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

North America
- Sub-Arctic Region
  - Tahltan Lore

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.

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The hunter and the giant

A resourceful hunter encounters a four-eyed giant cannibal known for preying on people. The giant attempts to deceive the hunter by exchanging sabotaged bows, but the hunter, anticipating this, has similarly prepared his own bow. After both bows break, a chase ensues. The hunter cleverly avoids the giant’s snares, ultimately leading the giant to inadvertently harm himself, resulting in his death.

► Themes of the story

Mythical Creatures: The giant, with his supernatural attributes and predatory nature, represents a classic mythical being.

Cunning and Deception: Both characters engage in deceptive tactics—the giant through his initial proposal and the hunter through his strategic responses.

Conflict with Nature: The hunter navigates and utilizes the natural environment, such as cliffs and tree roots, to evade and ultimately defeat the giant.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

There was a giant cannibal who spent nearly all his time hunting and tracking people. He could see everywhere, for he had four eyes, — two in front, and two at the back of his head. When he saw a man hunting, he would call him. These giants killed and ate many people, especially children. They snared some, shot others, and yet others they enticed in many ways, as, for instance, by luring them into their houses to see their daughters, etc.

A man was out hunting He was very fleet of foot, and a wise, resourceful, and brave man. He heard the giant calling, and went up to him. The giant asked him to come to his house; and the man answered, “No, I have a house of my own.” He said, “Well, you will come and see my daughters;” and the man answered, “No, I have a wife.”

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The giant said, “Let us exchange bows! I will give you my bow to show you that I have no intention of harming you.” His bow was partly cut through, so that, if the man tried to use it, it would break. The man was prepared for this, and had cut his own bow nearly through. They exchanged bows; and the giant at once pulled the bow to kill the man, but it broke. The man pulled the giant’s bow to shoot him, and it also snapped. He then ran away, and the giant gave chase. He ran up along the edge of a cliff to the top, down the other side, along the bottom of the cliff, and then up again. He ran the same way round and round the cliff until he had made a trail. The giant could not catch him, and became tired. He set a snare on the top of the cliff, but the man put it aside and passed on. The giant came to examine it, and, seeing it had been moved, said, “That is bad luck, my snare missed.” He set it again, and, as the man ran around, he put some large tree-roots in the snare. The giant was under the cliff watching, and had hold of the end of the noose. When he looked, and saw the roots in the noose, he thought he had caught the man. He said, “Now I have had good luck. I have caught him.” He lighted a fire, saying, “I will camp here and eat.” He made spits for cooking the meat. Now he pulled the line to bring the snared man to the fire. The roots stuck, and then flew up over the edge of the cliff and came down on the giant’s head, stunning him. When he regained consciousness, he said, “I feel hungry.” He felt all over his body, his ears, his nose, etc., but every part had feeling. At last he felt of his testicles, and they seemed to have no feeling. He cut them off and threw them into the fire to cook. They cracked and burst. He thought it was the fire that had made the noise, and said, “Oh, I shall have good luck hunting tomorrow!” [When the fire gives a certain kind of crack, the Indians say they will shoot game on the morrow.] He felt weak, and said, “I feel sleepy. I’ll have a nap before I eat.” He was dying, and thought he was sleepy. Thus he died.

E’dista; or, big-toad of Chesley River

E’dista is a colossal toad that once inhabited areas near streams and lakes, such as Chesley River. These toads would emerge from their burrows to devour unsuspecting people. In one tale, two hunters encountered E’dista; one escaped by rubbing urine on himself, while the other was consumed. The villagers later burned the toad to death, discovering its massive bones afterward.

► Themes of the story

Mythical Creatures: The story centers around E’dista, a gigantic toad, which is a mythical creature.

Conflict with Nature: The tale involves humans confronting a dangerous natural entity that threatens their safety.

Community and Isolation: The community unites to confront and eliminate the threat posed by E’dista, highlighting the strength of collective action.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

E’dista is the name of a gigantic toad said to have inhabited the country in mythological times. These toads lived near streams and lakes, and burrowed in the mud and earth. When any people came near, they ran out and devoured them.

Formerly gigantic toads lived in some parts of the country. There was one near Teslin Lake, another on the south fork of the Stikine River, and another on Chesley River. Once two (Tlingit or Taku) men were hunting on Chesley River. They camped near a hollow not far from where Big-Toad had his house. They saw a fire running around on the water and along the shore. They said to each other, “What is that?” and one of them proposed that they run away. They tried to run, but were unable to move. One man had presence of mind enough to urinate and to rub the urine over his head and body.

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Then he became capable of moving, and managed to get away. Soon he saw something like a fire go to where his partner was standing spellbound, and devour him. He went back to a camp where many people lived, and told them of his escape and of his comrade’s death. They said that was E’dista. They went to Big-Toad’s house, and set fires in the woods all around it. Toad ran out to attack them, and was burned to death. After the fires were out, they went back to the place, and found a number of huge bones lying there. The shoulder-blades were as large as the floor of a small cabin [about twelve feet in diameter. Old Indians claim to have seen the bones, but say they are now rotten and covered up with earth and vegetation.] The place where this happened is about eleven miles below Chesley Post, above McDonald’s Portage.

The man who became a marmot

A lazy young man is abandoned by his community during a marmot-trapping expedition. Struggling alone, he encounters a woman carrying a baby and, after a series of events, marries her. She helps him become a successful trapper but warns him not to harm young marmots. Disobeying her, he kills them, leading to her departure and the loss of all his gains. He then finds himself living among marmots, experiencing their world until spring arrives.

► Themes of the story

Trickster: The marmot woman deceives the young man by appearing as a human, leading to significant events in the story.

Conflict with Nature: The young man’s actions against the marmots and his subsequent integration into their world highlight a struggle and eventual union with natural forces.

Moral Lessons: The tale imparts teachings about laziness, disobedience, and the consequences of one’s actions.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Once a party of people were trapping marmots at a creek a little south or southwest of the head of Raspberry Creek. Among them was a lad who was very lazy. The people were angry with him because he would not do any work: therefore they made up their minds to desert him. They left the camp and all their traps behind. For several days the lad tried to trap marmots, but he did not catch any, and in a short time he was starving. One day he heard a baby cry; and when he went to look, he saw a woman going along carrying a baby on her back. He ran up behind her and snatched the baby away. He ran with it into the lodge and closed the door. The woman ran after him; and when she could not enter, she went around the lodge crying, and singing:

I want back my baby, young man!
I want to enter your lodge.
Give me back my baby, young man!

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At intervals in the singing she whistled (as marmots do). He did not know that they were marmots, and, taking pity, he invited her into the lodge and married her. She said to him, “There is something wrong with you that you are so lazy. Strip off your clothes, so that I may see.” When he had taken off his clothes, she struck him sharply over the stomach, and at once he vomited lice. She said, “Tomorrow morning you must go trapping. Set all your brothers’ traps. From now on you will have good luck.” Now his traps were full of marmots every day, and soon his lodge was full of meat and skins. She said to him every morning when he went out, “If young marmots come to you and run over your feet, don’t kill them!” One day he thought, “Why does my wife tell me this? I shall kill them, and she will never know.” He struck the young marmots with a stick, and threw them into the bottom of his large game-bag. He put other marmots on top and filled the bag. As soon as he entered the lodge, his wife said to him, “Why did you kill my children? I told you not to kill them. Now I shall leave you.” He tried to hold her; but she slipped through his arms, and went out of the lodge with her baby. All the marmot-meat and all the skins became alive, whistled, and ran out of the lodge. He followed his wife in a dazed state, and at last found himself in a large house. This was the home of the marmots underneath the rocks of the mountains. He staid there all winter, but it seemed to him the same as one night. In April the marmots heard the snow-slides, and said, “That is thunder, and a sign of spring.” They came out of their houses. Soon after this the lad’s brothers came there to trap. They found no sign of their lazy brother, and no traps. They made new traps, but could not catch anything. Two of the brothers were sleeping with their wives. One of them saw a very large black-colored marmot almost as large as a man, and set a special trap for it, but he could not catch it. Then the other brother tried, but with like result. The young marmots always went out first, and, seeing the trap, came in and reported to the big ones. Then the big black marmot went out and sprang the trap. Now the third brother, who slept near his wife under separate cover, accused his elder brothers of having brought upon themselves bad luck by not regarding the winter taboos. He said he would try to catch the big marmot, as he was keeping all the taboos required in marmot-trapping. Now, the young marmot could see no trap because the hunter was keeping the taboos, and told the big marmots that all was safe. The big black marmot then went out without hesitation, and was caught in the trap. The brother brought it to camp, and gave it to the women to skin. They had made a cut down the skin of the belly and along one arm, and were making the cut on the other arm, when the knife struck something hard at the wrist. They looked, and found a copper bracelet there. They called their husbands, who at once recognized it as the bracelet worn by their brother. They said, “He has changed into a marmot.” They ordered the women to camp by themselves out of hearing while they tried to bring it to life again. They wrapped the body in down and new mats, and put it on a scaffold in a tree. They camped four days and nights at the foot of the tree without eating or drinking. On the fourth night they heard a faint sound of singing from the scaffold, and, on uncovering the body, they found that part of their brother’s head had come out of the marmot-skin. They covered him up again, and camped another four nights. Then they heard loud singing from the tree, which sounded like that of a shaman. They uncovered the body, and found that he had come out of the marmot-skin down to the knees. They covered him up again; and before daybreak on the following morning he had recovered his natural form, and was singing like a shaman. He sang:

You will find out what we think in the mountain.

He staid with his brothers, and told them all about the Marmot people,—how they lived, about their customs, and about the trapper’s taboos. He became a shaman, and the marmot was his guardian.

The child who became a sea-gull

A seagull in human form abducts a woman’s young daughter, taking her to a nest on a nearby islet. The mother searches and hears her child, now transformed into a seagull, singing to her. Despite recognizing her mother’s presence, the child flies away with the other seagulls whenever her mother approaches, leaving the mother unable to retrieve her.

► Themes of the story

Loss and Renewal: The mother experiences the loss of her child, who is renewed in a different form as a sea-gull.

Conflict with Nature: The human characters face a direct conflict with a creature from nature that has supernatural abilities.

Family Dynamics: The story centers on the relationship between the mother and her child, highlighting themes of separation and the enduring bond between them.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Some people were camped near a lake, and among them a woman who had a little girl (or baby?). Near by, on an islet in the lake, seagulls had their nests. One day a sea-gull came in human form and stole the little girl from the people’s camp, and took her to her nest. Her mother searched for her, and came to where the sea-gulls were. The girl recognized her, and sang:

Mother, here I am, here I am!

The mother followed the voice, and saw her child in the form of a little sea-gull in the nest. She tried to catch her child, who continued to sing; but she did not succeed, for the sea-gulls always flew away when she came near, and the child went with them.

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The man who married a grizzly bear

A hunter insults Grizzly Bear after slipping on its excrement. Soon after, he meets a woman who leads him to her home, where they live together for months, though it feels like days to him. Unbeknownst to him, she is a Grizzly Bear in human form. Eventually, his brothers, aided by his loyal dog, track him down. The man returns to his human family but remains connected to his Grizzly Bear wife and their children.

► Themes of the story

Family Dynamics: The man’s relationships with both his human and grizzly bear families explore complex familial bonds and loyalties.

Conflict with Nature: The narrative delves into the tensions between humans and the natural world, exemplified by the man’s initial disrespect towards the grizzly bear and his subsequent immersion into her realm.

Love and Betrayal: The man’s union with the grizzly bear woman and his eventual return to his human family touch upon themes of love, fidelity, and the challenges of dual existence.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A man who was married and had several children was hunting. He happened to step on some grizzly-bear excrement, which made him slip and fall. He was angry, and called Grizzly Bear nasty names. Shortly afterwards he met a nice-looking woman, who asked him if he cared to go with her. She said, “We shall go only a little way, then we will camp and lie down together.” The man agreed, and went with her. As they went along, he thought he was stepping over logs; but in reality each time he seemed to step over a log, he stepped over a mountain. After travelling a long way, they came to the house of the Grizzly woman. They entered, and staid there three months. The man thought it was only three nights. The woman asked him sometimes if he was hungry; and when he answered, “Yes,” she cooked dried salmon for him, and fed him dried berries after soaking them to freshen them. At the end of three months the woman, who was a shaman, sang.

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Then she said to her husband, “People are coming. Tomorrow your brothers will find us.” The man’s brothers were hunting in the neighborhood of where the Grizzly had her den. It was in the middle of winter, and they had their lost brother’s dog with them. He was called Tsa’shwa [this is used as a dog-name among the Tahltan and Tlingit (-hwa is said to mean “young man” in the Tlingit language)], and was very keen of scent. He found the old tracks of his master under the snow, and followed them. Now, bears feel the steps of people who walk on their tracks, for it is as though sparks fell on them. The bears turn these aside, and then the people lose the track. If bears do not pay attention to the sparks, the people can track them down. Now sparks of considerable force fell into the Grizzly woman’s den, for the brothers were drawing near. The woman pushed them back as fast as she could; but Tsa’shwa was cunning, and kept right on the tracks. The brothers followed him closely. At last the Grizzly woman became tired, and allowed the sparks to fall. Tsa’shwa and the brothers now came close to the den. His master recognized his voice and called him. Then the dog became excited. The hunters thought their brother must be there; but they were afraid to encounter the bear in its den, for they heard people talking inside. They thought the inmates of the den might not be bears. They returned to camp, although Tsa’shwa was loath to leave. When they had gone, the Grizzly woman advised her husband to leave. They went to a distant place, and took up their abode near a salmon creek. The next day the brothers came back to the den accompanied by another brother, but they found the den empty. For a long time the man lived with the Grizzly woman at the salmon creek, and no one discovered their house. He hunted and fished, and they always had plenty of food. His wife bore two children. One day she said, “You have a wife and children among the people. Go back and visit them.” He went in a canoe. His brothers and the people were glad to see him. He saw his former wife, but was afraid to talk to her. After a while he returned to his Grizzly-bear wife. Thus he visited his people three or four times. On his last visit his former wife intercepted him when he was about to leave, and asked him why he never spoke to her and to his children. She said, “How can I support your children? They are the same as fatherless.” He spoke with her. Then he feared something evil might happen: therefore he called upon a wise old man, and asked his advice. The old man told him what the result of his indiscretion would be. The hunter then requested the seer to watch him with his mind (or invisible seeing-power) and to tell the people what would happen to him. The old man promised to do so. Then the hunter, full of evil forebodings, returned to his Grizzly bear wife. As he approached the shore, he saw her weeping. She had known at once when the man had spoken to his former wife, and became sorry and wept. As he came close to the shore, the two cubs ran out into the water to meet him. Their mother followed. She caught the man in her arms and tore him to pieces.

The origin of mountains, etc.

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

► Themes of the story

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

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

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

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

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

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

The deserted woman

In a time of scarcity, an elderly woman was left behind by her tribe due to her frailty. Resourcefully, she crafted snares from sinew and caught numerous rabbits, providing herself with ample food and warm clothing. When scouts returned to check on her, they found her thriving. Upon the tribe’s return, she greeted them, dancing and singing about her survival and newfound prosperity.

► Themes of the story

Conflict with Nature: The woman faces the challenges of surviving alone in the wilderness, utilizing her skills to procure food and shelter.

Cunning and Deception: She cleverly uses available resources to create snares, ensuring her sustenance and survival.

Community and Isolation: Initially isolated from her tribe, she demonstrates self-reliance, ultimately leading to a reintegration with her community under changed circumstances.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A long time ago an old woman was deserted by her people, who were short of food, and had to leave to look for game. As she was too weak to keep up with them, they left her behind in the old camp, with a fire.

After the people had gone, she hunted around and found some scraps of sinew, with which she made a string for a rabbit-snare. Many rabbits came to the deserted camp, as they love to do, and she caught some with her snare. She made many snares of the rabbit sinews. She caught many rabbits, and had plenty of food.

She also made rabbit-skin robes to wear and to sleep in. The people did not find much game where they had gone. After some time they sent two girls back to see if the old woman was alive and if there were signs of game near the old camp.

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They found the old woman with plenty of food, and well clad. They returned and told the people, who now moved back. As they approached, the old woman went out to meet them dressed in a large rabbit-skin robe, and danced, and sang:

You thought I would starve.
What did you think I would eat?
I am dancing now.
I wear a rabbit-skin robe.

The Wolf-Dog

A hunter raised a wolf as a dog, and together they successfully hunted game. When the hunter’s brother-in-law borrowed the wolf-dog but failed to feed it properly, the wolf returned to its pack. The hunter sought the wolf and was given a magical feather by the Wolf chief. This feather, when pointed at game, would kill multiple animals in succession, ensuring the hunter’s continued success.

► Themes of the story

Conflict with Nature: The hunter utilizes the wolf’s natural instincts to hunt game, highlighting the relationship and tension between humans and the natural world.

Moral Lessons: The narrative imparts a lesson about respect and proper treatment of animals, emphasizing that mistreatment can lead to loss and consequences.

Sacred Objects: The golden-eagle feather given to the hunter by the Wolf chief serves as a powerful artifact with mystical significance, aiding in hunting.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Once a man caught a young wolf, and raised him as a dog. He took good care of him, and gave him the best of meat to eat. When he went out hunting, and saw sheep or caribou, he showed them to his wolf-dog, who chased them to the bottom of the hills, where he killed them one after another. The man followed him, and opened and skinned the animals as fast as possible. The wolf lay down some distance away, waiting to be fed. As soon as the man cut up an animal, he gave some of the best meat and fat to the wolf. Thus, through the aid of his dog, the hunter always had an abundance of meat on hand. The people found out how the hunter obtained so much game, and were jealous of him. One day his brother-in-law asked him for the loan of his dog. He agreed, on condition that, as soon as he killed game, he would be careful to feed some of the best parts of each animal to the dog. They found a herd of sheep, and wolf killed them all.

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When the man opened them up, he offered some of the entrails to the wolf, saying, “Here, dog, are some entrails. Dogs eat entrails, and you are a dog.” The wolf moved farther away, and looked at the man; then he moved still farther away, and looked again. The man called him; but he paid no attention to him, and left. The man went home and told the wolf’s owner what had happened. The latter at once arose, and said, “I must follow him.” After going a long way, he caught up with the wolf, and called him, but the wolf kept on. At last he came to the house of the Wolf people, and entered. It was a long-lodge made of brush, and within were many people. The Wolf chief was sitting there, and he recognized his Wolf-dog sitting next to him. The chief said, “Come in and sit down, and tell me why you have come here!” The man said, “I have come to get back my friend.” The chief answered, “He cannot go back with you. He is my nephew, and you did not treat him well.” The hunter said, “It was my brother-in-law, and not I; for myself, I always treated him well.” The chief said, “Well, if some one of you does wrong, it is just the same as if you yourself had done wrong.” This is why now, in hunting, when one person does wrong, it brings bad luck on all. The man was sorry that the chief would not consent to the return of the Wolf-dog. The chief said, “My nephew cannot return to you; but I will help you, as you yourself have always treated him well.” He brought out a large feather from a golden-eagle’s wing, saying, “This is what we Wolves use as bow and arrows. I will give you this: it is just as good for you as my nephew, or even better.” The man hesitated at first, but at last believed what the chief said, and accepted the present. The chief directed him: “Point this feather at game, and it will leave your hand and enter the body of the game next to you; pass through, and go on to the next, until all are killed that are there together. Watch the last one killed, for the arrow will be sticking in it. Push the nock of the arrow, and it will come out through the animal’s mouth. Then wipe and wash and dry it before using it again.” After leaving the Wolf people, the man saw some sheep, and thought he would try the feather on them.

The arrow worked in every detail as said, and killed them all. The hunter used it as long as he lived, following all the directions he had received from the Wolf chief, and thus had all the meat he could use. Because wing-feathers of the golden eagle were used for killing game, some Indians consider them lucky for procuring game, feathering their arrows with them, or wearing them on their heads, one feather on each side, when approaching game.

Story of Ca’kina

Ca’kina, a skilled hunter, had two wives, Beaver and Porcupine, who were malevolent and killed visitors during his absence. A destitute girl, fleeing her mother’s scolding, sought refuge with Ca’kina’s mother. Despite his wives’ hostility, Ca’kina protected and married the girl, eventually driving away Beaver and Porcupine. The exiled wives faced hardships, leading them to adapt to new ways of sustenance.

► Themes of the story

Conflict with Nature: The characters face environmental challenges, such as crossing a river and surviving harsh conditions, highlighting struggles against natural forces.

Family Dynamics: The tensions between Ca’kina’s wives and the introduction of a third wife create complex family relationships, a key theme in myths and legends.

Cunning and Deception: The interactions between the wives and the new wife involve elements of rivalry and strategic maneuvering.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Ca’kina was a great hunter, and killed much game. He had two wives, Beaver and Porcupine, who carried home all the meat and skins. They were of evil disposition, and killed any people who came to the camp when their husband was away. With them lived their mother-in-law, who was a very old woman. In another part of the country lived a woman and her daughter, a young girl. Living alone, and having no male relatives to hunt for them, they were very poor and often short of food. One day when the mother was away, the girl, who was very hungry, stole a small piece of tallow that her mother had stored away. On her return, the mother missed the fat, and charged her daughter with taking it. The girl at first denied having touched it, but later confessed, and stated that she had eaten it because she was very hungry. Her mother scolded her, and took a club to beat her. She ran away; and her mother chased her a little way, and called to her, “You must never come back until you marry Ca’kina, who alone can supply you with enough fat.”

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She thought this was an impossibility; for he lived far away, and, besides, his wives were very jealous, and killed every woman who came near them. The girl travelled until she reached Ca’kina’s house, where she found the old woman, his mother, alone. The old woman asked her how she had come there, and the girl told her the whole story. She then said to the girl, “I am afraid my son’s wives will kill you, but I will hide you until my son comes home.” When Ca’kina came home, his mother told him of the girl being there; and he answered, “I am afraid my wives will attempt to kill her, but I shall protect her.” Soon afterwards his wives came home, bringing heavy loads of meat. When they entered the house, both became very angry. Beaver put up her tail and snarled, and Porcupine put up her quills and struck with her tail. They sniffed in the air, and said, “We smell a strange woman.” Their husband told them to remain quiet, otherwise he should put them out; but they persisted. Ca’kina took a club and struck them, and drove them out of the house. They still continued to be angry. Therefore he chased them away, and told them never to come back. He then returned to the house and took the girl to wife. Beaver and Porcupine travelled away until they came to a river, across which Beaver swam. Porcupine cried much, because she could not swim: so Beaver swam back again to her, and told her to get on her back. As Porcupine was afraid, Beaver put a stone on her back, and swam across with it. Then she took a heavier stone and swam with it. At last Porcupine was satisfied that Beaver could carry her, and went on her back. Beaver swam across with her, and they made a camp near by. They found that they were on an island. Afterwards Beaver swam across the stream on the opposite side of the island, saying she would return in a while. Porcupine became short of food, and she could not swim across: she therefore sang for cold weather to come; she called the stars to come out, and kept counting them until the night became very cold. The river froze up, and Porcupine crossed on the ice to the place where Beaver was. Winter had set in, and the two women asked each other how they should provide food for the winter. Hitherto they had lived on meat; but now they must use some different kind of food, for neither of them could kill game. They agreed that they would have plenty of food by eating the bark of trees.

Now they talked about the winter, and how long it should last. Beaver said we should have as many winter moons as scales on her tail, and she began to count them. She held up her tail while talking, and persisted in what she had said. Porcupine said, “The people would all starve; and I myself could not live, or endure such a long winter. I want four months of real winter, and the rest of the year favorable weather for travelling around, and not too cold.” Beaver insisted, and so did Porcupine. The latter became angry and bit off her thumb, and held up her four fingers in front of Beaver’s face, saying, “I tell you, there will be only four real winter months.” Beaver then gave in, and agreed with Porcupine. This is the reason why now there are hut four months of steady cold weather in each year; also the reason why the porcupine now has only four claws, instead of five as formerly.

Now the women talked of where they would live. Finally it was agreed that Beaver should live in low places along rivers, and Porcupine should go in the high places in the mountains. This is why these animals inhabit these localities now. Porcupine said, “It is now wintertime, and we should build houses to live in. Let us see who will manage to build a house first! We shall each know which house is finished first by lighting a fire inside and letting the smoke issue.” Now they separated, and built their houses. Porcupine made her house between rocks at the roots of trees, and covered it with bark. She had it finished long before Beaver, and sent up a column of smoke to let Beaver know her house was completed. Beaver made her house of sticks very carefully and with great labor. This is the reason why these animals now make houses as they do at the present day. Ca’kina liked his new wife, and soon after his marriage went with her to see his wife’s mother. The girl filled her house with fat, thus paying back the tallow she had eaten. Her mother was surprised when she brought back Ca’kina as her husband. Henceforth Ca’kina and his wife and the two mothers-in-law lived together. Ca’kina hunted for all, and they always had plenty to eat.