The Flood

A man, his wife, and mother-in-law fled rising floodwaters by ascending a mountain. As waters continued to rise, they placed their children into hollowed trees sealed with pitch. After the flood receded, the children emerged, found the land covered in seaweed, and struggled to survive. Eventually, they became the ancestors of the Ts’ets’a’ut people.

Source:
Traditions of the Ts’ets’a’ut
by Franz Boas
The American Folklore Society
Journal of American Folklore
Vol.9, No.35, pp. 257-268
October-December, 1896
Vol.10, No.36, pp. 35-48
January-March, 1897

► Themes of the story

Sacrifice: The parents’ decision to place their children in hollowed trees, sacrificing their own lives to ensure their offspring’s survival.

Mythical Creatures: The mention of eagle and wolf clans may symbolize totemic or ancestral connections to these creatures.

Sacred Objects: The hollowed trees serve as protective vessels, almost sacred in their role of preserving life during the flood.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

Once upon a time a man, his wife, and his mother-in-law went up the mountains to hunt marmots. When they had reached the higher parts of a hill, they saw the waters rising. They climbed higher and higher, but the waters rose steadily. All the people fled up the mountains. Finally, when the water was about to reach them, they resolved to inclose their children in hollow trees, hoping that there they might be safe until the waters would retreat. They hollowed out two trees, in one of which they placed the children of the eagle clan, while in the other one they placed the children of the wolf clan. They gave them an ample supply of food, and then closed up the trees with wooden covers, which they caulked with pitch. The water continued to rise, and all the people were drowned.

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The children who were inclosed in the trees heard the waves breaking in the branches and felt the swaying of the trees. Finally, the trees were entirely covered by water. After a few days the water began to retreat. Again the trees were swaying. The children heard the waves breaking, first in the highest branches, then farther down, and finally everything was quiet. They went to sleep, and when they awoke one of the boys opened the hole. They saw that the water had disappeared, but the branches were still dripping. The ground was wet and soggy, and everything was covered with seaweeds. Then the children came forth from the trees, but the ground was so wet that they were unable to start a fire, so that many died of cold. Finally the ground dried up. They made a fire, which they fed with their supplies of mountain-goat tallow. They married, and became the ancestors of the Ts’ets’a’ut.

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The thunderbird

A dog’s bark during a thunderstorm startled the thunderbird, causing it to fall dead near a village. Villagers observed its frog-like skin and three large water-filled bags—one between its legs and one under each armpit. The thunderbird’s eye-opening produced lightning, its voice was thunder, and squeezing the bags caused rain. It was as large as a house.

► Themes of the story

Mythical Creatures: Described as large as a house with skin resembling that of a frog, the thunderbird is a formidable creature within the myth.

Conflict with Nature: The interaction between the barking dog and the thunderbird highlights a confrontation between natural elements, leading to the thunderbird’s demise.

Origin of Things: The narrative provides an explanation for natural phenomena such as lightning, thunder, and rain, attributing them to the thunderbird’s characteristics and actions.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

Once upon a time a dog barked while it was thundering. This frightened the thunderbird so badly that it fell down dead near a village. The people went to see it, and observed that its skin was similar in appearance to that of a frog. It carried three large bags, one between its legs and one in each armpit. They were full of water. Its view made the people sick. When the thunderbird opens its eyes, there is a flash of lightning. Its voice is the thunder. When it presses the bags it begins to rain. It is as large as a house.

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The origin of the seasons and of the mountains

In a time when the Earth was flat and devoid of rain, snow, or wind, humans and animals were indistinguishable and suffered from scarcity. A father, unable to quench his son’s thirst, shot an arrow into a mound, releasing the world’s rivers. Seeking more, animals journeyed to the sky, releasing elements from a woman’s bags, introducing seasons and forming mountains.

► Themes of the story

Creation: The narrative explains the formation of mountains and the introduction of seasons, detailing how the previously flat and unchanging world transformed into one with varied landscapes and climatic cycles.

Origin of Things: It provides an account of how essential elements like rivers, rain, snow, and winds came into existence, attributing their origins to the actions of early beings and events.

Supernatural Beings: The story features anthropomorphic animals and a mystical figure, the goose woman (Xa txana), who possess knowledge and control over natural elements, influencing the world’s transformation.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

In the beginning there were no mountains. The earth was level, and covered with grass and shrubs. There was no rain, no snow, and no wind. The sun was shining all the time. Men and animals were not distinct yet. They were in dire distress. They had little to eat and nothing to drink. Once upon a time a man made a bow for his son, who was asleep. When the child awoke it cried for thirst, but his father was unable to give him any water. He offered his son grease to drink, but he refused it. Then the father gave him the bow in order to quiet him, but the boy continued to cry. Now the father took the bow, and shot the arrow into a small mound of dirt that was next to the fire. When the arrow entered it a spring of water came forth, and the boy drank. From it sprang all the rivers of the world.

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But there was no rain and no snow. The animals held a council, and considered how to procure them. They resolved to go to the end of the world, to make a hole through the sky, and to climb up through it. They did so. When they reached the end of the world all the animals tried to tear the sky, but they were unable to do so. All had tried except two ermines. One of them jumped up, struck the sky, and tore it. The other ran through the hole, and then all the animals helped to enlarge it. They climbed up through it, but when all had passed the hole closed again. They were on a large, beautiful prairie, and walked on. After they had gone some time, they saw a lodge in the far distance. They reached it and entered. There were many bags in the house. One contained the rain, another one the snow, a third one the fog, and still others the gales and the four winds. The men sat down and debated what to do. Only a woman was in the house. Her name was Xa txana (goose woman). They said to her: “It is dry and hot on earth. We have nothing to eat, and nothing to drink. Give us what we need, for you are keeping it in your house.” The goose woman replied: “All that you need is in these bags: rain and snow, the winds, the gale, and the fog. If you tear them, it will be winter. The North wind will blow. It will be cold, and the ground will be covered with snow. Then the snow will melt, the West wind will blow, and trees and shrubs will bloom and bear fruit. Then another season of snows and cold will follow.”

Now the people tore the bags, and it happened as the woman had predicted. Clouds began to gather, and snow was falling. At the same time the level ground changed its form, and mountains arose. Then the animals went back. Again the ermine tore the sky, and all went down. Then the animals ran into the woods and separated from man.

The origin of mountains

Two brothers unknowingly marry animal spirits. While hunting, they release a giant from a bag, kill him, and cook his body. Their wives, upon discovering they’ve eaten their lover, pursue the brothers. The men create valleys and canyons to hinder the chase, leading to the formation of mountains. Eventually, a horned monster kills the vengeful wives, and the brothers return home.

► Themes of the story

Origin of Things: The narrative explains the creation of mountains and valleys, detailing how the brothers’ actions led to the formation of these natural features.

Supernatural Beings: The tale includes encounters with extraordinary creatures, notably the ‘adeda,’ a monster resembling a bear with huge claws and horns, and another horned monster, both playing pivotal roles in the brothers’ journey.

Cunning and Deception: The brothers employ clever tactics to evade their pursuers, using the transformed contents of the caribou stomach to create obstacles and seeking protection from formidable creatures.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

A woman had two sons. She died, and her sister took charge of the boys. When they had grown up, they built their huts next to that of their aunt. One day the latter saw that each of the young men had a wife. She did not know whence they had come. I suppose the women were animals who had taken the shape of men. Once upon a time, the men went hunting. When going up the hill, they saw a large bag hanging from the branch of a tree. They cut it open. A large man fell out of it, whom the men killed with their clubs. He had an immense membrum virile, which they cut off and took home. Then they chopped it, mixed it with caribou meat, and boiled it. The women had gone up the mountains to bring home meat that their husbands had hidden in a cache.

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When they came home, their husbands gave them of the dish they had boiled. The women ate heartily. After a while the men took a stomach of a caribou, left their home, and when they had gone a short distance they shouted: “Our wives have eaten the membrum virile of their sweetheart.” When the women heard this, they ran to look after the bag in which the man had been hidden. When they found the mutilated body, they took their clubs and pursued their husbands. When they drew near, the men threw part of the contents of the caribou stomach over their shoulders. It was transformed into valleys and canons, which obstructed the progress of the women. While fleeing from their wives, the men came to the monster adeda, which looks like a bear with huge claws and horns. They said: “Please, protect us. We are fleeing from our large wives.” The adeda asked them to stand behind it, but when the women reached it they killed it with their clubs. The brothers ran on, and continued to throw parts of the caribou stomach in the way of the women. After some time they reached another horned monster. They said: “Please, protect us! We are fleeing from our large wives.” The monster replied: “Hide behind my body.” Soon the women approached laughing. They struck the monster with their clubs between its horns, and they had almost killed it. But finally it gave a jump, gored the women, and threw them about until they were dead. The head of the monster was full of blood, which the brothers washed off. They returned home, but it took them a long time to cross all the mountains and valleys that had originated from the contents of the caribou stomach.

Brother and sister

Four brothers and their sister, orphaned, journeyed to the Tcu’nax River’s headwaters to hunt mountain goats. The eldest brother and sister developed a forbidden affection, leading the other brothers to bind and abandon them. The pair escaped, gained supernatural powers, and transformed into mountain goats, creating natural landmarks. Later, their transformed family encountered their remorseful brothers.

► Themes of the story

Creation: The brother creates natural features, such as a bridge, caves, and the sea, shaping the world’s landscape.

Forbidden Love: The narrative centers on a romantic relationship between the brother and sister, which leads to their ostracism.

Divine Intervention: The brother’s supernatural powers suggest influence beyond the mortal realm, affecting both nature and people.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

Once upon a time there were four brothers and a sister whose parents had died. One day they went up Tcu’nax River until they reached its headwaters, which are called xaga. There they stayed hunting the mountain goat. The eldest of the brothers had fallen in love with his sister, who returned his affection. Then the other brothers grew ashamed. They tied the two together with cedar-withes, so that the man’s head was between the feet of the woman, while her head was between the man’s feet, and thus left them. The eldest brother, however, was so strong that he tore apart his bonds, and liberated himself and his sister. He found a cave, which they used as a dwelling-place. After some time his sister gave birth to a boy. One day, when she left the house, she saw many mountain goats grazing on the hill opposite.

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She ran back into the cave, and called her brother: “Come and look at the mountain goats.” He went out and looked at them. On this, they fell dead and rolled down the mountain towards the cave. He had attained supernatural powers. His gaze killed whomever and whatever he looked at. Then he said to his wife: “Go and gather stones, with which to skin the goats.” She went down to the river, and gathered many thin pebbles. When she had brought them to the cave, her husband was not satisfied with them. He himself went to the river, and found many new stone knives and axes. These he carried to the cave, and he and his wife began to skin the goats. But they did not cut open their bellies and strip off the skin, as it is the custom to do; they cut the feet, and skinned them as we do martens. In this manner he skinned one buck, a she goat, and a kid, and father, mother, and son put on their skins. Then the father said: “Now I will go down the river and build houses for our use.” He started, and after he had gone some distance he made a natural bridge across the river, and many caves in the sides of the mountains. Then he said to his wife: “Now I will make the sea. The ocean shall be in the west, the land shall be in the east.” Thus the sea was created. And he continued: “I will make a hole, so that the water of the sea may run down through it and come back again. Then there will be ebb-tide and flood-tide.” But his wife asked him: “Do not make the hole here, for men are living near by, and the hole might swallow them. Make it far away in midocean.”

Henceforth they lived under the bridge. One day many Ts’ets’a’ut went up the river to see what had become of the brother and sister who had been left. Among the travellers were the brothers of the couple. When they approached the headwaters of the river, they saw the natural bridge, and the caves which they had not seen before. The kid was frolicking under the bridge, and every one of its steps made a deep impression in the rock. It was scared when it saw the people and jumped back into the cave in which it was living. The people saw a glaring light coming forth from the cave. Then the mother came out, to see what had frightened the kid. She saw the people sitting on their knees, and wondering at the marvellous changes that had taken place on the river. She went back and told her husband what she had seen. He said: “Among these people are our brothers who bound us. Let us kill them!” His wife did not reply. Then he stepped out of the cave, and when he looked at the people they all died. One woman only had hidden herself. She was saved. The natural bridge where these events took place is called Tseneniaga.

Then the husband and his wife separated. She went up the river. When she arrived at its source, she made a rock resembling her in shape. It may be seen up to this day. It looks like a woman carrying a babe on her back. She went on to the headwaters of Nass River, where she continues to live on the bank of a lake up to this day.

The man went down the river, and wherever he camped he made rocks of curious shape as marks of his presence. Now his name was Qa, the raven. The Tlingit call him Yel. Among others he made two rocks which look like men with arms. One of these has fallen over, while the other one is still standing. Its name is Suql (the same in Tlingit). He wandered all through the world. Finally he travelled westward.

At that time the sea was always high. In the middle of the world he discovered a rock in the sea. He built a house under the rock, made a hole through the earth, and a lid which fitted it. He put a man in charge of the hole, who opened the lid twice a day and twice a day closed it. When the hole is open, the water rushes down through it into the depth, and it is ebb; when the lid is put on, the water rises again, and it is flood. Ta’el, a Tlingit chief, when hunting sea otters, was taken out to the rock by the tide. The current was so strong that there was no possibility of escape. When he was drawn towards the rock, he saw a few small trees growing on it. He managed to throw his canoe-line over one of the trees and thus succeeded in escaping from the whirlpool. After some time he heard a noise which was produced by the closing of the hole. Then the water began to rise, and he paddled away as fast as he could. Before the ebb began, he pulled his canoe on to a rock, and when the flood set in again continued his homeward journey. Finally he reached his home in safety.