The Man in the Moon

A skilled beaver hunter produces a large amount of grease and forbids others from tasting it. One man disobeys, prompting the hunter to declare, “Henceforth you can look for me in the moon.” He then ascends to the moon, where he can be seen with his leggings down and his little dog on his lap.

Source: 
Chipewyan Tales
by Robert Harry Lowie
The American Museum of Natural History – Anthropological Papers
Volume X, Part 3
New York, 1912


► Themes of the story


Origin of Things: The tale provides an explanation for the lunar image, detailing how the figure of a man and his dog came to be seen on the moon.

Conflict with Authority: The hunter’s reaction to the community’s disrespect reflects a challenge to societal norms or leadership, highlighting tensions between individual actions and communal expectations.

Sacred Spaces: The moon becomes a significant location in the narrative, serving as the final abode of the hunter and his dog, and holding symbolic meaning within the tale.

► From the same Region or People

Learn more about the Chipewyan people


In another version the final statement is to the effect that one can see the kettle with beaver grease and the little dog.

Once there was a great beaver hunter. Returning from the chase one day, he made a lot of grease and forbade the people to touch it. Nevertheless, one man put his finger in, and tasted of the fat while the hunter was pulling down his leggings. When the beaver hunter noticed what had occurred, he was furious. He went outside, followed by his little dog, and announced to the people, “Henceforth you can look for me in the moon.” That is where one can see him, with his leggings down and a little dog sitting on his lap.

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Beaver and Muskrat

Beaver and Muskrat, two brothers, decide to exchange tails to experience each other’s swimming abilities. Beaver enjoys swimming swiftly with Muskrat’s tail, but when returning it, he attaches it incorrectly, hindering Muskrat’s swimming speed. This act causes Muskrat to become perpetually ill-tempered, earning him the name “mean muskrat.”

Source: 
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912


► Themes of the story

Origin of Things: The physical change resulting from the exchange of tails and hands between Beaver and Muskrat.

Trickster: Beaver employs cunning to persuade Muskrat into the exchange, leading to Muskrat’s disadvantage.

Family Dynamics: The story explores the relationship and ensuing conflict between the two brother figures.

► From the same Region or People

Learn more about the Chipewyan people


Beaver and Muskrat were brothers living together by a lake. The oldest could swim very fast. Beaver said to Muskrat, the older brother, “Lend me your tail; I want to try it.” “No, I will not lend it to you, for any length of time,” Muskrat replied. “Well then, we will exchange tails for a short time,” Beaver said.

Muskrat gave Beaver his tail with which he was able to swim fast. After Beaver had swam around for a while Muskrat suggested that they exchange hands. “First put my tail on me again,” Beaver said. He put it back in the proper position but Beaver put Muskrat’s tail on edgewise. Since then he has not been able to swim fast. He became angry toward his young brother. He has been mean tempered ever since, and that is why he is called bedjede dzen — “mean muskrat.”

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Moose and Rabbit

Moose and Rabbit, once equal in size and nameless, compete to determine who will become the moose. During their wrestling match near a fire, Rabbit burns his hind feet, causing them to draw up, while Moose singes his rump. As a result, Moose’s rump appears burned, and Rabbit’s altered feet prevent him from becoming the moose.

Source: 
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912


► Themes of the story

Mythical Creatures: The anthropomorphic portrayal of Moose and Rabbit engaging in human-like activities.

Conflict with Nature: The struggle between the two animals, influenced by natural elements like fire.

Origin of Things: The tale explains the distinctive physical features of moose and rabbits.

► From the same Region or People

Learn more about the Chipewyan people


One time Moose and Rabbit were having a contest. They were then of the same size and were without names. They were fighting to see who would be moose.

“The one who is the stronger will be moose,” one of them proposed. They began to wrestle near the fire. Rabbit was pushed near the fire and stepped into it with both his hind feet which were burned. Then moose fell back and singed his rump in the fire. Since then the rumps of moose look as if they had been burned. Rabbit’s feet were so drawn up that he could not be moose.

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The discovery of metal by a captive woman

A woman, captured by the Eskimo, escapes with her child. After a long journey, she encounters a vast herd of caribou, from which she secures meat. Leaving her greedy child behind, she continues alone and discovers a hill of metal. She collects some and later shares its location with strangers, believed to be Europeans, introducing them to metal. The stone markers she erected to retrace her path reportedly grew large over time.

Source: 
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912


► Themes of the story

Quest: The woman’s journey to escape captivity and her subsequent travels in search of sustenance and safety represent a quest.

Origin of Things: The story provides an explanation for the origin of metal possession among certain people, attributing it to the woman’s discovery.

Cultural Heroes: The woman serves as a foundational figure who brings the knowledge of metal to others, significantly impacting their society.

► From the same Region or People

Learn more about the Chipewyan people


This myth is briefly given by Samuel Hearne (A Journey from Prince of Wales’ Port in Hudson’s Bay to the Northern Ocean, London, 1795), in reference to the copper mines near Coppermine River which he visited in 1771, Petitot secured this myth at Cold Lake in 1881 with the interesting additional incident of the woman gradually sinking into the mountain. This conclusion of the story was also given by the informant from whom text 13 was secured. He added that the shallow place crossed by the woman was caused by the body of a giant who fell there in a combat.

Once a woman was stolen by the Eskimo. After she had lived with them for some time and had a child, she went away, taking it with her. She went a long distance killing birds and rabbits for food. The child was very greedy often eating everything up away from its mother. After a time they came to a large lake where she sat and cried. While she was sitting there she saw a wolf walking through the water. She wondered how he was able to cross the lake. He came up to her and licked the tears from her eyes. She soon got up and broke off two sticks. “I want to see how deep the water is,” she said to herself. She waded far out into the lake but the water was only a little below her knees. Finally, she could not see the land behind her. It grew dark but she continued to wade until morning. Toward evening of the next day, there was something behind that looked like land. “The Eskimo must be following me,” she thought. Ahead of her there also seemed to be land. When she came close to the shore, whatever it was behind her was also approaching. She walked very fast; the water was always at the same depth. When she came to the land, she found that it was a vast herd of caribou that was following her. She had only an awl with her but tying it to a stick she sat with it by the trail. As they came by her, she speared them. There were so many of them that they looked like land. They continued passing her until the trail was worn down so deep that only their horns stuck up. When she had killed a large number, she began drying the meat so that she could carry it with her. “I am going to leave that greedy boy behind,” she said to herself. “I will make some soup for him, in a paunch.”

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“My son, wait here for me, I am going to carry the meat to the top of the hill,” she said to him. She started away without him. When she came to the top of the first hill she looked back and saw that he was still sitting there, eating. She went on to the top of another hill and from there she could still see him eating. The woman walked along alone. When it was night she saw a fire toward which she continued walking. She walked on for many days and nights. Every night she could see the fire. When she came to it, she found it was metal. She gathered up the best pieces and placed them in her blanket and carried them with her. As she went back she piled stones on top of each other on the tops of all the hills, so that she would know the way if she wished to return. Finally, she came to some kind of people whom she did not know. When they saw that she had metal they asked her where she got it. “Very far away, in that direction, there is one hill of nothing else. It was there that I found it.” “Take us to it,” they said to her. She went with these people who are believed to have been Frenchmen [any European except an Englishman]. Ever after, they knew about metal and were the only people who possessed it. The stones which she placed one above the other were always to be seen after that. They say the stones have now grown to be very large.


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How the fox became red

A hungry fox chases a brood of goslings and their mother, singing about claiming their tender breastbones. As they reach the water, the geese plunge in, escaping the fox. Frustrated, the fox walks along the water’s edge in a rage, turning red all over except for the tip of his tail, which remains white.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Origin of Things: The tale explains the natural phenomenon of the fox’s red coloration and the white tip of its tail.

Transformation: The fox undergoes a physical change, turning red due to his emotional state.

Trickster: The fox, often depicted as a cunning figure in various cultures, attempts to use his wit to catch the goslings but ultimately fails.

► From the same Region or People

Learn more about Koyukon people


A fox was going along. Hungry he was as he went along. Presently he saw yonder a brood of goslings, and their mother too, going with them. So he ran after them, and began to sing. Hungry as he was, he sang while he ran, “I shall have your tender breast-bone to sleep on! I shall have your tender breast-bone to sleep on!” Then they came to where there was water, and right in front of him they plunged in. Close to the edge of the water he walked along slowly in a rage; (so that) he turned red all over, except that the tip of his tail remained white.

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The Creation (3)

The story discusses Koyukon beliefs about creation and morality. It describes a time when only water and mountains existed, followed by the creation of living beings and the first humans. When these humans committed wrongdoings, their food was taken away as punishment. The narrative emphasizes that divine beings observe human actions and that moral transgressions lead to divine retribution, often through the loss of sustenance.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Creation: The narrative explains how the world and life began.

Divine Punishment: The first humans faced consequences (loss of food) for their wrongdoing.

Origin of Things: The story provides explanations for natural phenomena and human existence.

► From the same Region or People

Learn more about Koyukon people


From the same village on the Chageluk, 1910. Isaac Fisher’s uncle, now the oldest man, gives this account.

He did not know of the name “Our Father” being taught before the missionaries came. The children were taught that if they did anything wrong, some one who lives above would see it. Eating out of doors in winter was doing wrong. He believes that when the people get to doing very wrong, God punishes them by taking away their food. Then they return to the right way. He says that there spring up right-minded men who lead the people in the right paths.

As to the origin of the world, he says that at first there was nothing but water about here, except the mountains. Living things were made next, and afterwards a man and a woman were made. Food was provided for them. When they did wrong, their food was taken away.

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As to the belief in the state of the dead, it seems to rest upon a story, which they accept as true, of a woman who was met by a spirit who supposed that she was also dead, and who took her to the abode of the spirits. The spirit is supposed to stop, on the way to its final abode, at different places where flies, mosquitoes, and other insects live.

Another account of the creation of men says that one who is above made a string of mud men reaching from the earth to the sky, and animated them.


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The Creation (2)

The earth starts small and expands over time. A pair of people emerge, finding sustenance and clothing mysteriously provided. They encounter a man who claims ownership of the provisions and commands their obedience. This man, living with other men but no women, captures a woman who transforms from a goose. The men marry these transformed women, have children, and send them across the river to populate new areas.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Creation: The narrative explains how the earth expanded and life began.

Origin of Things: It provides an explanation for the emergence of the first humans and the peopling of the river regions.

Cultural Heroes: The man who captures the goose-woman and initiates the lineage of people serves as a foundational figure in the culture.

► From the same Region or People

Learn more about Koyukon people


This account came from the oldest man in Nihlte’uxaidli’nktu, in 1896. He was the father of Benjamin and Go’uxolo’ihl Witho’. (This is from the Chageluk Slough. It would seem to be a mixture of two legends.)

The earth was small at first, and the land gradually increased. There was a small pair of people going about here and there in the grass. They warmed themselves in the grass, and grew with the earth. They slept, and found food placed near them, which they ate. Clothes were provided in the same way, and also berries. At length they met a man, who spoke to them angrily, and asked them why they had taken his food and berries. “For this you will obey my commands.” The man went away, they did not know where, — but he re-appeared to them from time to time. His village was across the Slough from Nihlte’uxaidli’nktu, where he lived with other men, but no women. Going about in his canoe, he heard the noise of talking and laughing, which proceeded from many women. He went up quietly and launched his spear, which passed through the parka of one of them. The rest turned into geese and flew away; but he captured this one and took her home. The rest of the men began to get wives in the same way. They gave their children food and clothes as they grew up, taught them different tongues, and sent them away, up and down the river, which they peopled.

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The brothers and the giant

Two brothers camp together when the younger pursues forbidden porcupine tracks, leading him to a giant. The giant traps him in a tree, anticipating a meal. The elder brother arrives, deceives the giant into handing over his axe, and kills him. Upon splitting the giant’s head, a swarm of mosquitoes emerges, explaining their origin as descendants of cannibalistic giants.

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


► Themes of the story

Origin of Things: The story explains the origin of mosquitoes.

Mythical Creatures: The giant represents a mythical being within the tale.

Cunning and Deception: The elder brother’s deceit leads to their victory over the giant.

► From the same Region or People

Learn more about Tahltan people


Two brothers were camped together. The younger one went out hunting. Before leaving the camp he was told by the elder one that if he saw small porcupine-tracks, he must not follow them. He forgot, however, and, seeing small porcupine-tracks, followed them. They led to where a giant was, who at once gave chase. The hunter climbed a tree. The giant was glad when he found he had treed the man, and danced and sang around the bottom of the tree at the prospect of a meal. He stripped off most of his clothes, and got out his stone axe to chop the tree. The lad then called on his elder brother, who hurried to the place. When he saw the giant, he said, “Oh, I am glad you have got that boy! He has treated me shamefully. He is really my enemy. Sit down, and give me your axe. I will chop down the tree for you.” The giant gave him the axe, and sat down near the tree. The man told him to shut his eyes, for perhaps some chips might fly into them.

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He struck the tree a blow, and then with the next blow hit the giant on the head and killed him. The lad then came down the tree. As they viewed the giant’s body, they remarked, “How bad these people are, and still so foolish! It seems wonderful that they are able to do so much harm when they are so simple. They are able to kill people, and yet people can easily fool them. Let us open his head and see what is in it! Let us see what kind of brains he has!” They split the head, and a cloud of mosquitoes came out and attacked the brothers. They found that the giant had nothing but mosquitoes for brains, and closed up the head quickly. This is why mosquitoes attack people and suck their blood. They are cannibals because they originated from the cannibal giants. Had the brothers not split open the giant’s head and let them out, possibly there would be no mosquitoes in the world now.


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Ete’tuata and big-toad of Teslin

Ete’tuata, a man from Teslin Lake, had a giant toad named E’dista as his guardian. His skeptical son doubted the toad’s existence until they visited its dwelling. Using a long pole, Ete’tuata summoned E’dista from the mud. Upon seeing the massive creature, the son tried to flee but was paralyzed by its influence. Ete’tuata then persuaded the toad to leave, resulting in the formation of a waterfall at the site.

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


► Themes of the story

Cunning and Deception: Ete’tuata uses a long pole to coax the toad from its hiding place, demonstrating cleverness in dealing with the creature.

Sacred Spaces: The toad’s dwelling near Teslin Lake is portrayed as a significant and feared location.

Origin of Things: The departure of the toad leads to the creation of a waterfall, symbolizing a change in the natural landscape.

► From the same Region or People

Learn more about Tahltan people


This is said to have happened not long ago, and therefore the Indians do not consider it to be a mythological tale belonging to ancient times.

Once at a place near Teslin Lake called Eka’tzetzin [said to mean something similar to saying “poked and caught pole”], where there is now a waterfall, a gigantic toad had his house. This toad was the guardian of a Teslin man called Ete’tuata. His son knew that his father had E’dista, or Big-Toad, for his guardian, but thought it was only the spirit of the monster. He did not believe that any really existed, and he scoffed when people said they were afraid to go near the place where the toad lived. One day he was hunting with his father near the place, and said to him, “Where is this place that people are afraid to go to?” After his father had pointed out the locality, he proposed that they should go there, but his father would not consent. The son then told his father he did not believe the stories told about that place, and wanted to see for himself. At last his father said, “Well, if you are not afraid, let us go!” He made the lad get a very long slender pole and carry it. When they came to the place, which was at the head of a small lake south of Teslin Lake, his father took the pole and pushed it down through the soft mud until it was nearly out of sight. Soon something moved, and took hold of the pole.

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The boy was sitting near by; and his father said to him, “E’dista has taken hold now. Don’t run!” He pulled at the pole, and the toad came up. As soon as the lad saw its huge head emerging slowly out of the mud, he tried to run away. He ran only a short distance, when the influence from the toad reached him; and he became spell-bound, and could go no farther. His father said to Toad, “I want you to leave here, so that people may have a trail passing here. You must go away, or I shall kill you.” Toad agreed. When he left his house (or the burrow that he had occupied), the ground caved in, and left a hole through which the water poured out; and since then there has been a waterfall at this place.


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, etc.

Two brothers flee after killing their stepfather, pursued by their vengeful mother. To hinder her, they throw various parts of a caribou behind them, each transforming into different terrains: caribou hair becomes herds, the stomach turns into boggy land, bones create rocky ground, and meat forms marshes and lakes. Finally, they throw fire-stones, which ignite and consume their mother. This tale explains the origin of the region’s diverse landscapes.

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


► Themes of the story

Origin of Things: The tale provides an explanation for natural features like mountains, valleys, and other terrains.

Conflict with Nature: The brothers create natural obstacles to evade their mother, highlighting a struggle against natural elements.

Family Dynamics: The narrative centers on the complex relationship between the brothers and their mother.

► From the same Region or People

Learn more about Tahltan people


Once two lads killed their step-father and then ran away. Their mother became distracted at the loss of her husband, and chased them, intending to kill them. She became possessed of extraordinary powers of speed, and soon drew near her sons, who were travelling on snowshoes and carrying caribou-meat. They threw some caribou-hair behind them, which at once became transformed into an immense herd of caribou that dotted the plateau so thickly, that their mother could not pass through them. She then transformed herself into something very small, and rolled through. Again she drew near; and the lads threw the contents of a caribou-stomach behind them, which changed into a boggy, mossy country full of thick brush. She surmounted this and came near again. They threw the stomach or tripe of the caribou behind them, and it became transformed into a piece of country with deep gulches, canyons, and valleys.

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Again she came near; and they threw some caribou-bones behind them, which became transformed into a tract of very rough, rocky ground. Still she pursued them. They threw some meat of the caribou behind them, which changed into marshy ground and lakes. Finally they threw their fire-stones behind them. They changed into fire. Their mother ran into it and was burned up. Had it not been for these men throwing the parts of the caribou behind them, the country would now be level instead of rough with mountains, valleys, gulches, rocks, and brush, as it is now.


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