thought he would try the feather on them.

The arrow worked in every detail as said, and killed them all. The hunter used it as long as he lived, following all the directions he had received from the Wolf chief, and thus had all the meat he could use. Because wing-feathers of the golden eagle were used for killing game, some Indians consider them lucky for procuring game, feathering their arrows with them, or wearing them on their heads, one feather on each side, when approaching game.


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Wolverene and the brothers

Wolverene, known for his thievery, steals meat from his brothers-in-law, leading them to starvation. Suspecting Wolverene, they devise a plan, eventually injuring him by burning his privates and beating him. Wolverene escapes but is left with lasting injuries, resulting in his distinctive halting gait and reddish loin hair. Ashamed and unable to be with women, he retreats into the woods permanently.

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: The narrative highlights the wolverine’s deceitful actions, such as stealing meat and sabotaging the family’s food supply.

Revenge and Justice: The brothers’ retaliation against the wolverine serves as a form of justice for his misdeeds.

Origin of Things: The wolverine undergoes a physical change due to his punishment, resulting in his distinctive gait and coloration.

► From the same Region or People

Learn more about Tahltan people


Wolverene was married to a woman. Her two brothers and her mother lived near them. When the brothers killed game, Wolverene used to go back at night to the place and cache all the meat in a hidden spot for himself. He was a great thief. When the people went to carry in their meat the next day, they found nothing there. On this account they were reduced to starvation. The brothers suspected Wolverene. They killed a moose, and cached all the meat themselves excepting a little that they packed home. That night Wolverene and his wife heard the breaking of bones in the other lodges, as if the people were extracting marrow. He said to his wife, “They are breaking fresh bones.” He sent his wife to see. She questioned her mother, who answered, “How could we have marrow-bones? I was just breaking up a bone skin-scraper to make soup. Your brothers are starving.”

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Wolverene knew better, however, and went out and found their cache. He urinated and defecated on all the meat, and made it unfit to eat. The brothers said, “We shall beat him.” They went out hunting, and killed a young fat moose. Wolverene was also hunting near by; so they called him, saying, “Brother-in-law, will you help us pack some meat home?” He came. They had lighted a fire near the carcass, and were cooking the web of fat from the inside of the moose. They said to Wolverene, “Sit down on the other side of the fire. The fat will be cooked soon. We shall eat something before we carry the meat to camp.” Wolverene was sitting warming himself, and had his knees outspread in front of the fire. One of the brothers took the cooking-stick with the hot fat on the end of it, and threw the fat against Wolverene’s privates, burning him. He scratched the sore place; and while he was thus engaged, they clubbed him. He managed to get away, and as he ran he kept scratching at the sore spot. The brothers chased him, and kept hitting him on the rump. Wolverene reached some smooth ice, and got away from them. Because the wolverene’s rump-hone was broken, he has a halting gait at the present day. Because he was burnt, the hair of his loins is reddish, and he has a burnt smell. Wolverene’s privates were much too sore to have connection with women. He took to the woods, and never lived with people again.


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Cannibal-Wolverene and the Fog-Man

A cannibal named Wolverene deceives hunters using a stuffed moose as bait, hiding in a hollow tree to ambush them. A wise man, guided by his fog spirit, uncovers the ruse, retrieves Wolverene’s weapons, and fatally wounds him. He then confronts and kills Wolverene’s wife and daughter, ensuring Wolverene cannot revive. Some versions suggest this led to wolverenes becoming scavengers of corpses.

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

Trickster: Wolverene employs cunning tactics, such as the stuffed moose decoy and hiding within the stump, to deceive and ambush hunters.

Divine Intervention: The wise man’s connection to his fog manitou aids him in uncovering Wolverene’s deception, suggesting the influence of a spiritual guide in mortal affairs.

Revenge and Justice: The wise man’s actions to confront and eliminate Wolverene and his family serve as retribution for the harm Wolverene caused to many hunters, restoring balance and justice to the community.

► From the same Region or People

Learn more about Tahltan people


Wolverene was a cannibal, and killed many men. Near Wolverene’s house, not far from a lake, on an open flat, was a large hollow tree, broken off about half way up, and weather-beaten. Wolverene was in the habit of hiding in the stump and watching for hunters. He used a stuffed moose as a decoy. He set the moose up on the open ground in a natural position; and hunters, seeing it, thought it was a live moose, and came to stalk it. When they came close, he pulled the effigy underground with a string leading to the stump; and then, as the hunter looked around on the open ground for tracks, Wolverene shot him with arrows from the stump. A wise man who had fog for his manitou, made up his mind to investigate, and told the people he was going to hunt in the direction in which so many hunters had disappeared. The man came to the lake, and saw what he thought was a moose across the lake feeding in an open place.

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He watched a long time, and noticed that, although the moose appeared to be feeding, it was always stationary. This made him suspicious. He looked about, and saw not far from there a high stump. He saw something white bob up from time to time and disappear at the top of the tree. It looked like the head of a bald-headed eagle. Now the man called fog to come. He went around the lake, and, on closer view, thought the moose looked more like a stuffed than a live animal. He made the fog denser, and, approaching close to the moose, saw that it was the stuffed skin of a moose. Now he went to the stump, and saw that it was hollow right through to the top. Inside the base he discovered a bow and many arrows, of which he at once took possession. Wolverene was up at the top of the tree peering through the fog, and had left his bow and arrows at the bottom. The man looking up through the hollow stump could see him. He called up, “Who are you?” Wolverene was very much surprised to hear a man speaking below him, for this was the first time a man had approached without his knowing it. He knew the man must have taken his weapons, and thus rendered him helpless. He called out to the man, “Spare me!” but the man answered, “No, I cannot, you have killed too many people.” He shot several arrows into Wolverene, and mortally wounded him. The man saw a trail leading away from the stump, and followed it. He came to Wolverene’s house, and saw human bones scattered all around. He saw Wolverene’s wife and daughter inside, and Wolverene lying as if dead. The woman said to her husband, “You say you are killed. When I call you, you will come to life.” Wolverene’s wife took hold of the man, and held him tight. As soon as she did this, Wolverene became alive and approached them. The man was stronger than the woman, and threw her off. As soon as he did this. Wolverene fell dead, saying, “I thought you held him firmly; now I am dying again. I did not think you would let him go.” Each time the woman seized the man, her husband revived; and when he threw her off, he expired. The man then killed the woman and her daughter, and cut Wolverene’s body into small pieces, which he threw into the lake so that he could not come to life again. Some informants say that he transformed these people into wolverenes. Because these people were cannibals, wolverenes eat corpses at the present day.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Story of Ca’kina

Ca’kina, a skilled hunter, had two wives, Beaver and Porcupine, who were malevolent and killed visitors during his absence. A destitute girl, fleeing her mother’s scolding, sought refuge with Ca’kina’s mother. Despite his wives’ hostility, Ca’kina protected and married the girl, eventually driving away Beaver and Porcupine. The exiled wives faced hardships, leading them to adapt to new ways of sustenance.

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

Conflict with Nature: The characters face environmental challenges, such as crossing a river and surviving harsh conditions, highlighting struggles against natural forces.

Family Dynamics: The tensions between Ca’kina’s wives and the introduction of a third wife create complex family relationships, a key theme in myths and legends.

Cunning and Deception: The interactions between the wives and the new wife involve elements of rivalry and strategic maneuvering.

► From the same Region or People

Learn more about Tahltan people


Ca’kina was a great hunter, and killed much game. He had two wives, Beaver and Porcupine, who carried home all the meat and skins. They were of evil disposition, and killed any people who came to the camp when their husband was away. With them lived their mother-in-law, who was a very old woman. In another part of the country lived a woman and her daughter, a young girl. Living alone, and having no male relatives to hunt for them, they were very poor and often short of food. One day when the mother was away, the girl, who was very hungry, stole a small piece of tallow that her mother had stored away. On her return, the mother missed the fat, and charged her daughter with taking it. The girl at first denied having touched it, but later confessed, and stated that she had eaten it because she was very hungry. Her mother scolded her, and took a club to beat her. She ran away; and her mother chased her a little way, and called to her, “You must never come back until you marry Ca’kina, who alone can supply you with enough fat.”

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She thought this was an impossibility; for he lived far away, and, besides, his wives were very jealous, and killed every woman who came near them. The girl travelled until she reached Ca’kina’s house, where she found the old woman, his mother, alone. The old woman asked her how she had come there, and the girl told her the whole story. She then said to the girl, “I am afraid my son’s wives will kill you, but I will hide you until my son comes home.” When Ca’kina came home, his mother told him of the girl being there; and he answered, “I am afraid my wives will attempt to kill her, but I shall protect her.” Soon afterwards his wives came home, bringing heavy loads of meat. When they entered the house, both became very angry. Beaver put up her tail and snarled, and Porcupine put up her quills and struck with her tail. They sniffed in the air, and said, “We smell a strange woman.” Their husband told them to remain quiet, otherwise he should put them out; but they persisted. Ca’kina took a club and struck them, and drove them out of the house. They still continued to be angry. Therefore he chased them away, and told them never to come back. He then returned to the house and took the girl to wife. Beaver and Porcupine travelled away until they came to a river, across which Beaver swam. Porcupine cried much, because she could not swim: so Beaver swam back again to her, and told her to get on her back. As Porcupine was afraid, Beaver put a stone on her back, and swam across with it. Then she took a heavier stone and swam with it. At last Porcupine was satisfied that Beaver could carry her, and went on her back. Beaver swam across with her, and they made a camp near by. They found that they were on an island. Afterwards Beaver swam across the stream on the opposite side of the island, saying she would return in a while. Porcupine became short of food, and she could not swim across: she therefore sang for cold weather to come; she called the stars to come out, and kept counting them until the night became very cold. The river froze up, and Porcupine crossed on the ice to the place where Beaver was. Winter had set in, and the two women asked each other how they should provide food for the winter. Hitherto they had lived on meat; but now they must use some different kind of food, for neither of them could kill game. They agreed that they would have plenty of food by eating the bark of trees.

Now they talked about the winter, and how long it should last. Beaver said we should have as many winter moons as scales on her tail, and she began to count them. She held up her tail while talking, and persisted in what she had said. Porcupine said, “The people would all starve; and I myself could not live, or endure such a long winter. I want four months of real winter, and the rest of the year favorable weather for travelling around, and not too cold.” Beaver insisted, and so did Porcupine. The latter became angry and bit off her thumb, and held up her four fingers in front of Beaver’s face, saying, “I tell you, there will be only four real winter months.” Beaver then gave in, and agreed with Porcupine. This is the reason why now there are hut four months of steady cold weather in each year; also the reason why the porcupine now has only four claws, instead of five as formerly.

Now the women talked of where they would live. Finally it was agreed that Beaver should live in low places along rivers, and Porcupine should go in the high places in the mountains. This is why these animals inhabit these localities now. Porcupine said, “It is now wintertime, and we should build houses to live in. Let us see who will manage to build a house first! We shall each know which house is finished first by lighting a fire inside and letting the smoke issue.” Now they separated, and built their houses. Porcupine made her house between rocks at the roots of trees, and covered it with bark. She had it finished long before Beaver, and sent up a column of smoke to let Beaver know her house was completed. Beaver made her house of sticks very carefully and with great labor. This is the reason why these animals now make houses as they do at the present day. Ca’kina liked his new wife, and soon after his marriage went with her to see his wife’s mother. The girl filled her house with fat, thus paying back the tallow she had eaten. Her mother was surprised when she brought back Ca’kina as her husband. Henceforth Ca’kina and his wife and the two mothers-in-law lived together. Ca’kina hunted for all, and they always had plenty to eat.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

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

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.”


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

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.

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

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

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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Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

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.

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

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

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.

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

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

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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Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

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.

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

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

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.

► Continue reading…

Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page