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.

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

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.

Origin of the Feast for the Dead

In a coastal village near a glacier, a sole survivor of a deadly illness wished to honor his deceased community with a feast. After inviting animals and trees without success, he approached the Ice people from the glacier. They accepted his invitation, attended the feast, and expressed gratitude. This event established the tradition of feasts for the dead, where food is shared among the living and offerings are made to the deceased.

► Themes of the story

Origin of Things: The narrative explains the inception of the feast for the dead, detailing its customs and significance.

Underworld Journey: By inviting the Ice people, who can be interpreted as entities from a realm associated with the dead, the story touches upon interactions with beings from the afterlife.

Ancestral Spirits: The feast is a means to honor and connect with the spirits of the departed, acknowledging their continued presence and influence.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A long time ago, somewhere near the sea, there was a large village of people not far from a glacier. The people became sick, and all died except one man. He hunted, and carried in much meat. He wanted to give a feast for the dead, but there was no one to attend it. He invited the ducks and other birds to the feast, but they never responded. He called the trees and stumps, but they also gave no heed. Then he went to the glacier and invited the Ice people. He went again to see if they were coming, and saw much down and feathers stretching in a straight line across the water from the glacier to his own house. He thought, “They will come by this route in the morning.”

Early next day they came out of the glacier, and embarked in their canoes. They arrived, and ate until they were full. Then they thanked the man, saying, “We are poor, lowly people, and you invited us to the feast. Thank you!”

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He answered, “I asked every one to the feast, but no one responded. Then I tried you, and I am glad you came. You have eaten now. My heart is at ease now regarding my deceased friends. I shall sleep well tonight. Thank you!” Before this, feasts for the dead were unknown. This was the first one. The Ice people now said, “Henceforth people must do this always. When a relative dies, they must make a feast for the other people to eat, and also hum some food in the fire, so that the dead people may also eat.” People have since done this until the present time.

Origin of the toad crest of the Katce’de

In a Tlingit village, a destitute young man befriended a toad. One night, a woman led him to the Toad people’s dwelling, where he married the Toad chief’s daughter. The chief gifted him wealth and a large canoe. Returning home, the man rebuilt his uncle’s house and hosted a grand potlatch. Thereafter, his descendants adopted the Toad as their crest.

► Themes of the story

Sacred Objects: The large canoe and the wealth given by the Toad chief can be seen as sacred gifts that facilitate the young man’s transformation.

Cultural Heroes: The young man becomes a foundational figure for his descendants, establishing the Toad crest within his clan.

Moral Lessons: The narrative teaches that kindness and openness to the unknown can lead to unexpected rewards and the elevation of one’s status.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about the Tahltan people

Raven phratry of the Tahltan. There is also a Katce’de clan of the Tahltan, descendants of people who went to the coast, lived there for a time, and then came back again. It seems that these people claim relationship with the Ki’ksede and Ka’tcede clans of the Tlingit, who have the Toad as a crest.

At one time there was a young man in the Tlingit country who was very poor and lived with his mother. His father was still alive. His uncle’s house was rotten and almost falling down, but he was so poor that he had no means of having it rebuilt. He had no friends. He was very sorry because of his poverty, and cried much. One day he saw a little toad, which came and played with him. That night about midnight, when he was asleep, a woman came to his bed and told him to get up. He awoke, and she asked him to come out. He went out with her, not knowing where he was going. At last they came to the door of a strange house, and entered. This was the dwelling of the Toads. Little-Toad came in, for these people were her relatives. The lad was asked quam ob rem cum matertera sua luderet, and then the people tied him up by the legs. Little-Toad said, “That man will be killed when uncle comes home.” Then they heard the sound of a canoe coming; and some said, “Uncle is coming.” He was the Toad chief. The man came in and sat down in his place. He saw the lad hanging by the legs. He asked the people, “Why is that man hanging by the legs?” The Toad mother answered, “Cum puella lusit.” There were many Toad people there. The chief asked the people, “What is this man?” and they answered, “He is a Wolf.” The chief then asked the lad himself what he was; and he answered, “Wolf.”

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The chief said, “Well, we marry Wolves; there is nothing wrong about that.” He took the lad down, and made him sit down in a good, clean place. Then he brought the little Toad girl and seated her alongside the lad, saying, “Now you are married.” Now he brought a great pile of property of all kinds, and placed it beside them as a present. The lad thought, “How am I going to transport all these things?” The Toad chief heard his thoughts, and therefore gave him a very large canoe. He said, “I know you have been sorrowful for a long time about your uncle’s house. Now you can manage to build a house.” He went off with his wife and the property in the canoe, and reached his own place. He had a great amount of wealth now, and gave a great potlatch, and rebuilt his uncle’s house. The people asked his wife what she was; and she answered, “Ka’tcede.” After this her descendants had the crest of the Toad, and used it.

Origin of the killer-whale crest of the Nanaa’i

The Nanaa’i clan’s killer-whale crest originates from a Tagish man who, after being abandoned on a treacherous rock by his brothers-in-law, was rescued by Seal people. He healed a wounded seal and, in gratitude, they sent him home in a magical bladder. Upon his return, he transformed into a killer whale, leading his descendants to adopt the killer-whale crest.

► Themes of the story

Quest: The man’s journey to climb the unscalable rock and his subsequent adventures represent a quest for survival and knowledge.

Sacred Objects: The bladder provided by the Seal people serves as a mystical artifact that facilitates his return home.

Cultural Heroes: The Tagish man’s experiences and the resulting adoption of the killer-whale crest contribute to the cultural identity of the Nanaa’i clan.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about the Tahltan people

Nanaa’i is a clan of the Wolf phratry among both the Tlingit and Tahltan. The Tahltan Nanaa’i are a branch of the Tlingit clan of the same name.

A Tagish man of the Wolf phratry went to Kake Island in the Tlingit country, and married there. Near the place where he lived was a rock which was submerged when the flood-tides were very high. It had steep sides, which became very icy in the winter; and no one could climb up to the top of this rock. A sea-lion was often seen lying on the top of the rock, and the people always wondered how he got there. The people talked about this impossible feat of climbing the rock, and the Tagish man said he thought he could accomplish it. He was used to climbing steep mountains, unlike the Tlingit of the coast. His brothers-in-law laughed at his claim that he could climb the rock; and this resulted in hot words, and a declaration by the Tagish man that he would try the feat.

He had four brothers-in-law, one of whom was friendly to him, while the others were antagonistic. The Tagish man made snowshoes and put ice-creepers of goat’s-horn on them. His brothers-in-law took him off to the rock in a canoe. When they were alongside, he sprang out on the ice and ascended to the top without much difficulty.

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His brothers-in-law were angry because he had accomplished the feat, and said, “Let him stay there!” One brother wanted to take him off; but the others refused, and they left him to perish.

The Tagish man covered himself with a bark blanket and some grass, and lay down, expecting to die. There was just space enough on top of the rock for a man to lie. It was very cold weather, and the tide was coming up and would cover the rock. Several times he looked through a hole in his covering, but saw nothing. The last time he looked, he saw a man ascending the rock. The man came to him, and said, “Shaman, come with me!” The Tagish man arose and followed him, not noticing which way he went. At last they entered, as through a door, a house where there were many people. These people were Seal people. One of them was lying sick. He had been speared by a Tlingit. The Tagish man saw at once what ailed the sick man, but the Seal people did not know that he had a spear-head in his flesh. The Seal people had many dried and blown-up bladders hanging up in their house. They were of various sizes; and the Seal people told him that, if he should cure their friend, they would give him a small one to take him home. He looked at them, and thought that the largest one would be best for him. Now the Tagish man felt the barb in the sick man, and moved it so that it became loose; but he did not try to pull it out. The Seal people knew what he thought, and offered him the largest bladder if he should completely cure their friend. Now he acted like a shaman, pulled out the barb and hid it. The sick man at once felt better. He arose, walked about, and ate. The people were pleased.

Now they put the Tagish man into the bladder and tied its mouth. They told him that he must think only of the place where he was going, for otherwise he would come back to his starting-point. They said, “When you hear a grating-noise, you will know that you are at the shore. Then open the bladder and come out, tie it up again, and set it adrift. It will come back here.” He started, but thought of the place he had left, and came back. He heard a grating-noise, came out, and found that he was at the place he had left. The people told him again, “If you want to get home, you must concentrate your thoughts on your place and people, the object of your desire.” The same thing happened again. The third time he managed to keep his thoughts steadfast on his home, and soon reached the shore. He sent the bladder back, and then went to his house.

It was in the middle of the night; and all the people were sleeping except his wife, who was crying. When she saw him, she told him that her brothers had informed her that he had fallen off the cliff and been drowned before they could render him assistance. He asked her to tell no one that he had returned. Taking all his tools, he went into the woods and lived alone. He made a model of a killer-whale out of balsam-wood, and tried it in the water. It would not work right or sink properly. He tried all the trees, but they acted in the same way. Then he tried cypress, which was nearly right. At last he tried cedar, which did well. When he put it into the water, it dived, and came up a long way off. He tested it several times, and it acted well. He told it to kill seals. It did so. He told it to kill whales, and it did that also. Now he said, “You will soon be a killer-whale. I made you for killing. By and by you will kill people. You will attack the canoes in a narrow channel.”

Spring-time came, and a number of people left in canoes to gather fish-eggs and seaweed. He sent the killer-whale out to attack them in the narrow channel. He told it to kill all the people except his one brother-in-law. The killer broke all the canoes to pieces; and the people were all drowned, including the three brothers-in-law. The friendly brother-in-law was spared, and floated ashore on a large broken piece of canoe. The Tagish man now had his revenge. Now he said to the killer-whale, “I will free you, and henceforth you will be a real killer-whale, but you must not kill people again; and when you kill seals or other animals, and the people ask you to let them have some meat, you must give them some.” Thus, when the Tlingit see a killer-whale killing something, they say to it, “Give us some meat!” and then it lets some pieces float up to the surface, and the people catch them.

Now, after a time, the Tagish man made a totem-pole representing the killer-whale, and showed it to the people. At the same time he danced, and told his story. Thus the Wolf phratry obtained this crest. The right to use it belongs to them. The Nanaa’i clan of the Wolf phratry wanted to possess the crest. They gave a great potlatch, and killed many slaves. The other Wolf clans tried to beat them, but could not do so. The Nanaa’i gave a greater potlatch, and killed more slaves; and thus the crest became theirs, and remains in their possession today.

The Great Flood

In ancient times, all beings coexisted in a single land, sharing one language. A wise man predicted a great flood, but many dismissed his warning. As relentless rain fell, waters rose, submerging all but the highest peaks. Survivors sought refuge on these summits, while others perished. The floodwaters eventually receded, leaving the remaining people to repopulate the earth.

► Themes of the story

Creation: The tale explains a significant event that reshapes the world and its inhabitants.

Good vs. Evil: The narrative contrasts the wise man’s foresight with the people’s arrogance and disbelief.

Divine Intervention: The flood can be interpreted as a higher power’s response to human behavior.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Very long ago, when the world was very young, all the people were together in one country. They talked one language, and were of one race. Many of them were highly gifted with knowledge and magic, while others knew very little. In some respects the people were very wise; and in other respects they were very helpless, simple, and ignorant. In appearance they were similar to the people of today, and most of them were well-meaning and good. Besides these people, there were many others in the same country who were not altogether human, but more like animals with human characteristics [Some say, “people with animal characteristics.”]. They were nearly all highly gifted with certain kinds of knowledge, and possessed of magical powers of many kinds, often of a high order. Besides these human and semi-human beings, there were many kinds of animals, some of them of immense size, and different from any on the earth at the present day. Most of the semi-human beings were very wicked, and some of them were cannibals. There were also giants in those days.

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A wise man [possibly Beaver] of the people said, “Something is going to happen, maybe a great flood will come;” but the people would not believe him. Now the animals became very tame and came into people’s houses. They seemed to have a foreboding of something. Then the people said to one another, “Something is going to happen. See how tame the animals are!” Many people laughed. They said, “Let the flood come! We shall save ourselves on rafts.” Others said, “We shall climb the trees. We shall climb the mountains.” Yet others said, “We shall subdue the flood with our magic. We shall escape by our magical powers.”

At last a heavy rain set in, and it rained for many days and nights. The creeks and rivers overflowed their banks, and the ocean rose and flooded the land. At the same time the earth tipped, and the water ran to that place where the people dwelt. Now there was a great flood, and the waters rose so rapidly that people were surrounded in many places and could not escape. Some climbed trees and rocks and hills and mountains; but the water overtook them, and they were drowned. For ten days it rose continually and rapidly. The rain and flood were accompanied by storms, high winds, and darkness. The sun, moon, and Dipper stars were lost. The whole earth was covered by water excepting the highest peaks. Only two peaks in the Tahltan country were not covered by the deluge, — Takitstsi’tla [Chesley or Shesley Mountain] — on the west side of Chesley River; and Tse’toxtle [Cone Mountain], on the south side of the Stikine River. Some people tried to save themselves on rafts, large and small. In the darkness the wind and sea drove them hither and thither. They all became separated and lost. They did not know where they were. Some saw mountain-peaks exposed above the water, and tried to reach them. Some succeeded, and others did not. Some rafts were driven off a very long way; others went to pieces, and the people on them died or were washed off. Rats and mice got aboard some of the large rafts, and gnawed the withes binding the logs together; so that they came apart, and the people were drowned.

Some people reached the two mountains in the Tahltan country, and went ashore. Some others went ashore on the high peaks which were not submerged in other countries. However, only a few were saved, and they were at widely-separated points. They became the ancestors of all the people in the world at the present day. Very few of the wicked semi-animal people survived, and only a few giants. Some animals escaped by taking refuge on the high unsubmerged peaks in various countries, but most of them were drowned. Some kinds of animals became extinct. The surviving animals spread afterwards from the high peaks into neighboring parts of the country, and multiplied. They are the animals now known to us.

After ten days the flood subsided; the rain, storms, and darkness lessened; and in another ten days the waters had receded completely. The survivors came down from the mountains, but everything was soaking wet. They could find no dry fire-wood, and could make no fires. They tried many different kinds of wood and bark, but they would not light. At last they tried the inside bark of the balsam poplar. This was the only dry thing. Water cannot penetrate it. They made fire with it.

The people were very poor. They had lost almost everything. They had very few tools and clothes, and game was now very scarce. They came down into the lowlands to live by fishing. Being but remnants of the people, much of their former knowledge and magic had been lost. The few surviving bad people (semi-animals and giants, cannibals, and others) settled down and preyed on the good people. All were later transformed or killed by Raven, or their powers for evil were taken away by him. Raven also located and brought back the sun, moon, and Dipper, which had been lost. The people who survived the Flood increased in number at the several points where they had located, and gradually spread over the country. In time some of them migrated here and there into other districts in search of better living-conditions; others did likewise when they became too many in one place.

After a long time, some people came into contact with others at certain points, and thus they learned that there were people in the world besides themselves. When they met, they found that they spoke different languages and had difficulty in understanding one another. This came about by their being separated and living isolated for a long period of time. That all the people were one originally, is evidenced by many customs, beliefs, and traditions which are common to all. [The narrator instanced several beliefs regarding bear and salmon held in common by all the neighboring tribes.] These customs survived the Flood. The people who landed on Cone Mountain went down to the coast, and became the ancestors of the Tlingit of the neighboring part of the coast. Those who landed on Chesley Mountain went down the Taku River, and became the ancestors of the Taku Tlingit. Probably the Tahltan country was not inhabited for a long time after this, when the women from Nass and Tagish met at Tahltan; and since then other people from east and west have come into the country. Some people say that the Flood came to destroy all the bad people that were on the earth long ago.

Atsentma’, or the Meat-Mother

Atsentma’ gave birth to various animals, starting with the smallest, a mouse, and culminating with the largest, a moose. She tested their agility on a vast blanket stretched over mountains, finding the mountain sheep to be the most adept. Atsentma’ then assigned each animal its habitat and diet before departing north, where she is believed to influence animal movements.

► Themes of the story

Creation: The tale explains how various animals came into existence.

Origin of Things: It provides explanations for natural phenomena, such as the sizes of animals and their habitats.

Harmony with Nature: The story emphasizes the interconnectedness between humans, animals, and the natural world, highlighting the balance and order established by Atsentma’.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Animals were born of a woman. Once a number of people were travelling together, among them a husband and wife, the latter in the eighth month of her pregnancy. As she could not keep up with the other people, they left her and her husband behind. At last she could not travel farther, and told her husband, “You had better leave me and hunt game. Come back in a few days and bring me meat.” Her husband then left her, and joined the people. In about a month’s time he came back.

Meanwhile his wife had given birth to a child. When he came near her lodge, he saw many animals, and heard many kinds of noises. The animals were all young, and were running about in the lodge playing. Without talking to his wife, he went back and told the people, for he was a little afraid. They would not believe what he told them, so some of them returned with him to see.

► Continue reading…

When they came near, they saw all kinds of animals running about in the lodge and playing, just as he had seen them. They now believed, and went ‘back and told the other people. The woman had given birth to all kinds of animals. The first-born was a mouse, and therefore mice are now very small. The next-born was a chipmunk, and thus each child born was larger than the preceding. The last-horn was the moose, and therefore he is very large.

Now the woman made a great blanket, like a huge moose-skin, and stretched it flat over the country. She tied one corner to Level Mountain [a long mountain-ridge or plateau north of Telegraph Creek, Stikine River], one corner to Dease Mountain [a mountain near Dease Lake], one corner to Tsextca’z Mountain [a mountain in the Tlepan district, south of Stikine River], and one corner to Atixza’ Mountain [a mountain on the south side of Stikine River, also known as Glacier and Sand Mountain]. She then called all her children, and told them to jump on the blanket one by one and run around. The blanket was springy, and moved up and down. Moose ran only a short distance when he was thrown off. Caribou ran much farther before bouncing off. Only Mountain-Sheep was able to run all round the blanket without being thrown off. Therefore the sheep is now the best runner of all the animals. He never tires and never falls down, and he can go in steep places anywhere. Having learned how each of her children could run, the woman now scattered her children over the country, assigning to each the locality best suited for him as habitat. The sheep and goat, being the surest-footed, were put in the most difficult country.

Then she told each one of her children what he should eat. She told Moose that he should browse on willows, and Caribou that he should eat moss. Now the woman, having finished her task, travelled north and disappeared. She never returned to the people. She lives now in the far north; and when people see the aurora, they say, “Atsentma’ is throwing fire [or burning sticks] out of her house.” Her name is Atsentma’, which means “meat-mother” [also “game-mother”]. She still controls the movements of her children, the animals, here on earth.

Meat-Mother and the caribou and moose

The Meat-Mother watches her children the game, and also the people. When people do not follow the taboos, and do not treat animals rightly, the latter tell their mother; and she punishes the people by taking the game away for a while, or by making it wild, and then the people starve. When she sees good people starving for want of game, she sends game to them, and they are made happy. This accounts for the great migrations of caribou. Sometimes Meat-Mother takes the caribou back, and keeps them with her for a year or two, because of something bad that people have done in some place. Then people have hard work hunting, and often starve. Then she takes pity on them, and tells the caribou to migrate there again. The caribou are her favorite children. The Moose children are the most apt to tell their mother of any disrespect shown them: therefore people have to be very careful as to how they treat moose.