Origin of the grizzly-bear death-song

A woman married a grizzly bear and bore twin sons who appeared human but had bear-like features. During a village game where participants imitated bears, the mother and her sons donned bear skins, transforming into real bears. Overcome by their instincts, they attacked and killed many villagers. Filled with remorse, they retreated to the mountains, singing a mourning song. This “Grizzly-Bear Song” was heard and adopted by the people, becoming a traditional lament sung by hunters after killing a bear.

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

Loss and Renewal: The accidental killing of villagers by the transformed family leads to their departure and the creation of a mourning song, symbolizing loss and the emergence of a new cultural element.

Moral Lessons: The story imparts lessons about the consequences of actions and the importance of understanding and respecting the boundaries between human and animal realms.

Cultural Heroes: The bear-children and their mother become foundational figures in the culture, their story explaining the origin of a significant mourning song.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Once a woman was taken away by a grizzly bear and became his wife. She bore twins, and after a year she returned home with her children, who were half bear. They had some hair growing between the shoulders and around the wrists. The people often had games of playing bear, both children and elders. Some of them dressed in bear-skins, and the others hunted them, carrying sticks and wooden knives. When a person acting bear was overtaken, he stood up and fought. The Grizzly children were asked by the other children to play. They said, “We want you to show us how your father does.” The Bear children asked their mother’s permission, but she would not consent. Many times the cubs were asked, but their mother always refused. One day, however, she gave them their bear-skins. She also said, “I shall play bear too.” As soon as the three put on their skins, they looked like real bears.

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They ran uphill into a hole, and the people acting hunters chased them. The Indians shouted, “Hoh!” as men do when they want a bear to come out of his hole. The three bears came out of the hole and attacked the people. They killed most of them, and the others ran away. Then the grizzly bears went into the mountains and never came back. As they went along, they sang a mourning-song known as “The Grizzly-Bear Song,” because they were sorrowful for having killed their relatives. The people heard them singing, and learned the song.

This is said to have happened on the Upper Nass or Upper Skeena River: therefore, among the tribes to the south, hunters sing these mourning-songs for a bear whenever they kill one. The Grizzly twins were just like ordinary Indian children before they put on their bearskins (and were born as such).

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The deceitful wife

A hunter struggles to find game, leaving his family starving. His wife discovers a bear’s den, hides it, and secretly kills the bear, feeding herself and their children while deceiving her husband. When her brothers arrive seeking food, she lies about their situation. Upon learning of her deceit, the husband kills his wife and children for hiding food and betraying him.

► Themes of the story

Family Dynamics: The narrative centers on relationships within a family, highlighting betrayal and the consequences of hidden actions.

Revenge and Justice: The husband’s act of killing his wife and children serves as retribution for her deception and selfishness.

Moral Lessons: The tale imparts a lesson on the destructive consequences of deceit and selfishness within a family unit.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A man was out hunting. He had a wife and four children. He could find no large game. All he could get were small birds, sometimes only one or two a day. They were starving, and moved their camp. The woman found a bear’s den. She heaped a pile of snow over it to conceal it, and camped alongside. Her husband was hunting. That night he heard near the head of the bed growling as of a dog. He asked his wife what it might be, and she answered that she was scratching herself.

They were to move camp again the next day. In the morning her husband went ahead to try to find some game. He was barely out of sight when the woman killed the bear. She cooked the meat. Her husband smelled the burning hair and meat, and came back. As soon as she saw him, she hid the bear, and put the head of one of her children into the fire and scorched his hair.

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She told her husband that one of the boys had gone too close to the fire and had singed his hair. When he saw the boy with his hair burnt, he believed what she said, and departed. The woman fed herself and children, and put the rest of the meat on her toboggan. Now, her brothers were also starving, and, thinking that their brother-in-law might be well provided with game, they journeyed towards his camp. When they struck his trail, they followed it, and came to the place where their sister and her children had been eating the bear-meat. They saw the bear’s skull hanging there. They were glad, and thought that their brother-in-law had been successful in hunting. The woman concealed the bear-meat from her husband, and kept it for herself and her children. When her brothers arrived in camp, they said to their brother-in-law, “We are starving;” and she answered, “So am I.” They said, “We saw the skull of a bear that you had killed, and we thought you had meat.” Then the woman said, “I will give you some meat to eat,” and she took some out of her toboggan. The brothers were ashamed, and went off without eating. Then the husband killed her and the children, because she had hidden the food and deceived him.

Story of Go’nexha’tca, the snail

A young girl adopts a snail as a pet, nurturing it until it grows to an enormous size. The snail secretly consumes the village’s oil reserves, leading the villagers to discover and kill it. The girl’s profound mourning introduces customs such as singing mourning songs and cutting hair during grief among her people.

► Themes of the story

Forbidden Knowledge: The girl’s secret nurturing of the snail and the hidden growth beneath her bed represent concealed actions that lead to unforeseen consequences.

Moral Lessons: The tale imparts lessons about the dangers of keeping secrets and the unforeseen consequences of actions, even when intentions are innocent.

Family Dynamics: The story highlights the relationships within the girl’s family, including her secretive behavior and the eventual collective mourning, showcasing the complexities of familial bonds.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Many people were living at a place called Cite’. Among them was a little girl of the Raven phratry who found a snail and made a pet of it. She wrapped it up, nursed it, and played with it, just as little girls do with dolls. It grew in size. When the girl grew up, she dug a hole under her seat and kept the snail there. She always talked to it just as one speaks to a baby; and, as a mother does, she put it to her breasts. At last it drew milk, and grew rapidly in length and bulk. The hole became too small for it; and it bored underground with its sharp tail. It bored underneath her parents’ house, and up through a vessel holding olachen-oil, and drank all the oil. Now it grew to an enormous size. With great rapidity it bored from one house to another, until it reached the last house of the village. In every house it bored a hole upwards, and drank all the oil that was stored there. When the people went to their oil-vessels, they found them empty, and wondered what had taken their oil.

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The snail lay with its head in the hole below the girl’s bed. Whenever the girl went into her room, she at once opened the hole, called it pet names, fondled it, and called it “my little boy” and by other endearing terms. She also sang cradle-songs to it, and composed songs out of love for it. Sometimes her mother asked her what she was doing; and she answered, “I am just fooling, and playing with a doll I have.”

Towards the end of the period of her puberty training, she went from house to house doing work for people, — sewing, and making robes and moccasins. Her mother became suspicious. One day, when the girl was absent, she went to her daughter’s bed and examined the place. She found below the bed a pit like a cellar. On opening it, the snail opened its mouth wide. She closed the pit quickly, ran out, and told her husband and sons. On the following day they sent the girl to the farthest house of the village. Then they prepared to attack the snail with spears and knives. The snail, when attacked, wriggled so much, that the ground burst in a number of places. At these places they cut through its body. After a while they killed it, and then covered up the places where the ground had been rent. The girl heard the commotion, and surmised that something had happened. However, the people of the house in which she was said nothing, and did not appear to be alarmed. When she reached home, she hurried to the hole where her pet was, and saw that it was dead. She reproached her brothers, saying, “Why did you kill your nephew? I was rearing something for you to make you powerful and strong.” She wept much, singing, “Oh, my little boy! Oh, his little feet! Oh, his little eyes, his little teeth, his ears, his nose, his mustache, his little hands!” She cried long, and would not be comforted. At last her mother broke down, and gave vent to her grief; then her brothers became affected, and joined in the crying; then her father, and finally all the people. The girl sang her cradle-songs while weeping. She cut her hair, and all the people did the same; and thus they mourned for their dear dead relative the snail. Because the girl suckled the snail, the women of the Raven phratry now have large breasts. Because the girl cried and sang, people now sing mourning-songs when a relative dies. Because the girl cut her hair, the people followed her example, and now cut their hair when a relative dies.

The hunter who could not run

A young man struggles with hunting due to his inability to run without fear. His uncle observes this and subjects him to rigorous training, including making him carry heavy loads up steep mountains and enduring intense steam in a sweat-house. Over time, the youth overcomes his fears and becomes a proficient hunter.

► Themes of the story

Hero’s Journey: The narrative follows the youth’s transformative adventure, guided by his uncle, leading him to overcome personal limitations and achieve greatness as a hunter.

Cultural Heroes: The uncle serves as a foundational figure, imparting essential survival skills and cultural values to the youth, thereby shaping his role in society.

Moral Lessons: The story imparts lessons on perseverance, discipline, and the importance of mentorship in personal development.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

A young man lived with his uncle, who made many arrows for him. The youth always shot them away, and came back from hunting without arrows or game. His uncle thought he would watch him. He saw some caribou running away from the youth, who ran after them just a little way. Then he walked with long strides to make people think that he had been running. His uncle then ran ahead, killed all the caribou, and waited for the youth to come up. He was walking comfortably. His uncle asked him why he was not running, and said, “You will never catch any game in that way. Caribou run fast.” The youth answered, “When I run a short time, my heart begins to beat so hard, that I become afraid and have to walk.” They carried the meat to camp. Now the youth’s uncle took him hunting sheep, and killed several. He made his nephew carry a whole sheep up a steep mountain. He made him run. At first he ran, and then he walked.

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His uncle followed close behind, and pushed him when he went too slowly. The youth nearly dropped, but his uncle made him go to the top without stopping. Then his uncle said to him, “You will not die. You will never be out of breath.” The next day he took him to a sweat-house, in which he made much steam. The youth tried to run out, saying that his heart was sick and that he was going to die. His uncle said to him, “You cannot get out until the sweat-house begins to cool off,” and he held him down. Thus he trained him in the sweat-house and by making him run and climb steep slopes. In the end he became a great hunter.

Story of Dca’ndui

Dca’ndui, a renowned hunter, struggled to catch marmots as his traps were mysteriously sprung. After fasting and strengthening his traps, he captured Wolverene, who offered assistance. Wolverene advised Dca’ndui to fast and save his urine, which Wolverene used for cleansing, leading to successful hunts. He also warned against eating a specific marmot bone; when Dca’ndui disobeyed, bad weather ensued. Upon confession, Wolverene rectified the situation, resulting in abundant meat. Dca’ndui returned home with a massive load, attributing his success to Wolverene’s guidance.

► Themes of the story

Forbidden Knowledge: The tale emphasizes the importance of adhering to specific taboos, such as avoiding the consumption of certain marmot bones, and the consequences of violating them.

Moral Lessons: The story imparts ethical teachings about honesty, respect for traditions, and the repercussions of one’s actions.

Harmony with Nature: The narrative underscores the significance of living in balance with the natural world and respecting its inherent rules.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Dca’ndui was a celebrated hunter who killed and trapped all kinds of game. Once he went trapping marmots, but could not catch any because his traps were sprung. Although he watched, he could not find out what sprung them. He fasted three days, and then made his deadfalls heavier. Again he fasted three days, and this time he caught somebody by the hand. The man begged him to spare him, and told him that he would go to his camp with him and help him. Dca’ndui agreed; and the man, who was Wolverene, accompanied him. Wolverene told Dca’ndui to fast for three more days and to save all the urine. Dca’ndui wondered what he wanted to do with the urine, and watched through a hole in his blanket. When it was nearly daylight, he saw Wolverene get up and wash himself in the urine and then dry himself. That day they both set traps. Next day Wolverene had a marmot in each of his traps, while Dca’ndui had none.

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Wolverene now told Dca’ndui that he must not eat the small bone at the back of the knees of marmots. He wondered why Wolverene had told him that, and one day he ate one. Then came a spell of rain, snow, wind, and bad weather. All the marmots staid in their holes, and they could not catch any. Wolverene charged Dca’ndui with having eaten the forbidden bone, but he denied it. Then Wolverene went and examined his excrement and found it. He said to Dca’ndui, “You lied about not eating the bone, but I found it.” He wrapped it in feathers and burned it, saying, “Tomorrow good weather will come.” After this they caught many marmots in their traps, and they soon had the camp full of meat.

When Dca’ndui was ready to go home. Wolverene said he would carry the meat for him. Dca’ndui made up a pack for Wolverene of about the same size and weight as he himself could carry. Wolverene said it was too light, so Dca’ndui added more to it. Wolverene said, “I can carry more;” so he added more. At last all the meat was in Wolverene’s pack, and he walked off with it as a man does with an ordinary load. When they arrived on the outskirts of the village. Wolverene put down his load and returned. He told Dca’ndui not to tell any one that he had helped him. When Dca’ndui arrived home, the people asked him what luck he had had. He answered, “Poor luck. I have a very small pack of meat. I left it some little distance away.” He told a man to go out and bring it in. The man could not move it, so he came back and told all the people to go and see it. They went out, and it took all of them to carry it in. They thought Dca’ndui must be a very strong man. This is why wolverenes can carry such heavy loads now, and also why the Indians never eat the small bones at the backs of marmots knees.

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.”

► 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

North America
- Sub-Arctic Region
  - Tahltan Lore

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.

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.

The bad dog

A shaman’s son’s dog disrupts a caribou hunt, leading the villagers to kill the dog in anger. In retaliation, the shaman, whose manitou is the caribou, prevents the animals from entering the snares, causing widespread starvation. After his nephew’s urging, the shaman relents, allowing successful hunts and revealing his role in their suffering as retribution for his dog’s death.

► Themes of the story

Revenge and Justice: The shaman seeks retribution for the killing of his son’s dog by causing the people to starve, highlighting themes of vengeance and the consequences of actions.

Conflict with Nature: The community struggles against natural forces, as the shaman’s actions disrupt their ability to hunt caribou, leading to a battle for survival.

Moral Lessons: The story imparts ethical teachings about the repercussions of harming others and the importance of compassion and understanding within a community.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

The son of a shaman had a small dog. Once, when the people were driving caribou into snares, the dog followed them and scared all the caribou away. The people were angry, and killed the dog. The shaman also became angry, and made the caribou keep away from the snares. The caribou were his manitou, and he had control of them. The people tried time and again to drive caribou into their snares, but they always turned aside. The people were starving. All the dogs died, and some of the children. All the people were thin and weak; the shaman alone was fat, as he ate caribou-moss. The people asked the shaman to sing, and bring the caribou to the snares. He sang, and pretended to do so. His nephew came to him, and said, “You are a shaman, and your manitou is the caribou. You can get the caribou to go into the snares if you try.” Again the people drove caribou, this time into a narrow place between two lakes. The animals would not go into the snares, but instead ran into the lake.

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The shaman’s nephew came to him again, and said to him, “You are bad. Better change your ways.” The shaman then became afraid that the people would find him out and kill him. Therefore he told his nephew to tell the people to try again and they would have good luck. They obeyed, and caught all the caribou. The shaman told them, “You are hungry, but you must not eat the caribou yet. There are many more people on yonder hill. [It is said that caribou like to be called people.] Go and drive them into the snares.” The people went as directed, but saw no caribou. However, they acted as if driving caribou off the hill into their snares, and many were caught. Four times they drove invisible caribou, and caught them as real caribou in their snares. Thus they killed great numbers. They had an abundance of meat, and all were now happy. The shaman told the people, “It was I who made you starve by keeping the caribou away. I did this because you killed my son’s dog. Had my nephew not talked to me, all of you would have died.”

The dog

In ancient times, dogs could speak and often lied about hunters’ success. Frustrated by their deceit, a hunter filled his dog’s mouth with excrement, declaring that dogs would no longer speak. This act silenced dogs forever.

► Themes of the story

Origin of Things: The tale provides an explanation for why dogs cannot speak, attributing it to their past behavior.

Moral Lessons: The story imparts a lesson about the consequences of dishonesty, illustrating that constant lying can lead to severe repercussions.

Divine Punishment: Although the punishment is administered by a human, it carries a sense of finality and serves as a retribution for the dogs’ transgressions, aligning with the theme of divine or ultimate punishment.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

In early times dogs used to talk. When a hunter went home, his dog would run ahead and tell the people that he had killed game. When the hunter arrived, the people learned that he had killed nothing. When hunters killed game, the dogs always said they had killed nothing. Thus they lied all the time. Once upon a time some people could find no game, and were starving. One of the men who had a dog went out hunting. He travelled all day, but could find no game. On his way home the dog ran ahead and told the people his master had killed some very fat game. The people were delighted, and made ready to cook some of it. When the hunter arrived, they learned that he had killed nothing. The people were disappointed. The man went out and stuffed excrement in the dog’s mouth, saying, “Henceforth you shall not be able to lie. You will be unable to speak.” This is how dogs lost the power of speaking like people.

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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.

► 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

North America
- Sub-Arctic Region
  - Tahltan Lore

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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