Mountain Dweller

Two sisters, punished by their mother for eating between meals, flee to the wilderness, where they encounter Mountain Dweller, a mythical hunter. Despite warnings, curiosity leads to their temporary death, but they are revived. After a transformative stay, they return to their village with magical abundance.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Transformation: The sisters undergo a significant change after their encounter with Mountain Dweller, experiencing death and revival, leading to personal growth and a new perspective.

Forbidden Knowledge: Despite being warned, the elder sister’s curiosity leads her to uncover forbidden information, resulting in dire consequences.

Supernatural Beings: The narrative involves interactions with Mountain Dweller, a mythical hunter, and a bad woman behind the curtain, both representing supernatural elements.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

Years ago young women were not allowed to eat between meals. Two sisters belonging to a high family once did this, and, when their mother found it out, she was very angry. She pulled the elder girl toward her, abused her shamefully, and scratched the inside of her mouth all over in pulling out the tallow she had eaten. She said, “What do you mean, especially you, you big girl? It is not right that you should eat anything between meals. What do you mean?” The younger sister was still quite little, therefore nothing was done to her, but she was offended at the treatment her elder sister had received.

Finally the mother said, “You are so fond of eating you better marry Mountain Dweller (Caqanayi’).” This being lived upon the mountains and was a great hunter.

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That evening the sisters ran off into the woods. Next morning, when her daughters did not appear, their mother thought that they had stayed in bed and called to them, “Isn’t it time you were getting out of bed?” By and by, however, she found that they were gone, and the people began searching for them. Their mother would go from one place to another where they had been playing, but nobody saw anything of them for seven days.

Meanwhile, although they were suffering with hunger, the girls went farther and farther into the woods. When they got very far up among the mountains they heard somebody chopping wood, and the elder sister said to herself, “I wonder if that isn’t the man mother was talking about?” Coming closer, they discovered a man with his face painted red. He looked up, saw the girls, and said, “What are you poor girls doing way back here?” Then the elder answered, “Mother abused us. That is why we left our home. She abused us because we ate some tallow. She said, ‘You are so fond of eating tallow you better go and marry Mountain Dweller.’”

Then Mountain Dweller, for it was he, invited them into his house, and they found it very grand. Another house near by was full of all kinds of meat drying. Seeing that they looked hungry, he gave them some food. Next morning early, when he was getting ready to hunt, he said to them, “Do you see that curtain over there?” In one part of the house a large skin curtain was hanging. “A very bad woman lives behind that. Don’t peep at her.”

At their father’s village all the people were now mourning for them, and all of their relations had their hair cut and their faces painted black.

The elder sister was now married to Mountain Dweller, the younger being still a little girl. After a while the former became curious to see the bad woman her husband had told her not to look at, so she peeped at her through a hole. At once the bad woman seemed to feel that some one was looking at her, threw up her hands, and screamed. Then both of the girls fell over dead.

By and by Mountain Dweller came home from the hunt, saw them, and knew what had happened. Then he went over to the bad woman and killed her. After that he put eagle down upon the girls’ bodies and walked around them several times, shaking his rattle. In that way they were restored to life.

After the girls had lived there for a long time, Mountain Dweller said, “Don’t you wish you might see your father and mother again?” The younger said, “Yes,” and the elder also wished it. After that Mountain Dweller hunted a great deal to prepare a quantity of meat for his father-in-law. He said to his wife, “Make a little basket, just big enough to put your finger into.” When it was done, he shook it and made it very large. Then he put all kinds of meat and tallow and sacks of grease into this basket. He shook it again and made it small with all of the meat inside.

When the girls came to their father’s house their little brother ran out, saw them, and went in again crying, “Mother, my sisters are out there.” But his mother became angry and said, “Why do you say that? Your sisters have been dead a long time, and yet you say that they are out there.” But the boy screamed, “Those are my sisters. Don’t I know them?” “Well! let me see the hair from their marten-skin robes.” In those times none but high-caste people such as these wore marten skins, so when he came in again bringing pieces from their robes she and her husband and all her relations went out. There she saw both of her daughters. “My daughters,” she cried, and wept with happiness. All in the village ran to see them and were very happy.

Next day the elder girl said to her mother, “Mother, there is a basket a little way back there in the woods. Send after it and have it brought down.” All the people went out to it, but returned saying, “It is such a large basket that all the people in the village can’t bring it in.” Then the girl went up herself, and it became small so that she brought it home easily. As soon as she had gotten it into the house and had set it down, it became large once more. Then she began to unpack it, and the house was filled with all sorts of meats. They feasted on these, and the village people were satisfied and felt very happy. Their mother, however, took too much grease on top of everything else. On going to bed, she drank some very cold water which hardened the grease so that her stomach broke in two.

Nowadays it is a fortunate man that hears Mountain Dweller’s axe or sees where he has been chopping. The basket obtained from him at this time is called Mother-basket (Kakula), and is used by the Ganaxte’di as an emblem.


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The man who entertained the bears

A man of the Raven clan, feeling desolate after losing his loved ones, sought solace by venturing into the forest, intending to let bears kill him. Instead, he invited them to a feast. The bears came, led by a wise chief who later revealed they shared his sorrow. This encounter inspired rituals of respect for grizzlies and traditions of reconciliation through feasts, even with adversaries.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


Themes of the story

Transformation: The protagonist undergoes a profound emotional change, shifting from desolation and a desire for death to finding purpose and connection through his encounter with the bears.

Supernatural Beings: The bears, particularly the wise chief with white-tipped fur, are portrayed with anthropomorphic qualities, engaging in human-like rituals and communication, indicating their supernatural significance.

Ritual and Initiation: The man’s invitation to the bears and the subsequent feast symbolize a ritualistic practice, fostering reconciliation and respect between humans and grizzlies, reflecting cultural initiation into new traditions.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

A man belonging to the Raven clan living in a very large town had lost all of his friends, and he felt sad to think that he was left alone. He began to consider how he could leave that place without undergoing hardships. First he thought of paddling away, but he said to himself, “If I paddle away to another village and the people there see that I am alone, they may think that I have run away from my own village, from having been accused of witchcraft or on account of some other disgraceful thing.” He did not feel like killing himself, so he thought that he would go off into the forest. While this man was traveling along in the woods the thought occurred to him to go to the bears and let the bears kill him. The village was at the mouth of a large salmon creek, so he went over to that early in the morning until he found a bear trail and lay down across the end of it.

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He thought that when the bears came out along this trail they would find and kill him. By and by, as he lay there, he heard the bushes breaking and saw a large number of grizzly bears coming along. The largest bear led, and the tips of his hairs were white. Then the man became frightened. He did not want to die a hard death and imagined himself being torn to pieces among the bears. So, when the leading bear came up to him, he said to it, “I have come to invite you to a feast.” At that the bear’s fur stood straight up, and the man thought that it was all over with him, but he spoke again saying, “I have come to invite you to a feast, but, if you are going to kill me, I am willing to die. I am alone. I have lost all of my property, my children, and my wife.”

As soon as he had said this, the leading bear turned about and whined to the bears that were following. Then he started back and the rest followed him. Afterward the man got up and walked toward his village very fast. He imagined that the biggest bear had told his people to go back because they were invited to a feast.

When he got home he began to clean up. The old sand around the fireplace he took away and replaced with clean sand. Then he went for a load of wood. When he told the other people in that village, however, they were all very much frightened, and said to him, “What made you do such a thing?” After that the man took off his shirt, and painted himself up, putting stripes of red across his upper arm muscles, a stripe over his heart, and another across the upper part of his chest.

Very early in the morning, after he had thus prepared, he stood outside of the door looking for them. Finally he saw them at the mouth of the creek, coming along with the same big bear in front. When the other village people saw them, however, they were so terrified that they shut themselves in their houses, but he stood still to receive them. Then he brought them into the house and gave them seats, placing the chief in the middle at the rear of the house and the rest around him. First he served them large trays of cranberries preserved in grease. The large bear seemed to say something to his companions, and as soon as he began to eat the rest started. They watched him and did whatever he did. The host followed that up with other kinds of food, and, after they were through, the large bear seemed to talk to him for a very long time. The man thought that he was delivering a speech, for he would look up at the smoke hole every now and then and act as though talking. When he finished he started out and the rest followed. As they went out each in turn licked the paint from their host’s arm and breast.

The day after all this happened the smallest bear came back, as it appeared to the man, in human form, and spoke to him in Tlingit. He had been a human being who was captured and adopted by the bears. This person asked the man if he understood their chief, and he said, “No.” “He was telling you,” the bear replied, “that he is in the same condition as you. He has lost all of his friends. He had heard of you before he saw you. He told you to think of him when you are mourning for your lost ones.”

When the man asked this person why he had not told him what was said the day before, he replied that he was not allowed to speak his native language while the chief was around. It was on account of this adventure that the old people, when they killed a grizzly bear, would paint a cross on its skin. Also, when they gave a feast, no matter if a person were their enemy, they would invite him and become friends just as this man did to the bears, which are yet great foes to man.


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The big beaver

In a forest, people drained a lake teeming with beavers, killing all but one large beaver that escaped. Later, they heard a woman singing near the drained lake, lamenting the destruction. She warned of their fate: all the beaver hunters drowned on their journey back, with some bodies never recovered, believed to have been taken by the large beaver in vengeance.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Divine Punishment: The villagers face retribution for their actions against nature, suggesting a higher power’s involvement in enforcing moral consequences.

Conflict with Nature: The humans’ exploitation of the beavers leads to a fatal confrontation, highlighting the perils of disrupting natural harmony.

Supernatural Beings: The large beaver exhibits extraordinary abilities, such as causing the hunters’ deaths, indicating its supernatural nature.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

At a certain place far back in the forest was a large lake in which were many beaver houses. One time some people found this lake and dug a trench out of it in order to drain it. Then they broke up the beavers’ houses so that the beavers began to swim down through the trench.

As they floated along the people killed them, all except one very large beaver, which they knew must have been there on account of its fresh tracks. They looked into all of the beaver houses they had broken up, but could not find it. It must have gotten out at the very start and made its escape into the woods.

Quite a while after this had been done, the people who had killed the beavers walked up to the place where the lake had been.

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When they got close to the place where they had let it out they heard a woman singing in a beautiful voice: “Why didn’t you ask one another to stop, my brothers? You begged yourselves to go off, my brothers.” She sang thus because all of those who had destroyed the beavers were to die. She was sitting on a part of the broken dam. So, on the way back to their village, all of these people were drowned and only a few bodies were recovered. Those whose bodies were not found had been captured by the big beaver.


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 East and North winds

A high-caste man married East-wind’s daughter but left her for North-wind’s daughter, a beautiful woman adorned with frost-like garments. He brought his new wife to the first wife’s village, sparking jealousy. In retaliation, East-wind’s daughter brought warm weather, melting the frost that made North-wind’s daughter beautiful. Stripped of her adornments, the second wife’s charm faded, highlighting the fleeting nature of beauty and rivalry.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Transformation: The North-wind’s daughter’s beauty, represented by frost and icicles, melts away due to the East-wind’s daughter’s actions, symbolizing the transient nature of physical appearance.

Conflict with Nature: The rivalry between the East-wind and North-wind daughters represents struggles among natural elements.

Supernatural Beings: The characters are personifications of natural elements (East-wind and North-wind), reflecting the interaction between humans and supernatural forces in mythology.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

A high-caste man married the daughter of East-wind (Sa’naxet). After a time he heard of a very pretty high-caste girl, the daughter of North-wind (Xun), so he left his first wife, came north, and married her. Then he took her back to the village where his first wife lived.

Now the people said to his first wife, “There is a very pretty woman here. Her clothes are, very valuable and sparkle all over. They make a noise like bells.” East-wind’s daughter was at once jealous and said, “I will soon be able to fix that pretty girl you boys are talking about.” Quite a while afterward it began to grow cloudy and warm, and sure enough the daughter of North-wind lost all of her beautiful clothing. It was icicles and frost that were so pretty, and when she lost these she lost her beauty with them.

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The boy with arrows on his head

The story recounts Watsihi’tci, a child with arrow points on his head, who killed his mother and became a malevolent figure, terrorizing hunters and villagers. His uncle, prepared for his attacks, finally wounded him fatally. Though Watsihi’tci begged for mercy, his uncle killed him, avenging countless victims. The ashes of his burned body became the gnats that now torment humanity.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Supernatural Beings: The protagonist, Watsihi’tci, possesses supernatural characteristics, notably the sharp arrow points on his head, distinguishing him from ordinary humans.

Revenge and Justice: After Watsihi’tci kills numerous villagers, his uncle seeks retribution, ultimately killing him to avenge the victims and restore peace.

Transformation: Following his death, Watsihi’tci’s ashes transform into gnats, symbolizing a change from a malevolent being to a persistent nuisance in the natural world.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

A chief’s daughter married her father’s nephew and had a child by him who was named Watsihi’tci. He was not exactly a human being, for he had sharp arrow points on his head. When his mother began petting him and using endearing terms to him, he said to her, “Don’t pet me. I am no baby.” And he ran the arrow points on his head into his mother’s breast and killed her. Afterward he ran off into the woods and became a very bad person, killing everybody who went off hunting or after wood.

At that time his mother’s brother was out on the mountains hunting along with his children. He knew that his nephew was killing people, so he made his house very strong to keep him out. He also set around bundles of dry straw shaped like human beings, and he even prepared a hole in the mountains as a place of refuge.

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How his nephew found out where he lived is not known, but one day he suddenly walked right in. His uncle was sitting behind a bundle of straw in the rear of the house, while his wife and children were in the hole he had made in the mountain. The boy always had his arrows and spears, the points of which were obsidian (in), ready to use, but instead of aiming at his uncle he pointed his arrow at a bundle of straw opposite. While he was doing so his uncle shot him under the left arm, and he was so badly hurt that he left his spear and ran out.

As his assisting spirit this boy had a bird called gusiadu’li of about the size of a robin. This spirit now doctored him and took out of him all of the poison his uncle had put on the end of his arrow. But, while he was doing this, his uncle tracked him by the marks of blood until he came to the place where the boy lived. When he entered that place his nephew said, “Don’t kill me, uncle. I have made a hole in the ground over there and have filled it with goods. You may have them if you do not kill me. If you let me go now I will never kill another person.” In spite of all his protestations, however, his uncle killed him for having destroyed so many of the town people and for having forced him to live back among the mountains. Then he burned his nephew’s body and went home with all of his family, leaving the ashes where they lay. These ashes were driven about by the wind and became the minute gnats that torment people.


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The boy and the giant

A young boy, fond of hunting, encounters a forest giant and reluctantly joins him on adventures. The giant teaches him survival skills, including hunting beavers, but warns of a rival giant. When the second giant attacks, the boy helps defeat him with a magical beaver-skeleton club. After many seasons, the boy grows homesick, and the giant gives him a guiding stick to find his way home, reuniting him with his family.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Supernatural Beings: The boy encounters a giant, a being beyond the ordinary human realm, who becomes his companion and mentor.

Quest: The boy embarks on an adventure with the giant, learning survival skills and facing challenges, including the confrontation with a rival giant.

Guardian Figures: The giant acts as a protector and guide to the boy, teaching him valuable lessons and ultimately helping him return home.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

At a certain place in the interior lived a manly little boy who was very fond of hunting. He would take his lunch and go off hunting very early in the morning and stay all day, bringing home two or three porcupines in the evening. One morning he started earlier than usual and came upon a giant as tall as the trees. He was very much frightened and ran away with the big man in pursuit.

As the giant was not a very fast runner, the boy kept ahead of him until he came to a sort of cave like a house at the foot of a hill and entered it. When the big man saw this, he said, “Come here, my grandson.” The boy refused, and the giant continued his entreaties for a long time. At last the boy consented to go with him, so the giant said, “Get inside of my shirt. I will carry you that way.” Then the boy vaulted in there, and they started off.

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After they had gone, along in this manner for some time, the boy, who had his head out, saw a very small bird called old-person (Lagu-qa’ku) and said, “Grandpa, there is a bird I would like to have.” Then the big man stopped and let him down, and he shot the bird with an arrow and put it into his bosom, after which he crawled back into the big man’s shirt. But now this bird had increased the boy’s weight so much that the giant could scarcely move along. At every step he took he sank deep into the moss. When the boy noticed this, he said to himself, “How is it that, since I picked up this small bird, I have gotten very heavy, and it is hard for him to walk?” Then he threw the bird away and the giant walked on again as lightly as before. The boy enjoyed so much being with this giant that he had forgotten all about his father and mother. After that they traveled on together until they came to a very large lake. In it the boy saw beaver houses, and the beaver dam ran right across it. He thought, “This is a beaver lake. This is the kind of place my father has told me about.” Then the big man tore a hole through the top of a beaver house, took all of the beavers out, and made a fire right back of the lake at which to cook them. They camped there for several days, living on beaver meat and drying the skins. But the first evening the giant said, “Keep a look out. If you hear any noise during the night, wake me up. There is a bigger man than I of whom I am much afraid.” He also said to the boy, “Sleep some distance away from me, or I might move against you or throw my leg on you so as to kill you.”

The second night they encamped there the boy heard the bushes breaking, and sure enough the second giant came along. He was so tall that his head was far up above the trees, and they could not see it. This second giant had been looking for the other for a long time unsuccessfully, so he rushed upon him, threw him down, and lay on top of him. Then the boy’s friend cried, “Grandson, take that club of mine out and throw it at him.” The boy ran to the big man’s bed, took his club, which was made from the entire skeleton of a beaver, out from under it, and threw it at the intruder. As soon as he let it go out of his hands it began chewing at the second giant’s leg, and, as he was unable to feel it, the club chewed off both his legs. Then the other, who had been almost smothered, killed him and threw his body into the lake.

After this the boy’s companion had nothing to fear, and wandered from lake to lake, and the boy was so fond of hunting that he forgot all about his father and mother. It was now winter time, and that winter was very severe. From the time the second giant had been killed he had been doing nothing but killing beaver.

One evening, however, the boy began thinking of his father and his mother, and was very quiet. Then the big man said, “Why is it that you are so quiet this evening?” The boy answered, “I have just thought of my father and mother. I feel lonely (i.e., homesick) for them.” Then his companion said, “Would you like to go to them?” “I can’t go to them because I don’t know where they are. I don’t know which way to go to get to them.” Then the big man said, “All right, you can go,” but the boy did not know what he meant. Now the big man went to a small tree, broke it off, trimmed it well for the boy, and said to him, “Take this along and as soon as you feel that you are lost, let it stand straight up and fall over. Go in the direction in which it falls. Keep on doing this until you get to, your father’s place.”

At first the boy was afraid to start off alone, but finally he did so. Whenever he was in doubt about the direction he let the tree fall, and it led him at last right down to his father’s village, where all were exceedingly glad to see 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

The boy who shot the star

Two high-caste boys bonded over making arrows. One night, the moon abducted one of them. The other boy used a ladder of arrows to ascend to the sky, where he sought help from an old woman. With magical tools, he rescued his friend from the moon’s clutches, thwarting pursuit with obstacles. Returning to Earth, they surprised their grieving families during a death feast, reuniting in joy.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Quest: The protagonist embarks on a daring journey to the sky to rescue his friend from the moon’s captivity.

Supernatural Beings: The story involves interactions with celestial entities, such as the moon, and the use of magical tools provided by an old woman in the sky.

Resurrection: The boy’s return from the moon with his rescued friend brings them back to life in the eyes of their grieving families, symbolizing a form of resurrection.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

Two very high-caste boys were chums. The father of one was town chief and had his house in the middle of the village, but the house of the other boy’s father stood at one end. These boys would go alternately to each other’s houses and make great quantities of arrows which they would play with until all were broken up.

One time both of the boys made a great quantity of arrows to see which could have the more. Just back of their village was a hill on the top of which was a smooth grassy place claimed by the boys as their playground, and on a certain fine, moonlight night they started thither. As they were going along the lesser chief’s son, who was ahead, said, “Look here, friend. Look at that moon. Don’t you think that the shape of that moon is the same as that of my mother’s labret and that the size is the same, too?”

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The other answered, “Don’t. You must not talk that way of the moon.” Then suddenly it became very dark about them and presently the head chief’s son saw a ring about them just like a rainbow. When it disappeared his companion was gone. He called and called to him but did not get any answer and did not see him. He thought, “He must have run up the hill to get away from that rainbow.” He looked up and saw the moon in the sky. Then he climbed the hill, and looked about, but his friend was not there. Now he thought, “Well! the moon must have gone up with him. That circular rainbow must have been the moon.”

The boy thus left alone sat down and cried, after which he began to try the bows. He put strings on them one after the other and tried them, but every one broke. He broke all of his own bows and all of his chum’s except one which was made of very hard wood. He thought, “Now I am going to shoot that star next to the moon.” In that spot was a large and very bright one. He shot an arrow at this star and sat down to watch, when, sure enough, the star darkened. Now he began shooting at that star from the big piles of arrows he and his chum had made, and he was encouraged by seeing that the arrows did not come back. After he had shot for some time he saw something hanging down very near him, and, when he shot up another arrow, it stuck to this. The next did likewise, and at last the chain of arrows reached him. He put a last one on to complete it.

Now the youth felt badly for the loss of his friend and, lying down under the arrow chain, he went to sleep. After a while he awoke, found himself sleeping on that hill, remembered the arrows he had shot away, and looked up. Instead of the arrows there was a long ladder reaching right down to him. He arose and looked so as to make sure. Then he determined to ascend. First, however, he took various kinds of bushes and stuck them into the knot of hair he wore on his head. He climbed up his ladder all day and camped at nightfall upon it, resuming his journey the following morning. When he awoke early on the second morning his head felt very heavy. Then he seized the salmon berry bush that was in his hair, pulled it out, and found it was loaded with berries. After he had eaten the berries off, he stuck the branch back into his hair and felt very much strengthened. About noon of the same day he again felt hungry, and again his head was heavy, so he pulled out a bush from the other side of his head and it was loaded with blue huckleberries. It was already summer there in the sky. That was why he was getting berries. When he resumed his journey next morning his head did not feel heavy until noon. At that time he pulled out the bush at the back of his head and found it loaded with red huckleberries.

By the time he had reached the top the boy was very tired. He looked round and saw a large lake. Then he gathered some soft brush and some moss and lay down to sleep. But, while he slept, some person came to him and shook him saying, “Get up. I am after you.” He awoke and looked around but saw no one. Then he rolled over and pretended to go to sleep again but looked out through his eyelashes. By and by he saw a very small but handsome girl coming along. Her skin clothes were very clean and neat, and her leggings were ornamented with porcupine quills. Just as she reached out to shake him he said, “I have seen you already.”

Now the girl stood still and said, “I have come after you. My grandmother has sent me to bring you to her house.” So he went with her, and they came to a very small house in which was an old woman. The old woman said, “What is it you came way up here after, my grandson?” and the boy answered, “On account of my playmate who was taken up hither.” “Oh!” answered the old woman, “he is next door, only a short distance away. I can hear him crying every day. He is in the moon’s house.”

Then the old woman began to give him food. She would put her hand up to her mouth, and a salmon or whatever she was going to give would make its appearance. After the salmon she gave him berries and then meat, for she knew that he was hungry from his long journey. After that she gave him a spruce cone, a rose bush, a piece of devil’s club, and a small piece of whetstone to take along.

As the boy was going toward the moon’s house with all of these things he heard his playmate screaming with pain. He had been put up on a high place near the smoke hole, so, when his rescuer came to it, he climbed on top, and, reaching down through the smoke hole, pulled him out. He said, “My friend, come. I am here to help you.” Putting the spruce cone down where the boy had been, he told it to imitate his cries, and he and his chum ran away.

After a while, however, the cone dropped from the place where it had been put, and the people discovered that their captive had escaped. Then the moon started in pursuit. When the head chief’s son discovered this, he threw behind them the devil’s club he had received from the old woman, and a patch of devil’s club arose which the moon had so much trouble in getting through that they gained rapidly on him. When the moon again approached, the head chief’s son threw back the rose bushes, and such a thicket of roses grew there that the moon was again delayed. When he approached them once more, they threw back the grindstone, and it became a high cliff from which the moon kept rolling back. It is on account of this cliff that people can say things about the moon nowadays with impunity. When the boys reached the old woman’s house they were very glad to see each other, for before this they had not had time to speak.

The old woman gave them something to eat, and, when they were through, she said to the rescuer, “Go and lie down at the place where you lay when you first came up. Don’t think of anything but the playground you used to have.” They went there and lay down, but after some time the boy who had first been captured thought of the old woman’s house and immediately they found themselves there. Then the old woman said, “Go back and do not think of me any more. Lie there and think of nothing but the place where you used to play.” They did so, and, when they awoke, they were lying on their playground at the foot of the ladder.

As the boys lay in that place they heard a drum beating in the head chief’s house, where a death feast was being held for them, and the head chief’s son said, “Let us go,” but the other answered, “No, let us wait here until that feast is over.” Afterward the boys went down and watched the people come out with their faces all blackened. They stood at a corner, but, as this dance is always given in the evening, they were not seen.

Then the head chief’s son thought, “I wish my younger brother would come out,” and sure enough, after all of the other people had gone, his younger brother came out. He called to his brother saying, “Come here. It is I,” but the child was afraid and ran into the house instead. Then the child said to his mother, “My brother and his friend are out here.” “Why do you talk like that?” asked his mother. “Don’t you know that your brother died some time ago?” And she became very angry. The child, however, persisted, saying, “I know his voice, and I know him.” His mother was now very much disturbed, so the boy said, “I am going to go out and bring in a piece of his shirt.” “Go and do so,” said his mother. “Then I will believe you.”

When the boy at last brought in a piece of his brother’s shirt his mother was convinced, and they sent word into all of the houses, first of all into that of the second boy’s parents, but they kept both with them so that his parents could come there and rejoice over him. All of the other people in that village also came to see them.


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The duck helper

In Ta’sna, a boy and his mother were the sole survivors of a smallpox outbreak. Distressed by his grieving mother, the boy ventured into the woods and became lost. After wandering and repeatedly encountering a mysterious lake, he met a magical man who transformed from a black duck. Guided by the man’s instructions, the boy finally reunited with his mother at his uncle’s village, bringing her great joy.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Supernatural Beings: The boy encounters a magical man who transforms from a black duck, guiding him back to his mother.

Trials and Tribulations: The boy faces the challenges of losing his community, becoming lost in the woods, and striving to reunite with his mother.

Family Dynamics: The narrative centers on the boy’s concern for his grieving mother and his journey to return to her, highlighting the bond between mother and son.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

All the people in a village called Ta’sna, “just south of the mouth of the Yukon,” once died of smallpox with the exception of one woman and her son. The boy was just old enough to realize what had happened. His mother kept weeping day after day, and it so distressed her son that he went off hunting with bow and arrows and did not return until he thought she was through.

One day he went farther than he realized and on turning about was puzzled to know where the village lay. He walked for a long time in different directions trying to find it but in vain. He was lost and had to camp that night. Next morning he began looking again, and he looked all day with no better success. On the third morning, after he had looked about until he was very tired, he caught sight of water through the trees and, thinking it was the ocean, ran quickly toward it.

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When he came up to it, however, he found it was only a lake. He remained there for some time, living on roots, and afterward continued his journey. Again he traveled all day and on the following morning he again saw water through the woods. Now he felt happy once more, but when he came down to it and looked around, lo! it was the same lake he had left.

By this time the boy was too tired to walk any more, so he thought, “Well! I might as well stay right here.” He covered himself up with moss and went to sleep. Suddenly, however, he was awakened by a voice saying, “Who is this boy?” He looked around but saw no one. He was entirely alone. Then he fell asleep again, and again something said, “Who is this boy?” He thought that he was dreaming, for, when he looked around, he saw only a black duck far out on the water.

After this the boy said to himself, “Now I am going to sit up and watch.” So he seated himself against a large bush and, although he became so sleepy there that his eyes kept closing, he would open them resolutely and keep on the watch. Finally he got up and went behind the bush. While his eyes were closed, the boy heard the same voice again, but he was not quite asleep, so he opened them quickly and saw the black duck (gaxu) on the beach. Immediately it turned into a man, who stood looking at him. “What are you doing here?” said the man. Then the boy told him how he had gotten lost. “All of our village people died, and my mother cried so that I wanted to get away from her, so I traveled in the woods alone and became lost. Since that day I have not been home to see my mother.” Then the man took off his coat, gave it to the boy, and said, “Put on this coat. As soon as you have done so, stretch out your arms and keep going like that. Don’t think of me and don’t think of this lake. Think of your uncle’s house.”

The boy did as he had been told, and it seemed to him that he was flying along very rapidly far above the trees. For a long time he thought of nothing else than his uncle’s house and his uncle’s village, but at length he remembered the lake and lo! he was there once more with the man standing before him in the same place. Then the man said, “Didn’t I tell you not to think of me or the lake? Start over again. Think of nothing but your uncle’s house and the village you are bound for.” So this time the boy tried very hard, and all at once he came out back of his uncle’s house, where his mother was waiting and calling for him. When she recognized him she was very happy.


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The brant wife

A man married a brant woman who later revealed her true nature and returned to her brant family, taking her husband with her. He joined their struggles, fought for them, and gained favor with her father. Eventually abandoned on a remote rock, he was rescued by a mystical bird, which brought him back near his village, completing a cycle of transformation and return.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Supernatural Beings: The man’s wife is revealed to be a brant (a type of goose), indicating her supernatural nature.

Transformation: The man experiences a transformation by joining the brant community, adapting to their way of life, and participating in their struggles.

Journey to the Otherworld: The man’s integration into the brant society and his eventual return to his village symbolize a journey into and out of a realm beyond ordinary human experience.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

A man at Gona’xo in the Laxayi’k (or Yakutat) country married a brant woman (qen). One day in spring this woman said to her husband, “Let us go outside and watch the flocks of geese passing. My father’s canoe will soon be coming along.”

Then they went out and saw a flock of brant coming. The brant seemed to stop over the woman a little while, and she called to them saying, “Have you anything for me?” Immediately some dried tset fell upon her lap.

Next day she again said to her husband, “I am sure that my father’s canoe will come along today. Let us go outside and sit there.” So they did. Then they saw the largest flock of brant they had yet observed, and the woman jumped up, saying, “There is my father’s canoe coming along.”

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When the flock got over the place where they were sitting, one of them made a great noise directly overhead, and her husband thought that must be his wife’s father. His wife also began making the brant noise in return, so that her husband became very much frightened. As soon as she had finished she flew up among the brant people.

Now her husband started off under the flock, and ran for a very long time until he was thoroughly tired out. Seeing that he was now so far behind that she could barely see him, his wife said to her father, “Father, let us camp here.” So her father had them encamp there on a flat place, and her husband saw it from a high hill. When he came up with them, he stood around on the flats and would not go near. By and by a man came out to him and said, “You better come in. We have a place prepared for you.” So he went in, and found his wife sitting on a mat in the house with room enough for him beside her. The brants looked to him just like human beings. Then they cooked for them, and afterward left the place, taking him with them. When they reached the place where they were to stay all summer, he saw that they worked very hard to get food in order to take it back.

Some time afterward the sand-hill cranes (dul) and the geese (tawa’k) made war on the brants and killed off many of the latter. At first the man stood and watched them without taking part, and at last his wife’s father, who was chief of the brants, said to his daughter, “Daughter, why is it that your husband will not help us? Doesn’t he see that my people have all been killed? Ask him to help me.” Then the man made war aprons, coats, and hats for the brants and for himself, and he made himself a club. He killed great numbers of sand-hill cranes and geese, while none of the brants were destroyed. After he had killed enough of the enemy to make up for the brants that had been destroyed, his father-in-law told his daughter to say to-him that he had killed enough. “If he kills any more,” he said, “they will want to kill more of my people.” So all stopped fighting, and they recommenced collecting food for the return journey. The girl’s father felt very good toward his son-in-law for saving their lives.

When fall came and the brants were ready to start back their chief said, “We will not go back the same way we came. We must go another way.” Then they started. It seemed to the man that they were going in canoes instead of flying. Late the first evening the chief said, “Now we will camp out here.” The place that he referred to was a large rock far out at sea, and they camped upon it. After they had eaten all went to sleep.

Next morning, however, although the man awoke early, he found himself lying out on the rock alone. Then he was very sad, and did not know what he should do. He thought, “How am I to get home from here without any canoe?” He remained out upon that rock for a long time and thought that he should never see his friends again. He remained there, in fact, all winter, living on food that the brants had left him. When spring came he was more anxious than ever to get home, so much so that he did not care to eat anything and went for several days without nourishment.

One morning he said to himself, “What is the use of getting up?” And he lay down again with his blankets over his head. After some time had passed, he heard something say to him very loudly, “Why are you lying here? What are you doing out here on this rock?” He threw his blanket off and looked around but saw nothing except a bird called gusyadu’li sitting near by. He lay down again, and again he heard the voice. He heard it for the third time. Every time the bird was sitting in the same place. When he again lay down he thought he must be crazy, but on keeping a lookout he saw the gusyadu’li run up toward him very fast, so he said to it quietly, “I have seen you.” Then the bird replied, “I have come to bring you luck. Get on my back and keep your face buried in the feathers on the back of my neck.” When he had done this, the bird started to fly off with him. It said, “Don’t look up. I do not want you to look up.” The farther it went the more it repeated this warning, so he tried hard to keep his face concealed. Finally the bird stopped, and he wondered where they were. “You can open your eyes now,” said the bird, and when he did so he saw that they were on a big pile of seaweed drifting around far out at sea. Then the bird told him to close his eyes again, and by the time it stopped with him once more he was very tired. Then the bird said again, “Now open your eyes.” He opened his eyes and recognized the place well as being close to his own village.


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 man who married the eagle

This Haida tale recounts the journey of a young man who, after killing his wife’s lover and fleeing, is abandoned on a distant rock. Ingeniously, he uses a seal skin to drift ashore, where an eagle transforms into a girl who becomes his wife. Granted magical eagle-skin coats, he gains extraordinary fishing abilities and provides for his exiled mother. When villagers harm his mother, the man, transformed into an eagle, enacts justice, leaving their aggressors to perish at sea.

Source: 
Tlingit Myths and Texts 
by John R. Swanton 
[Smithsonian Institution] 
Bureau of American Ethnology 
Bulletin 39 
Washington, 1909


► Themes of the story

Transformation: The story features an eagle transforming into a girl, who becomes the man’s wife, and the man himself using magical eagle-skin coats to gain extraordinary abilities.

Supernatural Beings: The narrative involves interactions with beings possessing supernatural qualities, such as the eagle that transforms into a human and grants the man magical items.

Quest: The protagonist embarks on a journey, fleeing from his village, surviving abandonment, and ultimately seeking justice for his mother, reflecting the elements of a quest.

► From the same Region or People

Learn more about the Tlingit people


Myth recorded in English at Wrangell, Alaska, in January-April 1904

This is a story of something that happened among the Haida. It is about a young man there who married a very fine-looking girl. This girl deceived her husband and went with the son of the town chief, but her husband found it out and killed him. Since the dead man belonged to such high-caste people, the girl’s husband was afraid and told his slave to take him off in his canoe. Before the relatives of the murdered man found it out and had started in pursuit, he had gotten some distance away. He and his slave paddled very hard and got way out into the ocean, and, when at last the man looked up, he found that he was close to a large rock very far out. Then he jumped ashore, and, seeing that there were very many seals there, he began clubbing them forgetful of the fact that he was a fugitive. At last, when he did look up, he found that his slave had deserted him and was now a long distance off.

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The man camped on the rock that night and next morning studied very hard what he should do. At last he fixed upon a plan which he proceeded to carry out. Taking the largest seal he had killed, he skinned it very carefully so as not to cut through the hide anywhere. Late that night he got inside, tied the skin together over himself very tightly so that no water could come in, and set himself adrift. Then he floated along on the ocean, and at times he felt that he was bumping against rocks, but he kept quiet and after he had gone for a long time he felt himself drift ashore upon a beach.

Next morning very early, as he lay there, the man heard an eagle cry and knew that it was flying toward him. Finally it lighted right on top of the seal. The eagle seemed to notice, however, that this seal sounded empty, and instead of trying to eat it, sat still there. By and by the man took out his knife, cut through the skin right where the eagle sat and seized its legs. Then he looked up at it through the hole, and lo! instead of an eagle there was a girl. Then the girl said to him, “Come up to my father’s house with me.” He agreed, and, when she had taken him up, he saw a fine house over every bed in which hung an eagle skin.

After that the young man took the girl for his wife. At that time one of his brothers-in-law stood up and gave him an eagle-skin coat, saying, “I have given you a coat as a present. With this coat you can catch cod easily.” Another brother-in-law got up and said, “I also give you a coat. With this coat you can easily catch salmon.” Another got up and said, “I also give you a coat. With this coat you can catch halibut.” Another got up and said, “I, too, will give you a coat. With this coat you can catch seal. Always sit on a tree top and look down at the water. Then the seal will look to you like a very small fish. It feels like a small fish when you catch it in this coat.” So, all in the house presented him with different coats. The last of them was a young black eagle which said, “I give you this coat, and with this coat you can catch a sea lion.” Then the older eagles made fun of his gift, saying, “With that young skin you need not think you can catch even the smallest trout.”

Meanwhile the people in the town this boy had come from had sent his mother, who was a very old woman, away from the village to starve. He was at that time very near where she was living, but he did not know it.

After this the young man put on the coat he had received first, went out in it and caught a cod which he gave to his wife. He put the next coat on and caught a salmon. When he looked down upon this it appeared to be very small, and it felt very light while he was carrying it, but when he got it home it was a very large fish. With the next coat he caught a very big halibut, and with the next a seal. This seemed very light to him, but, when he got it home to his father-in-law and his brothers-in-law, he was surprised at its size. Lastly, he put on the black eagle skin. He went out and watched, and after a while he saw a sea lion a long distance out. He went after it and brought it ashore easily, but, after he had taken it to his father-in-law, he wondered how he had carried it.

By and by the man felt that his mother was suffering somewhere, and, going along the beach, he found her living in a little house made of branches. He asked her what the matter was, and she told him. Then he said to his mother, “In the morning you will hear some sea gulls. As soon as that happens, get up and go along the beach. You will find a large salmon.” The woman did so. In the morning she got up and looked and a very large salmon lay there. She had to cut it up and carry it to her brush house in pieces. In the evening her son went to her again and said, “Tomorrow I will get a seal for you. Look for it very early.” So she awoke very early, found a large seal, and took up its meat.

After that her son went to her again and told her that he had been captured by the eagles and was living very comfortably among them. He said that he had a wife who was very good to him and told her not to worry for he would always look after her. Then he said, “Early next morning go and look again. I will try to get you a sea lion.” She did so, and found a very large sea lion upon the beach. She took off the skin, dried it, preserved the oil, and dried the meat.

Now the man went to his mother once more and said to her, “Next morning I will get a whale and leave it down here on the beach. Don’t touch it. A canoe will come from our village and find it. While they are cutting up the whale don’t go down to them.” It happened just as he had said, and when this canoe had carried back the news everybody came down from the village to cut it up.

As the old woman did not go down to look while they were cutting up this whale, some one said, “Run up to see the old woman.” When they came there, they found her in a very large brush house in which salmon, seal, and sea-lion meat were drying. They were surprised to see how much food she had when they themselves had barely enough. Then everybody ran up to look at her. They had stripped the whale down, but had not taken off the pieces. When they left her house to go down again, the old woman came out and the eagle, which had sat on top of a tree watching, said to her, “Getaway. Getaway.” After that one of the men took a rock and hit her in the face with it.

When the eagle saw what was done to his mother he flew down, seized the town chief by the top of the head and flew up with him. Then he came down again far enough for a person to seize the town chief’s legs and flew round and round the whale. By and by another man caught hold of the chief and was unable to let go. The eagle flew around a little higher up until another seized the second man, and so he continued to do until he had carried up all of the men. Meanwhile the women were in a great hurry to cut the whale, but the old woman poked it, telling it to go out, and it went away from them right out to sea. Meanwhile the eagle rose higher and higher into the air and flew far out over the ocean, where it dropped all of the men of that place and drowned them.


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