The wolverine

A hunter leaves his wife at home to tend marten traps despite her warnings. While he’s away, a mysterious man visits, gifts the wife a beautiful bead necklace, and vanishes. The husband returns, smashes the beads in anger, and the wife weeps outside. In moonlight, the stranger restores the necklace whole and takes her away. Distraught, the husband burns his possessions and turns into a wolverine.

Source: 
Athapascan Traditions
from the Lower Yukon 
by J.W. Chapman 
The American Folklore Society
Journal of American Folklore
Vol.16, No.62, pp. 180-185
July-September, 1903


► Themes of the story


Origin of Things: The story explains the origin of the wolverine through the husband’s transformation.

Transformation: The husband is physically transformed into a wolverine after his wife is taken.

Love and Betrayal: The wife’s divided loyalty between her mortal husband and the mysterious visitor highlights betrayal.

► From the same Region or People

Learn more about the Athabaskan people


There was once a couple who lived by themselves. They had a house and a cache and the man occupied himself in hunting. He hunted martens both with traps and with the arrow.

One day he said, “I believe I will go to my marten traps;” but the woman did not want to let him go. “No,” said she, “please don’t. Stay here today; there may be strangers coming.” But the man answered, “Who is there to come? There’s nobody at all. There are no tracks but mine;” and he put on his gear and left the house. Meanwhile the woman wept as she sat sewing at home.

At noon, yonder, outside the door, she heard some one knocking the snow from his boots, and a man came in, but it was not her husband.

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The woman drew her hair down over her face so as to cover it, then put food into a bowl, meat and fat, and handed it to him. “Have something to eat,” she said. “I am not hungry,” said he; “it is for you that I came here; go with me.” And when she refused he gave her a beautiful necklace of seed beads, and hung them about her neck and went out.

Meanwhile she had made a fire and cooked food, expecting her husband; for she thought, “When he comes he will be hungry.” At length he returned, and after they had eaten he fixed the curtain over the smoke-hole and they went to bed. When she undressed, her husband saw the great necklace of beads. He broke out in anger, “Who gave them to you, if no one has been here?” And taking a great maul, he broke them to pieces, and putting them upon a shovel he threw them out at the smoke-hole, and lay down again.

Thereupon the woman began to cry. “Come,” said her husband, “go outside and cry; there is no sleep to be had here;” and she went out crying. The moon was shining, but she stood where no light fell upon her, and where the moon shone she looked for (him). See! There in the moonlight is that man. He laughs as he stands looking at her in the moonlight. Then he went to her and came close to her. “What say you?” said he. “Why,” she said, “he pounded up the beads and threw them out at the smoke-hole.”

So up to the top of the house went the man, and took up the beautiful beads whole, as they were before, and put them upon the woman’s neck, and took her and went out into the moonlight.

Meanwhile, her husband roused himself up, and went out to find that his wife was gone. All around the place he went, but found only his own tracks, for the stranger had left none. He kindled a fire, and burned his parka and his own hair and his back, and went away as a wolverine.


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The Sun and the Moon

A young woman in a nameless village refuses all suitors and secretly takes a nightly lover who scratches her head in sleep. Curious, she ties a feather in his hair only to find it on her brother. In anger and shame she sacrifices her breasts, accuses him, then ascends to the sky as the sun. Her brother, in haste, follows as the moon—forever marked by their tragic bond.

Source: 
Athapascan Traditions
from the Lower Yukon 
by J.W. Chapman 
The American Folklore Society
Journal of American Folklore
Vol.16, No.62, pp. 180-185
July-September, 1903


► Themes of the story


Origin of Things: This tale explains how the sun and moon came into being.

Sacrifice: The sister mutilates herself, offering her breasts as evidence and as an ultimate sacrifice.

Family Dynamics: The central conflict arises from the twisted relationship between siblings and its devastating consequences.

► From the same Region or People

Learn more about the Athabaskan people


There was once a large village, where there lived a family of four boys, with their younger sister, making five children. And, as the story goes, the girl refused to marry when she grew up, even though many suitors came from a distance as well as from her own village. And, as she continued to refuse them, by and by the men and women of her set were all married off. At that time, I must tell you, there was no sun and moon, and the earth was in a kind of twilight. So this woman lived on, though the strangers no longer came, and her own mates took no further notice of her, being married already.

At length, one night, some one came and scratched her head while she was asleep. “There are no strangers in the village,” thought she. “Who can this be?”

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Nevertheless, she spoke with him. Every night this man who spoke with her did the same thing, and finally he became as her husband. “But who can it be,” she thought. “Every one in the village is married, except my older brother, and there are no strangers here. I will tie a feather in his hair, and when they leave the kashime, I will go and see who it is that has his hair tied.” “Come,” said she, “leave me and go to the kashime. Come! You must have some sleep, and I am sleepy, too.” So she spoke after she had tied the feather in his hair, and he left her and went to the kashime, while she lay awake, thinking.

When it began to grow light, she went out and stood at the door of their house, and saw the men coming out, according to their custom, but none of them had the feather in his hair. Suddenly her older brother rushed out. She looked, and there was the feather. The blood rushed to her face, and everything grew dark; then she was overcome with anger. At daylight she brought in (from her cache) her best parka, a beautiful one which had never been worn. Berries also, and deer-fat she brought, without a word, and did not even answer her mother when she spoke to her.

Then, when she had made the fire, she bathed herself, and attired herself in her beautiful parka and her moccasins (as for a journey). Then she took the frozen food (which she had prepared) and put it into her brother’s bowl, and taking her housewife’s knife, she reached down within her parka and cut off her breasts and put them upon the frozen food, and thrust an awl into each, and went with it to the kashime.

Inside the door, she straightened herself up. Yonder, on the opposite side of the room, sat her brother. She set the dish down by him. “There is no doubt that it was you who did it,” she said; “I thought surely it must be some one else. A pestilence will break out upon all mankind for what you have done.”

She left the kashime, and yonder, in the east, she went up in the sky as the sun. Then her brother drew on his parka and moccasins also, but in his haste he left off one of them. “My sister has escaped me,” he thought; and he too, going after her, became the moon.

“And,” adds the story-teller, “we do not look at the sun, because we sympathize with her shame.”


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Origin of the pine

A lone tribesman, guided by a talking wolverine, is led to a steep riverbank where he feigns death and gains the upper hand. He springs up in the wolverine’s camp, slays its kin, and, in a final act of magic, throws his bloody phlegm at a tree, which transforms into pine wood for his arrows. The humbled wolverine concedes and lets the man go on his way.

Source: 
Athabascan Myths 
by Frank Russell 
The American Folklore Society
Journal of American Folklore
Vol.13, No.48, pp. 11-18
January-March, 1900


► Themes of the story


Origin of Things: The tale explains the origin of pine trees being used as arrow wood.

Supernatural Beings: The wolverine speaks and behaves with magical intent, guiding and testing the man.

Conflict with Nature: The man battles and overcomes a pack of wolverines in their own environment.

► From the same Region or People

Learn more about the Slavey people


Told by Tenegorley. (Simpson, winter of 1897-98)

There were a number of Indians in a camp who went away one by one and were lost. At last only one remained, and he also decided to leave the camp. He soon encountered a wolverine, which said, “I know who you are; you will have to go before me.” As they went along they came out upon the river at a point where the bank was very steep. The wolverine said, “You must slide down.” So the Indian slid down the bank, and the wolverine ran around through a ravine. When the man reached the bottom, he caused his nose to bleed, and put some of the blood on a spear, and then laid down and feigned death. When the wolverine reached the spot where the man lay, he took him up and carried him to his camp across the river. After placing him in the middle of the camp he began to sharpen his knife. The man soon opened his eyes and looked for a stick; when he found a stick he sprang up and killed all the wolverines except one young one which ran up a tree. The man blew his nose and threw the phlegm at the tree, and it was transformed into a pine. The wolverine then said, “That will do for your arrows; now you must leave me alone.”

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The Great Beaver

Long ago a clan of giant beavers journeyed down the Mackenzie River, where one’s roasted flesh was stolen by a wolverine—prompting the first flame—then that thief was petrified in the cliffs. The beaver raced over rocks to form a swift rapid and outwitted a pursuing giant whose overturned canoe became an island. The beaver painted the giant’s likeness on the gorge walls before he departed.

Source: 
Athabascan Myths 
by Frank Russell 
The American Folklore Society
Journal of American Folklore
Vol.13, No.48, pp. 11-18
January-March, 1900


► Themes of the story


Origin of Things: The story explains the creation of natural features like perpetual fires, rapids, islands, and stone formations along the Mackenzie River.

Quest: The beaver embarks on a long, purposeful journey downriver, encountering challenges and shaping the landscape.

Mythical Creatures: The anthropomorphic beaver, cunning wolverine, and giant frame the tale in a realm of legendary beings.

► From the same Region or People

Learn more about the Slavey people


Told by Tenegorley. (Simpson, winter of 1897-98)

A family of very large beavers lived on the Great Slave Lake, long ago, and the lodge is still there. Well, they all started down the Mackenzie River, and when they had gone a long distance, one of them killed one of his companions and roasted the flesh, but left it hanging before the fire while he fell asleep. While he slept a wolverine came along and took the roasted beaver and left a roll of moss in its place. After a time the sleeping beaver awoke. When he found that the roasted flesh was gone he was vexed, so he took the bark dish that he had placed under the roasting meat to catch the fat and emptied it into the fire, saying, “Burn, and never go out.” And so the fire burns to this day.

[Beds of lignite along the banks of the Mackenzie a few miles above Bear River, have been burning for a century at least.]

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Then he went down-stream until he came to some high rocks, where he met a wolverine, with whom he wished to fight; but the wolverine said, “No, I will not fight with you, and you cannot catch me.” He then tried to escape by running up the face of the cliff. Then the beaver said, “Stay there, and never come down.” And the wolverine was turned into stone, and can be seen there to this day. [Roche Carcajou, an anticlinal uplift of Devonian limestone, 1000 feet high.]

As he continued his journey down the river he went so fast at one place that he created the “Sans Sault” Rapid [the only rapid in the Mackenzie River of any consequence, and one that is easily passed by the steamers in any but the lowest stages of water]. As the beaver went on down the river he was discovered and pursued by a giant, to whom he said, “If you can clear all the rocks from the river, you may kill me, but if you cannot clear the river you will never kill me.” In his efforts to clear the channel the giant overturned his canoe, which turned into stone, and to this day forms an island in the bed of the stream. [An island at the Sans Sault Rapid divides the stream into an eastern and a western channel, the latter being “the steamboat channel”.] Failing to accomplish his task, the giant said, “I cannot kill you; but never mind, there will soon be plenty of men here who will always hunt you and all your tribe.” The beaver replied, “Since you cannot kill me, keep still a while, and I will paint your picture.” Then the beaver painted the picture of the giant on one side of the ramparts, where it may be seen to this day. [At the ramparts the Mackenzie, much contracted in width, flows between vertical cliffs of Devonian limestone varying from one hundred to two hundred and fifty feet in height. This gorge is but a few miles south of the Arctic Circle, and is one of the most interesting features of the great river] After this the giant left the country.


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The Xudele

Three separate episodes depict cunning hunters outwit the cannibalistic Xudele tribe. In winter, a lone Ts’ets’a’ut lures pursuers into a snowfield abyss; in summer, he poisons invaders with stone-laden dog soup; finally, he escapes a bear trap, kills his captor, and discovers the origins of martens and minks from the slain cannibals’ children. His clever ruses, bravery, and justice preserve his people and explain local fauna.

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


Origin of Things: The tale explains the origin of martens and minks as the transformed children of the slain Xudele.

Revenge and Justice: Each episode culminates in the hunter’s retributive killing of the Xudele for their murderous ways.

Cunning and Deception: Deception is the hunter’s primary weapon, tricking the Xudele into sliding off cliffs, eating lethal soup, and underestimating him.

► From the same Region or People

Learn more about the Tsetsaut people


I do not know of any Athapaskan legend resembling the present in detail, but in the collection of traditions published by Petitot beings half dog and half man play a very important part. They are described as having the faculty of taking the scent of man in the same manner as the Xudele. Similar tales may be found among all the Eskimo tribes, who call the fabulous inlanders, who are half dog, half men, Adla or Eqigdlit.

The Xudele are cannibals. They are very lean. Their noses are turned up and their eyebrows run upward. Their faces look almost like those of dogs. They wear small axes in their belts, with which they kill men. They take the scent of men like dogs.

One day the Xudele had gone hunting man. They found the tracks of a hunter who was on the mountains. He saw them coming, and tried to escape. When he came near a snow-field that terminated abruptly at a precipice, he cut steps into it and climbed down. Half way down he found a small rock shelter, where he stayed. He re solved to make an attempt to kill his pursuers by a ruse. He built a fire and roasted a porcupine that he had caught. The Xudele saw the smoke and smelled the roasting meat. When they came to the snow-field it had grown dark. They shouted down: “Where are you? Let us have some of your meat!” The Ts’ets’a’ut shouted back: “You must slide down this snow-field, then you will find me. I invite you to take part in my meal!” Then the Xudele began to slide down the snow-field one after the other, and were precipitated into the abyss. Finally only one of their number was left. He did not dare to slide down, and shouted: “Where are all my friends?” The man replied: “They are all here.” But the Xudele could not be induced to slide down. He cut steps into the snow, and climbed down as the man had done.

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Finally he reached the man. When he did not see his friends, he asked what had become of them, and the man told him that they had all perished because they had slid past his shelter. Now the Xudele, who did not dare to attack the man single-handed, offered to gamble with him, and said they would stake their lives. The Ts’ets’a’ut refused. He had employed the time while the Xudele were sliding down the snow-field to make a heavy club, which he had placed near his fire. While he was talking with the Xudele he watched his opportunity, and slew him with his club. Then he returned to his village and told what had happened. The people were afraid that the friends of the Xudele might come to look for them, and moved to another place.

At another time a man had gone out hunting. It was in summer. He discovered a vast number of Xudele coming right up to him, so that he could not escape. There happened to be a swamp close to the trail which he was following. He jumped into the mud and lay down, keeping motionless. He looked just like a log. He extended his arms, so that they looked like limbs of a tree. The Xudele came, and one after the other passed him without noticing him. Finally, one of their number noticed the resemblance of the supposed log to a human figure. He raised his axe, and was about to strike him. But since the man did not wince, he concluded that it was nothing but a log and passed on. When all had passed, the man jumped up and ran on the nearest way to his village. There he told the chief that the Xudele were coming. He called a council, and they resolved what to do. They killed a number of dogs and cut them up, skin and bone and intestines. Then they pounded flint to dust, mixed it with the meat, and made a soup of it. When the Xudele came, they invited them to the chiefs house and set the soup before them. Before they began eating, a little boy happened to walk past a Xudele, who seized him, tore out his arms and legs, and ate him. The Ts’ets’a’ut did not dare to remonstrate. Now the Xudele began to eat. Soon the effects of the poison — the pounded stone — began to be felt. They acted as though they were drunk, and some of them fell dead. Then the Ts’ets’a’ut took up their clubs and killed them one and all.

The Xudele put up traps for catching men on the trails which they travel on their snowshoes. They cover a stick with moss and snow, which is so arranged that it catches in the snowshoe of the traveller. A few feet in front of this stick is another, sharp-pointed stick, put into the ground point upward. When the snowshoes catch in the first stick, the traveller falls forward on to the pointed stick, which pierces him. One day a hunter was passing over a trail: He saw a small irregularity of the snow, and discovered that it was the trap of a Xudele. He intended to go on, when he saw the Xudele to whom the trap belonged. As he was unable to make his escape, he tried a stratagem. He struck his nose so that it bled and smeared his chest with blood. Then he lay down on the pointed stick of the trap. The Xudele approached, and when he saw the man, he smiled and said: “Again my trap has caught something for me.” He took the man off the stick, put him into his bag, and, after having reset his trap, turned to go home. The man was very heavy, and he had to put down his load from time to time. Then the man blew the air out of his compressed lips, thus imitating the noise of escaping gases. The Xudele said: “He must have been in my trap for a long time, for the body is decomposing already; the gases are escaping.” When he arrived at home he threw the body down near the fireplace. The man glanced around furtively, and, saw stores of dried human flesh in the house. There was a black woman in the house, and three children were playing near the fire. The Xudele went to fetch his knife in order to skin and carve the man, and he sent his wife for water. The man saw an axe lying near the fire, and when the Xudele turned his back he jumped up, seized it, and split the head of his captor. The Xudele cried: “Sxinadle, asidle,” and died. (It is said that the Xudele always utter this cry, which is unintelligible to the Ts’ets’a’ut, at the time of their death.) When the children saw their father dying they ran out of the house, assumed the shape of martens, and ran up a tree. The man threw the body of the Xudele into the fire. Then he went out of the hut to kill the woman, whom he met carrying a basket of water. He split her stomach with his axe. Then two minks jumped out of her and ran into the water. She died and he burnt her body. When he returned to his country he told what he had seen. Therefore we know that the martens and minks descend from the Xudele.


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 origin of the fire

Fire was initially possessed solely by the grizzly bear, who wore fire-stones as ear ornaments. A small bird, desiring fire, tricked the bear by pretending to groom him, then stole the fire-stones. The bird distributed pieces of the stones worldwide, enabling humans to create fire by striking them together.

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


Origin of Things: The tale explains the origin of fire among humans.

Trickster: The small bird employs cunning and deceit to outsmart the grizzly bear and obtain the fire.

Transformation: The acquisition of fire signifies a transformative change for humans and other beings, altering their way of life.

► From the same Region or People

Learn more about the Tsetsaut people


The grizzly bear used the fire-stones (pyrites) as ear ornaments. Therefore he was the only one to have fire. A small bird (ts’ox’e’) desired to have the fire, and flew to the house of the grizzly bear. When the latter discovered him, he spoke to him: “Please, come here and louse me.” The bird complied with his request. He alighted on the crown of his head, and began to pick off the lice. In doing so he came nearer and nearer the ears of the bear. Finally he bit through the thread from which the ear ornaments were suspended, and took them away unobserved. Then he flew away. When the grizzly bear noticed his loss he grew angry, extinguished his fire, and tried to catch the bird. The latter teased him, saying: “Henceforth you will live in the dark. You will not have any fire.”

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The bear replied: “That does not matter to me. I can scent my food, but you will be unable to see, and must obtain your food in the daytime, when it is light. From now on it shall be dark.” It grew dark, but the bird remained sitting quietly on a tree until it grew daylight again. Then it flew all over the world. It dropped here and there a fragment of the stones. Then it flew to the birds, and gave them parts of the stones. Finally it flew to where the Ts’ets’a’ut were staying, and threw the stones down. They were tied together by twos. The people struck them, and caught the sparks on tinder, and thus started the first fire.


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 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.

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


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

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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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 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.

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


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

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.


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 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.

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


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

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.


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The brothers, Big-Man and the giants

Two brothers lived together; the younger hunted while the elder managed the camp. The elder grew resentful and denied his brother food. One day, the younger brother encountered a giant while cooking a porcupine. The elder brother pretended to assist the giant in capturing his sibling but instead killed the giant, releasing mosquitoes into the world. Afterward, the brothers reconciled and continued their journey.

Source: 
Kaska Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.30, No.118, pp. 427-473
October-December, 1917


► Themes of the story


Trickster: The elder brother uses cunning to deceive and ultimately kill the giant by pretending to assist him, only to strike him fatally.

Origin of Things: The narrative explains the origin of mosquitoes, suggesting they emerged from the giant’s brain when the brothers opened his head.

Good vs. Evil: The brothers confront malevolent giants, representing a classic struggle between opposing forces.

► From the same Region or People

Learn more about the Kaska people


Two brothers lived together. [Some informants say that the two brothers left their father and went hunting. They were lost, and led a nomadic life.] The younger one hunted all the time; while the elder staid in camp, cooked, and kept house. The latter began to dislike his younger brother, and would not give him anything to eat when he came home. One day the younger brother became very hungry, and killed a porcupine. He made a fire, and cooked it on a hook suspended from a pole near the fire. When it was about half done, a giant came, and the lad ran up a tree. The giant smelled of the porcupine, and threw it away. Finding the lad’s snowshoes, he ate out the fillings. Then he began to chop down the tree in which the lad was.

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The lad cried for his elder brother, who went there at once. When the giant saw him approaching, he was glad, for he saw in him a meal. The elder brother offered to help the giant, and took the axe. He said, “That boy is very bad. He always does mean things. I will help you chop the tree, so that we may get him and eat him.” He swung the axe with great vigor; and the giant, standing a little too close by, received a cut on the brow from the back of the axe. The man said to him, “Stand farther away, I might hit you hard.” He chopped hard and wildly, swinging his axe around. He watched his chance, gave the axe a great swing, and, instead of hitting the tree, cut off the giant’s head. The brothers opened it, and many mosquitoes flew out, which were his brains. This is the reason why giants are so foolish and easily fooled, and also the reason that mosquitoes are in the world now. Had they not opened the giant’s head and let the mosquitoes out, there would be none of these insects now. The elder brother cooked the porcupine, and gave half to his brother. After this, they shared equally when eating. Now they travelled on, and always camped in new country.

They came to a region where there were no porcupines. They could not get anything to eat, and were famished. The elder brother became very hungry and very weak. At last he could travel no farther, so he camped in the snow and made a big fire. He thought he would kill his younger brother and eat him. The latter lay on the opposite side of the fire, and watched him. When the fire had been burning some time, the elder brother heard a sizzling noise on his brother’s side of the fire, and went to investigate. He found that they had lighted their fire over the frozen carcass of a buffalo that had been killed fighting, and the side of the animal was cooking. They cut it up and ate some of it, and the elder brother became stronger. The younger brother now hunted and killed some fat buffalo, the ribs and inside fat of which he carried home and fed to his brother, who ate so much that he nearly burst. The younger one said to him, “Eat some more!” but he answered, “I cannot.” The younger one said, “Eat more, be sure you have your fill. You thought of eating me.” The elder answered, “My stomach was empty, that is why I thought that way; now I am full.” They became good friends, and went on to a new locality.

One day, when travelling, they came to a porcupine’s den in the rocks. They saw Big-Man approaching, and, never having seen him before, they were afraid, and went into the porcupine-hole. Big-Man asked them to come out, saying that he would not harm them. The elder brother came out, but the younger one was afraid and staid in. Big-Man was angry because the younger brother would not trust him: so he made the rocks grow together, and thus prevented him from getting out. Big-Man told the elder lad that he wanted him to help him get back his wife, whom a giant had stolen. Big-Man had two large dogs which he used as pack-animals. They were the grizzly and the black bears. Now the giant travelled, carrying the lad under one arm; and very soon they reached a different country, where everything was of enormous size. A very large kind of beaver formerly inhabiting the world was to be found here. The beavers had hairy tails. The giant and the lad reached a large lake in which there were many beavers. Big-Man caught them in nets. He ate them, and threw away the tails. The lad hid himself, and cooked and ate one of the tails. Big-Man asked him what he was eating, and the lad told him. Big-Man said, “Put some in my mouth, I want to taste it.” When he had tasted the beaver-tails, he said, “That is the best food I ever ate,” and he told the boy to gather all the tails he had thrown away. Big-Man sent the lad out to scout. He said, “Look about and see if you can see a big lake with what looks like an island in the middle.” Big-Man was fond of the lad, and always called him “Grandson.” The lad went up on the top of a high hill and looked around. He saw what looked like an island in the middle of a lake, and returned to tell Big-Man. The latter said, “That is the giant fishing.”

Now they prepared to fight the giant. Big-Man made bow and arrows and spear, and the boy made a beaver-tooth axe. He intended to take a large beaver-tooth for the axe, but found he could not lift it, so he took a young beaver’s tooth. Big-Man told the boy to go near the lake and to bark like a dog. He said, “The giant will become frightened and run home. You follow him up, barking, and I will lay in wait for him on the trail between the lake and his house.” The fish the giant was catching in the lake were all covered with hair. When he heard what he thought was a dog barking, he put his pack of fish on his back and ran for home. When he came close enough, Big-Man fired an arrow at him; but the giant jumped aside, and the arrow missed him. Then Big-Man attacked him with the spear, but the giant evaded the thrusts. Now they seized each other and wrestled. After a long time Big-Man became weak, and called on the boy for help. The latter ran up, and, striking the giant with his beaver-tooth club, hamstrung him, and he fell down. They then killed him.

Now they went to the giant’s house. When the giantess saw them, she called out, “Why did you kill my husband?” She threw huge rocks at Big-Man, but the latter jumped aside and avoided them. The giantess stood up and put her breasts on Big-Man’s shoulders. They were so heavy, he nearly fell down. They wrestled; and the boy cut the sinews of her legs as he had her husband’s, and she fell down. They killed her and her babies and all her children. The babies were of the size of tall men. Big-Man took back his wife, and thanked the boy for his help.

The boy wanted to return to his own country and see his parents. He had been away a long time. He knew his country was far off, and he did not know where it was nor how to reach it. Big-Man knew his thoughts. He said, “I will give you one of my dogs to ride. When you get out of food, kill him and eat him; but be sure to preserve one arm-bone, and keep it close to your head when you sleep. It will be bare when you fall asleep; but when you awake, it will be clothed with meat. Thus you will always have food to eat. I shall also give you a walking-stick. When you retire, always stick it up near the head of your bed. In the morning you will find the stick pointing a certain way, which will be the direction you must follow for that day. Thus you will know your road. Some morning when you find that the stick has fallen down and is lying flat, and your bone is devoid of meat, you will know you are near your destination, and will reach home that day.” Big-Man also told him that he would not see him again, but that he would know by signs when he died. He said, “When I die or am killed, you will see the sky all red: that is my blood. You will also see rain fall: that is my tears.” Big-Man gave him his grizzly-bear dog to ride. The lad had only gone a little way when the bear began to growl and wanted to fight him. He called back to Big-Man, who changed the dogs, and gave him the black bear to ride.

He went on until he came to a country where there was no game, and became hungry. Then he killed the bear and ate it, but kept the bone, as advised. One morning when he awoke, he saw that the stick had fallen down and that there was no meat on the bone. He was glad, and he reached his parents that day. That is why black bears are much better eating than grizzly bears, and also why grizzly bears are mean sometimes and want to fight people. That is also probably why people say that bears were originally dogs.

Not long afterwards the lad saw the sky all red, and rain fell. He then knew that his friend Big-Man was dead. That is why people say now that a red sky is blood (or Big-Man’s blood); and when rain falls, it is tears (Big-Man’s tears).


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