The children of the dog

A solitary huntress shelters in the mountains, visited nightly by a mysterious lover who soon reveals himself as a dog hunting porcupines. When she kills him after discovering his true form, she later gives birth to two male and one female dog-children. Her villagers abandon her, yet her pups, able to shed their skins and become children, thrive—ultimately proving their worth and reconnecting with the tribe.

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

Transformation: Central to the story are the shapeshifting elements: the dog transforming into a man, and the children switching between human and dog forms.

Supernatural Beings: The dog-lover and the children who can change their shape clearly indicate interaction with beings beyond the natural world.

Forbidden Love: The mysterious conception and the birth of dog-children prompt rejection from the community, suggesting a transgressive or taboo relationship.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

Once upon a time there was a woman who went every night hunting porcupines. During the daytime she hunted marmots. While out on the mountains she built a shelter of branches. One night, when she had gone to sleep, a young man entered her hut He looked just like her lover, and she thought he had followed her. In the morning she boiled some of the porcupine meat and both partook of it, and in the evening the young man went out to hunt porcupines. As soon as he had left the hut, he put on his blanket and appeared in his true shape. He was one of the dogs of the village. He crawled into the dens of the porcupines and caught a great number. Then he took off his blanket and reappeared in the shape of a man. For three nights he stayed with the woman. During the daytime he went hunting marmots, and he never went out without bringing back a vast amount of game.

► Continue reading…

Then he ate of the food that the woman had cooked and they went to bed. In the third night he arose about midnight. He had assumed his true shape, and ate the meat and gnawed the bones of the marmots and of the porcupines. The woman awoke by the noise and saw a large dog eating their provisions. She turned to the man, intending to awake him, but there was nobody to be seen. Then she took a club and killed the dog. Early in the morning she made a bundle of the remaining dried meat and returned to her village. She did not tell any one of what had happened. But soon she felt that she was with child, and when this came to be known nobody knew who had been her lover. After two months she was about to be confined. The women of the village assembled to assist her, but what was their terror when she gave birth first to two male dogs, then to a female dog! They all fled, even her mother. Only her brother’s sister remained with her. The women told the people what had happened, and all the inhabitants of the village resolved to desert her. They packed their belongings and left the place. Only the young woman and her pups remained.

They grew up rapidly. Every day their mother went gathering food for them. As soon as she left the hut, the pups took off their skins, and played about in the shape of children. They had nice, light skins. When they saw their mother approaching, they put on their skins, resumed the shape of dogs, and lay in the ashes of the fireplace. One day their mother did not go very far. She heard voices of children near her hut. They seemed to be playing and singing. Cautiously she approached the hut, walking noiselessly over the snow; but the children had seen her coming, and put on their blankets before she was able to come near. On the following day she went up the mountains, and there she pushed her staff into the ground and hung her blanket of marmot skins over it Again she approached the hut cautiously. When she came near, she saw two boys and one girl playing around. The latter went to look from time to time, and returned on seeing the staff that was covered with the blanket. She said to her brothers: “Mother is still out gathering wood.” Then the mother jumped into the hut. On one side of the fireplace were two dog-skins; on the other there was one. She took the first two, and threw them into the fire. Before she was able to take the last, the girl had run into the house, put it on, and was transformed into a dog. Then the boys sat down in a corner of the house, crying for their skins. Their mother gave them blankets made of marmot skins. She made garments and snow-shoes, bows and arrows, and the boys began hunting squirrels. When they came to be larger they hunted larger animals, and the bitch accompanied them. She was a very good hunter. They had such a vast supply of game that they did not know what to do with it. Their house was quite filled with supplies.

The people, however, who had left the woman were unsuccessful in hunting, and were almost starving. They returned to their old hunting-ground, and were surprised to find the woman still alive, and to see the two young men.

One day the two hunters went out to hunt mountain goats. Their dog accompanied them. Then a goat attacked the dog, gored it, and threw it down the side of the mountain.

Later on the two young men married women of the tribe. Once upon a time they went hunting, accompanied by seven men. They hunted mountain goats near the sources of Tcunaq River. They killed a whole herd. Only one kid escaped by climbing a high, precipitous rock. There it stood, crying pitifully. The men of the party wanted to return, but the two brothers were so eager to kill the poor kid that they began the dangerous ascent of the steep rock. They had no pity. Then the rock began to grow and carried them up so high that there was no possibility of return. They succeeded in reaching a cleft. There they sat close together warming each other, but after three days one of the brothers died. On the following day the men of the tribe went to the cliff and shouted to the brothers, but there was no reply. The other one had died also. When they turned away to rejoin their tribe, on looking at the rock they saw blood flowing down from the place where the brothers had died, and also from the retreat of the kid. The blood may be seen on the rock up to this day.

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

The cloud woman

Two brothers and their mother hunt marmots in the mountains. The elder brother, initially unsuccessful, marries a cloud woman who brings him abundant game. His family discovers his mystical wife, who aids them but warns against mentioning “cloud” in her presence. When the mother inadvertently says “cloud,” the wife vanishes, leaving the elder brother desolate.

► Themes of the story

Supernatural Beings: The elder brother marries a cloud, a supernatural entity that assists him in hunting and household tasks.

Cunning and Deception: The elder brother warns against mentioning the word ‘cloud’ to prevent his supernatural wife from leaving, suggesting an element of caution and secrecy.

Sacred Spaces: The lodge in the secluded valley serves as a significant setting where the interactions with the supernatural occur.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tsetsaut Lore

Learn more about the Tsetsaut people

Two brothers, with their mother, went up the mountains to hunt marmots. They built a lodge, and the younger brother and the mother stayed at home while the elder one went into a neighboring valley to hunt. While the younger brother was very successful, the elder one was almost starving. One day, however, a cloud came to his lodge and married him. From that time on he caught great numbers of marmots. After some time he went to visit his mother. He brought her two marmots. It was clear weather, and his mother noticed with surprise that at the time of his arrival he was quite wet. On the following morning he again departed, and stayed away for a long time, so that his mother and brother began to worry about him. Finally his younger brother started to look for him.

► Continue reading…

He crossed the mountain, and reached a beautiful valley. At some distance he discovered a lodge. He thought: “This must be my brother’s lodge,” and went down to it. When he had reached it he entered, but did not see a soul. The lodge was built of bark. It was full of meat. Now he heard somebody laughing and speaking, but he did not understand what was said. He looked around everywhere, but he did not see any one. Finally he discovered a small cloud of mist which was moving about in the house. He entered and sat down. He saw the mist moving towards a small basket, which was then taken to a large basket and filled with berries. Then the mist moved to a spit, which was lying near the fire. It was lifted, covered with a slice of meat, and put close to the fire. When the meat was done, the mist enveloped a dish and a knife, and moved to the spit. Then the meat was put into the dish, and the mist carried it to the young man, who began to eat. When he had finished, the mist brought a basket filled with water, and the young man drank. Next came a dish filled with salmon berries mixed with bear grease. The mist enveloped a spoon, which began to stir the mixture, and then stayed in front of the young man. While he was still eating, his elder brother entered the lodge. Again he heard the laughing of women. The young man said: “Both mother and myself thought you were dead, and I came to search for you.” Then the mist gave to the elder brother a basket filled with berries, and left the house. It reappeared, carrying a basket filled with water. It took up the elder brother’s pouch. It opened, and marmots fell out of it. Then the mist lay over the marmots, and the young man saw that they were being skinned and dressed. Soon the mist left the lodge, carrying the skins. The elder brother spoke: “That cloud of mist is my wife. Do not ever mention the word ‘cloud’ in her presence, else she will leave me.”

In the evening the elder brother gave a skin blanket to his visitor and they went to sleep. The mist settled at the side of the elder brother. On the following morning, after they had taken breakfast, the young man prepared to return to his mother. He was going to tell her that his lost brother had been found, and to invite her to come and stay with him. He started, and when he had reached his lodge he told his mother that her eldest son had married a cloud, and that he desired them to stay with him. The old woman packed her belongings and they started to cross the mountains. When they approached the lodge, the cloud woman was engaged in drying marmot skins. When the young man, who had gone in advance, reached the house, his elder brother sent his wife to meet his mother, and to help her carry her load. Swiftly the cloud moved up to the old woman, and flew around her, emitting a hissing noise, which frightened the woman. Then the cloud returned to the lodge. Her husband asked: “Did you bring the load?” She replied: “Your mother declined to give it to me.” Then the man sent her back, and asked her to take the load. She obeyed. When she reached the old woman, she found her resting her load on a rock. She took it from her back, and carried it home. Before the old woman had been able to reach the lodge, the cloud had left again to pick berries. Soon she returned. She put stones into the fire and boiled meat for her guests.

The man’s mother and brother continued to live with them. After some time, they saw the toes and the fingers of a woman protruding from the cloud of mist. Gradually arms and legs and the body began to appear, and finally they were able to see her face. She was very beautiful. One morning when they awoke the last trace of the mist had disappeared, and they saw a beautiful woman in its place. The younger brother said to her: “Why did you never speak to me?” She replied: “I spoke to you, but you did not understand me.”

She was with child, and after some time she gave birth to a boy. He had red hair. And after some time she gave birth to a girl. The children grew up.

One day, while the brothers were out hunting, the children were playing in front of the lodge. Their mother was putting on her moccasins, preparing to pick berries in the woods. Then the boy said: “O mother! see the cloud on that mountain.” At once the woman began to vanish, she took her daughter in her arms, a hissing sound was heard, the house burst, and she was transformed into a cloud. The grandmother held the little boy in her arms, while the cloud carried away the girl. The mountains were covered with clouds, and it began to rain in torrents. The brothers heard the cries of the girl in the clouds and saw her being wafted from place to place. The “cloud woman” was not seen any more. Later on the elder brother was lost while hunting. I suppose his wife took him with her.

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.

► Continue reading…

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.

► Continue reading…

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.

The dog-man and dog-children

A young woman marries a mysterious man who is actually a dog in human form. After giving birth to seven puppies, she is abandoned by her family. The puppies transform into children when alone, and the mother eventually burns their dog skins, making the transformation permanent. The children grow rapidly and become successful hunters due to their keen sense of smell inherited from their canine heritage.

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

Supernatural Beings: The husband in the story possesses the ability to transform between human and dog forms, indicating interactions with beings beyond the ordinary.

Family Dynamics: The tale explores complex relationships within the family, including the mother’s reaction to her daughter’s unconventional offspring and the interactions among the siblings.

Cunning and Deception: The mother employs clever tactics to uncover the truth about her children’s transformations and the inappropriate relationship between her youngest son and his sister.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

The narrator said that he thought this story may have come from the Tahltan to the Kaska some time ago, as both tribes have the story localized in the Tahltan country.

A family consisting of parents and daughter lived together. They had an old dog who always lay at the entrance of the lodge. Whenever the girl went outside, she had to step over the dog. One day they moved camp, and as usual put a pack on the dog. When they reached the camping-place, the dog was missing. The parents sent the girl back to look for him. She met a good-looking man accompanied by a dog carrying a pack. He asked her where she was going, and she told him she was looking for their dog, who had gone astray with his pack. He answered, “This must be your missing dog. I found him, and am bringing him along.” The girl, becoming fascinated with the man, ran off with him, and camped in a different place. The man hunted, and always obtained plenty of game. He told his wife, “When you throw away bones, never throw them far.” The woman noticed that when her husband hunted, she always heard barking where he was. She asked him about this, and he answered that he knew nothing of the barking. She also noticed that the bones she threw out were always eaten up or gone in the morning.

► Continue reading…

One night she pretended to sleep, and watched. Her husband arose, and soon afterwards she heard something eating the bones outside. She looked, and saw that it was an old dog. She now knew that her husband was a dog or dog-man, and, taking a club, she struck the old dog on the head and killed him. She then went back to her parents and told them she had been living with a man, and that she was pregnant. Her mother, thinking she would have a nice baby, prepared for it by making a fine marten-skin robe, and a nice bed for the baby to be born in. The girl gave birth to seven pups; and her mother became so angry and disgusted, that she snatched away the robe, took away all the food and everything in the lodge, and left the place. Her father and all the people also deserted her.

The girl lived by picking berries. When their mother was away gathering food, the pups turned into children and played together. There were six boys and a girl, and the girl always watched while the others played. The mother noticed, when she came home, that the brush on the floor of the lodge was disturbed and turned over, as if children had been playing; and she thought it strange that dogs should do this. She picked up some rags and made them roughly to resemble clothes, which she stuck up within view of the lodge one day when she was out. The girl watched this, thinking it was her mother. The latter crept around behind, seized the dog-skins the children had discarded, and threw them into the fire. The girl, however, managed to get on part of her skin, and thus remained half dog. Later the mother managed to get the rest of her skin, and she then became like her brothers.

The dogs were now really children, and they grew up fast. The young men hunted, and always brought back plenty of game. They had the power of scenting game, as dogs do, and therefore were very successful in hunting.

Now, the mother was suspicious that one of her sons slept with his sister, and she determined to find out which one it was. She smeared pitch all round where her daughter slept, and next morning she noticed the side of her youngest son marked with pitch. She was sorry about this, and began to travel with her family. When about to cross the Stikine River in the Tahltan country, she said to the girl, “Look at your brothers bathing in the river down below! “As soon as she looked, all were changed to stone, including the mother. Some were ashore at the time, and some were in the river. All of them are now rocks to be seen at this place.

War with the Swan people

A hunter’s wife is abducted by a man from the Swan people, who reside in a distant, cold land separated by a sky barrier that intermittently rises and falls. The hunter gathers a war party, constructs canoes, and pursues the abductor. They navigate through the sky’s opening and continue their journey into the Swan people’s territory.

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

Supernatural Beings: The Swan people are depicted as otherworldly entities with unique abilities, interacting with humans.

Love and Betrayal: The narrative centers on the husband’s love for his wife and the betrayal he feels due to her abduction.

Trials and Tribulations: The protagonist and his companions face numerous challenges, including building canoes, enduring harsh climates, and confronting the Swan people, to achieve their objective.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

Once a man had a wife who had many brothers. He hunted caribou all the time, and his wife staid in camp and prepared the meat and skins. One day when carrying caribou back-fat, and while on his way home from hunting, he heard cries from down below, near his camp. He hurried there, and found that a strange man had taken his wife. She had held on to the willows, but he had dragged her along and put her in his canoe. He was just pushing off when the husband arrived at the water-edge. The husband told the man to let him see his wife; but the man would not do this, and kept her down in the bottom of the canoe. The husband asked the stranger many questions; and the latter answered freely, for he thought there was no possibility of his ever being followed.

► Continue reading…

He learned that the stranger was a Swan man. He belonged to the Swan people, who often stole women from the Indians. They lived in a high cold country a long distance off. Between their country and the Indian country the sky intervened; but at intervals it would rise for a short time, and then fall again on the water. At these times people could pass through from one country to the other. The man stated that there was snow in his country already, and that the winter had set in. The husband asked him how he did on the way going home. He answered, “I anchor my canoe with a stone every night, and go on in the morning.” The husband then asked him to give him something that would satisfy him for the loss of his wife, and he gave him an arrow. Then the stranger departed, never expecting that people could possibly follow him.

The husband now gathered all his own friends, his wife’s brothers and all her friends, to make up a large war-party. They made many canoes, many snowshoes, many moccasins, and many arrows and spears. They started on the track of the Swan man over the lake. At night they lashed all their canoes together and anchored them. After many days they arrived at a place where there seemed to be a hole in the sky. The sky was rising and falling at short intervals at this place. They watched a chance when the sky rose above the water, and rushed through. The sky came down and hit the last man. They thought this bad luck: so they gave this man a canoe, and sent him back.

It was summer in their own country, but on the other side of the sky it was already winter. At last they saw smoke on the shore, and came to an old camp. The people had lately left this camp, excepting two old women and a girl. [Some informants say that the women were very old and blind, and therefore not able to travel with the people.] They had gone off on their early winter hunt in the interior. The war-party hid near the camp. One old woman said to the other, “Put a stick on the fire.” She got up and pulled a log along to put it on the fire. One of the war-party, concealed in the bushes near the fire, took hold of the opposite end of the stick. He pushed it and pulled it, causing the old woman (who held on) to go backwards and forwards. The other woman laughed, saying, “Why does she go back and forth in that way?” The woman holding the log made a sign to her to keep quiet, and not to laugh. Then she whispered, “Maybe there is some one here. You know there was a woman stolen by our people lately.”

The war-party now cached their canoes, put on their snowshoes, and followed the people’s tracks. They intended to kill the old women on their return. The Swan people were still travelling every day, the men hunting, and the women dragging the toboggans and making the camps. The captive woman had not slept with her new husband yet. She always lingered behind, dragging her toboggan; and when she cut brush for the camp, she always did so back on the trail. An old woman also followed behind, being unable to drag her toboggan as fast as the others.

The husband who had lost his wife was chief of the war-party. After a number of days they caught up with the Swan people, and the chief went ahead to reconnoitre. He saw his wife cutting brush, and he stopped. She came back along the trail, and saw him. She was glad, and about to rush towards him; but he said to her, “Don’t come near me, only speak! We are famished. Can you get food for us?” The old woman was not far away, and she had much meat in her toboggan. The captive woman went to her, and told her how her axe had broken, and that she wanted some sinew to tie the stone to the handle again. The old woman said, “Go to my toboggan and take out some sinew.” She went there, and took out meat and replaced it with brush. She then hauled the meat back to the war-party. Again she hauled back brush to camp, and told the old woman her axe had broken again. The old woman told her to take some more sinew, and she took meat and carried it to the war-party. The chief (her former husband) said to her, “Tonight put fresh meat on the men’s snowshoes and on their arrow-points (and spear-points?), so that it will freeze on, and they cannot use them. In the morning a strong wind will blow, and then we shall come. Keep your husband [some people say “two husbands”] awake by playing and fooling with him until he is tired. He will then sleep soundly.”

Her new husband was chief of the Swan people. When nearly daybreak, the woman built a fire, and one man started out to hunt. Then a strong cold north wind began to blow, and nothing could be seen outside the camp except the driving snow. The war-party crept up in the storm, and the woman ran out and joined them. They attacked and killed all the people. The only one who escaped was the man who had gone hunting.

When they returned to the camp near where they had cached their canoes, they found that the two old women and the girl had changed into mice. They set out on their return journey on the lake, and came to the place where sky and water met. They found that the sky had frozen to the water, and that they were barred by what seemed a wall of ice. All the shamans and the animals tried to make a passage through, but without result. The Lynx jumped at the ice wall, trying to make a hole with his nose, and drove it back into his face. This is why he has now such a short blunt nose. At last Weasel made a hole and passed through; the next animal, a little bigger, enlarged the hole and went through; and thus they enlarged the hole, a bigger animal passing through each time. At last the moose went through, and then they took the canoes through. The party then travelled back the way they had come, and reached home in safety.

Now the Mice women in Swan land travelled into the interior to find their people. The girl with the old women was sister to the man who had gone hunting and thus escaped death. They found his tracks and followed him; but he always kept ahead of them, and camped alone. They could not overtake him. The old women had a dog that could speak like a person. This dog always went forward to the hunter’s camp, and brought back meat for the women and the girl. Thus they continued journeying until they reached a large camp of Swan people who were their friends. The hunter would not camp with them, however, because his sister (the Mouse girl) was pregnant, and he was ashamed. He had never had connection with her, so he was much ashamed when people said he was the father of his sister’s child. He became so much ashamed that he committed suicide. (Here follows the child story, which I did not record.)

Big-Man (Dene Tco)

Big-Man was a colossal, hairless figure whose head touched the sky when he stood. Long ago, the sky was so close to the earth that Big-Man had to crawl, leading to constant cold weather. Frustrated, he pushed the sky upward until he could stand fully, resulting in a higher sky and milder climate. Some believe he ascended to the sky-world, and that rain is his tears.

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

Creation: The tale explains how the current state of the world, particularly the distance between the sky and earth and the resulting climate, came to be.

Cultural Heroes: Big-Man is a foundational figure who shapes the environment for the benefit of humanity, embodying the traits of a cultural hero.

Supernatural Beings: Big-Man himself is a supernatural entity of immense size and strength, interacting with the world in extraordinary ways.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

Big-Man was in the world very long ago. He was of huge stature, and had no hair on his head. When he stood erect, his head touched the sky. Once a long time ago the sky was very close to the earth, and therefore it was always cold weather. At this time there was no room for Big-Man. When he travelled, he had to crawl, for the sky was very low. After a time he became angry at this inconvenience, and began to push the sky up. He kept on pushing it up, until at last he was able to stand at full height. The sky was now high, and far from the earth, and this made the weather on earth much milder. Since then it has been as it is now. Big-Man was a good man, and never harmed Indians. Some think he went to the sky-world, or somewhere up above, and that the rain is his tears.

► Continue reading…

Raven, or Big-Crow

The Kaska people have a tale featuring Raven as a transformer and trickster. This narrative includes episodes where Raven defecates and consults his excrement for guidance, and another where he sends his penis across a river, which then enters a girl. Muskrat advises, “Cut it with grass!” These elements suggest possible influences from neighboring cultures, such as the Tahltan and Cree.

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: Raven embodies the archetype of a cunning figure using wit to outsmart others.

Transformation: As a transformer, Raven undergoes or instigates physical, emotional, or spiritual changes.

Supernatural Beings: Interactions with spirits, gods, or monsters are evident in Raven’s tales.

► From the same Region or People

North America
- Sub-Arctic Region
  - Kaska Lore

Learn more about the Kaska people

The Kaska have a story of Raven, who acts as a transformer and trickster. The story is not well known to most of them, and may have been borrowed, at least in part, from the Tahltan. My informant would not attempt the telling of this story, as he said he did not know it well enough, and none of the other Kaska who happened to be at hand knew it any better. Among the incidents are those of Raven defecating and asking his excrements for information, and of Raven sending his penis across a river, where it enters a girl. Muskrat called out, “Cut it with grass!” Adsit thinks this incident may have been borrowed from the Cree, who have a story of the culture-hero getting Muskrat to swim across a river with his penis, which then enters a girl. The latter gets sick, and Muskrat calls out to cut it with grass.

► Continue reading…

The man who talked to the buffalo

A man communicates with buffalo, instructing them to enter water backward, facilitating their hunting by the tribe. The buffalo comply, and the tribe successfully spears them. Notably, the calves vocalize “mother” similarly to humans. One bull consistently escapes, believed to be the offspring of a man who married a buffalo, highlighting the deep connection between humans and buffalo in this lore.

Source:
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912

► Themes of the story

Supernatural Beings: The man’s unique ability to communicate with buffalo and the existence of a bull with human-like features suggest interactions with beings possessing supernatural attributes.

Trickster: The man uses cunning to manipulate the buffalo into positions where they can be easily hunted, showcasing trickster behavior.

Ancestral Spirits: The story references a young man who disappeared and was believed to have integrated with the buffalo, indicating a connection between ancestors and the present.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

One time there was a man who used to talk to the buffalo, and they would do what he told them to do. He would tell them to go to a certain place, to go into the water, and to give him food. Then they would go into the water backwards, and the Indians would kill them with a spear. The calves would say, “unnai” (mother) just as plainly as people do. They took hold of them and killed them. There; was one bull they did not kill. He always ran through between the people. [The narrator in conversation afterward referred to the well-known story of the man who married a buffalo. The bull, which invariably escaped, was the result of this union. “There was a young man who disappeared. They supposed he went among the buffalo. After that they used to see a bull with hair just like a man’s. The buffalo understands what people say because a man used to live among them.”]

► Continue reading…

Then they would take the dead buffalo ashore and eat them. [He added that the female organs of the buffalo cows were cut off and pushed back into the water before the bodies were removed. No one was allowed to look while this was being done.]

Thunderbirds

In Dane-zaa lore, thunderbirds inhabit high mountains, nesting on elevated hills where they clear surrounding timber. Visible only to those with strong supernatural abilities, these formidable creatures are feared by others, as they can attack and kill those who approach without such powers. Despite their strength, “earth’s roots” are believed to be more powerful. Thunderbirds are described as being about the size of jackpine partridges.

Source:
The Beaver Indians
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 4
New York, 1912

► Themes of the story

Supernatural Beings: The Thunderbirds themselves are powerful entities that reside on high mountains and possess the ability to destroy timber and attack humans.

Conflict with Nature: The Thunderbirds’ capacity to tear twisted trees apart and the danger they pose to humans highlight a struggle against formidable natural forces.

Sacred Spaces: The high mountains where the Thunderbirds dwell are considered perilous and are accessible only to those with significant supernatural power, indicating these locations hold spiritual significance.

► From the same Region or People

North America
- Sub-Arctic Region
  - Dane-zaa Lore

Learn more about the Dane-zaa people

They breed where there is a high hill. They destroy all the timber where they make their nest. They live on every high mountain. The places where they live are dangerous. Only men with strong supernatural power can see them. Those are the only ones who know where they live. As soon as a person who has nothing of that kind (supernatural power) comes near, they attack him. The people who do not see them are afraid of them. They say they can kill a man because they are strong. “Earth’s roots” are the only things which are stronger than they are. They tear twisted trees to pieces. In reply to a question the informant added that the thunderbirds are about as large as the jackpine partridges. He said his father used to go to see the thunderbirds.

► Continue reading…