The sisters who married stars

Two sisters, living apart from their community, whimsically wished upon stars to become their husbands. That night, they were transported to the sky, marrying the stars they had chosen. After some time, they yearned for Earth and crafted a rope from skins to descend. Upon returning, they found themselves atop a tall tree. With the help of Wolverene, they safely reached the ground.

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

Journey to the Otherworld: The sisters are taken from Earth to the sky realm to live with their star husbands, representing a voyage to a realm beyond human experience.

Supernatural Beings: The stars personify supernatural entities who interact directly with the sisters, influencing their fate.

Cunning and Deception: The sisters employ clever tactics to descend from the sky and later to manage their interactions with Wolverene, showcasing the use of wit to navigate complex situations.

► From the same Region or People

Learn more about Tahltan people


Two adolescent sisters who were living together were staying apart from the other people. One evening when about to retire, they were playing and joking with each other. Happening to look up at the stars, one of them said, “Do you see that nice star? That is my husband. I wish he would come here and take me!” The other sister looked around among the stars, and picked out one which seemed very beautiful. She said, “That one is my husband. I wish he would come for me!” Soon after this the girls fell asleep. In the morning they found themselves in the sky. The stars they had chosen had taken them up during the night. They lived with these men as their husbands. The star men were great hunters, and always killed an abundance of game. The women had to carry home all the meat and skins. After a while they discovered a hole in the sky, and they used to watch the people moving on the earth below.

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They thought by what means they might be able to descend to earth, and, according to the elder sister’s suggestion, they secretly cut up skins and made a long rope. They told their husbands that some animal was eating the skins. When they thought the rope was long enough, the elder sister said, “I will go down first. If you feel me shake the rope, you will know that I have reached the ground. If I do not shake it, and all the rope is out, you will know that it is too short, and you must pull me up again. If you follow me, tie the end of the rope to the cross-stick over the hole, pull it up, and come down yourself.” Their husbands were out hunting. Both sisters reached the earth in safety. The rope was not quite long enough, but they alighted on top of a tall tree.

The younger woman had just got clear of the rope when the star men arrived, and, finding that their wives had descended, cut the upper end of the rope, which fell down and lopped off all the side branches of the tree. The women could not descend, and sat in the top of the tree, where a few branches were left. They called for help on the various animals that passed near the tree; but some passed without paying any heed, and others promised to help on their return. At last Wolverene came along, and they called to him. He said to them, “Yes, I can carry you down.” He climbed the tree and began to play with the girls. The elder girl said to her sister, “Keep him off until after he has carried us down.” She said to Wolverene, “You must carry us down first.” He carried the elder one down, and wanted to play with her, but she would not let him until he had carried down her sister. When he came to her, he wanted to do likewise; but she said, “You must carry me down first.” When he brought her down, he asked for his reward; and the sisters said, “We are hungry; you must get us meat first.” He brought the meat, and asked them again. They said, “Let us eat first.” When they had finished, he asked again; and they said, “We are thirsty; bring us water first.” Wolverene was now getting tired, but he brought the water. They said to him, “Take us up to the top of yonder steep bluff, and then we shall really give you what you want.” He took them there, and the women prepared a bed to sleep in. Wolverene wanted to sleep farthest from the steep bluff, but they made him take the place over the precipice. He lay down next to the younger sister, and immediately the elder one pushed him off. He fell over the cliff and was killed. Now the sisters left, and looked for the camp of their people. One night Bush-Tailed Rat entered their camp and killed and ate one of them. The other escaped and reached the people, who had given the women up for dead. The surviving sister told the people of her adventures and how the stars were fine-looking people.

Because of this story the Indians believe that it is dangerous to wish for the stars; for they may come and take you away, as they did the sisters in the story. Because Wolverene carried these women on his back, the wolverene at the present day can carry meat on his back.


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The man with the toothed penis

An old man possessed a prehensile, toothed penis that could extend great distances, burrow underground, and gnaw through obstacles. He used it to feed on sleeping women without impregnating them. One night, a vigilant girl caught and severed the appendage. The man confessed his actions, stating he would die without it, and passed away, explaining why men today lack such features.

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


► Themes of the story

Cunning and Deception: The old man secretly uses his unique ability to prey upon unsuspecting women, deceiving the community about his actions.

Divine Punishment: Upon discovery, the community’s decision to let the old man die without restoring his organ’s severed part can be seen as a form of retribution for his transgressions.

Transformation: The narrative explains a change in human anatomy, suggesting that if the old man’s organ had been restored, men today would possess small teeth there; its absence accounts for the current human form.

► From the same Region or People

Learn more about Tahltan people


An old man had a penis that could reach a long distance. The end of it was provided with teeth which chewed like mice. It could cross water like a snake, and go under ground like mice and moles. When it met any obstructions, such as the roots of trees, it gnawed through them and went on. The man could distend or project it at will. When he thought he was observed, he drew it back, and it assumed ordinary proportions. It would attack women when they were asleep. They were not rendered pregnant, as the penis simply fed on them. When they awoke, they felt sick, but the feeling soon wore off. Once two young girls were sleeping together. The elder girl woke up feeling sick, and thought she had felt something touching her. She found that her breeches had been gnawed as if by mice. She put on breeches of thicker skin and watched. The penis came and began to chew them. She seized it and held on.

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The old man tried to pull it back, but he could not do so. The girl called for her knife, which was made of an animal’s rib. It would not cut. She asked for a sharper knife. The men came and cut off the end of the penis. The girl told them her story, and said that she thought the penis must belong to the old man who slept at the end of the lodge, for he was moving about. The next morning the old man was sick. He told the people that he was going to die. He said, “I am very sick and am going to die. I cannot eat any food, for I have lost my teeth. I don’t mind telling you everything, for you have found me out. Women’s privates are my food. If you give me back the piece that you have cut off, I may live some years longer, but I do not care very much.” The people let the old man die. If they had given him back the end of his penis, then men at the present day would have had small teeth there; but, as they withheld it, it has its present form now.


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The Water-Being as a lover

A man discovers his wife’s affair with a water-being from a nearby lake. Suspicious of her frequent absences and adornments, he disguises himself as her, lures the water-being, and kills him. He then cooks the creature’s flesh and serves it to his wife, revealing the truth mid-meal. Overcome with guilt and horror, she becomes ill, leading to her demise.

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

Forbidden Love: The woman’s secret affair with a supernatural entity defies societal and marital norms.

Cunning and Deception: The husband’s use of disguise and trickery to uncover and punish the affair showcases themes of wit and deceit.

Revenge and Justice: The husband’s actions represent a form of retribution for his wife’s betrayal.

► From the same Region or People

Learn more about Tahltan people


A man had a wife who fell in love with a water-being who lived in a lake near their camp. The husband noticed that his wife was always sick and could do little work. When she went for fire-wood, she brought only a little. Yet every day she painted her face and combed her hair as young girls do. He became suspicious; and one day, instead of going hunting, he watched her. She went to the edge of the lake, where the roots of a stump extended into the water. Here she gave a signal. The water-being looked up in the middle of the lake, disappeared again, and came to the tree, where he made love to the woman. Afterwards she went home lame. The next day the man asked his wife to bring in some meat of the game that he had killed; but she protested, claiming to be too sick. Finally she went. Then the man painted and dressed himself to resemble his wife, went to the tree at the lake, and gave the signal.

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The water-being came out of the lake and embraced the man, who at once stabbed and killed him. He cut off his large privates and carried them home. He boiled them with pieces of fat and other meat. When his wife returned, he said, “I am sure you must be tired and hungry. I have cooked something nice for you.” When she had been eating a short time, he remarked, “Women now eat their lovers’ privates.” She looked, and recognized a piece of the meat, and at once became very sick. Her husband killed her and cut off her head. He then returned to where the other people lived, and told them what had happened.

Second version. A man’s wife always went to the shores of a certain lake to gather roots, and brought back hardly any. She would not go to any other place. Her husband became suspicious. She complained of being sick and lame. One day he told her he was going hunting, but instead sat down on a hill above the lake and watched. His wife came along; and when she reached the shores of the lake, she began to sing a love-song. A water-being came out and played with her. The husband told her he would go the next day and gather the roots, as she was sick and not able to gather much. He disguised himself. When he sang a love-song as his wife had done, the water-being came out. The man cut off his privates with a knife which he had concealed in his bosom. He boiled them, and gave them to his wife to eat. When she saw what she had been eating, she vomited, and afterwards, through shame, committed suicide.


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 cannibal women who lured men

A cannibal woman and her daughter inhabited an island, luring men to their deaths. The daughter seduced visitors, convincing them to lie beneath her, then used her sharp forearm to slit their throats, after which the pair consumed the bodies. One man, suspecting foul play, visited the island armed with a knife. He reversed the roles, killed the daughter, and fled. The enraged mother pursued him but, exhausted from attacking his fortified shelter, was ultimately slain by the man.

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


► Themes of the story

Cunning and Deception: The protagonist employs cleverness to uncover the women’s plot and defeat them.

Good vs. Evil: The man’s struggle against the malevolent cannibal women.

Revenge and Justice: The man seeks to uncover the truth behind the disappearances and delivers justice by killing the cannibal women.

► From the same Region or People

Learn more about Tahltan people


A cannibal woman and her daughter lived on an island. When men landed on the island, they were lured by the mother to make love to her daughter. The daughter induced the men to lie underneath her; and then she slit their throats with her fore-arm, which was as sharp as a knife. The two women then ate the men’s bodies. A man who lived on the mainland near by had noticed that no one who went to the island ever came back, and he wondered what became of them. He watched, and saw that they entered a house and never came out. He hid a sharp knife in his clothes and went to the island to investigate. He was called by some one who had a sweet, attractive voice. He followed the sound to the house. There he was met by the old woman, who invited him in, saying, “Come in and see my daughter! I have a fine daughter of great beauty.” He went in, and noticed the old woman sitting some distance away, partly concealed.

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Presently a very fine-looking young woman came in from the other side of the partition, arrayed in fine garments and nicely painted and combed. She asked him if he cared to lie with her, and he nodded his assent. She told him to follow her to the other room. She asked him to take the lower position. He said, “No, I will not do that, in my country the man always is on the top.” The old woman thought they were taking a long time. She became anxious, and called, “Are you not ready yet?” The young woman answered, “No, he wants to be on the top, he will not go underneath.” Her mother said to her, “It does not matter, you can cut him just the same.” The young woman then agreed, and they lay down. The man quickly cut her throat, and covered her mouth with his other hand, so that she could not make a noise. The old woman asked again, “Are you not through yet?” and the man answered, “No, pretty soon.” When he was sure that the woman was dead, he withdrew his hand and quickly ran out of the house. The old woman was surprised to see him run out, and went to see her daughter. When she found her lying dead in a pool of blood, she gave chase. The man ran to a strong fort in the forest. The old woman, who was in a great hurry, ran straight through the forest, cutting a wide swathe of trees and bushes with the large knives on her fore-arms. When she reached the log fort, she attacked it with her arms, the knives cutting slices out of the logs. As she kept on cutting, she became more and more tired, and the knives more and more dull. When the house was almost cut through, she became so tired and the knives so dull, that she could hardly cut any more. The man then ran out and killed her with his knife.


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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.

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

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

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.


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 fisherman and the killer-whales

A fisherman and his wife catch an unfamiliar fish, which they prepare and dry. When the wife washes her hands in the sea, Killer-Whales seize her in revenge. The fisherman seeks help from the Fish chief, who sends Shark to assist. Shark creates a distraction, enabling the couple’s escape. As they flee, Shark battles the pursuing Killer-Whales, allowing the couple to return home safely.

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

Underworld Journey: The fisherman’s journey to the underwater realm to rescue his wife.

Revenge and Justice: The Killer-Whales’ act of abducting the fisherman’s wife as retribution for killing their companion.

Cunning and Deception: Shark’s clever tactics to create a distraction and facilitate the rescue.

► From the same Region or People

Learn more about Tahltan people


A man was out fishing and drying halibut, and his wife helped him. One day he felt something very heavy on his hook, and could not pull it up. He tied the line to the thwart of the canoe, and paddled ashore. With much trouble he managed to land the fish on the beach. He called on his wife to kill it quickly, and she despatched it with her knife. She cut it up and hung it up to dry, as is done with halibut. They did not know what kind of a fish it was. It was quite strange to them, but they thought it might be good food. When the woman had finished her work, she went to the edge of the water to wash her hands. As soon as she put her hands into the water, something seized them and pulled her underneath the sea. She had been taken by the Killer-Whales, who had come to have revenge on the man for killing their friend. The man followed the trail of his wife and her captors under the sea.

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He came to the house of the Fish chief, and asked him if he knew where his wife was. The chief said, “Yes, the Killer-Whales have taken her to be their slave.” The man asked the chief if any fish of his company would care to help him get back his wife. The chief asked the fishes if any of them would volunteer, and Shark said he would go. Shark went ahead to Killer-Whale’s house, and hid the man outside the door. He went in, and saw that the Killer-Whales were about to eat their evening meal. Their chief said, “Make the fire blaze, that we may see well!” Shark was standing next to the fire. He jumped up quickly and put much wood on the fire, so that it blazed up. The chief then said, “Some one fetch water!” Shark seized the buckets and ran out to draw water. As he came in and was passing the fire, he stumbled purposely, and upset the buckets in the fire, thus causing a dense cloud of ashes and steam to arise. Quickly he caught up the woman, pushed her out into the arms of her husband, who was waiting, and followed them. Shark kept in the rear, and said to the man, “Keep a-going! If they overtake us, I shall fight them,” When the man and woman were nearly home, they looked back, and saw a severe fight in progress. Shark was fighting all the Killer-Whales, biting them with his sharp teeth, and tearing them with his rough skin.


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

Xe’nda; or, the man whom the wolves helped

An elderly hunter named Xe’nda encounters mysterious beings who assist him in hunting caribou. Upon awakening, he finds only wolf tracks, realizing the wolves had aided him. They also teach him to craft shovel-nosed snowshoes, enhancing his hunting efficiency. This story explains the origin of the Tahltan’s “Wolf snowshoes.”

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


► Themes of the story

Origin of Things: The narrative explains the origin of the “Wolf snowshoes” used by the Tahltan people.

Cunning and Deception: The wolves disguise themselves as humans to communicate with Xe’nda, imparting valuable knowledge.

Moral Lessons: The tale imparts lessons on humility, the importance of accepting help, and the value of adapting to new methods for survival.

► From the same Region or People

Learn more about Tahltan people


An old man called Xe’nda, and many people, were hunting caribou, but they could not kill any. They were starving, and became weak. Xe’nda went hunting one day, although he could hardly walk. He came on a long trail of fresh caribou-tracks, and followed it. After a while he came to where a number of snowshoe-tracks followed behind the caribou. He saw where the caribou had begun to jump, and the people had run after them. Soon he came on a dead caribou, then on another and another. He thought some of the people had killed them. He pressed on, and soon heard talking, and then saw a number of strange people beside some dead caribou. They called out in the Kaska language, “A man is coming!” and then invited him to come nearer. He asked them who had killed the game. They answered that they had. They lighted a fire, and cooked and ate the two caribou there.

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They said to Xe’nda, “Your snowshoes are too narrow. You cannot run fast with them, and the caribou get away. If you use snowshoes like those we have, you will be able to travel better and get game.” They showed their snowshoes to Xe’nda, and further told him he could have all the caribou they had killed. Xe’nda thought he must have slept; and when he woke up, the fire was out, and two caribou-skins were lying there. He looked for tracks, and saw only wolf-tracks. He returned to camp, and on the way came to the caribou-carcasses he had first seen. He cut out some meat and took it along. He told the people that he had killed caribou, and the people went out at once to carry in the meat. When they got to the carcasses, they saw that the caribou had been killed by wolves, and they knew that the wolves had helped Xe’nda. After this, the people made snowshoes like those the Wolves had shown to Xe’nda, and they obtained more game. In this way did the Tahltan learn how to make the shovel-nosed snowshoes they now use; and this is why snowshoes of this kind are called “Wolf snowshoes”. The kind used by the Kaska are named “Moose snowshoes”. Both tribes used the same type of snowshoe formerly, but discarded them, and adopted each a different style.


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

Wolverene and the brothers

Wolverene, known for his thievery, steals meat from his brothers-in-law, leading them to starvation. Suspecting Wolverene, they devise a plan, eventually injuring him by burning his privates and beating him. Wolverene escapes but is left with lasting injuries, resulting in his distinctive halting gait and reddish loin hair. Ashamed and unable to be with women, he retreats into the woods permanently.

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


► Themes of the story

Cunning and Deception: The narrative highlights the wolverine’s deceitful actions, such as stealing meat and sabotaging the family’s food supply.

Revenge and Justice: The brothers’ retaliation against the wolverine serves as a form of justice for his misdeeds.

Origin of Things: The wolverine undergoes a physical change due to his punishment, resulting in his distinctive gait and coloration.

► From the same Region or People

Learn more about Tahltan people


Wolverene was married to a woman. Her two brothers and her mother lived near them. When the brothers killed game, Wolverene used to go back at night to the place and cache all the meat in a hidden spot for himself. He was a great thief. When the people went to carry in their meat the next day, they found nothing there. On this account they were reduced to starvation. The brothers suspected Wolverene. They killed a moose, and cached all the meat themselves excepting a little that they packed home. That night Wolverene and his wife heard the breaking of bones in the other lodges, as if the people were extracting marrow. He said to his wife, “They are breaking fresh bones.” He sent his wife to see. She questioned her mother, who answered, “How could we have marrow-bones? I was just breaking up a bone skin-scraper to make soup. Your brothers are starving.”

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Wolverene knew better, however, and went out and found their cache. He urinated and defecated on all the meat, and made it unfit to eat. The brothers said, “We shall beat him.” They went out hunting, and killed a young fat moose. Wolverene was also hunting near by; so they called him, saying, “Brother-in-law, will you help us pack some meat home?” He came. They had lighted a fire near the carcass, and were cooking the web of fat from the inside of the moose. They said to Wolverene, “Sit down on the other side of the fire. The fat will be cooked soon. We shall eat something before we carry the meat to camp.” Wolverene was sitting warming himself, and had his knees outspread in front of the fire. One of the brothers took the cooking-stick with the hot fat on the end of it, and threw the fat against Wolverene’s privates, burning him. He scratched the sore place; and while he was thus engaged, they clubbed him. He managed to get away, and as he ran he kept scratching at the sore spot. The brothers chased him, and kept hitting him on the rump. Wolverene reached some smooth ice, and got away from them. Because the wolverene’s rump-hone was broken, he has a halting gait at the present day. Because he was burnt, the hair of his loins is reddish, and he has a burnt smell. Wolverene’s privates were much too sore to have connection with women. He took to the woods, and never lived with people again.


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

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.

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

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

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.


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Beaver and Muskrat

Beaver and Muskrat live together until a quarrel leads Beaver to destroy their shared home. Beaver takes the ridge-pole and builds a new, superior house, refusing Muskrat’s pleas to return the stolen piece or share the new dwelling. Consequently, beavers are known for their well-constructed homes, while muskrats inhabit inferior shelters.

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


► Themes of the story

Origin of Things: The narrative provides an explanation for the current living conditions of muskrats and beavers, detailing how their habitats came to be.

Cunning and Deception: Beaver’s actions in defeating Muskrat and taking over his resources involve elements of cunning behavior.

Moral Lessons: The story imparts lessons about the consequences of conflict and the importance of cooperation.

► From the same Region or People

Learn more about Tahltan people


Beaver and Muskrat lived together in Muskrat’s house.

One day they had a quarrel; and Beaver, being the stronger and possessed of the better teeth, defeated Muskrat.

In the struggle the house was torn down, Beaver now stole the ridge-pole and went off to another place, where he built a good house just like Muskrat’s former house.

Muskrat went to see him, and asked for his ridge-pole; but Beaver would not give it up. He also would not allow him to live in his house.

For this reason muskrats now live in the water and have poor houses, and beavers have good houses.

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