The cloud woman

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

Source: 
Traditions of the Ts’ets’a’ut 
by Franz Boas 
The American Folklore Society
Journal of American Folklore
Vol.9, No.35, pp. 257-268
October-December, 1896
Vol.10, No.36, pp. 35-48
January-March, 1897


► Themes of the story


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

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

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

► From the same Region or People

Learn more about the Tsetsaut people


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

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

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

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

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

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


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Thunderbirds

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

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


► Themes of the story


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

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

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

► From the same Region or People

Learn more about the Dane-zaa people


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

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Fournier’s grandfather’s supernatural power

In midwinter, a Beaver tribe faced starvation near Hay River. A surviving group sought help from a renowned medicine man, who vowed to ensure his relatives would never struggle to find game. He erected a painted medicine pole and sang, causing a thunderstorm and heavy snowfall. The snow buried the moose, leaving only their heads exposed, making them easy prey. As the snow melted, flooding allowed beavers to gnaw the tops of tall cottonwood trees along Hay River.

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


► Themes of the story


Magic and Enchantment: The medicineman’s ritual invokes supernatural forces to alter the environment, demonstrating the influence of higher powers in mortal affairs.

Conflict with Nature: The community faces the challenges of starvation due to harsh winter conditions and scarcity of game, highlighting their struggle against natural forces.

Sacred Spaces: The creation and use of the medicine pole serve as a focal point for the ritual, indicating a location of spiritual significance.

► From the same Region or People

Learn more about the Dane-zaa people


Obtained in English from Fournier through John Bourassa. The informant was in his grandfather’s camp and remembers this incident well.

The informant’s father’s father was a great medicineman. A party of Beaver were traveling in midwinter beyond Hay River toward the Rocky Mountains. A band had been separated from the main party and through bad luck in hunting the men had all starved. The surviving women and children came to the grandfather’s camp. The old man, displeased because some of his relatives in this band had died, said he would make medicine so that none of his relatives would have trouble in killing all the game they wanted to eat. He made a medicine pole, painted it, and set it up. He had a man stand beside the pole and made it as high as the man. He then began to sing, and although it was the middle of the winter it thundered and began to snow. The snow fell until it was as high as the top of the pole. Then they could kill all the game they needed. Just the heads of the moose were sticking out of the snow and they could be killed with spears. When the snow melted the water was so high that the beaver gnawed the tops of the tallest Cottonwood trees along Hay River.

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The underwater people

A mysterious young man leads three companions to an underwater realm beneath a lake. There, they encounter a community living in skin tipis and are welcomed by the headman. After a brief stay, the headman provides them with a fragile canoe for their return. As warned, the canoe dissolves near the shore, but all four men manage to reach land safely.

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


► Themes of the story


Journey to the Otherworld: The protagonists travel to an underwater realm inhabited by otherworldly beings.

Forbidden Knowledge: The men gain insight into a hidden underwater world unknown to others.

Sacred Spaces: The underwater realm serves as a significant and mystical location within the narrative.

► From the same Region or People

Learn more about the Dane-zaa people


While the people were sitting by the camp they suddenly saw a young man passing along carrying a blanket on his back. “Where are you going and what are you going to do?” one of them asked him. “I am going to become a young man again,” he replied. “How will you do that? We will go with you,” they said to him. “Do as you please,” the stranger replied. The young man who had spoken and two of his brothers-in-law went with him. They walked along until they came to a lake. Suddenly this man who had been walking ahead said “Xwui” and went through the ice to the bottom of the lake where he had a wife. “You do as I do,” he told his companions. There were many skin tipis standing there and many people walking about.

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They went toward one of the tipis which was very large. The stranger walked ahead and the others did as he did according to the directions he had given them. Suddenly, someone jumped on the foot of the man who had suggested accompanying the stranger. It was a frog that did it, but he thought it was a man. The man who had gone ahead as the leader had a wife there and he used to go there to visit.

It seemed to them they had been there but a short time, when the head man of the underwater people said to them, “I do not like it that the minds of your relatives are so intent on us.” They started back in a canoe the head man made for them. “Take care how you use my canoe, for it is not very good,” he warned them as they started away. They came nearly to the shore in it when it melted as the owner of it had told them it would. Two of the men came ashore, but two of them were missing, one of the young men and his brother-in-law. The two who got ashore believed the others were dead, but as they were sitting on the bank they saw the head of a man appear and reappear. The man swam ashore and stood up. The other one was seen swimming as a jackfish. He turned into a man so that finally all of them came ashore and returned to their camp.


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A young man is taken to another world by fledgling geese

A hunter captures young geese and asks them to take him to their mother’s land. He falls asleep in his canoe and awakens in a different world. Following a wolf, he encounters a man who offers his daughter in marriage. After hunting together, the man advises the hunter to return to his own people, which he eventually does.

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


► Themes of the story


Journey to the Otherworld: The protagonist is transported to another realm by the fledgling geese.

Sacred Spaces: The otherworldly lake and the land he arrives at can be seen as sacred or significant locations.

Guardian Figures: The wolf guides the man, acting as a protector or mentor.

► From the same Region or People

Learn more about the Dane-zaa people


A man was hunting in a canoe when he saw some young yellow geese. He paddled up to them and caught them. He thought they were too small to kill. Tying them to the canoe, he told them to tow him to their mother’s country. He lay down in his canoe and fell asleep. He slept very soundly and a long time passed before he woke up, and then the geese were nearly large enough to fly.

It was not this earth on which he stood when he woke up, but he thought he was still in his own country. It was a large lake. He waded ashore and walked along by the lake, thinking intently. Suddenly in the distance he saw a wolf running along. The wolf was looking toward the man.

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The wolf ran down until he came to the water which he entered. As he walked through the water he kept looking back toward the man who began to follow the wolf. They continued this way, the wolf running ahead and the man following until after they had gone a long distance when land appeared. He went ashore and walked along by the water.

He came where a man was living who had many children. This man gave the stranger a daughter in marriage. The man who lived there went hunting by himself and killed a moose. The other man killed nothing. The first man thought much about it. “He is my son-in-law and a relative, let him hunt with me once anyway. Let him hunt with my snowshoes.” He loaned him a pair of his own snowshoes and he went hunting. He had not gone very far when he killed a female with young. When he came back to the camp he saw many tracks. They thought they were the tracks of a good many people but they were really their own tracks. He returned the snowshoes to his father-in-law. “Go back to your relatives,” the old man told his son-in-law. He went hunting, paddling in his canoe. In the distance something was moving. When he crossed to them he found they were his relatives.


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The Man in the Moon

A skilled beaver hunter produces a large amount of grease and forbids others from tasting it. One man disobeys, prompting the hunter to declare, “Henceforth you can look for me in the moon.” He then ascends to the moon, where he can be seen with his leggings down and his little dog on his lap.

Source: 
Chipewyan Tales
by Robert Harry Lowie
The American Museum of Natural History – Anthropological Papers
Volume X, Part 3
New York, 1912


► Themes of the story


Origin of Things: The tale provides an explanation for the lunar image, detailing how the figure of a man and his dog came to be seen on the moon.

Conflict with Authority: The hunter’s reaction to the community’s disrespect reflects a challenge to societal norms or leadership, highlighting tensions between individual actions and communal expectations.

Sacred Spaces: The moon becomes a significant location in the narrative, serving as the final abode of the hunter and his dog, and holding symbolic meaning within the tale.

► From the same Region or People

Learn more about the Chipewyan people


In another version the final statement is to the effect that one can see the kettle with beaver grease and the little dog.

Once there was a great beaver hunter. Returning from the chase one day, he made a lot of grease and forbade the people to touch it. Nevertheless, one man put his finger in, and tasted of the fat while the hunter was pulling down his leggings. When the beaver hunter noticed what had occurred, he was furious. He went outside, followed by his little dog, and announced to the people, “Henceforth you can look for me in the moon.” That is where one can see him, with his leggings down and a little dog sitting on his lap.

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Raised-by-His-Grandmother

An old woman discovers a crying infant under a caribou chip and decides to raise him. The boy, often requesting young caribou feet, faces denial from others. He then exhibits mystical abilities, providing food and transforming into a caribou to supply meat for his grandmother. This tale, “Raised-by-His-Grandmother,” originates from the Chipewyan people and highlights themes of transformation and resourcefulness.

Source: 
Chipewyan Texts
by Pliny Earle Goddard
The American Museum of Natural History – Anthropological Papers
Volume X, Part 1
New York, 1912


► Themes of the story

Sacred Spaces: The narrative includes significant locations, such as the place where the boy is found and the area abundant with caribou, which hold spiritual importance.

Healers and Cures: The boy’s actions provide sustenance and survival for his grandmother, acting as a form of healing and support.

Ancestral Spirits: The boy’s origin and abilities may suggest a connection to ancestral or spiritual entities, influencing the present.

► From the same Region or People

Learn more about the Chipewyan people


Dr. Lowie secured the tale here given in much the same form at Lake Athabaska. Petitot gives four versions two of which he secured at Great Slave Lake, one from a Chipewyan, and one from a Yellow Knife in 1863. The third version was secured at Lake Athabaska in 1859 and the fourth one from a Caribou Eater of Hudson Bay and Churchhill River. In these versions from Petitot, Raised-by-his-grandmother is a person of great power who comes to relieve the natives to whom the caribou migrations have ceased. He restores the caribou on the condition of being given the tips of their tongues as tribute and when the tribute fails, he leaves them. He is ever after invoked as the deity in charge of caribou. According to one version, he joins the musk ox and to another the bear. Evidently then, this myth is related to a caribou hunting ceremony which, judging from their almost complete reliance on that animal for food, was probably the most important of their ceremonies.

An old woman heard a little child crying. After she had looked for him some time she discovered him sitting under a caribou chip. As he was a very little child she put him in her mitten, carried him home, and undertook to raise him. Whenever caribou were killed, and his grandmother went out after meat, the boy asked her to bring him the feet of the young caribou. One time when she went out after meat, the boy sat and waited for her return. When he saw her coming, he began calling to her, “Grandmother, the feet, the feet.” “Grandson,” his grandmother said, “the feet are not for you. You are not the only child. ‘He is always asking for young caribou feet. This time he shall not have them,’ they said about you.” “Let them all freeze, let them freeze,” he said. “What will your uncles do, if you say that?” his grandmother asked. “’May they find the last poor bear, the last poor bear,’ you may say,” he said. Then he told his grandmother when they moved camp, “Do not take me along.” “What will we do? We shall die for want of meat,” she said. “No, we will not die,” the boy replied.

When the people had all moved away, the boy went back to the campsites and pulled away the partly burned sticks from the fireplaces. After a while, he came to the deserted camp of his uncles where he found the partly burned feet and hoofs of the caribou. “It looks like partly burned hoofs right here,” the boy said to his grandmother. “Grandmother, carry me over in that direction.” She took him on her back and carried him. When she had gone a long way she put him down to rest. “Grandmother, sit there and fish in that small slough.” “There are not any fish there, grandson,” she replied. “Yes, there are,” he said. The old woman then cut a hole through the ice and let down a hook into the water of the small slough. She immediately pulled out a large trout. “Put the hook in again,” the boy said. When she put the hook down again, she pulled out a jackfish. “That is enough,” the boy said. “We will camp not far from here.” She made a shelter of spruce boughs in which they lived for some time.

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“Make snowshoes for me,” the boy said one day to his grandmother. She made him small round snowshoes. Then he asked her to make him some arrows. When she made them he wanted her to dress him. As soon as she had done so, he said, “Put on my snowshoes. I am going outside a little way to play.” When he had been gone some time his grandmother went out to look for him. She followed his tracks for some distance and then came where his snowshoes, his arrows, and his poor little clothes were lying. From that place there was only a line of caribou tracks. His grandmother turned back, crying, and saying to herself, “My little grandson has left me and become a caribou.” When she got back to her camp, she sat far into the night waiting for him and crying. She heard something outside and later heard a noise again. “What can it be,” she thought. It was Raised-by-his-grandmother who came into the house and said, “Take off my belt.” As his grandmother loosened it, many caribou tongues fell out. “We will go after them tomorrow,” he said. “Where I went, there were many caribou.”

The next day, as his grandmother was carrying him along, the boy pointed the way saying, “It is over there.” When they came to the top of a hill near a large lake she saw something lying on the ice. “There they are,” the boy said. As they were walking along together on the lake, he said, “That young caribou, the farthest one that lies dead over there, laughed too much at me. Roast its head for me.” She saw that he had killed many caribou. While he was playing with them, he bit their tongues and killed them all. They camped there by the shore of the lake, where the old woman dressed the caribou and brought them into the camp. “I am going to play with the head you roasted for me, grandmother,” the boy said. He took it out-of-doors to play with, and the magpies ate it up.

After a while, without his grandmother’s knowledge, the boy went to the place where those who had left them had camped. He found where they had scraped the snow from the ice to fish. All the people had frozen except his uncles who had found a bear. The uncles found the tracks of a young caribou on the ice and the spruce with which he had cleared it of snow. “Perhaps it was not just a caribou that did it,” the uncles said to each other. “May be it was the small child we left behind which mother was carrying.” They followed the tracks of the caribou until they came to a big lake. There they found where he had walked along with small round snowshoes. These tracks led them to the place where Raised-by-his-grandmother was living with her. They had much meat there.


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The old woman and the singing fish

An elderly woman lives alone, diligently fishing and preparing for winter. One evening, she hears singing and, hoping for company, readies herself to meet a visitor. Upon investigation, she discovers the source of the song is a small fish. Disappointed, she returns home, eats, feels lonely, and eventually weeps in the woods.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Community and Isolation: The old woman’s solitary life and her reaction to the singing indicate themes of isolation and the desire for companionship.

Sacred Spaces: The pond or location where the fish appears may have spiritual or mystical significance.

Mystical Creatures: If the singing fish is a legendary being rather than just a magical event.

► From the same Region or People

Learn more about Koyukon people


Few stories contain so many of the details of the monotonous everyday life of an old Indian woman in so short a compass as this one does. It gets its point to the Indian in the haste with which she makes ready to see a man.

There was once an old woman. She worked on alone, and in the summer she fished with a net, and (so) had plenty of fish. She cut them and hung them up and dried them, and put them into a cache, a grass cache which she had. Now she had plenty of food, and, having plenty of food, she was glad. It came on winter, and she did her cooking. She cooked only the bones, even though she had plenty of food. “I shall be short in the winter,” thought she. Once in a while only, she made ice-cream (vwa’nkgyuk). This she ate occasionally.

Now, once at dusk she took off the curtain from the smoke-hole and made the fire, and she put the pot upon (or against) the fire, and cooked (her food) and dished it up. “Now, then,” thought she, “that’s all. I will put on the curtain and go to bed.” So she threw her fire out at the smoke-hole, and went out to it. She went up and put on the curtain. She went to the door and stood still, as if she expected to hear something.

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She listened carefully, and thrust her fingers into her ears and drew them out again, to better her hearing. Then she heard. She heard some one singing, and ran in at her door. She thrust her hand under the shelf for the wash-bowl. She poured water into it, and washed her face and combed her hair, and finished her toilet. She reached out and got her bag, and took out the clothing that was in it, and put on a fish-skin parka and went out again. Presently some one sang; and she went in and took her place on the shelf, and busied herself spinning sinew thread on her fingers. Just a little while she sat there. Then she went out again. Again she listened. From the same place came the sound of singing. Then the old woman thought, “I don’t believe it’s a man.” She went downstream from the house. She looked down also at the edge of the water, and saw a little fish. It sang as it swam around. She caught up a stick and threw it out upon the bank, and went back and entered the house. She staid there a little while, and went out again. Everything was quiet. “It must have been a man,” she thought. She went in again and ate something. She sucked in some ice-cream, and felt lonesome. She cried, and went into the woods.


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Story of a young man who was purified from sin

The narrative follows two young chiefs in a large village, focusing on their hunting practices and daily routines. One chief habitually rises early to hunt deer, while the other sleeps in. The early riser discovers a mysterious house on the tundra, leading to events that explore themes of purification and transformation.

Source: 
Ten’a Texts and Tales
(from Anvik, Alaska)
by John W. Chapman
The American Ethnological Society
Publications, Volume 6 (ed. Franz Boas)
E.J. Brill, Leyden, 1914


► Themes of the story

Transformation: The narrative centers on the young man’s purification from sin, indicating a profound personal change.

Quest: The young man’s journey to the mysterious house on the tundra represents a pursuit of understanding or redemption.

Sacred Spaces: The fine house with the bellying curtain on the tundra serves as a spiritually significant location where the young man’s transformation occurs.

► From the same Region or People

Learn more about Koyukon people


Told by Blind Andrew. This story is from the Kuskokwim River. Such stories, according to the narrator, are told in camp, and bring success in hunting.

There was once, they say, a large village where there lived two young chiefs. There they lived, they say, in a large village. Always, they say, they hunted game. And, they say, these two young men had not yet taken wives. So there, they say, they lived. And they say one of the two used always to go to sleep first. Afterward the other one would go to bed. Thus, they say, they always did. And they say that when it began to grow light up at the curtain, he who was the last to go to sleep, taking his arrows, would go back upon the mountains and shoot deer. He skinned them also. (After one of these excursions) he came into the kashime. His partner, they say, was not there. He waited some little time, and the other came in where he was. And they say, said he, the last one who had come in, — and they say, said he, “Well!” he said, they say. “Cousin!” he said, they say, “so then you have come back, have you?” he said, they say. “Yes,” he said, “I am back here. Come, let us make the fire!” said he.

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So they split some wood and took off the curtain and made the fire. Afterward they covered up (the smoke-hole). Then the bowls were brought in also. After they had finished with the bowls, they remained seated. At the back of the room, in the middle, where they were accustomed to sit, they remained, while the men of the village went out to their own houses. So of all the young men, only they two did not go out, but always remained in that place. Then the one who used to go to sleep first, that one went to sleep again; and the one who yesterday was the last to go to sleep again sat up. That one who was the last to go to bed shines at night, they say. Yes, they say, he always does so, because he tries to govern his temper; while the other one does not shine. So then his partner went to sleep; and a long time afterward he too went to sleep, but only for a little while. And he watched for it to grow light up (at the smoke-hole), and by the time that it was growing light he was dressing. And then again he returned to that mountain and ascended it again. It is the same mountain whither he always went since the time when he was a boy.

So he looked around. Lo! they say, where he had been accustomed to get deer, there were none to be seen. Meanwhile it grew light. He looked in both directions. To the southward there was a great tundra. On the other side, mountains were to be seen. The sun was about to rise; and out on the great tundra, a little to one side of the middle, lo! suddenly he saw a fine house, with the curtain bellying out. Was he not looking just now, and there was nothing there!

The young man thought, they say, “I believe I will go to it.” Then he put down his arrows, and his pack also, and went out to the place. So he came there. What a fine house it was! He went and stood in the doorway, and looked around outside. He looked, but there was no cache to be seen. He looked for tracks also, but there were no footprints. He turned it over in his mind. “I wonder,” thought he, “whether there are any people where I am going!” So he went in. Down into the entrance he went, and pushed aside the curtain. Lo! they say, a sudden burst of light. So he went in. There was a very small room. He crossed it. On the other side he turned and looked around. On the opposite side, toward the front of the house, on the platform, sat a beautiful woman, sewing. Without looking up, she pushed her sewing (into the corner) toward the front of the house, and said, “It is because of my intention that you came here. Though I have been looking all over the world,” she said, “I could see no one but you. You only could I see upon this world,” she said. “Because you were pleasing to me have I showed you my house,” said she. Then the woman went out, and was gone for some time. Finally she came in. What a fine, clean bowl of food it was that she brought in, steaming, from the pot! So he began to eat; and when he had finished, he gave her back the bowl. After she had been gone a while, she came in again, bringing great back-strips of deer-skins. She took them directly over to him, and said, “These are for you to lie upon.” He took them from her and put them on the platform. She also gave him a martenskin blanket for his bed. So he lay down, and they went to sleep. The next day also they woke up. So, for two days and two nights he remained in the house, and meanwhile he did not even see the outside. Then, as they arose, she went out. She came in, bringing meat, which she gave to him, and he ate. Then he concluded that he would stay another day also. Then, as it grew dark again, the man said, “Am I still to stay here in this house?” “Yes,” said she. Then said the man, “What a long time it is that you bid me stay in the house!” “Yes,” said she, “what is wanting that you can go and get, that you should say that? Why, already you have become part of my life,” said she. So she gave him to eat, and they finished eating and went to bed. Then the young man lay awake, while on the other side of the room the woman was beginning to go to sleep. And the young man thought, “Can it be that I am destined always to live here in this way? Why,” he thought, “did she show her house to me? I believe,” he thought, “that I will go (over) to her.”

So he arose and left his place, and went out in front of her. Suddenly, they say, he lost consciousness. While he was going out there in front of her, this befell him. He could not tell where he was. Presently, they say, he seemed to himself to wake up; and he sat down again there, in his own place. “What am I doing here?” he thought. “What is this that she is doing to me? I supposed that I was going across to her, but I was asleep.” Meanwhile, on the other side of the room the woman was snoring. Again he thought, “I wonder whether it is I that am doing this, (or whether some one else compels me!) I believe I will go over again.” So he left his place again, and went over to where her head was. Again he seemed to go to sleep. Here he is as if asleep, they say. Then again he seemed to wake; and there at his place he lay, as he became conscious. “Why,” thought he, “I supposed I crossed the room to her head. Sakes alive! what ails me?” Meanwhile, on the other side of the room, the woman was sleeping. “I don’t know what to do here,” he thought. “I believe I’ll try again.” So here he goes to get to the platform beside her head. Thereupon the back end of the room suddenly opened at the middle. At that a great fright seized him. Then from some source of light there was a great illumination. Beside that, from the direction where he turned himself some one laughed. From within, where it is all clean, a woman is laughing at him. Before he could recover himself, the woman said, “Why, what are you about? That is my mother.” Then the man became ashamed. “Come!” she said, and he went to her. Then said the woman, “It is because you pleased my mother that she showed you our house.” She then led him inside and took off his parka and the rest of his clothes, so that he was naked. Then she placed warm water by him, and shaved deer-fat into it. Then she bathed him, and furnished him with clothes. She dressed him in fine clothes. After she had dressed him, she said, “Come, sit down! Come,” she said, “let me have your hand!” From where he sat he held out his hand to her. She took it and put it into her mouth, and sucked it until her mouth was full. When her mouth was full, she emptied it into the water in which he had washed himself. Twice she did the same thing. Then she put his feet also into her mouth. At length it was full, and she emptied it into the water in which he had washed himself. Twice she did the same thing. Then she said, “Come, look at this!” So he looked, and saw that the water in the vessel was as black as coal. Then said the woman, “This is the evil that you have done since the time that you began to grow up. Come, see here your sin!” she said. Then the man spoke, and said, “Yes,” he said, “that is it. It is a great benefit that you have done me; for that I am deeply thankful to you.” And the man threw everything that he had been wearing into the water that he had bathed in.

Then she started to take the water out. “Empty it far away,” said he. Then she took it a long way off and emptied it, and threw away the bowl with it. Then she came in and gave him food, and he ate. After that he made her his wife. So he remained there, living with her.

One day she said to him, “Let me show you this house of mine!” And when he saw it, what a fine house it was! Their house was full of every kind of skin that there is upon this earth below. That was a rich woman indeed. The man said to her, “How did you ever come by this?” The woman said, “I shall not even yet tell you all about it. In time you will find out.” So he continued to live with her there. Neither, while he lived with her, did he go out of doors, or know how his food was cooked. Always the mother, when she goes out, sits close by the house, and brings in what is cooked. Thus they always do. At length the man’s wife gave birth to a baby, a boy, and they brought him up. In time he began to walk. One day the man said, “Am I always to live here in this fashion?” The woman said, “What are you thinking of? What can you do, that you should say that?” “What a long time it is that I am keeping to the house!” said he. The woman answered, “Tell me what is wanting, that you can get by working for it.” That was what she said to him. So then they continued to live there. It came to be a long time after she had said this to him, when she said, “Come, and I will show you from whence I have such an abundance. Come!” she said, and he went to her. He went to her, and they went to the back of the room, at the middle. Then she caused the ground to open, and said, “Come, look down!” So he stooped and looked down. How many were the animals that he saw as he stooped and looked down! How many of the animals of the earth! “Say, then, do you see it well?” she said. “Yes,” said he; and she closed it up, and they returned to their places. Then the man thought, “It must be these people’s doings, that there were no deer where I used to go to hunt.”

He thought this; and his wife said to her husband, Why do you think evil within yourself? Ever since the time that you came here,” she said, “ever since that time I have been able to see plainly what was going on in your mind.” And she said to him, “It is because you were pleasing to us, that we revealed our house to you.” Then the man said to her in answer, “I am thinking about my parents. I wonder somewhat whether they are still living.” “No wonder,” said his wife. “It is now four seasons since you came here.” “What!” said he. “What now? I supposed that I had been here only four days.” — “Because you did not know how the year passed outside,” said she. “This is now almost the end of the fifth year. It is now nearly winter, as it was when you came to us.” — “Is that so?” said he. “How could I tell how the time passed, since I never went outside?” “Do you wish, then, to take a look outside?” said she. “Come, go out!” Then he went out and looked, and, sure enough, the autumn was past. So he went into the house. “I want to go and see how it is with my parents,” said he. “Yes,” said she, “early tomorrow morning you must go and get material for a sled.” So early the next morning he went to get wood to make a sled. He got the wood in a short time, and returned with it to the village, and immediately set at work whittling. That wood that he had brought he whittled out hastily. On the second day he had finished it. The day after he began, his wife said to him, “I should like to go with you.” “Just as you please,” said he. So he loaded up the sled and packed it full. Then said the mother of the woman to the man, “Perhaps, now, she would not care for the society of mankind.” “Perhaps not,” said the man. “It would be well,” she said to them, “that you should spend only four days.” “Yes,” said he. Then she spoke thus to the man. “When you get down to the village, that fellow who used to be your partner — beware of him! When your wife warns you that there is danger, if she tells you that a certain thing is wrong, — if you should do that concerning which she gives you warning, you would be doing wrong,” said she. “Now, I doubt whether your wife will care for the society of mankind,” said she, “for she is not of humankind. Now,” said she, “when you two leave here, when you are not far from this house, be sure to look for this house.” So they left, and they put that little child of theirs into the sled. So they left. The husband pulled the sled, and his wife pushed. So they left; and they looked for the house, but it was gone. They made camp on the way down; and on the next day they went on, and the village appeared in sight. The young men of the village shouted, saying, “The one who was lost is bringing some one with him!” So then they arrived at the village, and went up. They went to the house of the man’s mother. “My child,” they said, and caressed him. His wife also they caressed. The people who lived there were ready to do anything for love of them. The mother made ice-cream and gave it to them. Meanwhile the woman had said to her husband, “I do not feel at home in the society of men.” Bedtime came; and the man said, “Lie down here in my mother’s house, for my cousin has asked me to sleep with him in the kashime.” But his wife was unwilling to let him go. Her husband, however, said that he wished to go to the kashime, and at length she told him to do as he pleased. So he took his bedding and went into the kashime. He lay down by his cousin, head to head, in the middle of the room. Then they fell to talking all night long, telling each other what had taken place. At length the one who lived there said, “Come, go in to my wife yonder, and I also will go in to your wife!” but that one of a good disposition said, “That one with whom I live is not a human being.” His partner, however, kept on urging him. Still he said, “I am not willing.” Still he urged him and at last he said, “Just as you please,” So then the one who lived at the village went to the wife of the one who had come. So then he went in to his (partner’s) wife, also. Then the one who went in to the wife of the one who had come, crept into the entrance and down inside the house. There at the back of the room the woman was sleeping. He approached her, and went to the side of the platform. Then he pushed her, and the woman was greatly frightened. As he pushed her again, she vanished. Then he went out and entered his own house. The one who had come to the village also entered the house, and he told him what had happened. Thereupon he put on his parka and went out. He went over to his mother’s house and entered, looking for his wife; but she was not there. Then he left the house and ran (after her); and as it grew light, [whither he goes,] behold, his wife had gone back. There were her tracks. Behold, where she went along back, she had thrown the mucus from her nose! Plainly, she had been crying as she went back there. Then her husband, too, became sad; and he too returned to that dwelling. He would have gone in; and as he was going in, he came back into the entrance. And, they say, there his feet stuck. How in the world was he to get free? As he stood there, he began to cry. “Ah! therefore it was that I warned you,” said the woman’s mother, speaking to him. “Come, stop that and let me in!” said he. “No,” said she, and he began to cry again. He cried, they say, until the night was past, and the next day also. At last, they say, his foot was freed. Down into the entrance he went also, and again his foot stuck fast. “Do let me in!” he said; but she said, “I will not let you in. Only on condition that you never again see (the village) down (there) will I let you in,” said she. “You shall never see your father and your mother again. Only on this condition will I let you in. Ah! you did very badly by me,” she said. “My child is very greatly downcast on your account. I pity you,” she said, “therefore I will let you in.” Then she let him in, and he went back to where his wife was. She, too, how the tears stream down her face!” What is it that you have come back here for?” said she. “What about that woman that you went in to? Do you intend to live with her?” “Was it of my own accord that I did it,” said he, “that you should say that?”

So, then, there he lived with them; and he went nowhere else, but began to stay there for good, and the mother concealed the house. And year in and year out the man never went to his mother’s to see his relatives. So, then, the story is finished.


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Ete’tuata and big-toad of Teslin

Ete’tuata, a man from Teslin Lake, had a giant toad named E’dista as his guardian. His skeptical son doubted the toad’s existence until they visited its dwelling. Using a long pole, Ete’tuata summoned E’dista from the mud. Upon seeing the massive creature, the son tried to flee but was paralyzed by its influence. Ete’tuata then persuaded the toad to leave, resulting in the formation of a waterfall at the site.

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: Ete’tuata uses a long pole to coax the toad from its hiding place, demonstrating cleverness in dealing with the creature.

Sacred Spaces: The toad’s dwelling near Teslin Lake is portrayed as a significant and feared location.

Origin of Things: The departure of the toad leads to the creation of a waterfall, symbolizing a change in the natural landscape.

► From the same Region or People

Learn more about Tahltan people


This is said to have happened not long ago, and therefore the Indians do not consider it to be a mythological tale belonging to ancient times.

Once at a place near Teslin Lake called Eka’tzetzin [said to mean something similar to saying “poked and caught pole”], where there is now a waterfall, a gigantic toad had his house. This toad was the guardian of a Teslin man called Ete’tuata. His son knew that his father had E’dista, or Big-Toad, for his guardian, but thought it was only the spirit of the monster. He did not believe that any really existed, and he scoffed when people said they were afraid to go near the place where the toad lived. One day he was hunting with his father near the place, and said to him, “Where is this place that people are afraid to go to?” After his father had pointed out the locality, he proposed that they should go there, but his father would not consent. The son then told his father he did not believe the stories told about that place, and wanted to see for himself. At last his father said, “Well, if you are not afraid, let us go!” He made the lad get a very long slender pole and carry it. When they came to the place, which was at the head of a small lake south of Teslin Lake, his father took the pole and pushed it down through the soft mud until it was nearly out of sight. Soon something moved, and took hold of the pole.

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The boy was sitting near by; and his father said to him, “E’dista has taken hold now. Don’t run!” He pulled at the pole, and the toad came up. As soon as the lad saw its huge head emerging slowly out of the mud, he tried to run away. He ran only a short distance, when the influence from the toad reached him; and he became spell-bound, and could go no farther. His father said to Toad, “I want you to leave here, so that people may have a trail passing here. You must go away, or I shall kill you.” Toad agreed. When he left his house (or the burrow that he had occupied), the ground caved in, and left a hole through which the water poured out; and since then there has been a waterfall at this place.


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