A magician cuts his throat with impunity

Two men, sharing a wife, decide to test their supernatural powers by beheading each other. The first man survives decapitation unharmed, but when the second man attempts the same, he fails to restore himself and seeks help. The first man heals him, revealing their unequal abilities. This story highlights themes of hubris and the limits of one’s power.

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 protagonists possess supernatural abilities, allowing them to survive otherwise fatal injuries.

Trials and Tribulations: The men undergo a dangerous test to prove their powers, facing life-threatening challenges.

Cunning and Deception: The story involves elements of testing and outwitting death through supernatural means.

► From the same Region or People

Learn more about the Dane-zaa people


There was a man who had great supernatural power. The man with whom he shared a wife said to himself, “I, too, am just the same sort.” Thinking they would test their power they decided to cut off each other’s heads. The first man had his head cut off but he did not die. Then his companion cut his throat. He tried in vain to fix it again. He drew his hand across his throat twice but it made no difference. He was unable to restore himself. He went to his companion and said, “I thought I was the same kind as you but I am not.” Then his partner called him to him and put his hand on his throat. After that he got well. They lived all right. They were only testing themselves. At first before there were any white people, the Indians were powerful men. They secured their livings by means of supernatural power. That was when they used to wear leather.

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The redeeming of a doomed man

A man attempts to harm another using supernatural power, declaring he will go no further than a white patch of soil. The targeted man encounters an old figure at this spot, who urges him to retrieve his belongings. Upon learning of this, his father-in-law confronts the old man, offering an otterskin to negotiate his son-in-law’s safety, ultimately saving his life through supernatural means.

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


Sacrifice: The father-in-law offers an otterskin to the underground person to save his son-in-law’s life, symbolizing a personal sacrifice.

Supernatural Beings: The narrative includes an “underground person” with supernatural abilities, highlighting interactions with otherworldly entities.

Moral Lessons: The tale imparts a lesson on the importance of courage and the protective role of family members.

► From the same Region or People

Learn more about the Dane-zaa people


One time the people were having a bad quarrel and because of it one man tried to injure another through his supernatural power. “There is no one stronger than I and because of that you will go no further than that patch of white soil,” he said of the man he wished to injure. The man went hunting and came to a white patch of soil. [The Beaver seers refer to winter as the white patch and summer as the dark patch; winter may have been the original meaning here and the Indian informant has wrongly construed it.] An old man sitting there said to the man as he came near him, “Quick, go back and get your personal property.” The man started back for his property. “Hurry,” he called after him.

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The man came back to his camp and was tying up his things, when his father-in-law asked what he was going to do with his property. “A man who was sitting in front of me told me to come back to him quickly and I am doing it,” replied the son-in-law. “You did not used to be afraid of a man’s mind. Pay no attention to what he said. Sit here and I will go to him,” the father-in-law said.

He took an otterskin and started away to the place where the man was sitting. When he came to the white spot, and the man sitting there saw him, he called out, “Am I nobody that I call a man and you come instead?” “Well, let him alone anyway,” he said. He made a trade with him for the otterskin and left him.

They say the old man did that. He bought off his son-in-law who was about to be killed. That man was an underground person. They say the old man saved his son-in-law’s life by his supernatural power.


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A man is carried away by a giant bird

A man is abducted by a giant bird and taken to its nest. The bird’s offspring hides him from its father. When the birds sleep during the day, the man escapes, gathers wood, and sets the tree ablaze, causing the birds’ wings to burn. They fall to the ground and become beings that frighten people.

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 giant bird represents a supernatural entity interacting with the human world.

Conflict with Nature: The man’s struggle against the giant bird and his subsequent actions highlight a direct confrontation with a natural force.

Cunning and Deception: The man’s cleverness in escaping and defeating the bird by setting its nest on fire showcases the use of wit to overcome adversity.

► From the same Region or People

Learn more about the Dane-zaa people


A man was walking one time at night when suddenly something caught him and took him up toward the sky. The man wondered what had happened. He was carried to a large nest which was resting in a tree. The bird in the nest took good care of him and did not kill him. After the bird which had brought him had gone away and when it was nearly daylight another bird came back. “How does it happen you smell of a man?” this bird said to the young one in the nest. “I should smell of a man when one was brought here for me to eat,” the young one replied. He hid the man so well from his father that he could not find him. The birds slept during the daytime and the man came safely down to the ground.

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He gathered a great quantity of knots and dry wood which he placed at the foot of the tree. He set this pile on fire and the tree caught fire high up where the birds were sitting. Their wings were all burned and they fell down. After that they walked around on the ground. Before that they were the things that frighten people.


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Agait’osdunne, the hair scrapings man

An old woman discovers a mysterious child among hair scrapings. She raises him, noticing his rapid growth and peculiar behavior, including transforming into a buffalo at night. The boy aids his starving relatives by providing beaver meat and later, as a buffalo, leads them to a successful hunt. His actions bring prosperity to his people.

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


Creation: The tale begins with the mysterious appearance of a child among hair scrapings, suggesting a unique origin or birth.

Supernatural Beings: The boy’s extraordinary abilities and origins point to interactions with or the existence of supernatural entities.

Conflict with Nature: The narrative includes elements of humans struggling against natural forces, such as starvation and the need to hunt for survival.

► From the same Region or People

Learn more about the Dane-zaa people


One time when many people were camping about they heard a child cry where they had been dressing hides. All the women ran to the place. When they did not find the child they took up the hairs of the scrapings one at a time and put them to one side. There was nothing there. Then an old woman went there and found a child crawling among the scrapings. She took the child up and put it in her mitten.

She took care of it after that and it became large very quickly and was soon walking about. He became a person from the buffalo. “Grandmother bring me only grass,” he said to her. She brought him grass for a bed. During the night it all disappeared.

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“He is always doing such things,” she said to herself. When she lay down again she watched him through a hole in her blanket. She saw him get up and shake himself and immediately become a buffalo. “Why did I do this?” she said to herself and lay down again under her blanket. “So this is what you are doing,” she thought. After that she took good care of him.

Once the Indians were all chiseling out beaver. “I will watch them,” the boy thought and went where they were eating the beaver meat. When he saw the meat, he reached to take some a man was offering him. The man pulled it back again, fooling the boy. He was very angry. One old man gave him something to eat. After the Indians had gone he picked up a beaver leg and swallowed it, saying, “You will not kill beaver until I pass this bone.”

After that his grandmother traveled alone with the children behind the main band who were starving. Her nephews were starving; they were having a hard time. “Grandmother, I will fish with a hook and line. There are fish here in this old beaver pond,” he said. She cut a hole in the ice for him. “I will fish here,” he said. She went over where he was fishing. He took out a large beaver. He pushed a stick into the water and caught four beaver which he killed with a club. “Grandmother, there are four fish down there which I have killed,” he said to her. His grandmother went there and found he had killed four large beaver. She carried them back and put them by the fireplace. They ate beaver meat. “Grandmother, give me the mesentric membrane,” he said. She did as he requested.

Then his grandmother took him on her back and carried him after the other Indians. When the advance party saw the mesentric membrane he had in his hand they acted like crazy people about it. They threw down the children they were carrying to run after him. They got hold of the membrane and pulled it from side to side. This made him angry.

His uncle had set snares for beaver. He was sitting there by them and started to cry. “What is the matter?” he asked. “Kill it for me,” he said. Then he passed the leg bone of a beaver. Then all who were there, all his uncles, took out beaver.

Then they moved on ahead. Again they were starving, when someone reported having seen buffalo that did not know people were about. After the others had gone to bed he took arrows from each man and went to the buffalo. When he came near them he transformed himself into a buffalo and started to play with them. He killed them all and started back. They had a big fire ready for him and were sitting there, waiting. His grandmother was sitting on the pile of wood, crying. “Grandmother, why are you crying?” he asked. He took an arrow and held it on his bow. “One buffalo was caught in the willows. Who said this about me? Who said of me that, ‘he went along the people’s trail carrying arrows?’” he inquired. No one spoke and for that reason he did not shoot. He held two arrows by their heads, broke them, and threw them into the fire. “What did I do to your animals?” he asked them. They thought the buffalo were all ahead of them.

They started away, but one old man sat there after the others had gone. Agait’osdunne had put some buffalo fat in the fold of his blanket. He pulled that out for his grandfather. “Grandfather, the wolves killed a young buffalo. I thought I would put its fat in my pocket.” He passed it to him. “It is not young buffalo’s fat,” the old man said to himself. Then he told his grandfather that each man who knew his own arrows would know which buffalo belonged to him. His grandfather went away along the road after the others. They thought the buffalo were lying there alive and they were sitting over them ready to shoot. “.Why are you sitting there?” he asked. They thought the buffalo were still alive and they would take them all in snares. When he came to them he said, “Take the ones your arrows are sticking in.” He thought he and his grandmother would have an animal and he had left an old arrow lying on it. They stepped over that buffalo.

Agait’osdunne was very poor. The large band that camped ahead had a certain man for chief. He had a daughter no one liked. She went out one time and looking at Agait’osdunne said, “I do not like your eyes.” He was very angry because of that and after she had gone he went there and urinated.

She was very soon pregnant and gave birth to a child. “Make a medicine lodge,” the chief said. They made a medicine lodge. “The child will urinate on the man who is its father,” the chief said. They all came there where the medicine lodge stood. He disappeared now and then and then he was not about at all. [This probably refers to the spirit supposed to assist in the divination.] They did not know who could be its father. Agait’osdunne was the only one who did not go there. “Well, let everyone of the men come here,” the chief said. His grandmother was sorry for the child and liked it and for that reason went there. As soon as she took it, the child urinated. All the women then stripped the clothes from Agait’osdunne and put out his fire, but his grandmother put some fire in sinew and put it inside a pillow. They drove him away from his grandmother. “I hope when they get up they will take out the sinew,” she said. The next morning when they arose there was nothing they could do anything with. “Look inside grandmother’s pillow,” he said. She went there and found fire under the sinew where it had been left and built a fire with it.

“I wish you would make some arrows for me,” he told the woman. She made arrows for him from some poor willows. “I wish three wolves would come along here to us,” he said. Before long three wolves came there and he killed them all. The women went to them. They took hold of the wolves by their noses, rubbed them, and pulled the entire body out of the skins. Then they put on the skins with the hair still on them. “I wish thirteen caribou would come along here,” he said. They came very soon and he killed them all. They made a tipi cover of their skins. He wished again for three moose and they came. He killed them and they had the leather they needed.

He wished the others might die of starvation. For his grandmother, however, he used to drop fat along behind. “Because they did not care whether he starved or not, let them be very hungry and die of starvation,” he was thinking about them. “Well, let them come here,” he thought. They came there. He told them that before he had resolved not to get meat for them. He went away from them but before leaving, he told them that if many moose went by they were not to shoot the leader but only those following behind. Then owl, who was a person then, shot the moose that was in front. His wife took a skin and ran after him. She ran far away to him. “You are alive. You will not die quickly,” she said to him. “Roll up in the skin,” she told him. Then they beat owl with a club and that is why his head is large.

Second version. A child was heard to cry from a buffalo skin. An old woman went toward it and found a child sitting among the hairs which had been scraped from the buffalo skins. She took up the child and because she felt sorry for it, took care of it and raised it, although the others tried to dissuade her.

It grew quickly. “Put nothing but grass under me, grandmother,” he said. She put some grass under him but in the night she saw it was gone; there was nothing but bare ground under him. “What are you doing, grandchild?” she said to herself. She watched him through her ragged blanket one night and saw him stand up, a large buffalo. He ate up the grass he was lying on. “My grandson is a buffalo,” she thought.

A famine was killing the people when someone saw a herd of buffalo. There were many people camping there who decided to go together and kill the buffalo. The boy saw the buffalo and at night, while the people were asleep, took an arrow from each man’s supply. He went to the buffalo during the night and shot them all because they were not afraid of him. “The buffalo will belong to the man whose arrow is on it,” he said to himself, and distributed the arrows on the dead buffalo. “We will make meat of this one for my grandmother,” he said, and placed two of his arrows on one of the animals.

He went back to the camp to find someone had built a big fire. His grandmother was sitting on the wood, crying. “What is the matter, grandmother?” he asked; “You went for the people’s animals and they say they will burn you.” “Who says that about me?” he asked. “They all say it of you. They are not pleased.” “None of your animals ran away. They are still where they were last night. Go to them,” he said.

An old man was sitting there after the others had left. He took a seat by this old man and said, “I saw the wolves kill a young buffalo, grandfather.” They two followed along the way the others had gone. They found some of the Indians lying in front of the dead buffalo while others were trying to surround them. When they came up to the buffalo they found they had all been killed and the arrows were lying on the bodies. The people were all very much pleased.


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The boy who became strong

A young boy discovers a bi-colored ribbon, which, against his mother’s advice, he ties around his waist. This grants him immense strength, enabling feats like uprooting large trees. He and his mother encounter man-eating giants; the mother marries one, while the boy lives independently, instilling fear in the giants due to his power. When his mother falls ill, he embarks on perilous journeys to retrieve healing items, battling formidable adversaries to restore her health.

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: He embarks on journeys to obtain items like special berries and water to heal his ailing mother, facing formidable adversaries along the way.

Supernatural Beings: The narrative includes encounters with man-eating giants and a mean man with a huge iron cane, highlighting interactions with otherworldly entities.

Sacred Objects: The bi-colored ribbon serves as a powerful artifact that bestows strength upon the boy, playing a crucial role in his transformation.

► From the same Region or People

Learn more about the Chipewyan people


In the beginning a woman was walking along with her boy. They came where a bi-colored ribbon lay on a tree. “I am going to take it,” the boy said to his mother. “No, you must not,” she told him, “it belongs to someone.”

When they had walked on a little way the boy asked his mother to go on ahead as he wished privacy for a moment. When she was out of sight he hurried back, took the ribbon, cut off a piece two yards long and tied it around his waist.

Because of that ribbon he became very strong so that he was able to tear up even large trees by the roots. His mother who did not know the source of his strength wondered how he could do this.

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They went along in this manner until they came where two man-eating giants lived. There was much human flesh hanging in the house. When they went in the boy was not afraid of the giants but looked around at everything in the house. “Feed us,” said one of the giants to the boy. He took up a knife as if he were about to kill him, but the boy was not frightened. He began to handle all the implements [very heavy ones, of course, since they belonged to giants] and then the giants began to be afraid and let him alone. The mother married one of the giants, but the boy lived by himself near by. He stayed there a long time making. all sorts of things and the giants were afraid of him because he was so strong.

After a time his mother became sick. When she had been ill some time and it seemed she could not live the boy came to her and said, “Mother what can I do so that you may live?” The mother replied, “Way over there are many good berries. If I could eat them I might live.” “Then I will get them for you,” the boy replied. He started out, and when he had gone many miles found some good berries which he thought must be the ones his mother meant. He found one hundred large panthers guarding them. The panthers were all asleep and he stepped along among the sloughs until he came within a mile w hen one of the panthers woke. “A boy is stealing our berries,” he called to the others. Then the boy seized one of the panthers and with it as a club killed all the others. Taking the berries, he went back to his mother who recovered after having eaten them. The boy lived outside as he had done before.

After a long time his mother fell sick again. She lost flesh so that it seemed she could not live. The boy came to his mother again and asked her what had happened. “Son, I shall not live,” she replied. “Mother, what can I do that you may live?” he asked her. “Way over there is some water which smells a little. If you could bring me some of that I might live,” she told him. He started after it and found water that smelled a little hanging in the top of a tree near a house which was standing there. The boy began to climb after it, but when he was half way up a mean man came out of the house. “Boy, you will die. You are stealing my water,” he said. He was carrying a huge iron cane. The boy came down the tree, took the cane from him and struck him on the crown of his head with it, killing him. He then went in the house and looked all around. When he went upstairs he saw a young woman sitting there. “Why do you sit here?” he asked. “A mean man stole me, and I had a child for him long ago,” she replied. “Well, go to your home wherever it is. I have killed the man who held you a prisoner. Do not be afraid,” he told her. He took some of the water and carried it back to his mother. He gave her some of it and she recovered. The boy lived outside as before.

Again after a long time the boy’s mother was dangerously sick. The boy said, “Mother, what is the one thing I can do so that you may live?” “My son, it is something difficult,” she said. “I must know what is the source of your strength, on that condition only may I live.” “Then you are planning my death,” replied the boy. “I took that ribbon which we passed long ago and tied it around me. I am strong by means of that.” He gave the ribbon to his mother saying, “Now do whatever you intend.” When the woman had tied the ribbon around her waist she became strong. “My son, let us walk over there,” she proposed to her son. She began to pull up trees, even large ones. They came to a very large spruce. “Climb this one,” she said to the boy. The boy began climbing it with his mother behind him. She pricked his eyes out and left him.

The boy, blind and helpless, started off alone. He soon heard a sledge coming, drawn by dogs. He could hear the bells and knew someone was approaching. When they came up to him, one of the men said, “This is the sort we are looking for. We are taking the unfortunate with us.” They brought him to the settlement and gave him into the care of an old man. This old man, who was cook for the big chief, loved the boy. He lived with him a long time.

This big chief, for whom the old man was cook, sent out invitations to bring about the marriage of his daughters. The men were to gather and the daughters were to make their own selections. On the day the selections were to be made, the old man who was the cook said to the blind young man, “My grandchild, let us go over there where the chief’s daughters are to be married and see the people.” “Grandfather,” the young man replied, “it is no use for me to go. I cannot see anything and the people will just make fun of me.” “Oh, that does not matter,” said the old man, “we will go anyway.” The young man finally consented and the old man led him to the house and gave him a seat on the floor just inside the door.

They found the house already full. There were many minor chiefs there. The big chief had three daughters two of whom had already chosen rich men for their husbands. The remaining daughter chose the blind young man. She was the girl he had rescued many years before when his mother had sent him for the water. When he killed the mean man and sent her home, she had made a vow that if she ever saw him again she would marry him. As soon as he came into the house she recognized him. Her father was very angry and said, “My daughter, because you have chosen to marry a blind man I will not keep you. Go away from me today somewhere where I will never see you again.” Then he gave her much money and provided her with a large boat and servants.

They went away in the boat. The young man was not happy although he was married, for he thought she had taken him because he was unfortunate and she pitied him, but his wife loved him to the limit of her ability and kissed him. When it was noon and they were stopping to eat she proposed to her blind husband that while the servants were making tea they should go to a neighboring hill. “No,” the young man said, “you are only planning to take me there to desert me. I will not walk with you.” “Oh, no,” his wife replied, “I have loved you for a long time because you saved my life. It is only on that account I wish to lead you there.” “Well,” consented the blind man, “Lead me there.” They started up the hill and soon came to a large lake. A large moose was approaching feeling its way along as if searching for something. “A blind moose is coming this way,” said the wife to her husband. “It acts as if it were searching for something.” “Let us watch it,” said the man. When the moose came to the water it waded in, put its head under water and held it there some time. When it raised its head, it looked about. It put its head down again and held it under the water. When it raised its head its eyes were all right again. Then the woman said, “The moose put its head in the water and its eyes became good again. You do that.” “I will not do it,” replied the man. “It is because you wish me to drown you say that.” “No,” said the woman, “the moose’s eyes are certainly good. You do that too, and the same thing will happen to you.” “Well, I will do it,” he said. The woman lead him to the lake. When he had held his head in the water some time he raised it again, “Well, your eyes seem a little improved,” his wife said. “You look like a small woman,” he told her. “Well, do it again,” she advised him. He put his head in the water again. When he’ raised his head he said, “I can certainly see.”

Then they went back to their servants. The young man said, “I will go where my mother is.” He started toward his mother’s house accompanied by the servants but without his wife. When he came near to the place where he used to live he went close and saw that the ribbon was indeed lying there. At night they went into the house. He took the ribbon and tied it on again. The next night when the sun had set he went there again and killed his mother and his two fathers.

Then he went again to his wife and they returned to her father’s house. When they came there his father-in-law saw his eyes were good again. He welcomed him gladly, and urged him to live with him and promised he should have all he possessed. The young man did so and became a great chief. [The translation of the last two paragraphs is quite uncertain.]


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The knocked-down mouse

A mouse repeatedly slides down a hill, losing its teeth and legs in the process. Eventually, it rolls into a water hole and discovers a house where old women are using its lost body parts as needles. The mouse reclaims its parts, reassembles itself, and escapes, noticing that summer has arrived.

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

Supernatural Beings: The old women possess knowledge or abilities beyond the ordinary, as they use the mouse’s teeth and toe-nails as needles.

Loss and Renewal: The mouse experiences loss through the disintegration of his body but achieves renewal by reclaiming and reassembling himself.

Conflict with Nature: The mouse’s initial playful interaction with the hill leads to his physical disintegration, highlighting a struggle against natural forces.

► From the same Region or People

Learn more about Koyukon people


Told by Kate Phillips

A little Mouse was sliding down hill all day long; and as he slid down, he lost one of his front teeth. And he went up and slid down again, and lost another tooth. He went up and slid down again, and lost one of his legs; and he slid down again, and lost another leg. And so he lost all his legs, and he had not a leg to stand on; and he went rolling down over the ice, and rolled into the water-hole. It was very deep, and there was ice at the bottom; so he rolled out, and went rolling up the path that led to the water-hole, until he heard some one talking. Then he saw a large house, and he rolled up the roof to the smoke-hole, and saw two old women who had his fore-legs, and two other old women who had his hind-legs, and two other old women who had his teeth; and they were using his teeth and his toe-nails for needles. He rolled down off the house and into the entrance, and got his feet and his teeth, and put himself together, and went outside in a passion. When he got outside, he saw that the ice had gone and that summer had come, and he ran away squeaking.

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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 young man and the Dog-Sisters

In a village, a young man refused to marry, despite the persistent advances of many local girls. They offered him food and performed chores for his mother, but he remained uninterested, often reacting harshly to their gestures. Frustrated by their persistence, he continued to reject their efforts, expressing his desire to remain single and free from their attentions.

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

Supernatural Beings: The young man’s wives are supernatural entities, specifically dog spirits.

Love and Betrayal: The young man forms a bond with his wives, but upon discovering their true nature, feels betrayed.

Forbidden Knowledge: The revelation of the wives’ true identities as dog spirits represents hidden truths coming to light.

► From the same Region or People

Learn more about Koyukon people


There was a village where there lived a young man who would not get married. So the girls were all after him, and he kept close to his place at the back of the common room (kashime).

Now, there were some girls living in a big house close to the kashime; and there were so many of them, that the house was full. These girls washed their hair and put on their fine parkas, and put food into beautiful bowls, and took it into the kashime to give to the Tri’gudihltu’xun. One of them went ahead, carrying her bowl, and this one went in first. So then she took it and held it out to him, and he snatched it and flung it back at her, and the food flew all over her.

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The bowl flew up into the air and fell on the ground, and the girl gathered up the food that had fallen and went out crying. Meanwhile the rest of the girls were waiting in the entrance, holding their bowls. One by one they went in to him, but it did them no good. They did the same thing, and at last he had thrown back the bowls of every one of them. They went out crying, and it ended by their going back to their house. Thought the young man, “It makes my head ache to have them act this way. If I were going to marry them, wouldn’t I have married them already?” The men that were in the kashime went out one by one, and at length he was left alone; and then he left too, and went to his parents” house. He went to see his mother; and when he entered the house, he looked, and there were all the buckets and bowls filled with water. Everything was full. It was those girls, who had been bringing water for the young man’s mother. They were so anxious to have her give him to them, that they were ready to do anything for her. He spoke to his mother, and asked her for some water. “There is some,” said she, “out there on the floor. Help yourself.” He went over to get it. “Who brought, this?” said he. “Oh, your little cousins over there brought it for me,” said she. “What did you ask them to do that for?” said he. “I don’t want any of their water. Tell them not to get any more for you.” Then he took the water and threw it over the bank, bowls and all. “Where is the water that you brought?” said he. “There it is, over there,” said she. “Are you sure that this is what you brought?” said he. “That’s what I got today with a good deal of trouble,” said she. So he drank the water; and she gave him some food, and he ate it. “Don’t you think,” said his mother — “Say, why don’t you — Don’t you think it would be a good thing for you to get somebody to help me? You can see that I am getting rather poorly.” “What are you bothering me for?” said he. “I shall do just as I think best. You make me tired.”

So he left the house and went into the kashime, and went to bed. In the early morning he woke up and put on his things to go after deer. He killed a deer, and came back and went into his mother’s house, and she gave him something to eat; and afterward he went into the kashime again, and sat down in his own place. Over in their own house the girls washed their hair and put on their best clothes, and put some food into bowls and went over to the kashime to see the young man. Then one of them went in, and crossed over and stood in front of him with her bowl; and he snatched it away and threw it back at her. She put the food back into the bowl, crying. The rest of them did the same thing. Every one of them went in to him. They went out without his having taken the bowl from any of them. “I don’t like to have them do as they are doing to me,” said he as they went out.

In the course of time the summer came around, and it looked as though the salmon-run was about to begin; and the young man took his canoe and went off for fishtrap material. He put off southward, and paddled a day’s journey down the river. He kept looking toward the shore. He looked, and there was a big drift-log lying in the edge of the water. It was cracked. He got out and went to it, and cut it off with his stone axe, and began to split it. He halved it and began to split up one of the sides, and then took a rest. Then he happened to look toward the root, and there were two masks hanging on it, — two good-for-nothing-looking little masks. Thought the young fellow, “How did those things come to be there?” He went to them; and when he reached them, he put out his hand to take them, when all at once the root vanished.

Then he felt a strong desire to go up the bank, and up he went. And as he was going, lo! down at his feet he saw a path, and this he followed. Back from the river stood a wretched little house. He went towards it and reached the door. Lo! hanging there on each side of the door were those masks, the same that had been hanging on the root down at the river. There they hung on each side of the door. They were the very same that he had seen down below. “Suppose I go inside,” thought he, and he went to go in. He stepped inside, although it was a wretchedly poor house. As he entered, he looked across the room. There was some one scowling at him. He looked across in another direction. There was some one growling at him. Two ragged, dried-up women were there. They were clothed in filthy dog-skins. Their mittens and their boots and their parkas were all made of dog-skin. They wore no fur at all. There was nothing whatever in the house but filth. There was not even clothing”. He went to the back of the room and sat down. There was not even a bowl. “What a miserable place I have gotten into!” he thought. Then from the front corners of the room they spoke to him. “What’s he doing over there?” they said. “It was because of our willing it, that you came to us,” said they. Now you sha’n’t get away from us.” Then they took off the curtain from the smokehole, and made a fire. After that they put a piece of a pot by the side of the fire and put something into it; and after they had done their cooking, they put on the curtain and began to eat. They put some food on a ladle and tossed it to him. “Eat that!” they said. “I don’t believe I want anything to eat,” said he. “Maybe you wouldn’t mind eating what is worse than you are yourselves. What kind of food do you eat, then?” said one of them. “Well, my mother did not bring me up on such stuff as that,” said he. Now, the mess of salmon tails and fins that they had cooked was full of filth and dirt; so he thought, “I might just as well die here.” They said nothing more to him, and he sat still where he was.

After a while the women made ready for the night. They made all their preparations; and one of them picked up her bed and took it over and placed it by the side of the other one. “Come,” said they, “come over here by us!” “I’m not going over by you,” said he. Then all at once they rushed at him and caught him, and threw him down in their place. They tickled him, and he began to scream. When they had finished, he was in pain from the scratching that they had given him; but he got to sleep. So he slept, and at length he awoke. It had been light for a long time, and the women were gone. He tried to get out of the house, but could not. The doorway leading to the outside was closed up. He tried with all his might to push out, but could not. The hole overhead was closed, too. At last he gave it up and sat down. He looked back into the dark corners of the room, and saw quantities of human bones. “This was what my mother warned me about,” thought he. “Well, I’ve done it. I had my own way, and wouldn’t listen to advice.” There he remained until it began to grow dark, and then from the outside there was a sound as though some one had let fall the butt of a tree. The earth shook, and soon afterward the door opened. You see they had put a big root against the door. The two women came in, and, sure enough, both of them were carrying salmon-tails. They made a fire and boiled the tails, and then they threw him some more of the stuff upon a ladle. “Do I eat such stuff as that,” said he, “that you treat me so?” “Is there anything such as you fancy for you to eat?” said they. He sat still without eating, “it will be long enough before the one that talks that way gets anything to eat,” said they. “Did I tell you that I was hungry, that you offered me something to eat?” said he.

After a while they got ready for bed; and, just as they had done the day before, they threw him down in their place, and tickled him again. When they had got through, he was covered with blood. So he woke up the next day, but there was no getting out. Already the door and the window were closed. SQ he spent the day there. Three days he spent there without anything to eat or drink. There he was all day, when the root that covered the smoke-hole slid aside, and a stunningly pretty woman in a fine marten-skin parka put her face down inside the hole. “Is your breath in you still?” said she. “Yes,” said he. “I thought perhaps it was all over,” said she. “You ate their food, perhaps?” — “No,” said he. “Well, if you had eaten their food, you would not have been seen on the earth again,” said she. “It was because they did not like the idea of giving you up, that they kept you four days; and it is because I do not like the idea of giving you up, that I have told you about it.” Then she reached down a little bowl with some water in it. “Here,” said she, “drink this!” Then she took it back, and reached him down a little slice of meat and a little fat. “Here,” said she, “refresh yourself with this! Now, when they come back, if they ask you whether you have been talking with anybody, tell them that there is no one but rats in the house to talk with. Tell them like this, too. Tell them that when you and your little sister used to go around the edge of Ti’gutruxa’n’no’, you used to get ripe dewberries. Now it’s time for them to come, and I am going.” Then she threw down the big root upon the hole, and turned away and vanished.

He waited there, and by and by the ground shook, and the two came in. There they were, with their salmon tails. “It looks as though some one had been talking with you and telling you something,” said they. “Why should I have any talking to do,” said he, “that you say that to me? What is there for me to talk about when I am all alone?” “It looks as though you had been talking, though,” said they. “Well, then, you blatherskites, all I said was for you to let me alone.” “Ah!” said they. Then they took off the curtain and made the fire, and put the pot to boil. Afterward they covered up the smoke-hole and began to eat. They tossed him some food on a ladle. “I’m not going to eat,” said the young man. By and by he said, “Whenever I used to go around Ti’gutruxa’n’no’ with my little sister, we used to get ripe dewberries.” “How did he find out what you are talking about?” said they.

Those women were angry. They got ready for bed, and they almost killed the young man. His body was all covered with blood. So then he went to sleep. He slept; and when he woke up, they were gone. Now, they say, he was all bones. He arose, but he had no strength. There he staid that day; and by and by there was a jarring-sound overhead, and at the great root that covered the hole a woman put her face down, the same one who had appeared the day before. “Is your life in you yet?” said she. “Yes,” said he. “Well,” said she, “when they bring you the dewberries, eat them, and afterwards say this: ‘These Ti’gutruxa’n’no’ berries that I am eating, I wish I could have some more of them tomorrow evening.’ They will barely spare you one night, and the next day at evening they will kill you.” So then she reached him down the little bowl of water, and a little meat and fat. “That is the way that they always do,” said she. “They always catch men and kill them. Some they spare a couple of days. It was because they did not like to give you up, that they kept you four days. I must go,” said she, and she disappeared.

There he remained; and when it grew dark, the two women came back. When they came in, each was carrying a bowl. Again they did their cooking, and afterwards they put on the curtain and began to eat. Then they took the berries over and gave them to him, and he ate them. When he had finished, he gave them back the bowl. “I tell you,” said he, “I wish that I could have some of the Ti’gutruxa’n’no’ whitefish to eat tomorrow evening! If I had, I could get to sleep.” It made them angry because he said that, and they jerked their shoulders. So they got ready for bed, and they nearly killed him. He slept and woke up, and they were gone. There he remained that day, and he heard -a noise overhead. It was the same woman. “It is a sure thing that they are going to kill you this evening,” said she. “I am going to save you, because I am sorry for you. Am I doing it to you for any one else? It is for my own sake that I am doing it to you. Come,” said she, “hurry!” At that he climbed up to her, and she took hold of him and pulled him out. Then she took him by the waist and whirled around with him; and he lost his senses, as if he had fallen asleep.

Now he hears something. He hears something, and it seems to him as if he had made a leap and landed somewhere. When he could see, the sun was shining. He looked around. What a quantity of meat he saw! That woman came over to him. There was a pond, with many villages at its end. They came to the woman’s village. There they saw a medium-sized baidara turned upsidedown. She undressed and bathed him, and put on him a change of clothing.

Now, at dusk, they say, those two creatures came home. They entered, and looked for him, but he was gone. Then they began to search for him. “You ought to have staid with him,” they said to each other. Each one said that the other should have staid. They began to cry and scream. They did not finish fighting until both were covered with blood, because they wanted the man so badly. One of them started southward, and the other northward, looking for him. They made this agreement. “You shall sleep twice, and I will also sleep twice -, and then, if we find him, we shall meet on the same day.” Thus they said to each other. So the one who spoke turned to go, and the other one also, and they were gone.

It had been agreed at last that it was to be four nights before they were to meet. Then the day arrived when they were to meet, and they stood face to face, and came to themselves. “He is “gone,” they said to each other. Again they began to fight and drag each other around by the hair. “Come, let us look for him again!” they said to each other. One said, “I will look for him down in the earth.” The other said, “I will look for him up in the sky. Let it be four days again; and if he is still lost on the fifth day, we will meet again,” they said to each other. So one was lost to view in the earth, and the other in the sky.

At last the four days were gone that they were to be away; and on the day when they had agreed to meet, they came home. Still they could not find him. So then each (?) one of them went looking for him, back from the river. As one of them was going along, she came to a pond. Right there was a medium-sized baidara turned bottom-up. She broke into a run and set up a scream. “Even though they lived a long way off, they are the ones that we have been hunting for very hard, the ones we have been looking for,” said she. So the two went toward the house. They reached it, and said, “What did you take our husband away from us for?” and they began to fight with the woman. When they had begun to fight, she banged them together. Then they began to fight with each other of their own accord. They came to their senses a little, and there they were fighting together of their own accord; while the man and woman were laughing instead of fighting, because they were such a funny sight. At last the woman became angry and killed them, and put them into the fire; and there that couple lived, summer and winter.

So, then, at last that is fenced off.


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The young man and the Ku’staka’

A skeptical young Tlingit man, disbelieving in the existence of the Ku’staka’ (mythical shape-shifters), camped alone and taunted them. One night, he encountered these beings, rendering him unconscious and attempting to extinguish his fire. Upon awakening, he found his gun missing, only to later discover it far from his camp. This experience instilled in him a profound belief and fear of the Ku’staka’.

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

Supernatural Beings: The narrative centers around the young man’s encounter with the Ku’staka’, entities with supernatural abilities.

Cunning and Deception: The Ku’staka’ employ tactics to disorient and overpower the young man, such as rendering him unconscious and relocating his belongings.

Transformation: The protagonist undergoes a significant change in belief, shifting from skepticism to fear and belief in the supernatural.

► From the same Region or People

Learn more about Tahltan people


There was a young Tlingit who did not believe in Ku’staka’. He was not afraid; and when he camped alone, he called to them, and said, “You cannot harm me.” One night when he was camped alone, he heard noises. He started a large fire, and lay down beside it with his gun loaded. He saw a Ku’staka’, and was going to shoot at it; but the being saw him, and he became unable to pull the trigger. Afterwards he was so affected by its influence that he became unconscious. Then the Ku’staka’ tried to put out the fire by throwing snow on it, but did not succeed. After a while the youth awoke. He saw another Ku’staka’. He tried to shoot it, but, as before, the trigger would not pull. Again he became unconscious, and they tried to put out the fire, but it was too hot. When he woke up again, his gun was gone. When daylight came, he called loudly, asking the Ku’staka’ to return his gun. They never answered.

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He heard no sounds, saw no one, and could see no tracks. He started for home, where the people were. The trail passed through a narrow defile between hills. Here he saw a stump with his gun leaning up against it. This place was a long way from his camp. After that the young man believed in Ku’staka’, and was afraid of them. [These events are said to have happened lately, since guns were introduced.]


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The woman taken by the Ku’staka’

A woman, fearing enemy attacks, hides her children in the woods but never returns. Her husband finds the children but not his wife. She had been taken by a Ku’staka’ (a mythical being) and remained under its influence for two months. Eventually, she is found living alone and is reunited with her family, leading to a celebratory potlatch.

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

Supernatural Beings: The Ku’staka’ is a mythical entity that interacts with the human world by abducting the woman.

Loss and Renewal: The community experiences the loss of the woman and later her unexpected return, symbolizing a cycle of loss and renewal.

Conflict with Nature: The woman’s survival in the wilderness, living on raw salmon without clothes or fire, highlights a struggle against natural elements.

► From the same Region or People

Learn more about Tahltan people


A Wrangel woman was camped with her husband and children. At this time people were afraid of enemies attacking and enslaving them. Her husband was away hunting, and the woman was afraid that their camp might be discovered. She took her children and went into the woods. Here she left her children hidden at the foot of a tree, saying that she had to go back to camp for something she had forgotten. She never came back. The husband came home, and, finding neither wife nor children, looked around for tracks. He followed them, and found his children in the woods. The children told their father that they had heard a noise, and that their mother had left them to go back to camp for something she had forgotten. The husband found no trace of his wife. He took the children and returned to Wrangel. This happened in the spring-time, about early in May, and at a place about thirty miles from Wrangel.

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The woman had been taken by a Ku’staka’ man, who kept her for about two months. For that time she was under his influence. Finally the Ku’staka’ deserted her, and then she recovered her senses. In summer the people moved camp to a salmon creek. The woman was then on this creek, living on raw salmon. She had no clothes and no fire. One day two young men happened to go up the creek, and saw her. She ran into a hole among the roots of trees. They went to the hole and asked her to come out. She was ashamed because she was naked. The men turned their backs, and one of them took off his shirt and threw it to her. She put it on, and accompanied them in a canoe to Wrangel, where her husband was living. When they came near her husband’s house, they called out that they had recovered his wife, but he would not believe them. Her husband was a rich man. He gave a great potlatch because of his wife’s return, and paid the young men liberally.


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 shaman and the Duci’ne

A powerful hunter with shamanistic abilities encounters a Duci’ne who attacks him. The hunter remains unharmed, and the Duci’ne, out of arrows, offers to become his protector in exchange for mercy. Following the Duci’ne’s advice, the hunter evades other Duci’ne hunters. When they eventually confront him, he kills them all, demonstrating his superior power.

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

Supernatural Beings: The Duci’ne represents a mythical creature interacting with the human protagonist.

Divine Intervention: The hunter’s shamanistic powers and guardian spirits suggest a connection to higher powers influencing mortal affairs.

Good vs. Evil: The confrontation between the hunter and the Duci’ne, followed by the hunter’s battle against the other Duci’ne, embodies the classic struggle between opposing forces.

► From the same Region or People

Learn more about Tahltan people


There was a man who had many strong guardian-spirits. He was a great hunter, and had shamanistic powers. Once when he was hunting, he met a Duci’ne, who attacked him, thinking he would easily kill him. He shot one arrow after another at him; but the man simply shook himself, and the arrows passed by. At last the Duci’ne had no more arrows, and was now at the mercy of the hunter. He said to the latter, “If you spare me, I will be your protector. I shall talk to you, and you will talk to me, and I shall be able to help you.” He said to the man, “Now, to be safe, you must walk in the water of the creek a long distance on the road home; for there are many of my people around here, and, if they find your tracks, they will take your scent and run you down, as dogs do.” The hunter did as directed. When the Duci’ne reached his camp, the other people said he smelled different, and accused him of having killed a man.

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He denied it; but the others would not believe, and put on their moccasins to go hunt up the man. The Duci’ne, who had returned, said, “You will find out that I have spoken the truth, for the man I met is not like other men. He is far more powerful.” They found where the man had made a fire when he talked with the Duci’ne, and where he had taken to the creek. They followed both banks, and at last caught up to him where he had left the water. They shot all their arrows at him, and missed him. The man then killed them all. An old Duci’ne was following up the others to pack in the man’s flesh; but when he came to his dead comrades, he turned back. When he reached camp, the other Duci’ne man said to him, “I told you, and now you see. The man has killed all those who hunted him.”


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