Haida texts and myths, Skidegate dialect

	Sonans	Surd	Fortis	Spirans	Nasal
Velar	g̣ (ʻ)	q	qꜝ	x	…
Palatal	g	k	kꜝ	x̣	ñ
Alveolar	d	t	tꜝ	s	n
Dental	dj	tc	tcꜝ	…	…
Labial	b	p	…	…	m
Lateral	ʟ̣	ʟ	ʟꜝ	ł	…
and l, h, y, w.

TEXTS WITH FREE AND INTERLINEAR TRANSLATION

Moldy-forehead

[Told by Tom Stevens, chief of Those-born-at-House-point]

During a famine a child asked his mother for something to eat. Then his mother cut off the upper part of a dog salmon for him, and he thought it was not enough. He said it was too small and began to cry.

After he had cried for a while he went out with it. He chewed it up and put it into a swampy place by the beach. Then the dog salmon swelled up there, and there was a great quantity of it. He was sorry at having lost it. Then he began to cry.

After he had cried for a while two persons came and stopped there in a narrow canoe and invited him to get in. Then he got into it. After he had gone along with them for a while the town came in sight, and they landed in its very middle, before the chief’s house, [8]and he went up with them. Then they had him sit in the rear of the house and gave him some food. A person sitting in the corner of the house, who was half rock,1 said to him: “Do not eat that. I am half rock because I ate it.” So he did not eat.

He went out to play with the children. One day there was such a great quantity of salmon eggs about that he sat down and, inside of his blanket, put them into his mouth. Then a child looked at him and shouted, “Moldy-forehead is eating our excrement.”

Then the one who was half rock said to him: “When you are hungry go over to the stream that flows by one end of the town. Then take out one of the salmon that come up into it. Cut it open, and, when you have made a stick for it, roast it and eat up all the parts. Put its bones into the fire.2 Look about the place carefully [to see that none are left out].”

Then he went thither and did as he was directed; and, after he came away, the eye of the chief’s son became diseased. Then the one who was part rock told him to look around in the place where he had eaten [9]salmon, and when he did so he found the hard part surrounding the salmon’s eye with the stick stuck through it. He put it into the fire; and when he came back not the least thing was ailing the one whose eye had been diseased. It had become well. The souls of the Salmon people were what came into the creeks there.

Then the person who was half rock said to him: “When you become hungry, go thither. Take care of the bones. Put all into the fire.” And, when he became weak from hunger, he went to it as directed, took salmon, made a fire for them, and ate them there. One day the rib of some one became diseased. Then he again searched there. He found a rib. That he also burned. When he returned the sick person had become well.

One day, after he had been there for some time, people came dancing on their canoes.3 Then they landed and began to dance in a house, and the one who was half rock said to him: “Now go behind the town. [10]Then break off a young hemlock bough.4 Shove it into the corner of the house over there where they are dancing. Do not look in after it.”

Then he did so, and when he felt strange (curious) about it, he looked in. His head got stuck there. He barely could pull it away. His face was half covered with eggs. He scraped them off with his fingers. And he pulled out the hemlock bough. The eggs were thick on it. Then he went to the end of the town and ate them at the creek.

Then the Herring people started off. Some time after that the Salmon people also began to move. They started off in one canoe toward the surface of the earth.5 They loaded the canoe. Some stood about with injured feet and eyes bound up, wanting to go. The people refused to let them. After the provisions had been put on board they hunted about among these, found some one, pulled him up, and threw him ashore. They did not handle such carefully. One of these had hidden himself. In the fall many of them have sore feet and their eyes are sore.6 [11]

Then Moldy-forehead also got in with them. After they had gone along for a while they saw floating charcoal.7 Part of them were lost there. After that they also came to where foam was floating. There some of them were also lost.

After they had gone along for a while from that place they came to the edge of the sky and, standing near it, they counted the number of times it descended. After it had closed five times they passed under it, and the canoe was broken in halves. It was split in two.8 Then few were left, they say.

After they had gone on for a while longer they saw what looked like many stars. Those were the salmon inlets, they say. Then three, four, or five got off the canoe. Where the inlets were large ten got off. Then they came to where people stood at the mouth of the creek. After they had been there for a while they stood up and the people said “Ē′yo.”9 Then they made them ashamed, and they sat down. People kept saying “Ē′yo” to them. [12]

When it was evening he saw his mother with pitch on her face10 weeping. He also saw his father walking about. After they had gone along for a while they said they had built a fort for them. Two went up to see it and said it was not quite finished. After that they went up again to see it. They said it was not quite finished; but the next time they went up to see it they said it was finished.

Then it was fine weather, and they pulled off a pole from inside the edges of the canoe and shook the sky with it. At once rain began to fall. Those in the canoe were happy. They prepared themselves. They shook their insides with anger, because they were going to fight the fort. That [the fort] was a fish trap, they say. At once they started up in a crowd.

He recognized his mother and swam ashore in front of her. Then his mother tried to club him, and he escaped into the creek. And when he did the same thing again he let his mother club him to death.

And when his mother started to cut off his head for immediate cooking the knife clicked upon something on his neck, and she looked. She recognized the copper necklace her son used to have around his neck.11 [13]Then she put him upon a clean board. And his father stayed in the house [instead of going fishing]. She put him on the top of the house.

After four nights had passed over him a slight noise began in his throat. The top of his head came out. As the nights passed, he continued to come out. By and by the salmon skin was washed off him by the rain,12 and he entered the house. Then he became a shaman. They sang for him.

They moved away, and the next year they came to the same place to get salmon. When the salmon came again and ran up a shining one was on top. Then he told them not to spear it, but it was the very one they tried to spear. By and by he made a spear for himself and speared it. When he had pulled it ashore, and the salmon died, he, too, died. He did not know that it was his own soul.

Then they made him sit up and sat above his head. They dressed some one to look like him, who went round the fire while they sang.13 They also beat his drum. At the same time they sang for him. After four nights were passed they put him into a pool where salt and fresh [14]water mingled, where he had directed that he should be placed. They laid him upon the plank on which he used to lie. Then they put him there (in the pool). They also put his drum there. After this had turned around to the right for a while it vanished into a deep hole in the bottom. And now, when there is going to be plenty of salmon, they hear his drum sound in the deep place.

Here the story ends.

As might have been expected, this story was a very popular one along the salmon-frequented North Pacific coast, and several different versions of it have been already recorded. An excellent one was obtained by myself in English from an old Kaigani, derived from the Tlingit, among whom it appears to have originated. This will be found in volume V of the Memoirs of the Jesup North Pacific Expedition, part I, pages 243 to 245. Apart from linguistics, the story is interesting from the point of view of Indian psychology. It was related by the present chief of Those-born-at-House-point (Na-iku′n qe′ig̣awa-i), once the leading family of Rose Spit and Cape Ball, on the eastern coast of Graham island.

1 The half-rock woman in the corner, or the woman rooted to the ground, is very common in Haida stories. ↑

2 Many versions of this story say water, which, indeed, seems to be more appropriate, but fire was still oftener regarded by these people as a means of communication between natural and spiritual beings. ↑

3 Animal souls have the human form and act very much as men do on earth. ↑

4 Fish eggs are usually collected on hemlock boughs. ↑

5 The most important set of supernatural beings to a Haida were the Killer whales, who, living in the sea, were supposed to call human beings “common surface birds” (xa′-iʟ̣a xetî′t gī′da-i), employing the term used here. ↑

6 Because at that time of the year human beings hurt them by laying down hemlock boughs. ↑

7 Compare an episode in the story of A-slender-one-who-was-given-away. ↑

8 The closing sky is also spoken of frequently. Compare the story of A-slender-one-who-was-given-away. ↑

9 An exclamation used when the salmon is seen to jump. ↑

10 When mourning they covered their faces with pitch and burned off their hair. ↑

11 Compare the story of Łᴀguadjî′na. ↑

12 The usual way in which one who had almost been turned into an animal recovered his senses. ↑

13 This duty usually fell to the nephew of the deceased who was to obtain his supernatural helpers and the power that went with them. ↑

[Contents]

Qol-qꜝᴀ′lg̣oda-i

Moldy-forehead

[Skidegate dialect]

Nañ A certain g̣axā′hao child this qꜝodᴀ′s [there] was a famine giên when awu′ñ his mother at of qꜝosigwā′ñag̣ᴀn. asked for something to eat Giê′nhao And then 1 sqā′gi dog salmon qul upper part of l’ his a′og̣a mother lᴀ him gi for qꜝeitʟai′yag̣ᴀn had cut off giên and g̣a in lᴀ he łtꜝē′gᴀñᴀsi. thought it was not enough. 2 Kꜝaᴀ′ng̣adᴀñ It was too small lᴀ he sī′usi said giên and l’ he sg̣ā′-iłx̣idᴀs. began to cry. 3

Lʼ He sg̣ā′-ił wept qa′odihao after lᴀ it dᴀ′ñat with lᴀ he qā′x̣ułs. went out. Giên And sug̣ā′g̣odia swampy place on beach lay g̣ei into lᴀ it 4 la he abā′gies. put the chewed [salmon]. Giên And wa it g̣a in sqagia′-i the dog salmon g̣a in tcᴀ′tsg̣asʟasi swelled up giên and qoā′nasi. there was much. 5 Si′łg̣a Afterward lʼ he gū′łsi. was sorry on account of it. Giê′nhao And then lᴀ he sg̣ā′-iłx̣idañ began to cry wᴀnsū′gᴀñ. they say. 6

Lʼ He sū′di cried qa′odi after lʼ him xē′tgu before ga some tcꜝaastiā′ñga two companions ʟū canoe tᴀ′mdju narrow gug̣a′ in 7 ga-isʟʟꜝxa′s came and floated giên and la him g̣ᴀn for ʟꜝ they g̣agoyî′nʟ̣g̣as. invited in. Wai′giên And gū′g̣ei into there lᴀ he 8 qaʟ̣′g̣asi. went. Giên And lᴀ him dᴀ′ñat with ʟꜝ they ʟuqā′ went by canoe qa′odi after lnagā′-i the town qea′ñgag̣eiłsi came in sight 9 giên and ya′ku middle tā′djîg̣a very ʟꜝ they î′sg̣oas landed nᴀñ the qꜝō′las chief xē′tgu in front of ᴀ landed giên and ʟꜝa them at with 10 [8] lᴀ he qa′îłs. went up. Giên And tadjx̣uā′ rear part of house lᴀ him ʟꜝ they qꜝā′otcꜝidas had sit giên and lᴀ him ʟꜝa they ga something 1 tā′dax̣idaiyas. had begun to give to eat. Na-i The house ku′ngida′-i the corner g̣a in nᴀñ a certain one tꜝē′djî half łg̣ā′ga rock qꜝaoa′wasi sat 2 hᴀn as follows lʼ him sū′udas: said to: “Gᴀm “Not ha′osi those tā′g̣ᴀñ. eat. Łᴀ I ga things tā′gᴀn ate hao for this dī me 3 tꜝē′djî half gîñłg̣ā′gaga.” am rock.” Gañā′xᴀn So gᴀm not lᴀ he tā′g̣ᴀñᴀsi. was eating. 4

Ḷꜝa Them (the children) ał with lᴀ he nā′ñgasg̣agᴀñᴀs. was going down to play. Gaatxᴀ′nhao One time kꜝā′wa-i salmon eggs qꜝoldjū′g̣adasi was a great heap 5 giên and lʼ he qꜝā′was sat giên and g̣olᴀ′ñałañ inside his blanket lā′g̣a his xag̣ā′tcꜝas. put into his mouth. Giên And 6 nᴀñ a g̣ā′xa child lʼ him qêns saw giên and la him g̣ᴀ′nstᴀ at kia′gañas: shouted: “A “This Qolqꜝᴀ′lg̣oda-i Moldy-forehead īʟꜝ our 7 nā′g̣ē dung tagā′⁺.” eats.” 8

Giên And nᴀñ the one tꜝē′djî part łg̣ā′gas was rock hᴀn as follows lʼ him sū′udas: said to: “Dᴀñ “You qꜝō′da are hungry giê′nᴀ when 9 lnagā′-i the town gia′ogi at end of g̣ᴀnʟ̣ stream koaʼtꜝᴀ′mdᴀgasi flows narrow g̣a to qā′-idᴀn. start over. Ḷū When g̣ei into tcī′na salmon 10 skug̣a′si come up sg̣oā′na one of ʟ̣′stagiłîn bring ashore ʟ̣ū when lʼ it qꜝā′dañ cut open giên and la him g̣ᴀn for ʟ̣gwa-i stick 11 ʟ′g̣ołg̣añ make giê′nᴀ when lʼ it kî′tsgîłîn roast at the fire giên and lʼ its ʟ′gusi parts wa′ʟ̣uxᴀn all of ᴀ them tā′gᴀñ. eat. 12 Tcꜝā′nuwa-i The fire g̣ei into łᴀ you (imp.) lʼ its skū′djî bones sī′sgañ. put on fire. Qo′nxᴀnᴀ More than do it (carefully) sila′-i the place g̣ei into dā′yiñᴀñ.” search around.” 13

Giê′nhao And then g̣a to lᴀ he qa′-idesi started giên and gañā′xᴀn as directed lᴀ he wa′gañ did wᴀnsū′gᴀñ. they say. 14 Giên And stᴀ from lᴀ he qā′ʟꜝxaga-i came ʟ̣ū when giên and nᴀñ the ē′ʟꜝxagidas chief(’s) gi′tg̣a son’s xᴀ′ñē eye stꜝē′g̣ias. became sick. 15 Giên And nᴀñ the one tꜝē′djî part łg̣ā′gas was rock tcī′na salmon lᴀ he tā′gᴀs ate sila′-i the place g̣ei into lᴀ it la him daiyā′ñg̣axałs told to hunt around 16 [9] giên and gañā′xᴀn so lᴀ he îsî′si did giên and tcī′na salmon xᴀ′ñē eye g̣ada′oxa around ga something stagī′dᴀñᴀs is ring-shaped 1 ʟ̣gwa-i the stick gīdjiga′-i shoved in sila′-i the place g̣a in la he qē′xas. found. Giên And lᴀ it la he îsg̣ā′sg̣as. put into the fire. Giên And 2 siłgiā′ñ back lʼ he qā′ʟꜝxaga′-i came ʟ̣ū when nᴀñ an xᴀ′ñē eye stꜝīʟdjā′was was very sick gᴀm not gī to gī′nᴀ thing 3 x̣ᴀ′tᴀsg̣ᴀñᴀs. smallest was [matter with]. Lā′g̣a His lʼg̣ea′lasi. became well. Tcī′nᴀs Salmon xā′-idᴀg̣a-i people g̣ā′łᴀnda-i the souls hao these 4 ʟꜝdᴀg̣ᴀn there skū′g̣adaiyañ came into the creeks wᴀnsū′ga. they say. 5

Giên And nᴀñ one tꜝē′djî part łg̣ā′gas was rock hᴀn as follows î′sîñ also lʼ him sū′udas: addressed: “Dᴀñ “You qꜝō′dᴀłs become hungry 6 kꜝiäł every time łᴀ you g̣a to qā′-idᴀñᴀñ. set out. Skū′dji Bones łᴀ you da′-ixᴀn carefully qē′iñᴀñ. look after. Tcꜝā′nuwa-i The fire 7 g̣ei into łᴀ you sî′sg̣aʟ̣g̣ā′gᴀñᴀñ.” put into the fire.” Giên And gañā′xᴀn so lʼ he qꜝotg̣ā′xag̣îłs was made weak by hunger giên when g̣a to 8 lᴀ he qā′-idesi started giên and tcī′na-i the salmon lᴀ he ʟ̣′sʟgîłsi took giên and g̣ᴀn for lᴀ he tcꜝā′naoda′si made a fire giên and 9 wᴀ it gu at lᴀ he tā′gᴀñᴀsi. was eating. Gaatxᴀ′nhao One time nᴀñ one’s xē′wē rib stꜝēg̣ia′lañ became sick wᴀnsū′ga. they say. 10 Ḷū At that time ê′sîñ too g̣a to lᴀ it la he dayā′ñg̣axałsi. told to seek. Nᴀñ A xē′wē rib gu at lᴀ he qē′xas. found. 11 La It ê′sîñ too lᴀ he sqꜝag̣ā′sg̣as. put into the fire. Siłgiā′ñ Back lʼ he qā′ʟꜝxaga-i came ʟ̣ū when la he ê′sîñ too lʼgīłs. became well. 12

Gu There lᴀ he î′sdi was qa′⁺odi after gaatxᴀ′n one time gū there g̣a to x̣iä′łʟꜝdālʟꜝxas. [some] came dancing. Ḷū At that time wᴀ it gu at 13 ʟꜝ′skîtsi landed giên and na [in the] house êsî′ñ too x̣iä′łx̣idie′s. began to dance. Giên And nᴀñ one tꜝē′dji part łg̣ā′gas was rock lʼ him sū′udas: addressed 14 “Djā “Say dī′tgi behind łᴀ you qa-îłî′n go ʟ̣ū when łgᴀ′ñwal young hemlock ʟā′dji branch gī to xā′ʟ̣añ. break off. Wa′djx̣ua Over there 15 [10] na house g̣a in ʟꜝ they x̣iä′łdies dance ku′ngida-i the corner g̣ei into łᴀ you (imp.) daxā′djîłtcꜝañ. shove [it] in. Gᴀm Not ʟ̣g̣a after 1 qē′xatcꜝig̣ᴀñᴀñ.” look in.” 2

Giên And gañā′xᴀn like it lᴀ he wā′gasi. did. Giên And lᴀ he qꜝala′si felt strange about it giên and g̣ei into lᴀ he qē′xatcꜝas. looked in. 3 Gī To lʼ he tcꜝałᴀ′nskidᴀsi. had his head stick. Xa-inā′ñxan Barely ᴀ′ñg̣a his lᴀ he dᴀñqꜝā′-iʟas. pulled off. Lʼ His xᴀñ face 4 inag̣wa′-i half lag̣a it to kꜝawagux̣iā′ñas. was covered with eggs. Lᴀ It stᴀ from ᴀ′ñg̣a his own la he xā′x̣unᴀñᴀs. scraped off with fingers. 5 Giên And łgᴀ′ñula-i the hemlock limb ê′sîñ too lᴀ he dᴀñłg̣ā′-stagwa′gasi. pulled out. Kꜝā′wa-i The eggs gañā′gasi. were thick on it. 6 Giên And lnagā′-i the town gia′og̣a at the end of la he qa′-idesi started giên and g̣ᴀnʟ̣a′-i the creek g̣a to (at) lᴀ he tā′gᴀsi. ate. 7

Giê′nhao And then ī′nans herring xā′-idᴀg̣a-i people ʟꜝdax̣idā′ñ came wᴀnsū′ga. they say. Ga′-istᴀ After that ga′g̣et time passed 8 qa′⁺odi after tcī′nᴀs salmon xa-idᴀg̣a′-i people î′sîñ too qasā′gix̣idies. started to move. ʟū Canoe g̣asg̣oā′nsîñ one 9 gū′g̣ahao in there ʟꜝ they qasā′g̣ax̣idaiyañ started to go wᴀnsū′ga they say xa-iʟ̣ᴀ′gui earth’s surface toward ᴀ. started. ʟꜝ They ʟ′g̣aʟ̣. loaded [the canoe]. 10 ʟꜝa Them g̣a to ga some stꜝa-iku′ndjidag̣a had their feet tied up xᴀ′ñē eyes stꜝē′gᴀsi were sick wa′g̣a theirs ʟꜝ′djida at bound up with stꜝē′gᴀsi were sick 11 agᴀ′ñ themselves qî′ñg̣ogīxañasi. stood around to go. Gī For ʟꜝ they gwa′was. refused. ʟg̣awa′-i The provisions g̣e′iłgīʟ̣ were finished qa′odi after 12 sū′g̣ei among ʟꜝ they dā′yiñasī′ hunted around giên and sg̣oā′na one ʟꜝ they qē′xasi found giên and ʟꜝ they dᴀñgia′xasi pulled him up 13 giên and ʟꜝ they qꜝatatꜝᴀ′lgᴀñasi. threw him ashore. Gᴀm Not ga those ʟꜝ they ʟgudā′g̣ᴀñasi. handled carefully. A′sʟda These sg̣oā′na one [thereof] 14 agᴀ′ñ himself sg̣ᴀ′lgaʟ̣s. hid. Giê′nhao And then tanū′tga′s it was fall giên and ʟꜝ they stꜝa-i the feet stꜝeqoā′ngᴀñᴀñ are sore to many of them 15 wᴀnsū′ga they say at with xᴀ′ñē eyes stꜝē′gᴀñ are sore wᴀnsū′ga. they say. 16 [11]

Giên And Qolqꜝᴀ′lg̣oda-i Moldy-forehead î′sîñ too ʟꜝa them at with qaʟ̣′gas. got in. Wᴀ It stᴀ from qā′gîñ went qa′⁺odi after 1 stᴀn charcoal ga′-igîñ floating ga-i that ʟꜝ they qēxai′yañ saw wᴀnsū′ga. they say. ʟꜝ Them tꜝē′dji part of gu there hā′-iluasi. were destroyed. 2 Ga′-istᴀ From that sg̣ol foam ga′-igîñ floating g̣ᴀ′nstᴀ to î′sîñ also qā′ʟꜝxasi. came. Ga′-igu There î′sîñ too ʟꜝ them tꜝē′dji part of 3 ha′-iluᴀs. were destroyed. 4

Ga′-istᴀ From that qā went qa′⁺odi after qwēsdjî′ngoas edges of sky g̣ᴀ′nstᴀ to qā′ʟꜝxas came giên and lʼ it łgî′tg̣a near 5 ga′-isʟ floated lʼ it qꜝō′g̣ołdaga-i came together ʟꜝ they kꜝwa-i-î′ndas. counted. Lʼ It qꜝō′ułdaʟe′iłiya′-i shut ʟ̣ū when 6 lʼ it xē′txa under ʟꜝ they ʟuqaga′-i passed ʟ̣ū when ʟuwa′-i the canoe taʟ̣djū′ half g̣a in qꜝoa′dᴀsi. was broken. Lᴀ It ga something 7 qꜝō′gadᴀs. crushed. Giê′nhao And then taga′ogᴀñᴀñ few were left wᴀnsū′ga. they say. 8

G̣e′istᴀ Into from (out of) qā′gîñ went qa′⁺odi after qꜝa′-idjig̣aos many stars qꜝaogᴀ′ns sit gañā′ñ like gī′nᴀ something g̣e′ida was like 9 g̣ei into ʟꜝ they qē′xas. saw. G̣a′og̣ax̣ig̣atx̣iā′ Inlet mouths hao those īdja′ñ were wᴀnsū′ga. they say. Giên And ʟꜝ 10 łg̣u′nułxa three persons at with ʟꜝ stᴀnsî′ñxa four persons at with ʟꜝ ʟe′iłxa five persons g̣ei into qꜝaoxā′ñasi. got off. G̣a′og̣aga-i The inlets 11 yū′ᴀnsi′ were large giên and (when) ʟꜝ them ʟaa′łxa ten of g̣ei into qꜝa′oxañasi. got off. Giên And Qꜝā′da-g̣ᴀ′nʟ̣a-i Seaward creek 12 tꜝa′gi mouth of ʟꜝ they (people) ga′-isʟas floated la it g̣a to hao ʟꜝ they idja′ñ came wᴀnsū′ga. they say. ʟꜝ They ga′-iyiñgîñ floated there 13 qa′odi after [a while] ʟꜝ they gia′xas stood up giên and ʟꜝᴀ them ʟꜝ they ē′⁺yo-dā′gᴀñ. said “ē′yō” to. Giên And ʟꜝᴀ them ʟꜝ they 14 kîlg̣e′idaxā′s made ashamed by saying giên and ʟꜝ they qꜝa′otꜝᴀ′lgᴀñᴀs. sat down. Xā′-idᴀs People hao these ʟꜝ then ē′⁺yodaga′ñañ kept saying ē′yō too often 15 wᴀnsū′ga. they say. 16 [12]

Sîñx̣ia′s It was evening giên and lʼ his a′og̣a mother xᴀndᴀwā′gas in mourning sg̣ā′-iłgᴀñᴀs was weeping lᴀ he qe′iñᴀs. saw. 1 G̣ō′ñg̣añ His father î′sîñ too la he qîñqā′g̣oñᴀs. saw walking about. ʟꜝ They qā′yîñ went qa′odi after [a while] ʟꜝ them kꜝia′og̣a on account of 2 tꜝa′odji fort ʟꜝ they ʟ′g̣ołg̣añ built ʟꜝ they sī′wus. said. G̣astî′ñ Two qê′ñgałas went up to look at giên and ha′oxᴀn not quite 3 tꜝē′wan finished ʟꜝ they sī′wus. said. Ga′istᴀ After that î′sîñ again ʟꜝ they qî′ñgałasi. went up to look. Ha′oxᴀn It was not quite tꜝē′wan finished ʟꜝ they 4 sū′usi. said. Wai′giên And î′sîñ again ʟꜝ they qê′ñgałasi went up to look at it giên and g̣eiłgī′gᴀñ it was finished ʟꜝ they sī′wusi. said. 5

Giên And x̣îlga′owas it was fine weather giên and ʟuwa′-i the canoe djîn edges qā′łi inside g̣e′istᴀ out of tꜝā′skꜝi pole djiñ long ʟꜝ they 6 dᴀñsqꜝā′sdᴀsi pulled off giên and qō′yaqā′g̣ᴀn sky la it at with ʟꜝ they kîtx̣idᴀsʟa′si. shook. Gañā′xᴀn At once 7 dālag̣e′îłsi. rain fell. ʟū′goasi Those in the canoe kꜝū′iñᴀsi. were happy. Gu′tat Themselves ʟ̣′nanᴀñᴀs. [they] fixed. Tꜝa′odjiga-i The fort 8 ʟꜝ they x̣îtgidᴀñgasäsi went up to fight g̣ᴀn for ʟꜝ they qā′łi shook hî′ldᴀñᴀs. insides. Gīga′o Fish trap hao this īdja′ñ was 9 wᴀnsū′ga. they say. Gañā′xᴀn So ʟꜝ they skꜝū′x̣idᴀsi. started up in a crowd. 10

Ā′wuñ His mother lᴀ he sqā′dᴀs recognized giên and xē′tgu in front of lᴀ he sqū′g̣agatgîłs. swam ashore. Giên And lʼ his a′og̣a mother 11 lᴀ him gi to ski′djiwus tried to club giên and agᴀ′ñ himself lᴀ he gīgoyî′ñʟ̣stasg̣as. saved to seaward. Giên And î′sîñ again gañā′ñ like 12 lᴀ he īdjiga′-i did ʟ̣ū when hᴀ′nxᴀn right there awu′ñ his mother agᴀ′ñ himself lᴀ he skîtkꜝō′tułdas. let club to death. 13

Giên And g̣aoʟ̣ immediate cooking g̣ᴀn for lʼ his a′og̣a mother lʼ his qā′dji head qꜝeitqꜝā′-iʟx̣idia′-i started to cut off ʟ̣ū when sqā′wa-i the knife 14 hayî′ñ instead lʼ his x̣îl neck gut upon qꜝa′onanᴀnsi clicked giên and lᴀ she qea′ñasi. looked [in]. Lʼ Her gi′tg̣a son 15 x̣ālxełgīstagia′ñas copper used to have around his neck lᴀ she sqā′dᴀs. recognized. Giê′nhao And then tcꜝū plank sku′nxa clean gu at lᴀ it la she 16 [13] ʟ̣łinā′gas. put. Giên And lʼ his g̣ō′ñg̣a father ga′g̣a in it (the house) tā′nadaiyes. stayed. Na-i The house u′ngu on top of lᴀ him 1 la she g̣ałînā′gᴀs. put. 2

Lᴀ Him gi to g̣ālstᴀ′nsîñg̣ela′-i four nights passed ʟ̣ū when lʼ his qag̣ᴀ′ñ throat g̣a in qa′g̣otcꜝî′lg̣ax̣idies. a slight noise started. 3 Lʼ His ʟꜝ′xadjî top of head lā′g̣a his qea′ñg̣ag̣eiłs. came in sight. Lᴀ Him gi to g̣ā′la i the nights g̣ā′tsg̣aʟ̣asi passed 4 kꜝiä′ł all that time lʼ he ʟ̣dā′lʟꜝxas. was coming out. Qᴀ′odi By and by lᴀ him stᴀ from tcī′na-i the salmon qꜝᴀl skin dā′lʟg̣oyasi was washed off by the rain giên and 5 na house gi to lʼ he g̣ē′tg̣attcꜝas. went in. Giên And lʼ he sg̣ā′g̣adᴀs. became a shaman. La Him g̣ᴀn for ʟꜝ they sū. sang. 6

Giên And stᴀ from ʟꜝ they tcꜝī′g̣ax̣unañasi moved away giên and anawa′-ig̣a next season î′sîñ again gu at ʟꜝ they tcꜝigoa′gidᴀñesi. came to get salmon. 7 Î′sîñ Again tcī′nag̣ea′lga-i salmon came ʟ̣ū when giên and tcī′na-i the salmon skux̣ida′-i came up ʟ̣ū when 8 u′ngut on top of nᴀñ one x̣āł shining one ʟ̣łîñgwa′ñasi. was. Giên And lʼ it kidaga′-i the spearing stᴀ from lᴀ he sī′wus said giên and 9 la it gi to sg̣un only ʟꜝ they kîtdjū′gᴀñᴀs. tried to spear. Qa′odihao By and by la it g̣ᴀ′n for kī′tao spear lᴀ he ʟg̣ołg̣ai′yañ made 10 wᴀnsū′ga they say giên and lᴀ it la he ki′dᴀS. speared. Lᴀ It la he dᴀñʟ̣′sʟgila′-i pulled ashore ʟ̣ū when tcī′na-i the salmon 11 kꜝotula′-i was dead at gu ʟ̣ū at the same time la he êsî′ñ too kꜝotwā′lañ died wᴀnsū′ga. they say. Lʼ His g̣ała′nda-i soul 12 î′sîs was g̣ᴀn for gᴀm not lʼ he u′nsᴀᴀtg̣añañ knew wᴀnsū′ga. they say. 13

Giên And lᴀ him ʟꜝ they ʟ′g̣ołg̣aqꜝawasi made sit up giên and lᴀ him qoa′gi over the head of ʟꜝ they ʟłînā′gᴀs. sat. Giên And 14 lᴀ him gañā′ñ like nᴀñ one ʟꜝ they ʟ′g̣ołg̣aʟ̣sʟas made (dressed) giên and tcꜝā′nuwa-i the fire djî′nxa near lʼ he 15 skîtqā′g̣oñᴀsi. went around while they beat time. Ga′odjiwa-i The drum î′sîñ too lā′g̣a his ʟꜝ they skī′dᴀñasi. beat. ʟā′guda At the same time la him 16 g̣ᴀn for ʟꜝ they sī′wus. sang. G̣ā′la-i The nights stᴀ′nsîñg̣ela′-i four passed ʟ̣ū when nᴀñ a tᴀ′ñgīlaga tidal inlet g̣ei into 17 [14] agᴀ′ñ himself lᴀ he gā′sʟgīxᴀlgā′ñas used to tell them to put g̣e′ihao into this lᴀ him ʟꜝ they g̣asʟgai′yañ had put wᴀnsū′ga. they say. 1 ʟā′łda Plank u′ngu on top of lᴀ he tā′-idigañas always lay u′ngu on top of lᴀ him ʟꜝ they ʟta′-is. laid. Giê′nhao And then lᴀ him ʟꜝ they 2 îsdai′yañ put there (in water) wᴀnsū′ga. they say. Ga′odjiwa-i The drum ê′sîñ too lā′g̣a his ʟꜝ they qꜝa′-isʟgiasi. put. Gu There 3 sg̣ō′łgułg̣añ toward the right g̣adā′ñ around lʼ he g̣atg̣ā′łgᴀłgîñ turned qa′odihao after [a while] gīla′-i the deep place sʟꜝîñga′-i the bottom 4 xᴀn even lʼ he gāgū′giesi. vanished at. Uiê′dhao Now ta-inᴀ′ñg̣asas there are going to be plenty of salmon giên when ga′odjiwa-i the drum gīla′-i the deep place 5 g̣a in lā′g̣a his ʟꜝ they gudᴀ′ñxēgᴀ′ñgᴀñᴀñ hear the noise of wᴀnsū′ga. they say. 6

Hao Here ʟan finished lʼ it g̣e′ida. becomes. 7 [15]

[Contents]

Îłdī′nī

[Told by Isaac, of the Łi′elᴀñ qē′awai family.]

Îłdī′nī lived at End-of-trail town.1 All of his friends also lived there. And he went out to fish. And, the wind blowing from the shore, he was blown away. He was unable to get to land. He was blown about in the sea all day. And while he was being blown about evening came upon him. He was also blown about during the night. And morning again dawned upon him. He did not see land. And he was again blown about all day. But the wind did not blow hard. Therefore he did not capsize. While he was being blown about evening again came upon him. He was again blown about all night. He was blown about for a long time. And morning again dawned upon him. During all that time he saw no land.

Then Îłdī′nī sang because he wanted the wind to become fair. And [16]he stood in the canoe. He began to sing: “Lake (i.e., Ocean) spirit, calm the waves for me. Get close to me, my Power. My heart is tired. Make the sea very calm for me, ye hō yē hō′ lō!” etc.2 While he was still being blown about evening came upon him. And again morning dawned upon him. Although it was foggy in the morning the wind was not strong. He floated about at random. Every evening shut down foggy. And he was unable to stand up. His legs were weak, because he had been long in the canoe. Then he again sang the same song. And morning came again. He could see no land. And, while it was still foggy evening came upon him. All that time the wind was not strong. Again morning dawned upon him.

Then he floated near to land. He remained floating there. He did not get off for his legs were bent together. During all that time they did not see him. Although he was very near where people lived they did not see him. [17]

Then he saw a child playing about, one not grown but big enough to talk. And the child did not see him for his canoe was floating close to a rock. Then Îłdī′nī called to the child because he wished them to know about him. And, when he called, the child was afraid to go to him. After it had been afraid for some time [Îłdī′nī] said: “I am Îłdī′nī.” It was a male child. And it went out to him. And it came and stood near him. And he said to it: “My name is Îłdī′nī.” “Now you, too, say ‘Îłdī′nī,’ ” said he to it. And the child said “Îłdī′nī,” but said it wrong because it did not yet know how to talk very well. He pronounced his name again. And the child also pronounced his name. It said it right. And the child started away from him.

Then it turned away from him. It began saying, “Îłdī′nī, Îłdī′nī, Îłdī′nī, Îłdī′nī, Îłdī′nī, Îłdī′nī.” It was afraid of forgetting his [name]. And when it got some distance away it forgot his [18]name again. Then it returned to him. And, when it came to him he again told it his name. “Say ‘Îłdī′nī’,” said Îłdī′nī to this child. And the child in turn said so. And again it said it right. Then, as it went away from him, it began repeating his name. “Îłdī′nī, Îłdī′nī, Îłdī′nī,” it began saying. While it was saying “Îłdī′nī” it entered the house. That time it did not forget the name.

And, even while opening the door, it kept repeating “Îłdī′nī.” The child said to its grandfather: “Grandfather, find Îłdī′nī; grandfather, find Îłdī′nī.” And it led its grandfather to the place from whence it had come. They came to where he floated. The wife was also with them. And, being at once much troubled at the sight of him, they quickly got into his canoe. They came in front of their house with him.

When they got out they wanted to take him up to the house quickly. Then he showed them his legs. He also showed them that he was unable to stand. He merely made signs with his fingers. He [19]did not know their language. And the man ran up for his mat. And, when he brought it down, they placed him upon the mat. Then they carried him into the house. They placed him near the fire.

Then they put warm things upon him. And they also warmed him at the fire. They also put warm things on his head. They also warmed water for his legs. And, when the water became warmed a little, the woman began putting it upon his legs. At the same time the man also kept warm things on his head. And, as he sat there, he tried to straighten his legs a little. They became well. They stopped putting hot water on them.

And, when he asked for a stick, they gave it to him. And, after they gave it to him, he raised himself up. He tried to go outside. And, after he had sat outside for a while, he came back again with the help of his stick. They did not give him food because they saw that something was the matter with him. Although they had not seen him before they saw that he was a chief.

Then they warmed water for him. They also cooked food for him. [20]And, when the water was warm, she put a great deal of grease into it, and they set it before him. She also gave him a spoon. This is how the ancient people did. And after he had drunk the broth she also set food before him. She let him eat grease with it. And after he was through eating she put another kind of food before him. When she saw that he ate his food as if he were well she gave him another kind of food.

And he (the husband) saw that he had become well, and he said to his wife: “When the wind is fair we will go with him to the town.” It was evening. And they did not sleep during the night because they wanted to go to the town with him. But the chief slept soundly. And while he slept they put their things on the beach. They also launched their canoe. And they put their things into the canoe. They did not live far from the town. And when he awoke they told him they were going away with him. [21]

Then the woman went in their canoe. The man went with him in his canoe. They came to the town with him. And the people were astonished at them. Before that they had one canoe. And when [they saw] that they had two they were surprised at them. They were a great crowd waiting outside for them. Then they saw another person sitting in their [canoe].

And when they came ashore the whole town went to them, for they had never seen him before. They came with him to the Stikine town. They quickly took him into the house. And the house was full of Stikine people, men, women, and children. They were surprised to see him. Although they had never seen him before, they saw that he was a chief.

And now the one who came to the town with him said to the crowd: “When my grandchild went out to play it found this person. It went to play. After it had been gone for a while it came in. Then, [22]as it opened the door, it came in saying ‘Îłdī′nī, Îłdī′nī. Grandfather, Îłdī′nī found,’ it said. So we went to see him. And we took him into the house. He was unable to stand. His legs were bent together. And we carried him up in a mat to the house. We worked over him all day [to make him well]. And after he did stand up he went outside with the help of a cane. Then we gave him food. When he got well we came this way with him. I came hither with him because I did not want to remain alone with him in an uninhabited place,”3 he said.

While they were telling about him the people observed that he was feeling of his skin with his teeth. And they told one another about what he did. Then the chiefs of the Stikine people said: “Taste the chief’s blood.” Then one felt of his skin with his teeth. And when he lifted his head he said: “The chief’s blood is salt.” Then the chiefs of the Stikine people were very much astonished. Then they knew that he had been blown about for a very long time. And the town [23]people went outside. Then they knew what had happened to him, but they did not know whence he had come.

And they began to care for him. He was there for many years. And he remained there always. He did not go back, because he did not know where his town was. He had four children. Two were boys and two were girls. And all the time he was at the Stikine he wept for his children. But he did not weep for his wife.4 And the one who had found him made him his friend (i.e., took him into his family and clan).

And after he had lived there for a long time he came to understand their language. After he had wept for a while he sang a crying song. He began the following crying song: 𝄆 “Hēg̣ōnōnē′ ʟa′gwaiyē djū′qoqołtēdj. 𝄇 Ha gūsē′, ha gūsē′ łē′nī gîta′nī hagūsē′.”5 And he joined that tribe. Then he told them that he had belonged to the Fish-eggs and they all gave themselves to him because they saw that he was a chief. And his friends, the Fish-eggs, lost him. [24]

And by and by his friends heard that he was a chief of the Stikine. In old times people did not go to other places. They fastened a feather to the end of a stick, and they raised it. If the feather was not moved by the wind they went out.6 Therefore his people did not learn about him quickly. But afterward they heard about him. And when he knew that his friends had heard about him he sent down the songs for his friends. By and by, when they heard his [songs], his friends were very glad. “Although I want to go to you, there is no way to do so. I am very well off. But there I was not happy. My friends, the women and men of the Fish-eggs, are very numerous.”7 Then his friends ceased to be sad for him, because they knew he was happy. But his wife was married to another man, for they had thought that he was dead.

This is the end. [25]

The almost complete absence of a mythic element in this story suggests that it may be founded on fact. At least it must have been used to explain a relationship supposed to exist between the Fish-eggs, a branch of the great Stᴀ′stas family of Masset, which belonged to the Eagle clan, and some family among the Stikine Indians. [15]

1 So the word Kꜝiū′stᴀ was somewhat doubtfully translated to me. It stood near the northwestern angle of Graham island opposite North island. ↑

2 A song supposed to have power in calming storms. ↑

3 Fearing to expose themselves to possible danger from an entirely strange man. There was no assurance of safety between man and man unless both were of the same family or peace was known to exist between their respective families. The verbs in this quotation have the past-experienced ending, -gᴀn. Had this been related by a person who had learned the facts from somebody else they would have taken the past-inexperienced ending, -an. ↑

4 Accidents like this were often supposed to be brought about by the unfaithfulness of a man’s wife, and it is not unlikely that the chief may have suspected that he had suffered in this way. ↑

5 Tlingit words. ↑

6 This is evidently mythical. The same thing used to be said of the Pitch people. See Memoirs of the Jesup North Pacific Expedition, volume V, part I, page 91. ↑

7 He speaks of his new friends as if they belonged to his own family at End-of-trail town. ↑

[Contents]

Îłdī′nī

[Masset dialect]

Kꜝiū′sta End of Trail (town) gu at Îłdī′nī Îłdī′nī na′gan. lived. Lʼ His ta′olᴀñ friends wa′ʟ̣uᴀn all î′sîn too g^u there nā′ñᴀn. lived. 1 Wᴀ′giên And stᴀ from lʼ he xa′oyiênanê. went fishing. Wᴀ′giên And dī′dastᴀ off shore tadja′o wind ʻa′dōsa′s blew giên and 2 lʼ he x̣u′deîdan. started to blow away. Dītg^a Ashore ʟūqagalē′ to go by canoe ʻadō′ lʼ ʻêsgai′an. he was unable. Sîn Day sʻaskꜝ^u whole sī′sgut upon the sea 3 lʼ he x̣utgᴀ′ñgwañan. was blown about. Wᴀ′giên And hawa′n while lʼ he x̣utgᴀ′ñgwᴀñgᴀndan was blown about la him da for 4 sîñiai′an. was evening. Wᴀ′giên And ʻa′lgua in the night î′sîn too lʼ he x̣ū′tgᴀñgwañgañan was blown about giê′nhao and then î′sîn too lag^a to him 5 sanʟ̣a′nan. was morning. Wᴀ′giên And gᴀm not ʟᴀg^a land lʼ he qê′ñʻᴀñgañan. was seeing. Wᴀ′giên And ha′osîn again sîn day 6 sʻaskꜝ^u whole lʼ he x̣ū′tgᴀñgwañgañan. was blown about. Ta′djuē The wind gᴀm not hī′kꜝan but ʻa′dowañgañanî. was blowing hard. 7 Ałdjī′ᴀłū Therefore gᴀm not lʼ he xa′sʟʻañgañan. capsized. Hawa′n While lʼ he x̣ugᴀñgwᴀ′ñgᴀndan was being blown about 8 ha′osîn again la him g^a to sîñia′-iᴀn. was evening. Ha′osîn Again ʻāl night sʻasg^u whole lʼ he x̣ū′tgᴀñgwañan. was being blown about. 9 Djī′⁺iña Long time lʼ he x̣ū′tgᴀñgwañgañan. was being blown about. Wᴀ′giên And ha′osîn again lag^a to him sa′nʟ̣anan. was morning. 10 Wᴀ′kꜝiäł All that time ʟᴀg^a land gᴀm not lʼ he qê′ñʻañgañan. was seeing. 11

Wᴀ′giên And Îłdī′nī Îłdī′nī hîn like kꜝᴀdjūłdjawan sang tadjuwē′ the wind lᴀgala′-i become good dᴀ to lʼ he 12 [16] gudᴀ′ns wanted ʟ̣ū ᴀ. when sang. Wᴀ′giên And ʟuē′gua in the canoe lʼ he gia′gᴀn. stood. Wᴀ′giên And sʻā′lanē the song dᴀ to 1 lʼ he kîłā′wan: put his voice to: “Sū “Lake (= ocean) sg̣ā′na spirit gîtg̣ā′lᴀnsʟ. make waves calm (for me). Dī My sg̣ā′nawē supernatural power qᴀ′nskidagî′ñga. got close to in canoe. 2 Dī I qaiî′nsʟa. became tired. Adī′ Me g^a for ʟꜝnawa′ʻagᴀsʟa make the sea milk (i.e., calm) yēhō yēhō yēhō′lō, yēhō′lō, etc.” etc.” 3 Hawa′n Yet lʼ he x̣ū′tgᴀñgwa′ñgañan. was being blown about. Ha′osîn Again lag^a to him sî′ñiyēyᴀn. was evening. Wᴀ′kꜝiên But still 4 gᴀm not lag^a to him tadja′o wind ʻā′dawangañan. was blowing hard. Wᴀ′giên And ha′osîn again lag^a to him sa′nʟ̣anᴀn. was morning. 5 Yä′nañaūłai′an. It was foggy in the morning. Wᴀkꜝie′n But still gᴀm not tadja′o wind ʻatawā′ñan. was strong. Wᴀ′giên And sîn day 6 sʻasg^u whole ha′osîn again ʟᴀgua′nan aimlessly lʼ he gī′gīgᴀñgwañgañan. was floating about. Wᴀ′kꜝiäł All that time yä′nᴀñʻagᴀndan while it was foggy 7 sîñiai′ᴀn. evening came. Wᴀ′giên And gia′ga-i to stand up ʻadō′ around lʼ he ʻê′sgasʟaian. got (he was unable). Lʼ His qꜝo′lū legs 8 lā his ʻagā′lan were weak ʟū′guʻa in the canoe lʼ he îsxᴀ′nsqadan was for a long time ᴀła′. because. Wᴀ′giên And ha′osîn again sʻā′lᴀñē the song 9 ʻa′hᴀn same lʼ he kꜝᴀ′djūgañan. was singing. Wᴀ′giên And ha′osîn again sanʟ̣a′nan. was morning. Wᴀ′giên And gᴀm not 10 ʟᴀg^a land lʼ he qê′ñʻᴀñgañan. was seeing. Wᴀ′giên And ha′osîn again yä′nᴀñʻagᴀndan while it was foggy lᴀ him da for 11 sîñiai′an. was evening. Wᴀkꜝiê′ł All that time gᴀm not tadjuwē′ the wind ʻa′dōwañga′ñan. was strong. Wᴀ′giên And ha′osîn again 12 lag^a to him sanʟ̣a′nan. was morning. 13

Wa′ʟ̣u At that time ʟᴀg^a land gu at lʼ he gā′-iîñułaiyan. floated in the morning. Wᴀ′giên And hawa′n yet gu at lʼ he gā′-iîñ was 14 gañganê. floating. Gᴀm Not xetg^u below (ashore) lʼ he qā′łᴀñgañan was getting lʼ his qꜝo′lū legs gu′tga together lā his łgᴀkꜝᴀdā′ñan were bent 15 ᴀ′ła. because. Ałdjī′ᴀłu Therefore gᴀm not xetg^a off lʼ he qā′łʻᴀñgañan. was getting. Wᴀ′kꜝiêł All that time gᴀm not la him ʟꜝ they 16 qê′ñʻañgañan. were seeing. Ḷꜝ They na′ᴀñ lived qꜝoł near djiłī′ very lʼ he îs was kꜝiên although gᴀm not lᴀ him ʟꜝ they qê′ñʻᴀñgañan. were seeing. 17 [17]

Wᴀ′giên And nᴀñ a ʻa′a child gūsaʻai′ya knew how to talk gᴀm not ʟ̣ᴀqō′nan big nā′ñgwans played about lʼ he qä′ñan. saw. 1 Wᴀ′giên And gᴀm not anᴀ′ñ this ʻa′as child lʼ him qêñʻā′ñan saw tꜝē′dja-i the rock g^a against ʟuē′ the canoe lā′ña his gī′tasi floated 2 ᴀła′. because. Gᴀm Not la him lʼ it qêñʻā′ñan. saw. Wᴀ′giên And Îłdī′nī Îłdī′nī nᴀñ the ʻā′xᴀdjūs child ga to 3 kiägā′ñan was calling la him ʻᴀn for ʟꜝ they u′nsᴀdē know (that they might know) dᴀ to lʼ he gudᴀ′ns wanted ᴀ′ła. because. Wᴀ′giên And la it ʻᴀn for lʼ he 4 ʻa′yîns called giên and la him ʻa to qagē′ go g^a to lʼ it łʻwa′gagañan. were afraid. La Him g^a of lʼ it łʻwag^axᴀ′nsgats was afraid for a long time 5 ʟ̣ū when, “Îłdī′nī “Îłdī′nī ła-ō I that īdjî′ngua” am” hîn as precedes anᴀ′ñ this ʻa′as child lʼ he sudai′an. said to. Nᴀñ A īłña′-o male this 6 idja′n. was. Wᴀ′giên And la him lʼ it qasʻai′an. went out to. Wᴀ′giên And la him qꜝoł near lʼ it gia′ʟꜝagan. came and stood. 7 Wᴀ′giên And hîn as follows la it lʼ he sudai′an, said to, “Îłdī′nī “Îłdī′nī hîn like ō this dī I kiʻa′ñgua. am named. Hai Now 8 dā you îsî′n too ł (imp.) Îłdī′nī Îłdī′nī hîn like sū,” say,” hîn like la it lʼ he sudai′an. said to. Wᴀ′giên And anᴀ′ñ this 9 ʻa′xᴀdjūs, child, “Îłdī′nī” “Îłdī′nī,” hîn like sā′wan. said. Wᴀ′giên And lʼ it kî′lsg^udaiani, said it wrong, a′nᴀñ this 10 ʻa′xadjūs child gᴀm not yê′nkꜝe very well gū′saoʻaiyā′ñan knew how to talk ᴀ′ła. because. Wᴀ′giên And ha′osîn again kiä′ñ his name 11 lʼ he kꜝwai′an. mentioned. Wᴀ′giên And a′nᴀñ this ʻa′xᴀdjūs child hᴀnîsî′n again lʼ his kiē name kꜝwai′an. mentioned. 12 Wᴀ′giên And lā his lʼ it kî′łyêdaian. said right. Wᴀ′giên And a′nᴀñ this ʻa′xadjūs child lᴀ him stᴀ from qā′-idan. started. 13

Wᴀ′giên And lᴀ him stᴀ from ʻᴀñ himself lʼ it ʟ̣sʟa′s-qałīya′n. turned around. 𝄆 “Îłdī′nī, “Îłdī′nī, Îłdī′nī, Îłdī′nī, 14 Îłdī′nī,” Îłdī′nī,” 𝄇 hîn like lʼ it sū′îdan. began saying. Da For lᴀ his lʼ it qꜝē′sdadē forget g^a to lʼ it łʻwa′gas was afraid 15 ᴀłū′ therefore lʼ it sā′wan. said. Wᴀ′giên And lᴀ stᴀ from him lʼ it djiîñē′ʻełs got far ʟ̣ū when ha′osîn again lʼ kiē his name 16 [18] da for lʼ it qꜝē′sgadan. forgot. Wᴀ′giên And ha′osîn again la him gui toward lʼ it staʻē′lan. returned. Wᴀ′giên And 1 la him ʻᴀn to lʼ it qā′ʟꜝas came ʟ̣ū when ha′osîn again kiʻa′ñ his name lag^a to it lʼ he sudai′an. told. “Îłdī′nī “Îłdī′nī hîn like 2 ł (imp.) sū,” say,” hîn like anᴀ′ñ this ʻa′as child ha′osîn again Îłdī′nī Îłdī′nī sudai′an. said to. Wᴀ′giên And anᴀ′ñ this 3 a′as child ha′osîn again gîña′n like sā′wani. said. Wᴀ′giên And ha′osîn again lʼ he kîłyê′daiane. said it right. 4 Wa′ʟ̣ū Then ha′osîn again lᴀ from stᴀ him lʼ it qā′-its-qałīyan as it went away lʼ his kiē′ name lʼ it kꜝwī′dᴀñîdan. began to repeat. 5 𝄆 “Îłdī′nī, “Îłdī′nī, Îłdī′nī, Îłdī′nī, Îłdī′nī,” Îłdī′nī,” 𝄇 hîn like lʼ it sū′-idan. began to say. Hawa′n Yet “Îłdī′nī” “Îłdī′nī” hîn like 6 lʼ sū′gᴀndan while it was saying na house g^a to lʼ it qatcꜝai′an. entered. Wa′ʟ̣ū Then, ʟꜝao however, gᴀm not kiē′ the name da for lʼ it 7 qꜝē′sgadañan. forgot. 8

Wᴀ′giên And kꜝiwē′ the door lʼ it daʻa′sʟtcꜝasi opened ʻai′yan right through “Îłdī′nī,” “Îłdī′nī,” lʼ he sū′daltcꜝaian: went in saying: 9 “Tcîna′-i, “Grandfather, Îłdī′nī Îłdī′nī qeigᴀ′ña,” find,” hîn like a′nᴀñ this ʻa′as child tcī′nᴀñ its grandfather sudai′an. said to. 10 Wᴀ′giên And giê′stᴀ from whence lʼ it qa′gan went ʻa to lʼ its tcî′na grandfather lā its lʼ it ʻalqa′-idan. led. Wᴀ′giên And 11 ga-î′ns floated g^u at la him ʻᴀn to lʼ îsʟꜝaʻā′wan. they came. Lʼ His djā wife î′sîn too la him ᴀł with idja′n. was. Wᴀ′giên And 12 na′ʻaistᴀgañan as soon as (they saw him) lʼ łkꜝwī′dᴀsʟyua′nʻwas they were much troubled ʟ̣ū when lā′guʻē into his (canoe) lʼ xū′stᴀʟiawan. they got quickly. 13 Wᴀ′giên And nē the house xetg^u in front of lᴀ him dᴀ′ñᴀł with lʼ ʻā′sgadaʻwan. they arrived. 14

Lʼ îstꜝała′ʻwas They got off giên when hawī′dan quickly na house g^a to lʼ him îsdē′yē take up d^a to 15 la lʼgudᴀña′ʻwan. they wanted to do to him. Wᴀ′giên And qꜝo′lawūñ his legs la lʼ qêndā′ʻwan. he showed to them. Gia′ga-i To stand 16 ʻadō′ lʼ ʻêsga′si he was unable î′sîn too la lʼ qêndā′ʻwan. he showed them. Hî′ñan Only ʻa-i la sʟꜝî′silᴀñgañan. he made signs with his fingers. 17 [19] Gᴀm Not ʟꜝ their kîl language lʼ he gudᴀñʻā′ñan. knew. Wᴀ′giên And nᴀñ the ī′łiñas man lgūs mat dō for this ʻatᴀgā′lan. ran up. 1 Wᴀ′giên And tcꜝā′nuē the fire djîng^u near la him lʼ they ʻā′waʻwan. put. 2

Wa′ʟ̣ū Then gîn things kꜝī′na warm la gui him upon lʼ î′sdałaʻwan. they put. Wᴀ′giên And tcꜝā′anuē the fire 3 ʻa in îsî′n too la him lʼ ʟᴀkꜝî′nᴀñidaʻwan. they made warm. Wᴀ′giên And lʼ his qadjî′ñ head gu at î′sîn too gîn things 4 kꜝī′na warm la him lʼ î′sdaʻōgañan. they put on. Wᴀ′giên And lʼ his kꜝial legs hᴀn îsî′n too xao liquid (water) lā his 5 lʼ ʟîkꜝī′nᴀsʟaʻwan. they warmed for. Wᴀ′giên And xao liquid (water) łñan a little kꜝīnîsʟa′s became warm ʟ̣ū when lʼ his kꜝia′l legs gui upon 6 nᴀñ the djā′adas woman îsda′idan. began putting it. Wᴀ′tał At the same time nᴀñ the ī′łiñas man hᴀn îsî′n too lʼ his qᴀ′dji head g^a to gîn things 7 kꜝî′ndagañan. kept putting warm. Wᴀ′giên And łña′n a little lʼ he qꜝa′oas sat g^u there hᴀn even qꜝolᴀwu′ñ his legs lʼ he 8 ya′gᴀłdaian. tried to straighten. Wᴀ′giên And lā′ña his lā′gane. were good (well). Wa′ʟ̣ū Then ʟan stopped lā′ña his lʼ he ʻā′łdaʻwane. put hot water on. 9

Wᴀ′giên And sqꜝā′ñu stick lʼ he gīnᴀ′ns asked to be given giên la g^a when him to ʟꜝsqꜝasʟai′an. they gave it. Wᴀ′giên And la him g^a to ʟꜝ they 10 sqꜝasʟa′s gave it ʟ̣ū when ʻᴀñ himself lʼ he kîtgia′gan. stood up by means of. Wᴀ′giên And kiag^a to the outside agᴀ′ñ of himself lʼ he kī′ʟ̣sʟîwag^udañan. tried to go. 11 Wᴀ′giên And kia outside lʼ he qꜝao sat qaod after a while ha′osîn again siłgā′ñan back agᴀ′ñ lʼ kī′ʟ̣sʟtcꜝaian. he came in with the assistance of the stick. 12 Lʼ He ʻā′dagas was different (i.e., sick) lā lʼ qê′ñʻwas his they saw ᴀłū′ therefore gᴀm not tao food la him g^a to lʼ îsdā′ʻañʻugañan. they gave. 13 Gᴀm Not la him lʼ qêñʻā′ñʻugañan they saw (before) kꜝiên although lʼ he ī′ʟꜝ-adas was a chief lā his lʼ qêñā′ʻwan. they saw. 14

Wᴀ′giên And xao liquid (water) laʻᴀn for him lʼ qê′nîsʟdaʻwan. they warmed. Ila′ î′sîn Besides tao food la ʻᴀn him for 15 [20] lʼ ʟî′ñʻalᴀñaʻwan. they cooked. ʟ̣ī′sʟ̣ūan By and by xao liquid (water) kꜝī′nᴀsʟᴀs was warm ʟ̣ū when tō grease ʻē into lʼ she qoa′ndᴀyūanan. put very much. 1 Wᴀ′giên And la him xetg^u before lʼ tcꜝîsā′ʻwane. they put it. Wᴀ′giên And sʟagu′l spoon îsî′n too 2 la him g^u to lʼ she tꜝa′osʟaian. gave. Ao This ʟᴀg^u how ʟʟ̣ū′ the ancient xadē′ people wᴀgā′ñan. were doing. Wᴀ′giên And 3 wa′ʟ̣ʻa after it xao broth lʼ he nîłgī′s had done drinking ʟ̣ū when tā′wē the food îsî′n too la him xetg^u before lʼ she îsdai′ani. put. Tō Grease 4 xᴀn î′sîn too wᴀsūwē′t with it la him lʼ she tadai′an. let eat. Wᴀ′giên And lʼ he tagī′s finished eating giên when tao food qꜝᴀ′lat another kind 5 hᴀn îsî′n too la him xetg^u before lʼ she îsdai′an. put. Wᴀ′giên And dᴀ′man well la he g^a something tās ate lā his lʼ she 6 qêns saw ᴀł gîn with some tā′wa food qꜝᴀ′lat another kind of î′sîn too la him g^a to lʼ she îsdai′an. gave. 7

Wᴀ′giên And dᴀ′man well lʼ he ʻēłs became la him lʼ she qä′ñan saw giên and hîn like djā′ʻᴀñ his wife lʼ he 8 sudai′an, said to, “Tadja′o “Wind las is good ʟ̣ū when lnaga′-i the town ʻa to lᴀ him dᴀ′ñᴀł with tꜝalᴀ′ñ we ʟūqā′-idasañ.” will go by canoe.” 9 Wᴀ′giên And sîñiai′yᴀn. it was evening. Wᴀ′giên And gᴀm not ʻā′lgua in the night lʼ qꜝᴀsʟʻā′ñʻūgañan they were sleeping 10 lᴀ him dᴀ′ñᴀł with lnaga′-i the town ʻa to ʟūqā′-idē go dᴀ to lʼ gudᴀñʻā′wan they wanted ᴀ′ła. because. A′nᴀñ This 11 ī′ʟꜝagidas chief, ʟꜝao however, qꜝayū′anan. slept much. Wᴀ′giên And lʼ he qꜝas slept tꜝał while ʟʻā′wē the property 12 qꜝᴀ′tᴀgaña on the beach lʼ îsdā′ʻwan. they put. ʟuē′ The canoe îsî′n too tcāng^a into the sea ᴀ′ña theirs lʼ îsdā′ʻwan. they put. 13 Wᴀ′giên And ʟū′gue into the canoe gîn things ᴀ′ña theirs lʼ îsdā′ʻwan. they put. Gᴀm Not lnaga′-i the town stᴀ from lʼ they 14 djī′îñʻañaʻwan. lived far. Wᴀ′giên And lʼ he skī′nas awoke ʟ̣ū when lᴀ him dᴀ′ñᴀł with lʼ they ʟuqā′-idaʻwasîs would go off by canoe 15 la him g^a to lʼ they sudā′ʻwan. said. 16 [21]

Wᴀ′giên And la′gia his ʟū′e canoe guʻa in nᴀñ the djā′das woman ʟuqā′gan. went by canoe. Nᴀñ The î′łiñas man 1 hᴀn îsî′n too gia his ʟuē′guʻa canoe in lᴀ him dᴀ′ñał with ʟuqā′gan. went by canoe. Wᴀ′giên And lᴀ him dᴀ′ñᴀł with lnaga′-i the town 2 gu at lʼ ʟuî′sʟꜝaʻawan. they came by canoe. Wᴀ′giên And lᴀ ʟꜝ qꜝᴀlā′ʻwan. they were surprised at them. Wᴀ′kunastʼ Before it ʟuē′ the canoe 3 lā theirs ʻasʻwā′nsîñaʻwani. was one. Wᴀ′giên And wēd now, ʟꜝao however, lā theirs ʻā′stᴀñʻwasi were two ʟ̣ū when 4 la ʟꜝ qꜝᴀlā′ʻwan. they were surprised at them. Kia lᴀ Outside them kꜝiū′ for ʟꜝ they skꜝūlyū′anaʻwan. were in a great crowd. Wᴀ′giên And nᴀñ a 5 xā′da person qꜝᴀ′lat another lā′guʻa in theirs tcꜝā′ñwas sat ʟꜝ they qä′ñan. saw. 6

Wᴀ′giên And lʼ kîtʟꜝ′djagᴀłʻwas they came ashore ʟ̣ū when lnaga′-i the town ʻaskꜝ^u whole hᴀn very lʼ them 7 dō′îtʻawane went to gᴀm not wᴀ′kunastʼ before it lᴀ him ʟꜝ they qêñʻā′ñgañan saw ᴀ′ła. because. Stᴀkꜝᴀ′n Stikine 8 lnaga′-i town gu at la him dᴀ′ñᴀł with lʼ ʟuîsʟꜝaʻa′wan. they came by canoe. Wᴀ′giên And hawī′dan quickly na house g^a to 9 la ʟꜝ îsdā′ʻwan. they took them. Wᴀ′giên And Stᴀkꜝᴀ′n the Stikine xadē′ people īła′ndjidē the men îsgiê′n and djā′dē the women 10 dᴀñᴀła′n with îsî′n too ʻa′aga-i the children dᴀ′ñᴀłan with îsî′n too na-i the house stagā′ne. was full. Lᴀ Them ʟꜝ they 11 gusʻā′naʻwagan. were surprised at. Gᴀm Not wᴀ′kunastʼ before it lᴀ him ʟꜝ they qê′ñʻañgañan saw kꜝiä′nan although 12 lʼ he ī′ʟadas was a chief lā′ña his ʟꜝ they qä′ñan. saw. 13

Wᴀ′giên And ao now la him dᴀ′ñał with lʼ they ʟuqā′ʟ̣agan. came home. Hîn Like ga the skꜝū′lasga-i crowd 14 ga to lʼ he sā′wan, said, “Dī “My tꜝakꜝᴀ′n grandchild nañʻā′gᴀn went out to play ʟ̣ū when a′nᴀñ this xā′das person lʼ it 15 qe′igᴀn. found. Lʼ It nañʻā′gᴀn. went to play. Lʼ It gō qaod was after
gone a while lʼ it qā′tcꜝîgᴀn. came in. Hitꜝᴀ′n Then 16 [22] kꜝiwē′ the door lʼ it daʻā′sʟtcꜝîgᴀndan, as opened, “Îłdī′nī, “Îłdī′nī, Îłdī′nī” Îłdī′nī,” hîn like lʼ it sudā′ltcꜝîgᴀn. came in saying. 1 “Tcî′na “Grandfather Îłdī′nī Îłdī′nī qeigᴀ′na,” (I) found,” hîn like lʼ it sū′gᴀn. said. Ałdjī′ᴀłū Therefore la him tꜝalᴀ′ñ we 2 qêñʻā′gᴀn. went to see. Wᴀ′giên And na house g^a to la him tꜝalᴀ′ñ we î′sdagᴀn. took. Gia′ga-i To stand ʻadō′ around lʼ he 3 ʻê′sgagᴀn. got (was unable). Lʼ His qꜝolū′ legs gutg^a together lā′ña his łgakꜝᴀ′dᴀñagᴀn. were bent. Wᴀ′giên And lgūs mat 4 ʻā′ñᴀł in na house g^a to la him tꜝalᴀ′ñ we ʻā′sʟtcꜝîgᴀn. carried up. Wᴀ′giên And sîn day sʻasg^u whole la him ʻadō′ around tꜝalᴀ′ñ we 5 ʟeî′ldᴀñgᴀn. tried to make (well). Wᴀ′giên And lʼ he gia′gᴀn stood up ʟ̣ū when kia′g^a outside agᴀ′ñ lʼ kiʟ̣′sʟuwagᴀn. he went with a cane. 6 Wa′ʟ̣ū Then la him tꜝalᴀ′ñ we g^a ga tā′dagᴀn. gave to eat. Lʼ He lᴀ′gas was well ʟ̣ū when hā′łgui hither g^a to la him dᴀ′ñᴀł with 7 tꜝalᴀ′ñ we ʟuî′stꜝeidᴀn. went by canoe. ʟigᴀ′nłañan In an uninhabited place ła I sʻun alone la him dᴀ′ñᴀł with idjiga′-i stay g^a to dī I 8 gwa′was disliked ᴀłū′ therefore hałguī′ hither la him dᴀ′ñᴀł with ł I ʟuqā′-idᴀn,” came by canoe,” hîn like lʼ he sā′wan. said. 9

La Him ᴀł of lʼ he (they) giała′ndawa′s related tꜝał while qꜝā′lᴀñ his skin lʼ he qꜝogudᴀ′ns felt with his teeth lā′ña his ʟꜝ they qê′ñqꜝołdaian. saw him secretly. 10 Wᴀ′giên And gu′tgᴀ to each other la him ʟꜝ they sudai′an. told about. Wᴀ′giên And Stᴀkꜝᴀ′n Stikine xadē′ people 11 ī′ʟꜝadē the chief hîn like sā′wan: said: “Nᴀñ “The ī′ʟꜝadas chief ʻa-i blood ł (imp.) qꜝogudᴀ′ñʻō.” taste ye.” Wᴀ′giên And 12 lʼ his qꜝᴀl skin lā′ña his nᴀñ one qꜝo′tsgiłdaian. felt with his teeth. Wᴀ′giên And stᴀ from lʼ he ʻᴀ′nstᴀʟꜝas lifted his head ʟ̣ū when 13 “Nᴀñ “The ī′ʟꜝadas chief’s ʻa′-iyū blood that tᴀñā′gᴀñgua,” is salt,” hîn like lʼ he sā′wan. said. Wa′ʟ̣u Then Stᴀkꜝᴀ′n the Stikine 14 xadē′ people qꜝᴀ′ldᴀñayuā′nan. were very much surprised. Djī′ña A long time lʼ he x̣ū′tgᴀñgwañan was blown about ʻᴀn for wa′Ḷū then lā′ña his 15 [23] ʟꜝ they u′nsᴀdʻelan. came to know. Wᴀ′giên And lnaga′-i the town xa′dē the people kia′g^a outside īdjā′ne. went. ʟᴀg^u How lʼ he 1 ʻets was like ʻᴀn for la him ʟꜝ they u′nsᴀdᴀłs knew ʟ̣ū when ʟī′djîstᴀ whence lʼ he îs was gᴀm not ʻᴀn for ʟꜝ they u′nsᴀdaʻañan. knew. 2

Wᴀ′giên And g^u there hᴀn right dᴀma′n carefully la him ʟꜝᴀ they qê′ñidan. began to look after. Wᴀ′giên And ʻᴀ′na years 3 qoan many gut during g^u there lʼ he īdjā′ni. was. Wᴀ′giên And g^u there hᴀn right lʼ he ʟîgaiʻe′lane. stayed always (joined the tribe). Gᴀm Not 4 siłgā′ñ back stᴀ from lʼ he îsʻā′ñane went gᴀm not ʟī′djan where lʼ his ʟᴀg^a land îs was ʻᴀn for lʼ he u′nsᴀdʻañan knew ᴀ′ła. because. 5 Lʼ His gī′dalᴀñ children stᴀnsā′ñan. were four. Stᴀñ Two lā his īła′ndjidagan were men giên and stᴀñ two îsî′n too 6 lā his djadā′gan. were women. Wᴀ′giên And Stᴀkꜝᴀ′n Stikine gu at lʼ he îs was kꜝīäł while gī′dalᴀñ his children da for lʼ he 7 sʻā′-iłgañan. was weeping. Dja′ʻᴀñ His wife dᴀ for ʟꜝao however gᴀm not lʼ he sʻa-iłʻā′ñgañan. was weeping. Wᴀ′giên And la him 8 nᴀñ one qē′yaiyan found lʼ him taodī′łgīgan. took for his friend forever. 9

Wᴀ′giên And g^u there lʼ he îsxᴀ′nsgats lived a long time ʟ̣ū when ʟꜝ their kîl language lʼ he gwa′lan. understood. Wᴀ′giên And lʼ he 10 sʻā′-iłgᴀñ wept qaod after a while ʻᴀñ for lʼ he kî′lkꜝᴀdjū-idan. began to sing a crying song. Wᴀ′giên And hîn like lʼ he kꜝᴀdjū′idan: began singing: 11 𝄆 “Hēg̣ōnōnē′ ʟa′gwaiyē djū′q^oq^ołtēdj 𝄇 𝄆 Hagūsē′ 𝄇 Łē′ni gîta′nī hagusē′.” 12

Wᴀ′giên And g^u there hᴀn right lʼ he ʟîgai′ʻelane. joined the tribe. Wᴀ′giên And lʼ he Kꜝā′ogᴀs was of the Fish-eggs ʻᴀ′nstᴀ about 13 ᴀ′ña his lʼ he sā′wan told giên and la him g^a to agᴀ′ñ themselves ʟꜝ they î′sdaʻodjawan all gave lʼ he ī′ʟꜝagidas was a chief lā′ña his 14 ʟꜝ they qêñgā′ñan saw ᴀła′. because. Wᴀ′giên And lʼ his ta′olᴀñ Kꜝā′was friends the Fish-eggs lʼ him gōdiagā′ñan. lost. 15 [24]

ʟī′sʟ̣uᴀn By and by wᴀ′giên, however Stᴀkꜝᴀ′n Stikine ᴀł of ta′olᴀñ his friends ʻᴀn for lʼ he ī′ʟꜝadas was chief lā′ña his ʟꜝ they 1 kî′ñgudañan. heard. Gᴀm Not ʟꜝᴀkꜝwā′nan any time ʟʟ̣ū′ in old times ʟᴀ′gui to any places ʟꜝ they ʟuqā′-idᴀñgañan. started by canoe. 2 Sqꜝā′ñ-kunē End of a stick łtᴀ′nʻu feather ʟꜝ they kiū′łgudjîlgañan. fastened. Wᴀ′giên And sa up ʟꜝ they 3 kîłgudjîlgā′ñane. lifted it. Gᴀm Not łtanuē′ the feather x̣ū′łkꜝwesîłdansi was moved by the wind ʟ̣ū when hitꜝᴀ′n then ʟꜝ they 4 ʟūqā′-idañan. started out by canoe. Ałdjī′ᴀłū Therefore gᴀm not la ʻᴀn him for hawī′dan quickly ʟꜝ they u′nsadᴀłʻañan. knew. 5 Wᴀ′giên And silē′t afterward la him ʟꜝ they kî′ñg^udañan. heard about. Wᴀ′giên And lʼ his ta′olᴀñ friends lʼ him kî′ñgudᴀns heard about 6 ʻᴀn for lʼ he u′nsᴀdʻelan came to know ʟ̣ū when sʻā′lañē the song ta′olᴀñ his friends dᴀ for lʼ he xᴀ′ndjutꜝā′lane. sent down. 7 Wᴀ′giên And ʟī′sʟ̣ūᴀn by and by lā his ʟꜝ they gudā′ñan heard ʟ̣ū when lʼ his ta′olᴀñ friends gu′dᴀñē the minds layuā′nan: were very good: 8 “Dalᴀ′ñ “You ʻa to dī I gutqa′o want to go skꜝiä′nan although gᴀm not ʟᴀg^u how dalᴀ′ñ you ʻa to dī I ʻē′tłîñē can go 9 qā′ʻᴀñgañgᴀñ. is to be seen. Dī I layuā′ngᴀñ. am very well off. Ha′oʟ̣n There ʟꜝao however gᴀm not dī I lā′ʻᴀñgᴀn. was happy. 10 Dī My ta′olᴀñ friends Kꜝā′was Fish-eggs djadē′ women îsgiê′n and īła′ndjidē men î′sîn too qoanyuā′ngᴀñ.” are very many.” 11 Wᴀ′giên And ʟan stopped lʼ his tawē′ friends la ᴀł him for gudᴀñē′ their minds stꜝē′gan were sick lʼ he lās was happy ʻᴀn for ʟꜝ they 12 u′nsᴀdaʻelan came to know ᴀ′ła. because. Lʼ His djā wife ʟꜝao however nᴀñ a ī′łiña man qꜝᴀ′lat other īnʻē′lan came to marry lʼ he kꜝō′tᴀłs was dead 13 ʻᴀn for lā his ʟꜝ they u′nsᴀdan thought ᴀ′ła. because. 14

Hao Here ʟan end ʻê′lgᴀñ. becomes. 15 [26]

STORIES ACCOMPANIED BY TEXTS

[Contents]

How Shining-heavens caused himself to be born [Told by Walter McGregor of the Sealion-town people]	Sîñ aga′ñ qeidag̣ā′g̣an
She was a chief’s daughter at Djū.1 Her father had a slave he owned watch her. Then she said to the slave: “Tell a certain one that I say I am in love with him.” And, when she went out with him to defecate next day, she asked the slave if he had told him. And he said to the chief’s daughter: “He says he is afraid of your father.” He had not told him, and he lied.	Lʼ gidā′gañ wᴀnsū′ga Djū gu ᴀ. L’ xā′tg̣a nᴀñ xᴀ′ldᴀña dag̣ai′as l’ qā′-idjîtdāg̣ᴀñᴀs. Giê′nhao nᴀñ xᴀ′ldᴀñᴀs hᴀn lᴀ la sū′udas “Ha′lᴀ ałā′na at ł tā′-idisîñᴀñ gī sī′wuñ.” Giên dag̣ala′-ig̣a lᴀ dᴀ′ñat la qax̣ua′lgaga′-i ʟ̣ū nᴀñ xᴀ′ldᴀñᴀs lᴀ gi lᴀ suudaga′-i gi la at la kia′nᴀñᴀs. Giên hᴀn nᴀñ gida′s gi lᴀ sī′wus “Dᴀñ xā′tg̣a gi l’ łg̣oa′gañ l’ sū′ugᴀn.” Gᴀm lᴀ sū′udag̣ᴀñᴀsi skꜝiä′xᴀn la kꜝū′gadañ wᴀnsū′ga.
She told the slave to tell another that she was in love with him, and again he did not tell him. He told her he feared her father. When she was unable to get any of her father’s ten nephews she went with the slave. And her father discovered it.	Nᴀñ sg̣oā′na at ê′sîñ la tā′-isîñᴀs nᴀñ xᴀ′ldᴀñᴀs gī lᴀ nī′djîñxa′łsi giên î′sîñ gᴀm lᴀ sū′udag̣ᴀñᴀsi. Giên l’ xā′tg̣a gi l’ łg̣oa′gañ lᴀgi la sī′wus. L’ xā′tga nā′tg̣alᴀñ ʟā′alᴀs g̣adō′ la kîłg̣etsgaiya′-i ʟ̣ū nᴀñ gida′s nᴀñ xᴀ′ldᴀñᴀs at tā′iyañ wᴀnsū′ga. Giên l’ xā′tg̣a g̣ᴀn u′nsᴀtdᴀłsi.
Then they abandoned her. Only the wife of her youngest uncle left some food for her.	Giê′nhao lᴀ stᴀ ʟꜝ tcꜝa′sdaiyañ wᴀnsū′ga. L’ qā′g̣alᴀñ sg̣oā′na djā′ag̣a daog̣anā′gas sg̣u′nxᴀn gatā′ lᴀ gi înxai′yañ wᴀnsū′ga.
She went down on the beach to dig. After she had worked for some time she dug out a cockleshell. In it a baby cried. Then she looked at it. A small child was in it. Then she took it to the house. She put something soft around it, and, although she did not nurse it, it grew fast. Soon it began to creep. Not a long time after that it walked about.	L’ djig̣ā′gasg̣agā′ñañ wᴀnsū′ga. Gañā′ñ lᴀ ī′djîñ qa′odi skia′l qꜝal lᴀ łg̣eg̣ā′-istaiyas. G̣a nᴀñ g̣ā′xa sg̣ā′-iłas. Giên lᴀ qeā′ñᴀsi. G̣a nᴀñ g̣ā′xa kꜝᴀ′tdju ʟdᴀ′sdiasi. Giên na gi lᴀ la ʟ̣′x̣idᴀs. Lᴀ g̣adō′ gī′nᴀ łtā′nawa lᴀ îsdai′yas, giên gᴀm lᴀ la ʟꜝî′ndag̣ᴀns skꜝiä′xᴀn l’ īnag̣a′-i x̣ā′ñalas. A′asîñ l’ ʟx̣uqā′g̣uñx̣idᴀs. Gᴀm stᴀ ga djī′iñag̣ᴀñg̣ᴀ′ndixᴀn l’ qag̣ō′ñx̣idᴀs.
One time the child said: “Here, mother, like this.” He moved his hand as if drawing a bowstring. When he said the same thing again she understood what he meant. Then she hammered out a copper bracelet she wore into a bow for him, and another she hammered into arrows. When she had finished [the bow] she gave it to him along with the two arrows. He was pleased with them.	Gaatxᴀ′n nᴀñ g̣ā′xas hᴀn sī′wus “Ña, ā′wa-i hᴀn ᴀ.” Sʟꜝañ lᴀ ī′djig̣onā′das. Ga′-istᴀ î′sîñ gañā′ñ la sa′oga′-i ʟ̣ū gī′nᴀ lᴀ sū′udas g̣ᴀn l’ u′nsᴀtdᴀłs. Giên x̣āl lᴀ sʟꜝgᴀtx̣ai′as la g̣ᴀn łg̣ēt g̣ᴀn lᴀ qꜝā′dᴀñᴀ′s giên nᴀñ sg̣oā′na î′sîñ tcꜝidalᴀ′ñ g̣ᴀn la qꜝā′dᴀñᴀs. La g̣e′iłgīdaga′-i ʟ̣ū tcꜝidalᴀña′-i sqꜝa′stîñ dᴀ′ñat lᴀ gi lᴀ xasʟa′si. At l’ gudᴀña′-i lā′gasi.
Then he went out to hunt birds. When he came back, he brought his mother a cormorant. His mother ate it. The day after he went hunting again. He brought in a goose to his mother. His mother ate it. And next day he again went hunting. He brought in a wren. Then he skinned it. He dried [the skin]. He treasured it. And next day also he brought in a kꜝu′tcꜝix̣u.2 That, too, he skinned. That too, he dried. And the next day he brought in a blue jay. He skinned and dried that also. The day after that he brought in a woodpecker. That he also skinned. That he also dried.	Giên l’ xē′tet-tcꜝî′nłgoañgas. L’ stī′łʟꜝxaga′-i ʟ̣ū kꜝia′lu a-u′ñ gi lᴀ kꜝu′sʟtcꜝias. L’ a′og̣a l’ tā′gᴀs. Ga-i dag̣ala′-ig̣a î′sîn l’ xetî′t-tcꜝînłgoañgai′yas. Łgitg̣u′n awu′ñ gi lᴀ ʟ̣sʟtcꜝai′yañ wᴀnsū′ga. L’ a′og̣a l’ tā′gᴀs. Giên dag̣ala′-ig̣a î′sîñ l’ xete′t-tcꜝînłgoa′ñgaias. Dā′tcꜝî lᴀ ʟ̣′sʟtcꜝas. Giên ᴀ′ñg̣a lᴀ la ʟꜝsta′si. Lᴀ la qꜝā′g̣adas. Lᴀ la qoyā′das. Giên dag̣ala′-ig̣a ê′sîñ kꜝū′tcꜝix̣u lᴀ ʟ̣′sʟtcꜝias. La ê′sîñ ᴀ′ñg̣a lᴀ ʟꜝ′stas. La ê′sîñ lᴀ qꜝa′g̣adas. Giên dag̣ala′-ig̣a î′sîñ ʟꜝai′ʟꜝai lᴀ ʟ̣′sʟtcꜝias. La ê′sîñ lᴀ ʟꜝ′stas giên lᴀ la qꜝa′g̣adas. Ga-i dag̣ala′-ig̣a î′sîñ sʟū′djag̣ada′ñ lᴀ ʟ̣′sʟtcꜝias. La ê′sîñ lᴀ ʟꜝ′stas. La ê′sîñ la qꜝa′g̣adas.
One time some one was talking to his mother. The house creaked moreover. And when day broke he awoke in a fine house. The carvings on the house posts winked with their eyes.3 Master Carpenter [28]let himself become his father. He got up and said to him: “Come, chief, my child, let me dress you up.” Then he went to him and he put fair-weather clouds4 upon his face. “Now, chief, my son, come and sit idle seaward.” As soon as he did so, the weather was good.	Gaatxᴀ′nhao l’ a′og̣a g̣a nᴀñ kiłgula′s. Nā′ga-i î′sîñ łqeg̣otcꜝî′lgasi. Giên sîñg̣aʟ̣a′nas giên nā′ga-i lā′gasi g̣ei lᴀ skî′nxaasi. Nā′ga-i kꜝuxa′oxᴀña-i qꜝeida′-i qeauldā′ñᴀsi. Wᴀtg̣adagā′ñ hao la g̣ᴀn agᴀ′ñ g̣ōñag̣ā′g̣aʟꜝxadai′yañ [29]wᴀnsū′ga. L’ qꜝałā′was giên hᴀn lᴀ la sū′udas “Ha-i ʟ̣ag̣ᴀ′l kî′lsʟa-i łqên halᴀ′ dᴀ′ñgi ł gî′ñg̣atdjañ.” Giê′nhao la g̣a lᴀ qā′gᴀs giên l’ xā′ña la yanxā′gīda′das. “Ha-i, kî′lsʟa-i łqên, qꜝadᴀx̣uā′ ła sā′anaqꜝa′osg̣a.” Giên gañā′xᴀn lᴀ isî′si gañā′xᴀn sîn-laa′was.
One time he asked to go fishing with his father. “We will pull out Devilfish-fished-for.” And on their way to fish they pulled it out.5 Then they stopped at House-fishing-ground.6 He seated his father in the bow. After he had looked at the rising sun for a while he said: “Now, father, say ‘The chief among them thinks he will take it.’ ” This his father said. “Say ‘The one who comes around the island thinks he will take it,’ father.” And he said so. “Father, say ‘The shadow increases upon Tcꜝi′nła-i; hasten, chief.’ ” And so he said. “Father, say ‘The great one coming up against the current begins thinking of it.’ ” So he said. “Father, say ‘The great one coming putting gravel in his mouth thinks of it.’ ” So he said. And again, “Father, say ‘You look at it with white-stone eyes (i.e., good eyes).’ Father, say ‘Great eater begins thinking of it.’ ” So he said.7	Gaatxᴀ′nhao g̣ō′ñg̣añ dᴀ′ñat la xa′o-însā′ñañ wᴀnsū′ga. “Na′o-gixa′ogaiyas tꜝalᴀ′ñ dᴀñtcꜝīstā′sga.” Giên l’ xa′o-îns gut lᴀ la dᴀñtcꜝîstᴀtꜝālas. Giên Na-giū′ g̣a lᴀ gei′sʟg̣eiłgīgᴀs. G̣ō′ñg̣añ sqe′ugug̣awasī′ g̣a lᴀ tcꜝā′ñgîñgîñᴀs. Tcꜝī′g̣oya-i la qea′qꜝa′-idā′ldi qa′odi hᴀn l’ sī′wus “Ha-i, g̣ō′ñga-i, ‘Wasū′g̣a qꜝola′-i ū gudał′dadiañ,’ hᴀn ᴀ sū.” Gañā′xᴀn l’ g̣ō′ñg̣a sī′wusi. “ ‘Gwai′îs g̣adō′ gudā′lskiänᴀsi gudał′dadiañ,’ hᴀn ᴀ sū, g̣ō′ñga-i.” Giên gañā′xᴀn lᴀ sī′wusi. “ ‘Tcꜝî′nła-i-xā′stᴀwañ, ī′ʟꜝgas. G̣a ła gūdᴀña′ñ łg̣ā′gîñ,’ hᴀn ᴀ sū, g̣ō′ñga-i.” Giên gañā′xᴀn lᴀ sī′wusi. “ ‘Djū tꜝā′x̣ustᴀ qayū′djiwa-i ū gudał′dadiañ’, hᴀn ᴀ sū, g̣ō′ñga-i.” Gañā′xᴀn lᴀ sū′daiyag̣ᴀni. “ ‘Łg̣ā′xets nᴀñ xatā′ndals yū′djiwa-i gudał′dadiañ,’ hᴀn ᴀ sū g̣ō′ñga-i.” Gañā′xᴀn lᴀ sū. Giên hᴀn î′sîñ “ ‘G̣ō′dansda-xᴀ′ñadas a′thao dā qea′tcigīdiᴀñ,’ hᴀn ᴀ sū, g̣ō′ñga-i.” “ ‘X̣ā′mᴀłtᴀgoañ yū′djiwa-i ū gūdał′dadiañ,’ hᴀn ᴀ sū, g̣ō′ñga-i.” Gañā′xᴀn lᴀ sū′usi.
After he had finished saying these things it seized the hook. At once it pulled him round this island. He struck the edges of the canoe with his hands. He said to it: “Master Carpenter made you. Hold yourself up.” The thing that pulled him about in the fishing ground again pulled him round the island.	Ā′sga-i gañā′ñ lᴀ sugī′ga-i ʟ̣ū lᴀ gu lᴀ qꜝa′oʟꜝxai′yañ wᴀnsū′ga. A′asîñ a′si gwai′ya-i g̣adō′ lᴀ la g̣ᴀlg̣ā′łgᴀłdā′asi. ʟua′-i djī′ina ᴀ′ñg̣a lᴀ sqotskidā′ñañ wᴀnsū′ga. “Wᴀtg̣adagā′ñ dᴀñ ʟ′g̣ołg̣ag̣ᴀn. Si′a ła agᴀ′ñ xaᴀ′ndju” hᴀn lᴀ la sū′udas. Giwa′i g̣a lᴀ ga g̣ᴀlgā′isʟasi. Î′sîñê′sîñ gwai′a-i g̣adō′xa lᴀ ga g̣ᴀlgā′łg̣ᴀldaasi.
And when it stopped he tried to pull in the lines. He pulled out something wonderful, head first. Broad seaweeds grew upon its lips. It lay with halibut nests piled together [around it].8 He began to put the halibut into the canoe. When the canoe was full he pulled the canoe out to make it larger. After he had put them in for a while longer his canoe was full, and he released it.	Giên î′sîñ gā′-isʟia-i ʟ̣ū lᴀ gi lᴀ dᴀ′ñg̣aawas. Gū′gus tꜝag̣anē′ la dᴀñᴀ′ndjîʟꜝxas. L’ kꜝū′dᴀ gut ñā′lagᴀs. L’ łtᴀ′lgaga′-i gutg̣ᴀ′n qꜝa′-idasi. Xagwa′-i lᴀ īʟ̣x̣idā′ñ wᴀnsū′gᴀñ. ʟua′-i lā′g̣a sta′ʼgasi giên gutg̣e′istᴀ lᴀ dᴀñgī′djiʟꜝxagᴀ′ñᴀsi. Lᴀ īʟ̣ qa′o⁺di ʟua′-i lā′g̣a sta′ʼgasi giên lᴀ la ʟ′sʟgias.
Then they went away. He brought halibut to his wife. She dried them. Then he again called for his son, and when he had finished painting him up he said to him: “Now, chief, my son, go over there and see your uncles.” So he started thither. He came and sat down at the end of the town. After he had sat there for a while they discovered him. They came running to him. They then found out who he was. And they again moved over to where his mother lived.	Giên stᴀ lᴀ ʟuqā′-ig̣oasi. Djā′g̣ᴀñ gi xagwa′-i lᴀ ʟgua′si. L’ djā′g̣a qꜝā′gada′si. Giê′nhao î′sîñ gitg̣ᴀ′ñ g̣ᴀn lᴀ g̣ag̣oyā′ñañ wᴀnsū′ga. Giên î′sîñ lᴀ gi lᴀ gî′ñg̣atgī′ga-i ʟ̣ū lᴀ la sū′udas “Ha-i, kî′lsʟa-i łqên, adjx̣uā′ dᴀñ qā′g̣alᴀñ naxa′ns ła qî′ñg̣a.” Giê′nhao g̣a lᴀ qā′-idᴀñ wᴀnsū′ga. Lnagā′-i gia′ogi lᴀ qꜝa′oʟꜝxasi. L’ qꜝa′o-u qa′odi la g̣ei ʟꜝ qē′xas. Lᴀ ʟꜝ da′ox̣ides. Ā′hao ʟꜝ lag̣ᴀ′n ʟꜝ u′nsᴀtdaalañ wᴀnsū′ga. Giên gagū′ l’ a′og̣a nā′gᴀs g̣a î′sîñ ʟꜝ tcꜝig̣ahū′nᴀñᴀs.
After they had lived there for a while he went out wearing his wren skin. He said: “Mother, look at me.” Then his mother went out after him. He sat as broad, high, cumulus clouds over the ocean.9 His mother looked. Then he came in and asked his mother: “Did I look well?” “Yes, chief, my son, you looked well.” Then he also took the blue-jay skin, and he said to his mother: “Look at me.” Then she went out after him. Her son sat blue, broad, and high over the sea. Then he came in and said: “Mother, did I look well?” “Yes, chief, my son, you looked well.” And he also went out with the [30]woodpecker and said: “Mother, look at me.” Then she went out after him. He sat over the sea, the upper part of him being red. She smiled at her son, and when he came in he said: “Mother, did I look well?” “Yes, chief, my son, the supernatural beings will not tire of looking at you.”	Gu lᴀ naxā′ñg̣o qao′⁺di datcꜝa′-i qꜝᴀl dᴀ′ñat ᴀ′ñg̣a la qax̣uā′lañ wᴀnsū′ga. “Ā′wa-i, dī łᴀ qē′xañ” hᴀn l’ sī′wus. Giên l’ a′og̣a l’ ʟ̣g̣a qax̣uā′las. Tᴀñg̣ ona′-i g̣a l’ qwē′g̣awa-qꜝō′łdjiwas. L’ a′og̣a qe′iñᴀs. Giên l’ qatcꜝai′as giên a-u′ñ at lᴀ kiä′nᴀñᴀs “Dī gua lā′ga.” “Ā′ña, kî′lsʟa-i łqên, dᴀñ lā′gᴀñ.” Giê′nhao ʟꜝai′ʟꜝga-i qꜝᴀl î′sîñ lᴀ îsdai′yañ wᴀnsū′ga. Giên hᴀn ā′wuñ lᴀ sū′udas “Dī ła qē′xᴀñ.” Giên l’ g̣ō′ʟ̣ag̣a la qax̣uā′lasi. Tᴀñg̣ona′-i g̣a l’ gī′tg̣a g̣ō′łg̣ał qꜝo′łdjiwasi. Giên l’ qatcꜝai′as giên hᴀn l’ sī′wus “Ā′wa-i dī gua lā′ga.” “Ā′ña, kîlsʟa′-i łqên, dᴀñ lā′gᴀñ.” Giên sʟudjā′g̣adᴀña-i î′sîñ dᴀ′ñat [31]lᴀ qā′x̣ułs giên hᴀn l’ sī′wus “Ā′wa-i dī łᴀ qē′xᴀñ.” Giên l’ ʟ̣g̣a lᴀ qā′x̣ułs. “Tᴀñg̣ona′-i g̣a sᴀ′gui l’ sg̣ētłtᴀ′px̣iañwas.” Gitg̣ᴀ′ñ g̣a agᴀ′ñ lᴀ dᴀ′ñgidᴀs. Giên l’ qatcꜝia′-i ʟ̣ū l’ sī′wus “Ā′wa-i, dī′gua lā′ga.” “Ā′ña, kîlsʟa′-i łqên, sg̣ā′na-qeda′s dᴀ′ñg̣a qea′xolgîlgā′nsga.”
Then he said: “Mother, I shall see you no more. I am going away from you. When I sit in front of Qꜝanᴀ′ñ10 in the morning, there will be no breeze. No one can touch me.11 When the sky looks like my face as my father painted it there will be no wind. In me (i.e., in my days) people will get their food.”12 “Now, chief, my son, when you sit there in the morning I will send out feathers for you.”	Giên hᴀn l’ sī′wus “Ā′wa-i ʟan dᴀñ ł qî′ñga. Dᴀñ stᴀ ł qā′-ida. Qꜝanᴀ′ñ tꜝa′g̣a ł qꜝa′o-uła′s giên gᴀm ʟgu stᴀ x̣utskîtg̣ᴀñgā′nsga. Dīgi siîñā′g̣asga. Dī g̣ō′ñg̣a dī gi gîñg̣e′idᴀñ gañā′ñ g̣etuła′s giên gᴀm ʟgu stᴀ x̣ū′tskîtg̣ᴀñgā′nsga. Xā′-ides dī g̣ei xełā′ñ g̣egīdᴀg̣ā′nsga.” “Hak^u, kîlsʟa′-i łqên, dā qꜝa′o-ułas giên łtᴀ′ng̣o dᴀñ gi ł gug̣a′osgadag̣ā′nsga.”
Then he started off from his mother. His father also went off from her, and said: “I also am going away from you. Settle yourself at the head of the creek. I shall see you sometimes and I shall also see my son.” Then he, too, went off.	Giên awu′ñstᴀ l’ qā′-idañ wᴀnsū′ga. L’ g̣ō′ñg̣a ê′sîñ lᴀ stᴀ qā′-itx̣idie′s giên hᴀn sī′wus: “Ła ê′sîñ dᴀ′ñstᴀ qā′-ida. G̣ᴀ′nʟ̣a-i qā′sg̣a łᴀ agᴀ′ñ ʟg̣ag̣e′iłdañ. Dᴀñ ł qîñg̣ā′nsga giên gī′tg̣ᴀñ î′sîñ ł qîñg̣ā′-nsga.” Giên la ê′sîñ qā′-idañ wᴀnsū′ga.
And at evening she called for her youngest uncle. She said to him: “When you go fishing to-morrow wear a new hat and have a new paddle.” And early next day they went fishing. Then she sat down at the end of the town with her knees together. And when she pulled up her dress the wind blew out of the inlet. Every time she raised it higher more wind came. When she had raised it to a level with her knees a very strong wind blew. And she stretched her arm to the thread of life13 of him only who wore the new hat, and she saved him, because his wife left something for her. That was Fine-weather-woman,14 they say.	Giên sîñx̣ia′s giên l’ qā′g̣a da′og̣anagas g̣ᴀn lᴀ g̣ā′g̣oyîñᴀs. Giên hᴀn lᴀ la sū′udas “Da′g̣ał ʟꜝ xa′og̣agia′-i giê′nᴀ dadjî′ñ ʟa′ʼga gut êsî′ñ giê′nᴀ ā′la-i î′sîñ ᴀ′ñg̣a ʟa′ʼdañ.” Giên dag̣ala′-ig̣a sîñg̣a′-ixᴀn ʟꜝ xa′og̣agiäsi. Giên lnagā′-i gia′ogi lᴀ qꜝaokū′djîłsi. Giên łqēdaga′-i ᴀ′ñg̣a lᴀ dᴀñgī′stałia′-i ʟ̣ū tā′djîłsg̣as. Sa′nᴀñ lᴀ îstag̣ᴀ′nsi kꜝea′ł tadja′-i wai′gi qä′skidesi. Kꜝō′lᴀñ ʟ̣ū lᴀ dᴀñgī′stᴀłia′-i ʟ̣ū yan djiłī′xᴀn l’ xā′sʟsg̣a′si. Giên nᴀñ dadjî′ñg̣aʟa′ʼgas wa′nwa-i gi sg̣u′nxᴀn lᴀ xā′g̣atsg̣as giên lᴀ la qā′g̣ᴀndag̣a′ñ wᴀnsū′ga l’ djā′g̣a lᴀ gi giaî′nxaiyag̣ᴀn g̣aga′n ᴀ. Ḷla′-djat hao idjā′ñ wᴀnsū′ga.
Then she took her mat and property and started into the woods up the bed of the creek. And she fixed herself there. And a trail ran over her. She said that they tickled her by walking upon it, and she moved farther up. There she settled for good. When her son sits [over the ocean] in the morning, she lets small flakes of snow fall for [him]. Those are the feathers. This is one of the most important of all Haida stories, telling as it does of the incarnation of the sky god, the highest deity anciently recognized by them. Sîñ, the name by which he is known, is the ordinary word for day as distinguished from night and from an entire period of twenty-four hours, which also is called “night;” but it seems to be more strictly applied to the sky above as it is illuminated by sunshine. Hence I have chosen to translate the word “Shining-heavens.” A similar conception is found among the Tsimshian of the neighboring mainland, where the sky god is known as Laxha′. It would be interesting to learn whether it also obtains among the related Tlingit of Alaska. [27]	Giê′nhao lgudja′-i at ʟāwa′-i ᴀ′ñg̣a la îsta′si giên l’ qax̣iagiā′lᴀñ wᴀnsū′ga g̣ᴀ′nʟ̣a-i qā′łi g̣ei ᴀ. Giê′nhao gu agᴀ′ñ lᴀ ʟg̣ā′g̣eiłda′asi. Giên lᴀ gut kꜝīwā′gas. Lᴀ ʟꜝ tꜝasê′lgᴀñᴀñ l’ sū′us giên dī′tgi ê′sîñ l’ g̣ō′dalgialañ wᴀnsū′ga. Ga′-iguhao l’ tcī′ag̣eiłsg̣oā′nañañ wᴀnsū′ga. L’ gī′tg̣a qꜝa′o-ułas giên tꜝa′g̣ao kꜝᴀ′mdᴀla gī lᴀ gug̣a′oskadagᴀ′ñᴀs. Ga′-ihao łtᴀ′ng̣o īdjā′g̣ᴀn. Hao ʟan l’ g̣e′ida. [32]
1 A stream flowing into the Pacific about 1½ mile east of Kaisun. ↑ 2 I have not identified this bird with certainty, although the name is very much like that given me for the red-winged blackbird (Agelaius phœniceus, Linn.). ↑ 3 A common expression to indicate the excellence of carvings. ↑ 4 Yen xagî′t are long, narrow clouds, probably stratus, said to indicate that there will be fair weather next day. ↑ 5 Devilfishes were usually employed to bait the hooks for halibut. To catch a halibut of supernatural character they secure a devilfish of the same kind. ↑ 6 The halibut fishing grounds were all named and were owned by certain families. ↑ 7 These incantations are uttered to induce the halibut to take the hook. ↑ 8 In another story this creature is called Mother-of-halibut. ↑ 9 These various clouds are represented as Shining-heavens with his different bird blankets on. Clouds are more often thought of as the clothing of The-one-in-the-sea. ↑ 10 An inlet or river. My interpreter suggested that it might be Qanō′, an inlet north of Kaisun, but the name that occurs here is quite common. A river of this name flows into the sea near Frederick island. ↑ 11 The word used here is also applied to the sons of chiefs who can not be touched without bringing trouble upon the aggressor. ↑ 12 When Shining-heavens presides, or, in other words, when these clouds are seen, it will be calm at sea. ↑ 13 Compare the story of “The one abandoned for eating the flipper of a hair seal,” note 17. The word used here is wa′nwai, one of doubtful meaning. ↑ 14 ʟla-djat, “Fine-weather-woman,” is often referred to in the stories. One of the winds, the northeast wind, was named after her, and by the West Coast people at least she seems to have been identified with the Creek-woman at the head of Djū. ↑

[Contents]

How Master-carpenter began making a canoe to war with Southeast [Told by Abraham of Those-born-at Qꜝā′dᴀsg̣o-creek.]	Wᴀtg̣adagā′ñ xe-ū′gi qa-ida′o g̣ᴀn ʟudā′ñgax̣idag̣ᴀn
Master-carpenter at a steep place at one end of the town of Sqa-i began making a canoe in which to war with Southeast.1 The first one that he finished at the edge of the steep place he threw down into the water. It split. After that he made another. He made the measurement of thickness of this one greater than for the one he had made before. And when he finished it he threw it into the water. That, too, split apart. After that he made another one and had it thick. When he threw that in it also split apart. After that he made still another and had that also very thick. When he threw that in it broke also.	Sqa-i lnagā′-i gia′ogi nᴀñ stā′las gū′hao Wᴀtg̣adagā′ñ Xeū gi qa-ida′o g̣ᴀn ʟuʟ′g̣ołg̣ax̣idag̣ᴀn. Stā′la-i qo′lgi nᴀñ la g̣eiłgī′gaʟā′gañas stā′la-i gū′stᴀ lᴀ kidagai′yag̣ᴀn. Gu′tstᴀ l’ g̣atg̣adatcꜝā′g̣ᴀn. Ga′-istᴀ î′sîñ nᴀñ lᴀ ʟ′g̣ołg̣asi. Ku′ng̣ada lā′na la łkiä′gag̣ᴀn ī′la lᴀ la kꜝwidai′yag̣ᴀn. Giê′nhao la êsî′ñ lᴀ g̣eiłgīdā′asi giên lᴀ la kidagai′yag̣ᴀn. La ê′sîñ gu′tstᴀ g̣ā′tsqadᴀtcꜝag̣ᴀn. Ga′-istᴀ î′sîñ nᴀñ lᴀ ʟ′g̣ołg̣asi giên lᴀ la gañadai′yag̣ᴀn. La êsî′ñ lᴀ kī′dagaiya′-i ʟ̣ū gu′tstᴀ g̣atsqā′dᴀtcꜝag̣ᴀn. Ga′-istᴀ î′sîñ nᴀñ lᴀ ʟ′g̣ołg̣asi giên la êsî′ñ lᴀ gā′ñayū′ᴀndaiyag̣ᴀn. La êsî′ñ lᴀ kꜝā′dᴀgaiya-i ʟ̣ū la êsî′ñ xosdai′yag̣ᴀn.
Before all this happened he tried to wedge apart two canoes from one log. Then Greatest Fool came to him. And he told him how to use his wedges. He told him to use bent ones. When he did so, they came apart. In that way he made two [at once].2	Ku′ng̣ᴀstᴀhao gutg̣e′istᴀ nᴀñ lᴀ djîtgī′stᴀtꜝadjî′ndies. Ḷū′hao Sʟi′ñgutg̣a-sg̣ā′na lag̣ᴀ′nstᴀ qaʟꜝxai′yag̣ᴀn. Ḷū′hao ʟꜝua′-i lā′g̣a lᴀ kîlg̣ołg̣ai′yag̣ᴀn. Giê′nhao ga skᴀ′pdᴀla at lᴀ la waxā′lag̣ᴀn. Gañā′xᴀn lᴀ ūga′-i ʟ̣ū′hao gutg̣e′istᴀ l’ g̣astai′yag̣ᴀn. Giê′nhao lā′g̣a l’ g̣astî′ñg̣ea′lag̣ᴀn.
When he could not accomplish it (i.e., make a canoe that would not break) he let the limbs stay on one and threw it off from the cliff. It went down safely. Then he thought it good and set out to find him (Southeast). He knew where he lived.	ʟ′g̣ołg̣aga-i g̣adō′ la g̣etsgia′-i ʟ̣ū nᴀñ ʟā′dji wa g̣ei lᴀ qꜝa′oda dᴀ′ñat stā′la-i qu′lgustᴀ lᴀ la kī′dagaiyag̣ᴀn. Gī′nᴀ tcꜝā′łłg̣asgidᴀs gañā′ñ l’ îsgai′yag̣ᴀn. Giê′nhao lᴀ la lā′daiyag̣ᴀn giên lᴀ gū′g̣a lᴀ la tā′ng̣ax̣idag̣ᴀn. Gia′gu lᴀ na′as g̣ᴀn l’ u′nsᴀdag̣ᴀn.
Then he came floating above him. And he challenged him. After he had called to him for a while a current flowed out rapidly. A large amount of seaweed came floating with it. After it came his matted hair. When he came to the surface he seized him. When he started off with him (Southeast) he called for his nephews.	Giê′nhao lᴀ sī′g̣a lᴀ gā′-isʟʟꜝxaiyag̣ᴀn. Giê′nhao lᴀ la gīnᴀ′ñx̣îtgiañag̣ᴀn. Lᴀ la gīnᴀ′ñgîñ qa′o⁺dihao tcī′wa-i ʟꜝa koaʼg̣ā′ʟꜝxaʟāgañag̣ᴀn. Ga′-ihao ñalg̣aᴀ′nda yū′dᴀla dā′lłg̣ᴀłdᴀʟꜝxaiyag̣ᴀn. Ḷg̣a skatcꜝigila′-i î′sîñ lā′g̣a dā′lłgᴀłdaʟꜝxaiyag̣ᴀni. L’ ᴀ′ntcꜝîʟꜝxaga-i ʟ̣ū′hao lᴀ lᴀ g̣ē′tg̣aʟ̣daiyag̣ᴀn. Ḷū′hao lᴀ dᴀ′ñat lᴀ ʟuqāʼ-itx̣îtgiañga-i ʟ̣ū tā′x̣ulᴀñ gi lᴀ kiä′gañag̣ᴀn.
First he called Red-storm-cloud. The neighboring sky became red. This passed away from it quickly. At once the wind blew strong.3 While this wind was blowing very hard he called for Taker-off-of-the-tree-tops. The wind immediately blew harder. The tree tops that were blown about fell close to him. All that time he spit medicine upon himself.	Sg̣etxaa′łda gi lᴀ kia′gañʟā′gañag̣ᴀn. A′txᴀn qōyaqag̣ᴀ′n sg̣ē′dułdaiasi. Wa′guxᴀn g̣ā′gugag̣ᴀni. Gañā′xᴀn tā′djwa-i sqag̣adā′g̣ᴀni. Ā′sga-i ʟ̣ū haoxᴀ′n tā′djiwa-i sg̣ag̣adā′g̣ᴀndixᴀn Qā′-itqā′dji-x̣āʟ gi lᴀ kiä′gañag̣ᴀn. Gañā′xᴀn g̣eigia′ñxᴀn tadjiwa′-i sg̣ag̣adā′g̣ᴀni. Qa-ida′-i qā′dji x̣utgā′si la gutxᴀ′n x̣a′odjig̣agīgā′ñag̣ᴀni. Kꜝiä′łhao x̣ila′-i gu′dañ lᴀ tcꜝî′ñułg̣adᴀñgāñag̣ᴀni.
For the next one he called Pebble-rattler. At once the wind was further increased. The waves came rolling in. The stones made a noise. The sand blew about. All that time he spit medicine upon the things he had in his canoe. At that time he called for Maker-of-the-thick-sea-mist. There were many of them (the nephews). Part have been forgotten.4 By and by he called for Tidal-wave. And when he came he (Master-carpenter) was covered with water. All that time he spit medicine upon his things. At that time they were too much for him. [34] Then he got him ashore. Some of the old people said that he (Southeast)5 died.	Lagū′stᴀ Łg̣ā′xet-ʟdag̣a gī lᴀ kiägā′ñag̣ᴀn. Gañā′xᴀn î′sîñ tadjiwa′-i wᴀ gi qasgidā′g̣ᴀni. Lūa′-i g̣atā′-idᴀldañᴀsi. Łg̣ā′ga-i łg̣ā′-idagagañag̣ᴀni. Tā′dja-i î′sîñ x̣ū′tga. Kꜝiä′łhao gī′nᴀ gū′g̣a lᴀ î′sîs gui x̣ila′-i lᴀ tcꜝî′ñułg̣adᴀñgañag̣ᴀni. Asga-i ʟ̣ū′ îsî′ñ Nᴀñ-skēstā′igîsʟgᴀñᴀs-yä′nᴀña-ta-igî′ñgᴀñᴀs gi lᴀ kiagā′ñag̣ᴀn. Qoa′nag̣ᴀni. Tꜝē′dji gi ʟꜝ qꜝa-iskī′dᴀñ. Qa′odihao Ta-idᴀ′l gi lᴀ kiägā′ñag̣ᴀn. Ga-iʟ̣ū′hao l’ qatꜝa-idā′las giên l’ qasā′g̣agusʟg̣ᴀñdalag̣ᴀn. Kꜝiä′łhao [35]x̣ila′-i gī′nᴀ gū′g̣a lᴀ î′sîs gui lᴀ tcꜝî′ñułgadᴀñgañag̣ᴀn. Ga-iʟ̣ū′hao l’ xᴀn tꜝᴀ′lgi ga g̣e′iłgiañag̣ᴀn. Ga-iʟ̣ū′hao lᴀ ʟꜝ g̣ē′tg̣atgîłdaiyag̣ᴀni. ʟ̣! qꜝaya′hao ʟ xā′-idᴀg̣a sū′g̣a l’ kꜝotwā′lag̣ᴀn sū′gᴀñga.
His mother was named “To-morrow” (Dā′g̣ał).6 For that reason they were accustomed not to say dā′g̣ał; else they said there would be bad weather, so they called dā′g̣ał, ałg̣alā′g̣a.	L’ a′og̣ahao Dā′g̣ał hᴀn kī′g̣añ wᴀnsū′ga. A′thao gᴀm dā′g̣ał hᴀn ʟꜝ sū′g̣ᴀñgᴀñgîn giên sîndā′g̣añaasañ ʟꜝ sugā′ñag̣ᴀni. A′thao ałg̣alā′g̣a hᴀn dā′g̣ał ʟꜝ kī′g̣adagᴀñgᴀñgîn.
The end. This little story seems to have been very well known throughout the Queen Charlotte islands. What seems to have been a longer version was known to old Chief Edenshaw at Masset. This one was related to my informant by an old man of the Ninstints people, now dead. [33]	A′hao ʟan l’ g̣e′idᴀñ. [36]
1 Master-carpenter went to war because Southeast had given the people too much bad weather. The southeast wind along this coast is both rainy and violent, Sqa-i was the southernmost town upon the Queen Charlotte islands, lying just east of Cape St. James. ↑ 2 Therefore even a foolish person may sometimes make wise suggestions. ↑ 3 See Story of The-supernatural-being-who-went-naked, note 24. ↑ 4 One or two more are given, however, in a Masset story. ↑ 5 But the shamans said that he went back to his own place. ↑ 6 And therefore Southeast did not like to have anyone else use the word. ↑

[Contents]

The Canoe people who wear headdresses [Told by Walter McGregor of the Sealion-town people]	Qꜝadᴀx̣uā′ ga djî′łg̣eida lgîns
There were ten of them, and they went to hunt with dogs. After they had gone along for some time it became misty about them, and they came to a steep mountain1 and sat there. Their dogs walked about on the ground below. They yelped up at them.	Giê′nhao l’ ʟā′ałg̣o xa g̣ō′ʟ̣ᴀg̣a lᴀ gᴀ′ndax̣îtg̣ā′wañ wᴀnsū′ga. L’ gᴀndā′lg̣o qa′odihao lᴀ gi yä′nᴀñᴀg̣eiłg̣oas giên nᴀñ ʟ′dag̣awa stala′ g̣a′-iłgᴀłda gu la gᴀ′nłinaʟꜝxag̣ā′wañ wᴀnsū′ga. Giê′nhao xā′ga-i lā′g̣a xē′daxa ʟga′-i lga-i g̣ei lā′g̣a gᴀnłgałg̣wa′asi. La g̣a sqē′nanłg̣ogā′ñañ wᴀnsū′ga.
Then they started a fire on top of the mountain, and one among them who was full of mischief put his bow into the fire. But, when it was consumed, it lay on the level ground below. Then he also put himself in. After he had burned for a while and was consumed, lo, he stood on the level ground below. Then he told his elder brothers to do the same thing. “Come, do the same thing. I did not feel it.” So they threw themselves into the fire. They were consumed and stood at once on the level ground.	Giê′nhao ʟdag̣awa′-i u′ngu lᴀ tcꜝaanō′g̣adag̣wasī′ giên l’ sū′ug̣a nᴀñ giūgā′was łg̣ē′da-i ᴀ′ñg̣a tcꜝā′anawa-i g̣ei xag̣ā′sg̣aiyañ wᴀnsū′ga. Giên lā′g̣a g̣oha-ilua′-i ʟ̣ū xē′dᴀ ʟga-l’ga-i gu ʟꜝa lā′g̣a xag̣odie′si. Giê′nhao la ê′sîñ agᴀ′ñ ʟ̣g̣ā′sg̣as. L’ g̣oxagᴀ′ñdi qa′odi l’ x̣ᴀlhā′ilua-i ʟ̣ū xē′dᴀ ʟga-l’ga-i gu ʟꜝ lᴀ giā′gᴀñᴀsi. Giê′nhao kꜝwai′g̣alᴀñ ê′sîñ gañā′ñ lᴀ î′sxałsi. “Halᴀ′ dalᴀ′ñ î′sîñ gañā′ñ î′sg̣o stᴀ. Gᴀm gu łᴀ qꜝałag̣ᴀ′ñgᴀñ.” Giê′nhao tcꜝaanua′-i g̣ei gu ʟꜝ ʟîsg̣ā′asi. X̣ᴀlhā′-iluᴀsi giên ʟga-l’ga′-i gu ʟꜝa giagᴀ′ñgᴀñᴀsi.
And when they put the next to the eldest in, his skin drew together as he burned. His eyes were also swollen by the fire. That happened to him because he was afraid to be put in. When he was consumed he also stood below. The same thing happened to the eldest. This mountain was called “Slender-rock.”	Giên nᴀñ kꜝwai′as gū′stᴀ nᴀñ qā′g̣agas ê′sîñ lᴀ ʟꜝ ʟ̣g̣ā′sg̣aga-i ʟ̣ū l’ qꜝᴀl gū′tg̣a x̣ᴀlłgᴀ′mdax̣ide′s. L’ xᴀ′ñe g̣a ê′sîñ x̣ᴀlsqā′sg̣asʟas. Ḷg̣ā′sg̣aga-i gī l’ łg̣oagaiyā′g̣ᴀni g̣agā′nhao l’ īdjā′ñ wᴀnsū′ga. L’ x̣ᴀlhā′-ilua-i ʟ̣ū la ê′sîñ xē′dᴀ giā′gᴀñᴀs. Giên nᴀñ kꜝwai′yas ê′sîñ gañā′xᴀn agᴀ′ñ îstā′si. Łg̣atꜝā′djiwas hᴀ′nhao ʟdag̣awa′-i kig̣ā′ñ wᴀnsū′ga.
Then they left it. After they had traveled about for a while a wren made a noise near them. They saw a blue hole in the heart of the one who was traveling nearest to it. And after they had gone on a while longer they came to the inner end of Masset inlet. When they had traveled on still farther (they found) a hawk2 feather floated ashore. This they tied in the hair of the youngest. He put feathers from the neck of a mallard around the lower part of it. It was pretty.	Giê′nhao stᴀ lᴀ gᴀ′ndax̣îtg̣ā′wañ wᴀnsū′ga. L’ gᴀndā′ldig̣o qa′odihao da′tcꜝi l’ dagwu′lgi łkiā′g̣was. Ga-igū′stᴀ nᴀñ ʟ̣′dadjia′s kꜝū′g̣a gu l’ g̣ō′łg̣ał xē′łsu la qî′ñg̣awañ wᴀnsū′ga. Giê′nhao ga′-istᴀ lᴀ gᴀndā′lg̣o qa′odihao G̣ao sʟꜝî′ñ g̣a lᴀ gᴀ′ndalʟꜝxag̣ā′wañ wᴀnsū′ga. L’ gᴀndā′lg̣o qa′odihao skiä′mskun tꜝā′g̣un gā′-itꜝaoga′ogadie′s. A′hao nᴀñ dā′og̣ᴀnas la kiug̣ā′wañ wᴀnsū′ga. Xā′xa x̣îl tꜝā′g̣ona-i qꜝol g̣adō′ lā′g̣a la îstag̣wā′si. Lā′g̣a lā′gasi.
Now they came to a temporary village. They camped in a house in the middle which had a roof. They began eating mussels which were to be found at one end of the town. He who was mischievous made fun of the mussels. He kept spitting them out upward. By and by they set out to see who could blow them highest [through the smoke hole]. One went up on the top of the house and held out his blanket, which was over his shoulder. By and by he looked at it. His blanket was covered with feathers. They did not know that this was caused by their having broken their fast.	Giê′nhao gū′g̣a lā′na sî′ldiyagas gu lᴀ gᴀ′ndalʟꜝxag̣was. Giê′nhao ya′kug̣a ga ta′-iîs sg̣oā′nsᴀñ g̣ā′gîłiagas g̣aha′o lᴀ îsg̣ā′wañ wᴀnsū′ga. Giê′nhao lnagā′-i gia′ogi g̣ᴀl qꜝā′awasi lᴀ tā′x̣idig̣oasi. ʟꜝ sū′ug̣a nᴀñ giūgā′was g̣ala′-i g̣ᴀn la qꜝa′ʼgasi. Lᴀ x̣utqꜝā′tꜝałgᴀñᴀsi. Qa′odihao nᴀñ x̣utcꜝiya′-i ʟꜝ qî′ñx̣idiya′ñ wᴀnsū′ga. Na u′ngui nᴀñ qā′ałas giên kꜝia′og̣a lᴀ skiū′djîłsi giên l’ skiū g̣ei īdjî′ñᴀsi. Qa′odihao gī lᴀ qexai′asi. Łtᴀ′ng̣o sg̣u′nxᴀn la skiū′gîñgiā′gᴀñᴀs. A′hao ʟꜝ gutg̣ā′tgodax̣idia hao gᴀm g̣ᴀn l’ u′nsᴀtg̣ᴀñg̣ā′wañ wᴀnsū′ga.
And after they had walked about for a while in the town they found an old canoe. Moss grew on it. Nettles were also on it. They pulled these off, threw them away, and repaired it. Then the mischievous one made a bark bailer for it. On the handle he carved a figure like a bird. He carved it in a sitting posture. They tied a [38]bunch of feathers in the hair of one of their number, and he got in forward with a pole. Another went in and lay on his back in the stern. They poled along.	Giê′nhao lnagā′-i gut la gᴀ′nłᴀłg̣o qao′dihao ʟū-gᴀnsilā′ga la qē′xag̣ā′wañ wᴀnsū′ga. Lᴀ gut kî′nxanā′agas. At lᴀ gut g̣odᴀ′ñx̣al īdja′s. La dᴀñdā′ñg̣og̣awas giên lᴀ la ʟ′g̣ołg̣agā′g̣was. Giên nᴀñ giūgā′was kꜝō′dji-x̣ū′dao g̣ᴀn ʟ′g̣ołg̣as. Gidjigī′da gu gī′nᴀ lᴀ qꜝa′it-xete′t-dag̣ᴀñā′gas. Qꜝa-itqꜝā′was. Giên tꜝā′g̣un g̣a ê′sîñ nᴀñ ʟꜝ [39]kiūłqā′-idjalas giên sqeux̣uā′ sqꜝā′ño lᴀ sqꜝagî′ns dᴀ′ñat la qaʟ̣′gas. Giên l’ sg̣oā′na ê′sîñ tꜝā′ñg̣a ta-ig̣aʟ̣′naʟ̣gᴀs. Giê′nhao l’ kîtgī′dax̣îtg̣ā′awañ wᴀnsū′ga.
After they had gone along for a while they came to a village where a drum was sounding. A shaman was performing there. The glow [of the fire] shone out as far as the beach. Then they landed in front of the place, bow first, and the bow man got off to look. When he got near [the shaman said]: “Now, the chief Supernatural-being-who-keeps-the-bow-off is going to get off.” He was made ashamed and went directly back.	L’ gīdā′lgîñg̣o qa′odi lā′na g̣ag̣odī′a gu gaodja′o xegᴀ′ndia g̣ᴀ′nstᴀ lᴀ ʟūqā′ʟꜝxag̣oas. Gu nᴀñ sg̣ag̣adia′si. Kꜝī′wa-i g̣ē′stᴀ qꜝā′tgi xᴀn g̣og̣ā′adaga łgidjū′usg̣adia′s. Giê′nhao xē′tgu lᴀ kung̣a′ogîłg̣wasi giên nᴀñ sqē′wagas qeā′ñg̣atꜝałsi. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū “Hᴀk^u īʟꜝga′-i qatꜝałsa′-o ī′djîñ Sg̣ā′na-kîtg̣adjū′gîns.” Giê′nhao lᴀ ʟꜝ kîlg̣e′idaxā′sʟaiya′s giên siłgiā′ñ xᴀn l’ qāʟ̣′gas.
And the next one got off to look. When he got near [the shaman said]: “Chief Hawk-hole3 is going to get off.” And he looked at himself. There was a blue hole in him. He became ashamed and went back.	Giên gū′stᴀ lā′na ê′sîñ qîñg̣atꜝā′lᴀsi. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū “Ī′ʟꜝga-i qatꜝᴀ′lsa-o ī′djîñ Skiä′mskun-xē′lᴀ.” Giên gudᴀ′ñ l’ qē′xaiyas. L’ g̣ō′łg̣ałxē′las. Giên lᴀ ʟꜝ kîlg̣ē′daxasʟa’s giên l’ stīłʟ̣′gas.
The next one also got off to look. When he got near he heard the shaman say again: “Now the chief Supernatural-being-on-whom-the-daylight-rests is going to get off.” And he went back.	Giên gū′stᴀ lā′na ê′sîñ qeā′ñgatꜝᴀłsî′ñᴀsi. Lᴀ ê′sîñ g̣ᴀn ā′xᴀnag̣elā′-i ʟ̣ū î′sîñ nᴀñ sg̣ā′gas î′sîñ hᴀn sī′wus lᴀ gū′dᴀñᴀs “Hᴀk^u ē′ʟꜝga-i qaatꜝā′lsa-o ē′djîñ Sg̣ā′na-sa′nʟ̣ina-ᴀ′ndjugîns.” Giên la êsî′ñ stᴀ stiłsg̣ā′sa.
Then the next one got off. He (the shaman) said, as before: “Now the chief Supernatural-being-on-the-water-on-whom-is-sunshine is going to get off.”	Giên gū′stᴀ lā′na ê′sîñ qatꜝā′las. Î′sîñ gañā′xᴀn ʟꜝ sī′wusi “Hᴀk^u ī′ʟꜝga-i qatꜝᴀ′lsᴀñ Sg̣ā′na-x̣a′-iaᴀ′ndjugîns.”
And another one got off to look. When he got near [he said]: “Now the chief Supernatural-puffin-on-the-water4 is going to get off.” He was also ashamed and went back.	Giên î′sîñ nᴀñ qeā′ñgatꜝa′lᴀsi. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū “Hᴀk^u ī′ʟꜝga-i qatꜝᴀ′łsa-o ē′djîñ Sg̣āna-qoxᴀn-a′ndjugîns.” Giên la êsî′ñ ʟꜝ kîlg̣e′idaxāsʟa′s giên l’ stīłʟ̣′gas.
And another got off. He (the shaman) said to him: “Now the chief Hawk-with-one-feather-sticking-out-of-the-water5 is going to get off.” He looked at the shaman from near. He had a costume like his own. Then he also went back.	Giên î′sîñ nᴀñ qatꜝā′lᴀs. La ê′sîñ gañā′xᴀn ʟꜝ suudā′si “Hᴀk^u ī′ʟꜝga-i qatꜝᴀ′lsa-o ī′djîñ Skiä′mskun-tꜝa′odjugîns.” Giên ā′xᴀn nᴀñ sg̣ā′gas la qē′iñᴀs. ʟgu gī′nᴀ la giā′gîns gañā′ñ gī′nᴀ g̣e′ida la giā′giñᴀs. Giên la ê′sîñ stiłʟ̣′gas.
Still another got off. When he, too, got near [the shaman said]: “Now the chief Wearing-clouds-around-his-neck6 is going to get off.” And he, too, went back.	Giên î′sîñê′sîñ nᴀñ qatꜝᴀ′łs. La ê′sîñ g̣ᴀn ā′xᴀnag̣ela′-i ʟ̣ū “Hᴀk^u ī′ʟꜝga-i qātꜝᴀ′lsa-o ī′djᴀñ Yên-xē′łgîñ.” Giên la ê′sîñ stiłʟ̣′gas.
And another got off. When he came near [the shaman said]: “Now the chief Supernatural-being-with-the-big-eyes is going to get off.” He remembered that he had been thus.7	Giên î′sîñ nᴀñ qatꜝā′lᴀs. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū “Hᴀk^u ī′ʟꜝga-i qatꜝā′lsa-o ē′djᴀñ Sg̣ā′na sqā′sg̣etgîns.” Ḷū ʟgu l’ ī′djas g̣ᴀn lᴀ gutskidā′ñ wᴀnsū′ga.
And yet another got off. When he, too, came near the door [the shaman said]: “Now the chief Supernatural-being-lying-on-his-back-in-the-canoe is going to get off.”	Giên î′sîñê′sîñ nᴀñ qatꜝā′las. La ê′sîñ kꜝiwa′-i g̣ᴀn ā′xᴀnag-ela′-i ʟ̣ū “Hᴀk^u ī′ʟꜝga-i qatꜝā′lsa-o ē′djîñ Sg̣ā′na-tā′-ig̣aʟ̣î′ngîns.”
Then he got on again, and the oldest got off to look. When he came near [the shaman said]: “Now the chief who owns the canoe, Supernatural-being-half-of-whose-words-are-raven, is going to get off.”	Giên l’ qaʟ̣′gas giên nᴀñ kꜝwai′yas ê′sîñ qeā′ñg̣atꜝᴀłsi. G̣ᴀn l’ ā′xᴀnag̣ela′-i ʟ̣ū “Hᴀk^u ī′ʟꜝga-i ʟua′-i dag̣ā′si qatꜝᴀ′lgᴀnqasag̣a′-o ē′djîñ Sg̣ā′na-kîl-tꜝē′dji-ya′lᴀgîns.”
Then the eldest brother said: “Truly, we have become supernatural beings. Now, brothers, arrange yourselves in the canoe.” Then they took on board some boys who were playing about the town. They put them in a crack in the bottom of the canoe. And they pulled up grass growing at one end of the town for nests. They arranged it around themselves where they sat. [40]	Giê′nhao l’ kꜝwai′ᴀg̣a hᴀn sī′wus “Ya′nhao īʟꜝ sg̣ā′nag̣wag̣eā′lᴀg̣ᴀn. Hᴀk^u stᴀ, agᴀ′ñ łᴀ ʟ′g̣ołg̣a-ga′-isʟug̣o.” Giên lnagā′-i g̣ei ʟ g̣axā′ nā′ñᴀsi lᴀ īʟ̣g̣oa′si. ʟua′-i sʟꜝî′ña ʟudā′lᴀsi g̣a lᴀ dā′sgîtg̣oasi. Giên lnagā′-i gia′ogi qꜝᴀn łtᴀ′lg̣a g̣ᴀn lᴀ kīʟ̣′g̣oas. ʟg̣et l’ tcꜝixā′ñg̣oas g̣ei g̣adō′xałg̣añ lᴀ ʟꜝ ta′-iłgᴀłdag̣oasi. [41]
Then they started round the west coast. When the one who had a pole slipped his hands along it, its surface became red. He alone pushed the canoe along with his staff.	Giê′nhao daosgua′ gut lᴀ gī′dax̣îtg̣ā′wañ wᴀnsū′ga. Sqꜝā′ño la sqꜝagiā′ñᴀs gut lᴀ ʟłiya′-i ʟ̣ū tꜝā′skꜝi-qꜝᴀl sg̣ē′da ʟꜝᴀ la sqꜝā′gîñᴀs. La sg̣u′nxᴀnhao tꜝaskꜝia′-i at ʟua′-i kitgīdā′lᴀsi.
As they floated along, when they found any feathers floating about, they put them into a small box. If they found flicker feathers floating about, they were particularly pleased and kept them.	L’ gidā′lgîñg̣oas gut tꜝā′g̣un ga-itꜝa′ogîñdā′las giên g̣o′da kꜝu′dala lᴀ î′stag̣ā′was g̣ei lᴀ î′stag̣ō′gᴀñᴀs. Qañg̣ā′sg̣a sg̣ā′ltcꜝît tꜝā′ag̣un ga-itꜝa′ogîñdā′lᴀs giên la î′stagᴀñᴀs.
Then they came to a town. A woman went about crying near it. They took her in with them. When this woman’s husband came from fishing with a net [he thought] some man had his arms around his wife. Then he put burning coals on the arms about her. But it was his wife who got up crying.8 It was she who was going about crying, whom they took in.	Giên lā′na g̣ā′g̣odia g̣ᴀ′nstᴀ lᴀ gīdā′lʟꜝxag̣ā′was. L’ ʟā′g̣ei nᴀñ djā′ada sg̣ā′-iłqā′g̣oñᴀs. Giê′nhao qꜝadᴀ′ñ lᴀ la qaʟ̣′dag̣was. A′hao nᴀñ djā′ada ʟā′lg̣a wᴀ stᴀ ā′xada-în l’ îsg̣ā′was ʟ̣ū l’ djā′g̣a tꜝᴀ′lgi nᴀñ ī′łiña ʟx̣iā′ndies. Ḷū′hao g̣otx̣ā′l dā′djag̣a tꜝa′łg̣a lᴀ la ʟʟū′łdaiyas. L’ djā′ag̣a ʟꜝa kꜝᴀ′ñgîñañ g̣atū′łdaiyas. Hao ᴀ sg̣ā′-iłgwañ qꜝa′dᴀñ lᴀ qaʟ̣′dag̣awañ wᴀnsū′ga.
Then they made a crack in the bottom of the canoe for her and put her hand into it, whereupon it ceased paining her. They made her their sister. They placed her above the bailing hole.	Giê′nhao ʟua′-i sʟî′ña la g̣ᴀn lᴀ kīdag̣wā′si giên g̣a l’ sʟꜝa-i la dadjî′sgîtg̣wa′si, giên ʟan lā′g̣a stꜝeigā′ñ wᴀnsū′ga. Lᴀ la djā′asidag̣e′iłg̣was. Qā′tᴀnxᴀla′-i sī′ᴀg̣a lᴀ la g̣e′iłdag̣oas.
Then they came in front of Kaisun. And the woman at the head of Djū, Fine-weather-woman,9 came to them. [She said]: “Come near, my brothers, while I give you directions. The eldest brother in the middle will own the canoe. His name shall be ‘Supernatural-being-half-of-whose-words-are-Raven.’10 Part of the canoe shall be Eagle; part of it shall be Raven. Part of the dancing hats shall be black; part of them shall be white. The next one’s name shall be ‘Supernatural-being-with-the-big-eyes.’ The one next to him will be called ‘Hawk-hole.’ The next one will be called ‘Supernatural-being-on-whom-the-daylight-rests.’ The next one will be called ‘Supernatural-being-on-the-water-on-whom-is-sunshine.’ The next one will be called ‘Puffin-putting-his-head-out-of-the-water.’ The next will be called ‘Wearing-clouds-around-his-neck.’ The next will be called ‘Supernatural-being-lying-on-his-back-in-the-canoe.’ The next will be called ‘Supernatural-being-who-keeps-the-bow-off.’ He will give orders. Wherever you give people supernatural power he will push the canoe. And the next younger brother will be called ‘Hawk-with-one-feather-sticking-out-of-the-water.’ And the sister sitting in the stern will be called ‘Supernatural-woman-who-does-the-bailing.’ Now, brothers, set yourselves in the canoe. Paddle to Stā′ngwai.11 It is he who paints up those who are going to be supernatural beings. He will paint you up. Dance four short nights in your canoe. Then you will be finished.” That was how she spoke of four years.	Qa′-isun xē′tgu lᴀ ga-i′sʟʟꜝaxā′g̣aawañ wᴀnsū′ga. Giên Djū qā′sg̣a djī′na ʟla-djat la g̣ᴀ′nstᴀ qā′ʟꜝxasg̣as. “Hā′łgwa dag̣aig̣ā′ña halᴀ′ da′lᴀñ dī kîñgugᴀ′ndᴀ Ya′kug̣a kꜝwai′ya-i g̣ēts hao ʟua′-i dag̣ā′sa. Sg̣ā′na-kîl-tꜝē′dji-ya′lagîns hᴀ′nhao l’ kig̣ā′sga. ʟua′-i tꜝē′dji g̣ō′da-gi-x̣iā′ñqasañ. L’ tꜝē′dji êsî′ñ xoeg̣ā′gᴀsga. Djī′łkꜝia-i tꜝē′dji łg̣ā′łqaasañ; l’ īnag̣wa′-i ê′sîñ g̣adā′sga. Lagū′stᴀ nᴀñ qaas Sg̣ā′na-sqā′sg̣etgîns hᴀn kiᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas êsî′ñ Skiä′mskun-xē′lᴀ hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas êsî′ñ Sg̣ā′na-sa′nʟ̣na-ᴀndjū′gîns hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas êsî′ñ Sg̣ā′na-x̣a′-iya-ᴀndjū′gîns hᴀn kīᴀg̣ā′sga. La′gustᴀ nᴀñ qaas êsî′ñ Qoxᴀ′n-ᴀ′ndjugîns hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas ê′sîñ Yan-xē′łgîñ hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas êsî′ñ Sg̣ā′na-ta′-ig̣aʟ̣î′ngîns hᴀn kīᴀg̣ā′sga. Lagū′stᴀ nᴀñ qaas ê′sîñ Sg̣ā′na-kîtg̣adjū′gîns hᴀn kīᴀg̣ā′sga. La′hao ʟua′-i g̣a kîłhᴀ′ndaasañ. ʟgu dalᴀ′ñ sg̣akꜝui′sux̣idie′s giên wᴀ gui lᴀ kîtgī′sʟgā′nsga. Wai′giên lagū′stᴀ da′g̣ona-i g̣eidᴀ′s ê′sîñ Skiä′mskun-tꜝa′odjugîns hᴀn kīᴀg̣ā′sga. Giên djā′asa-i tꜝā′ñax̣ua g̣e′idᴀs ê′sîñ Sg̣ā′na-djat-x̣ū′dagîns hᴀn kīᴀg̣ā′sga. Ha-i dā′g̣a-ig̣ā′ña agᴀ′ñ łᴀ ʟ′g̣ołg̣a-ga′-isʟg̣o. Stā′ngwai łᴀ tā′ngax̣îtg̣o. La′hao sg̣ā′na-qeda′s agᴀ′ñ łî′ñgas giên gī gîñgēdᴀ′ñga. La′hao dalᴀ′ñ gi gîñg̣atgā′sga. G̣āl gîts stᴀ′nsîñ ła x̣iä′łgîñgwᴀñ. Hao ʟ dalᴀ′ñ g̣e′iłgī-ga′-isʟasas ī′dji.” Tā′da stᴀ′nsiñhao lᴀ kīg̣adai′yañ wᴀnsū′ga.
Immediately, he (Stā′ngwai) dressed them up. He dressed them up with dancing hats, dancing skirts, and puffins’-beak rattles. He pulled a skin of cloud round the outside of the canoe. He arranged them inside of it. Where they sat he arranged their nests. All was finished.	Gañā′xᴀnhao lᴀ la ʟ′g̣ołg̣asi. Dji′łkꜝia-i at gᴀndtcꜝîłg̣ā′gîga-i qꜝa-ix̣itᴀg̣ā′ñwa-i lᴀ ʟ′g̣ołg̣asi. ʟua′-i g̣ᴀ′lg̣ado yan-qꜝᴀl lᴀ dᴀñgułgᴀłdā′asi. Qałī′ᴀg̣a ʟꜝᴀ lᴀ ʟ′g̣ołg̣a-ga′-isʟas. ʟg̣et L! tcꜝixā′ñᴀs g̣ei ʟꜝ tᴀ′lg̣ag̣ei lᴀ ʟ′g̣ołg̣as. Ā′hao g̣eiłgīgā′g̣ᴀni.
This is the end. [42] Compare with this the conclusion of the story of The-supernatural-being-who-went-naked and a story in the Masset series (Memoirs of the Jesup North Pacific Expedition, 1905, volume 5, part 1, page 213). It tells the origin of certain supernatural beings who were supposed to speak through shamans, how they received their names, etc. The headdresses here referred to are the elaborate structures with carved wooden fronts, sea-lion bristles around the tops, and rows of weasel skins down the backs. Things thrown into the fire were supposed to go to the land of souls, hence the idea of sending men thither in that way is perfectly natural. [37]	Hao ʟan l’ g̣e′ida. [44]
1 This is said to have been the Pillar, a rock on the north coast of Graham island (Haida name, Łg̣adā′djiwas). ↑ 2 The skiä′msm or skiä′mskun. See A-slender-one-who-was-given-away, note 1. ↑ 3 The one with a blue hole in his heart made by the wren. The Haida supposed the heart to be situated just under the breastbone. ↑ 4 Probably the one who had carved their paddle. ↑ 5 The one in whose hair they had tied the hawk feather. ↑ 6 Probably he who held out his blanket on top of the house. ↑ 7 Referring to the time when he had been put into the fire. ↑ 8 Her husband mistook her own hands, which she held clasped about herself, for those of some man. ↑ 9 Djū is a stream near Kaisun, prominent in the myths. Fine-weather-woman’s story is told in How Shining-heavens caused himself to be born. ↑ 10 His name is explained in the next sentence. ↑ 11 An island lying a short distance south of Kaisun. ↑

[Contents]

Tcꜝîñ qā′-idjît [Told by Richard of the Middle-Gîtî′ns]	Tcꜝîñ qā′-idjît
Beaver’s store of food was plentiful. While he was away hunting Porcupine stole his food. But instead of going away he sat there. Then Beaver came and asked him: “Did you eat my food?” And [he said]: “No, indeed; how can the food of supernatural beings be taken? You have supernatural power and I have supernatural power.”1 He told him he had stolen his food. Then they started to fight.	Tcꜝîñ gatā′g̣ahao qoā′nañ wᴀnsū′ga. Giê′nhao stᴀ lᴀ giaałga′-isi sila′-ig̣ahao lā′g̣a A′oda gataga′-i lā′g̣a lᴀ q′ołdai′yañ wᴀnsū′ga. Giê′nhao stᴀ qā′-idag̣aatxᴀn gu lᴀ qꜝao-uā′wag̣ᴀni. Giê′nhao Tcꜝîñ qā′ʟꜝxas giên la at gī lᴀ kiänā′ñag̣ᴀni “Ała′na-i dā gua gatagā′-i nā′g̣a îsdai′yañ.” Giên “Ga′oano, ʟî′ñgua ʟꜝ sg̣ā′nag̣was gatā′ga ʟꜝ î′sdañ. Dᴀñ sg̣ā′nag̣wag̣a wai′giên dī ê′sîñ sg̣ā′nag̣wag̣a.” Lā′g̣a lᴀ qꜝołdā′ñ lᴀ la sū′udas. Giê′nhao la g̣ᴀn lᴀ g̣ax̣iłtᴀx̣idā′ñ wᴀnsū′ga.
Beaver was going to seize him with his teeth, but when he threw himself at his face the spines struck him. After he had fought him for a while Beaver went to the place where his parents lived. He was all covered with spines.	Giê′nhao Tcꜝîñ l’ qꜝox̣î′tg̣aʟꜝxas giên gui agᴀ′ñ lᴀ qꜝadā′s giên l’ xᴀ′ñat ī′ma-i tꜝatsgīdā′ñañ wᴀnsū′ga. Lᴀ lᴀ î′sdadi qa′odi Tcꜝīña′-i yā′g̣alᴀñ naxā′ñᴀsi g̣a ū qā′idag̣ᴀni. Giê′nhao gᴀm ʟgu ʟꜝa lā′g̣a ī′ma-i ga′og̣ᴀñᴀsi.
Then his father called the people together. And the Beaver people came in a crowd. Then they went along to fight him. And at that time he used angry words to them. Now they pushed down his house upon him. They seized him. Then they took him to an island lying out at sea, upon which two trees stood. And when he was almost starved he called upon the animals which were his friends.2 He called upon his father. He called upon all of his friends. It was in vain. By and by something said to him: “Call upon Cold-weather. Call upon North-wind.”3 He did not understand what the thing said to him [and it continued]: “Sing North songs. Then you will be saved.” So he began singing: “X̣unē′ qā′sa x̣unē′, let the sky clear altogether, hū⁺n hū⁺n hūn hūn.” After that he sat on the rock and, after he had sung “X̣unisä′⁺, let it be cold weather; gaiyä′ʟisä′⁺, let it be smooth on the water” for a while North weather set in. The wind accompanying it was strong. Then he began to sing for smooth water. And, when it became smooth, the surface of the sea froze. When the ice became thick his friends came and got him. But he was not able to walk.	Giê′nhao l’ g̣ō′ñg̣a la g̣ᴀ′nstᴀ ītgîdai′yañ wᴀnsū′ga. Giê′nhao Tcꜝîns xā′-idᴀg̣a-i skꜝulg̣ē′iłs. Giê′nhao lᴀ ʟꜝ da′ox̣idag̣ᴀn. Giê′nhao ga′-iʟ̣ū î′sîñ kī′lᴀñ lᴀ dā′g̣ᴀñdaasi. Giê′nhao lᴀ gui lā′g̣a na′ga-i lᴀ gui ʟꜝ dadjîtꜝᴀłdai′yag̣ᴀni. Giê′nhao lᴀ ʟꜝ gīdjigī′łdas. Giê′nhao qꜝā′da nᴀñ gwai′ya gu qa′-it stîñ gīxā′ña g̣a lᴀ ʟꜝ qꜝa-isʟsg̣ai′yag̣ᴀn. Giê′nhao gu l’ ʟ̣′tcꜝîdala′-i ʟ̣ū la at giā′g̣oañ qē′g̣awas gī lᴀ kiä′gañx̣idā′g̣ᴀn. G̣ō′ñg̣añ gī lᴀ kiä′gañ. ʟgusī′îñ wa′ʟ̣uxᴀn gī lᴀ kiä′gañ. G̣adō′ la g̣ē′tsgi qa′odihao hᴀn gī′nᴀ l’ sudai′yag̣ᴀn “Djā tā′da gi łᴀ kiä′gañ. X̣ā′g̣og̣a gi łᴀ kiä′gañ.” Hᴀn gī′nᴀ l’ sū′udas gᴀm lᴀ gudᴀ′ñg̣ᴀñᴀs. “X̣a′oga sg̣ala′ñg̣a ga łᴀ sū giê′nhao dᴀñ qagā′nsga.” Giê′nhao lᴀ gi lᴀ kîłgā′wag̣ᴀn 𝄆 𝄆 “X̣ūnē′⁺ 𝄇 qā′sa x̣ūnē′⁺ 𝄇 dax̣ūnᴀñag̣askī′g̣a hū⁺n hū⁺n hūn hūn.” Ga′-istᴀ tꜝedja′-i lᴀ qꜝa′osi giên 𝄆 “X̣ūnisä′⁺ 𝄇 𝄆 tadag̣ełā′⁺ 𝄇 𝄆 gaiyä′ʟisä′⁺ 𝄇 𝄆 ʟ̣a-i łā⁺ 𝄇 l’ sū qa′odihao Qꜝa′gᴀñ-tadax̣idai′yañ wᴀnsū′ga. Ta′djiwa-i dᴀ′ñat g̣ā′tg̣oyū′ᴀnᴀsi. Giê′nhao ʟ̣ai′ya-i î′sîñ lᴀ sū′dax̣idai′yañ wᴀnsū′ga. Giê′nhao l’ ʟ̣a-ig̣ea′las atguʟ̣ū′ g̣ā′iyawa-i qꜝᴀl qałsg̣ai′yañ wᴀnsū′ga. Qᴀ′lg̣a-i gañā′g̣ela-i ʟ̣ū′hao l’ łtā′x̣ui l’ da′oʟꜝxasg̣aiyag̣ᴀn. Lᴀ ʟꜝa qā′g̣ōña-i g̣adō′ g̣ē′tskix̣idag̣ᴀn.
Now after he had been taken into the house of his parents his father called all the Forest people. And he gave them food. In the house they asked him why they (the beavers) did this to him. And he said they did it to him because he ate Beaver’s food. Then the Porcupine people started to war with the Beaver people. But they did not defeat the Beaver people. After they had fought for a while they stopped.	Giê′nhao l’ yā′g̣alᴀñ naxā′ñᴀs g̣ei lᴀ ʟꜝ îsdᴀg̣a′-i ʟ̣ū l’ g̣ō′ñg̣a Łkꜝiê′ns xā′-idᴀg̣a-i gīdā′wañ wᴀnsū′ga. Giê′nhao lᴀ ga tā′das. Na′-ig̣ahao gī′nᴀ g̣aga′n lᴀ ʟꜝ îsdag̣a′-i gī la at ʟꜝ kiä′nañag̣ᴀn. Giê′nhao Tcꜝîñ gatā′ga lᴀ tā′gas g̣aga′n lᴀ ʟꜝ îsdai′yañ l’ sā′wag̣ᴀn. Giê′nhao Tcꜝîñs xā′-idᴀg̣a-i at A′oda xā′-idᴀg̣a-i gut î′sdax̣idā′g̣ᴀn. Giê′nhao Tcꜝîñ gᴀm ʟꜝ ʟlā′⁺g̣añag̣ᴀn. Giê′nhao gu ʟꜝ î′sda qa′⁺odi ʟan gu ʟꜝ g̣eiłdai′yag̣ᴀn.
After that, while they were gathering food, they seized Beaver. The porcupines did. They were always plotting against him. Then [46]they took him up upon a tall tree. And after he had been there a while he began eating the tree from the top. He finally got down and went away. He could not climb trees. Tcꜝîñ is the Haida word for beaver, but I do not know the meaning of qā′-idjît. This probably was originally a Tlingit story. [45]	Ga′-istᴀhao gatā′ gi ʟꜝ hᴀ′lxa qa′odihao Tcꜝîñ ʟꜝ gīdjîg̣iłdai′yag̣ᴀn. A′oda lᴀ îsdai′yag̣ᴀn. La g̣a ʟꜝ ʟgutgiā′ñag̣ᴀn. Ḷū′hao qa′-it [47]djīñ⁺ gui lᴀ ʟꜝ qꜝa-isʟłai′yag̣ᴀn. Giê′nhao gu l’ îs qa′odi qa′-ida-i qā′dji gu′stᴀ lᴀ tax̣idai′yag̣ᴀn. Giê′nhao l’ g̣ē′tg̣atʟꜝxatꜝᴀłs giên la êsî′ñ qā′-idag̣ᴀn. L’ stꜝalā′ñg̣alg̣ā′ñañ wᴀnsū′ga. Hao ʟan l’ g̣e′ida. [48]
1 These words are spoken ironically. ↑ 2 The word “friends” here, as in most places where it occurs in this set of myths, refers to clan friendship. ↑ 3 North was a definite personality. Compare the story of Łᴀguadjî′na. ↑

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The girl who fed a raven [Told by Wī′nats, chief of the Seaward Gîti′ns]	Xō′yā gī nañ djā′ada g̣ā′xa gī′dax̣idā′g̣ᴀn
Her father came in from fishing. Then her mother cut up the fish, and she tore up the liver and fat of the halibut and gave it to a raven. After she had done this for some time spring came, and they were hungry. Then they began to get things that were exposed at low tide.1	L’ xā′tg̣a xao-î′ntcꜝus. Giê′nhao l’ a′og̣a taqꜝā′dᴀs giên xagwa′-i ʟgwul at g̣a′-iasi g̣ei lᴀ dᴀ′nnanᴀ′ñasi giên xō′-iga-i gī lᴀ gī′dagañañ wᴀnsū′gᴀñ. Hᴀn l’ wā′gᴀñ qa′odihao qꜝenʟ̣g̣ā′g̣ada′-i ʟ̣u ʟꜝ qꜝodā′lañ wᴀnsū′ga. Giê′nhao ʟꜝ wa′nx̣idañ wᴀnsū′ga.
One time the raven sat in front of her and made motions as if it were eating something. Then she went to it. Chitons were piled up there. She picked them up and gave them to her uncles’ wives. And next day she again went after things that were exposed at low tide and gave the things to one to whom she had not given them before. The raven had begun helping her in return for what she had done.	Giên xo-iga′-i l’ ku′ng̣ᴀstᴀ qꜝā′wosi′ giên gī′nᴀ sqasałā′ñgᴀñasi. Giê′nhao g̣a lᴀ qā′gasi. Gu tꜝa īg̣awa′dies. Giê′nhao la xā′x̣idesi giên qāñ djā′g̣alᴀñ gī lᴀ isdā′si. Giên dag̣ala′-ig̣a î′sîñ ʟꜝ wā′ng̣asi giên nᴀñ gī lᴀ ga î′sdag̣a-i gā′was gī lᴀ ga îsda′s. Xo-iga′-i xᴀ′ñgiañ lᴀ gi kꜝᴀñx̣idai′yañ wᴀnsū′gᴀñ.
After that they went out with her again. She found the tail of a spring salmon. She took that to the house also. The pieces became larger and larger each time until finally she found a whole one. Then she went again for things that were exposed at low tide. She found a porpoise’s tail. She came in after finding it. During all that time she gave food to her uncles’ wives.	Giên î′sîñ la at lᴀ wa′ng̣ag̣as. Tꜝag̣u′n łgia′da lᴀ qē′xas. Ga-i ê′sîñ nagi la îsda′si. Ga-i ê′sîñ wᴀ gi g̣asgidᴀ′ndixᴀn l’ ʟ̣′sgug̣eiłs. Giên î′sîñ l’ wā′ng̣aias. Sqol łgiä′da ê′sîñ lᴀ qē′xas. Lᴀ qē′xatcꜝusi. Kꜝiä′ł qā′g̣alᴀñ djā′g̣alᴀñ gī lᴀ isdagᴀ′ñasi.
One day she was coming in after getting things with them. As she was walking along last in the trail in front of Tow hill two good-looking men came to her. One came up on each side of her, and they took her home with them. They came to a town and led her into the house of the town chief.	Giên gaatxᴀ′n ʟꜝa at lᴀ wā′ng̣atcꜝī′wus. Tao xē′tg̣a kꜝiū kida′s gut lᴀ g̣odᴀx̣uā′ l’ qā′giagᴀña′-i ʟ̣ū la g̣ᴀ′nstᴀ ga īłî′ndjida hā′na stîñ gᴀndā′lʟꜝxas. Giê′nhao gutłg̣ᴀ′stᴀ lᴀ gi ʟꜝ gᴀ′nsgîts giên qꜝadᴀ′ñ lᴀ ʟꜝ qa-idai′yañ wᴀnsū′gᴀñ. Giên lā′na g̣ā′g̣odia g̣ᴀ′nstᴀ ʟꜝ gᴀndā′lʟꜝxas giên nᴀñ lā′na aog̣ā′gas na′-ig̣ei lᴀ ʟꜝ g̣ᴀ′lqatcꜝas.
After she had stayed there a while she heard them say: “The one hunting for things at North cape2 stays away a long time.” She understood their language plainly. After some time had passed they said: “He is coming. Now he comes along, turning over at intervals.” She went out with them to look at him. “He comes walking,” they said. Still the raven came flying. It turned around as it came. They call it “taking a basket off one’s back.” In that way it communicated news every now and then. It came in and said: “I cut up a whale which had floated ashore at North cape.”	Giên gu lᴀ îsugwā′ñ qa′odi hᴀn ʟꜝ sī′wus lᴀ gū′dᴀñᴀs. “Qꜝaku′n g̣a nᴀñ sîng̣ā′g̣agᴀn gaosg̣oā′nᴀñga.” Da′-ixᴀn ʟꜝ kîl lᴀ gū′dᴀñᴀs. G̣ē′di qa′o⁺di, “l’ qā′gᴀñ,” ʟꜝ sī′wus, “Hak^u kꜝiā′ñ lᴀ qagî′tx̣îsg̣ᴀ′łdag̣ᴀñdalga.” Giên ʟꜝa atxᴀn lᴀ gi lᴀ anagoā′ñg̣agoa′g̣as. “L’ qagiagᴀñᴀ′ñ” ʟꜝ sā′was. I′lᴀ xō′yā x̣ida′las. Agᴀ′ñ lᴀ gᴀ′ñałdagᴀñdā′las. “Xêng̣ᴀ′lsʟa” hᴀ′nhao ʟꜝ kī′g̣adagᴀñgᴀñ. Gī′ałg̣ala′ñ hao lᴀ g̣ᴀlsʟgᴀ′ñdaalañ wᴀnsū′ga. L’ qatcꜝai′yas giên hᴀn l’ sī′wus, “Qꜝaku′n gu kungᴀn ł qꜝeitʟ′sʟgᴀn.”
Then the town chief said: “Give the woman you brought food in exchange for the help she gave you.” At once all of the town people gave her food. They gathered for food halibuts’ tails and heads and berries. They gave these to the woman. [50]	Giê′nhao lnagā′-i g̣a nᴀñ ē′ʟꜝxagidagasi hᴀn sā′wañ wᴀnsū′gᴀñ “Nᴀñ djā′ada dalᴀ′ñ î′stᴀgᴀn dalᴀ′ñ gi qꜝᴀ′ngᴀñgîn gī łᴀ xᴀ′ñgiañ gī′dag̣ao.” Giên gañā′xᴀn lnagā′-i xā′-idᴀg̣a-i wa′ʟ̣uxᴀn lᴀ gi gatā′ isdā′si. Xā′gu łkia′da qadjî′l xō′ya tā′ga at g̣ān ʟꜝ tā′ga ga′-ihao ʟꜝ tā′na î′sîñ wᴀnsū′ga. Gā′-ihao nᴀñ dj′ā′das gī ʟꜝ gī′daiyañ wᴀnsū′ga.
At the time when she went with them for things that were exposed at low tide she was lost for a long time. Her father did not know where she was. One day she [was found] sitting in front of her father’s house in the morning surrounded by the food. Then she gave food to her uncles. She gave them a part. By trading with the rest her father became a rich man.	Ḷꜝa at lᴀ wā′ng̣aiyas gū′hao l’ gaosg̣oā′nañañ wᴀnsū′ga. L’ xā′tg̣a gᴀm ʟgui′ l’ ta-ig̣aga′-i g̣ᴀn u′nsᴀtgā′ñañ wᴀnsū′ga. Sîñg̣ᴀ′lg̣ada xadᴀ′ñ nā′g̣a qꜝe-u′ gi ʟg̣ao sū′ug̣a lᴀ qꜝa′o-ułai′yañ wᴀnsū′ga. Giên qā′g̣alᴀñ gī gataga′-i lᴀ îsda′asi. Tꜝē′djî at lᴀ giä′dag̣awañ wᴀnsū′gᴀñ. Sqa′og̣ahao l’ xā′tg̣a ī′ʟꜝxagidag̣ea′lañ wᴀnsū′gᴀñ. [51]
After that she told her father what she had heard at the Raven town: “Father, a black whale lies at House point,2 they say. He who went hunting cut it all up. You would better go to it, father.” Then he went thither. In truth, a whale lay there. Not one part of it was gone. Only a little had been taken off the upper side of it. Then they began cutting it up.	Giê′nhao xō′ya lanā′g̣a gu ki′łgu lᴀ gūdā′ñag̣ᴀn xadᴀ′ñ gi lᴀ nīdjā′ñag̣ᴀn. “Ha′da-i. Na-iku′n gu hao kun ʟ̣g̣ō′diañ wᴀnsū′ga. Nᴀñ sî′ng̣ag̣aiya′g̣ᴀn hao l’ qꜝeitʟsʟai′yag̣ᴀn. G̣a ła qa′-it, ha′da-i.” Giê′nhao g̣a lᴀ qā′-idañ wᴀnsū′gᴀñ. Yan kuna′-i wᴀ gu ʟ̣′g̣odiasi. Gᴀm l’ ʟ′gusi wᴀ stᴀ ga′o-ug̣ᴀñᴀs. L’ ū′na gī′nᴀ sg̣u′nxᴀn sqasqꜝā′x̣unᴀñagᴀs. Giê′nhao lᴀ la qꜝa′-itx̣idañ wᴀnsū′ga.
After he had cut up the whole upper part of it he was tired out. Then he made a little house of driftwood and steamed himself. He became stronger. Next he went away and told the town people about it. Then all the town people went out and cut it up. That time they finished it.	Giên l’ ū′na lᴀ qꜝa-itʟ̣′sʟas giên l’ g̣ā′xag̣îłs. Giên gu lᴀ qasqꜝā′gidasi giên g̣a agᴀ′ñ lᴀ sîłu′ng̣alᴀñesi. L’ dagwī′g̣asʟas. Giên stᴀ lᴀ qā′-idesi giên lnagā′-i xā′-idᴀg̣a-i gī la g̣ᴀ′nstᴀ lᴀ sā′wañ wᴀnsū′gᴀñ. Giên lnagā′-i xā′-idᴀg̣a-i wa′ʟ̣uxᴀn l’ qꜝe′itg̣aasi. Ga-iʟ̣ū′hao lᴀ ʟꜝ ha′-iludayañ wᴀnsū′gᴀñ.
This is all. [51] Some refer to this story for the origin of the Raven crest. [49]	Hao ʟan l’ g̣e′ida. [52]
1 That is, clams, mussels, chitons, etc. ↑ 2 North cape (Qꜝaku′n) is the name by which this cape was supposed to be known to the supernatural beings. By human beings it was called House point (Na-iku′n), probably from the town that once stood there. ↑ a b

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Sounding-gambling-sticks [Told by Tom Stevens, chief of Those-born-at-House-point]	Sînxē′gᴀño Sounding-gambling-sticks
One whose father was a chief made gambling sticks. And one day he sent out his father’s slave to call any one who might choose to gamble. “Hū⁺” [he shouted].1 He did the same thing every day.	Nᴀñ g̣ō′ñg̣a ēʟꜝxagidā′hao sî′nhao la ʟ′g̣ołg̣akꜝusʟai′yañ wᴀnsū′ga. Giên gaatxᴀ′n g̣ō′ñg̣añ qꜝołg̣a′og̣a lᴀ taginā′ñg̣agoᴀʼda. “Hū⁺” Sîñg̣aʟ̣a′n skꜝiä′ł gañā′ñ lᴀ sū′ugᴀñasi.
One morning some one spread out gambling sticks. Only his hands were visible. The upper part of him was enveloped in clouds. And he (the chief’s son) came and sat opposite him. After they had talked about what property they would stake they began gambling together, and he lost. Afterward he staked more. He continued to lose until he lost all of his father’s property. Then he lost the slaves, and when those were all gone he staked the rear row of the town. That, too, went. And [he staked] the next row. That, too, was lost. There were five rows of houses in his father’s town. And again he wagered a row. That was also lost. He lost all five rows of the town. Then he staked his father, mother, and sisters. And they were lost.	Gaatxᴀ′n gī′nᴀ taqō′łdjuułas. Sʟꜝa-i sg̣un qeā′ñgagasi. Sa′gui l’ yä′nañʟ̣x̣ia′ñwas. Giên la xᴀ′nłag̣a lᴀ qꜝā′g̣oʟꜝxas. Gīnᴀgī′nᴀga gutg̣ᴀ′n î′sîs wā′sg̣oga-i ʟꜝ kî′lg̣ołg̣a qa′odi gu′tgi ʟꜝ wa′x̣idies, giên lᴀ ʟꜝ tcꜝī′gᴀs. Giên g̣ō′ʟ̣ag̣a î′sîñ lᴀ wa′gas. Lᴀ ʟꜝ tcꜝī′di qa′odihao g̣oñg̣ā′ñg̣a ginagī′nagaga-i lᴀ tcꜝī′daʟ̣g̣agᴀs. Giên qꜝołg̣awa′-i g̣ei î′sîñ ga sqā′dax̣i′dᴀsi giên ga-i ê′sîñ ha-ilua′-i ʟ̣ū dīdᴀx̣ū′stᴀ ga g̣ā′g̣eidas g̣e′istᴀ lᴀ ga wā′sg̣oas. Ga-i î′sîñ qa-îłha′-ilusi. Giên gū′stᴀ ga g̣ag̣odai′asi. Ga-i î′sîñ qa′-îłsi. L’ g̣ō′ñg̣a lanā′g̣a gu′tg̣a staʟe′iłdaiyañ wᴀnsū′ga. Ḷg̣a î′sîñ lᴀ ga g̣ā′g̣odasi. Ga-i ê′sîñ qa′-îłsi. Giên lnagā′-i staʟe′îłxᴀn lᴀ tcꜝidā′asi. Giên g̣ō′ñg̣añ at a′uñ at djā′asîñ lᴀ wā′sg̣oas. Giên ga-i î′sîñ qa′-îłsi.
The people immediately made ready their canoes and got on board. It was foggy. Then they went off, and after a while the voices of the crowd became lost in the distance.2	Gañā′xᴀnhao ʟū ʟꜝ dag̣agā′ñas gī ʟꜝ ʟ̣′łgałdas giên gū′g̣a ʟꜝ qasā′gias. Yä′nᴀñagᴀñ wᴀnsū′ga. Wai′giên daʟ′sdaiyasi giên kî′łgulqꜝa-idalsg̣ag̣ᴀ′ndixᴀn kîlga′o-usg̣asi.
And after he had gone about in the town for a while he began to push along with a pole a cedar beam owned by his father, and he got it down to the water.3 Then he used his gambling-stick bag for a pillow, put on his marten-skin blanket, and lay down upon it.	Giên lnagā′-i gu la qā′⁺g̣oñgwañ qa′odi l’ g̣ō′ñg̣a tcꜝū dā′g̣agas lᴀ kîtx̣unᴀ′nsg̣as giên lᴀ la g̣ē′tg̣atsg̣adas. Giên sîn-qa′oda-i ᴀ′ñg̣a lᴀ tcꜝiłā′dag̣eiłsi giên kꜝu′x̣u lᴀ tꜝałgū′łs giên l’ ta′-iʟ̣gas.
Now he floated about. Many nights passed over him. During all that time it was calm weather. By and by something said to him: “Your powerful grandfather asks you to come in.” He looked in the direction of the sound. Nothing was to be seen. He saw only the ripples where it had gone down. He was floating against a two-headed kelp.	Giên l’ ga-igā′gīgwā′⁺ñas. G̣ei lᴀ gi g̣ā′łdjūgᴀñgwā′ñas. Kꜝiä′ł lᴀ gi ʟ̣a′-iyas. Qa′odi gī′nᴀ l’ sū′udas “Dᴀñ tcî′ng̣a qō′niga-i dᴀñ qā′tcꜝi-xᴀ′lga.” Gī lᴀ qē′xaʟꜝxaiyasi. Gᴀm gī′nᴀ gut qꜝałg̣ā′g̣ᴀñᴀs. Sqᴀ′lg̣a sg̣u′nxᴀn lᴀ qe′iñasi. Łqea′ma qā′dji sg̣astî′ñ łg̣ēt l’ ga-ig̣ā′dᴀsgîñ.
Then he again covered his face, and something spoke to him as before. Now he looked through the eyeholes in his marten-skin blanket. After he had looked for a while toward the place whence the voice proceeded a grebe’s4 beak came out and [the bird said] at the same time: “Your powerful grandfather asks you to come in.”	Giên î′sîñ tcag̣ᴀ′ñ l’ ᴀ′nskides giên î′sîñ gañā′ñ gī′nᴀ l’ sū-udas. Giên kꜝux̣ua′-i xᴀ′ñē g̣e′istᴀ lᴀ qîñqꜝo′łdaʟꜝxasi. Ga′gu sā′wasi ya′si lᴀ qîndiᴀg̣ᴀ′ndixᴀn ya′ʼxōdada kꜝū′da kꜝᴀ′tdjîʟꜝxaga′-i atguʟ̣ū′ “Dᴀñ tcî′ng̣a qō′niga-i dᴀñ qa′tcꜝixᴀlga.”
Then he took his gambling-stick bag, grasped the kelp head, and went down on it. It was a two-headed house pole on which he started down. He saw it when he passed into the water.	Giê′nhao sîn-qa′oda-i gi ᴀ′ñg̣a lᴀ xā′g̣atsi giên łqeā′maga-i qā′dji lᴀ gīdjig̣ī′łdasi giên gu lᴀ qā′gias. Gia′g̣ᴀñ qā′dji stîñ gut lᴀ qā′x̣iatꜝᴀłs. G̣ayuwa′-i g̣ei l’ ga′og̣aiya-i ʟ̣ū′hao lᴀ qea′ñañ wᴀnsū′gᴀñ.
When he stood in front of the house his grandfather invited him inside: “Come in, grandchild. I have news, grandson, that you came floating about in search of me as soon as you had lost your father’s [54]town.” Then he entered, and he gave him food. He had fasted ever since he lost his father’s town in gambling.	Na-i qꜝe-ū′gi lᴀ giā′xaʟꜝxaga′-i ʟ̣ū l’ tcî′ng̣a l’ qā′djixałs. “Qā′tcꜝi łᴀ tꜝakꜝî′ng̣a. G̣ō′ñg̣añ lanā′g̣a dā tcꜝidag̣ā′sʟa atxᴀ′n dī goa′di agᴀ′ñ dā ga′-igīx̣idas dᴀ′ñat kꜝiîñā′gᴀn, tꜝakꜝî′ng̣a.” Giên lᴀ qatcꜝa′si giên lᴀ la ga tā′das. A′hao ʟg̣a l’ qa′-isalañ wᴀnsū′ga g̣ō′ñg̣añ lanā′g̣a lᴀ tcꜝī′dag̣asʟaiyes sta ᴀ. [55]
And when he was full [the man] said to him: “Break off a bunch of gambling-stick wood for me which [you will find] at a corner outside.” He went out to it and broke some pieces off a bunch of sîn.5 Then he sent him to get something else, and he broke off yew wood. He also refused that. Then he said to him: “A bunch of it is by that corner.”	Giên l’ ūgī′ga-i ʟ̣ū hᴀn lᴀ la sū′udas “Halᴀ′ kungida′-ig̣a kiä sînqꜝōłdjū′gᴀn gū′stᴀ dīgi ga taxā′ʟ.” Giên g̣a lᴀ qā′x̣ułsi giên sîn gu qꜝołdjā′wasi g̣e′istᴀ lᴀ ga gī′xaʟas. Giên gī′nᴀ adā′asi lᴀ la daogoᴀ′das giên łg̣ēt êsî′ñ lᴀ tꜝaxā′ʟ̣as. Giên ga-i gi î′sîñ lā′g̣a lᴀ goa′was. Giên hᴀn lᴀ la sū′udas “Akungida′-ig̣a hao l’ qꜝołdjū′gani.”
And after he had taken all sorts of sticks, he broke some limbs from a bunch of Raven’s-berry bushes6 and handed them to him, and he said: “That is it.” Then [the man] made it into gambling sticks, and when he had finished them he touched two with coals. He put the figure of a sea otter on one and he put the figure of a young sea otter on the other. Then he had designs made on five large clam shells. They had figures of cumulus clouds. And he had five mats woven for him. He had these made for him to stake.	Giên gī′nᴀ łkꜝiä′na wa′ʟ̣uxᴀn lᴀ î′sdaiya′-i ʟ̣ū kungida′-ig̣a xō′yag̣ā′ng̣a łg̣a-i qꜝołdjā′was g̣e′istᴀ lᴀ ga gīxā′ʟas giên lᴀ gi lᴀ xā′sʟtcꜝas. Giên “Ga-i î′sîñ” lᴀ gi lᴀ sī′wus. Giên lā′g̣a sî′ng̣ᴀn lᴀ ʟ′g̣ołg̣asi giên lā′g̣a lᴀ g̣eiłgī′daga′-i ʟ̣ū lā′g̣a ga sqꜝa′stîñ lᴀ x̣ūtx̣u′ldas. Lᴀ la qō-dā′g̣añadas giên nᴀñ lᴀ sqetsg̣adja′o dā′g̣ᴀñadas. Giên sqa′ola-i g̣aʟe′ił la g̣ᴀn lᴀ qꜝalᴀnda′asi. Qwē′g̣ao dāg̣ᴀñā′gasi. Giên lgūs gīʟe′ił î′sîñ la g̣ᴀn la xa′-idas. Wa′sg̣oag̣a g̣ᴀ′nhao la g̣ᴀn lᴀ wa′daiyañ wᴀnsū′ga.
He then said to him: “I will let you float away from here. When one night has passed you will be in front of the town, and you will go to the front of the town and sit there, ready to gamble with the one who won your property.” And he also gave him tobacco seeds. “When you begin to gamble, put the stick that has the figure of a sea otter upon your right shoulder. Put the one that has the figure of a young sea otter upon the left shoulder. Divide the tobacco seeds equally among those who come and sit on both sides of you to watch you. They might say that you do not play fair, but the tobacco seeds are so sweet that they will not say it.”	Giên hᴀn lᴀ la sū′udas “Ā′sistᴀ dᴀñ ł ga-ig̣ā′gix̣idagîn. Dᴀñ gi g̣āl sg̣oa′nsîñ g̣e′ił giên lnagā′-i xē′tgu dᴀñ ga-ig̣ā′sgît giên dᴀñ nᴀñ tcꜝigā′gᴀn gī lnagā′-i qꜝaxā′g̣a dā tꜝaqꜝołtcꜝa′og̣aʟꜝxāsañ.” Giên gul-mā′łga-i ê′sîñ lᴀ gi lᴀ î′sdas. “Dā sî′ndax̣ît waigiê′nᴀ nᴀñ qōdā′g̣añas sg̣ō′lᴀgi sqalᴀ′ñgu dasqꜝā′sgidᴀñ. Sʟä′nagi î′sîñ nᴀñ sqetsg̣adja′o dā′g̣añas dasqꜝā′sgidᴀñ. Giên gu′tłg̣ᴀstᴀ dᴀñ gi ga g̣etgadā′ña dᴀñ g̣ᴀn sîndag̣ō′dᴀña xē′łi g̣ei ła gu′lg̣aga-i gutg̣a′atg̣a î′sdañ. Giên dā îsdī′gutgaña g̣ᴀ′nstᴀ saog̣e′iga. Gula′-i mā′łga-i xa′ołg̣ada giên gᴀm g̣ᴀ′nstᴀ lᴀ sū′ug̣ᴀñg̣oasᴀñ.”
When he had finished giving him directions he brought out a small box, and he opened successively five boxes that were one inside of another. Then from the innermost one he brought out a hawk feather, put it into the corner of [the chief’s son’s] eye, and turned it round. And when he pulled it out, it was full of blood. Then he squeezed this off, washed it, and pushed it in again. After he had done the thing again it was clean, and he did the same thing to the one on the other side. And when that had also become clean he put it also into his mouth. Thence he pulled out dead lice that he had eaten. He pulled them out stuck to the hawk feather. His eyes had become full of blood from seeing his sister’s bloody heel. That was why he lost.	Lᴀ la kî′ñgugᴀñg̣e′iłgīga′-i ʟ̣ū g̣o′da x̣ᴀ′tdju lᴀ tcꜝî′sʟsg̣as giên lᴀ la dᴀñgū′sʟᴀʟeiłas. Giên sʟꜝî′ñg̣eistᴀ skiä′mskun tꜝa′g̣un g̣adā′ lᴀ tꜝa′ostas giên l’ xᴀ′ña ku′ng̣ei lᴀ gī′dax̣idᴀs giên g̣a lᴀ łg̣a′-iłgalasi. Giên lᴀ dᴀñtꜝa′osdaiyasi giên g̣ā′-iya tꜝa′odjiwᴀsi. Giên gut lᴀ sʟꜝʟa′si giên lᴀ ʟ̣î′nasi giên î′sîñ wa g̣ei lā′g̣a lᴀ gītcꜝa′si. Giên î′sîñ wᴀgañā′xᴀn g̣e′idᴀsi giên sku′nxag̣îłsi giên xᴀ′nłag̣a lanā′ ê′sîñ gañā′ñ la g̣a lᴀ î′sdas. Giên la ê′sîñ sku′nxag̣ela′-i ʟ̣ū l’ xē′łᴀg̣ei î′sîñ lᴀ gī′dax̣idᴀsi. Ga-i g̣e′istᴀ êsî′ñ tꜝᴀm lᴀ qꜝotꜝa′ogañas g̣ā′lᴀñodᴀ. Skiä′mskuna-i tꜝag̣u′n gi tcꜝā′łskidesi wᴀ dᴀ′ñat lᴀ dᴀñtꜝa′ostasi. L’ djā′sg̣a stꜝagwa′-i g̣a-iyā′gas lᴀ qea′ñas hao l’ xᴀ′ñē g̣a-i at stꜝaxog̣ā′gañ wᴀnsū′ga. G̣aga′nhao lᴀ ʟꜝ tcꜝix̣idā′g̣ani.
And he again gave him directions: “When you gamble with him pick up the pile that has the longest smoke, and when you have almost lost pick up the one that has short smoke.”	Giên hᴀn î′sîñ lᴀ la kiñgugā′ñag̣ᴀn. “Lᴀ gi dā wa′aʟꜝxa giê′nᴀ nᴀñ g̣aiyawa′-i djîns djînłgoā′ñañ giê′nᴀ dᴀñ ga ʟstî′nda giê′nᴀ nᴀñ g̣ā′yawa-i kꜝuᴀ′nstcꜝiguñ.”
He did so. When the man was opposite he took the one with the long smoke. During all that time he lost. After they had almost beaten him he took the pile with the light smoke. He took the djîl.7	Ā′si gañā′xᴀn la wa′gasi. L’ xᴀ′nłag̣a lā′na î′sdisg̣aias giên nᴀñ g̣ayawa′-i djîns lᴀ djinłgoā′ñas. Kꜝiä′ł lᴀ g̣aʟ̣ā′gas. La ga ʟstîndawa′-i ʟ̣ū nᴀñ g̣ayawa′-i łtā′nᴀns lᴀ tcꜝī′igᴀs. Djila′-i lᴀ tcꜝī′gᴀsi.
At the time when he missed one of his father’s slaves laughed at him. “Hi hi hi hi hi, Sounding-gambling-sticks is beginning to lose [56]his clam shells also. He is also beginning to lose his mats.” At this time he discovered his name, they say.	L’ g̣aʟ̣ō′dias ʟ̣ū′hao l’ g̣ō′ñg̣a qꜝołg̣ā′wag̣alᴀñ sg̣oa′na la g̣ᴀn kꜝᴀga′ñ wᴀnsū′ga. “Hi hi hi hi hi Sînxē′gᴀño sqa′oala-i î′sîñ lᴀ tcꜝī′dax̣idiañ. Lgudja′-i î′sîñ lᴀ tcꜝīdax̣idia′ñ.” A′hao ʟ kīg̣ā′ñ lᴀ gwā′lᴀñ wᴀnsū′us ī′djî. [57]
Then he handled the gambling sticks, and the stick on his right shoulder pulled out his djîl.8 And the tobacco was too sweet for those watching him on either side who saw it to tell.	Giên la ê′sîñ îsdī′gᴀs giên djila′-i sg̣ō′lagi lā′na gi lā′g̣a djila′-i lᴀ dᴀñsqꜝasta′si. Giên gutłg̣ᴀ′stᴀ la g̣ᴀn ga sîndag̣ō′dᴀñagas la ga qe′iñᴀsi g̣ᴀ′nstᴀ saog̣e′ig̣a gula′-i xa′ołg̣atsi.
So [his opponent] missed, and when he had finished the counts ten points remained to him. They then again talked about what property they should stake. He staked both the clam shells and the mats, after which his opponent handled the sticks. Then he picked out the one with fine smoke first. He picked the djîl. Now he handled them in turn, and when he pulled the cedar bark apart he handed it to the stick with the figure of a young sea otter on it, which pulled out the djîl. He missed again. He was again left with ten points.	Giên l’ xaʟ̣g̣ā′das giên tcꜝiwa′-i lᴀ gī′gas giên sila′-ig̣ei lᴀ gui ʟa′ałs. Giên î′sîñ gwā′sgaoga-i l’ kî′lg̣ołg̣asi. Sqa′oala-i at lgudja′-i dᴀ′ñat xᴀn lᴀ wasg̣oa′si. Giên g̣eiłgīga′-i ʟ̣ū l’ xᴀ′nłag̣a ʟꜝ îsdī′gus. Giên nag̣astᴀgā′ñxᴀn nᴀñ g̣aiyawa′-i łtā′nᴀns lᴀ tcꜝī′sg̣a. Djila′-i lᴀ tcꜝī. Giên la ê′sîñ îsdī′s giên lᴀ ʟqᴀ′nskîtgīga-i ʟ̣ū nᴀñ sqetsg̣adja′o dā′g̣añas gī lᴀ dakꜝō′djîłsi giên djila′-i lᴀ dᴀ′ñsqꜝastas. Giên î′sîñ l’ xaʟ̣gā′dᴀs. Î′sîñ lᴀ gui ʟa′ał.
Then they again talked about what they should stake. When that was arranged, his opponent handled the sticks, and he again chose the pile with fine smoke. Again, he picked the djîl. And when he had again got through shuffling the sticks and pulling them apart he presented them to the stick on the right side, which pulled out his djîl. That also made ten counts for him.	Giên î′sîñ wa′sg̣oga-i kîlg̣ołg̣ā′si. G̣eiłgī′ga-i ʟ̣ū î′sîñ l’ xᴀ′ñłaga ʟꜝ î′sdī giên î′sîñ nᴀñ g̣aiyawa′-i łtā′⁺nᴀns lᴀ tcꜝī′gᴀs. Djila′-i î′sîñ lᴀ tcꜝī. Giên î′sîñ lᴀ ʟꜝ qᴀ′nskîtgī′ga-i ʟ̣ū sg̣ō′lᴀgi lā′na gi lᴀ daqō′djîʟ giên djila′-i lā′g̣a lᴀ dᴀ′ñsqꜝastasi. Ga-i î′sîñ lᴀ gui ʟa′ałsi.
Then he tried to win back the people of his father’s town. He won the five towns. And after those were all rewon, and he had won his mother, his sister, and his father, they started home. He won them back from Great-moving-cloud’s son, who had won them from him. This was the son of the one who owns the dog salmon, they say.9	Giên g̣ō′ñg̣añ lanā′g̣a xa′-idᴀg̣a-i î′sîñ lᴀ djî′nłgoañᴀs. Lnagā′-i staʟe′ił lᴀ tcꜝis. Giên ʟꜝg̣aga′-i ʟ̣ū a-u′ñ at djā′āsîñ at g̣ō′ñg̣añ lᴀ tcꜝî′sgîna-i ʟ̣ū ʟꜝ qasagai′yañ wᴀnsū′ga. “Qwē′ig̣aqons” gī′tg̣a hao l’ tcꜝix̣ida′shao lᴀ tcꜝîskiä′nañ wᴀnsū′ga. Sqa′gi nᴀñ dā′g̣as gī′tg̣a hao īdja′ñ wᴀnsū′ga.
This is the end. This is related as having taken place at the Ninstints town of Sʟîndagwa-i, which was on the southwest coast of Moresby Island. [53]	Hao ʟan l’ g̣e′ida. [58]
1 See the story of Supernatural-being-who-went-naked, note 2. ↑ 2 Passing over to their new owner. ↑ 3 According to another man it was the cedar screen in his father’s house, which cuts off a retiring room. ↑ 4 Compare the story of Raven traveling, page 111. ↑ 5 My interpreter called this birch, but the identification is rather uncertain. The birch is not found on the Queen Charlotte islands. ↑ 6 Not identified. ↑ 7 In this game a bunch of sticks was covered with fine cedar bark, divided into two or three smaller bundles, and laid before the opponent. The latter then had to guess in which was a certain stick, usually left almost undecorated, called the djîl. As often as he failed he kept on up to ten, which constituted the game. When the second man handled the sticks the first guessed ten times plus the number of times his antagonist had previously missed. ↑ 8 The two sticks with designs were alive and pulled out the djîl so that it could not be pointed out by an opponent. ↑ 9 He was also said to live in a place within sight of the Land of Souls and, when a gambler died, he came over to gamble with him, staking dog salmon against souls. If he were successful, there would be many deaths; if the gambler won, there would be a great run of dog salmon. ↑

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Tcꜝaawu′nkꜝ^a [Told by Jimmy Sterling of the Stᴀ′stas family]	Tcꜝaawu′nkꜝ^a
After the parents of a certain child, which was in the cradle, had gone about for a while with him they landed to get mussels. There they forgot about him. And they started away. When they had gone some distance from him they remembered him. They came back toward him. When they came near they heard some one singing for him. Crows sat above him in flocks. And when they got off to get him he acted in the cradle like a shaman. They took him aboard. Then his parents came to the town with him.	Nᴀñ g̣ā′xa g̣agwā′ñkꜝiaʟ̣das hao a′og̣alᴀñ wᴀ dᴀ′ñat tcꜝīdā′l qa′odihao lᴀ dᴀ′ñat g̣ᴀl gi lᴀ qā′gaskîtg̣awas. Guha′o lᴀ gi lᴀ qꜝā′-iskîtg̣awañ wᴀnsū′ga. Giên lᴀ stᴀ lᴀ ʟūqā′-itg̣oas. ʟg̣ēt l’ g̣ē′tg̣atg̣awa′-i ʟ̣ū la g̣ei lᴀ gūtg̣atg̣oa′sgîñ. Lᴀ gui lᴀ stī′łg̣oas. La g̣ᴀn l’ ā′xᴀna-g̣ē′łg̣awa′-i ʟ̣ū la g̣ᴀn ʟꜝ sū′dies lᴀ gūdᴀ′ñg̣oas. Kꜝā′ldjîda lᴀ sī′g̣a tꜝā′tg̣ōdies. Giên lᴀ la da′otꜝᴀłg̣awa′-i ʟ̣ū g̣ag̣wā′ñkꜝia-i g̣a lᴀ gu ga qā′wādies. Giên lᴀ la qā′g̣aʟ̣g̣oas. Giên lnaga′-i gu l’ yā′g̣alᴀñ lᴀ dᴀ′ñat îsg̣oa′si.
After some time had passed and he had grown to be a boy people began to die off on account of him. But his elder brothers and his uncles were numerous. His uncles’ wives did not love him. Only the wife of the youngest gave him food. His old grandmother was the only one who looked after him. After they had been in the town for a while, and his friends were entirely gone, he and his grandmother made a house out of old cedar bark by a creek flowing down near the town. And he went there with his grandmother to live.	Ga′-istᴀ g̣ā′g̣ēt qa′⁺odi l’ ʟ̣ā′g̣ag̣ea′lga-i ʟ̣ū la g̣a ga gā′gux̣idag̣ᴀn. L’ kꜝwai′g̣alᴀñ at l’ qā′g̣alᴀñ ʟꜝᴀ qoa′nag̣ᴀn. Lᴀ qā′g̣a djā′g̣alᴀñ gᴀm la g̣a kꜝū′gagᴀñgā′ñag̣ᴀn. Nᴀñ da′og̣anᴀs djā′g̣a sg̣u′nxᴀn lᴀ gi gīdagā′ñāg̣ᴀn. L’ nā′ng̣a qꜝa′-iyas sg̣u′nxᴀn la g̣a ʟxā′ndas. Lnaga′-i g̣a lᴀ î′sg̣ō qa′odihao la gᴀ gā′gūdjîłī′ga-i ʟ̣ū nā′nᴀñ dᴀ′ñat lnaga′-i qꜝō′łga nᴀñ g̣ᴀ′nʟ̣a koa′ʼdᴀgai′esi djî′ngî gā′łda na lᴀ ʟg̣ō′łg̣ag̣āwag̣ᴀn. Giên g̣a nā′nᴀñ dᴀ′ñat lᴀ nāg̣ē′łsi.
Afterward he went to the town, and the wife of his youngest uncle gave him food. When he grew old enough he hunted birds. All the time they lived there his grandmother got food for him. And he also made a bow for himself. He continually hunted birds. He continually whittled.	Ga′-istᴀhao lnaga′-i g̣a lᴀ qā′-itsi giên l’ qā′g̣a djā′g̣a daog̣ᴀnā′gas lᴀ gi gī′dagāñāg̣ᴀn. L’ xetî′t tcꜝî′nłg̣oañg̣aiyag̣ēla′-i ʟ̣ū ᴀ. Gu lᴀ nāxā′ñg̣oasi kꜝiä′łhao l’ nā′ng̣a lᴀ xēłī′wangā′ñagîn. Giên la ê′sîñ łg̣ēt qꜝēnᴀ′ñ ʟ′g̣ōłg̣aiyas. L’ xetî′t tcꜝî′nłgoañgī⁺gᴀnᴀs. L’ ła′oatgīgᴀs.
After he had hunted birds for a while he saw a heron sitting with a broken beak. He told his grandmother about it. And his grandmother said to him: “When you again see it sharpen its bill. When people sharpen its bill it helps them, they say.”1 When he again saw it he sharpened its bill. And after he started away and had gone some distance it said to him: “I will help you, grandchild.”	L’ xetî′t tcꜝînłg̣oā′ñgᴀñ qa′⁺odihao łg̣ō kꜝū′da gwā′ñga lᴀ qî′ñqꜝaoawag̣ᴀn. Giên nānᴀ′ñ gi lᴀ la sū′udas. Giên hᴀn l’ nā′ng̣a l’ sū′udas, “Î′sîñ lᴀ dā qē′îña giê′nᴀ l’ kꜝū′da qꜝā′ʟ̣añ. Hakꜝoa′ng̣ētsi kꜝū′da ʟꜝ qaʟa′si giên ʟꜝᴀ gi qꜝᴀ′ñgᴀñ wᴀnsū′ga.” Gañā′xᴀn î′sîñ lᴀ la qeā′ñga-i ʟ̣ū l’ kꜝū′da lā′g̣a lᴀ qaʟ̣ai′yāg̣ᴀn. Giên lᴀ stᴀ lᴀ qā′-idaga-i ʟ̣ū ʟg̣ēt lᴀ stᴀ l’ g̣ētg̣ada′-i ʟ̣ū lᴀ la sūdai′yāg̣ᴀn “Dᴀñ gi ł qꜝᴀ′ñgasga, tꜝakꜝî′ng̣a.”
After that his grandmother began to teach him how to make deadfalls.2 And then he began to set them at the head of the creek for black bears. They ceased to see him at the town. Sometimes he went to the town, received food from his youngest uncle’s wife alone, and started off with it. They refused to have him at the town. There was no house into which he could go. His youngest uncle’s wife gave him food because they refused to have him. He kept going there.	Giên ga′-istᴀ l’ nā′ng̣a sqā′ba l’ sqā′tgadax̣idāg̣ᴀn. Giê′nhao g̣ᴀ′nʟ̣a-i qās g̣ei tān gi lᴀ sqā′badᴀx̣idā′g̣ᴀn. ʟan lnaga′-i gu lᴀ ʟꜝ qîñx̣idā′g̣ani. Gia′atg̣axᴀn lnaga′-i g̣a lᴀ qā′-idᴀsi giên l’ qā′g̣a djā′g̣a daog̣anā′gas sg̣un lᴀ gi gī′das giên dᴀ′ñat lᴀ qā′-idᴀñᴀs. Lnaga′-i gu ʟga-i gu lᴀ gi gwa′ūgañagᴀni. Gᴀm ʟgu g̣ei l’ g̣ētłiñē′ gō′g̣añasi. Lᴀ gi ʟꜝ gwa′ūgīlā′gas. G̣aga′na l’ qā′g̣a da′og̣ᴀnᴀs djā′g̣a lᴀ gi gī′dagᴀñᴀs. Ga′gi hao lᴀ ēdjañā′g̣ᴀn.
After he had set deadfalls for a while one fell on a black bear. He carried it to the house. He did not waste the smallest bit of its fat. He smoked it and ate it. At this time they began to live [60]well for the first time. As he became stronger he increased the number of his deadfalls. Now he again went to get [bears], and he killed another. He did not waste the smallest piece of the fat of that other one. And they also enlarged the house. He smoked the meat in it. He also put meat into boxes [to keep it]. Now he began [regularly] to get bears. Every time he went to look at his deadfalls bears lay in them. They lay in all ten deadfalls. They then made their house bigger.	L’ sqā′badagᴀñ qa′odihao tān la g̣a ga kꜝādā′g̣ᴀn. Lᴀ la qꜝa-iłgalᴀ′nʟꜝxaiyag̣ᴀn. Gᴀm l’ g̣ā-i kꜝᴀ′tdjū xᴀn lᴀ dā′ñg̣ᴀñᴀs. Lā′g̣a lᴀ qꜝa-ix̣î′lg̣adasi giên î′sîñ lā′g̣a lᴀ tā′g̣was. Hao ʟꜝ l’ djia′lāg̣îłʟā′gᴀñg̣ā′wag̣ᴀn. L’ dā′guiag̣ēłs kꜝia′łhao sqā′ba-i wᴀ gi lᴀ qā′sgidaiyāg̣ᴀni. Hao î′sîñ l’ daodā′gāñgas giên î′sîñ nᴀñ lᴀ tia′gañ wᴀnsū′ga. La ê′sîñ g̣ā-i x̣ᴀ′tdjū xᴀn gᴀm lᴀ dañgā′ñagîn. Giên [61]nā′ga-i ê′sîñ lᴀ ʟꜝdag̣ā′wag̣ᴀn. Ga-i g̣a lᴀ qꜝa-ix̣î′lg̣adasi. Î′sîñ lᴀ qꜝa′-iūgiasi. A′hao gī lᴀ hᴀ′lxax̣idīgāwag̣ᴀni. L’ da′otꜝagañgas kꜝiäł sqābaga′-i g̣a lā′g̣ā ʟ̣′g̣ōdīx̣idag̣ani. Sqā′baga-i sqꜝaʟa′ᴀł g̣a xᴀn lā′g̣a gᴀ′nłg̣oañx̣idag̣ᴀn. Giê′nhao nā′ga-i î′sîñ lᴀ yū′ᴀng̣eiłdag̣awā′g̣ani.
When it was thought that they were dead of starvation his youngest uncle’s wife had them go to look, because she thought that they had died. Instead, his house was full of fat food. And the one she sent to look came back and told her how he was situated. They then kept it secret.	ʟꜝʟ̣ū′xᴀn l’ gᴀ′ntcꜝig̣wañ la g̣ᴀn ʟꜝ gūdᴀ′ns ʟ̣ū l’ qā′g̣a daog̣anā′gas djā′g̣a l’ qeā′ñg̣adaiyāg̣ᴀn, l’ kꜝōtu′lg̣ag̣wañ la g̣ᴀn lᴀ gū′dᴀns ʟ̣ū ᴀ. Hayî′ñ lā′g̣a nā′ga-i kꜝatkꜝā′-i⁺dᴀlagā′wag̣ᴀn gī′na gia g̣ā′-iya at ᴀ. Giên nᴀñ lᴀ qeā′ñg̣adaiyag̣ani stīłʟꜝxa′si giên ʟgu l’ g̣ēts lᴀ gi lᴀ sūdagā′wag̣ᴀn. Waigiê′nhao lā′g̣a lᴀ qolgî′ndag̣ā′wag̣ani.
One night, after they had lived there for a while, his grandmother, having remained awake, thought that her son was acting like a shaman. She did not ask her son about it on the morrow. All this time he took black bears from the deadfalls. Another time, when his grandmother lay awake at midnight, her son again acted like a shaman. At this time he started off with the end [of an unseen rope]. After some time had passed he again acted like a shaman at midnight. His grandmother also perceived that. During all that time his grandmother did not question him. After he had acted like a shaman for a while Tcꜝaawu′nkꜝ^a named himself through him. They had forgotten that he had acted like a shaman at the time when they abandoned him in the cradle. It now happened again. Now Tcꜝaawu′nkꜝ^a mentioned his name through him.	Gaatxᴀ′n l’ naxā′ndihao qa′odihao g̣āl ya′ku l’ nā′ng̣a skiä′⁺nadies ʟ̣ū l’ gī′tg̣a gu ga qā′was lᴀ g̣āndā′ñag̣ᴀn. Wai′giên dag̣ala′-ig̣a gᴀm gītg̣ᴀ′ñ at gī lᴀ kiä′ñañgañā′g̣ani. Waikꜝiä′łhao tā′na-i lᴀ qꜝāi′łgalᴀñgāñañgīni. Gaatxᴀ′nhao î′sîñ g̣ā′lx̣ua l’ nā′ng̣a skꜝiä′nadias ʟ̣ū î′sîñ l’ gī′tg̣a gu ga qā′wag̣ᴀn. A′hao ʟꜝ kun dᴀ′ñat la qā′-idag̣ᴀn. G̣ā′g̣ēt qa′⁺odihao î′sîñ g̣āl ya′ku lᴀ gu ga qā′awag̣ᴀn. Ga-i î′sîñ l’ nā′ng̣a g̣ā′ndañag̣ani. Wᴀkꜝiä′łhao gᴀm tꜝā′kꜝînᴀñ at gi lᴀ kiä′nᴀñg̣ᴀñgañagīni. Lᴀ gu ga qā′ūgᴀñ qa′odihao Tcꜝaawu′nkꜝ^a la g̣ei kīg̣ā′ñ kꜝwiʟꜝxai′yag̣ᴀn. Ha′ohao ʟ ku′ng̣ag̣agoā′ñkꜝī g̣a lᴀ gī ʟꜝ qꜝā′-isgidāg̣ᴀn ʟ̣ū lᴀ gu ga qā′awag̣ᴀn. Ga′-igi l’ qꜝā′-iskîtg̣āwag̣ani. Hao ʟ g̣ᴀ′nstᴀg̣añ qā′ʟꜝxaiyag̣ani. Hai a′hao Tcꜝaawu′nkꜝ^a la g̣ei kīg̣ā′ñ kꜝwīʟꜝxagai′yag̣ᴀni.
In the morning his grandmother questioned him for the first time. His grandmother then asked him: “Tell me, child, why did one whose name the supernatural beings never [dare to] think of mention his name through you?” Then he explained to his grandmother: “I began dreaming about him at the time when I sharpened the heron’s bill. On account of him it is easy for me to gather things.” This was the reason why his friends were gone. When Tcꜝaawu′nkꜝ^a speaks through one his friends die, they say.	Sîñgaʟ̣ana′-i ʟ̣ū′hao ʟnaot l’ nā′ng̣a la gi kiä′nañāg̣ani. Giê′nhao l’ nā′ng̣a hᴀn la at kiä′nañag̣ᴀn, “Djā łqên gāsî′ñhao gᴀm sg̣ā′na gut gūtgawā′g̣ᴀn dᴀñ g̣ei g̣ā′lx̣ua kīg̣ā′ñ kꜝwī′ʟꜝxaūdjañ.” ʟū′hao nānᴀ′ñ gi lᴀ giałg̣alᴀ′ndaiyāg̣ᴀn. “Hao łg̣ō kꜝū′da ł qꜝaʟꜝa′ atxᴀ′nhao lᴀ xē′tgu ł qᴀ′ñgax̣īdᴀn. La g̣aga′nhao gī′na gī ł hᴀ′lxas dī g̣ᴀn ʟ̣a′olg̣ᴀn.” G̣aga′nhao lā′g̣a ga gā′gūgag̣ani. Hao ʟgu ʟꜝa′g̣ei lᴀ sū′us giên ʟꜝā′g̣a ga gagū′gᴀñᴀñ wᴀnsū′ga Tcꜝaawu′nkꜝ^a ᴀ.
His grandmother then made him a dancing skirt out of an old mat. She took off the edge on one side and fastened something to it.3 She also made a shaman’s bone for him. In the evening he performed like a shaman. His grandmother led the songs for him. She sang for him. Now he began to perform regularly. At this time people began to come secretly from the town to look at him. But he still concealed their condition as much as possible. They did not know how the inside of his house looked.	Giê′nhao lgūsa′l g̣ᴀntcꜝîłg̣ā′gia g̣ᴀn l’ nā′ng̣a la g̣ᴀn ʟ′g̣ōłg̣aiyāg̣ᴀn. L’ kꜝīa′-i ku′ng̣eistᴀ lᴀ sqā′x̣istas giên g̣e′istᴀ la g̣a gī′na lᴀ kiū′x̣aiyag̣ani. Wai′giên sg̣ā-skū′djî î′sîñ la g̣ᴀn lᴀ ʟ′g̣ōłdaiya′g̣ani. Uiê′dhao sîñx̣aia′-i g̣a lᴀ sg̣āg̣agā′g̣ᴀn. L’ nā′ng̣a hao la g̣ᴀn giū′gī ʟ̣′gīgagag̣ᴀn. Giên la g̣ᴀn lᴀ sā′wag̣ᴀn. A′hao ʟ sg̣ā′g̣aga-i lᴀ îsku′nstaiyag̣ani. Lnaga′-i stᴀ hao lᴀ ʟꜝ qîñqꜝō′łdaʟꜝxagīx̣idag̣ᴀn asʟ̣ū′ ᴀ. Wᴀskꜝie′n ᴀ′ñg̣a tā′łg̣a la g̣ētdjūg̣oa′si ʟgu l’ g̣ētg̣oa′s ᴀ. Gᴀm lā′g̣a nagoa′si g̣ᴀn ʟꜝ u′nsᴀtg̣añag̣ani.
At that time food had begun to give out at the town. They were starving there. He then began to give food in return to the wife of his youngest uncle who had given him food. They came thus to know about him. [62]	Giê′nhao lnaga′-i gu ga taga′-i ha′-ilūx̣idai′yag̣ani. Giê′nhao gu ʟꜝ kꜝōdā′lag̣ani. Giê′nhao l’ qā′g̣a da′og̣ᴀnas djā′g̣a lᴀ gi gī′dagañag̣ᴀn, gī′hao xᴀ′ñgiañ la ê′sîñ gī′dax̣idag̣ᴀn. A′hao ʟ lᴀ g̣ei ʟꜝ g̣ałqē′xaiyag̣ᴀn.
Then a chief’s son became sick in the town, and they began to get shamans for him. In the evening they began to dance around him. He who was going to be Tcꜝaawu′nkꜝ^a heard the noise of the drum and went over. He then looked into the place where they were performing. He saw that he could be saved. The thing that caused his sickness was plain to his eyes. But those who were performing around him did not see it. They were unable to save him. During all that time he was acting like a shaman in the place where he lived.	Giê′nhao lnaga′-i g̣a nᴀñ gīdā′g̣a stꜝēg̣iā′lag̣ani. Giê′nhao la g̣ᴀn ʟꜝ sg̣aʟ̣′g̣ax̣idag̣ᴀn nᴀñ stꜝē′g̣îłs g̣ᴀn ᴀ. Sîñx̣ia′s giên lᴀ g̣ada′o ʟꜝ g̣ē′tx̣idies. Ga′odjîwa-i xē′g̣îłs lᴀ gūdᴀ′ns giên g̣a lᴀ qā′-idag̣ᴀni [63]Tcꜝaawu′nkꜝ^a-łiña′-i ᴀ. Waigiê′nhao g̣ei lᴀ qî′ntcꜝaiyāg̣ᴀn gia′g̣a ʟꜝ gia g̣ada′o g̣ē′das g̣ei ᴀ. Waigiê′nhao l’ qagᴀ′nda-łiña′s lā′g̣a lᴀ qîntcꜝai′yag̣ᴀn. Gī′na g̣aga′n l’ stꜝē′gᴀs l’ xᴀnā′g̣a tca′olaiyag̣ᴀn. Waigiê′n lᴀ g̣ada′o g̣ēts ga-i ʟꜝa gᴀm lā′g̣a qîñg̣ā′ñag̣ᴀni. L’ qagᴀ′ndag̣a-i g̣ada′o ʟꜝ g̣ētsgai′yāg̣ᴀn. Wᴀkꜝiä′ł ū l’ nawā′s g̣a lᴀ sg̣ā′g̣agī⁺gā′ñagîn.
After some time had passed he sent his grandmother. He sent over his grandmother to say that he would try to cure the sick man, but when she repeated it (his words) to them they thought he could do nothing. They even laughed at him. Those who had stolen a look at him while he acted like a shaman then told the people about it. They said they had better get him, and they got him.	G̣ēt qa′odihao nā′nᴀñ g̣a lᴀ kîlqā′-idāg̣ani. Nᴀñ stꜝē′igᴀs g̣ada′o lᴀ g̣ē′tsiîñᴀs nā′nᴀñ lᴀ sū′dag̣adaiyāg̣ᴀn. Giên gī lᴀ nī′djîñᴀsi giên la g̣ᴀn ʟꜝ nā′ñagag̣ᴀn. Hayî′ñ la g̣ᴀn ʟꜝ kꜝaʼg̣ā′g̣ᴀn. Giê′nhao l’ sg̣ā′ga ʟ̣ū lᴀ ga qî′ñqꜝōłdagañag̣ᴀn xa-idg̣a′-i la g̣ᴀ′nstᴀ sā′wag̣ᴀn. Giên hᴀn xᴀn lᴀ ʟꜝ î′sdagudᴀ′ñxalag̣ᴀn. Giên lᴀ ʟꜝ ʟ̣′x̣idag̣ᴀn.
As he was about to start he dressed himself in his own house. He wore the shaman’s dancing skirt and the shaman’s bone that his grandmother had made for him. He then started thither. He came through the doorway performing like a shaman. Now he started to perform around the sick man. And he saved the sick man. At this time he ceased to try to hide himself. He came to the town. When he was there they began buying the meat of him. And he got a great deal of property in exchange, and the property that he received for being called to the sick was also much. At this time he grew prosperous. He began to provide in turn for the one who had given him food. During all this time they employed him as shaman. The fame of him spread everywhere.	Giê′nhao g̣a lᴀ qā′-itx̣idia′si ʟ̣ū na′xᴀn agᴀ′ñ lᴀ ʟ′g̣ōłg̣aʟ̣sʟaiyāg̣ᴀn. L’ nā′ng̣a kᴀ′ndcꜝîłg̣agia at sg̣a-skū′djî la g̣ᴀn ʟ′g̣ōłg̣aiyag̣ᴀn lᴀ gia′gīgag̣ᴀn. Giê′nhao g̣a lᴀ qā′-idag̣ᴀn. Kꜝīwa′-i g̣ei xᴀn lᴀ gu ga qā′ūdalʟꜝxatcꜝai′yag̣ᴀn. Hai uiê′dhao lᴀ g̣ada′o lᴀ g̣ētxidā′g̣ᴀn. Giên nᴀñ stꜝē′gᴀs lᴀ qagᴀ′ndaiyag̣ᴀn. Hao ʟ agᴀ′ñ lᴀ g̣ᴀlgoē′ʟꜝxasg̣oā′nᴀñāgᴀn. Hao ʟ lnaga′-i g̣a l’ g̣ē′tgadag̣ᴀn. A′si gia′g̣a-iya-i lᴀ gi lā′g̣a ʟꜝ da′ʼg̣ōx̣idag̣ani. Giên sqao lā′g̣a qoa′nag̣ani. Giên ʟꜝ stꜝē′ga g̣ᴀ′nstᴀ lᴀ ʟꜝ ʟ̣g̣a gī′naga-i ê′sîñ qoa′nag̣ᴀn. Hao ʟ l’ g̣iā′lag̣ᴀn. A′hao ʟꜝ xᴀn l’ g̣ā′ñasgīda′-i ga ʟ̣ū lᴀ gi nᴀñ gīdagā′ñag̣ᴀn, la ê′sîñ xᴀ′ñgiañ l’ qeā′ñga-i la x̣idā′g̣ᴀn. Wᴀkꜝiä′łhao lᴀ ʟꜝ ʟ̣′g̣agāñag̣ᴀn. ʟg̣ē′txᴀn l’ kīîñā′gāg̣ᴀn.
After some time had passed he saw that the Land-otter people were coming to get him. During all that time he drank sea water. He had many nephews. As soon as he saw that they were coming to get him he asked his nephews which of them would go with him. He began at once to collect urine. He also put blue hellebore into it.	G̣ēt qa′odihao sʟgūs xa′-idᴀg̣a-i l’ ʟ̣′x̣îtî′ng̣asas lᴀ qeā′ñag̣ᴀn. Sa′nʟ̣ans kꜝiäł l’ tāñāgā′ñag̣ᴀn. L’ nā′tg̣alᴀñ skꜝū′laiyag̣ᴀn. Lᴀ ʟꜝ ʟ̣′x̣îtîng̣oasas lᴀ qeā′ñ atxᴀ′nhao nᴀñ la at īdjiga′-i gi nā′dalᴀñ at lᴀ kiä′nᴀñgañāg̣ᴀn. Gaatxᴀ′nhao tcigᴀ′nsgan lᴀ xā′xagātax̣ida′g̣ᴀn. Gwai′kꜝia ê′sîñ g̣ei lᴀ îsdagā′ñāg̣ᴀni.
Before this,4 whenever many shamans were gathered together, they made fun of him. Afterward, he had his nephews sink him in the ocean. They went out to let him down. And they let him down. They tied a rope to him, and they floated above him for a long space of time. They were right over the deep place waiting for him to jerk the rope. By and by, when he jerked the rope, they pulled him up. At this time he saw the bottom of the Tlingits’ island. He was under water there for many nights. He saw of the shamans’ houses, the one that lay deepest. At this time he came to have more shamanistic power.	Ku′ng̣a ʟꜝ sg̣agīʟda′os ʟ̣ū′hao la at ʟꜝ nᴀ′ñx̣īsg̣alañag̣ᴀn. Ga′-istahao nā′dᴀlᴀñ agᴀ′ñ lᴀ x̣ī′da-îndaiyāg̣ᴀn. Gañā′xᴀnhao lᴀ la x̣ī′da-îndaiyāg̣an. Giên lᴀ la x̣idag̣ā′wag̣ᴀn. Lᴀ la tꜝā′łādāg̣ā′wag̣ᴀn. Giê′nhao djī′iña gut lᴀ sī′g̣a lᴀ gā′yîñg̣ā′wag̣ᴀn. Qwai′ya-i lᴀ dᴀ′ñx̣īdᴀsʟia′-i kꜝia′og̣a ʟg̣ałdai ya gu hao lᴀ la îsdag̣ā′wag̣ᴀn. Qa′odihao qwai lᴀ dᴀñx̣ī′desʟasi ʟ̣ū′hao lᴀ la dᴀ′ñʟ̣x̣îtg̣āwag̣ᴀn. A′hao ʟ łnagwai′g̣a g̣wa′ul lᴀ qeā′ñāg̣ᴀn. G̣āl qoan hao l’ x̣ī′dag̣agāg̣ᴀn. Sg̣ās-na-i ta′-ig̣ō gia′watꜝᴀłs hao lᴀ qeā′ñāg̣ᴀn. Ā′hao ʟ g̣ētgiā′ñxᴀn l’ sg̣ā′g̣a tcꜝīg̣ea′lāg̣ᴀn.
When he came back from this [adventure] he saw that the Land-otter people were coming to get him. Thereupon he asked of his nephews which one would go with him. They tried to get ahead of one another. “I am the one who will go with you,” each said to him. [64]The very youngest, who was good for nothing, was always near the door. He used to urinate in bed. “I will go,” he said. But his elder brothers laughed at him. After some time had passed they came after him. At midnight they came by sea and got him. He told his nephews that they were coming to get him that night, and he told all of his nephews to keep a sharp lookout. “Let the one who thinks of going with me remain awake. They will come to get me to-night.” Now the one that urinated in bed slept near the door.	Asga′-istᴀ lᴀ stī′łʟꜝxas ʟ̣ū′hao sʟgūs xa-idᴀg̣a′-i l’ ʟ̣′x̣itîng̣oasas lᴀ qeā′ñag̣ᴀn. Wᴀkꜝiä′łhao nā′dᴀlᴀñ at lᴀ kiä′nᴀñgāñāg̣ᴀn, nᴀñ la at īdjiga′-i gī ᴀ. Gut ku′ng̣asgañ. “Ła hao dᴀ′ñat î′sg̣asga” lᴀ ʟꜝ sū′dagāñag̣ᴀn. Waigiê′nhao nᴀñ da′og̣ana g̣agwī′g̣ag̣ᴀn gᴀm dā′⁺lskîdāg̣ᴀñ łkiā′gua sg̣u′nhao l’ ʟ′g̣agāñag̣ᴀn. Î′sîñ l’ tcīgᴀ′ndaiyaiag̣ᴀn. “Ła hao î′sg̣asga,” hᴀn hao l’ sūugā′ñag̣ᴀn. Giê′nhao l’ kꜝwai′g̣alᴀñ hayî′ñ la g̣ᴀn qꜝᴀgā′ñag̣ᴀn. G̣ā′g̣ēt qa′odihao lᴀ ʟꜝ ʟ̣′x̣itîngā′wag̣ᴀn. G̣āl ya′ku hao lᴀ ʟꜝ [65]tā′ng̣a-îng̣ā′wag̣ᴀn. A′gia g̣āla′-i g̣a lᴀ ʟꜝ tā′ng̣a-îng̣oasês g̣ᴀ′nstᴀ xᴀ′nhao nādᴀlᴀ′ñ gī lᴀ sā′wag̣ᴀn. Giên nā′dᴀlᴀñ wa′ʟ̣ūxᴀn agᴀ′ñ lᴀ qꜝadᴀña′-i daxā′lag̣ᴀn. “Dī at nᴀñ î′sgūda łᴀ g̣ā′lx̣ua skiä′nagwañ. G̣ā′lx̣ua hao dī ʟꜝ tā′ng̣a-îng̣oa′sga.” Wᴀi′giên nᴀñ tcīgᴀ′ñdies a′hao kꜝīwa′-i tꜝa′og̣ᴀn łkiā′gua ta-idai′yag̣ᴀn.
There was the picture of a mallard on the rattle that he owned. He had it made for himself when he became a shaman. On this night they came and got him.	Xā′xa gi nī′djîña sī′sa g̣a′hao lᴀ dag̣ai′yāg̣ᴀn. La′hao qꜝēnᴀ′ñ l’ ʟ′g̣ōłg̣adaiyāg̣ᴀn l’ sg̣ā′g̣adᴀs ʟ̣ū ᴀ. Gañaxᴀ′nhao asga′-i g̣āla′-i g̣a lᴀ ʟꜝ ʟ̣′x̣îtîng̣āwag̣ᴀn.
They came in and took him out. He was unable to awaken his nephews. The Land-otter people placed sleep5 upon them. But when he tried to awaken the worthless one, he awoke him. And Tcꜝaawu′nkꜝ^a took him by the arm. They got him for the son of the chief among the Land-otter people who was sick. It was the Land-otter people who put his nephews to sleep. From the youngest only they could not pull away [the soul].	Waigiê′nhao lᴀ ʟꜝ da′otcꜝaiyag̣ᴀn. Nā′dᴀlᴀñ ʟskī′nᴀña-i g̣ada′o lᴀ g̣ētsg̣ai′yāg̣ᴀn. Sʟgūs xa-idᴀg̣a′-i hao gui qᴀñ ʟꜝ djīdai′yañ wᴀnsū′gᴀñ. Waigiê′nhao nᴀñ ā′łdjiwa-i dāg̣ᴀñai′as lᴀ ʟ′gadañas. Lᴀ ʟꜝa lᴀ ʟskî′nxaiyag̣ᴀn. Giê′nhao Tcꜝaawu′nkꜝ^a lᴀ gi sqō′tg̣ādāg̣ᴀn. Sʟgūs xa-idᴀg̣a′-i sū′ug̣a nᴀñ lā′na lg̣a′-ig̣agagas gī′tg̣a hao stꜝē′gᴀs g̣ᴀ′nstᴀ hao lᴀ ʟꜝ ʟ̣′x̣idag̣ᴀn. A′hao l’ nā′tg̣alᴀñ sʟgūs xa′-idᴀg̣a-i ʟꜝ ʟkꜝasʟas. Nᴀñ da′og̣anagas sg̣unxᴀ′nhao lᴀ stᴀ dᴀñʟ̣ʟᴀg̣a-i g̣ada′o ʟꜝ g̣ētsg̣ai′yāg̣ᴀn.
He now took his drum and the urine he had let rot, and they started off with him. They had him lie on his face in the bottom of the canoe. They did the same thing to his nephew. After they had gone along for some time they said that the bottom of the canoe had become foul, and they landed to clean it. This meant that their fur had become wet. The cleaning of the canoe was done by their twisting about. They then got in again, put them on the bottom, and started off. After they had gone along for a while longer something touched their heads. This, they felt, was the kelp under which [the otters] were diving with them. After they had gone along for a while longer they said that they were near the town.	Giên ga′odjiwa-i ᴀ′ñg̣a la îsdai′yag̣ᴀni giên tcīgᴀ′nsgᴀn lᴀ xā′xadai′yag̣ᴀn î′sîñ. Giê′nhao lᴀ dᴀ′ñat ʟꜝ ʟūqā′-idag-ᴀni. Tcꜝā′g̣ᴀn lᴀ ʟꜝ tā′-iguʟ̣nādaiyag̣ᴀn. L’ nā′tg̣a î′sîñ gañā′xᴀn ʟꜝ îsdai′yag̣ᴀn. Lᴀ dᴀ′ñat ʟūqā′ qa′⁺odi ʟūwa′-i sʟꜝîñ dā′g̣ᴀñgadᴀñ ʟꜝ sū′usi giên ʟꜝ skū′g̣alᴀñîng̣ōgañag̣ᴀni. A′hao ʟꜝ g̣a′og̣ē djī′ga hao īdjā′ñag̣ᴀn. ʟūwa′-i ʟꜝ skū′g̣alᴀñ hao ʟꜝ qꜝō′x̣ūnᴀñgāñag̣ᴀn. Hao î′sîñ îsʟsī′ giên tcag̣ᴀ′n lᴀ ʟꜝ ᴀ′ñgadā′ndag̣was giên ʟꜝ ʟūqā′-idāñāg̣ᴀn. ʟꜝ ʟūqā′ qa′⁺odi qās gut gī′na łgałg̣ā′ñañ wᴀnsū′ga. A′hao qꜝa-i xē′txa lᴀ dᴀ′ñat ʟꜝ tꜝa′g̣ag̣oa′s hao lᴀ g̣āndᴀ′ñg̣ōgañag̣ᴀn. ʟūqā′ qa′⁺odihao lnaga′-i ā′xᴀnag̣ēłîñ ʟꜝ sā′wag̣ᴀn.
They then took the coverings off them. When they came in front of the town sparks were coming out of the house standing in the middle. A large crowd of people waiting in that house also made a huge volume of sound. Landing, they said to him: “Get off, Tcꜝaawu′nkꜝ^a.” Now he got off with the rattle which had the picture of a mallard on it and let it walk up in front of him. When it went up before him it entered a different house from the one where the crowd of people awaited him, and he entered after it. And he held his nephew tightly. They said then that they were glad to have him. “Tcꜝaawu′nkꜝ^a,” they said of him, “truly he is a shaman.” In this one lay the person for whom they had brought him, but they waited in a crowd for him in a different one. This was the way in which they tested him to see how much power he had.	Giê′nhao xa-iʟ̣a′g̣a lᴀ ʟꜝ ᴀñxa′osʟdag̣ā′wag̣ᴀn. Lnaga′-i xētg̣ᴀ′n ā′xᴀnag̣ea′lga-i ʟ̣ū ya′kug̣a ga tā′-ig̣ōdies g̣e′istᴀ g̣ōsqalō′tx̣a łgīdjū′dai′yag̣ᴀn. Î′sîñ na′-i g̣a lᴀ kꜝia′og̣a ʟꜝ skꜝūlyū′ᴀndies qag̣ᴀ′ng̣āxē′gᴀñdaiyag̣ᴀn. Wᴀxē′tgu gīg̣a′ogīga-i ʟ̣ū hao lᴀ ʟꜝ sūdai′yag̣ᴀn, “Qā′tꜝᴀłda, Tcꜝaawu′nkꜝ^a.” Wai′giên sī′sᴀ xā′xa dā′g̣añagag̣ᴀn. L’ qā′tꜝᴀłs giên ku′ng̣ᴀstᴀg̣añ la qā′-idaiyag̣ᴀn. L’ ku′ng̣ᴀstᴀ lᴀ qa′îł qa′odihao agia′g̣a lᴀ kꜝia′og̣a skꜝū′laiyā′g̣ᴀn. Ī′lᴀ ʟꜝa′hao lᴀ ku′ng̣ᴀstᴀ sīsᴀg̣a′-i lā′g̣a qatcꜝai′yag̣ᴀn. Giên g̣ōʟ̣g̣axa′n la ê′sîñ qatcꜝai′yag̣ᴀn. Giên nā′dᴀñ gî′ñg̣añ lᴀ dᴀñʟ̣′dasgī′⁺gag̣ᴀn. A′hao ʟ la ʟꜝ x̣ūnᴀñā′g̣ag̣ᴀn. Tcꜝaawu′nkꜝ^a hᴀn hao lᴀ ʟꜝ sū′dagāñag̣ᴀn. Ya′ngua a l’ sg̣agag̣ā′g̣ᴀn. A′hao gia′g̣a nᴀñ g̣ᴀ′nstᴀ lᴀ ʟꜝ ʟ̣x̣îtîñg̣ā′wag̣ᴀn g̣a ʟ̣′g̣ōdies īla′ ʟꜝa′hao lᴀ kꜝia′og̣a g̣a ʟꜝ skꜝūldai′yag̣ᴀn. A′hao ʟgu lᴀ ʟꜝ sg̣ā′nag̣ᴀñʟdjā′wag̣ᴀn.
When he entered he saw many shamans gathered in the house. He plainly saw a bone spear on the surface of the body of the sick man. Just before this some persons had gone hunting from the town where [66]Tcꜝaawu′nkꜝ^a lived. They speared a white land otter with a bone spear. The creature that carried it away in him was sick here. Then he tried to cure him. Now he had given the following directions to his nephew: “Even if they push you away from the drum hung on the side toward the door, make motions with your head in that direction. It will still sound.” And he also thought, “I wonder what will sing for me.” In the front part of the house were always two persons with big bellies and black skins. These said to him as follows: “They know about it, great shaman. They will sing for you.”	L’ qatcꜝīya′-i ʟ̣ū nā′xa ʟꜝ sg̣ā′ga skꜝū′las lᴀ qeā′ñag̣ᴀn. Tadjx̣uā′ nᴀñ stꜝē′gᴀs ʟ̣′g̣ōdies skū′dji qꜝa qꜝała′t tā′djig̣a la g̣ei kꜝūdjū′dies lā′g̣a la qeā′ñag̣ᴀn. A′hao ʟ sta Tcꜝaawu′nkꜝ^a gia′gu i′sîs ga-i lnaga′-i stᴀ ga saiyä′nag̣ᴀn. Sʟgū g̣ā′dᴀg̣a skū′djî qꜝa at ʟꜝ kīdā′g̣ᴀn. Wa g̣ēi ga kꜝūʟai′yag̣ᴀn. La′hao a stꜝēdai′yag̣ᴀn. Giê′nhao lᴀ g̣ada′o lᴀ g̣ētx̣idai′yag̣ᴀn. Wai′giên hᴀn nā′dᴀñ lᴀ kîñgūgā′ñag̣ᴀn. [67]Łkiā′gua ga′odjiwa-i ʟꜝ kiū′tcꜝîsx̣iāwag̣ani. “Gaodjiwa′-i stᴀ dᴀñ ʟꜝ x̣îtqꜝadā′dao xᴀn ᴀ qadjî′ñ ʟꜝ qā′-itqꜝa′-igadañga. Wᴀ′skꜝiên xēigᴀ′ñgasañ.” Wai′giên hᴀn î′sîñ l’ gūdā′ñag̣ᴀn “Gū′gus hao dī g̣ᴀn gwīgoa′saani.” Wai′giên łkiā′gua g̣a kꜝī′djî dᴀ′mxao qꜝᴀl łg̣ał ʟgaigī′gas. Ga-i hao hᴀn l’ sū′daiyañ wᴀnsū′ga. “Dᴀ′ñg̣a ʟꜝ u′nsīdᴀn sg̣ā qun dᴀñ g̣ᴀn ʟꜝ kꜝadjū′g̣asga.”
He began at once to act like a shaman. After he had danced round the fire for a while he pulled out the spear, and [the sick otter] stopped moaning. After he had again acted for a while he pushed it back into the same place. They were anxious to see him when he acted like a shaman, hence the house was full. They pushed him (his nephew) from the drum, and even then he used his head to beat it. The drum still sounded. At that time they said good things about him: “Tcꜝaawu′nkꜝ^a, great shaman, Tcꜝaawu′nkꜝ^a.” He now stopped performing.	Gañaxᴀ′nhao lᴀ g̣ada′o lᴀ g̣ētx̣idai′yāg̣ᴀn. Tcꜝā′anuwa-i g̣ada′oxa lᴀ sg̣ag̣ag̣u′ndī qa′odi lā′g̣a qꜝa′ga-i lᴀ dᴀñkꜝōsta′si giên agᴀ′ñ lᴀ łîñᴀñai′gagūgañag̣ᴀn. Î′sîñ l’ sg̣ag̣ag̣u′ndī qa′⁺odi sīłgiā′ñxᴀn wa g̣ei lā′g̣a lᴀ gīdjîgā′ñag̣ani. Gwa′łᴀñ xᴀn l’ sg̣ā′g̣ax̣idīya′-i ʟ̣ū lᴀ gī ʟꜝ ā′naguñas na′si skꜝūtcꜝa′s gaodjiwa′-i stᴀ lᴀ ʟꜝ x̣itg̣āda′si giên g̣e′ixᴀn qā′djîñ lᴀ ga′odjîwa′das ga′odjiwa-i wᴀ′skꜝien xē′gañag̣ani. Ga-i ʟ̣ū la at ʟꜝ x̣ū′nᴀñaga′ñagēni. “Tcꜝaawu′nkꜝ^a, sg̣a yū′djao, Tcꜝaawu′nkꜝ^a.” A′hao ʟan l’ sg̣ā′g̣agañ wᴀnsū′ga.
Then they went to bed. He awoke in the night and tried to stretch himself. He pushed his feet against something that was near him. It was the crooked root of a tree. He felt large roots running in every direction. On the next day, when morning came, they again got up.	Giê′nhao ʟꜝ ta-isʟai′yañ wᴀnsū′ga. Giên g̣ālx̣ua′ l’ qaskî′nxaiyas giên l’ hīxa′og̣aʟꜝxaiyasi. Axᴀ′n gī′na g̣ᴀn lᴀ tꜝā′sgidᴀs. Skūsqā′ndᴀg̣a-i. ʟg̣ē′txᴀn ʟꜝūgītxā′ñasi lᴀ ʟgu dā′ñag̣ani. Dag̣ala′-ig̣a î′sîñ sî′ñg̣aʟ̣a′nesi′ giên l’ qꜝa′ołūg̣awag̣ᴀn.
He looked toward the door. In the corners of the house on either side hung halibut hooks. One having the picture of a halibut had a halibut hanging down from it. One having the picture of a land otter on it had a red cod hanging down from it. They gave those [fish] to him to eat when they fed him. All the shamans around the ocean were in that house.	Łkiä′gui l’ qē′xaias. Na-i ku′ngida g̣a gutxᴀ′nłag̣a ta-ū xā′x̣īwas. Nᴀñ sg̣oa′na xā′gu dag̣ᴀñā′gas g̣e′istᴀ xā′gu gux̣iā′wañ wᴀnsū′ga. Nᴀñ sg̣oā′na ê′sîñ sʟgū dā′g̣ᴀñagas g̣e′istᴀ ê′sîñ sg̣ᴀn gū′x̣iwas. Ałsī′ hao lᴀ ʟꜝ tadagā′ñañ wᴀnsū′gᴀñ la at ʟꜝ dai′îns giê′nᴀ. Sūs g̣ada′o sg̣a′a-i hao na-i g̣a sg̣un ta-ig̣ōdai′yag̣ᴀni.
The next evening he again began performing. They gave him many elk skins. There was a big pile on the side near the door. Many boxes of grease also lay near it. After he had danced round the fire for a while he pulled out the spear. He pushed it in again. He pulled it out, and he stopped performing. He again put it in, and [the otter] again began to suffer.	Hao î′sîñ sîñx̣ia′s giên lᴀ g̣ada′o la g̣ē′tx̣idias. Tcꜝî′sgu qoa⁺n at lᴀ ʟꜝ ʟ̣′x̣idᴀs. Łkiā′gua a sʟūłgī′djiwas. Gaiyîña′-i î′sîñ wᴀ qꜝō′łg̣a qꜝu′ldjūwesi. Tcꜝā′anuwa-i djî′nxa lᴀ sg̣aqag̣u′ndi qa′odi lā′g̣a qꜝā′g̣a lᴀ dᴀñkꜝūstai′yasi. Sîłgiā′ñxᴀn wa g̣ei î′sîñ lā′g̣a lᴀ gītcꜝa′si. Lā′g̣a lᴀ dᴀ′ñkꜝūstasi giên ʟan agᴀ′ñ la łîñā′ñgañag̣ani. Hao î′sîñ wᴀ g̣ei lā′g̣a lᴀ gītcꜝa′si giên î′sîñ l’ g̣ō′xagîlgañagîn.
During all that time he had the urine mixed with blue hellebore, which he had let decay together, hung by him in a water-tight basket. After he had performed for a while the great shamans that were around the house made fun of him. After he had gone round the fire for a while he was doubled up as he moved, and they imitated him near the fire. He then called for his power, and by its help stood upright. The people in the house made a great noise at this. He then again ran round the fire, took urine in the hollow of his hand, and, as he ran about, threw it at them. All the shamans around the ocean were nearly choked by the bad stench and said to him: “Don’t, Tcꜝaawu′nkꜝ^a. You do not treat us well.” Large clams spurted water [68]at him. Small clams spurted water toward him. Everything was different (i.e., hostile) toward him, owing to those people whom they had got as shamans. As he ran he pointed the spear that he had pulled out at the faces of the shamans of all countries who were about the house. They did not see it.	Wᴀkꜝiä′łhao tcīgᴀ′nsgᴀn g̣ei gwaikꜝia′ la îsdai′yas. Wᴀ dᴀ′ñat lᴀ xā′xag̣adaiyas. ᴀ′ñg̣a qē′gu g̣a lᴀ qᴀ′nsīgîñgī⁺gas. L’ sg̣aqag̣u′ndi qa′⁺odi nā′xa sg̣ā yū′dᴀla īdja′s la at nᴀñx̣īsgalā′ñag̣ᴀn. Tcꜝaanūwa′-i g̣ada′oxa la qā′g̣ōñ qa′odi gu′tgī l’ kꜝū′sʟga′s giên tcꜝā′anuwa-i djî′nxa lᴀ ʟꜝ kꜝiā′ñkꜝasiāñdai′yag̣ᴀn. Giên sg̣ā′nag̣wañ gī lᴀ kiä′gans giên l’ giā′xaʟꜝxagāñag̣ᴀn. Giên na′asi la g̣a hūgᴀñgā′ñagîn. Giên hitꜝᴀg̣ᴀ′n tcꜝā′nuwa-i g̣ada′oxa la g̣adᴀsī′ giên tcīgᴀ′nsganā-i lᴀ łkūʟ̣a′si giên l’ ʟ̣x̣iê′ndals īna′atxᴀn wᴀ gui lᴀ qałkūx̣ūstᴀdālgā′ñag̣ᴀni. Ḷꜝ nā′xa sūs g̣ada′o sg̣a′a-i agᴀ′ñ gī′łgalas tcînqa-itaog̣atꜝā′djîñas giên hᴀn lᴀ ʟꜝ sū′dagañas, “I Tcꜝaawu′nkꜝ^a gᴀm dᴀñ lāg̣ᴀ′ñga.” Sqaos lᴀ gui tcꜝî′nułsg̣a′gūdᴀñ. Kꜝiū′ lᴀ gui tcꜝîñu′łañ. Gī′naxᴀ′nhao la g̣ᴀn agᴀ′ñ agīg̣ā′dagañag̣ᴀn. Ałsī′ wā′ʟ̣ūxᴀn ʟꜝ ʟ̣′g̣agañagīni. Hao î′sîñ ʟ̣x̣iê′ndals gut qꜝā′ga-i lā′g̣a lᴀ dᴀñkꜝū′stᴀasi giên sūs g̣ada′oxa sg̣a′a-i nā′xa agᴀ′ñ gī′łgᴀls xᴀ′ñgut lᴀ la dakꜝūdjūdā′lgañagîn. Gᴀm lᴀ ʟꜝ qîñg̣ā′ñag̣ᴀn. [69]
Now he thought, “I wish they would give me the halibut hooks. I might then save the chief’s son.” Then the broad, black men reported what he thought: “If you give him those halibut hooks he says that he might save the chief’s son.” Throughout the long time during which he performed he thought in this way. During all that time they did not want to give them to him. Every morning halibut and red cod hung from them. He was there many nights. By and by they gave him the halibut hooks. He now performed again, and he pulled out the spear for the last time. The chief’s son was saved.	Giê′nhao hᴀn la gūdā′ñag̣ᴀni. “Tā′wa-i at gua dī ʟꜝ ʟx̣ît-łiña. Ga-i ʟ̣ū ʟꜝa′hao nᴀñ gīda′s ła qagᴀ′ndā-łî′ña.” Giê′nhao ga qꜝᴀl łg̣ałdᴀ′mdīlas l’ gūdā′ñag̣ᴀn g̣ᴀ′nstᴀ lā′g̣a sā′wag̣ᴀn. “Ha′osi tā′wa-i lᴀ dalᴀ′ñ ʟx̣î′tsi ʟ̣ū′hao nᴀñ gīda′s lᴀ qag̣ᴀ′ndałiñañ l’ sū′ga.” Djī′îña gut l’ sg̣ā′gas kꜝiä′łhao hᴀn l’ gūdā′ñag̣ᴀn. Kꜝiä′łhao la g̣a ʟꜝ qō′yadai′yāg̣ᴀni. Wᴀkꜝiä′łhao g̣e′istᴀ xagwa′-i at sg̣ana′-i kꜝiā′ga-ūłgīgañāg̣ani. G̣al qoan hao gu lᴀ īdja′ñ wᴀnsū′gᴀñ. Qa′odihao hᴀn xᴀn lᴀ gi tā′wa-i ʟꜝ îsdai′yag̣ᴀni. Hai asga′-i ʟ̣ū′hao î′sîñ l’ sg̣ag̣ā′gas giên qꜝaga′-i lā′g̣a lᴀ dᴀñkꜝūstᴀsg̣oā′ñañāg̣ani. A′hao nᴀñ gīdā′gas qagā′ñañ wᴀnsū′ga.
On the next day they took him back. They launched a big canoe. At once, they began to put the elk skins into it, with the boxes of grease. The halibut hooks he also had under his arms as he lay there. They now started back with him. They arrived with him during the night at the place whence they had fetched him. They put off the elk skins and the boxes of grease. On the following day, when it was light, although he had held the halibut hooks firmly, there was no trace of them. This was the first time that people learned about halibut hooks. Where they had landed the elk skins on the beach only seaweeds were piled up. The boxes of grease, too, were nothing but kelp heads in which was a large quantity of liquid. The canoe was a large rotten log lying there.	Dag̣ala′-ig̣a hao sîłgiā′ñ lᴀ ʟꜝ qa-isʟai′yag̣ᴀn. ʟū yū′ᴀn ʟꜝ gīłᴀgai′yag̣ᴀn. Gañā′xᴀn tci′sgwa-i wᴀ gug̣ei ʟꜝ ʟg̣aʟ̣x̣idā′g̣ani gā′yîña-i dᴀ′ñat xᴀn ᴀ. Tā′wa-i ê′sîñ l’ tā′-idies g̣e′ixᴀn la sqōtxagiā′ñag̣ani. Hao sîłgiā′ñ lᴀ dᴀ′ñat ʟūqā′-idañ wᴀnsū′ga. Ḷū′hao giê′stᴀ lᴀ ʟꜝ ʟ̣x̣ida′s gu g̣ā′lx̣ua lᴀ dᴀ′ñat ʟꜝ îsg̣ā′wañ wᴀnsū′ga. Tcꜝî′sgwa-i ʟꜝ ʟ′g̣atꜝᴀłsi at gā′yîña-i ʟꜝ ī′tꜝᴀłsi. Dag̣ala′-ig̣a sîñgaʟ̣a′nasi giên tā′wa-i ʟgu gī′na lᴀ gī′djîgîtʟdjawas gᴀm gut qꜝałgag̣ā′ñañ wᴀnsū′ga. Hao ʟ xā′gu tā′wa-i ʟꜝ sqā′tg̣aʟāgā′ñag̣ᴀn. Qꜝā′da tcꜝî′sgu ʟꜝ ītꜝā′łas ñalga-ᴀ′nda sg̣u′nxᴀn gu łgī′djîawañ wᴀnsū′ga. Gā′yîña-i î′sîñ łqeā′ma qā′dji ga xao g̣ei stᴀ′mgīlañ sg̣u′nxᴀn īdjā′g̣ᴀn. ʟūwa′-i ê′sîñ skᴀnskwᴀn yū′⁺ᴀn gu łgī′g̣ōdaiyag̣ᴀni.
This is the end. Tcꜝaawu′nkꜝ^a is both the name of a supernatural being and the name of any shaman through whom the supernatural being spoke. It is a Tlingit name and the story is evidently Tlingit also, though Tlingit spirits often “spoke through” Haida shamans. [59]	Hao ʟan l’ g̣e′ida. [70]
1 Compare the story of He-who-got-supernatural-power-from-his-little-finger. ↑ 2 The construction of these deadfalls was described to me as follows: The hadjigā′ñwa-i (a, fig. 1) are four posts, two on each side of a bear trail. These are fastened together in pairs by the kiutꜝa′skꜝî (b). Between them lies a timber called the qꜝatᴀ′nłanu (c), while the deadfall proper consists of a timber called sî′txasqꜝa′gida (d) hung above this at one end and weighted at the other end, which rests upon the ground. The suspended end is held by a loop (łqꜝō′ya-i), which passes over a short stick, the x̣ā′ña (e), which is supported in its turn by one of the kiutꜝa′skꜝî. A rope is fastened to the inner end of this x̣ā′ña and carried down to the notch in another stick called sqaołg̣ai′wa-i (f), which is fastened to a stake at one side of the bear trail. Other cords, qa-ī′tu (g), are then fastened between the two front posts and carried down to this loop. The bear, coming against these latter, in [69]its endeavors to get through pulls the loop (h) out of the notch in the sqaołg̣ai′wa-i. This in turn releases the x̣ā′ña, allowing the sî′txasqꜝa′gida to fall upon the animal’s back. Fig. 1.—Diagram of bear deadfall. ↑ 3 The fringe or row of puffin beaks. ↑ 4 This paragraph represents an afterthought of the story-teller and should have been inserted farther back. ↑ 5 Sleep, as in the present instance, is often represented as a substance called Qᴀñ. Among my Masset stories is one of the Sleep-bird (Qᴀñ). ↑

[Contents]

Story of the Food-giving-town people [Told by Edward of the Food-giving-town people]	Daiyū′-ał-lā′nas
The town of Sqē′na1 was in existence. And Supernatural-woman-in-whom-is-thunder2 came to be settled [there], [along with] the Middle-town people,3 Sand-town people,4 Point-town people,5 Rear-town people,6 Witch people,7 Food-giving-town people, Mud-town people.8	Sqē′na lnagā′-i g̣ag̣odai′yañ wᴀnsū′ga. Giê′nhao Sg̣ā′na-djat-g̣aga-xē′gᴀñ u tcīag̣eā′lāg̣ᴀni giên Ya′ku-lā′nas, Tās-lā′nas, Ku′na-lā′nas, Sʟꜝê′ña-lā′nas, Stꜝawa′s-xā′-idᴀg̣a-i, Daiyū′-ał-lā′nas, Tcān-lā′nas.
After the town had stood there for some time some boys split pieces of cedar with their teeth, put the ends into the fire, and made them hard and sharp. They then fastened small stones to the ends, and went from house to house, trying to shoot the dogfish roe through holes in the corners of the houses by means of bows. They burst them in this way and then laughed.	Lnagā′-i g̣ā′g̣odi qa′⁺odi ʟ g̣ā′xa tcꜝū g̣ei ʟꜝ qꜝonanᴀ′ns giên tcꜝā′nawa-i g̣ei kū′na ʟꜝ dałg̣ai′g̣anᴀ′nsi giên gī′nᴀ qā′ʟ̣g̣ᴀns gañā′ñ g̣eiłgaña′ñ wᴀnsū′gᴀñ. Giên ku′ngi łg̣a kꜝᴀ′dᴀla ʟꜝ kiūqꜝā′-ig̣ada′ñasi giên g̣axaga′-i lnagā′-i gut gᴀ′ndax̣îtsī′ giên na-i ku′ngida xēlxā′nsi g̣ei qꜝā′xᴀda qꜝoa′lu gī ʟꜝ tcꜝidjū′djag̣adañag̣ᴀn łg̣ēt at ᴀ. ʟꜝ tcꜝidᴀłsī′ giên g̣ᴀn ʟꜝ qꜝᴀgā′ñag̣ᴀni.
After they had shot for a while they burst the skins full of dogfish roe belonging to the mother of the town chief. Then trouble arose, and the people fought each other with arrows and war spears.	Gañā′ñ ʟꜝ watcꜝag̣ā′dᴀñ qa′odihao lnagā′-i g̣a nᴀñ lā′na-a′og̣asi a′og̣a gui qꜝā′xada qꜝoa′lu ʟꜝ tcꜝī′dᴀłtcꜝai′yañ wᴀnsū′ga. Ha-i ʟ̣ū′hao ku′nag̣ēłsī′ giên tcꜝidalᴀ′ñ at tca′aʟ a′thao gut ʟꜝ îsdai′yag̣ᴀn.
Now, after they had fought for a while they went away on their canoes. The Middle-town people went; the Point-town people went; the Rear-town people went; the Witch people went; and only the Food-giving-town people remained in the place. After they had lived there for a while they, too, moved off to Lanai′ya.9	Hai uiê′dhao gut ʟꜝ î′sda gut ʟꜝ î′sda qa′⁺odihao ʟꜝ qasag̣ai′yag̣ᴀn. Ya′ku-lā′nas qasā′g̣a. Ku′na-lā′nas qasā′g̣a, Sʟꜝê′ña-lā′nas qasā′g̣a, Stꜝawa′s-xā′-idᴀg̣a-i qasā′g̣a, giên Daiyū′-ał-lā′nas sg̣u′nxᴀn sila′iᴀg̣a g̣ā′g̣odaiyā′g̣ᴀni. Giê′nhao gu ʟꜝ naxa′ñ qa′⁺odi Lanai′ya g̣a ê′sîñ ʟꜝ tcꜝig̣ax̣unā′ñañ wᴀnsū′ga.
They continued to live there. They liked the place. And the Witch people came to have a town, Falling-forward town, on the other side of them. They were good friends to each other.	Gu ʟꜝ naxā′ndiasi. Gu ʟga ʟꜝ gutlā′gᴀs. Giên xᴀ′nłag̣a Ku′ndji lnagā′-i gu êsî′ñ Stꜝawā′s-xa-idᴀg̣a′-i lā′na-dag̣ag̣eā′lañ wᴀnsū′ga. Gut łtā′x̣ua lādai′yañ wᴀnsū′gᴀñ.
After they had lived a while at Lanai′ya the wife of a man of the Food-giving-town people became sick. When she fell sick she suffered all night. And she directed her husband as follows: “When I die, have them put four dogfish on top of me, because I used to like them as food. Do not put ropes around me. I am afraid to have ropes put around me.”	ʟꜝ nā′xa qa′odihao Lanai′ya gu nᴀñ Daiyū′-ał-lnaga′ djā′g̣a stꜝeg̣eā′lañ wᴀnsū′ga. Giê′nhao l’ stꜝeg̣iā′las g̣ala′-i g̣a l’ g̣oxagᴀ′ñsîñ⁺g̣as. Giên hᴀn ʟā′lᴀñ lᴀ kî′ñgugᴀns: “Dī kꜝō′tᴀł giê′nᴀ qꜝā′xada stᴀ′nsîñ dī qꜝe-ū′g̣ei xā′sʟdañ taga′-i dī gutlagᴀ′ñgīnî g̣aga′n ᴀ. Giê′nᴀ gᴀm dī tcꜝîsdjigū′sʟg̣ᴀñᴀñ. ʟꜝᴀ ʟꜝ tcꜝî′sdjigūsʟa′s gī dī łg̣oā′g̣agᴀñga.”
And, after she had suffered for four nights, she died at nightfall. Then they had his wife sit up. When two nights were passed they put her into the box. Her husband put his head into the fire [for grief] and some others pulled him out. He then put four dogfish into her box, and did not put a rope around it. After many nights had passed he went to see his wife. There were large maggots in the box, and he wept, at the same time striking his head against the box.	Giên g̣ā′la-i stᴀ′nsîñ l’ g̣ō′xagᴀña-i ʟ̣ū′hao g̣ā′lx̣ua l’ kꜝotwā′lañ wᴀnsū′ga. Giê′nhao djā′ag̣ᴀñ lᴀ tcꜝîtg̣ā′wasi. G̣āl stîñ g̣ea′las giên lᴀ ʟꜝ ʟ̣sʟtcꜝai′yañ wᴀnsū′ga. L’ ʟā′lg̣a qadjî′ñ łg̣ᴀ′mg̣alᴀ′ñᴀs giên ʟ qꜝᴀ′lg̣at l’ dᴀñʟ̣′sʟgîlgā′ñañ wᴀnsū′ga. Giên l’ qꜝeū′g̣ei qꜝā′xada stᴀ′nsîñ la xasʟa′s giên gᴀm lᴀ la tcꜝîsdjigū′sʟg̣ᴀñᴀs. G̣āla′-i qoa′ng̣ela′-i ʟ̣ū djā′g̣ᴀñ lᴀ qeā′ñg̣aiyes. G̣oda′-i g̣ei g̣ā′-isgîł yū′ᴀnᴀsi giên l’ sg̣ā′-iłas dᴀ′ñat qadjî′ñ g̣oda′-i at lᴀ qꜝa-itg̣a-ig̣adā′ñgᴀñasi.
One morning, after he had wept for some time, the fire was out, and he sent one of his slaves to the town of Falling-forward for live coals. He then entered the town chief’s house [and discovered] that [72]his master’s wife, who was supposed to be dead, had married there. She and the town chief’s son were in love with each other.	L’ sg̣ā′-iłgᴀñ qa′⁺odihao gaatxᴀ′n sîñgaʟ̣a′nas tcꜝā′nuwa-i kꜝī′luła′si giên nᴀñ xᴀ′ldᴀña lᴀ dag̣ai′yas Ku′ndjî lnagā′-i g̣a ga sʟx̣î′tg̣ᴀtꜝadja′ñ wᴀnsū′ga. Giên nᴀñ lā′na-aog̣a′gas gia′g̣ei lᴀ qatcꜝai′yas l’ qꜝo′lg̣a djā′g̣a kꜝotwā′las g̣a l’ īnā′was. Nᴀñ lā′na-a′og̣as gi′tg̣a at gu′tg̣a l’ kꜝū′g̣adies. [73]
He then thought that his eyes deceived him, and he looked toward her again. After that he took the live coals and went in to his master. He did not speak plainly [being a foreigner]. And he said: “Stop your crying. She has married on the other side.” But his master whipped him.	Giê′nhao g̣a xᴀña′ñ lᴀ gîñkꜝū′g̣adasi giên î′sîñ gui lᴀ qē′xagᴀñasi. Giê′nhao dā′dja-i lᴀ îsda′si giên qꜝolg̣ᴀ′ñ gu lᴀ qā′tcꜝas. L’ ki′łdiyañ-qꜝa′-idadja′ñ wᴀnsū′ga. Giên hᴀn l’ sī′wus: “ʟan hao sg̣ā′-iłgaña. Inax̣uā′ l’ īna′og̣a.” Giên l’ qꜝo′lg̣a hā′yiñ l’ tia’djî′ñᴀs.
He then went thither again. He saw that they were still playing with each other. And, when he again reported it to his master, he whipped him again. After this had happened four times [his master] came to believe what he said. He then related to his master all he had seen.	Giên î′sîñ g̣a lᴀ qā′dᴀsi. Ha′oxᴀn gu′tg̣a ʟꜝ gug̣ā′dies lᴀ qe′iñas. Giên î′sîñ qꜝolg̣ᴀ′ñ gi gi lᴀ nī′djiña′-i ʟ̣ū î′sîñ lᴀ ʟꜝ tia’djî′ñᴀs. Gañā′ñ lᴀ isstᴀ′nsîña′-i ʟ̣ū l’ kîl lā′g̣a la ya′ʼdasʟai′yañ wᴀnsū′ga. Giên qꜝolg̣ᴀ′ñ gi dā′-ixᴀn gī lᴀ nī′djîñᴀsi.
Now he (his master) went thither. He looked in. His wife, he saw, had in truth married some one there. They were playing with each other. They were laughing at each other.	Giê′nhao g̣a lᴀ qā′dᴀsi. G̣ei lᴀ qintcꜝai′yasi. Yan l’ djā′g̣a l’ īnā′was lᴀ qe′iñᴀs. Guta′t ʟꜝ nā′ñgᴀñᴀs. Gutg̣ᴀ′ñ agᴀ′ñ ʟꜝ ʟqꜝᴀ′gᴀs.
He then went away. After he had kept watch for a while that evening he went over. He hid himself inside behind a post. And after they had sat up for a while they went to bed. When the people in the house snored he went to [the place where his wife and her lover were]. They were talking together. And, when they were asleep, he went away.	Giê′nhao stᴀ lᴀ qā′-idesi. Sî′ñx̣aiya-i g̣a lᴀ qea′ʼtcꜝidi qa′⁺odi g̣a lᴀ qā′atꜝadjañ wᴀnsū′gᴀñ. Giê′nhao na-i g̣ei g̣atcꜝigā′ñg̣o tꜝa′łg̣a agᴀ′ñ lᴀ sg̣ᴀ′lg̣attcꜝias. Giê′nhao ʟꜝ skî′nudi qa′⁺odi ʟꜝ tā′-isʟaiyas. Na-i xā′-idᴀg̣a-i qꜝaxō′gᴀña-i ʟ̣ū g̣a lᴀ qā′gᴀsi. Gu′tg̣a kî′lgūldia′si. Giên qꜝasʟia′-i ʟ̣ū stᴀ lᴀ qā′-idesi.
Very early in the morning he was gone. He was away. He was away. He was away. Some time after dark he came home. He felt happy. He looked at the box. Only dogfish were in it.	Giên sîñgaʟ̣a′n xē′tg̣a l’ ga′o-ułas. L’ ga′owas. L’ ga′owas. L’ ga′owas. Sî′ñx̣ī stᴀ g̣a′tg̣a l’ qaʟꜝ′xas. L’ gū′dᴀña-i la′ogwañᴀs. G̣oda′-i lᴀ qea′ñasi. Qꜝaxada′-i sg̣un wa g̣a īdjā′ñ wᴀnsū′gᴀñ.
Next morning he was gone early. He broke knots into pieces. He scraped, greased, and polished them. That was why he was away. He then brought them home. He did not let any one see. He alone knew about it. He ceased to cry. He sat about happy.	Dāg̣ala′-ig̣a sîñg̣aʟ̣a′n xē′tg̣a l’ ga′o-ułas. Tꜝᴀn g̣ei lᴀ qꜝa′-itnanᴀ′ñᴀs. Lᴀ g̣ā′łgas at lᴀ ta′odas at lᴀ skî′ndas. G̣e′ihao lᴀ qā′-itgoañañ wᴀnsū′ga. Giên lᴀ xā′g̣aʟꜝxai′yañ wᴀnsū′ga. Gᴀm ʟ xā′-idᴀg̣a lᴀ qîndagᴀ′ñasi. La sg̣u′nxᴀn g̣ᴀn ᴀ′ñg̣a u′nsᴀdᴀsi. ʟan l’ sg̣ā′-iłas. L’ gūdᴀña′-i lᴀ ūgoā′ñᴀs.
And in the evening he went over and hid himself in the house. Then all fell asleep. He went to the place where they were sleeping. When, after talking for a while, they slept he stretched his hand to the rectum of the man and drove a knot sliver into it. The man did not move. And he did the same thing to the woman. She, however, moved and muttered. He then went away.	Giê′nhao sî′ñx̣aiya′s giên g̣a lᴀ qā′atꜝadjañ wᴀnsū′ga, giên naga′-i g̣ei agᴀ′ñ lᴀ sqᴀ′lg̣attcꜝa′si. Giê′nhao ʟꜝ qā′sʟʟꜝg̣a′gᴀs. Giê′nhao gia′gu ʟꜝ ta-ixā′ñᴀs g̣a la qā′gᴀs. Î′sîñ gu′tg̣a ʟꜝ kî′łguldi qa′odi ʟꜝ qꜝa′sʟia′-i ʟ̣ū nᴀñ īłiñā′gᴀs g̣ō′tg̣a lᴀ xā′dax̣îts giên l’ g̣ō′tg̣ei tꜝana′-i lᴀ gītcꜝa′si. Gᴀm l’ îłdā′g̣ᴀñᴀs. Giên nᴀñ djādā′gᴀs î′sîñ gañā′ñ lᴀ isdā′si. Lᴀ ʟꜝa qꜝakꜝu′ñu-î′ñg̣asʟas. Giên stᴀ lᴀ qā′-idesi.
When day broke there was a noise of wailing in the town of Falling-forward. They said that the chief’s son and his wife lay dead in the morning. But he felt happy. He at once washed his head in urine, oiled it, and put on Haida paint. The woman’s love made her sick, and as soon as her husband put her into the box she went to the one with whom she was in love.	Sîñg̣aʟ̣ana′-i ʟ̣ū Ku′ndjî lnagā′-i gu ʟꜝ sg̣ā′-igaxē′gᴀñᴀs. Nᴀñ gīdā′ga djatīnā′gas djā′g̣ᴀñ dᴀ′ñat kꜝōdaxā′go-uła′ñ ʟꜝ sī′wus. Giên lᴀ ʟꜝa gūdᴀña′-i lā′gᴀs. La ʟꜝa tcig̣ᴀ′nsg̣an g̣a qadjî′ñ lᴀ ʟ̣ā′nas giên lᴀ taodai′yas giên xā′-ida-mā′sg̣a gut ᴀ′ñg̣a lᴀ îsda′si. Nᴀñ djā′adas g̣ō′ga hao agᴀ′ñ gîñstꜝē′g̣îłdaiyañ wᴀnsū′ga, giên l’ ʟā′lg̣a l’ ʟ̣′sʟtcꜝas gañā′xᴀnhao nᴀñ lᴀ qatā′-idaiyas g̣a lᴀ qā′gᴀñ wᴀnsū′ga.
After the town had continued there for some time a certain person left it and went up the inlet. After he had traveled for a while he came to a narrow creek running amid water grasses.10 His name was Ḷ′xakuns. [74]	Giên lnagā′-i g̣ā′g̣odi qa′odi Qā′łgui lnagā′-i stᴀ nᴀñ qā′-idañ wᴀnsū′gᴀñ. L’ qagiagᴀ′ñ qa′odi yêłsqa′og̣a-i sū′ug̣ei nᴀñ g̣ᴀ′nʟ̣ᴀ tᴀmx̣iê′nʟꜝxa′si g̣ᴀ′nstᴀ lᴀ qā′ʟꜝxas. Ḷ′xakuns hᴀ′nhao l’ kig̣ai′yañ wᴀnsū′ga.
Near the creek a person was walking about. He laid down something he held in his hand and stretched it out. He threw wooden floats over the creek. They became sawbill ducks.11 They flapped across with it. When they got across they became wood once more. They floated about. Then the man pulled it toward himself. One saw him take two bright salmon out of it. He then laid the net to dry on two alders standing there, took the two salmon, and went toward the woods with them.	G̣ᴀ′nʟ̣a-i djî′nxa nᴀñ xā′-idᴀg̣a qā′g̣oñᴀsi. Gī′nᴀ kꜝū′gîñᴀsi ū kꜝug̣ā′wasi giên ū hī′g̣agîłda′si. Giên kīgayā′ñwa-i g̣ᴀ′nʟ̣a-i īnax̣ui′ ū qꜝā′datꜝadjasi. ʟłgiag̣a-g̣ea′lasi. X̣īʟ′x̣ug̣ā′dᴀsi. Īnax̣uā′g̣ea′lga-i ʟ̣ū łkꜝiā′na-g̣ea′lasi. Gā′-ikꜝugîñdā′ldᴀłsi. Giên nᴀñ ē′łiñᴀs gui′g̣añ îsdai′yasi. Tcī′na x̣āł stîñ g̣e′istᴀ lᴀ îsda′si lᴀ qe′iñasi. Giên [75]ā′xada-i gu qᴀl stîñ gīxā′ñᴀs gu lᴀ qag̣adā′si giên tcī′na-i stîñ ū xā′x̣idasi giên dī′tgi wᴀ dᴀ′ñat qa′îłsi.
Now he (the on-looker) went down to the net. He counted its meshes.12 There were seventeen (ten and seven), and he repeated the number: “Fifteen and two.” Then he started away. “Fifteen and two,” he said. He kept falling down; so he went back and counted them again each time and started off anew. “Fifteen and two,” he said. Then he fell down and went back again. Again he counted them, and he started off. He fell down. Then he forgot. That is why, when one goes along over ground with which he is not familiar, he always falls there.	Giê′nhao āxada′-i g̣a lᴀ qā′g̣asi. Xᴀ′ñada lᴀ kꜝoa′îndasi. ʟa′łîñgī djī′guagasi giên “gatꜝag̣a′-i īnᴀ′ñgī g̣astî′ñ” hᴀn lᴀ kīg̣ada′si. Giên stᴀ lᴀ qā′-idesi. “Gatꜝaga′-i īnᴀ′ñgī g̣astî′ñ,” hᴀn l’ sū′us. Giên l’ ʟ̣′tꜝᴀłdagᴀñᴀs giên î′sîñ gui lᴀ stī′łsi. Giên î′sîñ lᴀ kꜝoa-î′ndagīsi giên î′sîñ stᴀ lᴀ qā′-idesi. “Gatꜝag̣a′i-īnᴀ′ñgī g̣astî′ñ” hᴀn l’ sū′us. Giên l’ ʟ̣′tꜝᴀłda′s giên î′sîñ gui lᴀ stī′łgᴀñᴀsi. Î′sîñê′sîñ lᴀ kꜝoaî′nda′si giên l’ qā′-ides. L’ ʟ̣′tꜝᴀłdas. Giê′nhao gī l’ qꜝā′-isgīdā′ñañ wᴀnsū′gᴀñ. Ga-i g̣aga′nhao ʟga′-i gi gī′nᴀ qꜝa′-idesi wᴀ gut qā′gᴀsi giên wᴀ gu ʟ̣′tꜝᴀłdagī′gᴀñ wᴀnsū′gᴀñ.
At last he came away with the information, and the Food-giving-town people came to own the net.	Giê′nhao lᴀ sqatg̣ā′g̣atcꜝuusi giên Daiyū′-ał-lā′nas ā′xada-i dag̣ag̣ea′lañ wᴀnsū′gᴀñ.
After this the people moved back to the town of Sqē′na. And they made forms around which the meshes are twined. They made them in preparation for making nets. And they also took the bark of the ʟᴀl.13 When they had finished gathering these the Food-giving-town women began to make nets.	Giê′nhao ga′-istᴀ Sqē′na lnagā′-i g̣a ʟꜝ tcꜝīsdiā′lañ wᴀnsū′ga. Giê′nhao sqꜝā′sta gu ʟꜝ ʟ′g̣ołg̣asi. Ā′xada-i g̣ᴀ′nhao ʟꜝ wa′gañ wᴀnsū′ga. Giên ʟᴀl qꜝᴀl ê′sîñ ʟꜝ î′sdas. ʟꜝ î′sdagī′ga-i ʟ̣ū ā′xada-i î′sîñ Daiyū′-ał-djina′s xai′g̣ox̣ida′ñ wᴀnsū′gᴀñ.
At Gwī′gwᴀnsʟꜝî′ñ,14 near the town of Sqē′na, spring salmon ran into a certain creek at that time. A man of the Food-giving-town people owned the creek, but he gave it to his son. For that reason his sisters began to put dirty things into the creek.15 The supernatural being of the creek then put on his clothing and his black-bear hat.16 He had four dorsal fins. He started seaward along the bed of the creek. And he became a rock close in front of it, and remained there, and the creek was gone. The supernatural being of this creek was named “Supernatural-being-of-the-four-days.”	Giê′nhao Sqē′na lnagā′-i qꜝō′łg̣a Gwī′gwᴀn-sʟꜝîñ gu nᴀñ g̣ᴀnʟ̣ā′gᴀs g̣e′ihao tꜝag̣onā′g̣añ wᴀnsū′ga. Nᴀñ Daiyū′-ał-lnaga′ g̣ᴀ′nʟ̣a-i dag̣ā′si, gi′tg̣ᴀñ ʟꜝa lᴀ lᴀ dag̣adai′yañ wᴀnsū′ga. Tꜝā′g̣ahao l’ djā′sg̣alᴀñ g̣ᴀnʟ̣a′-i g̣ei gī′nᴀ sqē′lᴀ î′sdax̣idā′ñ wᴀnsū′gᴀñ. Giê′nhao g̣ᴀ′nʟ̣a-i sg̣ā′nag̣wa-i qꜝalᴀ′ñ g̣ei qatcꜝa′s giên tān-dadjî′ndag̣e′iłs. Giên l’ łg̣ā′na sqꜝastᴀ′nsîñᴀs. Giên g̣ᴀ′nʟ̣a-i qā′łi gut lᴀ ʟ̣′dax̣îtsg̣ai′yañ wᴀnsū′gᴀñ. Giê′nhao qꜝā′tgu xᴀn l’ łg̣ā′ga qꜝaig̣ā′wag̣ᴀni giên g̣ᴀ′nʟ̣a-i ga′ogūg̣ā′ñ wᴀnsū′ga. G̣ᴀ′nʟ̣a-i sg̣ā′nag̣wa-i hao Sg̣ā′na-sa′nʟ̣ina-stᴀ′nsîns hᴀn kig̣ai′yāg̣ᴀni.
After that they moved to Tcꜝig̣ogī′ga.17 Then, when spring came, they began to fish for flounders. One day they killed one of these. They roasted it. When some persons quarreled in the town, and all ran to see, a boy remained sitting by the flounder.18 Lo, something ran out of it. It came out quickly. The boy cried, saying that the food had flown away.	Giê′nhao ga′-istᴀ Tcꜝig̣ogī′ga g̣a ê′sîñ ʟꜝ tcꜝī′g̣ax̣una′ñag̣ᴀn. Giê′nhao qꜝê′nʟ̣g̣ā′g̣ada′-i ʟ̣ū skᴀntā′l gi ʟꜝ xa′ox̣ida′ñ wᴀnsū′ga. Qa′odihao g̣aatxᴀ′n nᴀñ ʟꜝ tia′-întcꜝawas. Lᴀ ʟꜝ kidjā′was. Lnagā′-i gu gu′tg̣a ga gwi′siwus ʟꜝ da′ox̣ida′si tꜝā′łg̣a nᴀñ g̣ā′xa skᴀ′ndᴀla-i qā′-idjîtwasi. Skᴀ′ndᴀla-i g̣e′istᴀ tꜝā′g̣ane gî′nᴀ g̣aʟꜝxai′yasi. G̣atgua′gañ wᴀnsū′ga. Nᴀñ g̣axā′s sg̣ā′-iłas ī′naat “Adā′adaga-i g̣a-ix̣i′dᴀñ” hᴀ′nhao l’ sā′wañ wᴀnsū′ga.
And after they had fished for another space of time, one day, when they were out fishing, something pulled hard against them. Then they pulled it up. They did not know what it was. They came home, and they carried the flounders on their backs. Then they handed the thing they had pulled up back and forth. And a certain person came to them. He looked. He said, “A-a-a aidja′si kꜝūda′-i gua īdjā′.”19 [76]	Giê′nhao î′sîñ ʟꜝ xa′odi qa′odi gaatxᴀ′n ʟꜝ xaoyä′nᴀs gu gī′nᴀ g̣ei ʟꜝ dᴀndadjañ wᴀnsū′ga. Giên ʟꜝ dᴀ′ñîsʟłasi. Gᴀm gī′nᴀ īdjᴀga′-i g̣ᴀn ʟꜝ u′nsᴀtg̣ᴀñᴀs. ʟꜝ īsg̣oa′gîda′ñas giên skᴀ′ndᴀla-i ʟꜝ u′nxᴀtgîłsi. Giên gī′nᴀ ʟꜝ dᴀ′ñsqꜝaʟî′ndjiwᴀs gu′tgi ʟꜝ qê′ñsqꜝag̣ā′gᴀña. Giê′nhao g̣ᴀ′nstᴀ nᴀñ qaʟꜝxai′yas qea′ñasi. Hᴀn l’ sī′wus “A-a-a aidja′si kꜝuda′-i gua īdjā′” hᴀn sā′wañ wᴀnsū′gᴀñ.
They moved back again to the town of Sqē′na. After they had lived there for a while a woman of the Food-giving-town people became pregnant. She gave birth to a girl. And when spring returned some supernatural being came out of the ground and swallowed [the people] together with their canoes. That was Cave-supernatural-being,20 they say.	Sqē′na lnagā′-i g̣a î′sîñ ʟꜝ tcꜝig̣ax̣ū′nᴀñᴀs. Gu ʟꜝ naxā′ñ qa′odihao gu nᴀñ Daiyū′-ał-djī′naga gu dałgidā′lañ wᴀnsū′ga. L’ qe′igᴀs giên nᴀñ djā′da la qe′igᴀs. Giên î′sîñ qꜝê′nʟ̣g̣ag̣ada′-i ʟ̣ū ʟga-i g̣e′istᴀ gī′nᴀ sg̣ā′nag̣wa ʟꜝ g̣ᴀn ʟ̣′stas giên ʟꜝ g̣ag̣ā′tcꜝig̣ā′ñ wᴀnsū′gᴀñ. G̣a′odan-sg̣ā′nag̣wa-i hao īdjā′ñ wᴀnsū′ga. [77]
Then she, too, went to Skidegate creek. While they were going along by canoe it came after them. When it got near she threw her child, which had just begun to creep about, into its mouth. It then went under water, and they landed there. That is why the place is named “Landing-of-many-canoes.”	Giê′nhao la ê′sîñ Qꜝā′stᴀ g̣a îsg̣ā′wañ wᴀnsū′ga. L’ ʟuqā′gîñg̣og̣ᴀ′ndixᴀn la g̣ᴀn lᴀ ʟ̣stᴀgā′wañ wᴀnsū′ga. L’ ā′xᴀnag̣ela′-i ʟ̣ū′hao l’ gī′tg̣a ʟx̣uqā′goañg̣ā′yagᴀs. L’ xē′łiᴀg̣ei la qꜝādai′yañ wᴀnsū′ga. ʟ̣ū l’ g̣agugia′si giên gu lᴀ î′sg̣ug̣oasi. G̣agᴀ′nhao “ʟua′stadjîgî′lgaña” hᴀn ʟga-i kig̣ᴀ′ñ wᴀnsū′gᴀñ.
Then she and her husband went about crying. By and by, when day began to break, they fell asleep. Very early in the morning they heard a child cry. Then they looked where it cried. The child was creeping about on top of a whale floating in a woodland lake and crying. He then took away his child. She did right when she threw her child into the mouth of the supernatural being.	Giên ʟā′lᴀñ dᴀ′ñat xᴀn gu lᴀ sg̣ā′-igadixā′ñg̣oas. Qa′odihao sî′ñgaʟ̣andāla′-i ʟ̣ū l’ qꜝā′sʟg̣oas. Sî′ñg̣aʟ̣an xē′txa l’ giū′g̣a nᴀñ g̣ā′xa sg̣ā′-iłas. Giê′nhao ʟgu sa′oga-i gī lᴀ qîñg̣ā′was. Sū łkꜝî′nxa g̣ag̣odia′ g̣a kun gā′-iʟ̣gî′ñ u′ngut nᴀñ g̣ā′xas ʟx̣uqā′g̣u′ndias. Î′sîñ sg̣ā′-iłdias. Giên gī′tg̣ᴀñ lᴀ ʟ̣x̣idā′ñ wᴀnsū′ga. Gī′nᴀ sg̣ā′nag̣oa xēłī′ᴀg̣ei gītg̣ᴀ′ñ lᴀ qꜝatai′yas ałha′o lᴀ ga ʟia′ʼdaiyañ wᴀnsū′ga.
The child grew up as rapidly as a dog. Now they went over to Skidegate creek, and the girls walked along on shore. As she walked along she sang. They tried to stop her. She did not listen. After she had gone along for a time the supernatural being came after them out of the woods with open mouth. She did not run away from it.	Giê′nhao nᴀñ g̣axā′gᴀs xa īna′gᴀns gañā′ñ l’ î′sîs. Giên gaatxᴀ′n î′sîñ Qꜝā′stᴀ g̣a ʟꜝ tcꜝig̣ax̣unā′ñᴀs. Giên ʟ g̣ā′xa djā′da dᴀ′ñat ʟgoa′t l’ gᴀ′ndalg̣āwañ wᴀnsū′ga. L’ qā′giagᴀns gut lᴀ kꜝudjudā′las. Lᴀ ʟꜝ ste′idas. Gᴀm lᴀ gudᴀ′ñg̣ᴀñasi. L’ gᴀndā′ldi qa′odihao łkꜝî′nxᴀstᴀ gī′nᴀ sg̣ā′nag̣was ʟꜝa g̣a xēłā′ñ gī łg̣ᴀ′pdᴀldaalañ wᴀnsū′ga. Gᴀm stᴀ lᴀ qagᴀ′ñqā′g̣ᴀñasi.
When it came near her, she seized it. The children found out that her finger nails were made of copper. She then tore it in pieces and threw it round about. “Even future people will see you lying about,” she said. She threw its head down. It is the one (rock) that they call “Chief.” The Food-giving-town people were then glad because she had killed it.	Giê′nhao la g̣ᴀn l’ āxᴀnā′g̣ila′-i ʟ̣ū lᴀ la gīdjigī′łdas. Nᴀñ djā′das sʟꜝg̣u′ñ x̣iā′lāgᴀs g̣axaga′-i g̣ei qē′xaiyañ wᴀnsū′gᴀñ. Giên la g̣ei lᴀ dᴀ′ñnanᴀñᴀs giên lᴀ la xā′gudjañas. “G̣ō′tgūł xā′-idᴀg̣a-i xᴀn dᴀñ qîñīg̣awa′gᴀsga” hᴀn l’ sī′wus. L’ qā′dji lā′g̣a lᴀ qꜝadai′yag̣ᴀn. La′hao Ī′ʟꜝgᴀs hᴀn ʟꜝ kī′g̣adagᴀ′ñga.” Giê′nhao Daiyū′-ał-lā′nas lᴀ la tia′ʼgas at gūdᴀña′-i lā′gᴀñ wᴀnsū′ga.
After that they lived at Skidegate creek. They did not know that she had power within herself disproportionate to her size. She played for a while and brought in a salmon. She came in from playing on a board. All that time she looked at it. By and by the youngest of her brothers, who was full of mischief, ate her fish. And he laid a bright humpback in its place.	Giên Qꜝā′stᴀ gu ʟꜝ naxā′ndies. ʟ l’ ʟ̣ā′g̣agᴀs g̣a′g̣añ lᴀ i′sîs g̣ᴀn gᴀm ʟꜝ u′nsᴀtg̣añañ wᴀnsū′ga. L’ nā′ñgᴀñ qa′odihao tcī′na lᴀ ʟ̣′sʟtcꜝai′yañ wᴀnsū′ga. Tcꜝū u′ngua l’ nā′ñg̣atcꜝus. Kꜝiäł la gi la qē′xagᴀñᴀs. Qa′odihao l’ dā′g̣alᴀñ stā′nsîñxai′yas nᴀñ da′og̣anagas giūga′was lā′g̣a l’ tā′agañ wᴀnsū′ga. Giên lᴀ si′łg̣a tcꜝidᴀ′n x̣āł lᴀ gañā′ñ g̣e′ida lᴀ sila′-iᴀg̣a lᴀ ʟ̣łinā′gañ wᴀnsū′ga.
When she came in from playing she looked in the place. “My child, Taxē′t,”21 she said. She was sad on account of her salmon. She started it, that future people would be stingy.22	L’ nā′ñg̣atcꜝiwa′-i ʟ̣ū l’ sila′-iᴀg̣ei lᴀ qē′xas. “Tā′xetg̣añ dina′ñ,” hᴀn l’ sī′wus. Tcī′na-i si′łg̣a ᴀ′ñg̣a l’ gū′dᴀñasi. L’ sila′-isi xag̣ā′gases hao lᴀ łiñg̣ai′yañ wᴀnsū′ga.
After they had lived there for a while her eldest [brother] lay dead in the morning. On the next morning the next to the eldest lay dead. On the day after that another one was dead. This went on until seven had been found dead.	Gut l’ naxā′ñ qa′odihao nᴀñ kꜝwai′yagas kꜝodaʟ̣′g̣o-ułaiyañ wᴀnsū′ga. Giên dag̣ala′-ig̣a la gū′stᴀ nᴀñ qagā′gas kꜝōdaʟ̣′g̣o-ułas. Giên dag̣ala′-ig̣a î′sîñ nᴀñ kꜝodaʟ̣′g̣o-ułas. Hᴀn ēdjî′ndixᴀn djī′guag̣a kꜝō′daxā′g̣o-ułasi.
One night, while the youngest was in bed, his sister came and sat at his feet. He drew himself together. His sister felt for his buttocks. He was astonished. He then drew in his belly closer, and [78]when his sister [tried to] shove something into his anus it passed up along the surface of his belly. She then pulled it out and smelt of it. She did the same thing again. Again he drew in, and when she had pulled it out she looked at it.	Giên gaatxᴀ′n g̣ālx̣uā′ nᴀñ da′og̣anas ta′-idig̣ᴀ′ndixᴀn l’ djā′sg̣a l’ tꜝa gi qꜝa′oʟꜝxas. L’ sqᴀnsg̣ā′djudie′s. L’ djā′sg̣a l’ g̣ō′da ʟ′gūdᴀñᴀs. Lᴀ qāłai′yasi. Giên l’ dā′łułda′s giên l’ g̣ō′tg̣ei l’ djā′sg̣a gī′nᴀ gītcꜝai′yas l’ dᴀlqꜝᴀ′lgutsg̣ā′łas. Giên lᴀ dᴀñsqꜝasdai′yasi giên lᴀ squ′ngudᴀñasi. Giên î′sîñ gañā′ñ lᴀ la isda′s. Î′sîñ l’ dałulda′s. Giên lᴀ dᴀñsqꜝasdai′yasi giên lᴀ qîñsqā′gîñᴀsi.
And when she pulled it out the last time he rose quickly, took his quiver, and ran out from his sister. His sister went after him. She chased her brother about this island. After she had chased him about for a while he ran from his sister into the house of Many-ledges.23 She stretched in her arm and drove him out again.	Giê′nhao g̣ō′dᴀx̣uaga-i lᴀ dᴀñsqꜝasdᴀga′-i ʟ̣ū′hao l’ g̣atuła′s giên g̣ᴀ′ltaxaga-i gī lᴀ xada′si giên djā′asîñ stᴀ lᴀ qā′gᴀñg̣ada′gᴀs. Giên l’ djā′sg̣a lᴀ ʟ̣g̣a dā′awas. A′nᴀñ qꜝā′-ig̣odies g̣adō′xa dā′g̣ᴀñ lᴀ [79]x̣îtqag̣oñgoa′ñas. Lᴀ x̣îtgî′ndal qa′odihao Tꜝēs-qoa′naiya nā′g̣a g̣ei djā′asîñ stᴀ lᴀ qā′gᴀng̣atcꜝai′yañ wᴀnsū′ga. G̣e′istᴀ ê′sîñ dā′g̣ᴀñ lᴀ xagada′ʼgas.
And after she had pursued him for another space of time he came to Tree island.24 He then shot an arrow into the sky, and shot again into the notch of that arrow. After he had done this for a while [the chain] almost reached the ground, and he laid his bow upon [the end of] it. It became a ladder upon which he climbed up. The ladder drew itself up after him, and she only touched him.	Giê′nhao î′sîñ lᴀ lᴀ x̣îtgî′ndal qa′odihao Qa-it-gwa′-ig̣a gu lᴀ qaʟꜝxai′yañ wᴀnsū′ga. Giên qō′ya-iqā′gᴀn lᴀ tcꜝiła′si giên sʟ′xodjî g̣ei î′sîñ lᴀ tcꜝiła′si. Hᴀn l’ wag̣ᴀ′ndixᴀn łiña′xᴀn ʟga-i g̣a kꜝi-ᴀ′ng̣adasi giên łg̣ē′da-i wa g̣a l’ dastā′sgidesi. Kꜝī′wag̣eiłsi gut lᴀ qała′si. Kꜝiwa′-i lᴀ dᴀ′ñat agᴀ′ñ dᴀñgᴀmstᴀła′si, giên dag̣ᴀ′ñ gut l’ xagūłai′yañ wᴀnsū′ga.
Where he escaped in fright they call Tā′xet’s trail.25 She had the first tā′xet. That is why they so name it. “Thunder in your own dress as you sit” [she sang]. “Thunder in your own dress as you sit.”	Gagū′t lᴀ qag̣ᴀ′ngaʟai′yag̣ᴀn hao Tꜝā′xet-kꜝiū′ᴀg̣a hᴀn ʟꜝ kī′g̣adagᴀ. Taxeda′-i nᴀñ łî′ñg̣aiya′g̣ᴀni. Atha′o kꜝiwa′-i ʟꜝ kīg̣adagᴀ′ñgᴀñ. “Łgîtgia′g̣ᴀñ g̣a łᴀ ga xē′giłū′da Łgîtgia′g̣ᴀñ g̣a łᴀ ga xē′gᴀñū′da.”
She then returned to Skidegate creek. And she began to tell [the people] their names: “Thundering-in-his-ascent,” “Supernatural-woman-upon-whom-property-burst-down,” “Supernatural-woman-upon-whose-house-screen-a-hawk-sits,” “Into-her-house-the-tide-comes,” “Her-house-is-kept-up-to-heaven-by-the-wind.”26 She called her sister “Supernatural-woman-the-edges-of-whose-skirts-thunder.” She called herself “Supernatural-woman-in-whom-is-thunder.”	Giê′nhao Qꜝā′stᴀ g̣a î′sîñ lᴀ qā′-idañ wᴀnsū′ga. Giên gu kī′g̣a ʟꜝᴀ gi lᴀ sū′udax̣idag̣ᴀn, “Xē′gîndā′lłas,” “Sg̣ā′na-djat-ʟg̣a′okꜝoa′nsg̣as,” “Sg̣ā′na-djat-lalā′g̣a-gut-skiä′mskun-nā′was,” “Na′g̣ei-ga′iłas,” “Sîns-g̣a-na-x̣utā′-ix̣iwas.” Giê′nhao “Sg̣ā′na-djat-kꜝia′g̣a-ga-xē′gᴀns” hᴀn da′og̣anᴀñ lᴀ kī′g̣adas. “Sg̣ā′na-djat-g̣a-ga-xē′gᴀns” hᴀn agᴀ′ñ lᴀ kī′g̣adas.
She then took one of the Gîtî′ns’-servants27 with her. Her younger sister started seaward from her. She is the one over whom the water breaks in front of Skidegate creek. Then she herself settled down at the head of the creek. She is the one who owns the tā′xet. One who does not handle them carefully (i.e., in accordance with the tabus) is killed. The salmon are also found with cuts.	Giên Gîtîngī′djats sg̣oā′na qꜝadᴀ′ñ lᴀ qā′łdas. Giên l’ daog̣ᴀ′ng̣a î′sîñ lᴀ stᴀ qā′x̣iasg̣as. La′hao Qꜝā′stᴀ qꜝā′tgu gu ga kꜝoā′nʟꜝxagᴀñᴀñ wᴀnsū′ga. Giê′nhao g̣ᴀ′nʟ̣a-i qā′sg̣a agᴀ′ñ lᴀ ʟg̣ā′g̣eiłdaiyañ wᴀnsū′gᴀñ. La′hao tā′xeda-i dag̣ā′ñ wᴀnsū′ga. Gᴀm ʟꜝ ʟā′skîtgū′tg̣añgᴀñgā′ñagîn nᴀñ ʟꜝ tia′ʼg̣ases. Giê′nhao taxeda′-i qꜝā′si-lāgā′ñañ wᴀnsū′gᴀñ.
After the woman went up they began to fish with nets. The women of the Food-giving-town people made nets. And, after they had fished with them for a while, one night they saw Supernatural-woman-in-whom-is-thunder. Underneath she wore a rainbow blanket. Over it she wore a flicker blanket. They saw it. While they fished they put words into a song about this: “Going up grandfather’s creek, moving about, and going up it to land as the tide comes in [she appeared].”	Nᴀñ djā′adas qała′s sila′-ig̣a hao ʟꜝ ā′xadax̣ida′ñ wᴀnsū′ga. Daiyū′ał-djina′s ā′xada-i xai′wasi. Giên l’ ā′xada qa′odihao gaatxᴀ′n Sg̣ā′na-djat-g̣a-ga-xē′gᴀns g̣ā′lx̣ua ʟꜝ qea′ñañ wᴀnsū′ga. Taol gia′at xē′dᴀx̣ustᴀ lᴀ tā′dᴀs. U′ngu sg̣ā′ltcꜝît gia′at lᴀ tā′dᴀs. Lā′g̣a ʟꜝ qea′ñañ wᴀnsū′ga. ʟꜝ ā′xadadi qa′odihao sg̣ā′lᴀña-i wᴀ gu lᴀ sg̣ax̣idā′g̣ᴀni. “A tcinā′ g̣aog̣ā′ gut łᴀ. Kudjū′giagᴀñdāl wᴀ gut ē kū′łgᴀłdā′lgîł.”
A cedar stood behind the town of Tcꜝig̣ogī′g̣a, called “Young-cedar-woman.” Above that [on the creek] lived a certain woman. She was unable to twist twine for a net because her skin was covered with hair. Then she found a surf scoter28 which had floated ashore, and she skinned it. She fitted it to her head. Its neck and head were both intact. She put it on and swam about in it where they were [80]fishing. There she took salmon out of the net, strung them up, and cut them open.	Tcꜝig̣ogī′g̣a lnagā′-i dī′tgu tcꜝū gia′gᴀñasi′hao ʟꜝdjat hᴀn kig̣ai′yañ wᴀnsū′ga. Lᴀ sagū′stᴀ nᴀñ djā′da nā′gᴀs. Gᴀm ʟgu ā′xᴀt łā′ña-i lᴀ łgia′l łiña′-i ga′og̣āñañ wᴀnsū′gᴀñ. L’ qꜝᴀl lā′g̣a g̣ā′awa ʟ′djiwus. Giê′nhao sg̣îl gā′-ikꜝugāwas lᴀ qēxa′s giên lᴀ ʟstai′yañ wᴀnsū′ga. Lᴀ gi lᴀ ᴀ′nłᴀg̣adas. L’ x̣êl wa g̣ei sg̣ā′djiwus. La g̣ei lᴀ ᴀ′nłas giên ʟꜝ ā′xadas g̣ei lᴀ xē′tgu lᴀ ʟ̣gî′ñgoañᴀs. Wᴀ gu taxeda′-i āxada′-i g̣e′istᴀ lᴀ sʟꜝsta′si giên la qai′îsi giên ᴀ′ñg̣a lᴀ qꜝā′dagᴀñasi.
She did the same thing again. The owners of the net picked up gravel and threw it seaward at the net [exclaiming:] “Sand-fleas’ insides.”29 One night when she swam out some one threw a stone at her. [The scoter] gave forth a dull sound and disappeared from sight. On the next day a woman lay there with a string of salmon.	Î′sîñê′sîñ gañā′ñ lᴀ ī′djiñᴀsi. Axada′-i ga dag̣ā′si tās xax̣idesī′ giên axada′-i at ʟꜝ xaskîtsg̣a′si giên “Ku′ndᴀx̣ūñ wā′dᴀg̣a-i.” Giên gaatxᴀ′n g̣ā′lx̣ua g̣ei lᴀ ʟ̣gî′ñgūña′-i ʟ̣ū łg̣a at la nᴀñ qꜝatsg̣a′s. Lᴀ gi qa′osgîtsg̣a′si. Gᴀm lᴀ gu g̣ałg̣ā′g̣ᴀñᴀs. Sîñgaʟ̣ana′-i gu nᴀñ djā′da tꜝē′stᴀ tā′xet kꜝu′ng̣odia gu ʟ̣′g̣o-ułasi. [81]
After that some time passed. There was a certain man who had many elder brothers, all of whom were married. They fished at night. One after the other came home, and they roasted the salmon. They ate with their wives. He wanted to do the same thing, and he also married.	Ga′-istᴀ lnagā′-i g̣ā′g̣odi qa′odihao nᴀñ kꜝwai′g̣alᴀñ qoa′nas wa′ʟ̣uxᴀn djatinā′g̣añ wᴀnsū′ga. Giên g̣ā′lx̣ua ʟꜝ ā′xadas. ʟꜝ gᴀ′nłg̣alᴀñʟꜝxas giên taxeda′-i ʟꜝ gūsgî′łsi. Djā′g̣alᴀñ dᴀ′ñat ʟꜝ tā′gᴀñesi. Gī l’ stała′si giê′nhao la ê′sîñ djating̣a′yañ wᴀnsū′ga.
After he had brought home his wife he went fishing with them, and he came back in the night and roasted a salmon. When it was cooked he awoke their wives. “Come and eat,” he said to her (his own wife). “Land otters eat at night” [she said], and she made her husband ashamed.	Giên l’ djatia′ngatcꜝiwa′-i ʟ̣ū ʟꜝa at lᴀ ā′xadas giên g̣ā′lx̣ua l’ qā′ʟꜝxas giên tā′xet lᴀ gūdjiā′was. G̣alᴀ′nsʟia′-i ʟ̣ū djā′g̣alᴀñ lᴀ ʟskî′nxas. “Halᴀ′ gatā′” hᴀn lᴀ lᴀ sū′das. “Sʟgūs hao g̣ā′lx̣ua gatā′ga” giên ʟā′lᴀñ lᴀ kîlg̣e′idᴀxasʟa′s.
The next night he went to fish with them again. And when they came home they roasted another. When it was cooked, she kicked her husband in the back with her feet, but he said to his wife: “Land otters eat in the night.” He made her ashamed also.	Giên dag̣ala′-ig̣a g̣ā′lx̣ua î′sîñ ʟꜝa at la axadā′gas. Giên ʟꜝ gᴀndā′lʟꜝxaga-i ʟ̣ū î′sîñ ʟꜝᴀ ga kitsgî′łs. G̣alᴀ′nsʟia′-i ʟ̣ū ʟā′lᴀñ skwa-i lᴀ tꜝā′ʟ̣gᴀñᴀs giên hᴀn djā′g̣ᴀñ lᴀ sū′udas “Sʟgus hao g̣ā′lx̣ua gatā′ga.” Giên la ê′sîñ lᴀ kîlg̣e′idaxasʟas.
They then built a house in the town. They had the front of it covered with feathers. When it was finished they called it Feather-house. Afterward, although it stood back from the shore, the tide rose to it. When it got even with it it began to fall. They told each other that on account of that house they had almost had a flood.30	Giên lnagā′-i g̣a na ʟꜝ ʟ′g̣ołg̣asi. Xā′ña ʟꜝ tꜝag̣onadai′yañ wᴀnsū′ga. L’ g̣eiłgīga′-i ʟ̣ū Tꜝa′g̣un-naas hᴀn lᴀ ʟꜝ kī′g̣adas. Ḷū′hao dī′da l’ ī′djas skꜝiä′xᴀn la g̣a gā′-iłx̣ida′ñ wᴀnsū′ga. La at ʟ̣ū ga′isʟia′-i ʟ̣ū kꜝîłg̣ax̣ida′ñ wᴀnsū′ga. Lᴀ tꜝa′g̣a ʟꜝᴀ gi gā′-iłx̣îtskiā′ñ ʟꜝ sūgā′ñañ wᴀnsū′ga.
One day, after they had been fishing, they came in. The wife of one of them lay with her back to the fire. A man had his arms around her. Then he cut his hand off. But it was his wife who got up crying. He did it by accident to her.31	Giên gaatxᴀ′n î′sîñ ʟꜝ ā′xada qa′odi g̣ā′lx̣ua ʟꜝ axadā′gatcꜝa′was. Nᴀñ djā′g̣a skudjū′dies. Tꜝᴀ′lgi nᴀñ ē′łiña ʟx̣iā′ndies. Giê′nhao l’ sʟꜝa-i lā′g̣a lᴀ qꜝa-itkꜝuʟai′yañ wᴀnsū′ga. L’ djā′g̣a ʟꜝa gᴀ′ñgîñañ g̣ā′tułas. Lᴀ lᴀ ʟdadjā′ñ wᴀnsū′ga.
One autumn a person went to Falling-forward to fish for silver salmon. And at night his daughter fell asleep in the bow. He was afraid then to awaken his child and ran the bow into the clay. He, too, fell asleep. When he awoke in the morning he called to his child. His child was gone. He then saw the tracks of a black bear leading inland from the canoe.	Giên tā′not Ku′ndji g̣a tā-i gi nᴀñ ā′xadayä′nañ wᴀnsū′ga. Giên g̣alx̣uā′ l’ gi′tg̣a djadā′g̣a sqe′ux̣ua l’ qꜝadiʟ̣′gañ wᴀnsū′ga. Giên gī′tg̣ᴀñ ʟskī′nᴀña-i gi l’ łg̣oā′gas giên g̣āla′-ig̣a lᴀ ku′ndjigiä′lañ wᴀnsū′ga. La ê′sîñ qꜝadī′gᴀs. Siñg̣a′-i l’ skî′nxaiyas gitg̣ᴀ′ñ gi lᴀ kiagā′ñas. Gᴀm l’ gi′tg̣a ga′og̣ᴀñᴀs. Giên ʟua′-i stᴀ tān stꜝa′sᴀl kîtgî′łsi lᴀ qe′iñᴀsi.
At that time the town people became angry with the Black-bear people. They reared a large number of dogs, and they made many deadfalls.32 There was not a trail without its deadfall. Immediately they began to kill them.	Giê′nhao lnagā′-i xā′-idᴀg̣a-i tāns xā′-idᴀg̣a-i g̣ᴀn stꜝē′xag̣iłx̣idai′yañ wᴀnsū′ga. Xā ʟꜝ gî′ñ-īna′ʼqoa′nᴀs giên sqā′ba qoa′na î′sîñ ʟꜝ ʟ′g̣ołg̣as. Gᴀm ʟgu kꜝiū kī′da g̣a ʟꜝa gia′gᴀña-i ga′og̣ᴀñesi. Gañā′xᴀn ʟꜝ ʟꜝdax̣î′tsi.
After they had killed them in this way for a while the dogs started after the bears. One day the dogs started right from the houses after something. The people followed them. The bear climbed a tree standing near. Her two young ones were with her.	Wᴀgañā′ñ ʟꜝ î′sda qa′⁺odihao xā′ga-i î′sîñ tā′na-i dōx̣idā′ñ wᴀnsū′gᴀñ. Gaatxᴀ′nhao na stᴀ xᴀn xā′ga-i ga da′wasi. Giê′nhao ʟ̣g̣a ga dā′wasi. A′xᴀnxᴀn tana′-i g̣atła′si. L’ gī′tg̣alᴀñ stîñ lᴀgi xā′dᴀsîs.
They then spanned their bows. When they were ready to shoot [82]her she made a motion outward from herself and from side to side across her nose.33 They then tied the mouths of their dogs.	Łg̣ē′da-i ʟꜝ tꜝaqꜝā′-iłaiyasi. La g̣ᴀn gī ʟꜝ g̣ā′łg̣awa-i ʟ̣ū stag̣a′ñ lᴀ ʟg̣adā′ñasi giên kunᴀ′ñ tꜝᴀ′lgi la ʟłᴀskiä′gᴀñᴀsi. Giê′nhao xā′ga-i ʟꜝ ku′ntcꜝidañ wᴀnsū′gᴀñ.
Then they called them to come down from the tree. And, when they came down, the bear licked her friends. They then led them home, and they liked the house. They gave them something raw to eat. They did not speak. But after the cubs had played about for a while the dogs killed them. And the sorrow of their mother for their death killed her.	Giê′nhao qā′-ida-i gū′stᴀ la g̣ᴀn ʟꜝ g̣agoyî′ñg̣oasi. Giên l’ î′stꜝałg̣oas giên łtā′x̣ulᴀñ gut tāna′-i tꜝanā′nᴀñasi. Giê′nhao lᴀ ʟꜝ g̣ᴀlgᴀ′ndax̣îtg̣ā′wañ wᴀnsū′ga, giên na′si l’ gutlā′g̣oasi. Gī′nᴀ kꜝā′na lᴀ ʟꜝ tadag̣ogā′ñañ wᴀnsū′ga. Gᴀm l’ kîłgūlg̣ᴀ′ñg̣oas. Giê′nhao tā′na-i gī′tg̣ei nāñ qa′odi xā l’ qꜝokꜝotu′łgag̣a′wañ wᴀnsū′ga. Giên l’ a′og̣a ê′sîñ l’ sî′łg̣a gūdᴀ′ñg̣oas gîñkꜝotwā′lañ wᴀnsū′ga. [83]
After they had killed bears for some time one of them went to see his deadfall. It had fallen upon some creature like a human being, and he had copper on his back. He brought it home.	Giê′nhao tā′na-i ʟꜝ ʟꜝda qa′odihao sqā′ba ᴀ′ñg̣a nᴀñ qî′ñg̣agiä′lañ wᴀnsū′ga. Gī′nᴀ xā′-idᴀg̣a la g̣a ga qꜝadag̣ā′dies giên tꜝa′g̣o lᴀ g̣ᴀlqꜝā′-igîñᴀs. Giê′nhao lᴀ la qꜝa-ig̣aʟꜝxai′yañ wᴀnsū′ga.
After that a certain person went from the town. He entered Salmon-point’s house. When the supernatural beings went past they let themselves float into the house and ate all his food. Because he was old they were not afraid of him.	Giê′nhao lnagā′-i stᴀ nᴀñ qā′-idañ wᴀnsū′gᴀñ. Tcī′na-kun nā′g̣a g̣ei lᴀ qā′tcꜝas. Sg̣ā′na-qeda′s ʟꜝdā′las giên Tcī′na-kun nā g̣ei dā′lx̣unᴀñtcꜝī′gᴀñasi giên gatā′ga-i lā′g̣a ʟꜝ tā′gᴀñᴀsi. L’ qꜝaiya′s g̣aga′n la g̣ᴀn ʟꜝ nā′ñagᴀs.
Then his nephew34 found a bullhead, skinned it, and dried the skin. And one day, when the supernatural beings came by, he called to them to come. On account of it his uncle became angry with him. All the more he called them. By and by some turned thither. He placed himself in the doorway. He made his needles stand up and, when the supernatural beings floated in, he cut them. When they went out he did the same thing again. The supernatural beings were afraid of him.	Giê′nhao l’ nā′tg̣a łā′ma qē′xas giên lᴀ la ʟsta′s giên lᴀ la qꜝag̣adai′yañ wᴀnsū′ga. Giên gaatxᴀ′n sg̣ā′na-qeda′s ʟꜝdala′-i ʟ̣ū lᴀ hałgoa′das. L’ qā′g̣a tꜝā′g̣a la g̣ᴀn stꜝexagᴀ′nsi. Tꜝᴀ′lgi lᴀ xałgoa′dagᴀñasi. Qa′odihao lᴀ gui ga ʟ′sʟgîłs. Kꜝiwa′-i g̣a lᴀ qꜝog̣ā′wasi. Sʟnᴀñ lᴀ gia′ʼłdas giên sg̣ā′na-qeda′s dā′lx̣unᴀñtcꜝia′-i ʟ̣ū lᴀ kîtqꜝa′iadi′gas. Kiägī īdjiga′-i ʟ̣ū î′sîñ gañā′ñ lᴀ isda′si. Lᴀ g̣aga′nhao sg̣ā′na-qeda′s lᴀ gi ʟꜝ łg̣oā′g̣adañ wᴀnsū′ga.
One day he went to the house of Heaven-holder.35 And [Heaven-holder] said to him: “Human beings will ask me for pleasant weather.”	Giê′nhao gaatxᴀ′n Sî′ñgidjigît nā g̣a lᴀ qā′-idañ wᴀnsū′ga. Giên hᴀn lᴀ la sū′das “Xā′-ides sîñ lā dī at gīnᴀ′ñg̣ansga” hᴀn lᴀ gi lᴀ sī′wus.
Now the Head-of-creek woman of Skidegate creek had spoken as follows: “I will remember you. After the Food-giving-town people are all gone they shall become numerous again,” she said.	Waigiê′nhao Qꜝā′stᴀ qā′sg̣a djinā′ hᴀn kī′łgulʟdjā′wañ wᴀnsū′ga “Dalᴀ′ñg̣a ł gūdagīdᴀ′ñg̣asga. Daiyū′-ał-lā′nas ha-ilū′ qa′odi î′sîñ skꜝū′lg̣ilg̣ā′nses” hao la sūdai′yag̣ᴀn.
There they cut down a cedar. They split it up and carried it out of the woods. Then they began to make a fish trap. And when they had finished it they named it “Small-hole-in-the-ground fish trap.” [The maker of this] gave the fish trap to his son. His wife belonged to the Gîtî′ns and he (the son) was the first of the Big-house people.	Giê′nhao gu tcꜝū ʟꜝ skîtg̣ā′g̣añ wᴀnsū′ga. Giên la g̣ei ʟꜝ qꜝā′tnanᴀñas giên lᴀ ʟꜝ g̣a-iłgalᴀ′ñʟꜝxas. Giê′nhao gī′g̣awa-i ʟꜝ ʟ′g̣ołg̣ai′yañ wᴀnsū′gᴀñ. Giên l’ g̣e′iłgīga-i ʟ̣ū Gīg̣a′o-ᴀ′ldᴀloas hᴀn lᴀ ʟꜝ kig̣adai′yañ wᴀnsū′ga. Giê′nhao gitg̣ᴀ′ñ gī′g̣awa-i lᴀ dag̣adai′yañ wᴀnsū′ga. L’ djā′g̣a Gîtînā′g̣añ wᴀnsū′ga. L’ Nayū′ᴀns-xā′-idᴀg̣a-i ku′nī hao idjā′ñ wᴀnsū′ga.
The people of the Raven clan own the thunder.36 Therefore, when one of the Raven clan is about to die, it thunders.	Giên ga Xo-iga′sga-i ga xē′gᴀñ ᴀ′ñg̣a dā′g̣añ wᴀnsū′ga. A′thao nᴀñ xo-igā′ kꜝotwā′lgᴀnqasā′gas giên ga xēgᴀ′ñgᴀñ wᴀnsū′ga.
This is the end. This story consists of a number of mythic or half mythic episodes detailing supposed early doings of a Haida family which used to occupy the east shore of Moresby island, between Skidegate inlet and Cumshewa point. Skidegate creek runs through the middle of their territory and was their most important stream. This fact accounts for the prominence of the Creek-woman of Skidegate creek in the legends. Food-giving-town (Daiyū′) was on Shingle bay, on the south side of Skidegate inlet. In 1901 there were said to be but four survivors of the family, although the Haida declared they had formerly been a large and prominent division, and they themselves claim that their chief was town chief of Sqē′na. [71]	Hao ʟ g̣e′idᴀñ. [86]
1 A half mythic town on the northeast coast of Moresby island, just south of Spit point. ↑ 2 Creek-woman at the head of Skidegate creek; see below. ↑ 3 One of the greatest Raven families among the Haida. They lived afterward at Dadens, on North island, and later moved to Klinkwan and Muddy-stream town, Alaska. Some are still living at the former place. The Pebble-town people of the west coast are considered a branch of this family, and there was another offshoot, the Inlet Middle-town people in Masset inlet. They occupied the middle row of houses in Sqē′na, which was a five-row town. It is from this circumstance that they are said to have derived their name. ↑ 4 There were two families of this name reputed to have come from the same stem. One occupied many towns on the southeastern coast of Moresby island, but is now almost extinct. The other settled first at Tꜝē, on the northwest coast of Graham island, and subsequently emigrated to Kasaan, Alaska, where their descendants still live. They are supposed to have received their name from having occupied the row of houses in Sqē′na next the beach. ↑ 5 This family is said to have been so named because they occupied a row of houses which ran out on a point. They are supposed to have occupied a similar position at [84]Rose spit, with which tradition connects them much more plausibly. They afterward lived at the mouth of Hi-ellen river and in Masset inlet. ↑ 6 Said to have been so named because they occupied the rear row of the five in this town. They are reputed to have occupied a similar position in the old town at Rose spit, and are more plausibly connected with that place. They settled later on Masset inlet, although a branch moved to the west coast of Graham island. ↑ 7 The same are mentioned in the story of Cloud-watcher, note 7. This is an Eagle family, and probably should not have been mentioned here. The remaining five families (leaving out the Food-giving-town people), which are Raven, are the ones universally assigned to the five rows in this town. The Witch people seem to have been brought in merely because their territory was near, and at one time they appear to have lived still farther north. ↑ 8 Given by this old man as Tcan xā′-idᴀg̣a-i, but more often spoken of as the Qꜝoē′tas, “Earth-eaters.” These constitute a small family that formerly lived on the northwest coast of Graham island along with the Middle-town people and part of the Sand-town people, whom they accompanied to Alaska. They there owned the town of Sukkwan. According to the Sqē′na tradition they were so named because they lived near the trails, where there was much mud. ↑ 9 Probably means something like “People’s town.” ↑ 10 The Haida name for this signifies “Raven’s knife.” ↑ 11 Or merganser. According to one informant, the word used here, ʟꜝłgia′, is applied only to the female merganser. ↑ 12 Perhaps rows of meshes were meant rather than meshes proper. ↑ 13 Commonly used for twine, but unidentified. ↑ 14 A bay lying outside of Spit point. ↑ 15 Descent being in the female line, this man in giving the creek to his son gave it out of his family and clan. Therefore the women of his clan did everything they could to anger the river spirit. ↑ 16 This is the only case that I remember in which the river spirit was a man. ↑ 17 Said to mean “where people continue to live,” or “where people settle forever.” ↑ 18 This is as often, or more often, given as a halibut (xā′gu). ↑ 19 Probably means “perhaps it is a beak,” or “I wonder whether it is a beak.” This was Raven, the episode recounted having taken place among these people. ↑ 20 Or Greatest-cave-spirit. ↑ 21 The tā′xet is described as a small, bluish salmon. By some it was said to be the sockeye, but others thought it a different fish. ↑ 22 Nowadays stingy people are said to be so because she was. ↑ 23 A cliff standing back of Skedans. ↑ 24 The inner and smaller of the two islets in front of Skidegate. ↑ 25 Tā′xet’s house was a sky mansion, whither all went who were killed in battle or murdered. This part of the myth has evidently been built up on the apparent identity of his name with that of the salmon above referred to, but the former is from the Tlingit Ta hît, “Sleep house.” Just above Skidegate village and nearly opposite Tree island are two rocks, almost covered at high water. It is said that one who goes between these two will see Tā′xet’s trail. ↑ 26 Names belonging to the Food-giving-town people. ↑ 27 The Gîtî′ns’-servants, or Gîtîngī′djats, were a division of the Gîtî′ns of Skidegate of low social rank. They formerly occupied a village called Kꜝîl, “peninsula,” in Shingle bay, from which circumstance they came to have close relations with the Food-giving-town people. ↑ 28 See the story of He-who-travels-behind-us, note 6. ↑ 29 They repeat these words, at the same time throwing gravel at the net, in order to get many salmon. The word for “insides,” which also means “manure,” is wa′dᴀg̣a-i, only used by the old people. ↑ 30 Because the house resembled, either in construction or name, one owned by a supernatural being. ↑ 31 His wife had her arms wrapped around herself, but he mistook them for those of a man; see the story of the Canoe People who wear Headdresses. ↑ 32 See the story of Tcꜝaawu′nkꜝ^a, note 2. ↑ 33 She was motioning them to take away the dogs and muzzle them. ↑ 34 That is, the man who went down to his house. ↑ 35 Or “Holder-of-the-days,” a mountain not far from Salmon-point. ↑ 36 The thunder-bird is a crest of the Raven clan. ↑

[Contents]

Story of Those-born-at-Skedans [Told by John Sky of Those-born-at-Skedans]	Qꜝō′na-qē′g̣awa-i
There lay Flat-slope1 town. At that time there was sickness in the place. Da′tcꜝi-kî′lsʟas’s2 daughter, Woman-whose-feet-make-a-thunderous-noise, owned a knife that shut up.3 Then Woman-whose-feet-make-a-thunderous-noise died at Tcixodᴀ′lx̣a.4 They said that something carried her off on account of the knife. They then took the body of Woman-whose-feet-make-a-thunderous-noise to Flat-slope town. They also said that the knife belonged to Pestilence,5 and they took it to the middle of the inlet. They then put feathers on it and let it sink easily into the water. On account of the knife they owned the sea water.6	ʟꜝ′x̣îñᴀs lnagā′-ihao g̣ag̣odai′yag̣ᴀn. Ga′-iʟ̣uhao gu stꜝeqa′gag̣ᴀn. Ga′-iʟ̣uhao Datcꜝi-kî′lsʟas gudjā′ñg̣a, Djat-stꜝag̣a-ga-xē′gᴀns, sqao-qꜝō′dax̣uñ dag̣ai′yag̣ᴀn. Ḷū′hao Tcixodᴀ′lx̣a gu Djat-stꜝag̣a-ga-xē′gᴀns kꜝotwā′lag̣ᴀn. Giê′nhao sqa′oqꜝodax̣uña-i ga′gi lᴀ gi ga stalᴀ′nsʟañ ʟꜝ sā′wag̣ᴀn. Giê′nhao ʟꜝ′x̣îñᴀs lnagā′-i g̣a Djat-stꜝag̣a-ga-xē′gᴀns kꜝō′da ʟꜝ qꜝa-isʟai′yag̣ᴀn. Ḷū′hao sqa′oqꜝodax̣uña-i Ha-iłī′las gia′g̣a î′sîñ ʟꜝ sūs giên siga′-i g̣a lᴀ ʟꜝ qꜝā′-isʟsg̣aiyag̣ᴀn. Giê′nhao lᴀ ʟꜝ łtᴀng̣oa′das giên lᴀ ʟꜝ hagᴀñg̣asʟgai′yag̣ᴀn. Sqa′-oqꜝodax̣uña-i tꜝa′gu g̣ayuwa′-i g̣a ʟꜝ kî′lskidag̣ᴀni.
Some time after that Tꜝā′giao began hunting with dogs. One time, while he was going after his dogs, the bear turned upon him. Then the bear pulled the skin of his head from him. They went out and got him. And they brought him away. They laid his body away, and again they owned the sea, the land, and all the inlets.7	Ga′-istᴀ ga′g̣et qa′odi Tꜝā′giao xagī′g̣ax̣idag̣ᴀn. Ga-iʟ̣ū′hao gaatxᴀ′n xā′ga-i ʟ̣g̣a ᴀ′ñg̣a la qā′giagᴀñgᴀndixᴀn lᴀ gui tā′ng̣a-i qꜝa′-iłg̣ᴀłdaiyag̣ᴀn. Ga′-iʟ̣uhao tā′ng̣a-i l’ qā′dji qꜝᴀl wᴀ stᴀ dᴀñʟꜝʟai′yag̣ᴀni. Giê′nhao g̣a lᴀ ʟꜝ tang̣ai′yag̣ᴀn. Ḷū′hao stᴀ lᴀ ʟꜝ ʟgā′wag̣ᴀn. Lᴀ ʟꜝ ʟꜝnsgułgīgas giên hitꜝᴀg̣ᴀ′n g̣ā′yuwa-i g̣a ʟꜝ kî′lskidag̣ᴀni ʟga-i î′sîñ g̣a′oaga-i wa′ʟ̣uxᴀn î′sîñ.
Then the Common-food-steamers8 gave them a plate of copper for their inlet. He was Wā′nᴀg̣ᴀn’s son.9 He was the one [the bear] killed at Kꜝial. And a woman of the Town-of-Cumshewa people10 also gave a plate of copper to Those-born-at-Skedans for her inlet.	Ḷū′hao ga Dā′g̣aña-sê′lga tꜝa′g̣o ᴀ′ñg̣a g̣a′oag̣a-i sqa′ogu ᴀ′ñg̣a tꜝa′g̣o qꜝā′-isʟaiyag̣ᴀni. Wā′nᴀg̣ᴀn gi′tg̣a hao īdjā′g̣ᴀn. Kꜝia′l gu′hao lᴀ ga isdai′yag̣ᴀn. Giên nᴀñ Łqê′nuł-djī′naga î′sîñ g̣a′og̣as sqa′ogu ᴀ′ñg̣a tꜝa′g̣o Qꜝō′na-qē′g̣awa-i gi qꜝa-isʟai′yag̣ᴀn.
After that Skî′ltꜝakîñañ11 began to hunt with dogs. And his dogs began barking at something at Łg̣a-i.12 While he was following them his leg slipped into some [crevice]. His leg was scraped to the bone. He died there. And again they claimed the sea water, the inlets, and the land. The Common-food-steamers put out another copper plate for G̣ałî′ns,13 and the Town-of-Cumshewa woman put out another copper plate for Qa′na.13 They claimed all the islands along with them. There was no land lying vacant.	Ga′-istᴀhao î′sîñ Skî′ltꜝakîñañ xagī′ᴀg̣ax̣idag̣ᴀn. Ga′-iʟ̣uhao Łg̣a-i gu lā′g̣a xā′ga-i gada′osi. G̣ō′ʟ̣ᴀg̣a lᴀ qagᴀ′ndixᴀn l’ yäłtcꜝai′yag̣ᴀn. L’ kꜝial skū′dji sg̣u′nxᴀnhao lā′g̣a wa g̣ei sqꜝadjā′wag̣ᴀn. G̣ei l’ kꜝotᴀłsī′ giên î′sîñ g̣ā′yuwa-i g̣a′og̣a-i wai′giên ʟga-i î′sîñ g̣a ʟꜝ kî′lskidag̣ᴀni. Ga Dā′g̣aña-sê′lgas î′sîñ tꜝa′g̣o kîtqꜝā′idjîłgwagag̣ᴀn G̣ałî′ns sqa′ogu ᴀ, giên nᴀñ Łqê′nuł djī′naga î′sîñ Qā′na sqa′ogu tꜝa′g̣o kitqꜝā′-idjîłgwagag̣ᴀn. Gwai′tcꜝida-i dᴀ′ñat xᴀ′nhao ga ʟꜝ kî′lskidag̣ᴀn. Gᴀm ʟgu ʟga′-i g̣a ga ā′gīxanag̣a′ñag̣ᴀn.
Some time after that Wā′nᴀg̣ᴀn again came there (to Skedans) to live. And he had a daughter, Flowing-property,14 when they settled at Skedans. After that Flowing-property went to Skedans bay for something. And a woman of the Witch people15 went with her. A woman of the Common-food-steamers8 also went with her. While they were going along they upset. Then Flowing-property, with the woman of the Witch people, was drowned. Then the people wept, wept, wept. Presently they sent food to them through the fire, and in the same house laid claim to the sea and the islands.16 Those-born-at-Skedans owned them.	Ga′-istᴀ ga′g̣et qa′⁺odi î′sîñ Wā′nᴀg̣ᴀn tcia′xaʟꜝxaiyag̣ᴀn. Ḷū′hao Tꜝaogwa′g̣anat lᴀ qe′igag̣ᴀn Qꜝō′na ʟꜝ łg̣ā′sʟas ʟ̣ū ᴀ. Ga′-istᴀhao Łg̣a-i g̣a Tꜝaogwā′g̣anat gī′nᴀ tā′ng̣aiyag̣ᴀn. Ḷū′hao nᴀñ Stꜝa′o-djidᴀga la at īdjā′g̣ᴀn. Giên nᴀñ Dā′g̣aña-sê′lga î′sîñ la at īdjā′g̣ᴀn. Qagîñg̣ᴀ′ndixᴀn l’ xasʟg̣ā′wag̣ᴀn. Ḷū′hao Tꜝaogwa′g̣anat nᴀñ Stꜝa′o-djidᴀgas dᴀ′ñat l’ tcā′ʟ̣g̣adag̣ᴀn. Ga′-iʟ̣ū sg̣ā′-igaga-i îs, îs, îs. Qa′odi lᴀ gi ʟꜝ ūga′-i na′-ig̣ahao î′sîñ g̣ā′yuwa-i at gwai′tcꜝida-i ga ʟꜝ kî′lskidag̣ᴀni. Qꜝō′na qē′g̣awa-i ᴀ′ñg̣a dag̣ag̣ea′lag̣ᴀni.
After the death of Wā′nᴀg̣ᴀn another Wā′nᴀg̣ᴀn who came to live in his place had Gîtko′na17 as his son. It was he who built [the [88]house] Gutkwa′-ida.18 Gîtko′na married a woman of Those-born-at-Qꜝā′dᴀsg̣o-creek.19	Ga′-istᴀ Wā′nᴀg̣ᴀn. kꜝotula′-i sî′łg̣a î′sîñ Wā′nᴀg̣ᴀn hᴀn kī′g̣a nag̣ea′lga-i ʟ̣ū Gîtko′na lᴀ qe′igag̣ᴀn. La′hao Gutkwai′daxełdaiyag̣ᴀn. Nᴀñ Qꜝā′dᴀsg̣o-qē′g̣ao djī′daga Gîtko′na ī′nagag̣ᴀn. [89]
One day he went out to hunt seal on Gwai′ya.20 When he went with his spear for some hair seal that lay on the rocks, outside of the hair seal lay a small killer whale with two dorsal fins and white stripes. It looked pretty. And he speared it.	Gaatxᴀ′nhao Gwai′ya g̣a xōt gi lᴀ saiyā′nag̣ᴀn. Ḷū′hao xō′da-i tā′-isʟg̣a qꜝa dᴀ′ñat lᴀ qā′giagᴀña-i ʟ̣ū xō′da-i qꜝadax̣ū′stᴀ sg̣ā′na łg̣a′na sqꜝastî′ñ qꜝa′lᴀñag̣a kꜝᴀ′tdju ʟ̣łî′ndaiyag̣ᴀn. L’ hā′nagadᴀs. Giê′nhao qꜝa′ga-i at lᴀ lᴀ kidā′g̣ᴀni.
And, when the killer whale wriggled away from the spear, it went along the surface of the sea blowing. It went under at Corner-of-mouth.21 They fled at once. When they came abreast of Gwī′g̣ᴀl22 all the broad water was crowded with killer whales. They were jumping over the canoes. He looked southward. The surface of the sea was covered. He looked northward. It was the same. The mats23 rolled toward him and stopped near by. The stringers23 also stood up on end and fell close to them. Tcꜝa′g̣ᴀnsqꜝa′gida-i23 also fell near by.	Ḷū′hao qꜝa′ga-i la g̣e′istᴀ łkū′stᴀga-i ʟ̣ū sg̣ā′naga-i g̣ā′yuwa-i qꜝā′łgut lᴀ stᴀ kwaskᴀ′ñgîñañdalag̣ᴀni. Xē′łag̣ot gu′hao l’ gayugai′yag̣ᴀn. Gañā′xᴀnhao stᴀ lᴀ ga-itg̣oqa-itg̣ā′wag̣ᴀni. Gwī′gᴀl ʟ̣ū l’ g̣eiłg̣awa′-i ʟ̣ū ʟ g̣ā′yao qꜝā′gas sg̣ā′na at skꜝulʟꜝxai′yag̣ᴀn. ʟua′-i tꜝᴀ′lgi kwax̣a′otcꜝigagañag̣ᴀni. G̣ᴀ′ñxet gui l’ qē′xaiyas. G̣ā′yuwa-i qꜝᴀl-skꜝū′daga. Qꜝa gui î′sîñ l’ qē′xaiyas. Ga-i î′sîñ wᴀgañā′xᴀn g̣ēt. Lgudja′-i la g̣a skꜝax̣unᴀ′ñdalasi giên l’ xᴀ′ñg̣astᴀ xᴀn ʟan idjā′ñag̣ᴀni. Sqꜝag̣awa′-i î′sîñ l’ gia′xaʟꜝxasi giên l’ xᴀ′ñg̣astᴀxᴀn qꜝagā′ñag̣ᴀni. Tcꜝa′g̣ᴀnsqꜝa′gida-i î′sîñ qꜝaʟꜝxagā′ñag̣ᴀni.
After they had fled for some time they landed at Gwī′g̣ᴀl. They then turned over the canoe among the driftwood. At that time the killer whales were jumping about upon their tails on the dry land. By and by they (his comrades) said to Gîtko′na: “Come, let us try to do something.” Big killer whales lay in the canoe cove. At that time they took out tobacco for them. When they laid it down with calcined shells behind it the g̣ō′tgadugᴀmłg̣al24 took it into its mouth. The big creature at once moved seaward. Immediately, all vanished into the ocean.	Ga′-iʟ̣uhao l’ ga-itg̣ogî′ñg̣o qa′odi Gwī′g̣ᴀl gu lᴀ ga-itg̣og̣ā′sgidag̣ᴀni. Ḷū′hao ga′-ina-i sū′g̣a ʟua′-i lᴀ dagū′tꜝᴀłdag̣awag̣ᴀni. Ga′-iʟ̣uhao sg̣ā′naga-i kꜝidᴀ′ñ at ʟga-i qꜝa′g̣aga-i gut agᴀ′ñ kîtqadadjî′ñgañag̣ᴀni. Qa′odihao Gîtko′na hᴀn ʟꜝ sūdai′yag̣ᴀn “Ha′lᴀ tꜝalᴀ′ñ ū gudᴀ′ntcꜝañ.” G̣agaga′-i g̣a′hao sg̣ā′na yū′ᴀnda ʟ̣g̣oxā′ñgialag̣ᴀn. Ga′-iʟ̣uhao gū′la-i wa g̣a ʟꜝ gia′lgasg̣aiyag̣ᴀni. Wᴀ dī′tgu gwa′ga-i dᴀ′ñat ʟꜝ î′sdag̣a-i ʟ̣ū g̣ō′tgadugᴀmłgala-i wᴀ xełī′g̣ei ū îsdai′yag̣ᴀni. Gañā′xᴀnhao nᴀñ yū′ᴀns ʟ̣′dax̣îtsg̣aiyag̣ᴀni. Gañā′xᴀnhao ʟ gī′na na′odᴀgas gagugai′yag̣ᴀn.
When they got home the shamans did not say anything good about him. They said he had better not go anywhere on the ocean for four years. He had struck the son of Corner-of-mouth. The shamans told his father and himself that the supernatural beings were talking about him—whether they would let him fall from a steep place, or let him fell a tree upon himself, or let him capsize. The shamans said that they would give him up at the end of four years. During all that time he did not go out to sea for anything. During all that time he did not go after anything at all.	Ḷū′hao l’ îsg̣oa′s giên ʟꜝ sg̣ā′ga l’ qî′ñgutg̣añx̣idag̣ᴀn. Ḷū tā′da stᴀ′nsîñ g̣ᴀn lᴀ ʟꜝ gī′na tā′ng̣axałga′ñag̣ᴀn. Xē′łᴀg̣ot gī′tg̣a hao lᴀ ki′tadjag̣ᴀn. Sg̣ā′na-qeda′s l’ xᴀ′nsgu ga kî′lłas ʟꜝ sg̣ā′ga l’ g̣ō′ñg̣a gi at la gi sūdagā′ñag̣ᴀn lᴀ ʟꜝ ʟ̣goē′xałîñ at gwī′g̣añ lᴀ ʟꜝ xa′-ixałiñ at lᴀ ʟꜝ xā′sʟxałañ. Tā′da stᴀ′nsîñg̣eił giên lᴀ gi ʟꜝ qa-î′nsʟaasañ ʟꜝ sg̣ā′ga lᴀ gi sū′gañag̣ᴀn. Kꜝiä′łhao gᴀm l’ gī′na tā′ng̣ag̣añag̣ᴀn. Kꜝiä′łhao gᴀm gī′na lᴀ da′og̣añag̣ᴀni.
Skilanʟî′nda spoke to him as follows: “I see something strange near you, and I will break something you love.”25 One day they made a box for him. He kicked it. The box then burst. Gîtko′na at once lay down in bed [for sorrow].	Skilanʟî′nda hao hᴀn l’ kî′ñgugᴀñadaiyag̣ᴀn: “Dᴀñ gwa′di gī′na ł qêñakꜝi′g̣a giên gī′naga dᴀñ kꜝū′g̣a ł qā′-itgusʟasga.” Gañaxᴀ′nhao la g̣ᴀn g̣o′da la ʟꜝ ʟg̣ołg̣ai′yag̣ᴀn. Lā′g̣a lᴀ la stꜝaqadai′yag̣ᴀn. Ḷū′hao g̣oda′-i g̣ei g̣atłai′yag̣ᴀn. Gañā′xᴀnhao Gîtko′na ta-iqā′wag̣ᴀn.
While he still lay there a white animal26 swam into Skedans harbor. He at once told his father not to allow anyone to go to it. So his father directed. Then he set out after it with three canoe companions. They pursued it. After he had shot at it in the inside of the harbor for a while it led him out. At the same time a fog enveloped him. They then beat drums for him and they threw skids one against another. After two foggy nights had passed it cleared in the morning. Then some went toward Lake inlet.27 Some also went to Rock-point.28 [90]They picked up his paddle. They again owned the sea. They again owned the land.	Ha′oxᴀn l’ ta-idig̣ᴀ′ndixᴀn Qꜝō′na-g̣ag̣aga-i g̣ei g̣adagᴀ′ndjao ʟ̣gīʟꜝxatcꜝai′yag̣ᴀn Gañā′xᴀnhao g̣ō′ñg̣añ gᴀm la g̣a nᴀñ lᴀ ʟuqā′sg̣axałg̣a′ñag̣ᴀn. Gañā′xᴀnhao l’ g̣ō′ñg̣a sā′wag̣ᴀn. Giê′nhao tcꜝa′ał łg̣unwā′lgu lᴀ ʟ̣g̣a lᴀ tcꜝix̣iā′ñag̣ᴀn. Lᴀ gi g̣ag̣aga′-i g̣ei lᴀ tcꜝī′dju qa′odi lᴀ ga g̣ᴀ′lgastᴀgwa’gag̣ᴀn. Atguʟ̣ū′ yä′nᴀña-i lᴀ gi qa′ogusʟaiyag̣ᴀn. Ḷū′hao Qꜝō′na gu gaodja′o lᴀ gi ʟꜝ sqotxē′gᴀns at tꜝakꜝu′nxēt guta′t ʟꜝ qꜝā′-itg̣ag̣adañgañag̣ᴀn. G̣āl stîñ yä′nañag̣ea′lga-i ʟ̣ū l’ qadjī′sʟia-ułaiyag̣ᴀn. Giê′nhao Sū-qā′łi gui ga qa′-it. Tꜝēs-ku′n gui î′sîñ ga qa′-it. Ga-iʟ̣ū′hao ā′la-i lā′g̣a ʟꜝ qî′nstᴀ-îndjā′wag̣ᴀn. [91]Ga′-iʟ̣u î′sîñ g̣ayuwa′-i ga ʟꜝ kî′lskît. ʟga-i ga î′sîñ ʟꜝ kî′lskît.
After that his father died, and G̣oa′łdao took his place.29 His son was Lg̣akꜝia′o. At that time they went to Gwai′ya to fish. He (the son) begged some boys to accompany him thither. And they went out in a crowd. Then, as soon as they had taken out hadja,30 they plucked off their feathers and made fun of them.	Ga′-istᴀ l’ g̣ō′ñg̣a kꜝotwā′lasi giên lᴀ sî′łg̣a G̣oa′łdao nag̣ea′lag̣ᴀn. Ga′-iʟ̣u Lg̣akꜝia′o lᴀ qē′gag̣ᴀn. Ga′-iʟ̣uhao Gwai′yᴀ g̣a ʟꜝ xaonaî′nsg̣aiyag̣ᴀn. Ga′-iguhao ʟ g̣ā′xa lᴀ tcꜝag̣ᴀ′nłiñasi. Giê′nhao ʟꜝ qꜝoa′łdax̣idag̣ᴀni. Ga′-iʟ̣ū hadjiga′-i ʟꜝ ʟ̣′īʟꜝxa ʟā′guda ʟꜝ gadā′si at ʟꜝ nᴀ′ñx̣îsg̣alᴀñgā′ñag̣ᴀn.
After they had been doing this for some time they went to I′ʟꜝga-i-ᴀ′ndjusg̣as31 after ʟꜝkꜝia′o.32 They then let down Lg̣akꜝia′o into a crevice. After he had taken off ʟꜝkꜝia′o and given them to the children for a while he tried to get out. The walls were jammed in against his head. The tide was coming up to him.	ʟꜝ îsdadjā′gadᴀñ qa′⁺odi I′ʟꜝga-i-ᴀ′ndjusg̣as g̣a ʟꜝ qꜝō′skꜝax̣una′ñgaiyag̣ᴀn. Ga-iʟ̣ū′hao nᴀñ ʟꜝadanā′ g̣ei Lg̣akꜝia′o ʟꜝ x̣idatcꜝai′yag̣ᴀn. ʟꜝkꜝiwa′-i lᴀ kîtx̣unᴀ′nsi kꜝiäł g̣axaga′-i gi la isdag̣ᴀ′ndi qa′odi l’ qax̣uā′lg̣aʟꜝxaiyas. L’ qā′dji ga qꜝoqꜝā′-isgidag̣ᴀn. Lᴀ g̣a gᴀ-iłdai′yag̣ᴀn.
They at once carried the news to his parents. His parents immediately took hides, paints, and feathers and went thither. They then started a fire there and put these into it, and talked [through the fire] to I′ʟꜝga-i-ᴀ′ndjusg̣as.33 They asked to have him let out. When all the property was destroyed the crevice became large and they pulled him out of it. They (supernatural beings) started to take him because he made fun of the hadja of I′ʟꜝga-i-ᴀ′ndjusg̣as.	Gañaxa′nhao l’ yā′g̣alᴀñ gi ʟꜝ kî′ndaiyag̣ᴀn. Gañaxᴀ′nhao yā′g̣alᴀñ qꜝētqꜝā′mal at xa′-idᴀ-ma′sg̣a wai′giên łtᴀ′ng̣o îsda′si giên g̣a ʟꜝ gᴀnłg̣alā′ñag̣ᴀn. Ḷū′hao gu ʟꜝ tcꜝanū′g̣adasi giên wa g̣ei ā′si ʟꜝ sîsg̣ā′si ʟā′guda I′ʟꜝga-i-ᴀ′ndjusg̣as g̣a ʟꜝ kîłgulgā′ñag̣ᴀn. Lᴀ ʟꜝ qā′x̣ułxałs. Gī′naga′-ixᴀn ha′-ilusg̣aga-i ʟ̣ū ʟꜝā′dana-i yū′xałsi giên g̣e′istᴀ lᴀ ʟꜝ dᴀñʟꜝstai′yag̣ᴀni. I′ʟꜝga-i-ᴀ′ndjusg̣as hadjiga′-i at la nᴀ′ñx̣isg̣alᴀñᴀsi tꜝa′g̣a lᴀ gi stalᴀ′ñx̣idag̣ᴀn.
After that they again went for birds. Then again, as soon as they had plucked the hadja, they let them fly away. They made fun of them. While they were going along the edge of a cliff Lg̣akꜝia′o fell down. And he fell from the cliff. When he was caught halfway down they told him not to move. But still he did move, and fell again. That time he was smashed to pieces below.	Ga′-istᴀhao î′sîñ ʟꜝ ʟꜝx̣îtgai′yag̣ᴀn. Ga-iʟ̣ū′ î′sîñ hadjiga′-i ʟꜝ gadā′si ʟā′guda ʟꜝ ñā′łgalᴀñsg̣adagā′ñag̣ᴀni. Ga′-iʟ̣u ga ʟꜝ sī′kꜝiagañag̣ᴀni. Nᴀñ stala′-i qo′lgut ʟꜝ gᴀndalg̣ᴀ′ndixᴀn Lg̣akꜝia′o ʟ̣tꜝᴀłdai′yag̣ᴀn. Ḷū′hao sta′la-i gū′stᴀ l’ ʟ̣g̣awai′ag̣ᴀn. Taʟ̣djū′ l’ ʟ̣łinaga′-i ʟ̣ū gᴀm lᴀ ʟꜝ hî′ldᴀñxałgᴀñᴀs. Tꜝᴀ′lgi xᴀn lᴀ hî′ldᴀña-i ʟ̣ū î′sîñ l’ ʟ̣′goe-lg̣ai′yag̣ᴀn. Ga′-iʟ̣uhao xē′da la g̣ei g̣atłai′yag̣ᴀn.
Then, when the children went home, his father told them not to enter their houses. At once the parents of the children gave him property. They paid him many moose skins. They then set him (i.e., his body) up there. They made four posts for his grave.34 It is the one on [a post of] which there is a tree. After that boys stopped playing with boys of Those-born-at-Skedans, because they had paid for this injury.35	Ga′-iʟ̣u g̣axaga′-i gᴀndax̣ida′-i ʟ̣ū l’ g̣ō′ñg̣a gᴀm gᴀ′ndalʟꜝxaxᴀłg̣ā′ñag̣ᴀn. Gañaxᴀ′nhao ʟ̣ū′hao g̣axaga′-i yā′g̣alᴀñ l’ ʟ′skuʟꜝxax̣idag̣ᴀn. Tcꜝî′sgu qoan ʟꜝ wā′łaiyag̣ᴀn. Ga′-iʟ̣uhao gu l’ ʟꜝ tcꜝî′słnagag̣ᴀn. L’ xā′da lā′g̣a ʟꜝ łgī′stᴀnsîñdai′yag̣ᴀn. Haoxᴀ′nhao gu nᴀñ u′ngu qa′-it gia′gᴀñ gu ī′djîñ. Ga′-istᴀ hao ʟan Qꜝō′na-qē′g̣awa-i at ʟ g̣ā′xa nᴀñx̣idā′g̣ᴀn ʟꜝ wałai′yag̣ᴀn g̣aga′n ᴀ.
Before that a woman of Those-born-at-Skedans became a shaman. When she began to perform she told her father to tie a dancing skirt upon her. Her father did so. The supernatural power spoke to her. He promised her ten whales.	Ku′ng̣ᴀstᴀhao nᴀñ Qꜝō′na-qē′g̣ao djī′daga sg̣ā′g̣adag̣ᴀn. La′hao sg̣ā′g̣ax̣idies giên xā′dᴀñ gî′ñg̣añ gᴀntcꜝiłg̣ā′giga-i lᴀ kiūdjî′skitxalag̣ᴀn. Gañā′xᴀnhao l’ xā′tg̣a wagā′ñag̣ᴀn. Sg̣ā′na hao lᴀ gi sā′wag̣ᴀn. Kun ʟa′ał gī lᴀ kî′ñgugañag̣ᴀn.
After she had fasted for a while she went out, and something made a noise near by, such as a person makes between his lips. When she looked toward the noise she saw some mussels. Those were the souls of whales. She said they were going to be in Skedans creek. After ten nights had passed they went to look. Whales floated there. There was a row of them. They found ten whales in the creek. Even at this day their vertebræ are to be seen there.	L’ qꜝa-isa′ldi qa′odi l’ qax̣uā′lg̣aga-i ʟ̣ū la g̣ei gī′na kꜝutʟū′ʟdaiyag̣ᴀn. Gī lᴀ qēxaga′-i ʟ̣ū tā′xao lᴀ qea′ñag̣ᴀni. A′hao kuna′-i g̣ā′łanda-i īdjā′g̣ᴀn. Łg̣a-i-g̣ᴀ′nʟ̣a-i qałī′ᴀg̣ei î′sgasañ lᴀ sā′wag̣ᴀn. Gañā′xᴀnhao g̣ala′-i ʟa′ałg̣ea′lga-i ʟ̣ū ʟꜝ qeā′ñgagasi. Wa g̣ei kuna′-i g̣ei ʟ̣′gīlañdalag̣ᴀni. Ga-iʟ̣gilañdā′lag̣ᴀni. Ku′na-i ʟa′ał g̣ᴀ′nʟ̣a-i qałī′g̣a ʟꜝ qî′nstaiyag̣ᴀni. Haoxᴀ′nhao wa g̣ei qā′maqamiga-i ʟꜝ qîñgᴀ′ñgᴀñ.
They said something against a supernatural power which was walking on the seaweed [on an island owned by Those-born-at-Skedans]. [92]One day a certain person entered Gutkwā′-ida and said: “Some one is walking about on Island-that-turns-about-with-the-tide.”36 She then went out and called toward it: “Who is it on that island, A′wiya kūdā′lła.”37 Then, they launched a canoe quickly, and went over to look. There was nothing on it to be seen. And when they got back they wept much in Gutkwā′-ida.18 She had spoken against the supernatural being. She died. This was told by the best story-teller in Skidegate, himself a member of that family. It was that division to which the town chief of Kloo belonged, and was reputed to be one of the most powerful Eagle families on the islands. Part of the family lived at Skedans, and, as may be inferred from the story itself, the town chief of that place was generally father of the town chief of Kloo, who therefore lived at Skedans before assuming his position at Kloo itself. [87]	Sg̣ā′na î′sîñ lᴀ kî′ldᴀsg̣awañ wᴀnsū′gᴀñ, sqe′ua-g̣ea′lañ wᴀnsū′ga. Gaatxᴀ′n Gutkwā′-ida g̣ei hᴀn nᴀñ suqatcꜝa′s. “Dalqꜝā′-iłgᴀłgîñ gut nᴀñ qag̣ō′ñga, auwiyā′, auwiyā′,” hᴀn l’ sī′wus. Giê′nhao l’ qax̣uā′las [93]giên gī lᴀ kî′ñgusg̣asi, “Gī′sto ʟgu îsʟdjū′gᴀñ ā′wiya kūda′lła.” Ḷū′hao ʟū î′sîñ ʟꜝ qꜝā′dagias giên ʟꜝ qîñyä′nasi. Gᴀm gī′na gut g̣ałgā′gᴀñᴀs. Giên wᴀ stᴀ î′sg̣ogila-i ʟ̣ū Gutkwā′ida g̣a ʟꜝ sg̣a′-igayūᴀnᴀs. Sg̣ā′na hao lᴀ kî′ldadjañ wᴀnsū′ga. L’ kꜝotwā′lag̣ᴀn. Hao ʟ ku′ndju. [94]
1 It was built upon a steep hillside on Louise island. ↑ 2 Kî′lsʟas, “chief.” He was chief of Those-born-at-Qā′gials. ↑ 3 Literally, “a knife that opens its mouth.” This statement places the date of the story subsequent to white contact. ↑ 4 A salmon creek. ↑ 5 See the story of Big-tail, note 16. ↑ 6 They claimed the sea water as blood money for the death of a member of their family, the cause of that death having been sunk in it and it being the home of Pestilence. ↑ 7 Again, this was because their chief had been killed in that country and his death might have been due to one of the supernatural beings inhabiting it. ↑ 8 A division of Those-born-at-Skedans of low social rank. ↑ a b 9 Wā′nᴀg̣ᴀn being town chief of Flat-slope town. ↑ 10 Another name for Those-born-at-Qā′gials, the ruling family of Skedans. ↑ 11 A chief of Those-born-at-Skedans. The name means something like “property sounding.” ↑ 12 Skedans bay. ↑ 13 That is, they pay blood money for his death instead of surrendering the inlets or salmon creeks so named. G̣ałî′ns and Qa′na are the inlets referred to above. ↑ a b 14 I am not absolutely sure of the correctness of this translation of Tꜝaogwā′g̣anat. ↑ 15 The Eagle family of Cumshewa, a town situated on the north side of Cumshewa inlet, near its mouth. ↑ 16 Still another time, for the death of their kinswoman. ↑ 17 Said to be a Tsimshian word. It was one of the favorite names of the chiefs of Kloo. ↑ 18 Very likely this should be, when given at length, Gut-qwē′g̣a-ga-xē′gᴀns, “[House]-upon-which-the-clouds-thunder.” At any rate, the house of one of the town chiefs of Skedans was so called. ↑ a b 19 A Raven family of Kloo, descended from the Raven families of the west coast. ↑ 20 Big Low island. ↑ 21 Name of a cape. ↑ 22 An island. ↑ 23 Various sea creatures, whether fabulous or not I do not know. The Tcꜝa′g̣ᴀn sqꜝagida-i are said to be long sea animals that roll themselves up and unroll on the water. ↑ a b c 24 A creature resembling a porpoise, except that it has large dorsal fins. ↑ 25 These words are said to have signified that his wife was unfaithful to him. When this happened to a man he would be unlucky, perhaps losing his life in hunting or war. ↑ 26 A young sea otter. ↑ 27 Skincuttle bay. ↑ 28 Between Copper bay and Cumshewa point. ↑ 29 As chief of Skedans. ↑ 30 This bird burrows to lay its eggs, except in rocky places. It was much hunted by the Haida with torches. ↑ 31 A point at the eastern end of the larger Low island. ↑ 32 This creature is probably something like a chiton. ↑ 33 The “Old-woman-under-the-fire” usually carried messages from men to the supernatural beings. ↑ 34 That is, the box in which his body was placed was supported by four posts. ↑ 35 The story-teller affirmed that, when he was young, children of other families did not want to play with him for the same reason. ↑ 36 One of the Skedans islands. See the story of Sacred-one-standing-and-moving, Stone-ribs, and Upward, note 35. ↑ 37 An exclamation of astonishment used when something happens suddenly. ↑

[Contents]

A Story Told to Accompany Bear Songs [Told by Job Moody of the Witch people]	A Story Told to Accompany Bear Songs
A man began to set deadfalls. His son was always with him. Whenever he went out to see them he found that in some way or another they had got away from the deadfalls. And he now became angry. He became angry with himself because he could not get the black bears. Now he began fasting.	Nᴀñ ī′łiña hao sqā′badax̣idag̣ᴀn. L’ gī′tg̣a ī′łiña lᴀ gi ʟ̣′dadjag̣ᴀn. Uiê′dhao l’ daotꜝagā′ñgas kꜝiäł lā′g̣a sqā′baga-i lā′g̣a ʟguxᴀ′n⁺ga î′sdagᴀñas. Giê′nhao uiê′dhao l’ stꜝexag̣ia′lag̣ᴀn. Giê′nhao qꜝenᴀ′ñ hao l’ stꜝē′xag̣ia′lag̣ᴀn tana′-i g̣adō′ lᴀ g̣etsgia′si g̣aga′n ᴀ. Uiê′dhao agᴀ′ñ la g̣e′idax̣idag̣ᴀn.
After eight nights had passed he became weak. In the ninth night his son lay by him, and some time before daylight he pushed against his father with his feet. Then his father did not move, and he looked at his father. He was already dead. He saw foam piled up in front of his mouth.	Lᴀ gi g̣ā′la-i stā′nsîñxag̣ea′lga-i ʟ̣ū l’ qada′og̣ā′xag̣ia′lag̣ᴀn. G̣ā′la-i ʟaałî′ñgīsg̣oa′nsîñgao g̣ala′-i′g̣a l’ gī′tg̣a la at tā′-idaiyag̣ᴀn, giên sî′ñgaʟ̣an stᴀ g̣adjī′iñag̣ela-i ʟ̣ū g̣ō′ñg̣añ lᴀ ʟg̣adā′ñag̣ᴀn. Giên gᴀm l’ g̣ō′ñg̣a hiłdᴀg̣ᴀ′ns giên xᴀ′ñgustᴀ ū lᴀ qea′ñagᴀn. L’ g̣ō′ñg̣a ʟʟ̣ū′xᴀn kꜝotwā′las. Xēłᴀg̣e′istᴀ sqol qꜝa′-idjuʟꜝxadies lᴀ qea′ñag̣ᴀn.
Now, although his father was dead, he went to see his father’s deadfalls. There was one in the first deadfall he looked into. Then he pulled the bear out of the deadfall. He laid it face up to skin it. Now, when he took his knife the bear’s body began to sing through him:	Uiê′dhao g̣ō′ñg̣añ kꜝotulā′gas skꜝiä′xᴀn g̣ō′ñg̣añg̣a sqabaga′-i lᴀ qîñgai′yag̣ᴀni. Uiê′dhao sqā′ba lᴀ qênʟā′gañas g̣a xᴀn nᴀñ g̣a qꜝā′dag̣adai′yag̣ᴀn. Uiê′dhao sqā′baga-i g̣e′istᴀ tā′na-i lᴀ dᴀñʟ̣stai′yag̣ani. Uiê′dhao l’ ʟꜝstaga′-i g̣ᴀn xᴀ′ñagi lᴀ la dag̣ag̣ā′wag̣ᴀn. Uiê′dhao sqawa′-i la g̣ᴀn lᴀ qagī′ga-i ʟ̣ū tā′na-i kꜝō′da la g̣ei sg̣alᴀ′ñʟꜝxax̣idaiyag̣ᴀn.
Chief,1 chief [that I am], be careful how you pull your grandfather around. Be careful how you pull around your grandfather as you sit beside him. I am too much of a boy for you (i.e., too old). Chief, chief [that I am].	𝄆 𝄆 “O′ho hâ hâlī′x̣ia′â Chief (in bear language) 𝄇 gū′stᴀlasxa′n be careful ła tcī′nañ your grandfather dᴀñʟ̣g̣ō′skinᴀñ. [you] pull around. “Gū′stᴀlasxa′n Be careful ła tcī′nᴀñ your grandfather g̣eiʟ̣g̣ō′sginᴀñ, [you] pull him around sitting beside him. “Dᴀñ You g̣a for dĪ I g̣axā′ g̣e′ida, am too much of a boy 𝄇 𝄆 o hâlī′īx̣iēâ chief 𝄇 𝄆 â hâlī′x̣ias chief 𝄇 [Â hâlī′x̣ias was sometimes replaced by Suwayē′.]
After he had skinned it he looked at one (a deadfall) farther inland. One also lay in that. He pulled it out to skin it. Now he took his knife. [It then sang through him]:	Uiê′dhao lᴀ la ʟstagī′ga-i ʟ̣ū didᴀx̣ū′stᴀ lana′ î′sîñ lᴀ qea′ñgag̣ealag̣ᴀn. Lᴀ g̣a î′sîñ nᴀñ ʟ̣′g̣odi la ê′sîñ ʟꜝstaga′-i g̣ᴀn lᴀ dᴀñʟ̣stai′yag̣ᴀn. Uiê′dhao sqawa′-i la g̣ᴀn lᴀ g̣agī′gag̣ᴀn.
Chief, chief [that I am], I am already far away. At the cliff, coming from my passage through the mountains,2 I hold up my head grandly. Chief, chief [that I am], I am already far away from it. From my blue mountain I am now far away. On the island I travel, led about proudly. From it I am far away. Chief, chief [that I am].	𝄆 “Â hâlī′x̣ias Chief sâ′hâhaiyē, 𝄇 𝄆 hâ stᴀ from dī I gai′xââgīwañ am already far away 𝄇 ʟdag̣a′oxē′lagᴀñ My passage through the mountains stᴀ from stᴀls cliff gu at ł I ᴀ′ndjudala-i hold up my head greatly 𝄆 â hâlī′x̣ias chief 𝄇 A′hao Now stᴀ from dī I qꜝaixā′gĪwañ am far away ʟdag̣a′o my mountain g̣ō′łg̣ałg̣ᴀ′ñ blue stᴀ from A′hao Now stᴀ from dī I qꜝaixagī′wañ am far away gwa-is island gut upon ł I ᴀ′ndjudala-i travel about proudly 𝄆 hâ stᴀ from dī I qꜝaixā′giwañ am far away 𝄇 𝄆 hâlī′x̣ias. chief. 𝄇
He started for one still farther inland. One was also in that. He pulled it out. When he laid his hand on his knife to skin it, that one also sang through him:	Hao î′sîñ dī′dᴀ nᴀñ īdja′s g̣a lᴀ qā′x̣iagîł. La g̣a î′sîñ nᴀñ ga qꜝadag̣ā′di. La î′sîñ wa g̣e′istᴀ lᴀ dᴀñʟ̣′stᴀʟꜝxa. La î′sîñ ʟꜝstaga′-i g̣ᴀn sqawa′-i lᴀ qagī′ga-i ʟ̣ū la î′sîñ la g̣ei sg̣alᴀ′nʟꜝxa. [97]
Chief, chief [that I am], they say [that I have] green mountains. They say that I went into the creek I own which stretches its length afar.3 Chief, chief [that I am]. His younger brother having disappeared, Marten traveled around this island rapidly.4 He then heard people singing [these songs]. And he sent word back quickly. He said: “The human beings have already finished singing.” He immediately turned his marten-skin upside down and held his beating stick to dance for his younger [96]brother. And they now made the words of the songs we are singing. Then he acted as if he were choked. They then said: “Go and get the chief.” And they held him up. Marten was Black-bear’s elder brother. One fall both had been gathering salmon, and he said to Black-bear: “Younger brother, stand in the creek downstream. I will stand above in the creek. I will float down to you the bodies of those I kill.” They did it at once, and his younger brother, Black-bear, went into the creek below and stood there. Now, as soon as Marten got into the creek above he floated one down, and his younger brother below threw it out. He was at some distance from where they lived. After he had been gone for some time he came in to his wife and children, and as he caressed his children he said: “Fresh salmon, my daughter, fresh salmon.” Now, she went out to get them and saw nothing. Then she came in and said to her father: “Father, I saw nothing there.” And he said to his daughter: “They lie just outside, my daughter.” Now, she again went out. Again she could not find them. “Father, only gills [with entrails attached] lie outside.” “Those are the things, my daughter.” She then brought them in and roasted them. And he went opposite to where they were being cooked and said: “[Give me] the milt of a salmon.”5.	𝄆 Halīx̣iâ′â Chief hâ â hâlix̣iē′ chief 𝄇 ʟdag̣a′o-g̣ᴀñ my mountain g̣ołg̣a′lañ green su they say g̣ᴀnʟ̣g̣ā′ñ my creek hao x̣iê′nłg̣ᴀłdalan flowing along in a long stream sū they say g̣a in ᴀ′ñg̣a mine ł I ʟ̣′gisʟi went halix̣iâ′â chief. hâlisū′yē. (L’ daog̣ᴀ′ng̣a gaosg̣oa′nᴀñᴀs giê′nhao asi gwai′ya-i g̣ada′oxa Kꜝux̣ugina′gîts g̣a′-idᴀñᴀñ wᴀnsū′ga. Giê′nhao ʟgu ʟga-i g̣a xᴀn ʟꜝ xā′-idᴀg̣a ga sū′diesi lᴀ gudᴀ′ñᴀsi. Giê′nhao siłgia′n l’ kî′ndgāñañ wᴀnsū′ga. Giên hᴀn l’ sī′wus “Xa′-iʟ̣a xā′-idᴀg̣a-i ʟꜝa sī′gaiya-i g̣eiłgīdai′yagᴀn.” Gañā′xᴀnhao kꜝux̣ua′-i sa′ʼgui ᴀ′ñg̣a lᴀ kꜝig̣ā′g̣eiłdasi giên tꜝa′skꜝia-i lᴀ sqꜝagī′gᴀñ wᴀnsū′gᴀñ da′og̣ᴀnᴀñ gi sī′gia g̣ᴀn ᴀ. Giên uiêd sg̣alᴀ′ñ ga tꜝalᴀ′ñ sū′ugᴀñ ʟꜝ gia′ʼgoyîñas. Giê′nhao l’ x̣ā′łdax̣idᴀñᴀñ wᴀnsū′ga. Giên hᴀn lᴀ ʟꜝ sū′dag̣ᴀñ wᴀnsū′ga, “I′ʟꜝga-i ła dao.” Giên g̣ei lᴀ ʟꜝ sqatgiā′⁺xᴀ′ñgwañ. Kꜝū′x̣u hao tān g̣ᴀn kꜝwai′yᴀñ wᴀnsū′ga. Tꜝā′nutgāgas giê′nhao stî′ñxᴀn tcī′na gī la hᴀ′lxag̣ogᴀñ wᴀnsū′ga. Giên hᴀn tān lᴀ sū′dagᴀñᴀñ wᴀnsū′ga “Dō′na-i tꜝā′x̣ua ła g̣ᴀnʟ̣a′-i g̣a gia′gᴀñᴀñ. Ła ê′sîñ sia′ g̣ᴀnʟ̣a′-i g̣a gia′gᴀñasi. Tcī′na-i ła ʟꜝda′ hao dᴀñ g̣a kꜝō′da łᴀ dā′łx̣unᴀñtꜝałda′asañ.” Gañā′xᴀn lᴀ g̣etg̣oa′si giên tān daog̣anā′gas g̣ᴀnʟ̣a′-i g̣a xē′da ʟ̣′łagi giên gu lᴀ giagᴀ′ñgiᴀgᴀñ. Kꜝux̣ua′-i ê′sîñ sa hitꜝᴀg̣ᴀ′n g̣ᴀnʟ̣a′-i g̣ei lᴀ ʟ̣łagia′ atxᴀ′n l’ dā′lʟ̣łas giên l’ daog̣ᴀ′ng̣a tꜝā′x̣ua l’ kꜝatagî′lgᴀñas. Naxā′ñg̣oas stᴀ hao lᴀ īdjā′ñañ wᴀnsū′ga. L’ gaodjī′iñagas stᴀ djā′g̣ᴀñ at gitg̣alᴀ′ñ gu lᴀ qatcꜝa′s giên gitg̣alᴀ′ñ g̣a lᴀ kꜝū′g̣adies gu la sū′dagañag̣ᴀn: “G̣a′oʟ̣łîñ djat łqên, g̣a′oʟ̣łîñ.” Uiê′dhao lᴀ la daogoa′ʼga giên gᴀm gī′na gut qꜝałgā′gᴀñas. Giên l’ qatcꜝa′s giên xadᴀ′ñ gi lᴀ suuda′si: “Hā′da-i, gᴀm gī′na gut qꜝałg̣ᴀ′ñga.” Giên hᴀn la ê′sîñ gī′tg̣ᴀñ sū′udas “Kia axᴀ′nhao xā′g̣odigᴀni, djat łqên.” Uiê′dhao î′sîñ g̣a lᴀ qā′x̣uł. Î′sîñ gī lᴀ qî′nskiasi. “Hā′da-i, djixu′l sg̣u′nhao kiä xā′g̣odiga.” “Hao ī′djîn, djat łqên.” Giên la xā′sʟtcꜝasi giên kīdjia′osi. Giên wa′g̣alᴀña-i xᴀ′nłgui lᴀ g̣ā′dᴀsi giên hᴀn l’ sī′wus “Ga-i g̣e′istᴀ qꜝadjā′wa-i djat łqên.”)
He (the hunter) then went up to one farther inland. When he came in sight of it one also lay in that. He pulled it out. Now, when he took his knife they also sang through him:	Giên didᴀx̣ū′stᴀ lā′na g̣a ê′sîñ lᴀ qa′-îł. La g̣ᴀn lᴀ g̣atqea′sgida-i ʟ̣ū lᴀ g̣a î′sîñ nᴀñ ʟ̣′g̣odi. La ê′sîñ lᴀ dᴀñʟ̣′stᴀ uiêd la g̣ᴀn î′sîñ sqā′wa-i lᴀ g̣agī′ga-i ʟ̣ū la g̣ei î′sîñ lᴀ sg̣alᴀ′nʟꜝxa.
Chief, chief [that I am], When the sun rises I start traveling about. [Now] I am lying under the deadfall. Chief, chief [that I am].	𝄆 “Ha la ye he ha la hala′ñ ha lâ yâ hâ lâ hâ li ha 𝄆 hâlī′x̣iesi chief, 𝄇 \| hali 𝄆 x̣ie′sahalañ chief 𝄇 𝄇 Ha ha djigwi′s sun hao qag̣a′-i rises stᴀ ga then hagū′thao about ł qa′sgut start I traveling gīgiê′nhūs dead falls xē′txa under dī I ʟ̣g̣a′ogwañ. am lying about. Halâ′yi hē yē 𝄆 hâlī′x̣ias. chief. 𝄇
When he had gone farther back he came to still another in a deadfall. He also pulled that out. When he took out his knife that also sang through him:	Ga′-istᴀ didᴀx̣ui′ lᴀ qa-ila′-i gu î′sîñ nᴀñ ga qā′dagadi. La ê′sîñ lᴀ dᴀñʟ̣′stᴀ. La g̣ᴀn sqawa′-i lᴀ g̣agī′ga-i ʟ̣ū î′sîñ la g̣ei lᴀ sg̣alᴀ′nʟꜝxa. [99]
Chief, chief [that I am], my power is all taken away, My power is all taken away. Chief, chief [that I am], my power is all taken away, My power is all taken away. Chief, chief [that I am].	𝄆 𝄆 “Ha ē⁺līx̣ia Chief. (repeated four times) 𝄇 hēlē 𝄇 𝄆 dī gut gī′łdjiwa-i my bravery, strength, etc., ga qî′nx̣it-hatꜝᴀ′lgañ. is all taken away. 𝄇 𝄆 ha ē⁺līx̣ia chief. (repeated five times) 𝄇 𝄆 Dī gut gī′łdjiwa-i ga qînx̣it-hatꜝᴀ′lgañ My power is all taken away. 𝄇 hâlīx̣iâsâwa-i⁺ chief, 𝄇 hâlī′x̣ias. chief. 𝄇
After he had sung this song through he went still farther up. One lay in that also. He pulled it out. When he began to skin it it began to sing as before:	A′nis sg̣ā′lᴀña-i ga lᴀ sugī′ga-i ʟ̣ū î′sîñ didᴀx̣ui′ lᴀ qa′-îł. Lᴀ g̣a î′sîñ nᴀñ ʟ̣′g̣odi. La ê′sîñ lᴀ dᴀñʟ̣′stᴀ. Lᴀ la ʟ̣′stᴀx̣idia′-i ʟ̣ū ałgwᴀ′nxᴀn l’ sg̣alᴀ′ñx̣idi.
Chief, chief, whither did my great brother6 wander proudly? My mind shakes as I go about. Chief, chief. [98]	𝄆 “Hâlīx̣iâ Chief, hâ hâ hâ hâ 𝄇 gīdjā′x̣ui which way gī′hao dī dā′ga my brother qō′naiya-i great qaᴀ′ndju⁺dal hē lē. proudly travels about Dī My qꜝā′ñᴀłg̣a mind g̣a in hî′ldᴀñda′lgᴀñ. while I go around is shaking. 𝄆 Hâlīx̣iâ Chief. (repeated three times) hâ hâ hâ hâ 𝄇 𝄆 Hâlī′xias. Chief. (recited) 𝄇
When he went up from that place he came to where another was caught. He pulled it out. This was the seventh. When he again took his knife it began singing as before:	Ga′-istᴀ ê′sîñ dī′tgi lᴀ qa-ila′-i ʟ̣ū î′sîñ tān xᴀn ga qꜝadaga′dies. Giên lᴀ la dᴀ′ñʟ̣stas. Lᴀ dᴀ′ñat djī′guaga-g̣eił. Î′sîñ la g̣ᴀn sqawa′-i lᴀ g̣agī′ga-i ʟ̣ū ałgwᴀ′nxᴀn l’ sg̣alᴀ′nx̣idi.
Chief, chief, tell me where he fell.7 I do not know the place. Chief, chief, chief.	𝄆 “Halīx̣iâsē ē Chief, (repeated six or seven times) 𝄇 gīdjax̣ui′gī⁺ which way (where) kugwaiya [did he] fall da′og̣o for si′la-i the place ga′odiañ â absent from (or is wanting) 𝄆 Halīx̣iâsē ē Chief. (repeated four times, voice falling at the end) 𝄇 𝄆 Hâlīx̣ias. Chief. (recited) 𝄇
That day he took out ten black bears. But his father died of thirst. Ten black bears were taken in the deadfalls, and each of these sang a song through the mouth of the human being. My informant, however, knew only seven of these. [95]	Tā′na-i ʟa′ałao wᴀ g̣e′igi lᴀ iʟꜝxai′yag̣ᴀn. L’ g̣ō′ñg̣a ʟꜝᴀ qadao′kꜝotwā′lag̣ᴀn. Hao ʟ g̣e′idᴀñ. [100]
1 The word for chief used here, Halī′x̣ias, is supposed to be that employed by the Black-bear people or perhaps generally by the supernatural beings. It is used as a refrain and often is repeated many more times than I have represented. ↑ 2 The black bears are supposed to have had a trail from one end of the Queen Charlotte islands to the other, and back of Tasoo harbor there was supposed to be a hole in the mountains through which they passed. ↑ 3 Referring to the episode narrated just below. ↑ 4 Explains the reference in the last song. The first part of this episode tells how Marten danced for his younger brother Black-bear, who was being killed in the deadfall, and sang the same songs that came out through the hunter; the remainder goes back farther to explain the words of the last songs. Either Black-bear left none of the salmon but the worthless parts for Marten to carry home or Marten ate them himself. ↑ 5 See the story of The-one-abandoned-for-eating-the-flipper-of-a-hair-seal, note 3. The word translated “gills” (djixu′l) is supposed to be in the Marten language. ↑ 6 The bear’s sister is supposed to sing this. ↑ 7 Probably also supposed to be sung by the bear’s sister. ↑

[Contents]

Fight at the Town of Da′x̣ua [Told by Moses McKay, sole survivor of the Seaward-Sqoā′ładas]	Fight at the Town of Da′x̣ua
From Da′x̣ua Ya′ʼgît sent to Masset inlet for a canoe. He belonged to the Seaward-Sqoā′ładas.1 He was town chief at Da′x̣ua. After some time had passed they brought the canoe to him. Then, although Ya′ʼgît owned it, while it was being brought Sg̣agᴀ′ño2 bought the canoe, his (Ya′ʼgît’s) head slave being then away fishing.3 His (the slave’s) name was Yū′lᴀñ.	Da′x̣ua lnaga′-i g̣e′istᴀ hao Ya′ʼgît G̣ao g̣a ʟ̣ū da′ʼg̣ag̣ᴀ′n gi kiñgugā′ñag̣ᴀn. Djax̣ui′ sqoā′ładagag̣ᴀn. La′hao Da′x̣ua lnaga′-i gu lā′na-aog̣agā′g̣ᴀn. Giê′nhao ga′-istᴀ g̣a′g̣et qa′odihao ʟua′-i lᴀ gi ʟꜝ qꜝā′-isʟʟꜝxatcꜝai′yag̣ᴀni. Giê′nhao ha′oxᴀn Ya′ʼgît l’ daʼg̣a′-i wa g̣a qā′gᴀndixᴀn Sg̣agᴀ′ño ʟuwa′-i daʼg̣ā′g̣ani hā′lgui sū′g̣a lā′g̣a nᴀñ ku′ndjaowaga′g̣ani xaoya′nag̣ani sila′-ig̣a ᴀ. Yū′lᴀñ hᴀ′nhao l’ kig̣ai′ag̣ᴀn.
He now came in from fishing. Then they said to him: “Yū′lᴀñ, Sg̣agᴀ′ño has bought the canoe.” He at once became angry because they had taken away the canoe from his master. Then he chewed native tobacco. After that he tried to mix calcined shells with it, but he was so angry he shoved it outside [of his mouth] against his cheek.4	Uiê′dhao l’ xaoî′ntcꜝawag̣ᴀn. Giê′nhao hᴀn lᴀ gi ʟꜝ sā′wag̣ᴀn “Yū′lᴀñ, Sg̣agᴀ′ño ʟuwa′-i da’′gani.” Gañā′xᴀnhao l’ stꜝexag̣ia′lag̣ani l’ qꜝo′lg̣ᴀ stᴀ ʟuwa′-i ʟꜝ da-isda′si g̣aga′n ᴀ. Giê′nhao xā′-ida gu′lg̣a la xagadjai′yag̣ᴀn. Wᴀ ʟ̣g̣a gwa′ga-i lᴀ sʟtcꜝā′-i kia′ʼgustᴀ ʟꜝa tcꜝidᴀ′ñ lᴀ sʟꜝî′ñałañdigoañag̣ᴀn.
And at night he went to the place where the canoe lay. He then said: “Are you awake in the canoe?” And the one in the bow and the one in the stern replied. “We are,” they said to him. And he further said to them: “It is well that you are. They say that Yū′lañ says that he is going to break up this canoe.”	Giê′nhao sî′ñx̣ias giên gia′gu ʟuwa′-i gīg̣odia′si g̣a lᴀ qā′-idag̣ani. Giê′nhao hᴀn l’ sā′wag̣ᴀn: “Dalᴀ′ñ gua ʟuwa′-i gū′g̣a skiä′na-igiñ.” Giên sqꜝeū′x̣ua lᴀ gi nᴀñ ā′⁺ñas giên tꜝā′ng̣a î′sîñ gañā′ñ. “Tꜝalᴀ′ñ g̣e′idᴀñ” hᴀn hao lᴀ gi ʟꜝ sā′wag̣ᴀn. Giên “Dalᴀ′ñ g̣e′idag̣a-i lā′ga. Yū′lañ ʟuwa′-i g̣ei dalᴀ′ñg̣a qꜝatnanᴀ′ñsîñᴀ′ñ ʟꜝ sū′gᴀñ,” hᴀn hao la xᴀn sā′wag̣ᴀn.
And after he had waited some time longer, and it was midnight, he went there again. And he spoke as before. And again they answered him. He again went away.	Giên ga′-istᴀ lᴀ gū′tg̣a qa′odi g̣al-ya′ku la g̣ela′-i ʟ̣ū î′sîñ g̣a lᴀ qā′-idag̣ani. Giên ku′ng̣ada l’ sā′wag̣ᴀn gañā′ñ î′sîñ l’ sā′wag̣ᴀn. Giên î′sîñ lᴀ gi ʟꜝ kîłg̣adā′g̣ᴀn. Giên î′sîñ stᴀ lᴀ qā′-idag̣ani.
And just before dawn, at the hour when it is always dark, he went thither once more. He again asked: “Are you awake?” And they did not answer him. He then struck upon the bow with his stone ax, and one who was with him struck upon the stern. They split the canoe into pieces. They then went away to the house.	Giê′nhao ga′-istᴀ sî′ñg̣aʟ̣an kꜝiū′stᴀ g̣alg̣agî′lgᴀñᴀs ʟ̣ū′hao î′sîñ g̣a lᴀ qa-idā′g̣ᴀni. Giê′nhao î′sîñ l’ kiäna′ñag̣ᴀn: “Dalᴀ′ñ gua skiä′nadia?” Giê′nhao gᴀm xᴀ′ñgiañ lᴀ gi ʟꜝ sug̣ā′ñag̣ᴀn. Giê′nhao sqꜝe′ux̣ua łg̣ā-ʟꜝua′-i lᴀ skîtkꜝū′dju giên lᴀ gi nᴀñ ʟ̣dadjā′g̣ᴀn î′sîñ tꜝā′ñg̣a nᴀñ skîtgudjā′wag̣ᴀn. ʟua′-i lᴀ skîtskꜝā′mᴀłg̣o. Giê′nhao na gi stᴀ lᴀ gᴀ′ndax̣îtg̣āwag̣ᴀn.
When daylight came and people knew that he had smashed the canoe they all moved at once. They put on their armor to fight one another. After they had put on their gorgets, helmets, and hide coats they went out to fight one another with spears and bows.	Uiê′dhao siñg̣aʟ̣ana′-i ʟ̣ū ʟuwa′-i g̣ei lᴀ skitłaga′-i g̣ᴀn ʟꜝ u′nsᴀtdala′-i ʟ̣ū tꜝa′łg̣awai′yag̣ᴀn. Gañaxᴀ′nhao gutxᴀ′nłag̣a gut g̣ᴀn ʟꜝ gia′-îłaiyag̣ᴀn. Qꜝōg̣ā′gīga-i sqē′łdadjiña-i kꜝî′tg̣agīga-i g̣eiłgīga′-i ʟ̣ū′hao tca′aʟ at łg̣ēt at gut ʟꜝ daowa′ʼgag̣ᴀn.
Now, after they had fought for a while, they shot Yū′lᴀñ in one eye and put it out. He went to the house. And after he had sat in the house for a while news came to him: “Yū′lᴀñ, we are being worsted.” At once he again went out to fight. And after he had begun to drive them back they put out his other eye.	Uiê′dhao gut ʟꜝ î′sdadi qa′⁺odihao Yū′lañ xᴀ′ñē sg̣oa′na ʟꜝ tcꜝidā′lag̣ᴀn. Uiê′dhao na gi l’ qā′-idag̣ᴀn. Giên na l’ qꜝao-u qa′odi î′sîñ lᴀ gi ʟꜝ kindatcꜝai′yag̣ᴀn: “Yū′lañ, ʟꜝᴀ ʟꜝ qatꜝa′g̣o-gutg̣a′ndax̣idig̣a.” Gañaxᴀ′nhao î′sîñ l’ da′ox̣idag̣ᴀn. Giê′nhao lᴀ x̣îtstatax̣îtx̣idaiya′-i ʟ̣ū l’ xᴀ′ñē sg̣oa′na î′sîñ lā′g̣a ʟꜝ tcꜝidā′lag̣ᴀn.
He then crept to the house. While he was creeping along he fell into a deep hole into which they used to defecate. Then he was creeping into [the house] all covered with ordure. And his master’s wife said to him: “Yū′lᴀñ, you never used to ask how an affair was [102]started.5 Look at yourself.” “Well, noble woman, it is not so bad as if I sat below by the creek.”6	Giê′nhao na gi agᴀ′ñ l’ ʟx̣uqā′-idag̣ᴀn. L’ qagīg̣ᴀñᴀ′ndixᴀn qoa′nłg̣agiᴀ′ñ g̣ei l’ ʟ̣g̣oetcꜝai′yag̣ᴀn. Giên l’ na′g̣a-ʟ̣djus dᴀ′ñat agᴀ′ñ lᴀ ʟx̣uqatcꜝai′yag̣ᴀn. Ḷū′hao l’ qꜝo′lg̣a djā′g̣a l’ sū′daiyag̣ᴀn: [103]“Yū′lañ, gᴀm gī′na g̣ēt ku′nłg̣ala-i gī dā kiä′nᴀñg̣ᴀ′ñgᴀñgîn. Gu dā qîñ.” “A î′ldjao, gī′na dā′g̣ᴀña tꜝa′g̣a qꜝa′o-uwa-i gañā′ñ ʟguag̣ē da′ogus.”
Yū′lᴀñ could then do nothing. And his friends G̣a′nqꜝatxa and Sa′diya passed. They alone fought. But still the Seaward-sqoā′ładas won the day.7	Giê′nhao gᴀm ʟgu g̣e′itłiña-i Yū′lañ g̣ᴀn qea′ñg̣agag̣ᴀn. Giê′nhao l’ djī′gîn G̣ā′nqꜝatxa qā wai′giên Sadiyā′ ê′sîñ. Ga-i sg̣u′nxᴀnhao g̣agā′lañ îsdadai′yag̣ᴀni. Skiä′xᴀnhao Djax̣ui′-sqoa′ładaga-i gui ga-i g̣e′igî qayä′lag̣ani.
Then Sg̣agᴀ′ño and his family fled to the woods. They were not then called Pebble-town people. Sg̣agᴀ′ño’s family came to Pebble-town and bought it. And the Sea-otter people8 sold the town. Then they had a town there. The interest of this story lies in the fact that it tells of the first civil disturbance among the people of Skidegate inlet, which ultimately led a part of them to move to the west coast. This version was obtained from the last survivor of the Seaward-Sqoā′ładas. Another, differing in some particulars, was obtained in English from Wī′nats, chief of the Seaward Gîtî′ns, also an inlet family, and may be found in Publications of the Jesup North Pacific Expedition, volume V, part I, page 80. The town of Da′x̣ua stood just north of Lawn hill, at the entrance of Skidegate inlet. [101]	Giê′nhao Sg̣ag̣ᴀ′ño gwai′giagᴀñᴀñ dᴀ′ñat gᴀ′nstaiyag̣ᴀn. Gᴀm xᴀn wa′ʟ̣u Łg̣ā′xet-gu-lā′nas hᴀn ʟꜝ kig̣adagā′ñag̣ᴀni. Giê′nhao Łg̣ā′xet lnaga′-i gi Sg̣ag̣ᴀ′ñogaña wa′daxaʟꜝxaiyāg̣ᴀn. Giê′nhao Qogā′ñas lnaga′-i at giê′tagā′g̣ᴀni. Giê′nhao gu lᴀ lanadag̣eiłg̣ā′wag̣ᴀn. [104]
1 One of the leading Raven families of Skidegate inlet. See notes to the story of the House-point families. ↑ 2 Chief of the family afterward known as Pebble-town people (see below). They were originally part of the Middle-town people. ↑ 3 Even in Haida the construction of this sentence is awkward, and translation makes it worse. ↑ 4 His anger was so great that he could not control his arm. ↑ 5 Because he was always ready for a fight. ↑ 6 That is, “as if I were away.” The woman taunts him that he who was always foremost in fighting should be in that condition, and he replies that the warriors succeed better when he is along than when he is away. ↑ 7 According to another informant the Pebble-town people won, but fled to the woods for fear of the blood vengeance sure to follow. This, however, seems to be a mistake. ↑ 8 See notes to the story of He-who-travels-behind-us. ↑

[Contents]

War between the West Coast Haida and the Tlingit [Told by Richard of the Middle-Gîtî′ns]	War between the West Coast Haida and the Tlingit
The Tlingit destroyed Those-born-at-Stasaos1 in Skidegate channel. For that reason ten canoes went to war from Gū′dᴀl,2 and three canoes of us came apart from the rest [when we were] among the Tlingit. Then they (the others) plundered. They destroyed a fort. On that account they had many slaves.	Sta′saos qē′g̣awa-i hao Łî′nagîts kꜝē′djîs g̣a ha-ilū′dasg̣aiyagᴀn. Ga-i tꜝa′guhao Gudᴀ′l stᴀ ʟū g̣aʟa′ał gu ʟꜝ qa′-idaogᴀn. Giê′nhao Łî′nagîts sū′g̣a ʟꜝᴀ′stᴀ iʟꜝ g̣ałg̣u′nuł g̣atxadī′djîñ. Giê′nhao ga-i taskidā′ñagᴀni. Tꜝa′odjî hao ʟꜝ qꜝai′yuwaidaiyagᴀn. Wa′athao tā′gidjîgida-i qoa′ngᴀni.
Then we landed on a fine beach, not knowing where the Tlingit lived, and we started a fire. We acted as if we were visitors. And after we had had a big fire there for some time seven Tlingit came to us in a canoe. They asked us: “What warriors are these?” Then Skᴀ′ngwai’s father said: “We are not warriors. We come to buy food of you.” And they said: “No; you are warriors.” Then we denied it. We told them to come near shore, and they entered the mouth of the inlet.	Giên ga tā′djia lā gu Łî′nagîts gᴀm ʟgu naxᴀña′-i g̣ᴀn iʟꜝ u′nsᴀtg̣ᴀñgᴀn giên tꜝalᴀ′ñ tcꜝā′nug̣adagᴀn. Agᴀ′ñ tꜝalᴀ′ñ qaʟū′īdjiña′g̣eiłdigᴀn. Giê′nhao gu gîndja′oga-i î′sdi qa′odihao ʟꜝa g̣ᴀ′nstᴀ ga Łî′nagîda tcꜝadjī′guag̣aga g̣a ʟuqā′ʟꜝxagᴀn. Giê′nhao hᴀn iʟꜝ at kiänᴀ′ñgᴀn: “Gī′ʟ̣g̣ᴀn qa-idawa′-i hao ē′djîn.” Giê′nhao Skᴀ′ngwai g̣ō′ñg̣a hᴀn sū′gᴀñ: “Gᴀm tꜝalᴀ′ñ qa′idaog̣ᴀñgᴀn. Gatā′hao dalᴀ′ñ gi tꜝalᴀ′ñ dā′xo-î′ngᴀn.” Giên hᴀn sū′gᴀni “Ga′oano dalᴀ′ñ qa-idā′wagᴀn.” Giê′nhao gī ʟꜝ qā′dagᴀne. Giên dia′nᴀñ ʟꜝ gā′yiñxᴀlgᴀni giên g̣ag̣aga′-i g̣ei qā′x̣iatcꜝigᴀni.
And after he (one of them) had talked for a while, he said: “Get [into] the canoe. I do not understand their pronunciation.”3 As soon as they got [into] the canoe they went off in fright. Then we pursued. [The other canoes] shot at them, one from each side, and we were behind. And after we had shot for a while we upset them near an island. One whom we had shot lay there, having fallen out into the water. Then Xᴀ′ñxogutg̣as4 and his brothers started to get out to fight, and I stopped them.	Giên g̣a lᴀ kîłgu′ldi qa′odi hᴀn l’ sū′gᴀn: “ʟua′-i łᴀ da′og̣o. Kî′łgulia-i ł kî′lsgudaiyagᴀni.” Gañā′xᴀnhao ʟua′-i ʟꜝ da′oga-i ʟ̣ū ga′-itg̣oqa-idᴀni. Giê′nhao g̣ō′ʟ̣ag̣a ʟꜝ djîskī′dᴀni. Dagwu′lgî ga g̣astî′ñ xā′dasi ā′xᴀn tcꜝînłg̣oa′ñgᴀni. Giên tꜝalᴀ′ñ î′sîñ g̣ō′tgi g̣atꜝē′djᴀni. Giê′nhao ʟꜝ tcꜝî′nłg̣oañgîn qa′odi nᴀñ gwai′ya gu ʟꜝ tcꜝîtgutꜝᴀ′łdagîlgᴀn. Gū′g̣a nᴀñ ʟꜝ tcꜝigā′gᴀni ʟua′-i gug̣e′istᴀ g̣ā′yuwa-i g̣ei ʟ̣x̣ia′ñgāgîñgᴀn. Giê′nhao Xᴀ′ñxogutg̣as-gā′ña l’ da′otꜝᴀłx̣idigᴀn giên g̣a ł qꜝa-igidᴀ′lgᴀn.
After that we went away and started across [to the Queen Charlotte islands]. The wind blew strong from the north. In the middle of the night a great wind arose. The canoe was split. I nailed the parts together with some staples I had. We also tied ropes round the canoe. Some of us cried from fright. We thought the other canoes had capsized. This was the first time I experienced a strong wind since I was grown.	Giê′nhao wᴀ stᴀ îsdax̣ī′dᴀni gañā′xᴀn ʟuda′ogᴀni. Qꜝa′ʼgustᴀ tā′dju yuᴀ′ngᴀn. G̣āl ya′ku ʟꜝᴀ gi tadja′o g̣ā′tg̣oyuᴀ′ngᴀn. ʟua′-i g̣a ʟgū′sʟgᴀni. Dī ga kꜝᴀtłg̣askiä′lu ī′djîn at łᴀ qā′tgogᴀni. Îsîñ ʟuᴀ′-i ʟꜝ łg̣adjigū′sʟgᴀni. ʟꜝ īłī′ łg̣osg̣ā′-igagᴀñgîn. Djigî′n xā′txatgwañ tꜝalᴀ′ñ gudᴀ′ñgᴀni. A′hao ʟnōt dī inā′sʟ g̣ᴀ′nstᴀ tadja′o ʟā′djîga ł g̣ā′ndᴀñgᴀn.
At daybreak we were in front of Paint mountain.5 And after we had sailed from there for a while I shouted: “He he he he he; chiefs’ nephews whom I have for sons-in-law, do not let your minds be downcast. We go out to have a warm time. Make your minds strong.” Then they stopped weeping.	G̣a-iʟ̣ū′hao sîñgaʟ̣ana′-i gu Mas-ʟdag̣a′os xē′tgu lᴀ gi sîñgaʟ̣a′nga. Giê′nhao wᴀ stᴀ x̣uqa′-îłgîñ qa′odi qagᴀ′ndjūñ ła g̣atgadā′gᴀni: “He he he he he ē′ʟꜝxagît nā′tg̣alᴀñ ł qō′nᴀldᴀgᴀn gᴀm xē′da gudᴀñā′ñ g̣eidᴀg̣ᴀ′ñg̣o. Gī′hao tꜝalᴀ′ñ îsx̣iā′gᴀni a′hao ga kꜝī′na tꜝalᴀ′ñ g̣ā′ndᴀñgîñga. Gudᴀñā′ña ʟā′djîgadᴀg̣o.” Ḷū′hao sg̣a′-iłia-i ʟan g̣î′lgᴀni.
Some time after that our canoe came to Gwi′gwᴀñ-bay,6 and there was one canoe there. There we spent the night. When we left next day another sail came in sight from Skidegate. Then we saw each other. And we were glad to see each other. And when we came to Gū′dᴀl the [other] warriors had taken thirty-eight slaves. We were [106]ashamed. Then it was reported that a woman said of us: “What open place do they keep going out for, I wonder?”7 We immediately prepared for war.	Giên ga′istᴀ qā qa′odi Gwī′gwᴀñ-sʟꜝîñ gu ē′ʟꜝg̣a qaʟꜝxagî′lgᴀni giên ʟua′-i ga sg̣oa′na ê′sîñ wᴀ gu īdjā′gᴀni. Gu ʟꜝ g̣ā′ldagᴀne. Dag̣ala′-ig̣a stᴀ ʟꜝ qasā′g̣aga-i ʟ̣ū ga g̣asg̣oa′na î′sîñ Łg̣agî′lda stᴀ gīx̣iawa′-i gī′sdagani. Giên gu ʟꜝ qî′ñgᴀn. Giên guta′t agᴀ′ñ ʟꜝ xᴀña′lgᴀn. Giên Gudᴀ′l gu ʟꜝ î′sʟꜝxaga-i ʟ̣ū ʟꜝ qa′ido-î′ndjawagᴀn [107]xᴀ′ldañ ʟa′ala-i łg̣u′nuł wᴀ gi stā′nsᴀñxa ʟꜝ î′sdagialagᴀn. Iʟꜝ g̣e′idaxagᴀn. Ḷū′hao nᴀñ djā′da hᴀn iʟꜝ sudā′ñ ʟꜝ sū′gᴀñ: “Gī′ʟg̣ᴀn gadjā′wasi gī′hao lᴀ ga′-itax̣uñgwa′-ani.” Ḷū′hao g̣eidā′ñ xᴀn tꜝalᴀ′ñ qa′idox̣idigᴀn.
The people went then to the camps from Gū′dᴀl. And after they had fished for some time the fish were dried. Then we went to war in four canoes. We started across from North island.8 We went against the Klawak9 people.	Giê′nhao Gudᴀ′l stᴀ ʟgᴀnła′ñ g̣ei ʟꜝ qasā′gīgᴀn. Ga′-iʟ̣u ʟꜝ xao qa′odi qꜝā′g̣asʟgᴀni. Giên ʟū g̣astᴀ′nsîñ gu ʟꜝ qa′-idogᴀn. Giê′nhao Qꜝā-its-gwai′ya-i stᴀ tꜝalᴀ′ñ ʟuda′⁺ogᴀn. Łᴀwa′k xā′-idag̣a-i hao tꜝalᴀ′ñ tā′ng̣agᴀn.
We pulled up our canoes at the mouth of the inlet. The next day we again went up the inlet. We went, went, went for a while and landed where there was a strong tidal current. In one [stream] there were plenty of dog salmon. After we had been there a while [we saw] some broad sails coming from above. And it (the canoe) landed below the place where we had pulled up our canoes. He (the owner) had his wife and two slaves. Then he got off and put on his cartridge box. And he passed up near the place where we were watching. After he had gone a slave killed dog salmon in the creek with stones. During all that time they talked Tlingit to one another. And they started a fire at the foot of a tree which stood near them.	Ga′iʟ̣uhao g̣a′oga-i qꜝe-ū′g̣a ʟua′-i ʟꜝ ʟꜝstagî′lgᴀni. Dag̣ala′-ig̣a î′sîñ ʟꜝ ʟu-î′sdax̣îtłgᴀn. Isdā′lgᴀni. Qa′odi nᴀñ djī′wa-i djē′gᴀs gu ʟuwa′-i ʟꜝ ʟstagî′lgᴀni, nᴀñ g̣a sqā′gî qoa′na gu ᴀ. ʟ̣! g̣ētg̣ᴀ′ndi qa′⁺odi sa′stᴀ ga gīx̣ia′wa-i gaostᴀtꜝᴀ′lgᴀn. Giê′nhao ga′gu ʟua′-i ʟꜝ ʟstagilā′digᴀni gu ʟꜝ xē′tgu lᴀ g̣askī′dᴀn. L’ djā′g̣a îsî′s giên xᴀ′ldᴀña-i î′sîñ lā′g̣a stî′ñgᴀni. L’ qatꜝᴀ′lgᴀn giên g̣eiga′ñ g̣ᴀlqa′-igiga-i lᴀ daqa′-iłgᴀni. Giê′nhao ʟꜝ g̣ētg̣ᴀ′ndies ʟꜝa gut lᴀ qā′łgᴀn. Giê′nhao nᴀñ xᴀ′ldᴀñas l’ sila′-ig̣a sqā′gi gī g̣ᴀ′nʟa-i g̣ei lᴀ qꜝadjū′gᴀni. Kꜝiä′łhao Łî′nagît kî′łg̣agî gutg̣ā′ lᴀ kîłgulg̣ō′gᴀn. Giên ʟꜝ qꜝō′łg̣a qa-it giagᴀ′ñgᴀn qꜝo′lgî lᴀ tcꜝā′nog̣adag̣ogᴀn.
By and by, when evening came, he came down. From afar he spoke Tlingit to them. Three persons presently came along behind him. When two reports were heard the people ran down. The slaves already had their hands in it (the canoe). The gun box was untouched. There were five [guns] in it. Since he had come there he had lain down on his back and spoken in the Tlingit language. The roasted salmon was still stuck in the ground.10	Qa′odi sîñx̣aiya′-i ʟ̣ū la qaʟꜝxā′sgag̣ᴀni. Wā′djx̣ui xᴀn g̣a lᴀ djîłgita′ogadalgᴀni. Qa′odihao l’ dī′tg̣a ga łg̣u′nuł gᴀndax̣ī′dᴀn. Djigwa′-i sqꜝastî′ñ wᴀ gu qꜝadō′gaga′-i ʟ̣ū g̣a ʟꜝ x̣a′ostagᴀni. Tagī′djigida-i ʟgī′xᴀn wa g̣ei ʟꜝ qᴀngixā′ñgᴀni. Djī′gu g̣oda′-i wa g̣a gᴀm gīdjigî′łdag̣agᴀn. Sqꜝaʟe′ił wa g̣a īdjā′gᴀni. L’ qā′ʟꜝxas gu lᴀ ta-ig̣ā′gîtwas gu Łî′nagît kî′łg̣agî lᴀ kiłgulai′agᴀn. Ha′oxᴀn wa′g̣alᴀña-i kîtsgîlagā′gᴀni.
Then they shot him from in front. And then he exclaimed: “What people have done this to me? Save me.”11 Then he (the assailant) shot him again with a pistol. A male slave, however, escaped into the woods. And when they ran down to his canoe there were cuts of whale in it. By that time they were speaking Kaigani12 together. I then said to them: “Why did you, who are Haida, talk Tlingit? We would not have touched you.” Then she (his wife) said: “We did not think anything like this would happen.”	Ḷū′hao l’ qᴀn g̣ei lᴀ ʟꜝ tcꜝigā′gᴀn. Ḷū⁺ ʟꜝa hᴀn l’ sā′wagᴀn: “Giʟg̣ᴀ′n xa-idᴀg̣a′-i hao dī î′sdañ. Dī łᴀ qagᴀ′ndᴀ-kuxa′ogu.” Giê′nhao djī′gu kꜝudja′o at î′sîñ lᴀ la tcꜝigā′gᴀn. Nᴀñ xᴀ′ldᴀña īłinagā′gᴀn ʟꜝa agᴀ′ñ tꜝaqagᴀ′ngîlgᴀn. Giên ʟua′-i lā′g̣a ʟꜝ da′ox̣îtsg̣agᴀna-i kun lᴀ qꜝeidā′gᴀn lā′g̣a gā′yiñgîñgᴀn. ʟʟ̣a la ê′sîñ gu′tg̣a Qꜝeits xā′-idᴀg̣a-i kî′łg̣agî gu′tg̣a lᴀ kîłgu′lg̣ogᴀn. Ḷū′hao hᴀn lᴀ ł sudag̣ō′gᴀn: “Gasî′nʟao dalᴀ′ñ Xā′-idᴀg̣as skꜝiä′xᴀn gu′tg̣a Łî′nagît kî′łg̣agî dalᴀ′ñ kîłgulā′-udjañ. Gᴀm dalᴀ′ñ g̣a tꜝalᴀ′ñ ʟā′gaskig̣ā′ñaxᴀñga.” Ḷū′hao hᴀn l’ sūgᴀn “Hᴀ′nʟgua gī′na g̣ā′-itgasañ tꜝalᴀ′ñ gudᴀñō′-udjî.”
And when they got ready to start she said: “Those who came with us have a fire on the other side. They are Klawak people.” In the night we went over to them. And we landed near. We ran toward them. The fire there was large. And after we had gone toward it for a while we peeped over a log. They lay asleep around the fire.	Ḷū′hao ʟꜝ dag̣a-ilansʟia′-i ʟ̣ū hᴀn l’ sū′gᴀn: “Inax̣ua′hao iʟꜝ ta′ogᴀn ga ē′djîn tcꜝā′nudig̣a. Łᴀwa′k xa-idᴀg̣a′-i hao ī′djî.” Giê′nhao g̣ā′lx̣ua tꜝalᴀ′ñ tā′ng̣ax̣îttꜝē′djîni. Giê′nhao qꜝō′łg̣a tꜝalᴀ′ñ g̣agadā′ñgᴀnî. Giên tꜝalᴀ′ñ da′ox̣idᴀnî. Tcꜝā′nuwa-i wᴀ gu yug̣odī′gᴀnî. Giên g̣a agᴀ′ñ łkꜝî′nxet tꜝalᴀ′ñ gᴀndā′ldi qā′odi qꜝā′xo łgī′g̣odia tꜝᴀ′lgî gi tꜝalᴀ′ñ gwasqā′ñgᴀnî. Tcꜝā′nuwa-i djî′nxa qꜝaxasʟg̣awā′gᴀnî.
Just before daybreak we ran upon them. Then we seized a man to enslave him. He resisted more fiercely than was expected. Then I shot him. He fell. Afterward he rose. When he ran they shot him again. After that he ran into the woods. We took all the property of the men. We took six slaves. Many, too, we killed.	Giê′nhao sîñg̣aʟ̣andala′-i ʟ̣ū tꜝalᴀ′ñ daoʟꜝxa′gᴀni. Ḷū′hao nᴀñ ī′łiña ʟꜝ xᴀldā′ñg̣atda′gᴀnî. ʟꜝᴀ lᴀ qꜝaixagū′łdagᴀn. Giê′nhao lᴀ ł tcꜝī′gᴀn. L’ g̣atʟ̣skī′dᴀn. Ga′-istᴀ lᴀ gia′xaʟꜝxagᴀnî. L’ g̣adaga′-i [109]ʟ̣ū î′sîñ lᴀ ʟꜝ tcꜝī′gᴀn. Ga′-istᴀ l’ g̣atgî′lgᴀn. Iłî′ndjîda-i gī′nag̣a waʟ̣uxᴀ′nhao tꜝalᴀ′ñ gī′⁺gᴀn. Ga ʟg̣u′nuł hao tꜝalᴀ′ñ tagī′djîgîda′dᴀgᴀn. Qoan ê′sîñ ʟꜝ ʟꜝ′dagᴀnî.
Then we got into our canoes. We prepared to go. And we arrived over against Gᴀsq^o.13 In the night a south wind came suddenly upon [108]us, accompanied by rain. And after we had thrown over some of the property we went back. [By and by] we sailed over [to Gᴀsq^o]. There was no place to land. But after we had gone on for a while we found a landing place. Much rain fell.	Giê′nhao ʟꜝ qa′-idawa-qaʟ̣′gᴀn. Giê′nhao stᴀ ʟꜝ ʟu-îsdax̣ī′dᴀnî. Giên Gᴀsq^o ʟā′stᴀxᴀn ʟꜝʟuda′ogᴀni. Ga-i g̣ala′-i g̣a īʟꜝ gi xe-u′ dala′ñ dᴀ′ñat sqꜝag̣e′idᴀnî. Giên ʟꜝ tadā′ñgî qa′odi ʟꜝ stī′łsg̣agᴀn. Ga′-iʟ̣u ʟꜝ x̣ūtî′sʟꜝxagîlgᴀn. Gᴀm ʟgu g̣a ʟꜝ gig̣a′ogial-łiña′-i ga′og̣ᴀñgᴀn. Giê′nhao ʟꜝ ʟu-îsdā′l qa′odihao gia′gu ī′sʟîña ʟꜝ qē′xagᴀn. Dala′-i gug̣oyū′ᴀngᴀn.
After we had been there for a while a slave stood up in the canoe. He called for his uncle’s supernatural helper. He did so because the rain chilled him. By and by the rain stopped and a north wind set in.	Giên gut ʟꜝ î′sdi qa′odi ʟūgoag̣a nᴀñ xᴀ′ldᴀña gā′yiñgîñgᴀn. Qāñ sg̣ā′nag̣wa-i gī lᴀ kiägā′ñgᴀn. Dala′-i l’ gîñx̣uaiga′-i hao l’ gîñsū′gᴀn. Qa′odi l’ x̣îlgā′g̣ada-i gañā′xᴀn qꜝa′gustᴀ kwē′ʼg̣ax̣idigᴀn.
At once we started across [Dixon entrance]. We reached the islands the same day. The day after we sang war songs there. After we had remained there for a while we came to Tcꜝā′ał.14	Gañā′xᴀnhao ʟꜝ ʟuda′ogᴀn. G̣ē′gixᴀn ʟꜝ ʟuda′oʟꜝxagîlgᴀn. Dag̣ala′-ig̣a gᴀ stᴀ ʟꜝ ī′djîñ gu ʟꜝ qa-idjū′ʟꜝxagᴀn. Ga′-igu ʟꜝ naxā′ñ qa′odi Tcꜝā′ał g̣a ʟꜝ ī′djîn.
Here is the end of this. [105]	A′hao ʟan ā′sga-i g̣e′ida. [110]
1 A Raven family at Tcꜝā′ał on the West Coast. ↑ 2 A camping place of the West Coast people. ↑ 3 Because the Haida spoke Tlingit with a foreign accent. ↑ 4 One of Richard’s brothers, that is, one belonging to his family in the large sense. ↑ 5 A mountain on Banks island, which lies on the east side of Hecate strait. ↑ 6 A bay that is close to Spit point at the entrance to Skidegate inlet. ↑ 7 A sarcastic reference to their nonsuccess. ↑ 8 The Haida name means “strait island,” referring no doubt to the narrow strait which separates it from Graham island. ↑ 9 A place still of considerable importance, having large canneries, on the west side of Prince of Wales island. ↑ 10 This part of the narrative is somewhat obscure. ↑ 11 He characterizes himself as of low caste in compliment to them: “Save me, your poor servant.” ↑ 12 “Language of the strait people.” It is almost identical with the Haida dialect of Masset. ↑ 13 Forrester island; see the story of Łᴀguadjî′na, note 4. ↑ 14 See story of Sacred-one-standing-and-moving, note 31. ↑

ENGLISH TRANSLATIONS

[Contents]

Raven Traveling

[Told by John Sky of Those-born-at-Skedans]1

Over this island2 salt water extended, they say. Raven flew about. He looked for a place upon which to sit. After a while he flew away to sit upon a flat rock which lay toward the south end of the island. All the supernatural creatures lay on it like Genō′,3 with their necks laid across one another. The feebler supernatural beings were stretched out from it in this, that, and every direction, asleep. It was light then, and yet dark, they say.

[Told by Job Moody of the Witch People4]

The Loon’s place5 was in the house of Nᴀñkî′lsʟas. One day he went out and called. Then he came running in and sat down in the place he always occupied. And an old man was lying down there, but never looking toward him. By and by he went out a second time, cried, came in, and sat down. He continued to act in this manner.

One day the person whose back was turned to the fire asked: “Why do you call so often?” “Ah, chief, I am not calling on my own account. The supernatural ones tell me that they have no place in which to settle. That is why I am calling.” And he said: “I will attend to it (literally, ‘make’).”

[Continued by John Sky]

After having flown about for a while Raven was attracted by the neighboring clear sky. Then he flew up thither. And running his beak into it from beneath he drew himself up. A five-row town lay there, and in the front row the chief’s daughter had just given birth to a child. In the evening they all slept. He then skinned the child from the foot and entered [the skin]. He lay down in its place.

On the morrow its grandfather asked for it, and it was given to him. He washed it, and he put his feet against the baby’s feet and pulled up. He then put it back. On the next day he did the same thing and handed it back to its mother. He was now hungry. They had not begun to chew up food to put into his mouth.

One evening, after they had all gone to bed and were asleep, Raven raised his head and looked about upon everything inside the house. All slept in the same position. Then by wriggling continually he [111]loosened himself from the cradle in which he was fastened and went out. In the corner of the house lived a Half-rock being,6 who watched him. After she had watched for a while he came in, holding something under his blanket, and, pushing aside the fire which was always kept burning before his mother, he dug a hole in the cleared place and emptied what he held into it. As soon as he had kneaded it with the ashes he ate it. It gave forth a popping sound. He laughed while he ate. She saw all that from the corner.

Again, when it was evening and they were asleep, he went out. After he had been gone for a while he again brought in something under his blanket, put it into the ashes and stirred it up with them. He poked it out and laughed as he ate it. From the corner of the house the Half-rock one looked on. He got through, went back, and lay down in the cradle. On the next morning all the five villages talked about it. He heard them.

The inhabitants of four of the five towns had each lost one eye. Then the old woman reported what she had seen. “Behold what that chief’s daughter’s child does. Watch him. As soon as they sleep he stands up out of himself.” His grandfather then gave him a marten-skin blanket, and they put him into the cradle. At his grandfather’s word some one went out. “Come to sing a song for the chief’s daughter’s baby outsi-i-ide, outsi-i-ide.” As they sang for him one in the line, which extended along the entire village front, held him. By and by he let him fall, and they watched him as he went. Turning around to the right as he went, he struck the water.

And as he drifted about he cried without ceasing. By and by, wearied out with crying, he fell asleep. After he had slept a while something said: “Your mighty grandfather says he wants you to come into his house.” He turned around quickly and looked out from under his blanket, but saw nothing. Again, as he floated about, something repeated the same words. He looked quickly around toward it. He saw nothing. The next time he looked through the eyehole in his marten-skin. A pied-billed grebe came out from under the water, saying “Your mighty grandfather invites you in,” and dived immediately.

He then got up. He was floating against a kelp with two heads. He stepped upon it. Lo! he stepped upon a house pole of rock having two heads. He climbed down it. The sea was just as good as the world above.7

He then stood in front of a house. And some one called him in: “Enter, my son. Word has arrived that you come to borrow something from me.” He then went in. An old man, white as a sea gull, sat in the rear part of the house. He sent him for a box that hung in the corner, and, as soon as he had handed it to him, he successively pulled out five boxes. And out of the innermost box he handed him [112]two cylindrical objects, one covered with shining spots, the other black, saying “I am you. That [also] is you.” He referred to something blue and slim that was walking around on the screens whose ends point toward each other in the rear of the house. And he said to him: “Lay this round [speckled] thing in the water, and after you have laid this black one in the water, bite off a part of each and spit it upon the rest.”

But when he took them out he placed the black one in the water first and, biting off part of the speckled stone, spit it upon the rest, whereupon it bounded off. Because he did differently from the way he was told it came off. He now went back to the black one, bit a part of it off and spit it upon the rest, where it stuck. Then he bit off a part of the pebble with shiny points and spit it upon the rest. It stuck to it. These were to be trees, they say.8

When he put the second one into the water it stretched itself out. And the supernatural beings at once swam over to it from their places on the sea. In the same way Mainland9 was finished and lay quite round on the water.

He floated first in front of this island (i.e., the Queen Charlotte islands), they say. And he shouted landward: “Gū′sga wag̣elai′dx̣ᴀn hā-ō-ō” (Tsimshian words meaning “Come along quickly”) [but he saw nothing]. Then [he shouted]: “Ha′lᴀ gudᴀñā′ñ łg̣ā′gîñ gwā′-ā-ā” (Haida equivalent of the preceding). Some one came toward the water. Then he went toward Mainland. He called to them to hurry, [saying] “Hurry up in your minds,” but he saw nothing. He spoke in the Tsimshian tongue. Then one with an old-fashioned cape and a paddle over his shoulder came seaward. This is how he started it that the Mainland people would be industrious.

Pushing off again toward this country, he disembarked near the south end of the island. On a ledge a certain person was walking. Toward the woods, too, among fallen trees, walked another. Then he knocked him who was walking along the shore into the water. Yet he floated, face up. When he again knocked him in the same thing was repeated. He was unable to drown him. This was because the Ninstints people were going to practise witchcraft. And he who was walking among the trees had his face cut by the limbs. He did not wipe it. This was Greatest-crazy-one (Qōnā′ñ-sg̣ā′na), they say.

He then turned seaward and started for the Heiltsuk coast (ʟdjîñ).10 As he walked along he came to a spring salmon that was jumping about and said to it: “Spring-salmon, strike me over the heart.” Then it turned toward him. It struck him. Just as he recovered from his insensibility it went into the sea. Then he built a stone wall close to the sea and behind it made another. When he told it to do the same thing again the spring salmon hit him, and, while he was on the ground, after jumping along for a while, it knocked over the [113]nearer wall. But while it was yet moving along inside the farther wall he got up, hit it with a club, killed it, and took it up.11

He then called in the crows to help him eat it. They made a fire and roasted it [on hot stones]. He afterward lay down with his back to the fire. He told them to wake him when it was cooked. He then overslept. And they took everything off from the fire and ate. They ate everything. They then poked some of the salmon between his teeth. And he awoke after he had slept a while and told them to take the covering off the roast. And they said to him: “You ate it. After that you went to sleep.” “No, indeed, you have not taken the coverings off yet.” “Well, poke a stick between your teeth.” He then poked a stick between his teeth. He poked out some from his teeth. He thereupon spit into the crows’ faces and said: “Future people shall not see you flying about looking as you do now.” They were white, they say, but since that time they have been black.

And walking away from that place he sat down near the end of a trail. After he had wept there for a while some people with feathers on their heads and gambling-stick bags on their backs came to him and asked him what the matter was. “Oh, my mother and my father are dead. Because they told me I was born [in the same place] as you I wander about seeking you.” They then started home with him. Lo, they came to a house. Then they made him sit down. One of the men went around behind the screens by the wall passage. After staying away for a while [he came in and] his legs were wet. He brought a salmon with its back just broken. They rubbed white stones against each other to make a fire. Near it they cut the salmon open. They put stones into the fire, roasted the salmon, and, when it was cooked, made him sit down in the middle. There they ate it. These were the Beavers, they say. They were going out to gamble, but turned back on account of him.

One of them again went behind the screens. He brought out a dish of cranberries, and that, too, they finished. Again he went in. He brought out the inside parts of a mountain goat, and they divided them into three portions, and made Raven’s portion big. Then they said to him: “You had better not go away. Live with us always.” They then put their gambling-stick bags upon their backs and started off.

When it was near evening they came home. He was sitting in the place [where they had left him]. Again one went in. He again brought out a salmon. They steamed it. And they also brought out cranberries. They also brought out the inside parts of a mountain goat. After they had eaten they went to bed. On the next day, early in the morning, after they had eaten three sorts of food, they put the gambling-stick bags upon their backs and started off again.

He then went behind the screen. Lo, a lake lay there. From it a creek flowed away in which was a fish trap. The fish trap was so [114]full that it looked as if some one were shaking it. There were plenty of salmon in it, and in the lake very many small canoes were passing one another. Several points were red with cranberries. Lēn12 and women’s songs13 resounded.

Then he pulled out the fish trap, folded it together, and laid it down at the edge of the lake. He rolled it up with the lake and house, put them under his arm, and pulled himself up into a tree that stood close by. They were not heavy for his arm.

He then came down and straightened them out. And he lighted a fire, ran back quickly, brought out a salmon, and cooked it hurriedly. He ate it quickly and put the fire out again. Then, sitting beside it, he cried.

As he sat there, without having wiped away his tears, they came in. “Well, why are you crying?” “I am crying because the fire went out some time ago.” They then talked to each other, and one of them said to him: “That is always the way with it.”

They then lighted the fire. One of them brought out a salmon from behind [the screens] and they cut it across, steamed, and ate it. After they had finished eating cranberries and the inside parts of a mountain goat they went to bed. The next morning, very early, after they had again eaten the three kinds of food, they took their gambling-stick bags upon their backs and went off.

He at once ran inside. He brought out a salmon, cooked it, and ate it with cranberries and the inside parts of a mountain goat. He then went in and pulled up the fish trap. He flattened it together with the house.

After he had laid them down he rolled the lake up with them and put all into his armpit. He pulled himself up into a tree standing beside the lake. Halfway up he sat down.

And after he had sat there for a while some one came. His house and lake were gone from their accustomed place. After he had looked about the place for some time he glanced up. Lo, he (Raven) sat there with their property. Then he went back, and both came toward him. They went quickly to the tree. They began working upon it with their teeth. When it began to fall, he (Raven) went to another one. When that, too, began to fall he sat down with his [burden] on one that stood near it. After he had gone ahead of them upon many trees in the same way they gave it up. They then traveled about for a long time, they say. After having had no place for a long time they found a lake and settled down in it.

Then, after he (Raven) had traveled around inland for a while, he came to a large open place. He unrolled the lake there. There it lay. He did not let the fish trap or the house go. He kept them to teach the Seaward (Mainland) people and the Shoreward (Queen Charlotte islands) people, they say. [115]

While he was walking along near the edge of the water [he saw] a part of some creature looking like a woman sticking out of the water at the mouth of Lalgī′mi.14 He was fascinated by her, made a canoe, and went to her. When he got near she went under the water in front of him. After he had made a canoe of something different he went to her again. When he got near to her she sank into the water. He made one of something still different. Again she sank into the water before him.

Now, after he had searched about for a while, he opened a wild pea (xō′ya ʟū′g̣a, “Raven’s canoe”) with a stick and went out to her in it. When he came near to get her that time she did not go under the water. He came alongside of her and took her in. She wore a dancing skirt and dancing leggings. He then got the canoe ashore, untied her dancing leggings and dancing skirt, and wiped her all over. He ran to the woods, got a tcā′łg̣a,15 and drew it over her for a blanket.

He then launched the canoe and put her in it, and they started landward.16 He set her ashore on the west arm of Cumshewa inlet (G̣a′oqons) and also took out the house for her, but kept the fish trap in his armpit. He did so because he was going to teach [some one] about it.

He then went back again. After he had passed along Seaward land (the mainland) in his canoe for some time, behold, a person came along by canoe. The hair on the top of his head was gathered in a pointed tuft. And he (Raven) held his canoe off at arm’s length for a while. The canoe was full of hair seal. Then he questioned him: “Tell me, where did you gather the things you have?” “Why, there are plenty of them” [he replied], and he picked up his hunting spear. After he had looked between the canoes he speared something. He pulled out a hair seal. “Look in” [he said], and he (Raven) looked in. He could see nothing. “I say, I am this way (i.e., have bad eyesight) because a clam spit upon me. Since then I have been unable to see anything.” He then stretched his head over. He stretched it to him. And, having pulled a blood clot out of his eye with his finger nails, he put it back again. He used bad words to him, therefore he did not take it out for good. Now, he (Raven) treated him well. He made many advances to him, but he could not get [what he wanted] and started off.

After he had gone along for some time, lo, Eagle17 was coming; and he said to him: “Comrade, I have been drinking sea water. You, too, had better drink sea water.” And he drank some in his sight. At once he defecated as he went along. Then Eagle, too, drank some. He also defecated as he went, and he said: “Cousin, come, let us build a fire.” “Wait, I am looking for the place.” Then Eagle pulled a water-tight basket out from under his armpit and drank from [116]it. At once what he had drunk spurted from his mouth as he went along. After they had gone along for a while they landed upon certain flat rocks extending into the sea.

Then Raven went up first and lighted a fire. He again watched Eagle as he kept taking out his basket and drinking water. He intended to take it, but he did not have an opportunity. Eagle also let the contents of his stomach run into the ground, and they went out of sight. Then he (Raven) took a walk. “I am going to drink,” he said, and passed into the woods. Having taken roots and put root sap into the hat he wore, he went to him. While coming back he drank of it on the way. And he asked Eagle to taste it. He handed it to him. He looked into it. He sniffed at it. “Tell me, cousin, why does your water smell like pitch?” “Well, cousin, the water hole was in clay.”

He then broke off tips of branches from a hemlock that had clusters of twigs sticking out all round them and gave them to him. “Cousin, put these upon the fire.” And he put them upon the fire. Wā-ā-ā, it burned brightly. And after he had done this a while, lo, Eagle pulled out his basket. As soon as he saw that, he (Raven) ran to the end of a clump of limbs and stepped heavily upon it to break it. “Clump of branches, fall down, fall down” [he said], and it broke and was coming down. Then he said to Eagle, “Hukukukuk.”18 Eagle ran from his water in terror.

Then Raven put on his feather clothing and flew away with it. Eagle, too, put on his feather clothing and flew after him. He tried to hook his claws into him, and water was jerked out of [the basket]. As this happened the salmon streams were formed. Eagle gave up the pursuit, and he (Raven) continued scattering water out of his mouth. After a while he emptied the last where he had stretched out the first [lake]. He treated this island in the same manner. After that he emptied [the last] at the head of Skeena.19

Eagle was also called Lā′g̣ałᴀm.20

Raven finished this. He then traveled northward. After he had traveled for a while he came to where a village lay. He then put himself in the form of a conifer needle into a water hole behind the chief’s house and floated about there awaiting the chief’s daughter.

The chief’s child then went thither for water, and he floated in the water that she dipped up. She threw this out and dipped a second time, but he was still there. And when close to her he said: “Drink it.”

Not a long time after that she became pregnant. Then she gave birth [to a child], and its grandfather washed the child all over and put his feet to its feet. It began to creep about. After it had crept about for a while it cried so violently that no one could stop it. “Boo hoo, moon,” it kept saying. After it had tired them out with [117]its crying they stopped up the smoke hole, and, having pulled one box out of another four times, they gave it a round thing. There came light throughout the house. After it had played with this for a while it let it go and again started to cry. “Boo hoo, smoke hole,” it cried. They then opened the smoke hole, and it cried again and said: “Boo hoo, more.” And they made the space larger. Then he flew away with it. Marten21 pursued him below. Tā′ʟᴀtg̣ā′dᴀla,22 too, chased him above. They gave it up and returned.

He then put the moon into his armpit. And, after he had traveled about for a while, he came to where Sea-gull and Cormorant sat. He made them quarrel with each other. And he said to Cormorant: “People tell me to brace myself on the ground with my tongue this way [when fighting].” He then did it, and [Raven] went quickly to him. He bit off his tongue.

Then he made it into an eulachon. And he put on his cape and rubbed this all over it, and he rubbed it on the inside of the canoe as well. Then he also put rocks in and went in front of Qadadjâ′n.23 And he entered his house. “Hī, I, too, have become cold.” Qadadjâ′n was lying with his back to the fire and, looking toward him, saw his canoe, covered with slime, lying on the water as if full. He then became angry and pulled the screen down toward the fire. Eulachon immediately poured forth. He then threw the stones out of the canoe and put them into it. When it was full, he went off with them.

After he had distributed the eulachon along the mainland in the places where they now are and had put some in Nass inlet, he left a few in the canoe.

He then placed ten paddles under these, of which the bottom one had a knot hole running through it. And he shouted landward to where a certain person lived. She then brought out a basket24 on her back, and he said to her: “Help yourself, chieftainess.” After she had put them into [the basket] a while, and her basket was nearly full, he stepped upon a stalk of łqeā′ma25 which he had provided and said: “Ā-ā-ā, I feel my canoe cracking.” He then pushed it from the land, and when she stretched out her arm for more [eulachon] he pulled out the hairs under her armpit.

Fern-woman (Snᴀndjā′ñ-djat) at once called for her sons. Both her sons knew how to throw objects by means of a stick, they say.26 He immediately fled. And one of them shot at him and broke his paddle. And after they had broken ten he paddled with the one that had a knot hole. When they shot after him again he said “Through the knot hole,” and through the knot hole went the stone. Thus he was saved. He had dexterously got her armpit hair.

He then left the canoe. He came to a shore opposite some people who were fishing with fish rakes in Nass. And he said: “Hallo, [118]throw one over to me. I will give you light.” But they said: “Hᴀ hā′-ā-ā, he who is speaking is the one who is always playing tricks.” He then let a small part shine and put it away again. They forthwith emptied their canoe in front of him several times.

He then called a dog and said to it: “Shall I make (or ordain) four moons?” The dog said that would not do. The dog wanted six. He (Raven) then said to him: “What will you do when it is spring?” “When I am hungry I will move my feet in front of my face.” And he made it as he (the dog) told him to do, they say.

He then bit off a part of the moon. After he had chewed it for a while he threw it up [into the sky]. “Future people are going to see you there in fragments forever.” He then broke the moon into halves by throwing it down hard and threw [half of] it up hard into the air, the sun as well.

Thence he traveled northward. The smoke of House-point was near him. He then pulled off his hair ribbon and threw one end of it over here. He at once ran across on it. And he walked about the town, peering in [through the cracks]. The wife of the town chief of House-point had given birth to a child. And he waited until evening. Then, at the time when they went to bed, he entered [the child’s] skin and himself became newly born.

Every morning they washed him, and his father held him on his knee. After a while his aunt came down to the fire. They handed him to his aunt. After she had held him for a while he pinched her teats. “Ha′oia,” she said. “Why do you say that, ʟ̣a?”27 “Why, he nearly fell from me.” The town chief was named “Hole-in-his-fin,” and his nephew was named “Fin-turned-back.”

After a while he thought: “I wish the village children would go picnicking.” And on the next day the children of the town went picnicking. They brought along all sorts of good food. And his aunt brought him to the same place. When they had played for a while they went away. After they had all gone his aunt sat there alone. He looked about, entered his own skin quickly, and seized his aunt. And his aunt said: “Do not take hold of me. I am single because your father is going to eat my gifts.”28

Then, as soon as she started off, he became a baby again. His aunt was crying and as she went had it on her mind to tell what had happened. He wished his aunt would forget it when she went in. And she went in. After her brother had looked at her a while he asked: “What is the cause of those tear marks?” “Why, I discovered him eating sand. That is why I am crying.”

He then started along by the sea and, having punched holes in the shells brought up by the tide, he made two dancing rattles. And he ran toward the woods. He took grave mats, frayed out the ends, and fastened shells upon these. He made them into a dancing skirt. And [119]he said to the ghost: “Are you awake?” It got up for him, and he tied the dancing skirt upon it. He also put the rattle into its hand. And he said to it: “Walk in front of the town. When you reach the middle wave the rattle in front of you toward the houses. A deep sleep will fall then upon them.”

Now it began to dance, they say. When it waved the rattle toward the town, just as he had told it to do, they began to mumble in their sleep. They had nightmares. He then went into the first house and, roughly pulling out a good-looking woman, lay there with her. And he entered the next one. There, too, he lay with somebody. As he went along doing this he entered his father’s house, went to where his aunt slept, and lay with her.

And a certain old woman living in the house corner did not have a nightmare. She had been observing the chief’s son in the cradle come out of himself. Then he went out again. After he had been away for a while he came in and lay down to sleep in the cradle. He made the ghost lie down again.

The town people told one another in whispers that he had lain with his aunt, and his mother, Flood-tide-woman, as well. This went on for a while; then, all at once, there was an outbreak. Then they drove Flood-tide-woman away with abusive language. Her boy, too, they drove off with her with abusive words. She was the sister of Great-breakers,29 belonging to the Strait people, they say.

And they came along in this direction (i.e., toward Skidegate). After they had come along for a while they found a young sea otter opposite the trail that runs across Rose Spit (G̣o′łgustᴀ). His mother then skinned it and sewed it together. Now she stretched it and, having scraped it, laid it out to dry. When it was dried she made it into a blanket for her son. He was Nᴀñkî′lsʟ̣as-łiña′-i,30 they say.

And after they had traveled for a while she stood with her child in front of her brother’s house. By and by somebody put his head out. “Ah, Flood-tide-woman stands without.” “N-n-n, she has done as she always does (i.e., been unfaithful to her husband), and for that reason comes back again,” said her brother. And again he spoke: “With her is a boy. Come, come, come, let her in.”

Then she came in with her son. And her brother’s wife gave them something to eat. By and by he asked of her: “Flood-tide-woman, what are you going to name the child?” And she moved her hand over the back of her head. She scratched it [in embarrassment]. “Why, I am going to name your nephew Nᴀñkî′lsʟas-łiña′-i.” As she spoke she held back her words hesitatingly. “I tell you, name him differently, lest the supernatural beings who are afraid to think of him (the bearer of that name) hear that a common child is so called.”

While she was staying with her brother her child walked about. He banged the swinging door roughly. “Flood-tide-woman, stop that [120]child from continually opening the door in that way.” “Why, chief, I never can stop him.” “Just hear what she says. What a common child is continually doing the supernatural beings ever fear to do.” On another day, while Great-breakers was lying down, he banged the door again. He said to the mother: “Flood-tide-woman, a common child is doing the same thing again. Try to stop him.” “Why, chief, I can never stop your slave nephew.”

And where he was sitting with his mother by the fire, on the side toward the door, right there he defecated. And his uncle’s wife made a pooping sound at him. “I shall indeed go with that husband’s nephew,” he heard his uncle’s wife say.31

On the next day, very, very early in the morning, he started off. After he had gone along for some time he came to some persons who burst into singing sweet songs and danced. They then asked him: “Tell us, what are you doing hereabout?” “I am gathering woman’s medicine.” “Well, what do you call woman’s medicine? Is woman’s medicine each other’s medicine?” “Yes; it is each other’s medicine.” Those women chewed gum as they sang. Then one of these gave him a piece. “This is woman’s medicine.” And one of them gave him directions: “Now, when you enter the house, pass round to the right. Chew the gum as you go in. And when your uncle’s wife asks it of you, by no means give it to her. Ask of her the thing her husband owns. When it is in your hands give the gum to her.” And he went away from the singers. When he entered the gum stuck out red from his mouth. Then his uncle’s wife said to him: “I say, Nᴀñkî′lsʟas-łîña′-i, come, give me the gum.” He paid no attention to her. He then sat down beside his mother, and to his mother he said: “Tell her to give me the thing my uncle owns. I will then give her the gum.” Then his mother went to her. She told it her. And to her she gave something white and round. He then handed her the gum. While his uncle’s wife chewed it and swallowed the juice he saw that her mind was changed.

Some time after that his fathers32 went by on the sea. And he said to a dog sitting near the door: “Nᴀñki′lsʟas-łîña′-i says he desires the place where his fathers now are to dry up and leave them.” And immediately it went out and said so. The tide left them high and dry, and they were in great numbers. They made a scraping sound in their efforts to move. He then said to his mother: “I say, go and pour water upon my fathers.” She then went down to them, and she did not look upon her husband. She poured it only upon Fin-turned-back. And he went to his mother and told her to pour water upon his father. She acted as if she did not hear his voice. They were going to the supernatural beings of Da′osgên33 to buy a whale, they say.

Then he came in and said to the dog again: “Go and say, ‘Nᴀñkî′lsʟas-łîña′-i says he desires the tide to come in to his parents.’ ” He then went out quickly and said it. X̣ū-ū-ū-ū-ū (noise of the waves coming in), and they at once were moving along far off on the water. [121]

And, after they had been gone a while, they returned to that place. And again he said to the dog: “Go and say, ‘Nᴀñkî′lsʟas-łîña′-i says he wishes his parents to leave something for him.’ ” He then went out quickly and said so. Something black was sent to one end of the town. He went thither. A whale floated there.

After he had made a house of hemlock boughs he shot all kinds of birds there. By and by a bufflehead came and ate of the whale. He then wanted it. And he aimed just above the top of its head. When it flew it struck its head. He then skinned it and entered [the skin]. And he wished for a heavy swell, and it became rough, and he walked toward the water. And when a wave came toward him he quickly dived under it. After he had done the same thing repeatedly he flopped up from the water, took the skin off, and dried it in his branch house. He thus came to own it, they say. He kept it in the fork of a tree.

After he had shot there all kinds of birds something blue and slender came and ate of it. It flew down from above. It ate sitting upon it. He then shot it. He shot [only] through its wings. He (Raven) was sad. And on the next day, early in the morning, he entered his branch house. After he had sat there for a while it again came down from above, making a noise as it came. And after it stood upon it and had begun to eat he shot it. The arrow again passed quickly through its wings. His mind was sad.

And on the next day, very early in the morning, he again went into the branch house. It came by and by and ate. And he now shot over it. As it started to fly it was struck in the head. He then went down to get it. He brought it into the branch house.

When he had skinned it, he entered it. He then flew up. After he had flown for a while he turned quickly and came down. He then ran his beak into a rocky point at the end of the town. At the same time he cried out: “G̣ao” (Raven’s croak). Though the rock was strong, he split it by his voice. After he had dried it in the branch house he put it where he kept the bufflehead.

He then started off, they say. He went in and sat down by the side of his mother. By and by his aunt said to her husband: “Why do you remain seated so long? Go and hunt,” she said to him. And they brought out a war spear and a box of arrows, and they put pitch on [the cord wound round the arrow point] for him. And at midnight he went off in a canoe, and his place was vacant in the morning.

He (Raven) then went out and stood up out of himself (i.e., changed himself). He put on two sky blankets and painted his face. And, as soon as he entered, his uncle’s wife turned her head. He went around behind the screens. And, after some time had passed, it thundered on the underground side of the island.

And her husband came back and asked his wife: “My child’s mother, what noise was that, sounding like the one that is heard when I go to [122]bed with you?” And she laughed and said: “Why, I guess I am the same with Nᴀñkî′lsʟas-łîña′-i, your nephew.”

On the next day, early in the morning, Great-breakers sat in the place where the fire was. On the top of the chief’s hat (dadjî′ñ skîl) that he wore a round fleck of foam swirled rapidly. Nᴀñkî′lsʟas-łîña′-i began to look around. And he went out, got his two skins, put on his two sky blankets, and came in. His uncle had his hair tied in two braids. Something on his head began turning around very rapidly.

Then a strong current of sea water poured from the corner of the house. And he put his mother in his armpit, quickly entered his bufflehead skin, and swam about in the current. He dived many times and again swam about. And when the sea water came up to the roof of the house he floated out with it through the smoke hole.

He then quickly entered the raven’s skin. He at once flew up. He then ran his beak into the sky. And his tail was afloat on the water. Then he kicked against the water. “Enough. You, too, belong to me.” There it stopped (lit., “came to a point”). It began to melt downward.

And he looked down. The smoke of his uncle’s house looked pleasing. He then became angry with him, at the sight, and started to fly down. After he had flown for a while he ran his beak into it from above, crying as he did so, “G̣ao.” “Oh, you shall own the title of Chief-of-chiefs (Kî′lsʟekun)” [said his uncle].

He then became what he had been before. He entered with his mother. From that time he often set out to hunt birds. When he came in one day he said to his mother: “Mother, Qî′ñgi34 says he is coming to adopt me.” And his uncle said to her: “Qꜝā′la īdjā′xᴀn,35 Flood-tide-woman, stop that child from talking. We are, indeed, fit to be adopted.”

After this had happened many times they saw something wonderful, they say. People came dancing on ten canoes. He then went out, put on two sky blankets, and walked around on the retaining planks. Said his uncle: “What he brought on by his talking has happened. I wonder how we are going to supply people and food.”

And, after he had walked about for a while, he kicked upon the ground in the front part of the house on the right side. There the ground cracked open. Out of it one threw up a drum from his shoulder. They came pouring out. He went to the other side as well. There he also kicked. “Earth, even, become people” [he said]. Thence, too, one threw up a drum from his shoulder. And he did the same thing to the ground in one of the rear corners. Out of that, too, some one threw up a drum from his shoulder. He did as before on the other side. And they danced in four lines toward the beach. Out of his uncle’s house Tsimshian, Haida, Kwakiutl, Tlingit [came] [123]singing different songs.36 Yet his uncle said [sarcastically]: “We shall indeed have lots to eat.” They sat down in lines, and around the door was a crowd to serve the food.

Then Nᴀñkî′lsʟas-łîña′-i said: “Now go to my sister Sî′ndjugwañ to get food for me.”37 And a crowd of young men went to get it. They came back with silver salmon and cranberries. And [he said]: “Go to Yał-kīñā′ñg̣o,38 too, to beg some for me.” Her house was also full of silver salmon, cranberries, and sockeye salmon. They also brought some from the woman at the head of Skidegate creek,39 and they brought some from the woman at the head of Qꜝā′dᴀsg̣o creek. It mounted up level with the roof. The distribution of food was still going on when daylight came. On the next day, too, and on the next day [it went on]. At the end of ten days they went off in a crowd. These [days] were ten winters, they say.

And he went off with his father Qî′ñgi. Soon after they arrived at his village he invited the people to come. He called them for a feast. He (Nᴀñkî′lsʟas) did not eat the smallest bit. And on the next day he called them in to a feast for his son. Again he did not eat. Two big-bellied fellows had come in. People took up cranberries by the box, and when one of these opened his mouth they emptied a boxful into it. They also emptied boxes into the mouth of the other.

On the next day his father invited them again, and they (the big-bellies) came in and stood there. And again cranberries were emptied into their mouths. Then Nᴀñkî′lsʟas went quickly toward the end of the town. As he was going along he came to open ground where cranberries were being blown out. He stopped up this hole with moss, and he did the same to another. After he had entered he questioned the big-bellied ones, who stood near the door: “I say, tell me the reason why you eat [so much].” “Don’t ask it, chief. We are always afflicted in this way.” “Yes; tell me. When my father calls in the people, and you are going to eat, if you do not tell me I will make you always full.” “Well, chief, sit close to me while I tell you. Early in the morning take a bath, and when you lie down [after it] scratch yourself over your heart, and when scabs have formed on the next day swallow them.”

He did at once as he was told. After he had sat still for a while [he said]: “Father, I have become hungry.” Upon this his father sent to call the people. [The big-bellied persons] again came in and stood there. Again was [food] emptied into their mouths. It did them no good. And he again became hungry. He again called them in. Day after day, for many days, he called them in. One day he went out [to defecate]. They saw him eating the cranberries that had floated ashore upon the beach [from peoples’ dung]. Thereupon they shut the door upon him. [124]

He now started off. By and by he came [back] and sat behind his father’s house. “Father, please let me in.” They did not want him. “Father, please let me in. I will put grizzly bears upon you. I will put mountain goats upon you.”40 He offered him all the mainland animals. “No, chief, my son, they might wake me up by walking over me.”

He then began to sing a certain song. He beat time by striking his head against the house. The house began to fall over. And at that time he nearly let him in, they say. And when he went away they snatched off from him the black bear and marten [skins] he wore.

That time he went away for a long period. By and by they saw him floating on the sea in front of the town in a hair-seal canoe.41 He wore his uncle’s hat. On top of it the foam was swirling around as he floated. As soon as they saw he had become changed in some unknown manner the town people all entered Qîñgi’s house. And after they had talked over what they should do for a while he dressed himself up. The town people put themselves between the joints of his tall hat. After Nᴀñkî′lsʟas had remained there a while the sea water continued to increase. And Qîñgi, too, grew up. Then he became angry and broke the hat by pulling it downward. Half the people of his town were lost.

After he had been gone for a while he came and stopped in front of the town. “Nᴀñkî′lsʟas is in front on a canoe.” And his father said: “Go and get him that I may see his face.” They then spread out mats, and his comrades came in and sat there. His father continually gave him food. His father was glad to see him.

After food had been given out for a long time and evening was come, his father sat down near the door. By and by he said: “My son, chief’s child, let one of your companions tell me a story.” He then asked the one who sat next to him: “Don’t you know a story?”42 “No,” they all said, and he turned in the other direction also. “Don’t you know one story?” “No; we do not.” He then said to his father: “They do not know any stories.” And his father, Qîñgi, said, “Ītꜝē′i, let one of your companions relate to me ‘Raven traveling,’ ” by which he made Nᴀñkî′lsʟas so ashamed that he hung his head.

By and by, lo, a small, dark person, who sat on the right side, threw himself backward where he sat. “Ya-yā′-ō-ō-ō-ō-ō, the village of the master of stories, Qîñgi.” When he said this the people in the house were [startled], as if something were thrown down violently. “Ya-yā′-ō-ō-ō-ō-ō, the supernatural beings came to look at a ten-jointed łqeā′ma43 growing in front of the village of the master of stories, Qîñgi. There they were destroyed.” “Ya-yā′-ō-ō-ō-ō-ō, the supernatural beings came and looked at a rainbow44 (a story name) moving up and down in front of the village of the master of stories, Qîñgi. There they were destroyed [said the next].” “Ya-yā′-ō-ō-ō-ō-ō, the supernatural [125]beings once came to look at Greatest-sea-gull and Greatest-white-crested-cormorant throw a whale’s tail back and forth on a reef that first came up in front of Qîñgi’s town. There they were destroyed.” “Ya-yā′-ō-ō-ō-ō-ō, the supernatural beings came to see Harlequin-duck and Blue-jay run a race with each other on the property of the master of stories, Qîñgi. There they were destroyed.” “Ya-yā′-ō-ō-ō-ō-ō, the supernatural beings once came to look at the lower section of a wooden rattle lying around which used to sing of itself.45 There they were lost.” “Ya-yā′-ō-ō-ō-ō-ō, the supernatural beings once came to look at an inlet, which broke suddenly through white rocks at the end of Qîñgi’s town, out of which Djila′qons came knitting. There they were destroyed.” “Ya-yā′-ō-ō-ō-ō-ō, the supernatural beings once came to see Tā′dᴀlᴀt-g̣ā′dᴀla and Marten run a race with each other in front of the village of the master of stories, Qîñgi. There they were destroyed.” [What the other three said has been forgotten.46]

Then Nᴀñkî′lsʟas started off afoot. After he had traveled for a while he came to the town of Ku′ndji. In front of it many canoes floated. They were fishing for flounders.47 They used for bait salmon roe that had been put up in boxes. He then desired some, and changed himself into a flounder. And he went out. After he had been stealing the salmon roe for a while they pulled out his beak.

Those people, who then sat gambling in rows in the town, looked at the beak one after another. They handed it back and forth for the purpose. Nᴀñkî′lsʟas looked at it, and said: “It is made of salmon roe.” He then went toward the woods and called Screech-owl. And he pulled its beak out, put it upon himself, and put some common thing into [the owl] in its stead.

By and by they went out again to fish and again he went out. And after he had jerked off many pieces of salmon roe a hook entered one of his lips. They then pulled him to the surface and came ashore, and [the owner] gave it to his child, and they ran a stick through it [to put it over the fire]. And when his back became too warm he thought: “I wish something would make them run over toward the end of the town.” After some time had passed the whole town (i.e., the people of the town) suddenly moved. And right before the child, who sat alone near by, he put on his feather clothing and flew out through the smoke hole. The child then called to its mother: “My food flew away, mother.”

He did not go away from the town, they say. On another day they prepared some food in the morning. Crow invited the people to a feast of cakes made of the inner bark of the hemlock and cranberries mixed together. Among them they called him (Raven). And he refused. “No; you only call each other for mussels.” Afterward he sent Eagle out to see what they did call each other for. And after [126]he had gone thither he said to him: “They call each other for cakes of hemlock bark and cranberries.” “Now, cousin, be my messenger.” Eagle then said: “The chief is coming.” “No; we call each other for mussels.”

Before they had begun eating he ran into the woods. After he had made rotten trees into ten canoes he put in spruce cones, standing them up along the middle. Grass tops he put into their hands for spears. They then came around the point, and he walked near them with his blanket wrapped tightly around him. Terrible to behold, they came around the point, men standing in lines along the middle of the canoes. Leaving their food, the people fled at once. He then went into the house and ate the cakes. He ate. He ate. Where the canoes landed they were washed about by the waves.

He then started off. He traveled about. On the way he got his sister neatly, they say. He then left his sister with his wife. And he started off by canoe. He begged Snowbird48 to go along with him, and took him for company. He also took along a spear. And short objects49 lay one upon another on a certain reef. Then, when they came near to it, the bird became different.50 He took him back. And he begged Blue-jay also to go, and he started with him. But when they got near he, too, flapped his wings helplessly in the canoe. And, after he had tried all creatures in vain, he made a drawing on a toadstool with a stick, placed it in the stern, and said to it: “Bestir yourself and reverse the stroke” [to stop the canoe]. He then started off with him. But when he got near it shook its head [so strong was the influence].

He then speared a big one and a small one and took them back. And when he came home he called his wife and placed the thing he had gone for upon her. And he put one upon his sister as well. Then Sīwa′s (his sister) cried, and he said to her: “But yours will be safe.”51

After he left that place he married Cloud-woman. And, as Cloud-woman had predicted, a multitude of salmon came up for him. But, when they were on the point of moving and he went through the middle passage of the smokehouse, salmon bones stuck in his hair, and he used bad language that made his wife angry.52 She then said to the dog salmon: “Swim away.” From all the places where they lay they began to swim off. And a box of salmon roe on which his sister sat was the only food left in the house.

They then moved the camp empty-handed. And he made himself sick. He went along in the bow beside the salmon roe. After he had gone along for a while his sister smelt something, and he said it was a scab he had pulled off with his finger nails. After she had spoken about it many times as they went along he threw Sīwa′s’s box empty ashore. [127]

And after they had gone along for a while they built a camp fire. He then put yellow cedar upon the fire. After it had given forth sparks for a while one flew between Sīwa′s’s legs. He then told her a remedy: “Now, go around in the woods exclaiming, ‘I call for medicine.’ When something says ‘Yes,’ go over to it and sit down where a short red thing sticks up.” And after he had spoken to her, and she had called about for a while, something said “Yes.” And after she had looked for it [she saw] something red sticking up. Then she sat down there. Lo, she discovered her brother lying on the ground under her.

He then became ashamed, and drew something with the tip of his finger. Right there a child cried. And he took it out [of the ground]. And he put boards round it as people were going to do in the future. Then the child became old enough to play. And he went around after [the child]. One time when it went out to play it vanished forever.

Then he started to search for it. He put on his feather clothing and flew over the whole of this country. He did the same upon Mainland. When he could by no means find it, he heard that the supernatural beings had taken it because he (Raven) used to fool them. He then stopped searching. When the boy stood up, lightning used to flash around his knee-joints. He was named Sᴀqaiyū′ł.

One day some one with disheveled hair came in. “Father, I come in to you.” Then he (Raven) spat upon his face. “Sᴀqaiyū′ł was not like that.” And when he went out, lightning played around his knee-joints. He vanished at once. Then he cried; he cried.

Then he put his sister into his armpit and started off with her. And after Siwa′s had finished her planting at Ramsey island he came, stood on the inner side of Ramsey island, and begged all kinds of birds to accompany him. They went after cedar-bark roofing in preparation for a potlatch. They soon got this out upon the open ground. He then caused the cedar bark to be left there.53

And, when they became hungry, he called all kinds of animals. And, after they came floating in front of him on their canoes, he came out wearing black, shabby clothing. He then spoke. They did not understand. And they sent for Porpoise-woman. And when she came he (Raven) said: “I am the sides and I am the ends, between which I qᴀlaastī′s.”54 Then she said: “How would they get along if I were absent? He wants them to fight him with abalones and sea eggs.” They then threw these at him. And he ate. And, since the house was too small, he started to potlatch outside. All the supernatural beings whom he had invited came by canoe.

Then he made holes in the beaks of all kinds of birds. And Eagle, too, asked to have his pierced. He became wearied by his importunities and made them anyhow. That is why his nasal openings now run upward. [128]

[Told by Abraham of the Qꜝā′dᴀsg̣o qē′g̣awa-i]

When he first started he decked out the birds. They were made of different varieties, as they now appear to us, in one house. Then, as soon as he had dressed up the birds, they went out together. At that time he refused to adorn two of them. When the house was too full they said to those who sat next to the walls: “Let your heads be as thin as the place where you sit.” Those have thin heads.

The two he had refused to adorn went crying to the [various] supernatural beings and came to Rose Spit, where they heard a drum sound toward the woods. They went thither. When they came and stood before Master Carpenter55 with tear marks on their faces, he asked: “What causes your tear marks?” They then answered: “Raven56 decked out the other birds. He said we were not worth adorning.” “And yet you are going to be handsomer than all others” [he said], and, having let them in, he painted them up. He put designs on their skins (feathers). Those were the Qꜝē′da-kꜝō′xawa.57

[Continued by John Sky]

He went thence by canoe, and came to where herring had been spawning. He then filled the canoe with herring, dipped them out of the place where the bilge water settles and threw them toward the shore. “Future people will not see the place where you are.”58

[Continued by the chief of Kloo of Those-born-at-Skedans]

And when he went away he came to where a spider crab sat. And he said to it: “Comrade, do you sit here? Don’t you know that we used to play together as children?” He then put his wings into its mouth and took them out again. “A little farther off, spider crab,” he said to it, and it closed its jaws together. It began at once to move seaward. And he (Raven) said to it: “Comrade, let me go. When about to let me go you used to look at me with eyes partly closed [as you are doing] now. Let me go. It will be better for us to play with each other differently. Let me go.” By and by the sea water flowed over him. Then it let him go.

And after he had traveled for a while he pulled off leaves from the salal-berry bushes, stuck spruce needles into them, and came to where an old man lay with his back to the fire. And he entered and sat down on the side opposite him. “Hē,” he said, as if he, too, were cold from going after something. Then the old man looked over to him and said: “Have I stretched out my legs, that one keeps saying he is getting cold?” He then stretched out his legs, and it became low tide. And, with Eagle, he brought up sea eggs to the woods. [Raven also brought up a red cod, but Eagle brought up a black cod.]

They then made a camp fire. And Eagle roasted his.59 It began to drop fat into the fire. Then Raven roasted his, but it became dry. [129]And he asked to taste of Eagle’s. “Cousin, why does yours taste like cedar? Cousin, I will bring you a small bundle of bark from the woods. When a stump comes to you, rub this [black cod] upon its face.” As soon as he went off Eagle put some stones into the fire. When they became red-hot, the stump came toward him. He then picked up a stone with the tongs and rubbed it upon the stump, and the stump went back into the woods out of sight. By and by, lo, he came to him with bark on his shoulder. His face was blackened all over. “Why, cousin, what has happened to your face?” “Well, cousin, I pulled some bark down upon my face.” “Why, cousin, it is as if something had burned it.” “No, indeed, cousin, bark dropped upon me.”

[Continued by John Sky]

On the way from this place he begged for canoe companions.60 He begged all kinds of birds to come. Then Blue-jay offered himself to him, and he said: “No: you are too old to come.” But he insisted. He then seized him by the top of his head and pulled him into the canoe. For that reason the top of his head is flattish. And he completed his begging for comrades.

They all got then into the canoe. And it set off. It went. It went. It went. It went. They stopped in front of the Halibut people. Hu-hu-hu-hu-hu,61 they came down to the beach in crowds. “Raven is going to war,” they said one to another as they came down to meet him. And he asked them to go, too, as companions, and they went. They fixed themselves along the bottom of the canoe like skids62 and started. They went. They went. And before daylight they landed at the end of his (the enemy’s) town. Then his Halibut people lay [in two rows], with their heads outward, along the path which extended down from the house. Outside of them the birds also stood in lines. They hid themselves behind the halibut. After they had been there a while he came out wearing his dancing hat. When he came out one of the halibut flopped his tail at him. He fell down. The next one, too, wriggled his tail. So they continued to do until they brought him in.63 Then he asked them why they did this to him. And they said they did it because he blew too long. They then let him go. And they started back. This was Southeast-wind, they say. After they had gone along for a while they set down the halibut at their homes, and the birds also went away.

And after he had traveled about for a while he came to some children playing and offered to join them. “I say-y-y, playing children, let me play with you-ou-ou.” “No-o-o; you would eat all of our hair se-e-e-al.” And he said: “My grandfather has gone after some for me. My father has gone after some for me.” They then let him play with them. Then he devoured all of the children’s hair seals, and they were all crying for them. [130]

He also started away from that place. After he had gone along for a while he found a flicker’s feather floating near the shore and said to it: “Become a flicker.” It at once flapped its wings.

And after he had traveled thence for a while he came to the place where Master Fisherman64 and his wife lived. He wanted Raven’s flicker; so he gave it to him. “Things like this are found on an island that I own.” And he said he would show it to him. And after he said he would show it to him Master Fisherman baited a halibut hook taken from among those hanging in bunches on the wall. When he had let it down into the hole into which they used to vomit sea water he pulled out a halibut, and his wife split it open and steamed it. When it was cooked the three ate it.

They went to bed, and next day he took him (Master Fisherman) to see the flicker island. Then he arrived there and said to Master Fisherman: “Do not get off.” Then he (Raven) landed. He broke off the ends of cedar limbs. And he wounded his nose. As he went along he let the blood run down into his hands. And he threw around the cedar twigs with blood upon them. “Change to flickers,” he repeated. Then they flew in a flock. And he brought some in. “Now, get off. There are plenty of them,” he said to him. Then he landed.

[Continued by the Chief of Kloo.]

And he (Raven) lay down in the canoe and began to drift away with the wind, and he (Master Fisherman) shouted to him: “Say, you are drifting away. You are drifting away.” He paid no attention to him.65 He got far off. Then he started away [by paddling]. Then he made himself appear like Master Fisherman, and landed in front of his wife’s [house]. And he said: “Behold, it was the one always doing such things. There is not a sign of the things he went to show me.” And after he had had her as his wife a while he said: “My child’s mother, differently from my former state, I am hungry.” Then she steamed a fat halibut for him, and he ate it. After he had remained sitting for a while, he said: “My child’s mother, differently from my former state, I would like it.”66 Then he again drank salt water. And after he had drunk salt water he baited the halibut hook and let it down into the hole where sea water was vomited out. The same thing as before happened. He pulled a halibut out.

And when his wife went after some water, lo, her husband sat near the creek and said to her: “That was the same one who is always doing such things. Stop all the holes in the house. As soon as he drifted away from it (the island) I wished my hair-seal club would swim over to me.” And to him it swam out. Then it brought him to the land, they say.

Then he ran in with the hair-seal club. And he (Raven) ran squawking about the house. By and by he knocked him down with [131]his club. Then he threw him down into the latrine. And after he had lain there a while he spoke up out of it.67 Then he took him out and pounded him up again. He even pounded up his bones. And he went down to the beach at low tide and rolled a big rock over upon him.

[End of so-called “old man’s story” and beginning of “young man’s” part68]

Then he was nearly covered by the tide. And he changed himself in different ways. By and by, when only his beak showed above water, his ten supernatural helpers came to him. Then they rolled the rock off from him, and he drifted away. The first to smell him among his supernatural helpers was a Tlingit, who wore a bone in his nose [like the shamans.]

After he had drifted away for a while, some people came along in a canoe. “Why does the chief float about upon the water?” And when they got within a short distance he said: “He has a hard time for going after a woman.”

And after he had drifted about a while longer, a black whale came along blowing. And he thought, “I wish it would swallow me.” And, as he wished, it swallowed him. Then he ate up its insides. After he had eaten all he thought: “I wish it would drift ashore with me in front of a town.” And in front of a town it drifted ashore with him.

After they had spent some time in cutting it up, they cut a hole through right where he was, and he flew out. Then he flew straight up. And he turned down at the end of the town, pulled off the skin of an old man living there, threw away his bones, went into his skin, and lived in his place instead of him. By and by they asked him about the something that came out of the whale’s belly. Then he said: “When something similar happened a long time ago they fled from each other in fear.” At once they fled from each other in fear. And afterward he ate the whale they were bringing up. This was why he had changed himself.

[Told by Tom Stevens, chief of Those-born-at-House-Point.]

And one time he had Hair-seal as his wife. Then they had a child. And one day he went after firewood with him. His son was fat, and, pleased at the sight of him, he wanted to eat him. Then he said to him: “I am within a little of eating you.” And after they had come home, and had got through eating, he said to his mother: “Ha ha⁺, mama, my father said to me: ‘I am within a little of eating you.’ ” And Raven said: “Stop the child.” He made him ashamed. After that he devoured him.69

[Continued by the Chief of Kloo.]

And after he had traveled about a while from that place he came to another town. And he was eating the leavings cut off of the salmon they brought in. By and by some of the milt70 hung out of his [132]nose. Then he said to his cousin [Eagle]: “When I pass in front of the town, cousin, say: ‘Wā-ā-ā71, one goes along in front of the town with a weasel hanging from his nose.’ ” And when he passed in front of the village [he said], “Wā-ā-ā, one passes in front of the town with the milt of a salmon hanging from his nose.” Then he went back to him and said: “Cousin, say, ‘Weasel, weasel.’ ” But when he went again he said the same thing. Then he made him ashamed, and he went right along [without stopping].

And after he had gone along for a while he met some people coming back from the hunt with many hair seals. Then he changed himself into a woman. And he found a long, slender rock and said to it: “Change into a child,” and it became a human being. “Say, you who are coming, come and marry me.” Then the canoe was pointed toward her. And she picked up stones, too, they say. After they had gone along for a while she said: “The child wants hair seal. He is crying for it.” Then one cut off a piece for it. Then she wished a mist to fall, and it happened. Then they put mats over her, under which she ate it. And she put grease on the stones and threw them overboard. And she kept saying that it was the hair seal. Then they gave some to her again.

Then they gave her as wife to one of them. Some time after he had married her they gave her salmon roe to eat. And she saw where they kept it. Then she went to the place at night. And she ate in it. But when she lay down afterward she found that her labret was lost. And when they went [to the box] to get some again in the morning they found her labret in it. Upon this she touched it quickly with her lips and said: “Lg̣ᴀ′nsal stā′-is72 was flapping her wings all night in my lip as she always does when she wants something that smells bad.” Then they handed it to her, and she put it back into her lip.

And one day, when she went out with others to defecate, and stood up, the tail coming from her buttocks was visible a moment. “Ai-ī, what is that sticking from my son’s wife’s buttocks?” “Why, this is not the first time a Tlingit woman’s tail stuck out from her buttocks.”

By and by she told her husband they were about to come after her, and she made them bring together firewood in preparation for it. Then she changed excrement into people and made them come by canoe. Then they landed; but when they came in and sat down they began to perspire. Right there they were melted. And she became ashamed. Then they were completely melted. And she flew away.

And after he (Raven) had traveled on from that place he came to where Water-ousel73 lived. And he (the bird) gave him food. By and by he drove a stick into his leg, out of which salmon roe [such as has lain some days after hatching] ran in a stream. He gave it to him to eat. Then he started from that place. After he had traveled [133]for a while he came to where Sea-lion lived. And after he had given him some food he roasted his hand, out of which grease dropped. That he gave him to eat. He started off, and when he had traveled a while came to where Hair-seal lived. Then he, too, roasted his hand in the fire, and grease came out. He gave it to him to eat.

Then he went away and lived in one place for a while. After he had lived there for a time Water-ousel came in to him. Then he drove something into his leg, but only made himself faint away. And he (the bird) was ashamed. While he was in the faint he went off. Then he came to himself. And after he had continued living there for a while Sea-lion and Hair-seal came in.74 Then he roasted his hand, but it was burned. And they left him. Afterward he came to life again.

[Parts of the young man’s story told by Walter McGregor of the Qā′-i-ał-lā′nas]

He began to offer his sister in marriage, and when any creature came in to him he looked at its buttocks. When they were lean he refused it. After he had done [lit., said] this for a while Sea-lion wanted to many his sister. Then he looked at his buttocks. They were fat, and he let him marry his sister. They had two children. G̣ē′noa75 was the elder. Iwā′ldjida was the younger. Once Raven went out fishing with his brother-in-law and thought: “I wish halibut would come to me only.” Then he only caught halibut. And his brother-in-law, Sea-lion, asked him: “Say, why do they come to you?” “That is something people are not brave enough to ask for.” Then he again asked him, and he said to him: “Well, they like me, because I use a piece of skin cut from my testes for bait.” And he told him to do the same to his. When he just touched them with a knife, “Wā-wa-wa-wā′, it hurts,” he said to him. “Don’t you see you are not brave enough for it?” Then he told him to do as before. Then he cut off the whole of his testes and ate the fat part of his brother-in-law. After he had consumed it he put stones in him in its place, and came to his sister singing a crying song: “Siwa′s’s husband, my sister’s husband. Siwa′s’s husband, my sister’s husband.” Then his sister asked him: “What has happened, brother?” He paid no attention to her. He sang the crying song. “What is it?” she kept saying. By and by she asked her brother: “What has happened, my brother Raven?” And he said to her: “Where they always do so, [the enemy] stood at House-point. With my great brother-in-law I met them. My great brother-in-law fell without speaking a word. I, however, went around and around them calling.” Then his sister, too, sang a crying song. She had G̣ē′noa on her back and held Iwā′ldjida in her hands. Then she sang the crying song: “G̣ē′noa’s father, Iwā′ldjida’s father. G̣ē′noa’s father, Iwā′ldjida’s father.” At once they carried him up in a mat. And Siwa′s said: “Say, chief, [134]why is your brother-in-law so heavy?” Then Raven said: “You always talk nonsense. This is not the first time a chief who has been killed is heavy.” The rocks put into him made him heavy.

After they got him into the house they had Mallard-duck76 doctor him, and when he came in, and had gone around the fire for a while, he said: “Hăⁿ hăⁿ hăⁿ hăⁿ (quacking of duck), his brother-in-law, his brother-in-law.” And Raven said: “[Speak] differently, great doctor. [Speak] differently.” Then again he said, “Hăⁿ hăⁿ hăⁿ hăⁿ, his brother-in-law took out his insides.” Then he kicked him into the fire. And just before he flew out he said the same thing. So they came to know that he had killed his brother-in-law.

One time he let Cormorant marry Siwa′s, because he was the best fisherman. And he went out fishing with him, and Cormorant alone caught halibut. He (Raven) caught only a small one. Then he went toward the bow to Cormorant and said to him: “Let me see what is upon your tongue.” And when he ran his tongue out he pulled it out, and his voice was gone. That is why the cormorant has no voice.

Then he pulled the halibut round toward himself [so that their heads lay in his direction] and turned the small one toward him (Cormorant).77 Then they went home, and he pulled off the halibut. Cormorant motioned his wife to the halibut, and his sister asked: “Say, chief, why does he motion me to the halibut?” Then Raven said: “He is trying to say he wants the head of a big one.” And she asked her brother again: “Say, chief, what has happened to your brother-in-law?” “Why, while I was fishing with him his voice left him.” He wanted to eat all the halibut. That is why he took it out.

After he had gone on for some distance a sea anemone (?) looked out from under a rock. He became fascinated at the sight of the corners of its eyes, which were bluish, and said to it: “Say, cousin, come and let me kiss you.” And the sea anemone said: “I know your words, Raven,” and made him angry. Then he threw aside the stones from it and steamed it [in the ground]. When it was cooked he ate it while it was still hot. Then his heart was burst with the burning. That is why ravens do not eat sea anemones.

After he had gone along from there for a while he came to a town. Having looked into the house [he saw] no people there. Then he entered. Halibut and slices of smoked hair seal lay on the drying frame. Only old wedges lay near the fire. But when he started to carry off the halibut and slices of seal a wedge threw itself at his ankle bone; on the other side the same thing happened, and he fainted with the pain. Then he threw them from his shoulders and went out. And he looked into a house near by. And he entered that, too. There were plenty of hair seals and halibut there. On the wall was some design drawn with finger nails. Then he started to carry some out. When he came to the door something pulled his hair. He saw [135]nothing. After they had pulled his hair until they made him weak, he went out. These were the Shadow people, they say.

After he had traveled thence for a while he came to a house in which the Herring people were dancing. The air (weather or sky)78 even shook above them. And when he looked in the Herring people spawned upon his mustache. Then he ate the fish eggs. They tasted bad, and he threw away his mustache.79 Then, having pushed in a young hemlock he had broken off, he drew it out. The fish eggs were thick upon it, and he ate them. They tasted good. He started the use [of these limbs].

After he had gone on for a while he came to one who had a fire in his house. And he did not know how to get his live coals. And [the man] had bought a deerskin. “Say, cousin, I want to borrow your skin a while.” And he lent it to him. It had a long tail, they say, and he tied a bundle of pitch wood to the end of the tail. Then he came in and danced before him. As he danced his face was turned toward the fire only. After he had danced for a time he struck his tail into the fire and the pitch wood burned. Then his tail was burned off. That is why the deer’s tail is short. Then he went into his own skin and flew away with the live coals. His beak, too, was burned off. And they pursued him. They could not catch him and came back. He got the coals neatly.

On traveling thence he found a devilfish’s nose (i.e., mouth) drifted ashore. And he took it and came to Screech-owl. And he said to him: “Say, cousin, let me borrow your beak a while,” and he lent it to him. Then he stuck the devilfish nose he had found in its place and said to him: “Say, cousin, yours looks nice. You are fit to travel about with the supernatural beings.”

After he had traveled on for a while his cousin (Eagle) came to him. And, after they had traveled together for a while they came to an abundance of berries, which Eagle consumed before he got there. On that account he was angry with him. And he went quickly to the beach, found a sharp fish bone, and stuck it into the moss ahead of him (Eagle). “Run into Eagle’s foot,” he said to the bone. And he said to Eagle: “Now, cousin, go right on here before me.” And as he went along there the bone stuck into his foot. “Cousin, let me see it,” and he pretended to take it out with his teeth, but instead commenced to push it in farther. “Wā-wā-wā, cousin, you are pushing it in.” “No, cousin, it is because I am trying to pull it out with my teeth.” By and by he pulled it out and said to him: “Cousin, wait right here.” Then he examined the ground before him [to select an easy path]. And he ordered a chasm to form. It did so. And, breaking off a stalk of łqeā′ma,80 he laid it across the gulf and put moss upon it. He made it like a dead, fallen tree. Then he went back toward Eagle, carried him on his back, and started over with [136]him upon the dead tree. When he got halfway over he let him go. “Yauwaiyā′, what I carry on my back is heavy.” He burst open below. Then he went down to him and ate his berries. He ate all and started off.

After he had traveled for a while he came to a woman with a good-sized labret weaving a water-tight basket, and he asked her: “Say, skᴀñ,81 have you seen my cousin?” She paid no attention to him, and he again said to her: “Say, skᴀñ, have you seen my cousin?” Again she paid no attention to him. “Skᴀñ, I can knock out your labret.” “Don’t. Over yonder is a qꜝa′ła82 point, beyond which is a spruce point, beyond which is a hemlock point, beyond which is an alder point. At that point in front of the shell of a sqā′djix̣ū83 on which he is drawing is your cousin.” Then he started over, and it was as she said. “Say, cousin, is that you?” [he said], and he pulled him up straight, and they started off together.

After they had gone on they came to a town. They (the people) were glad to see them. Then they began giving them food. When they gave them berries to eat they asked Eagle: “Does the chief eat these?” And Raven said: “Say that I like them very much.” But Eagle said: “The chief says he never eats them.” And they only gave them to him (Eagle). And again they gave him good berries to eat, and he said: “Those, too, the chief does not like.”83

When he was going on from there he came to a town in which the chief’s son, who was the strongest man, had had his arm pulled out. A shaman came to try to cure him. The chief’s son was the strongest man. In trying strength with people of all ages by locking hands with them he could beat them. By and by, through the smoke hole came a small pale hand, and [they heard its owner] say: “Gū′sg̣a gᴀ′msiwa” (Tsimshian words meaning “Let us have a try”). And he put his fingers to it. It pulled off his arm. They did not know what it was. And he (Raven) alone knew that one of Gū′g̣ał’s84 sons had pulled his arm off. Then he flew to Gū′g̣ał’s town, went to an old man who lived at the end of the town and asked him: “Say, old man, do you ever gamble?” And he said he did. “They say they pulled off the arm of a chief’s son. I wonder where the person who did it belongs.” And he said: “Why, don’t you know? It was done by the one of Gū′g̣ał’s sons who is always doing those things. The chief’s son’s arm is in a box behind the screen in his father’s house.” And he (Raven) said: “Well, although everybody knows those things, I was asking this.” Then he pulled off his (the old man’s) skin and entered it. And next day he took a gambling-stick bag and walked with a cane to the middle of the town. When he sat down he heard Gū′g̣ał’s sons say: “You are always on hand, old man; we will gamble with you.” The eldest wagered him his hair ribbon, and they gambled with him. They lost the ribbon to him. Then it was too late to go home, and he [137]said: “I will stay right in your house.” And they said to him: “All right, old man, sleep in our house so that we may gamble with each other in the morning.” Then he entered, and they seated him near two good-looking women. They gave him something to eat. “Old man, you are always ready,” they said to him, and they went to bed. Then he broke wind. The women laughed at him every time as they whispered together. By and by, when they were asleep,85 he flew lightly toward the screen and felt of the chief’s son’s arm which was in a box. Then he waited for daylight and flew over it. As he did so the ends of his claws touched the top of the screen. It sounded like a drum. Then he lay down quickly. “Alas! it is the one who is always doing such things. Does the old man lie there as before?” And the women said: “Yes; he lies here. He has been breaking wind all the time. Now, he is snoring.” And he asked again: “Is the chief’s son’s arm in the box?” And the women said: “Yes; it is here.” Then when they were asleep again and day had begun to break he flew up easily behind the screen and seized the chief’s son’s arm in his mouth. And when he flew away with it the ends of his claws touched the top of the screen. When it gave forth a drumming sound all looked up. He flew through the smoke hole. The chief said: “Alas! it is he who is always doing such things.” Then he came flying to the chief’s son’s father’s town and began to act as shaman around the chief’s son. He washed the arm, which had begun to smell badly [from decomposition]. Then they handed him a new mat [and he laid] the chief’s son’s arm in place under it. At once his arm was restored. They gave many things to him and much food as well.

He started from that place also. After he had gone along for a while he came to a town. The town people were glad to see him, and he went into a house. A good looking woman lived in the house. Then they went to bed, and he went over to the woman. When he came to her she asked him, “Who are you?” “I am one who came to this place for you.” But the woman absolutely repulsed him. Then he went away from her. And when the woman slept he went to her again and put dung inside of her blanket. Then he cried: “I went to the chief’s daughter, but, finding something terrible there, changed my mind.” And the woman awoke and said: “A′-a-a a-a′, don’t tell anybody about it. I will give you a substance that my father owns but always keeps secret.” And he said: “[Give me] some.” Then she gave all to him. And the woman said to him: “Don’t lose it. With that you will have good luck. And when you see anyone, you can adorn him with it,” she said to him. This is what causes people to be good-looking.

After that his sister Siwa′s planted Indian tobacco in front of White inlet. And, while it was yet in the garden, he calcined shells. But before he pulled the tobacco out he became angry with the calcined [138]shells and threw them away. Where the calcined shells were the surface of the rocks is white.

There he went out fishing for his sister. He threw the halibut ashore. There is high, level land there called “Halibut’s place.” He named places, too, as he went along. “Your name will be like this; you will be called so-and-so,” he said as he went. Then he passed over one place, and it called after him: “What shall my name be?” Then he said to it in the Ninstints dialect: “Your name will be ‘Salt Stone,’ you common object.”

Then he set out to spear Bad Weather (Tcꜝī′g̣a). He made a spear with a detachable point. He used strong gut for cord. And he saw its head pass. Then he speared it. And it tugged him about in a sitting posture. He kept hold of the cord and was pulled out to a reef lying in front. After he had been pulled about there a while the spear point broke. [The string] struck on the face of a declivity. There the rocks show a white streak.

When he went away he stuck an eagle’s tail feather [into a certain place]. That is called “Eagle’s-tail-feather-stuck-in.”

After that he was love-sick for his uncle’s wife. Then he sat there singing a song, at the same time striking his head upon the rocks for a drum. There he made a hole. That place is called “Moving-the-back-part-of-the-head-about-while-singing.”

[Told by Abraham of Those-born-at-Qꜝā′dᴀsg̣o]

One time, when he was going along with his cousin, he came to an island of ʟꜝkꜝia′o.86 At once he went out and ate them. After he got through eating, he went back toward shore with his cousin. And when they became thirsty he said to his cousin: “Take one stroke in the water, cousin.” As soon as he did so they came to Standing-water creek, which was very far away. Where he drank there, there is a water hole of the shape of his bill.

This is why, when people travel by canoe on the west coast, the country is easy for them (i.e., they travel about easily). The place where he and his cousin ate ʟꜝkꜝia′o is called “Pulled-off-with-the-teeth.”87

[Told by Tom Stevens, chief of Those-born-at-House-point]

When he (Raven) first started traveling about, numbers of persons lay along the ground, acting as if ashamed. Then he pulled them upright as he ran along. These were the mountains.

Another version

[Told to Prof. Franz Boas by Charlie Edenshaw, chief of the Stᴀ′stas]

Nenk·îlsʟasʟiñgai’s88 mother was Gēʟîk·ᴇdzā′t (“Flood-tide-woman”). His father was ʟg̣ang̣ag·îñ (“Dorsal-fin”),89 whose sister’s son was called ʟg̣anxē′la (“Hole-in-dorsal fin”). He was born in [139]Naēku′n. Now, Nenk·îlsʟasʟiñgai was crying all the time. The people tried to quiet him, and they gave him various things to play with, but he was not satisfied. There was a young girl, Qalgaitsadas (“Ice-woman”).90 She also tried to quiet him. She took him in her arms, and he at once ceased crying. He touched her breasts and was quiet. After a little while she returned him to his mother. At once he began to cry again, but when she took him again he quieted down when he touched her breast.

The boy was growing up very rapidly. Now he was able to walk. ʟg̣anxē′la was his mother’s lover. When his father, ʟg̣ang̣ag·îñ, found this out he became jealous, and he sent his wife back to her uncle, Nenk·îlsʟas. Then she took her boy on her back and went to her uncle’s house. About noon she felt hungry. She was going to start a fire, but she did not succeed. She turned the fire drill until her hands were sore, but she did not succeed in making a fire. Then Nenk·îlsʟasʟiñgai went into the woods, where he took two large sticks. He struck the ends together, and at once there was a great fire. His mother was surprised to see it, but she did not make any remark.

In the evening they lay down and slept. Early the next morning they proceeded on their journey. In the evening the mother tried again to start a fire, but she did not succeed. Then the boy went to the woods and started the fire in the same manner as on the preceding day.

Finally they reached the house of Nenk·îlsʟas, which was located in ʟg̣aē′xa.91 A large pole was standing in front of his house. Nenk·îlsʟas’s slaves were outside the house when Gēʟîk·ᴇdzā′t was approaching, carrying her child. They entered the house and told Nenk·îlsʟas that she was approaching. He remarked: “She is always acting foolishly, therefore she has been sent back.” He told his slaves to call her into the house. She entered and remained sitting near the doorway. She did not go to the rear of the house. Her uncle gave her food. The boy was defecating in the house all the time. His excrements were very thin and spread over the floor, so that the house smelled very badly.

The boy was staying with his mother. In the night, when everybody was asleep, he arose from the side of his mother, left the house, taking bow and arrows, and shot woodpeckers (sʟō′ts’ada). He gave them to his mother and asked her to make a blanket of their skins. His mother dried these skins and sewed them up. Then he began to shoot whales, which he took to a little river near ʟgaē′xa, named Xagusiua′s.92 Then Raven came right down from the sky, intending to eat the whales. The boy tried to shoot it, but he was unable to kill it. Raven flew away, but soon returned. Again the boy tried to shoot it, but did not hit it. Finally, however, he succeeded in killing Raven. He hid its skin between the branches of a large tree.

One day the boy said to his uncle: “My fathers are going to come [140]from Naēku′n to look for my mother.” Then his uncle remarked: “I am afraid that boy is going to cause us trouble. Stop your talking.” But Nenk·îlsʟasʟiñgai repeated his former statement. The following day he said again: “My fathers are going to come from Naēku′n to see me.” Again his uncle begged him to be silent, but he did not obey.

After a few days the people from Naēku′n arrived. The beach was covered with canoes. Then his uncle felt greatly troubled. He had many slaves. The boy said to one of the slaves: “Go out and tell them to come ashore.” His fathers were the Killer-whales. Then they came ashore and fell down. His father and his cousin ʟganxē′la were among those whales. Then his mother took a bailer and sprinkled some water over ʟganxē′la, while she left her husband to perish. After some time the boy said to a slave: “Go out and call the water to cover my fathers.” Then the tide returned, and the whales returned to Naēku′n. The boy continued to shoot birds.

His uncle’s wife was making mats all the time. The boy was very beautiful, but he continued to defecate in the house. His uncle’s wife was sitting in the rear of the house. The boy had collected much red gum, which he was chewing. One day he returned home just at the time when his uncle had finished his dinner and was washing his face. Then his uncle’s wife asked him for some gum which was hanging out of the boy’s mouth. The boy fell in love with his uncle’s wife, who was sitting on the highest platform of the house. The boy crept silently up to the woman and encircled her, placing his head under her left arm, his body over her back, and his feet under her right arm. When the woman looked down she saw that he was very pretty. His uncle did not notice it. He (the uncle) was a great hunter, and he always brought back a great quantity of food. Every evening, when his uncle had gone out hunting, he visited the woman. [The boy was staying in the house all the time; his soul went out hunting birds and visiting the woman.] As soon as he reached the woman it thundered, and he was much frightened. He defecated, and the house was so full of excrements that the slaves had to carry them out in buckets. When his uncle Nenk·îlsʟasʟiñgai came home he was about to give the game to his wife. He asked her why it had thundered that day. “It is a sign that my nephew cohabits with you [he said].”

In the village T’ano93 there was a chief whose name was Qîng·. The boy said: “I want Qîng· to come here to be my father.” His uncle, who was sitting in the rear of the house, heard what he was saying. He asked his sister to command the boy to be silent, but he continued to say it. One day many canoes arrived on the beach. Then the boy said to his uncle: “The chiefs are coming. What are you going to do?” His uncle did not reply because he was afraid. When they approached the house the boy threw off his skin, and he was beautiful. [141]

The chief who arrived here was called Qoēqqu′ns.94 He lived in the middle of the ocean. He was his mother’s father. The boy had visited him and had borrowed his people, whom he took to his uncle’s house. He had put on his woodpecker blanket, and he flew to his grandfather’s house. He painted his face with a design of Ts’agul95 and made himself very beautiful. When he returned he walked about inside the house scolding his uncle: “Why is there nobody staying with you? Now, all the chiefs are coming, and there is nobody to receive them.” Then Nenk·îlsʟasʟiñgai stamped his feet, and immediately the house was full of people. He had transformed the dirt on the floor of the house into people by stamping once. In one corner of his house were Qoēqqu′ns’s people, who spoke the Tsimshian language. When he stamped with his foot in another corner of the house people appeared who spoke Heiltsuk (or Wakashan). In the next corner, when he stamped the ground, the Haida arose, and in the last corner he also created Haida.

After a while Qîng· arrived. They performed a dance, and Nenk·îlsʟasʟiñgai gave them to eat. Then Qîng· returned to his own country. The boy accompanied him. When he made the Tsimshian he wore a flicker96 (Sqaldzit) blanket. Then he changed and wore a woodpecker (sʟodz’adang) blanket. Afterward he used a Sixasʟdᴀlgang97 blanket. This is a large bird with yellow head, which flies very rapidly. Finally he used a T’in98 blanket. This is a bird that is eaten in Victoria. When they arrived in Qîng·’s house Nenk·îlsʟasʟiñgai sat between Qîng· and his wife. The chief asked him: “Are you hungry?” But he did not want to eat. He was chewing gum all the time. In the house there were many people. Two youths were standing on one side of the door when the chief was eating. The chief sent some food to them. Their skin was quite black. Their name was Squl (“Porpoise”). They were eating ravenously. The boy asked: “How is it that you can eat so much?” They replied: “Don’t ask us. We are very poor because we are hungry all the time.” But he insisted. He said: “I can not eat, and I must learn how to eat. You must assist me to learn.” They refused, but Nenk·îlsʟasʟiñgai insisted. They said: “We are afraid of your father. If we tell you, you will have bad luck.” But the boy would not accept their statements. Then they became angry and said: “Go and bathe, and when you do so scratch your skin and eat what you scratch off. Do so twice.” The youth did so, and then he became very hungry. He told his father: “I am a little hungry.” Then the old man was very glad. He called all the people to see how his child was eating. The people came, and when they had seen it they returned. After a very short time the youth was hungry again. His father invited the people, and after they had eaten they went away. [142]It was not long before the boy was hungry again. He could not get enough to eat. He ate all the provisions that were stored in the house. Then Qîng· turned the boy out of his house and he was very poor. He asked to be admitted again, but Qîng· did not allow him to enter. Then he took his raven skin and put it on. He knocked the walls of the house with his beak, asking admission, but he was refused.

He promised to give them fox, mountain goat, and other kinds of animals. Then he went down to the beach, where he ate some excrements. After a while he returned to the house and asked again for admission. Then the boy grew angry, and wished the waters to rise. The waters began to rise, and rose up to Qîng·’s throat. Then Qîng·’s sister and her ten children began to climb up his hat, which was transformed into a mountain, which may still be seen near the village. There is another mountain near by which is called Qîñg·i xa′ñginᴇñ gutas’wa′s.

Then the boy returned to his uncle, and the people returned to their villages. The boy was in love with his uncle’s wife, and his uncle was jealous. Then he called upon the waters to rise, intending to kill his nephew. The waters were coming out of Nenk·îlsʟas’s hat. Then the boy took the skin of a waterfowl (Q’ē′sq’ut),99 which he put on. The house began to fill with water. Then he swam about on the water. He was carrying the raven skin under his arm. When the water rose still higher, he flew up through the smoke hole and reached the sky. He shot an arrow up to the sky, which stuck in it. Then he continued to shoot, hitting the nock of the first arrow; and thus he proceeded, making a chain which reached almost down into the waters. Finally he fastened his bow to the lowest arrow and climbed upward. When he reached the sky, he broke it, went through, and saw five countries above. First he came to an open place in which many berries were growing. There were salmon in the rivers, and the people were singing. He was chewing gum. He tried to find the singers, but he could not discover them. He passed the place whence the noise proceeded, and turned back again. Finally, after a long time, he found them. He saw a number of women who were singing. He asked them, “Where did you obtain this song? I like it very much.” Then they laughed at him, and said, “Did you never hear that there are five countries up here, and that the inhabitants use this song? They are singing about Nenk·îlsʟasʟîñgai′, who is in love with his uncle’s wife.” At that time he received the name Nenk·îlsʟasʟîñgai′. He wandered about in heaven for many years, singing all the time.

He came to a large river, where he heard the people singing. He came to a town near which he saw a pond. The chief’s daughter went out to fetch water. Then Nenk·îlsʟasʟîñgai′ transformed himself into the leaf of a hemlock, and dropped into the bucket of water which [143]the chief’s daughter dipped from the pond. When she attempted to drink, the hemlock leaf was in her way, and she tried to blow it away, but did not succeed. Finally she grew impatient and swallowed it with the water. After two months she had a child, and her father was very glad. The child slept at his mother’s side, but at midnight, when all were asleep, he traveled all over the country and came to a town. The people were all asleep, and during the night he ate their eyes. When the people awoke in the morning, they found that they were blind. They asked one another, “Did not you hear a story about such a thing happening?” But the old people said they never had heard of such a thing. The next night he proceeded to another town, where he also ate the eyes of all the people. Then he did the same in a third town. The people did not know how they lost their eyesight. Finally he went to a fourth town and ate the eyes of the people.

There was an old man in the corner of the chief’s house. He did not sleep because he wished to discover how the people in the various towns were blinded. One night he saw the boy arise from the side of his mother and return early in the morning. He returned with his skin blanket filled with something. The old man saw him sitting down near his mother’s fire and taking out something round from his blanket. While doing so he was laughing. Then the old man knew that he had taken the eyes of the people.

When, the next morning, the people heard that the inhabitants of another town had lost their eyes the old man said that he had seen how the young man ate the eyes while his mother was asleep, that he had carried them back to the house in his blanket, and that he had eaten them sitting near the fire.

The floor of the house was made of stone. The chief then broke it, took the boy, and threw him down to our earth. At that time the water was still high, and only the top of his totem pole was seen above the surface of the water. The boy dropped upon the top of the totem pole, crying “Qa!” and assumed the shape of a raven. The pole split in two when he dropped down upon it. Then the waters began to subside, and he began his migrations.

He went to a rock from which the wind was blowing all the time. He intended to kill the [s. e.] wind, Xēiō′. He tried to make canoes from various kinds of wood, but they did not satisfy him. Then he asked the birds to carry him there, but they could not do it. Finally he took the maple tree, and he succeeded in making a good canoe. He vanquished the wind and made him his slave.

Xāusgana100 was fishing for halibut. The Raven went to visit him. He was kindly received, because Xāusgana did not know that he was trying to steal food wherever he went. One morning when he went out fishing Raven said: “On my travels I saw a large island on [144]which there are a great many woodpeckers.” Xāusgana believed him. He said: “Let us go and see it.” One day, when the water was calm, they started, accompanied by Xāusgana’s wife. They paddled toward the island, and Raven said: “Stay here in the canoe while I go ashore to hunt woodpeckers in the woods.” There were many sʟāskʼᴇma (a plant bearing something resembling berries) in the woods. Raven took one of these and struck his nose until it bled. Then he transformed the blood into woodpeckers. Then he went back to the canoe and said: “Did you see the woodpeckers coming out of the woods?” By this time many woodpeckers had come out from under the trees, and Xāusgana became eager to hunt them. Fishermen are in the habit of tying the red feathers of the woodpeckers to their hooks in order to secure good luck.101

As soon as Xāusgana had gone a hunting Raven went back to the canoe. He lay down in it and thought: “I wish that a wind would start from the island and that the canoe would drift away!” He pulled his blanket over his head and pretended to sleep. Now a wind arose, and the canoe drifted away. When Xāusgana saw this he shouted: “Wake up! You are drifting out to sea!” but Raven did not stir. Then Xāusgana was greatly troubled because he had lost his canoe. As soon as Raven was out of sight he assumed the shape of Xāusgana and turned the canoe toward his house. He went up to the house and said to Xāusgana’s wife:102 “That man who came visiting us is Raven. He is a liar.” Then the woman gave him to eat, and after he had finished the food he asked for more. The woman remarked: “How does it happen that you are so hungry now? Formerly you never ate as much as you do to-day.” She was unable to satisfy his hunger. At night he lay down with her. He lived in the house, and people believed that he was Xāusgana.

The latter was staying on the island, unable to leave it. After a while he thought: “I wish my rattle would come here!” The rattle obeyed his summons. Then he wished his bow to come. Then he walked home over the surface of the water as though it were firm land. He reached his village. After a while he saw his wife coming out of the house. He called her and told her: “The Raven has cheated you. Let us take revenge. Close all the chinks of our house and lock the door. When everything is done shut the smoke hole; then I will appear and take revenge.” The woman reentered the house and acted as though nothing had happened. She prepared food for him, and he ate. While he was eating he said all the time: “It is strange how much I have changed. Formerly I was never as hungry as I am now.”

Meanwhile the woman closed all the chinks of the house. Then Xāusgana entered. Raven put on his skin and tried to escape, but Xāusgana caught him and killed him. He broke his bones to pieces [145]and threw him into the latrine. On the following day when his wife went to defecate Raven spit upward at her genitalia. He took the body and struck it again, and he took a large stone and pounded it to jelly. Then he threw it into the sea. It drifted about on the water. One day many people went out in their canoe. When they saw the body they remarked: “Why is that chief drifting about on the water?” And the body replied, “A woman is the cause of this.”

After a while he thought, “I wish that a whale would come and swallow me!” Then the whale came and swallowed him.

Here follows the story of the Raven in the Whale.

The whale stranded and was discovered by the people. They came and cut it. Then Raven thought: “I wish that the chief’s son would open the whale’s stomach, that I may get out again!” At once the chief’s son cut open the whale’s stomach. Then Raven flew out right against the young man’s chest. The youth fell down dead. Then the people were afraid, and ran away.

Raven flew into the woods, and assumed the shape of an old man. He came back, leaning on a staff, and asked the people: “Why are you running away?” They told him what had happened. Then he said, “I heard that the same events happened long ago. At that time the people left the town, leaving all their property behind. I think it would be best for you to do the same.” Then the people, who were much afraid, left the village at once. Raven stayed behind, and ate all their provisions.

Beaver103 was a chief who had his room in the rear of a very beautiful house. Behind the house there was a large lake, where Beaver went to play. Then he returned to his house. In the lake there were many salmon, and on the shores were growing all kinds of berries. When he returned home he carried a fish, which he boiled.

One day Raven, who desired to rob Beaver of his treasures, disguised himself as a poor, ugly person. In this shape he went to Beaver’s house. In the evening Beaver came home, bringing a fish and berries, which he intended to boil. Raven arranged it so that he should meet him. Then Beaver asked: “What are you doing here?” Raven replied: “My father has just died. He said that you are my brother. We have the same ancestors. He told me to go to visit you and to ask you for food.” Then Beaver invited him to his house. He boiled his fish, and when it was cooked he let Raven partake of the meal. He believed him and pitied him.

Next day Beaver went to the lake. He told Raven to stay at home. Toward noon he returned, carrying a salmon, and he spoke kindly to Raven, promising to feed him all the time. He told him that there were always fish in the lake and ripe berries on its shores. [146]

On the following day Raven went out to the lake. He rolled up the water like a blanket, took a number of fish out, boiled them, and ate them. When Beaver came home he found Raven crying and pretending to be hungry. On the following day Raven went out again. He rolled up the water, took it in his beak, and flew away. He alighted on the top of a large cedar tree.

When Beaver went out in order to fish in his lake he found that it was gone, and he saw Raven sitting on a tree, holding the water. Then Beaver called the monster Tā′ʟat’adᴇga,104 which has a long body, a long tail, and many legs; and he called all the beavers and the bears and asked them to throw the tree down. The wolves dug up its roots, the beavers gnawed the trunk of the tree, and all the animals tried to do what was in their power. Finally the tree fell. Then Raven flew off to another tree. They tried to throw this tree down. All the animals of the forest helped Beaver. After they had thrown down four trees they asked a favor of Raven: “Please give us our chief’s water. Don’t make us unhappy!” But he did not comply with their request. He flew away, and spit some of the water on the ground as he flew along. Thus originated all the rivers on Queen Charlotte islands. He also made the Skeena and Stikine rivers.

There was a man named K·ʼî′lkun, who lived at Skidegate. He asked Raven to give him some water. Raven complied with his request, but gave him very little only. This annoyed him so much that he fell down dead. He forms the long point of land near Skidegate.105 The same thing happened at Naēku′n.106 For this reason there is a long point of land at that place.

This is the best known, as it is the longest, of all stories told on the upper northwest coast, and many writers have given fragments of it. Although often spoken of as the creation legend, it would be more correct to say that it explains how things were altered from one state or condition into that in which we now find them. Thus topographic features, natural phenomena, the tastes, passions, habits, and customs of animals and human beings are mainly explained by referring to something that Raven did in ancient times. He was not the only originator of all these things, but he was the principal, and for that reason he was known as Nᴀñkî′lsʟas (“He-whose-voice-is-obeyed”). Until Qî′ñgî adopted him he was called Nᴀñkî′lsʟas-łîña′-i (“The-potential-Nᴀñkî′lsʟas”). Some even said that Nᴀñkî′lsʟas was a great chief who put on the skin of a raven only when he wanted to act like a buffoon. Among the three peoples who have developed this story most—Haida, Tlingit, and Tsimshian—the Raven clan is also of very great importance, and it is evident to me that there is a causal relation between the two facts. I have, however, discussed the singular prominence of the Raven clan among the people in this region in volume V, part 1, of the Memoirs of the Jesup North Pacific Expedition, page 104.

Aware of the important position held by this myth, I made a special endeavor to secure as much of it as possible and consulted several different story-tellers. The main portion of the story was given me by John Sky, a Kloo man, who also related the five next and that on page 86. A long section was added by Walter McGregor, who belonged to the people of the west-coast town of Kaisun, and fragments were contributed by Abraham, an old man of Kloo, by Tom Stevens, chief of Those-born-at-House-point, the ancient people of Rose spit, and by Job Moody, a man of the [147]Witch people of Cumshewa and father of my interpreter. A second version is appended. This was obtained in English by Prof. Franz Boas from Charlie Edenshaw, chief of the great Masset family Stᴀ′stas. He spent his earlier years at Skidegate, so I am not certain whether it is more like the story as told at Skidegate or as told at Masset. I am inclined to think, however, that it approaches the form in which it was told by the people of Rose spit. While at Masset I secured several additional texts bearing on events in the life of Raven, some of them differing considerably from the above. An abstract of these texts will be found on pages 207–211 of volume V, part 1, of the Memoirs of the Jesup North Pacific Expedition. On pages 233–238 of the same memoir will be found two sections of the story obtained from two old Kaigani. They probably contain much of the Tlingit Raven story. Finally, it must be stated that Raven is brought forward to explain so many local phenomena that an absolutely complete Raven story is neither practicable nor necessary. [151]

1 The first six of these stories belong to one series and are said to have been formerly recounted at Skedans in the same order. ↑

2 That is, the Queen Charlotte group. ↑

3 Probably belonging to the Actinozoa. ↑

4 The principal family of Cumshewa. ↑

5 The proper habitat or dwelling of a human or supernatural being is described in Haida by this word tcīa. ↑

6 Rock from her hips down. ↑

7 That is, he could get along just as well under water as in the air. ↑

8 The black pebble was to be placed in the water first, then the speckled one. A piece of each was to be bitten off and spit upon the remainder. ↑

9 Literally, “One-lying-seaward,” or “Seaward-land.” ↑

10 By ʟdjîñ the Haida understand the coast of British Columbia from the borders of the Tsimshian southward indefinitely. The people living along it, be they Kwakiutl, Nootka, or Salish, are all called ʟdjîñ xa′-idᴀga-i (ʟdjîñ-people). Djîñ = “far.” ↑

11 A version of this episode obtained by Professor Boas runs as follows: “On his travels Nᴀñkî′lsʟas saw a large salmon (tā′un). He said to him, ‘Come nearer. Jump against my chest.’ He did so, and Nᴀñkî′lsʟas almost fainted. Then he made a hole in the rock. He called the salmon a second time, asking him to jump against his chest. The salmon did so and finally fell into the hole.” ↑

12 Lēn are joyful songs, usually containing Tsimshian, but more often sung in the houses than out of doors. ↑

13 Djiā′djat qagᴀ′n, lit. “Women’s songs,” were employed particularly when totem poles and house timbers were towed in during a potlatch. ↑

14 According to the best informed this was Bentinck arm, perhaps South Bentinck arm, in the Bella Coola country, and this would agree with Dawson’s statement that the Bella Coola are called Ilghī′mī by the Tsimshian. ↑

15 Probably the same as tco′lgî, a mainland animal like a mink, if not that animal itself. ↑

16 That is, toward the Queen Charlotte islands. ↑

17 The word used for “Eagle” here is sʟg̣ᴀ′m, a story name. It is evidently identical with sʟqᴀ′m, the Masset word for “butterfly.” Among the Masset Haida, Butterfly takes the place of Eagle as Raven’s traveling companion. ↑

18 An exclamation of warning. ↑

19 Here there is repetition. The great lake formed by the last fresh water poured out was at the head of Skeena river. ↑

20 The derivation of this word is uncertain. ↑

21 The story name of the marten, Kꜝux̣ugîna′gîts, is here used. The common name is kꜝu′x̣u. ↑

22 This was a small bird which I have not identified. The word is said to mean “Swift-rainbow-trout,” and it was thought to be the fastest of birds, just as the marten was supposed to be the fastest animal. ↑

23 Qadadjâ′n, the owner of the eulachon, is a mountain on the south side of Nass inlet at its mouth. ↑

24 A basket with an open weave, in which fish could drain. ↑

25 A tall, stiff grass growing near the shore of the sea. Not to be confounded with a variety of kelp with large floats which has the same name. ↑

26 The object to be projected was placed on one end of a flexible stick, which was then drawn back and released. ↑

27 This word can not be fittingly translated. It is used in speaking to one’s very closest relations. ↑

28 That is, the food received from the family of the bridegroom when she married. ↑

29 Sg̣ō′łg̣ō-qō′na was one of the many names of Cape Ball, a prominent bluff on the coast between Skidegate and Rose spit, Graham island. He was called the controller of the tides. ↑

30 “The-one-who-is-going-to-order-things.” ↑

31 Said sarcastically. A man’s nephews, who were also to be his successors, lived on terms of perfect freedom with his wife. ↑

32 The men of his adopted father’s clan at House-point. ↑

33 The west coast of Moresby island or part of it. ↑

34 Qî′ñgi is said to mean “Looking-downward,” because this mountain, which is in the Ninstints country back of Lyell island, hangs precipitously over the sea. ↑

35 An exclamation indicating very great wrath and used only by great chiefs. ↑

36 One race came from each corner of the house. ↑

37 “Sitting-around-snuffing-like-a-dog,” the woman who lives at the head of Telel creek and owns all the fish that go up it. ↑

38 “Croaking-raven,” the woman at the head of the creek which flows into Skedans bay. ↑

39 From another man I learned that her name was Sg̣ā′na djat ʟg̣ā′gᴀn at nā′nsg̣as, “Supernatural-woman-who-plays-up-and-down-with-her-own-property,” referring to the fish, but in the story on pages 71–85 it is given as Supernatural-woman-in-whom-is-thunder. ↑

40 Meaning by “upon” upon the mountain called Qî′ñgi. This is probably given as the reason why there are so few mainland animals on the Queen Charlotte islands. ↑

41 “A hair-seal canoe” (xōt-ʟū) is continually referred to as a canoe used by supernatural beings. ↑

42 The “you” is here plural, dalᴀ′ñ, all on the same side being referred to. ↑

43 See note 25. ↑

44 The word used for rainbow here, qwē′stᴀl, seems to mean “cloud cliff” or “sky cliff.” It is not the common word for rainbow, which is taol. ↑

45 That is, the carving on it sang. ↑

46 Each of these speeches contains a sarcastic reference to the destruction of Qî′ñgi’s people. ↑

47 Probably Platichthys stellatus, Pallas; Haida skᴀ′ndal. ↑

48 Or Oregon Junco. ↑

49 These were feminine genitalia. ↑

50 Supernatural beings were unable to bear the odor of urine, the blood of a menstruant woman, or anything associated with these. ↑

51 The people of the Raven clan, to which Raven’s sister necessarily belonged, were thought to have better morals than the Eagle people. ↑

52 I was unable to get my interpreters to tell me what these words were, but they are contained in stories taken down on this coast in previous years. ↑

53 Certain rocks at this place are said to be the bundles of cedar bark which the birds left there. ↑

54 This sentence was contributed by an old woman of the Stᴀ′stas family living at Skidegate. She said that the meaning of qᴀlaastī′s had been forgotten, but thought that Raven used it because he was hungry. ↑

55 Or Master Canoe-builder, a favorite Haida deity. ↑

56 Here Raven is called Wī′gît, a name by which he is sometimes known, especially when he is identified with the being who determines the length of a child’s life when it is born. ↑

57 I do not know the English equivalent. They are described as birds like ducks and as having white spots. ↑

58 Therefore it is always roily about the places where herring are spawning. ↑

59 The beginning of this episode seems to have been omitted. Eagle caught a black cod, which is full of grease, while Raven caught a red cod, which has firmer, drier flesh. ↑

60 The old man first started the story at this point, but next morning he said that he had been talking over the proper place to begin with an old woman, and at once recommenced as in this text. Perhaps the real reason was that he disliked to start in immediately with a stranger at the beginning of the “old man’s story,” which is the most venerated part of the whole. ↑

61 An exclamation indicating that great crowds turned out. ↑

62 The skids upon which canoes were hauled overland. ↑

63 The halibut slid him over their backs into the canoe. ↑

64 Or “Supernatural fisherman,” the God of Fishing. ↑

65 Compare second version of story, given below. ↑

66 Meaning carnal knowledge. ↑

67 Using insulting and indecent words. ↑

68 This is where the division was made by my interpreter. It is not impossible that much that precedes may have been included in the “young man’s” story. ↑

69 The proper place to insert this episode is uncertain, but this was thought the best by my interpreter. ↑

70 Haida qꜝā′djî. ↑

71 An exclamation meaning “pretty” or “nice.” ↑

72 Name of the labret. ↑

73 Or the American dipper. ↑

74 My informant would have told this as two episodes had it not been for his wife, who objected that it was simply repetition. ↑

75 The same as G̣ᴀnō′; see note 3. ↑

76 The figure of a mallard was sometimes carved on shamans’ rattles. ↑

77 It was customary to turn the heads of halibut toward him who caught them. ↑

78 This word, sîñ, refers particularly to the day-lighted sky. It also means “day.” ↑

79 “Raven’s mustache” is a kind of seaweed from which fish eggs were sometimes gathered, but it did not serve as well as hemlock boughs. ↑

80 See note 25. ↑

81 Skᴀñ is an epithet applied to a person who refuses to reply when questioned. ↑

82 Said to be a tree similar to an alder. ↑

83 ^a Sqā′djix̣ū or sqā′djigu, a univalve identified by Dr. C. F. Newcombe as Fissuroidea aspera, Esch. ^b Raven pretends to be a great chief and only communicates with others through Eagle. ↑ a b

84 An island on the Tsimshian coast. ↑

85 When they stopped laughing he knew that they were asleep. ↑

86 Probably related to the chitons. ↑

87 Referring to the way in which the Haida strip these animalcules of their outer skin. ↑

88 He-who-was-going-to-become-Nᴀñkî′lsʟas. ↑

89 See page 118. ↑

90 Or Qᴀ′lg̣a-djā′adas, the name of Raven’s aunt. ↑

91 The old town at Dead Tree point; see the story of Sacred-one-standing-and-moving, note 3. ↑

92 Probably means “Halibut pool.” ↑

93 Old Kloo on the eastern end of Tan-oo island. ↑

94 Perhaps Qwē′g̣ao-qons; see the story of Sounding-gambling-sticks, note 9. ↑

95 A fern. ↑

96 See the story of He-who-was-born-from-his-mother’s-side, note 11. ↑

97 See the story of Łᴀguadjî′na. ↑

98 The western robin (Merula Migratoria propinqua, Ridgwood). ↑

99 The bufflehead; see the story of Fights between the Tsimshian and Haida and among the northern Haida, note 21. ↑

100 See note 64. ↑

101 From this it appears that these were flickers. ↑

102 This is inconsistent with the previous statement that she accompanied them. ↑

103 Told to explain beaver tattooings. ↑

104 Ta′ʟ̣at is the word for rainbow trout or charr; ada means “different.” ↑

105 Spit point. ↑

106 Or Rose spit. ↑

[Contents]

A-slender-one-who-was-given-away

[Told by John Sky of Those-born-at-Skedans]

Once there was a chief’s child, they say, a girl, for whom they often hung out hawk down on the end of a pole.1 Her father loved her. She had two brothers; one was large and the other had just begun growing.

Once people came in front of her father’s town in ten canoes, danced while coming and stopped in front of the town. Then one of her father’s slaves inquired: “What are these come for?” “They are come to get the chief’s child.” And when they said “The woman refuses,” they went away weeping.

The next day others came dancing on ten canoes. Then again they asked: “What are these come for?” “They are come to get the chief’s daughter.” And those, too, they refused, and they went weeping away.

Now, the day after a certain one in a hair-seal canoe,2 wearing a broad hat, stood there early in the morning. He had a surf-bird for a hat. After they had looked at him in his hair-seal canoe for a while, they asked him: “Why does the canoe come?” He said nothing. They did not want him. They said to him: “The woman refuses.” A round white thing was on top of his hat. This was a foamy wave. The foam was turning round and round rapidly. As soon as they had refused him the earth changed. Out of the earth water boiled up. Then, when this island was half covered, the frightened town people thought of giving the woman up. She had ten servants, they say. And they dressed up one of these just like her. And they painted her. And they put red cirrus clouds on her and two clear-sky blankets3 and sent her down to the chief. Then he absolutely refused her. He would take none but the chief’s child. They dressed up still another [slave] with dark mottled clouds which lie seaward, and they put two marten-skin blankets on her and had her go down. Her, too, he refused. He refused all ten in the same way.

Now, all of the town people with their children had gone into her father’s house. Then they all cried, and, without painting her, let her go. And the ten servants all went with her. When she stood near the salt water the canoe came quickly to her of itself. [Then the stranger gave them his father’s hat covered with surf-birds (tcꜝîgᴀ′ldᴀx̣uañ), which would keep flying out from it and back again.] Now, when she got in, the ten servants got in with her. What caused the canoe to move could not be seen. When the chief’s child had got in they discovered him floating at the place where he had been before. [152]

And they made holes in the front of the whole house by pulling off planks. Through these they were looking to see which way his canoe went. After they had looked for a while [it vanished and] they did not see in which direction. And they did not see that it had sunk. And the direction in which the chief’s daughter had vanished was unknown.

At times her father turned to the wall and cried, cried, cried. And her mother turned to the wall and cried, cried, cried. One day he stopped crying and said to his head slave:4 “Find out whither my child went.” “Wait, I will find out the proper time to go. I will go to see whither your [child] went.”

One morning, as day began to break and when it was a propitious day for him, he started the fire, and, while the people of the house whom he feared to have see him, slept, he took a bath. Now after his skin became dry he turned toward the wall and brought out the tackle he used for fishing. He untied it, and he took out blue hellebore, and he put it into the fire. And after he had watched it burn a while, he took it out of the fire, and he rubbed it on the stone floor-planks and made a mark with it on his face.

Then he got ready to start. He was going to search for the chief’s child. The chief’s child’s mother was with him.

And he was a good hunter. He had a sea-otter spear. When he pushed off he threw the sea-otter spear into the water, and, throwing its tail about, it went along forming ripples in its passage, and he went with it.

By and by the canoe stuck. The same thing happened to the sea-otter spear, they say. Then he pulled the canoe ashore. The chief’s wife got off, and he turned the canoe over. Long seaweeds were growing on it. These were the things that stopped the canoe. He had been moving along for a whole year. Then he took off his cape and rubbed it on the bottom of the canoe and on the chief’s wife. And he rubbed it on himself as well and became clean.

Again he shoved off the canoe. Then he threw the sea-otter spear into the water again, and it moved on anew. He followed it. After he had gone on, on, on, on for a long while, the canoe again stuck. Then he pulled the canoe ashore still again. And he turned it over again. [A kind of] long seaweed had grown on it, and on the chief’s wife, too, and on himself. Then, as before, he took the cape off. And he rubbed it on the canoe and on the chief’s wife as well. Then he rubbed it also on himself. And after they had become clean he launched the canoe again. Again he threw the sea-otter spear in, and again they followed it. After he had been towed along by it for a while he came to floating charcoal. There was no way for him to pass through this, they say. He had brought along his fishing-tackle box, and he looked into it. And in it he used to keep the [old [153]spruce roots] taken off when he repaired his halibut hooks. When he put these roots into the water, [the charcoal] divided, and he was towed through. Not far away the canoe came to another place where it (the passage) had closed together. And when he put some [roots] into the water, as before, that also parted.

Then he was towed out of it and was brought to the edge of the sky. Now, after it had shut together four times, he braced the spear under it.5 He went under. Then he pulled his spear out and put it into the canoe. He took the paddle and began paddling.

By and by he could see the smoke of a great town. And he pulled the canoe ashore some distance to one side of the town, they say. After he had turned the canoe over he made the chief’s wife sit under it. Then he walked to the town. When he came to the end of the town it was low tide. A certain woman, with her infant on her back, had come down to the uncovered beach. She held a basket in her hand, and she had a digging stick and moved it before her as if hunting for something. While putting something into the basket she looked up to where he was seated. And, after she had looked for a while, she did the same thing again. And, after she had rolled away the stones, she put sea cucumbers into the basket. That was Property-woman.6

When she again fastened her eyes on the place where he sat, she said: “I know you.” And then he stood up. And he went down on the beach and stood near her. Then she said to him: “Do you travel hither expecting to see the chief’s child?” He said “Yes.” “You see this town. He thought grease into his son’s wife’s mind7 because he gave away his father’s hat as soon as he married the chief’s child.8 She is lying over there in a cave. When you have entered pass along by the right side of the chief’s house and go behind the screen. There you will hear news.”

Then he started away from Property-woman and went into the cave to the chief’s child. And as she lay there she was winking her eyes. He took his coat off and rubbed it upon her. And he tried to make her sit up. In vain. And he became angry because he was unsuccessful. And, since he could not succeed, he started off.

He put on his two yellow-cedar blankets and walked about among them (the people). And they did not see him. Then he went into the chief’s house and to the right. It had ten tiers of retaining planks. On the upper one, in the middle of the sides, one sat weaving a chief’s dancing-blanket. Then from the blanket she was weaving something said: “To-morrow, too, one of my eyes [will still be] unfinished, unfinished.”9

Then, contrary to the expectations of those in the house, he went round behind the screen and a wonderful sight met his eyes, they say. A large lake with several gravel points running into it lay there. [154]The points were red with cranberries. Canoe songs10 resounded across it. Near the stream which flowed out of this large lake they had a fire for [drinking] salt water.11

Then some people came in from picking berries. As she walked past the last one snuffed with her nose. “I smell a human being” [she said]. And he said to her, “Say! it is I you are speaking about.” “It was the yellow cedar-bark blankets of the chief’s child’s ten servants whom they ate, which I am wearing that I smelt.” That was Mink-woman.11

And now he turned himself toward the fire which they had made [to warm] salt water. When he got near, one among those sitting there in a group said: “What will happen when they (her family) look for the chief’s daughter?” “Why, what are you saying? When they look for the chief’s child and return his father’s hat which he (the son) gave away, he (the father) will make her sit down (i.e., restore her).”

After he had heard all the news he turned round. He remembered the chief’s wife, ran back to the canoe and turned it over, but only the chief’s wife’s bones lay there. Then he drew his coat off and rubbed it upon her, and she awoke as if from sleep. She had been perspiring. He put his arm into the canoe and pulled it into the water. After he had let the chief’s wife in he came to the village. He tied her into the canoe. He tied himself in the same way as the chief’s wife. He tied himself as Property-woman had told him to do. They were there tied in front of the chief’s house. As they floated there one came out of the chief’s house and said: “Wait; they want the chief’s wife to remain there. They are going to dance near by.” After she had remained there for a while a thunderbolt [appeared to] drop in the house, they say.

By and by feathers came out of the smoke hole in a point. After it rose into the air it broke off. Then it came to them in a point and struck them, and they both forgot themselves.

They came to themselves lying on the retaining timbers. And then he untied himself and the chief’s wife as well. When he could walk he untied her. Her son-in-law sat opposite the door, and they spread out mats for her below. Then they came down and sat in the middle of the side.12 Then one brought food in a small basket. In it were large clam shells, small clam shells, and two mussel shells. They gave some to the chief’s wife. They let her eat. After different kinds of food had been brought out and eaten and all was gone, they brought a basket to the fire, poured water into it, and put stones into the fire. When these were red-hot they put them into the basket with wooden tongs.

It boiled. Then the chief said something to a youth who was walking around the basket. Then he went into a storeroom in one corner [155]and brought out a whale on the end of a sharpened stick. He put it into the basket. Now, when he had tried it with a stick and it had become soft, he put the whale into a dish the shape of a chiton and laid it down before them.

Now he again said something, and he (the youth) gave her old clam shells to drink the soup out of. She was unable to drink with these. Now she got her own basket and took out two large clam shells and two mussel shells, whereupon the people all stopped in a moment as when something is dropped.13 And the chief, too, looked at nothing but those mussel shells. When his eyes were fastened upon them she noticed it and stopped.

Then she handed the shells to her husband’s slave and had him give them to her son-in-law. He made a place for them [on his blanket]. Now, after he had looked at them for a while, he said something, whereupon they went to him to get them and put them away behind the screen.

In the evening those in the house went to sleep, and they (the visitors) also went to sleep.

When day broke a young hair seal was crying in the corner of the house, they say. At daylight they started off by canoe.

Now the canoe lay on top of the retaining planks. There he fastened the chief’s wife, and he fastened himself in the stern. The thunderbolt dropped behind the screens which pointed toward each other. When the feathers came out from it in a point toward the fire and struck them they forgot themselves. When they came to themselves they were on the ocean.

Now he untied himself, went to the chief’s wife, and untied her. And when they went off it was the middle of summer when the young hair seal cry. He picked up his paddle and started paddling. After he had made two strokes he reached his master’s town.

The chief’s wife went in and sat down. She related to her husband how his daughter was situated. Then the slave also went to his master and told him what those thought who had had a fire for salt water. He repeated what they said to him word for word.

At once he spoke to the one who had charge of the fire. Two persons went through the town summoning the people. Immediately they entered. The house was full. Then he opened supplies of good food. He fed them. He fed them all. When the food was all gone he told the town people what he had in mind. He told the town people that he was going to look for his daughter. All were well pleased. He told all the chiefs to start in ten canoes. They agreed.

But the next morning his oldest boy had disappeared. When they began to get ready the next day the youngest also was gone.

For the chief and the chief’s wife each they drew the figures of cumulus clouds upon ten clam shells. As many mussel shells were [156]inside of these. He had ten drawn for the elder [son] and he had ten drawn for the younger. The town people who were going away all gathered ten apiece [for the men] and five apiece for the women. And after they had got through gathering them they waited for the two sons who had gone off to marry. They got tired of waiting for them because they wanted to restore their sister. The town people had everything ready and were awaiting them.

The elder got home at midday. His hair was fastened with cedar limbs. “Mother, I have brought a wife to you. She stands outside. Go out and get her.” So he spoke to his mother: “Oh! my child has come.” She looked outside, and a woman stood there having curly hair parted and large eyes. This was Mouse-woman.

After the youngest had been away for a while, he, too, came back at midday. He came in, his hair fastened with a small fern. Hai hi hi hi hi⁺⁺⁺.14 “Mother, I bring a wife to you. She stands outside. Go out and get her.” A wonderful person stood there. She was too powerful to look at. Something short with curly hair and a copper blanket [stood there]. “Chief-woman, come in.” She did not wish to enter. “She does not wish to come in. She positively refuses, my child; your wife positively refuses.” “Why! she goes by contraries,” he said to her as he stood up. He went out to his wife, came in with her, and sat down.

Next day, very early, they went off. The town people all started out together upon the ocean. The elder son’s wife sat up on one of the seats, and the younger one’s wife concealed herself inside. She (the former) sat up high to look after those who were starting off. She always kept her small wooden box with her wherever she turned. When they were all afloat she hunted in it and took out a bone awl. And she put it into the water. The water rushed aside as it cut through. In behind it they placed the canoe. The bone awl began to tow them along.

After they had been towed along, along, along, along, along for a while, they came in sight of a broad band of smoke from a town. Some distance from the town the elder brother’s wife told them all to land. She talked to them. The elder brother had married Mouse-woman so that they might follow her directions.

They stopped at this place, and she had them cut long sticks. They got two poles at this place. The younger brother’s wife hid herself, but the elder brother’s wife commanded the voyagers. The ten canoes were still, and along the front of the bows and midway of the canoes they put the sticks. They fastened them to thwarts by winding ropes around them.15 That was finished. Then they started for the front of the town.

They stopped in front of the chief’s house, and one came out of the chief’s house. “Wait, they direct you to remain still. They are [157]going to dance in front of you.” After they had remained there for a while, they forgot themselves. Then they came to themselves lying on top of the retaining planks. In the place where they woke up they untied themselves. They also untied the poles that had been fastened upon the canoes.

On top of the retaining planks they spread out mats. There were crowds of people there on each side on the ten retaining planks. The chief’s child was not there, the one they came after. Only her husband sat there. Then they spread out two mats in front of the place where he sat. In front of him the ten canoe loads of people laid their clam shells. They filled the house up to the very roof. Now they laid the hat on top of all. They gave it back to him.

“Come! send for my father. Tell him to hurry.” Then a youth started on the run. “Is he coming?” “He is close by.” Whiu-u-u-u (sound of wind). The house moved. The earth, too, shook. Of all the visitors who sat in circles not one looked up. But, while they hung their heads, the younger brother’s wife raised hers up. Then she looked toward the rear of the house and toward the door. “Hold up your heads. Have you, also, no power?” she said.

By and by the house shook again, and the ground with it. X̣u-u-u. The people in the house again hung their heads. Now she said again “Hold your heads up. Have you, too, no supernatural power?” At the same time he came in and stood there. Something wonderful came in and stood there. His large eyelids were too powerful to look at. Where he placed his foot he stood for awhile. When he took another step the earth and the house shook. When he took another step and the house and the earth shook, all of the people hung their heads; but she (the youngest’s wife) said to them, “Hold your heads up.” When she said it louder the supernatural power that had entered took hold of his head. “Stop! mighty supernatural woman that you are.” After that he came in. Nothing happened.16 He sat down near his son.

But when he first came in and sat down he laid his hands at once on his hat.

With his father’s staff he divided the clam shells. He kept the smaller part for himself. He made his father’s part large. “Did you send for your wife, chief, my son?” “No, indeed; I have been waiting for you.” “Send someone for your wife, chief, my son.” Then a youth went to call her. “Is she coming?” “Yes; she approaches.” By and by the one whom they were after came in from the cave where she had lain, and stood there. But she went to her mother first. She did not go down to her husband.

Then his father began to dance. After he had done so for a while, he fell down. At once he broke in two in the middle. Out of his buttocks feathers blew, and out of his trunk as well. One of the servants stood up out of his buttocks, one out of his trunk, another [158]out of his buttocks, another out of his trunk. All ten whom he had eaten he restored.17 That was why he danced. On account of the hat he had devoured the servants. He had put grease, too, into the mind of the chief’s daughter by thinking. On account of the hat they put her in the cave. By and by he came together. He stopped dancing. He sat down.

Now they put more wood on the fire, made them sit down in a circle, and began to give them something to eat. The feast went on even until midnight, when they stopped. They stopped. They went to bed.

When day began to break the young hair seals cried in the very place where they had cried before. Then they prepared to start from the top of the retaining timbers, where their canoes were lying.

Then her father-in-law called her. “Noble woman,18 wait until I give you directions.” And he whispered to her. He gave her directions as she sat near him. “Chief-woman, I will come forth from your womb. Do not be afraid of me.” And to her he gave a round plate of copper, to which some strings and a chain were fastened. It was named X̣īłūtꜝā′ła (Property chain (?)). “Have Master Carpenter make my cradle, chief’s daughter. Let lofty cumulus clouds be around the upper edges, chief-woman, and around its lower edges short ones. In those days human servants (i.e., human beings) will gather food through me. When they see me sitting in the morning the surface birds will gather food while I am governing the weather (i.e., while I am in sight).”19

Her parents (“fathers”) were waiting for her on top of the retaining timbers, but, below, her father-in-law was giving her directions, to which she was listening. After he had ceased talking, she got into the canoe with her father. They fastened the canoes to each other; they all fastened themselves. After the chief’s child got in, all forgot themselves. When they came to, they were afloat upon the ocean.

At once they started off. In a short time he came to his village. After it had lain still for a long time the chief’s daughter became pregnant. When she began to labor they made a house for her outside. They drove in a stake, had her take hold of it, and went in. Now he came forth, and, when she looked at him, she saw something wonderful. Something flat stuck out from his eyelids. She rose quickly and ran away from him in fright. “Awaiyā′,” she said, and the town was nearly overturned.

Then she quickly turned back toward him, laid her hands upon him, and exclaimed as she picked him up: “Oh! my grandfather, it is I.” The town was as still as when something is suddenly thrown down. She brought him to the house. Her father put hot stones into a urinal he owned, and they washed him.20 [159]

As soon as they went out for [Master Carpenter], he came on the run. He held in his hand what he had taken off (i.e., cut out)21 in the woods. As soon as he came in he put the drawing on it, as the chief’s daughter told him. He pictured the clouds upon it. There were two rows of them. He made holes in the cradle for fastening the rope alongside of his legs.

Then they put him in. They brought out two sky blankets and wrapped them round him in the cradle. After that was done they launched the canoe. Five persons and the chief’s daughter went with her son. Then they started seaward. They went, they went, they went. When they found by looking about that they were midway between the Haida country and the mainland they let him down into the water. When they let him go he turned around to the right four times and became like something flat thrown down. Then they went away from him, and settled down at the place where they had been before.

[He was the one who has his place in the middle of the sea. Sometimes when sickness was about to break out they saw him. Nᴀñʟ̣da′ sʟas22 was a reef.]

[What follows is really a second story, but it was told as part of the same. Its true name is said to be “He-who-had-Panther-woman-for-his-mother.”]

Here on the Nass lay the town of Gu′nwa. Four slaves of the owner of the town came down [the inlet] after wood. They cut the wood at a sandy beach below the town and saw young cedars. They found them for the chief’s wife. They did not believe their eyes [for joy at finding them growing so conveniently to the water]. They finished cutting the wood, loaded it on their canoe, and went up with the tide. At evening they got back. The town people brought in the wood, and he (the chief) called them in.

Then, after they had given away food for a while, he reported that they had seen young cedars. At once the chief’s wife planned to go for the bark. They went to sleep, and early in the morning she had her husband’s canoe brought out. People of the town, the chief’s daughters and young men, all went with her. At once they floated down with the current. Hu hu hu hu hu, much food,—cranberries and salmon,—[they took with them]. Then they went down.

When they landed by the young cedars all the women pulled off and dragged down [the bark] from those [trees] near by. They pulled it off and dragged it out to her. When they had taken all from those near at hand they became scattered.

She (the chief’s wife) sat with her back to the sunshine, pulling cedar bark apart. She was not in the habit of eating much. Her fingers were slender. She did not care for food.

After the sounds of the voices of women and men had died away inland a person wearing a bearskin blanket with the hair side out [160]came and stood near her. He held something like a pole. It had a sharp point. It was half red, half blue. He was looking at the chief’s wife, but she did not even glance toward him. He asked the chief’s wife: “How do you act when your husband calls the people [for a feast]?” “When my husband calls the people, I empty the whole dish placed in front of the one sitting next to me into my mouth.”

She had children. One of the two boys she had could not creep.

“How do you act when your husband calls the people again?” “As soon as my husband calls the people I put food into the dishes and, bending down, eat out of them.” “How do you act when your husband comes in from fishing?” “I go down, pull up my dress, swim out to him, and swallow the two spring salmon which are on top.”

He drove the thing he had in his hand into her forehead, and, when it stuck out at the back of her head and he had raised her arm, all of her flesh dropped off. Then he sat down and entered it (her skin). And he picked up her flesh and buried it in the sand at the foot of the tree. After he had seated herself in the place of the chief’s wife, they came down to her in crowds with the cedar bark.

All of them pulled their cedar bark apart. Among the crowds of people that were there the chief woman did it. “Woman, I am hungry.” “Well, there is a piece of white food in [my box].” “In mine, too.” “In mine, too.” This [they said] because they wanted to have her eat.

The one who was quickest broke up the piece of food and placed it in front of her. She ate all of the little they gave her. While she was doing it, at which they were very much pleased, they started out. Later than the usual time for going to sleep they reached home. They explained that they had started back in the night because the chief’s wife had begun to eat.

The chief commanded wood to be put on the fire. Then he called the people. One of her children had nearly cried itself to death when she reached home. When they handed it to her she pulled her teats out and put one into her child’s mouth, but it ran away from her. It was sucking a man. That is why it ran off crying.

The town people came in and sat down in a circle. After they had roasted the salmon, had broken it up into small pieces, and had placed some in a dish in front of the one sitting next to her she emptied it all [into her mouth]. She did not chew it. When she emptied it into her mouth the town people looked at her instead of eating. They were astonished at the way in which she handled the food. But it was the chief’s wife [they thought].

Next day his wife was again hungry, and again he called the people. While they were in astonishment at her [actions], the elder brother carried his younger brother along in front of the town. Both went crying along. He called the people. Then they let her pour the berries into [161]a dish. To their surprise instead of doing so she bent over the tray. The youths came back in a crowd with the empty trays. They were astonished at what she did. It was not the chief’s wife that they saw.

Next day, very early, he (the elder brother) launched one of his father’s canoes and put his younger brother in the bow. He paddled off aimlessly out of Nass inlet, away from the town of Gu′nwa. After he had gone down with the tide for a while a woman leaned halfway out from a certain house and said: “Come hither.” The house had a front sewed together with cedar limbs.23 It was painted.

Then he directed his course toward it. After he had landed she said to him: “Stop with me. To-morrow you shall go on.” She spread out mats woven in many colors for them. The chief-woman sat on one side, the elder brother next to her, and the younger lay on the other side of him. Then she said to him: “Let your younger brother sit next to me.” He picked him up and made him sit next to her.

For a long time he had had nothing to eat, since the time when they were astonished at the actions of his mother. He was going to eat for the first time with this woman. She turned round. Then she looked into her box, took a dish out of it with the carving of a mouse on it, and placed before him a single piece of salmon.

He bent down his head and thought: “After I have gone hungry for so long this is very little for me to eat. What part will my brother eat?” She was looking at his face and said to him: “Why, just as it is, the supernatural beings are never able to pick it up and eat it.” He picked it up, and his younger brother also picked it up. Yet it was still there. After they had eaten it for a while they had enough and put [the dish] back.

After the dry fish was finished she put down a cranberry for them as well. As soon as he thought about that, too, she looked into his face again and said to him: “Eat it. The supernatural beings are unable to consume it.” Then he picked it up with a spoon and ate it. When they were filled she put it back.

After it became dark she spread out the mat. There the chief-woman lay down. The elder brother was going to lie next to her, but she said: “Lay your younger brother next me.” He picked him up and laid him next her. As soon as he laid him down he lay as still as one killed by a club. For the first time after he had cried so long he slept.

While he (the elder brother) was asleep he heard a woman laugh, and it awoke him. To his surprise his younger brother was playing with the chief-woman. When his younger brother did a certain thing to the chief woman [she exclaimed]: “Yu-ī′, now see how He-who-came-to-have-Panther-woman-for-his-mother plays with me.” As soon [162]as the elder brother understood this he began to cry [from jealousy]. At the same time day broke.

At daybreak he began to get ready to go somewhere without knowing whither. Then she made him sit down. “Stop! let me tell you something.” She brought her box out to the fire, took something blue out of it, and bit off part for him. “Now, my grandson, if anything has too much power for you, swallow this and spit it upon yourself.” Then she said to him: “Right down the inlet lives the one whom you came to see, the one for whose daughter you came. But your younger brother shall remain with me, and after a while I will marry him.”

Then he went down with the current alone. He was expecting to meet Sqä′g̣ał’s daughter. There lay the large town in which lived the woman he came to marry. After he had walked about in the town for a while it became dark. Then he entered Sqä′g̣ał’s house. He went in and sat down close to the door. The chief’s child sat between the screens at the rear of the house. Around her walked some women with their hair stuck together in bunches. Her father set them to watch her so that she might do nothing foolish. When day began to break, instead of going in to her, he went outside.

He went round the front of the house and followed a narrow trail. At an open place near water holes human bones were piled up, and a bull pine stood there. In the branches of this he sat down. After he had been sitting there for some time red spots from the rising sun appeared on the open ground. Then the chief’s child came thither. The servant who came in advance had a bone stuck in her nose.24 She had a crooked war club. The one who came behind was dressed in the same way. The leader had a human scalp in her hands. Their hair was stuck together in bunches. She was a Tlingit woman. The one behind was a Bellabella.25

She sat down, untied her blanket, and was naked. Then she went into the water, turned round four times, and came out. Then the Tlingit woman rubbed her back. The Bellabella woman, too, rubbed her breast. After they had finished rubbing her she went into the water a second time. After she had turned round to the right she sat down on dry ground and turned her back to the sunshine.

When her skin had begun to dry he came out and seized her. The moment that he seized her he quickly touched noses.26 One servant picked up her weapons with the scalp, ready to strike him, and the other one, too, was ready to strike him with the bone club. But she stopped them. “Do not kill him. I will marry him.” The human bones lying around belonged to those who, having become fascinated at the sight of her, had seized her, and had presently been killed by the servants. [163]

At the same place, beside the bull pine, they lay with each other. The Tlingit woman sat down at her feet. The Kwakiutl woman sat at her head. There they kept looking at her. When the sun was set all four went home. Then she entered her father’s house. As she went in she concealed her husband under her blankets. Her father had his eyes fixed upon her and [said]: “My child, what makes you lame?” “Father, a shell made my foot sore by cutting into it.” Then they went in together behind the screens.

And in the evening the chief’s child lay behind the screens. Then he lay with her, and he (her father) heard someone talking with his daughter in the night. When day broke the chief commanded them to put wood on the fire, and two slaves put wood on the fire. After it had begun to burn up he said: “Come! look to see who is talking with my child.” Then a young man went thither and said: “Someone is lying here with her.” And her father said: “Alas! I wonder what roaming supernatural being it is! Perhaps it is ‘He-who-had-Panther-woman-for-his-mother,’ whom I wanted my child to marry.” “He says he is the one, father [said his daughter].”

Then he spread out a mat next to himself and said: “My child, come and sit down near the fire with your husband.” Shortly she came down and sat there with him. They put four hard stones into the fire. When they became red-hot he put them into a dish standing near the wall with the tongs. Then he had it set before his son-in-law. A spoon made out of white rock was stuck into it. She was crying. “Hᴀ hᴀ hᴀ!” she wept, “he is going to do again as he always does when I try to get married. That is how he kills them.” Then he said to his wife, “Do not utter a word.”

Now he took the spoon, picked up one of the red-hot stones and swallowed it. His insides were not affected. He handled all four in the same way. He finished with them.

This was because his supernatural power was strong. If his supernatural power had been weak, he would have been killed. Because his supernatural power was strong he let him marry his daughter.

While he was living with this woman he and his younger brother, who had become the husband of Mouse-woman, forgot how their mother had begun to act strangely.

One day he lay abed a long time. He lay until evening. He was there when they went to sleep. Next day he again lay abed. Again he was there till they went to sleep. He lay abed two days. “My child” [said his father-in-law], “why is your husband feeling badly?” She said: “I do not know.” Then she went over to her husband, sat down at the head of his bed, and talked a while to him. Then she said to her father: “He has suddenly become desirous to see his younger brother, whom he left just above here.” “Now, chief-woman, [164]go with your husband to the common canoe I own over there in the woods.”

And they went thither. To their surprise they did not find the canoe. Only the bones of a whale lay there among the salmon-berry bushes. Its tail bones lay [with the rest]. Then they returned and she said to her father: “Father, we could not find it. Only a whale’s head lies there.” Then he said to her: “Chief-woman, my daughter, that was it. Say to it ‘Go seaward, father’s canoe.’ ”

When she went back to it with her husband she kicked it. “Go seaward, father’s canoe,” she said to it. Now a whale canoe floated upon the water. The lines cut on the edges27 were pictures of geese, which almost moved their wings. And they carried their stuff down to it. The canoe was all filled with good food, with cranberries, berries in cakes, soapberries, and the fat of all kinds of animals, grizzly-bear fat, mountain-goat fat, deer fat, ground-hog fat, beaver fat—the fat parts of all mainland animals; and he got into the canoe and pressed it down with his feet toward the bow. When the canoe was nearly full those who were loading it went up to the house and laid pieces of whale meat, with most of the grease taken out, in a basket. When it was full they took it down. And they laid it on the top.

When they were ready to start, her father came out; [he said]: “My child, when the creatures seated on both sides call throw cranberries into their mouths. When they become hungry they keep calling.”

As soon as they moved their wings the canoe started. While they did so the canoe went along. By and by, when his brother’s wife’s house came in sight, they shoved off Mouse-woman’s canoe also. They also loaded her’s with good food. When it was filled they pressed it toward the bow with their feet. By and by it was filled, and they started off together.

As soon as the geese along the edges of the elder brother’s canoe began to call he took out cranberries and put them into their mouths. Along the edges of the younger one’s canoe sat rows of small human figures. All had small painted paddles in their hands. With these they paddled. As soon as they began to move their lips as if hungry he fed them.

When they came near to the place where they had gone to get cedar bark, the younger brother’s wife and the elder brother’s wife sat upright. And they said: “Move shoreward.” Now they got off there. They had sticks in their hands, and they hunted in the sand with them from the sea inland. By and by they dug out the bones of a human being in front of a tree at the edges of the grass. The canoes floated on the water in front of them. Their husbands were looking at them.

Mouse-woman took out her box. Sqäg̣ał’s daughter, too, took out her box. Sqäg̣ał’s daughter brought out of her box a mat with edges [165]like clouds. Mouse-woman took out something from her box also and bit off a part. Now they put the mat over her and began to rattle her bones under it. Underneath this Mouse-woman spit many times. Then they (i.e., Mouse-woman) told Sqäg̣ał’s daughter to hurry: “Quick, hasten your mind, noble woman.” Then she, too, said: “It is [for you to do so], noble woman. You had better hurry yourself; it is getting late.” Then she pulled off the mat. Ah! their mother-in-law got up. He looked at his mother; both [boys], in fact, [did so].

They had her get into the canoe of the younger and went up with the tide to Gunwa, their father’s town. The younger brother’s wife hid her mother-in-law. They were anxious to see how their [supposed] mother would act when they arrived. When they got near the town, the wife of the younger ordered the canoes to be brought close together. The town was thrown into commotion. They reported to each other that the chief’s son and his younger brother, who had gone away, had both married. The people who came down to meet them were like warriors going to fight. In front came his mother putting her belt on as she ran to carry up the things. She acted differently from the others.

Then the elder brother’s canoe landed first, and Sqäg̣ał’s daughter stood near the basket. “Come hither, woman. Carry up my basket.” Then she went to it and was going to carry it with the strings around her head. Sqäg̣ał’s daughter prevented her. She wished her to carry it the right way [with the straps around her breast]. When she carried it, the weight made her stagger as she went up. She got into the house with it. How huge it was! Afterward they at once carried up the other things.

After they had pulled up the canoe, the younger one’s canoe also came to the shore. A big basket was in it, the strings on which were just like a knife. Mouse-woman stood near it. Then she called her mother-in-law from the place where she was carrying things up. “Come hither, woman. Carry up my basket.” Then her mother-in-law came to her, and was about to put the basket strings around her head. But [the other] forbade her. And she did as she was told.

When she started to carry it up the strings cut her head off. Her head lay at some distance. At once Mouse-woman took a whetstone out of her box, quickly got ashore, and put it between her head and her trunk, which were drawing together. After she had ground herself to pieces foam was piled up on either side.

Now she let out her mother-in-law. At that time they came down in a crowd and got her. They did it because they were glad to see her. To kill her mother-in-law was the purpose for which Mouse-woman let herself marry the boy. A crowd of people carried the property up. Then she said to her husband: “Leave me. I married [166]you to restore your mother to life.” At once she pushed the canoe off and vanished downstream with the current. There was no trace of her left.

After that the elder brother’s wife lived as a chief’s wife. Then she became pregnant, Sqäg̣ał’s daughter did. She bore a boy. Again she was pregnant. She bore another boy. [She bore seven boys.] There was one girl.

Sqäg̣ał’s children made their town at Qꜝadō′, opposite Metlakahtla. Their mother and their sister lived with them. All eight went out to a beaver pond to hunt. When they had at length come to the lake, and had made a hole in one end of the dam, a stick was carried into the shoulder of the eldest by the force of the current. He died there.

Then they went away. And at midnight they came behind the house. Then they sent out the youngest and gave him the following directions: “Speak to our mother. And also watch your elder brother’s wife. She must be unfaithful to him. She must be going with another man. That is why our brother is [dead].”

He went off, entered his mother’s side of the house, laid his hand on his mother’s head, and said to his mother: “The beaver dam drifted down upon my elder brother. One piece drifted into his neck. He dropped dead without speaking a word.” Then she said: “Alas! my child.” “Stop! we do not want him spoken of before the people. Do not say a word.”

When she had wakened the people in the house by her exclamation, they asked her: “What made you say that?” and she said, “I dreamed of something terrible. I dreamed that a beaver dam floated into my eldest son and he dropped dead without saying a word. That was what made me cry out.”

After he had lain flat on the floor near his mother, and midnight had come, he heard some one talking with his elder brother’s wife. When it was near daylight, they stopped whispering. Then he crept over to them. And as the man slept he cut off his head.

After they had sat there in the woods for a while day came, and they went home. They had a real human head in their hands. The youngest brother put his head above the door. Out of it blood oozed in drops.

The chief’s son [in Metlakahtla] was lost, and they were looking for him everywhere. They stopped inquiring for him. The town of Metlakahtla lay there. By and by a north wind began to blow. The sea surface froze, even to Qꜝadō′. They began to walk to and fro to each other on the ice.

Very early one morning a slave went to the town of Qꜝadō′ for live coals. “Enter the middle house,” they said to him. And when he went in blood dropped upon his feet. When he pushed the charcoal into the fire, he turned his head around from looking at the side opposite [167]the door. Above the door, to his astonishment, he saw the head of the chief’s son who had disappeared. He recognized him by the abalone-shell earrings he wore.

He picked up the live coals and started away with them. When he came to the ice he threw the coals away. Then he returned. Though he had looked right at it, he did not believe himself. And he went in again, and again he put the coals into the fire. After he had looked about the house for a while he fastened his eyes upon it again. It was really the chief’s son. Then he went away with the burning coals.

When he was halfway back he also threw those coals away. He thought: “I must have been mistaken.” Then he went back again. He entered, and he put [fresh charcoal] into the fire. And as soon as he had done so, he looked. It was truly he. He saw with his eyes. Then he started off with the burning coals.

Just outside he threw them away. At once he ran off shouting. “The head of the chief’s son who disappeared forever is stuck up in this house,” he shouted out as he ran. As soon as they heard his voice from the town they did not delay. They put on their armor, shields, helmets. And they ran to fight with war spears and bows and arrows. At once they fought with Sqäg̣ał’s children.

She and her mother were the only ones from among her kindred who were saved. Her brothers, however, they destroyed. They (the two women) came to live in a branch house in front of a hill behind the town. She lived there some time with her daughter. Every evening she cried. They went to bed, and they continued to lie there.

One day she offered her daughter in marriage: “Djīnâ′-â-â, nałgū-ū-ūs Ga′oax (Tsimshian words).”28 A large creature came running in at the side toward the door. “I will marry your daughter.” “What will you do when you marry my daughter?” “Oh, bother! after I have married your daughter I will come out at one end of the town and eat them all up from the end. I will eat them all.” That was Grizzly-bear.

At once she said the same thing again: “Djīnâ′-â-â, djīnâ′-â-â nałgū-ū-ūs Ga′oax.” Something with crooked legs came in. “I will marry your daughter.” “After you have married my daughter what will you do for us?” “I will tip the town over by digging it up with my teeth.” That was Beaver.

“Djīnâ′-â-â, djīnâ′-â-â nałgū′-ū-ūs Ga′oax.” “What will you do after you have married my daughter?” “I [will] run into the water at the end of the town. Then they [will] take me into some canoe, and I [will] make them quarrel. Then all the townspeople will kill each other.” That was Deer.

Still another time [she cried]: “Djīnâ′-â-â, djīnâ′-â-â nałgū-ū-ūs Ga′oax.”29 Someone came in and stood there. He had a bow for a staff. Feathers were around it in one place. He held arrows with [168]it in his hand. He had a quiver on his back. He had dancing leggings. He had a gable-crowned hat. He did not say a word. “What are you going to do if you marry my daughter?” He took a heavy step with his right foot. The earth cracked. “Stop! stop! great chief, you are the one.” Then the earth closed again. “Indeed, I thought that you had your daughter for me.”

He took off his hat. He laid aside his quiver. He started off with only two arrows and his bow. He rolled a grizzly bear down from a steep place with his foot. There he also rolled down a deer and a beaver. Again he started off. He brought a post out on his shoulder. He put it into the ground, and without waiting, pulled it out. He went to the other side and did the same thing there, also toward the door, and on the other side. There he let it stay.

Again he went off. He brought out a wall post. In the rear of the house he stuck it in, in the other corner, on the side toward the door, in the corner opposite to that.

He went off. He brought out a stringer. He put it up and, after he had moved it backward and forward a while, he took it over to the other side. He put it up on the wall posts, too, and on the opposite side. There he let it stay.

Again he went off. He brought a plank out on his shoulder. He set it up on edge above the side opposite the door, and he rolled it over. By doing this again and again he completed half [of the roof]. He did the same to the other half of the roof. He filled up that, too.

Again he went away. He brought out a wall plank. He stood it up, shoved it along, and one side of the front was filled. He treated the other side and the side opposite the door in the same way. He treated both sides of the house in the same way.30

The house was finished. He went away. He brought two white rocks. He rubbed them against each other and laid them down under the smoke hole. The fire burned continually. It was never extinguished.

After that his mother-in-law kept cutting up and bringing in mountain goats and grizzly bears. Afterward she cooked them. He took his quiver and his bow. He put on his hat, took up his wife, and went away with her. He was the son of One-who-goes-along-above (i.e., the moon).

After he had lived with her in his father’s house for a while he had a child by her. She bore a boy. Again she gave birth to a boy. [She gave birth to eight.] Again she gave birth. She gave birth to [two] girls. The eldest son was called “Puncher” (X̣ᴀtagī′a).31 The youngest girl was called “One-who-sucks-arrow-points-from-wounds.” The next one he named “One-who-heals-the-place-where-the-arrows-strike.” His grandfather called the eldest boy to him, took out his bones, and put stones in in place of them. He filled up all parts of his body with stones. [169]

One day he gave ten slaves to the eldest. To the next he also gave ten slaves. He gave ten apiece to all eight. He made a row of houses for them, all sewed together with cedar limbs. On the house front of the eldest he put the figure of a thunder-bird. On that of the next one he put the figure of a sculpin. On that of the next he put the figure of a rainbow. On that of the next he put the figure of a killer whale. On that of the next he put the figure of a human being. On that of the next one he figured stars. On that of the next he put the figure of a cormorant. On that of the next he put the figure of a sea gull. To the eldest brother he gave a spear box. Along with it he gave an arrow box. He gave to all eight of them in the same way. Then he put two marten-skin blankets around each of their two sisters.

He sat in front of his grandchildren’s town and called for them. Then they picked up their weapons and practised fighting each other. By and by one was shot. Then the elder sister went out and sucked the arrow out of him. The younger sister went thither, spit on her palms, and rubbed them on him. Immediately he was fighting among the ten. Both [of the women] walked about among them. They tried particularly to shoot them. Instead of penetrating, the weapons rebounded from the blankets. That was why he gave the blankets to them. Thus they turned out good [warriors], and he had them cease fighting.

One day he began to let his grandchildren’s town down. He pulled apart the heavy floor planks, looked down, and saw the houses of Metlakahtla and [the site of] Qꜝadō′ among human beings. At midnight he let down the house of the eldest. When it struck the ground there was a sound of rattling planks. From the town of Metlakahtla one cried “Wā-ā-ā-ā-ā, ghosts are settling down”. So he heard some one cry. He let down two of them. He let down three.

The youngest received the following directions from his grandfather: “When you run away because they are too much for you put a wooden wedge having a drawing on it into the fire for me. Say to it ‘Tell my grandfather.’ ”

All that time the Metlakahtla people shouted “Wā-ā-ā-ā-ā, ghosts are coming down.” Eight had come down. It was wonderful to see smoke rolling from them in the daylight. In front of the town people walked about in crowds. They wore feathers in their hair. They longed much to see them. Then they sent a slave across in a canoe for live coals. They told him to go into the middle house, which had the figure of a thunder-bird on it.

He landed in front and shoved his coals into the fire. To his surprise he recognized Ga′oax there cooking parts of an animal. It was she whose sons they had killed. From rear to front gambling was in progress. Those watching the gambling stood about in crowds. He [170]looked on. She (i.e., Ga′oax) threw a fat piece of meat to him [saying]: “Here is some ghosts’ food for you to taste.”

He went out. Then he threw away the burning coals and paddled across. He reached home, but instead of eating the fat he carried it up. He entered his master’s house and said: “Say! did you kill Ga′oax?” At once they called all the town people, and they questioned one another: “Did you kill Ga′oax?” Some said “Yes;” some, “No.” Some thought that she had got safely into the woods.

While they were still in the house one, full of mischief,32 bit off some of the mountain goat meat. They looked to see him drop dead where he stood. Presently he said: “Why, it passed into me all right. All of you taste it. Swallow it. This is human beings’ food.”

One among them said: “Well! let us gamble with them. Then you can see whether Ga′oax got safely into the woods.” With that intention they went to bed, and next day, early in the morning, the town chief launched his canoe. The town, the chiefs and the middle-aged, all went. They went across.

After they had landed there they went into the middle house, and those who were gambling put away their gambling sticks. At once they began gambling with these instead. The town chief started to gamble with the elder brother. But Ga′oax spread out grizzly bear skins around the inside of the house. She and the young people began to give them food.

The elder brother was left-handed. He had laid the gambling-sticks down on that side. On the same side lay his bone club. After gambling had gone on for some time he stopped the town chief, who was handling the sticks. “You are cheating me” [he said]. And he replied: “No, indeed; I am not cheating you.” In spite of that he insisted upon it for a long time. After they had disputed for some time, the town chief threw fine cedar bark into his face. Then he struck him on the head with his war club. He killed him.

The house was in an uproar. They picked up their weapons, and the Metlakahtla people as well. They began to fight. While the fighting went on the two sisters walked about among them. Although they were struck with the spears, the latter always broke upon them. After the fight had gone on for a while one had an arrow point break off in him. He was wounded badly. When he was about to lie down the elder sister sucked his wound and sucked it out. Then the other sucked it, spit upon her hand, and rubbed on the wound. Then he got up again and fought with them.

The fight went on until the dawn of the next day, and continued then and the day after. Now they began to drive the people of Qꜝadō′ back. When that happened the youngest brother ran over to the house, drew something upon a partly used wooden wedge, said to it: “Carry the news to my grandfather,” and threw it into the fire.33 [171]

Then it at once came into the front part of the house and said: “Your grandchildren are beginning to be hard pressed.” Now he looked down between the floor planks. To his surprise his grandchildren, who were fighting for revenge, were being driven back. The eldest brother was naked. He fought among them with his fists. When he struck one, he did not get up again. He looked down upon all this. He turned around, went to get his small, square box and, when he had opened five boxes, one within the other, he took from the last something [shaped like skeins of yarn], covered with the sky and tied up with rope. After he had looked down for a while, he threw it down upon the people of Metlakahtla. Then their legs only were visible. At these they struck, and they killed all. These were called Clouds-of-the-Killer.34

Although this is the second story of the Skedans series, it was the first of them that I took down, my informant choosing to tell the Raven story last, and it is the second Haida story recorded by me. In consequence, the form in which it appears is rougher than that of most of the others, and certain points will seem obscure at the first reading. As noted in the text and translation, there are really two stories combined under one head. To the first the name properly belongs, and this may be a real Haida story, but the second, “He-who-had-Panther-woman-for-his-mother,” is a well-known Tsimshian tale. Nevertheless, my informant stoutly maintained that the story was always told in this combined form. Probably, the common episode of the marriage of two chiefs’ sons to women having supernatural power was the occasion for placing them together. The name given for Panther-woman, Sîmn’â′sᴀm, is Tsimshian. [173]

1 The hawk here referred to is called skiä′msm, or skiä′mskun, is described as of a bluish color, and is said to live on the higher mountains. Artistically, little difference is made between this bird and the thunder-bird, and the two are sometimes said to be identical. The custom here referred to is presumably connected with the potlatch, though I did not hear of it elsewhere. ↑

2 See the story of Raven traveling, note 41. ↑

3 Sky blankets are worn by many supernatural beings, but I have no notion what the Haida imagined them to resemble. ↑

4 One slave was usually placed over all the others. ↑

5 As is often the case in America, the sky is represented as a solid vault, which rises and falls at regular intervals. ↑

6 The supernatural being who represents and confers wealth. ↑

7 It was thought possible to accomplish certain things by the mere exercise of one’s mind or will. ↑

8 See the fifth paragraph of the story. The important fact that this hat had been given to the girl’s father as a bridal present was omitted from the original text. ↑

9 This was what is commonly called a Chilkat blanket. The design woven in it is represented as able to speak. It is weary at being obliged to wait so long to be completed. ↑

10 See the story of Raven traveling, notes 12 and 13. “Canoe Songs” or “Women’s songs.” ↑

11 Sea water was warmed and taken into the stomach to clear the system out, both for one’s physical and spiritual welfare. The following paragraph indicates that some of the story has been omitted. The slave either promised at this time to reward Mink-woman for her silence, or met her before and engaged her help. This is why, after he whispered to her, she exclaimed that what she had smelt was the blankets of the ten servants who had accompanied the chief’s daughter. ↑ a b

12 The word here used, dañqa-iyē′tg̣a, was only employed by chiefs. ↑

13 The supernatural beings had old shells only. ↑

14 This exclamation indicates the length of time he had been absent. ↑

15 That is, all ten canoes were lashed together by means of two long poles placed one from bow to bow, another amidships. ↑

16 The wife of the younger son was so powerful that he could not injure them. ↑

17 They came out alternately from either half of him. ↑

18 Gada′-i, the word used here, is one often employed in addressing a woman of the upper classes. ↑

19 The Haida supposed that supernatural beings called human beings “human servants” (xa′-idᴀ gī′djats), “human slaves” (xa′-idᴀ xᴀldā′ñg̣ats), or “common surface birds” (xa′-iʟa xetî′t gī′da-i). When he appears upon the ocean clothed in cumulus clouds people may go out fishing because it will then be calm. ↑

20 Urine was formerly used for washing. ↑

21 I. e., the cradle. ↑

22 My interpreter added the bracketed section to complete the story. Just such a shoal is marked upon the Admiralty charts, and perhaps it is the one here referred to. ↑

23 Anciently the planks which formed the front and rear of a house were laid together upon the ground, fastened with twisted cedar limbs and raised all at once; in later times the planks were run into slots cut in the timbers above and below. ↑

24 Like the shamans. Tlingit shamans were much respected by the Haida. ↑

25 Haida, ʟdjîñ; see story of Raven traveling, note 10. ↑

26 Said to be an ancient form of salutation. ↑

27 Small lines running crosswise of the gunwale. ↑

28 Probably meaning “Who will marry the daughter of Ga′oax?” ↑

29 In most of the stories containing this episode all of the beasts and all of the birds are supposed to have offered themselves and to have been refused. ↑

30 He places a post in the proper situation, and, when he removes it, one nevertheless remains there. So with the plank. Thus one post, one plank, one stringer, etc., multiply themselves so as to produce the whole house. ↑

31 The word in brackets is said to be Tsimshian. ↑

32 Nᴀñ-giū-gaos, “One without ears,” is the name given to a heedless fellow continually appearing in stories. He is more especially one who has no regard for the national beliefs. ↑

33 The fire is the commonest means of communication with supernatural beings. ↑

34 Tia, the Killer, is the deity who presides over death by violence, and he appears or is heard by those about to be killed. When seen he is headless, and from his severed neck blood continually flows. ↑

[Contents]

The one abandoned for eating the flipper of a hair seal

[Told by John Sky of Those-born-at-Skedans]

He was a chief’s son. He was always in the back part of his father’s house whittling. He did not care to eat anything. [His father] owned the town of Metlakahtla.1 He was “town-mother.”2

Then someone in the town killed a hair seal. Then they cooked it and called the people in for it. And the father of the boy who sat up whittling went thither. All the town people went in for it. There they ate.

As soon as they had stopped they carried some over to the chief’s wife. When they brought it in a flipper lay upon the top. Now, he who sat up whittling looked down. Then he came down and called to his mother: “Come, give me a wash basin. Let me wash my hands.” Then he said “Come, push that over to me,” and he ate it. He ate it all and pushed [the dish] back.

Now he (the chief) came in and said to his wife “My child’s mother, come let me eat the hair-seal flipper I sent home.” “My child has eaten that,” she said to her husband. From the high place where he was whittling he heard what his mother said.

After she had said this to her husband, he did not say a word. Presently he said “Well, say that I want them to move from this place to-morrow.” At once a slave went out and said, “To-morrow the chief says he is going to abandon his son.”

Then evening came and he (the boy) went to the wife of one of his ten uncles with whom he was in love. As he lay with her, she gave him the following directions: “When they are ready to start, I will get off to defecate, and dig around with your feet in the place where I sit. I will leave something for you there.”

His younger brother was just big enough to sit up. He also had a dog.

When morning came the noise of their departure was heard. Then, when they were ready to go, he brought out his younger brother. He also took his dog, which he treated like his child. When they were ready to start, his uncle’s wife got off to defecate. She sat down behind the sea-weeds which were drifted ashore. As soon as she got in again, they started off.

After the crowd of canoes had gone round the point, he went to [the place where his uncle’s wife had sat]. Only a broken stick lay there. Then he dug around. He dug up a small box. It had ropes round it. He laid the box down near his younger brother, gathered [174]planks together, and made a house. He made it just large enough. When it was finished, he again sat down near his younger brother and untied the strings of the box. In it was a grease-box and two mussel-shells fastened together by a string, which he untied. To his astonishment he found burning coals within.

He looked into the grease-box. It was half full of grease. Cranberries were also in it, and ten salmon were on the bottom of the box. He did not eat one of them. He kept them all winter for his younger brother. But he whittled continually.

Then only one salmon was left with a small amount of grease and cranberries. His mind was greatly troubled. There was nothing for his younger brother to eat. He used to give part to the dog. That is why his food was nearly gone. The last bits of the salmon, grease, and cranberries were nearly gone. By and by a small piece [of fish] was left, and he gave it to his younger brother along with all of the grease.

In the evening he went to bed and wept, wept, wept. He kept thinking all night of how nothing was left for his younger brother to eat. Presently his dog went out. It barked behind the house. From where he lay by his younger brother he rose quickly and at once seized his bow. While still in the house he wet the arrows with his mouth, prepared his bow ready to shoot when outside, and stepped lightly in that direction.

It was barking at something in the space between the roots of a cedar bent over toward the sea. After he had gone toward it for a while he saw nothing near it. It was barking at something in the ground. When he stood over it [he found] that it was barking at something in a pool of water. To his surprise a salmon lay in it. He speared it with an arrow. He twisted its neck off.

He took it up, laid it down on a piece of board near the house, cut it open, and steamed its head, its backbone, its milt, and its heart (?).3 He gave its backbone and its head to his younger brother to eat. To the dog he gave its milt and its heart (?) to eat. He, however, ate nothing.

They went to bed and at daybreak the dog was barking there again. Again he went thither with his bow and [found] it barking at something in the water. Two salmon lay there. Then he speared them with an arrow. And after he had taken them to the house he steamed the two backbones, the two heads, the milt of both, and he gave them to his younger brother and the dog. He, however, again ate nothing.

Next day it was barking there again. Then he got his bow. He wet the arrows with his lips just outside. He went over and [found] three lying there. Every morning there was one more. Finally ten lay there, and he speared them and pulled them out. He dragged them out in a bunch and cut them open. He threw the gills away. [175]Those he had obtained the day before he split a second time. This is why it happens that mainland chiefs cut fish open [instead of letting the women do it]. He was the one who started [that custom].

When it barked there the next day he stopped taking his bow. He only took the arrows. Again there was one more. Next day there was also one more. In this way the number reached twenty. Those he had cut open for the first time the day before he cut open farther. Then he split planks and hung them up there. He fixed a place overhead. Some food entered his belly for the first time since they left him, for his younger brother now had enough to eat.

The next day the dog barked there again. He went thither. There was one more than before. The day after one more was added. In that way the number reached thirty.

Next day the dog barked there. He went thither, and again there was one added. The day after one more was added, and the number increased to forty.

He and his younger brother again went to bed, and when day broke he heard the dog go out. After he had listened to its barking for a while [he found] that it was barking differently from the way in which it used to bark. After it had barked for a while it yelped differently. Then he picked up his bow and two arrows and just outside wet them with his lips. Having his bow in readiness he walked slowly toward [the sound].

It was barking at something in the same pool of water, and he looked into it. He saw not a sign of anything. But it dug for something near the water. After it had done so for a while its teeth stuck fast in the roots, and after it had yelped a while they slipped off. Then [the boy] helped dig behind it. The dog dug along ahead of him. Ah! they dug into the marks of salt water, and a salmon creek came to be there.4 At that time a great shoal of salmon came up. He stood near them. Then he went away, collected the town people’s planks, and split them up. He planed them. He made notches for ropes. All that time the salmon were coming steadily up. He made this for them.

He stretched his arms on these. Each [of these horizontal pieces] was two fathoms long. Some were one fathom long [for uprights]. There were twenty poles of each sort. All had notches on the ends. Toward the top, which he worked down small, he placed a design. He put figures of salmon there. These parts were the łg̣aiyî′ñgadadjî.5

While he was making this thing he never forgot his younger brother and the dog, they say. He cooked for them continually, and they ate. When he had those things all together he went away and dug some roots. Then he came back, made a large fire of dead branches, and put them in. After it he split [twigs] with his teeth. After he had finished doing this, he shaped young and slender hemlocks so that they [176]should be flat on one side and rounded on the other. When he had finished he fastened these together. He had four horizontal crosspieces on each half of the gī′g̣awai. On each half of the gīgwᴀ′ñgīda, too, he had three crosspieces. On each of the łg̣aiyî′ñgadadjî he had three crosspieces. He also split up pieces for the “wings” (weir). After that he put them together and finished all the same day.

He went back of the house, cut piles, sharpened them, and put rings of bark around them [to keep them from splitting when they were driven into the stream bed]. Now he went into the water and drove piles into the place where the fish trap was to stand. Then he put the fish trap into the water. He fastened the horizontal pieces with twisted cedar limbs. He treated the gīgwᴀ′ñgīda in the same way. Now he stood up the łg̣aiyî′ñgadadjî in place. Out of it all he made something roundish.6

After he had put the fish trap in place he gathered planks together. Then he split them in two. He also split some planks into poles. Then he enlarged the house. He set the drying frames for salmon over each other. He also put up the large poles (qꜝa′idagilai). They had notches [to prevent the smaller kꜝia′sᴀnai from slipping off]. The taxasgā′gida lay beneath the ridgepole of the house (djansgā′gida), itself supported front and back by the crossed house-timbers.7

Although he used to eat, he was so busy working that he stopped doing so. Still he never forgot his younger brother and the dog. He fed them all the time. As soon as the fish trap and all things were finished, and day came, he went to the fish trap. He kept taking them (the salmon) out. As soon as he had done so he strung them together. He finished ten strings and laid them in the water. Then he roasted some for his younger brother for that evening, and that night he remained awake. Again he kept taking them out. He strung up the same number as on the day before and let them lie in the water. All that time they never ceased to run, hu hu hu hu hu. Where had their hunger gone to?

One day, when the house was filled and he had fully enough and had cut them up for more than ten nights, before he went out to remain awake, he roasted some for his younger brother by the fire. He took out more and more salmon. He came back, and the two rows of roasted fish which had been there were gone. Then he went over to his younger brother, cried near him, and went out to cut up the fish.

When it was evening he again roasted some. Again he had more and again he stayed up to watch. He took some out. He did it repeatedly. When he went home what he had roasted had again disappeared. Then he again wept near his younger brother and went out to cut up his fish. He cut up the fish and again remained awake. Now he had three rows of roasted fish.

He took out still more salmon. He came in, and lo! all was gone. Part of those above were also gone. Then he called his younger brother, [177]and said: “Say! brother,8 did you eat all the things I roasted?” “No; shortly after you went out someone came in, gathered them up in his hands, with those above, and put them into his mouth.” “I thought it was you.”

Now, he did not care about the salmon. Nor did he go out to cut up the fish. He felt badly. He sat waiting. He was going to watch. He wanted to see who this person was. In the evening he brought out his bow, spanned it, brought out two arrow-boxes, put one on the left side near the door, and sat over the right-hand one with his bow.

After he had sat there in the dark for a while he saw two pieces of burning pitchwood side of the house. When they came around to the front of the house something wonderful entered and stood there. Something with fire burning in its eyes came in and stood there. After it had stood there for a while it gathered the roasted salmon together and swallowed all. After he had stood looking at those above for a while he gathered them also together and swallowed them. As he turned away from this he (the boy) shot him under the armpit and from the other side as well. That was Ga′ogila.9

When he turned about he shot him repeatedly. He shot him repeatedly. When one arrow-box was exhausted, as the animal turned around, he went to the other also, and after he had shot from it for a while midnight came and he went out.

At once he pursued him. He stuck the arrows into his quiver, and kept shooting him through his back and his breast. After some time had passed, lo! he had passed to the other side of a mountain as quickly as if it had been thrown back from him. Then he returned.

He entered and took his younger brother on his knee. He also called the dog to him, and the latter licked his lips. Then he turned over the drum that had belonged to his father and placed it over his younger brother and the dog. And he went away.

As he went he picked up the shafts of his arrows [which had fallen from the heads]. After he had run along for a while he heard a noise. Then he stood still. After he had listened for a while he heard a sound like that of a hammer. Now, he went in that direction. Lo! some one was working out the inside of a canoe. Only the top of his head was visible. He looked at it fixedly.

He walked slowly in that direction. His head entirely disappeared within the canoe while his hammer lay outside of the canoe. Then he reached for it and took it with him under a bunch of ferns near by. After he (the boy) had looked at him for a while he stood up in the midst of his work and looked about for something. He cleared away the chips. [The boy] was looking at him stealthily.

He sat still and put his finger-nails between his teeth. By and by he said: “My grandson, come to me. News of you has come. News [178]has come, grandson, that they abandoned you because you ate the hair seal’s flipper, which your father sent home from the feast. If it is you, come to me.”

He went out quickly and stood there. And he handed his hammer to him. At once he stepped out to take it. That was Master Carpenter10 making a canoe.

“Say! go and get four bent wooden wedges. Put two rings of cedar bark in the front part of the canoe and two in the stern. Then your canoes will come apart.” He was unable to make two canoes as he was trying to do, one inside the other, because his wedges were too straight.

He went to get the wedges, and while he was away the other had already put rings on the canoe. He brought them (the wedges) along. Then he told him to put them in the bow and the stern. Then he began hammering on them. After he had busied himself going back and forth from one to another for a while, lo! they started to separate. After doing so for a while, he hammered them apart. He thought: “I wonder where the salmon are for which he wants these.” He did not think about his younger brother. Then [the man] said to him: “Now, grandson, come with me. You shall marry my daughter.”

Now he went with him. Wā, the smoke they came in sight of was like a comb. That was his town. He went with him into the middle house, which belonged to Master Carpenter. Between the screens, in the rear of the house, sat a wonderful creature, as beautiful as a daughter of one of the supernatural beings. Then her father said to her, “Chief-woman,11 my daughter, come and sit near your husband.” At once she arose and sat down near him.

After his father-in-law had given him something to eat repeatedly, evening came and she said to him, “Let us go out [to defecate].” “I do not know where they go out.” Then she said to him, “Why! do you not know where they go out?” She said to him, “I will go with you.” It was evening, and she went out with him. She went seaward with him, and they defecated. They came in and sat down. Straight across from the town a drum sounded.

His father-in-law treated him well. Every evening he went out with his wife, and the drum kept sounding there. He became tired of hearing it and once, after he had gone out and was seated with his wife, he questioned his wife, “Say! why is that drum always beating?” “They are trying to cure the town chief.” Then he said to his wife, “Come! let us go over and look.”

Then they came in, and she asked her father: “Father, do you own a small canoe?” “Yes, chief-woman, my daughter, one is lying down on the beach.” Then two youths carried the canoe down on their shoulders, but they (the man and his wife) walked. They got into it, and only the youths paddled, while he and his wife sat in the middle. [179]

They landed and pulled up the canoe. Then he and his wife went up and, when they saw him, the crowd of spectators standing in front of the house before the door opened up a passage for him, and he and his wife looked in.

To his surprise the one he had shot sat doubled up over wooden bars which were fastened between ropes hung from the ridge-pole, touching the lower one with his feet and holding the upper one in his hands.12 The arrows stuck out of him all over. He was suffering greatly.

After he had looked at him for a while, he thought: “I wonder why the shaman does not see what is sticking out of him.” Then one standing near him looked at his face and said: “I wish you could hear what the person standing here says, ‘I wonder why the shaman trying to cure him does not see what is sticking out of him.’ ” The one who announced his thought was mind-reader among the Land-otter people. And a shaman from among the Land-otter people was trying to cure him. He did not see what was sticking out of him.

By and by some one rose and spoke to him who offered the blankets in return for the cure. Then he went away with his wife, came home, and told her to ask something of her mother. “Mother, have you any cedar-bark?” “Yes, chief-woman, my daughter.” Then she gave him some. They dried it around the fire, went to work upon it, and pounded it up for cedar-bark rings. These were finished.

Then they intended to bring him over. While yet in the house he bound himself [with the bark]. He bound his arms, the front of his body and his legs. Then they came and offered him ten moose-skins. Then they had him brought over. When he entered, the sick man was still hanging in the rear of the house.

And, after he had gone around him for a while, he pulled the arrows out of his buttocks. As soon as he had done so he stuck them into the bands around his own arms. He suffered ceaselessly where he hung. Then he pulled them out from the other side of him and from his legs. He stuck them into the rings around his body and back. Then he picked him up and seated him on the floor-planks. So he who had been unable to sit up now did sit up. Then he asked for a pillow and laid him on it. Ah! he lay there comfortably.

But, when he looked up, he beheld his (Ga′ogila’s) daughter, who was wonderful to look upon. He beheld her. Then, picking the sick man up again, he made him lay his feet upon the lower cross stick and seize the upper one with both hands. Then he put the arrows back into his buttocks and his side, so that he again suffered severely. Then he started away. He ceased looking at him, and they took him away on the canoe.

After he came in and sat down two more persons came in and stood there. They offered him twenty moose-skins and two coppers. He refused them. Then they came to offer him all the things in the [180]town one after another. But he kept refusing them. Now he saw that his mind had become fixed. His future father-in-law wanted to keep his daughter by means of the many things he owned. And, after he had refused the property, he offered his daughter in marriage.

Immediately he turned around and started off. Then he again bound [bark] around himself. And they took him across. He entered and went round the man who was hung doubled up. By and by, while he was doing it, he pulled the arrows out of his buttocks, and he also pulled the arrow points out from the left side of his body. Then he took hold of him and made him sit up. He sat there; and, when he had finished pulling the arrow points out of his sides, back, and breast, not one was left in him. He sat up.

Then he said to his daughter: “Chief-woman, my daughter, come hither and sit down near your husband.” He married the chief’s daughter. At once Master Carpenter’s daughter came over. Now he had two wives.

After he had lived with his wives for a while, one day he lay abed. When the people went to bed again he was still there. Next day he did the same thing. His two wives said not a word to him. As he lay abed he wept.

Then he (his father-in-law) asked his daughter:13 “Chief-woman, my daughter, why does your husband lie abed?” Then she went to her husband and talked with him a while. And she said to her father: “He lies abed because he is homesick for his younger brother whom he left.” “Now, chief-woman, my daughter, go away at once with your husband. You and your husband go and look for the canoe I own which lies at the end of the town.”

Then they went there together. They arrived. Only a whale’s head lay there. Then they went home. She said to her father: “Father, there is only a whale’s head there.” “That is it. Go and say to it ‘Seaward, father’s canoe.’ ”

Lo! it floated on the water. Hu hu hu hu hu, it was a big canoe. Its edges were broad. They had cross lines. Then they put good food into it, launched another for Master Carpenter’s daughter, and into it put good food. They filled it with cranberries, berry cakes, mountain-goat fat, all kinds of berries. Then they pulled the canoes alongside and started off. Both wives accompanied him.

When they got near the town site he spanned his bow. He held two arrows in readiness. Then he jumped out of his canoe at a rocky point near the town, and he ran to his own house. When he entered he pushed off the drum which he had placed over his younger brother. The bones of his younger brother and the dog lay under it, held together only by their joints.

And, when the canoes landed, he went down to them. He held his bow ready to shoot the daughter of Ga′ogila. Then she said to him, [181]“Do not kill us. We are going to look at your younger brother.” Then he stopped.

They went up together and sat over his younger brother, Ga′ogila’s daughter took something out of her box and bit off the end of it. It was blue. Then Master Carpenter’s daughter brought out a mat with edges like cumulus clouds, and they laid his younger brother upon it. Ga′ogila’s daughter spit under it many times.

Then she told Ga′ogila’s daughter to hurry. Her copartner in marriage14 said to her: “Do so yourself, woman. Hurry your own mind.” Then she pulled off the mat. He rose out of the place [where he had been lying]. The dog, too, was glad to see him.

Then they unloaded both canoes. There were plenty of canoe men. There were a crowd of those whom his fathers-in-law had given to him. And next day they enlarged the house. They finished a large house for him. The front was sewn together [in the old style].

In his house they ate nothing but good food day after day. When they were through eating deer fat, mountain-goat fat was brought out, cut up, and distributed. They held this by the fire to roast. They ate it.

One day they said to their husband: “Go and get digging sticks for us.” Then he was glad. And he climbed a tree. He cut off limbs. He made them, and they were finished. The digging sticks he made while still in the woods were partly bloody looking [where the inside bark was reached]. When he came in with them, instead of being pleased, they laughed at him and said, “Get a real digging stick like father’s.” He went away again and used cedar limbs. Those the women also rejected. He got all sorts of sticks. He was unsuccessful. Then he got the side shoot of a yellow cedar. He finished it roughly on the spot. Then he brought it home and worked it up. The women said to him: “Make the lower part red; make the upper part blue.” They were hung in the rear of the house. The upper ends were made like round knobs.

Next morning they ate. The crowd of people was like stirred up salmon eggs. The young people played with his wives. But he said nothing. Then the two women put the digging sticks on their shoulders, but they did not take baskets.

Then he also went with them. The clams were shooting water. And he said, “Dig right here.” When the women went there, he heard them laughing, and they made him ashamed. But, after they had moved about for a while, they separated and started inland. Then they stood still opposite each other at the ends of the town. They ran their digging sticks into the ground. When they pried up they made the town larger than it was before. They brought up his father-in-law’s village. [182]

Lo and behold! people walked about in front of the town in great numbers. He was “town mother” in his father-in-law’s town. His wives were two. Next day they again went down on the beach. When he spoke to them as before they laughed at him. They made him ashamed again.

After they had gone along for a while they struck their digging sticks into the ground. They dug out two whales, and the town people went down and cut them up. Next day they went down again. Again they dug two out. They went down for five days in succession and dug out ten. On each side they dug out five.

He wore ornaments of twisted copper wire coiled round his legs.

The chief’s son gave five whales to the town people. Next day they cut them up. But he left five. They were all fastened to his house with ropes. The sea-gulls eating the whale meat lying around looked like smoke.

Then he took his bow and arrows, and after he had looked at them for a while, he shot a small sea-gull. He shot it through the head. Now he brought it in, split it open at the tail, and skinned it. He dried the skin. When it was partly dried, he got into it. He walked about on the floor-planks with it. Then he stretched his wings to fly. He flew out. He left the town behind. His wives, too, did not have a trace of him.

He flew up into Nass inlet, they say. Then he looked about for the place where his father’s town was located. They were vainly trying to catch eulachon with fish-rakes. In the canoe belonging to his father’s slaves was only one fish. Then he took it up with his beak; one of them saw him and said: “Alas! he has carried off my eulachon.” They looked up at him. They saw around his leg the thing that used to be around the leg of the chief’s son whom they abandoned.

Then they paddled off and landed bow first [in their haste].15 The chief’s son whom they had abandoned had become a sea-gull. He had flown about among them. This is what they said. Then his father and his mother turned around from the fire, and, when they had stopped crying, he (the father) said to the slaves: “To-morrow go to dig for the bones of my child.”

Now the slaves went away, and, after they had gone down with the current for a while, they found decayed pieces of whales floating about upon the water. When they had gone on farther, they found two whales. After they had looked along a while for a place to hide this, they left it there. In Nass inlet they were starving in the period before the eulachon become thick. They left it until later.16

They went away from it and came in sight of their master’s town. The town had become larger. In front of the houses were crowds of people. They were boneless with astonishment. Only the man in the stern paddled along. [183]

He (the chief) came out. Lo! four of his father’s slaves were coming. Then he went in and spanned his bow. He also took four arrows. He came out in a rough manner. He was prepared to shoot at them, but the daughters of Ga′ogila and Master Carpenter seized him by the shoulders. “Stop! let them land. Let them come into your house. It is also well for you to let them go again.” Then his two wives took his bow from him. He remained standing in the same place.

When they landed he went down to them and said: “All four of you come ashore. After you have taken off your clothing, come up with me.” So they stripped there and went up with him. And he had them sit down at one side of the house and gave them food. When the food was almost consumed he gave them some whale to eat. They ate it ravenously. He had them strip because he was afraid they would take some [food] home.

When they started off, one of them was so bent over as nearly to touch the ground. Then he went over to him and asked him, “Say! why do you walk so bent over?” and he replied, “Chief, I act that way because I am too full.” And when he (the head slave) was ready to start, he gave him the following directions: “Say! do not touch the rotten whale which is floating about. I shall watch it.” Then he said to them: “Say that you could not find my bones.”

Then they started off and landed in the night. And they said: “We could not find the bones.” Then his parents wept. When they stopped, they went to sleep. [That night] to their surprise the child of the head slave began to cry. He cried as people do when things are lodged in their throats. Then the chief’s wife asked to have him handed to her, and she held him on her knee. She put her finger into his mouth and found something. Then they looked at it. They did not know what sort of thing it was.

[The head slave] said: “I wish you could see what kind of house he lives in. What used to be your town has become larger. His two wives brought out the town. They dug it up, and they also dug out ten whales. Five are still floating there where they were fastened.”

Then, although it was midnight, the chief told them to put wood on the fire, and they went out and called in the people. Immediately they came in. Then, after they had consumed one salmon with the few last cranberries, [he said]: “I wish you to hear what I think. I think you should go toward your son whom I left and to whom I will give this town.” And all the town chiefs thought it good.

Then his ten uncles planned like this: they would offer their daughters to him in marriage. Their fathers were going to make marriage-gifts to them. Next day the town was broken up. Hu, hu, hu, hu, hu! the canoes that they launched were large. They painted up his uncles’ daughters. They paddled the canoes along together with planks laid across the tops of them, on top of which they had their daughters sit. [184]

After they had gone along with the tide for a while they came to where the decayed whale-meat was floating. They landed, steamed some, and ate it. Then they gave some to their daughters, who sat in the canoes. But the daughter of the youngest uncle had not had her face painted. Because she was [considered] good for nothing, he left her so. Then he gave her a small piece of the inner layer of the bark of the hemlock. He told her to chew part, and she did.

Then they went on and came in sight of the town. It was most wonderful to behold. The whales floated about it. But as soon as the chief discovered them he got his bow. Then his two wives spoke to him, and he stopped.

They stopped in front of him, and a good looking woman went shoreward first. He told her to open her mouth. Her mouth smelt strong and he refused to have her. He refused all nine in the same way. Now the youngest got off. She opened her mouth. It smelt clean, and he smiled, and let her come in with him.

When they landed [his father] gave the town people to his son, and they made their homes on each side of those who were already there. Now he gave five whales to those who had just come in. The next day they went down and cut them up. They ate these ravenously.

After some time had passed one started out from the town to hunt with dogs. After he had been hunting for some time his dog barked at something. Then he went near it, and lo! his dog was barking at a grizzly bear.

Then he went to him. He threw him into his den. His wife sat at home. He was thrown against her breast. Then she dug up the earth for him, and put him in the hole, leaving only his cape outside.

Now he (her husband) came in and asked her: “Where is the human being I threw in to you?” “Here is the only thing you threw in to me, which I tore in pieces.” Then he again went after him and could not find him. And again he asked her, but she [said she] did not know.

Now, at daybreak, he went hunting. He carried a big basket, and his wife let out his thread of life.17 It ran out irregularly. Then she let him (the man) out and gave him something to eat, and they lay down together. When it began to jerk again, she pulled up a plank, put him under, and sat on top.

He entered. There were a few crabs in the bottom of the basket. He used to fill it, but now it was different. He came in and sat down, but he did not know why he came home empty.18 Next day she again fastened the thread upon him, and he started off. But, while it was unrolling, she cut it. Then she let the man out and married him. And she showed him the trail upon which her husband used to hunt, explaining everything. [185]

Next day he took the basket and went inland. After he had gone up for a while, he came upon a lake in an open space. In the middle of this was a shoal. Now he swam over to it and put crabs into the basket. When his basket was full he went away. His wife was very glad to see him, because his basket was full. He lived with her a while. All that time he continued hunting in the same way.

By and by she became pregnant. She gave birth to a boy. She became pregnant again and bore another boy. She had two. Now he worked harder. By and by he stopped getting crabs and hunted hair seal.

One time he gathered them for four nights so that there were many and prepared to go away. Then she gave him the following directions: “When you hunt, leave some for my children. I will sit waiting at the upper end of the inlet.” And she said to him: “Do not talk with another woman.” She gave him a small water-tight basket in which was some water. A hawk feather also floated in it. Then she said to him: “Do not trifle with other women. In this I shall see it. When you have finished eating, drink from it.” So she directed him.19

Then he went away from her and came to his father’s town. And, after he had sat near a water hole behind it for a while, his mother came thither. Then he told her who he was. His mother went home crying. Then his father spread out a Gī′na-g̣ā′da-skin20 he owned for him, and he walked [into the house] upon it.

Then they made a bed for him and he lay down there. They kept trying to get him to eat something. He did not eat. By and by two went with him, and he hunted. He speared hair seal. When the canoe was full he started for the inlet. Instead of objecting, those with him looked on in silence.

When he came to the end of the inlet there sat a grizzly bear. Then those who were with him turned their backs to the bear (paddling in the opposite direction), but, after he had paddled for a while facing her, he got off. Then he went to the grizzly bear and sat down near her. The two young grizzly bears were glad to see him. They licked him.

He went down to the canoe and threw off a hair seal. Then he went away. And after many nights had passed he went hunting again. The same ones were with him who had been with him before. And he speared hair seal. When the canoe was full they made a camp fire, and he steamed the hair seal there. Then they put it into the canoe and went into the inlet again. When they had almost come to land those with him again paddled in the opposite direction.

Again he got off and sat near the grizzly bear. The young ones licked him. Their mother, however, did not look toward him. After he had sat near her for a while, he stood up, threw off a hair seal, and went off by canoe. [186]

But one time he went for water for himself. At that time he went with the one he used to be in love with. Then he went home.

After some space of time had passed he went hunting again, cooked some hair seal, and went into the inlet. Now, differently from the way she used to act, the hair on the back of her neck stood straight up. Then his companions said to him: “Let us go back. The hair on the back part of her neck stands up, differently from the way in which it used to be.” Still he paddled on. He landed and sat near her. She did not look toward him. His children, however, were glad to see him.

After he had sat there a while, she went to him and threw him about. As she did so she tore his limbs off. Then the cubs quickly went at their mother and tore her to pieces. Then they felt sorry on account of their mother. They acted as dogs do when one puts medicine into their noses. Then they went away.

Now, just as some people were starting a camp fire, [the cubs] came and killed them. They went away again, and they killed some others. And, while they were continuing to do this and were traveling about, they came and sat behind some people who had lighted a fire, and a woman’s child cried. Then she said to it: “Do not cry. Your uncle’s children might come and destroy us.” Upon hearing those things they went away.

This island was once all covered with grass, they say. Woodpecker was traveling about upon it. He had no feathers. And in the middle of the islands stood a large tree without bark, on which he began hammering. Now, after he had done this for a while, something said to him: “Your powerful grandfather says he wants you to come in.” He looked in the direction of the sound. There was nothing to be seen.

And when something said the same thing to him again, he looked into a hole at the foot of the tree and [saw] an old man sitting far back, white as a sea gull. Then he entered.

The old man looked into his small box. After he had pulled one box from another four times he took out a wing-feather. Wā-ā-ā-ā.21 And he also stuck his tail into him and dressed him up. He made him red above, and he said to him: “Now, grandson, go out and start life anew. This is what you came in to me for.” Then he went out and flew. And, as he was going to do in the future, he took hold of the tree with his claws and hammered on it.22

[Another version of the third section of this story, told to Professor Boas to explain the carvings on the pole of “Nasʟᴇʟzu′s’s house” in Masset.]

There was a man of the Eagle clan, a great hunter. For a whole year he was unsuccessful. His name was Gāts.23 He had two dogs. One day he saw a bear. He took his bow to shoot it. Then the bear turned back and took hold of the man and carried him to his den. [187]After they reached there he gave the man to his wife, who hid him between her legs.

The bear went hunting again. When he returned he asked his wife, “What became of the man whom I caught?” She replied, “I think you did not bring a man; you only brought his belt. Here it is.”

Every time when the he-bear went hunting she took the man out of his hiding place, and he became her lover. The two dogs had returned to the village. The people followed them, discovered the bear, and killed him. Then the she-bear married the man. They had a child.

One day Gāts recalled his friends, and he asked his wife to let him return to his own village. She agreed and said: “I am going hunting all the time, I will go and give food to my child.” Then Gāts returned to his own village, where he had left a wife. But before he returned the bear told him not to look at his former wife, else she would kill him.

One day the man went hunting with his two sons. On the hills he met the bear. He went to meet her, and gave her some food. The people were afraid to accompany him on his visit to the bear. When she saw him approaching she raised her ears and was glad to see him.

One day he went to a pond to fetch some water. While doing so he met his former wife and smiled at her. Then he went hunting and caught many seals. In the evening he went up the hill to meet the she-bear. Then her ears were turned forward like those of an angry bear. She jumped into the water before the man had reached the shore, attacked him, and killed him and his two sons.

Like the preceding, this story is compound, there being in reality three distinct tales. The first and longest is that to which the title properly belongs, and the main theme, the story of the person abandoned to die who was supernaturally helped and became a great chief. It is popular from Yakutat bay to the Columbia river. The second part, the story of the man who married a grizzly bear, was appended because the hero is said to have belonged to the same town as the principal character in the first part. It is a favorite Tsimshian story, and is referred to for the origin of the secret societies. Another version, obtained by Professor Boas from Charlie Edenshaw, chief of the Stᴀ′stas, is appended. The concluding section, telling how the woodpecker obtained its brilliant plumage, seems to be altogether out of place here, but my informant asserted that it was always told in this connection at Skedans. It is the only part of the story manifestly Haida. [190]

1 There were many towns in Metlakahtla narrows, but this is Qā′łoqā′łi, said to have been the name given to Metlakahtla proper, where the modern town stands. ↑

2 That is, the town chief. ↑

3 Milt is probably what the word qꜝā′dji refers to. It was said to be “white stuff found in some salmon instead of roe.” The translation of kꜝō′sgul as “heart” is somewhat doubtful. ↑

4 The dog dug up a salmon creek. ↑

5 It is difficult to follow the old man’s descriptions, but the accompanying diagram shows how my interpreter illustrated the construction of this fish trap to me.

The trap is seen to be triangular with the apex pointing upstream. The two sides of the triangle next this apex form the trap proper or gī′g·awai (a). The [188]third side is flush with a weir running to the bank of the stream on either side, the two parts of which are called the x̣ia′-i (b) or “wings.” Entrance to the trap is given between two slanting sections called the gīgwᴀ′ñgīda (c), which are far apart at the lower end, but almost come together at the upper. The remaining sections on either side of the gīgwᴀ′ñgīda which close the trap are called łg̣aiyî′ñgadadji (d), were made one fathom higher than the other parts, and were painted on the upper section on the side downstream. In construction, posts were driven into the stream bed along these lines and horizontal pieces laid between and secured with cedar limbs. The salmon in their course upstream were led along by the “wings” to the opening between the łg̣aiyî′ñgadadji, forced their way through the apex into the space above, and were unable to get farther or to return.

Fig. 2.—Plan of large salmon trap.

↑

6 The łg̣aiyî′ñgadadji looked roundish. ↑

7 The drying frames were constructed as illustrated in the diagrams on p. 189, the first of which represents the frame looking from above, and the second, one end. There were two such frames in each smokehouse, each occupying one side. The slant of the upper poles accompanies the slant of the roof. The position of the fires is also marked. Smokehouses in town were without any smoke holes, as they were not occupied as dwelling places, while the smoke holes at camp were covered when they began to dry fish. Boards were also placed above the fire in order to spread the heat out and facilitate drying. The Kꜝia′sᴀnai actually extended over all three sections.

Fig. 3.—Drying frame for fish, horizontal and vertical plans.

↑

8 ʟ̣a, the word used here, can not be literally translated for want of an equivalent. It is only used when addressing a brother, sister, or very near relation. ↑

9 I learned nothing more about this supernatural being than what is contained in this story, except that it was said to be like a bear. The word is Bellabella. ↑

10 See story of Raven traveling, note 55. ↑

11 Qꜝol-djat is somewhat difficult to render. It is the feminine of one word for chief, qꜝol, but “chieftainess” would convey a false impression, because it is associated with the idea of the exercise of a chief’s power by a woman. A qꜝol-djat was not one who exercised the power of a chief, but a woman who belonged to the ranks of the chiefs, whether she were a chief’s wife or a chief’s daughter. ↑

12 Supported by ropes, because he was too full of arrows to rest upon the ground. ↑

13 A man always communicated with his father-in-law and his mother-in-law through his wife. ↑

14 The Haida word used here is the same as that for “one,” and appears to mean “oneness in clan,” since to marry the same man both had to belong to the opposite clan. One of my interpreters said that this term might also be applied by a man to the husband of his wife’s sister. ↑

15 Canoes were brought to land stern first unless the occupants were in great haste. Among the many things the supernatural beings were supposed to do in an opposite manner from men was to land bow first. ↑

16 The Haida at this point is somewhat obscure. ↑

17 Every animal and every human being is supposed to be provided with a “thread of life,” an idea not found elsewhere in America so far as I am aware. Līs, the word used here, is also applied to threads of mountain sheep wool. Another name, wa′nwa-i, is given in the story of How shining-heavens caused himself to be born. ↑

18 A person’s luck in hunting would be destroyed by his wife’s unfaithfulness. ↑

19 See the story of Supernatural-being-who-went-naked. ↑

20 “Something-white,” name given to the skin of some mainland animal obtained in trade by the Haida. ↑

21 Meaning “How pretty it was!” ↑

22 In the Masset version of the Raven story, Raven tells Woodpecker to go to the dead tree which is to be his grandfather. ↑

23 From Tlingit Kātsꜝ. ↑

[Contents]

Sacred-one-standing-and-moving, Stone-ribs, and Upward

[Told by John Sky of Those-born-at-Skedans]

In Sealion-town1 one began to bathe for supernatural power. All sorts of weak things came through him [making him worthless]. He stayed with his eight younger brothers and his mother.

By and by his younger brothers disappeared. It was not known whither they had gone. Morning came and his mother wept. Again when day broke she wept. One day, when she stopped crying, she said: “My eldest boy is as if he did not exist. When morning comes my mind is always the same” (i.e., without gladness).

After she had said this to him for some time he got tired of hearing it and said to his sister: “Sister, pour salt water into the box my mother owns so that I may bathe in it.” Then she put on her belt. She laid her mother’s stone box down near the door and poured water into it.

Then her brother crept over to it and just managed to crawl into it. After he had stayed in it for a while he could not keep his buttocks under water. Then his sister pressed down on his back with the poker which lay near the fire. After she had pressed down upon him for a while she took away the stick. There was a small depth of water over his back. Now she pressed him down again, and, when she removed it from him, his back was well under the water. Then he broke the sides of the box by stretching.

And again he called to his sister: “Sister, pour some water into another of your mother’s boxes.” Then she again poured some into one. He got into it and stretched his knees out in it. He broke that, too, at the joints.

And again he called to his sister: “Sister, pour some water into another.” Then he broke that also at the joints. He did the same thing to another one. He broke four with his knees.

Then he went into the sea. After he had remained there for a while something just touched him. He reached for it. He seized the tail of a flounder. Now he called to his sister: “Sister, roast and eat this.”

And after he had been in the water a while longer something again touched him. He reached for it. He seized half a halibut and threw it over to his sister. Then he said to his sister: “Roast that. Do not steam it.” [191]

He seized a porpoise tail and a white porpoise2 tail. After he had taken all kinds of sea animals he also threw up a whale’s tail. And he said to his sister: “Steam that one however.”

After he had been in the water a while longer something touched him. He reached for it. He felt nothing. And, when the same thing happened again, he grasped farther away. Then his hand nearly slipped off from [the something], and he seized it in both hands. When the something had pulled him out of Skidegate inlet he tried to stop at Łg̣a′-ixa,3 but then something cracked at the bottom of the island. He held something nice which was almost transparent, and put it around his head. That was Łg̣o′tg̣o-g̣ao4 (the hair of him who tries the supernatural powers of men).

After he had put it around his head he swam up the inlet. He swam in front of Gū′łga5 and passed over to Xā′na.6 The water was shallow and broad like a lake, and he traced a channel in it with his hand and remained at its mouth.

After he had remained in the water for a while something came walking toward him, making a booming sound as it advanced. Some one stood on the shore opposite him. On the right side he held a knot and a branch of g̣ōdañxō′sgî.7 On the other side he carried a piece of common seaweed and some kwē′aogia′g̣adañ.8

“Come hither, grandson.” At once he went to him. Then he said to him: “Now, grandson, turn your breast (or ‘face’) to me.” Immediately he turned his breast to him. He struck him with the knot. It was as when something is rubbed into fine pieces. And he struck him with the g̣ōdañxō′sgî. It became like the other. Then he said to him: “Now, grandson, turn your back to me.” And so he did. He struck him with the kwē′aogia′g̣adañ. He did not feel it. Then he struck him with the seaweed. He nearly knocked him over. Far off he recovered his balance.

“Wait a while, grandson. We will wrestle with (lit., “feel”) each other,” he said to him. “Now, grandson, let us try each other.” And they laid hold of each other. After he (the man) had shoved him about he almost threw him down. Then he turned away smiling. “Grandson, yours has more strength. Swim down the inlet.”

He went along; he went along and presently swam ashore at Sealion-town. Then he dried himself by the fire and went to bed. After he had been in bed for a while, and day had begun to break, he went out.

Then he followed an indistinct trail. After he had gone along for a while, he saw a shrew9 trying vainly to cross an old log. Then he put her across and kept his eyes upon her. She entered a bunch of ferns lying some distance away.

Now he went to it. He moved it aside with his hand. To his astonishment there was a painted house front there with the planks [192]sewed together. And she said to him, “Come in to me, grandson. News has come that you want to borrow something of me.”

Then she hunted in her box. She bit off part of something for him. “Now, my son, here it is.” And she said to him: “When you get home and go up to Gū′łga lake, take along your bow. There you will shoot a mallard. Blow up its stomach and put its grease into it. I know that what destroyed your younger brothers lives there. You are going to restore your younger brothers. Eat some [of the grease].”

He went home and entered the house. After he had remained seated there for a while, he went to bed. And next day early in the morning he went up to Gū′łga lake.10 Male and female mallards11 were there. They were pretty. He prepared his bow and shot just over the head of one of them. It fell as when something is dropped. Then he got it ashore, made a fire for it, plucked and steamed it. He saved its entrails.

Then he went down upon the beach and picked up a big clam shell. Then he steamed the duck and put the duck grease into the clam shell. He took out the duck meat to eat. Then he put a [hot] stone into the duck grease. At that time the duck grease boiled over. All the things that live in the forest said: “Be careful! the duck grease might spill.” Thus they made him ashamed. He did not eat the duck meat. When the duck grease settled down, he put it into the entrails.

This is why, when the earth quakes, the Raven people tell [him] to be careful of the duck grease. They say so because Sacred-one-standing-and-moving was a Raven.

Then he went away. He saved the feathers and the duck grease. And he came home. Then he went to bed.

When next morning tore itself, he went to Gū′łga, took two children thence, and went into the woods at the end of Sealion-town. When he came to the lake, he looked about, pulled up two cedars entire, fastened them at the butt end with twisted cedar limbs, did the same at the top, and held the two trunks apart by means of a stick. He laid it in the lake, bound the legs of the two children, and placed them between.12

When they moved, a wā′sg̣o13 came out on the surface in the space between. Then he knocked out the stick and his head was caught, but he pulled [his trap] under. The cedar came to the surface broken as when something is thrown upward.

Then he went home and stood up the dead children with the pole in front of the house. He kept them for the next day. And again he went thither and took the two children. After he had looked around for a while, he pulled out a large two-headed cedar, stump and all. After he had split it, a wren jumped around him chirping: “Tcꜝê tcꜝê, my sinews.” [193]

Then he went to get it, pulled out its sinews, spliced them together, and fastened the butt end and the top with them. And he put it all into the water. After the children had been again suspended above it for a while, the wā′sg̣o came up and got them. Then he knocked out the cross stick and he (the wā′sg̣o) carried it down. After he had carried it down, he floated up dead with it. Then he went to him and pulled him out.

He pulled him up on the shore and was going to cut him on the top of his head when it thundered. It also lightened. And the same thing happened when he started upon his back. But, when he started at the lower part of his back, nothing happened, and he cut him open along the belly. His younger brothers’ bones burst out from it.

Then he fitted together his younger brothers’ bones and spit the medicine Mouse-woman14 had given him upon them. Immediately they got up. And then he said: “Sit down where you used to.” They were glad to see each other.

After they had been there for a long time one disappeared. The next day another disappeared. All eight of them disappeared in the same manner, and he felt sad.

Then he went to Gū′łga, passed along to the point on the side toward the upper end of the inlet, and to his surprise heard the buzzing of distant conversation on the other side. Then he pulled off the ribbon with which he used to tie his hair and threw [one end of] it across. Upon this he walked over and [found] a crowd of spectators at the door of the middle house, in which people were talking. Then he passed through them and looked in.

In the rear of the house a certain thing hung, under which one lay face up. Out of it flames played at intervals. It was sizzling there. While he looked on the person was driven out by the fire. The supernatural beings filled the whole space in the rear of the house.

After he had sat there for a while, one stood up. He said: “Get Stone-ribs, and settle him under it (the earth) forever.” He heard what they said. By and by one went out. After a while he came back, and they asked him: “Is he coming?” And he said: “He is near.”

Presently he came in. Like a son of one of the supernatural beings, he wore a copper coat. He also had on a marten-skin coat. And as soon as he had entered he lay under [the fire]. It was burning upon his breast. Out from it sparks went.

A certain one stood near the door and another on the other side. In the rear of the house sat his mother, Djila′qons. The one standing on the side toward the door said: “They are talking about it. They are talking about it.”15 The one on the opposite side also said: “The supernatural beings who talk about the places which they are going to inhabit in the future also talk about this.” [194]

She called for one of the servants who sat among them. “One-who-moves-heaven-by-the-rapidity-of-his-motion, go and call Swimming-russet-backed-thrush. I want to ask whether I went with him.” He said that he went with the chieftainess. She asked to have him called so that she might cross-question him about it.

There was no one to have his seat under this island. Then one day passed for Stone-ribs. Another day was about to pass for him. The supernatural beings acted as if shivering. They were afraid. They feared that he, belonging to the wrong side, was going to settle beneath them.16

Again those standing near the door spoke. They spoke as they had done before. And One-who-moves-heaven-by-the-rapidity-of-his-motion went to call Swimming-russet-backed-thrush. By and by he came back. Then she asked him if he were coming, and he said: “He is coming.” “Perhaps I went with him at Goose creek, where I dug out wild-clover roots, or perhaps I went with him at Łg̣ē′djîs.” At that instant he came in. He was good-looking. He had been gambling. He held his hand to his face with fine cedar bark in it. He wiped part of his face clean. As soon as he went over to the chief woman he pushed himself into her blanket. She was looking at him. She looked longer than was necessary.17

Another day dawned for Stone-ribs. It was broad daylight for him, and the supernatural beings were as if shivering with fear at the prospect of having him settle down beneath them. Just before daylight he was driven out by the burning.

Now, after they had thought for a while, one stood up, saying: “Let them send for Sacred-one-standing-and-moving. They say that he bathed in the ocean so much in order to settle down under it.”

Then he went out of the house, threw his ribbon across again, and ran over upon it. And he said to his mother: “They are setting out to get me. You will go with me. She-upon-whose-feet-property-makes-a-noise will also go with me.” As soon as he had finished saying this, they came for him. And he said he would come by canoe by himself.

Then he went to get his wā′sg̣o skin, which he kept between the two heads of a cedar, and he put it on while he was still in the house. He walked about, too pretty to be looked at by anyone. Then they started across. His mother steered, and his sister was in the bow. He stood in the middle as they went. And his sister got off, then his mother, last himself.

They went up. His sister went ahead. She held the [duck] entrails in her hands. His mother had the feathers inside of her blanket. When he entered, the supernatural beings held their heads down to him. He looked grand. He entered wearing the wā′sg̣o skin.

And as soon as he entered he lay down underneath. He was sizzling from the fire. Again it burned at intervals. When it stopped [195]burning, his sister greased [his skin] with the duck grease. His mother put feathers upon it.

By and by one night was counted for him. Then the supernatural beings fastened their eyes upon him. Lo, another night was about to be counted for him. At this time the supernatural beings talked about the places where they were going to settle. They divided themselves up. At that time one among them stood up. He said: “Where is the sister of the supernatural beings, Woman-people-want-to-have, going to have her place?” “I do not know. I do not know. I shall have my place with my children a little way behind the chiefs among the trees.”18

By and by, when day began to break, they were looking on. Presently the Raven called. It was daylight. But then they discovered him enter and lie down under it.19 Then he came to have his place under it (the island).

Then they went for Fast-rainbow-trout20 and Marten. And they put a string on him (Fast-rainbow-trout) and sent him up with it. Then it was not long enough. He spliced hemlock roots to it. Marten went down with the lower end.21

Now the supernatural beings separated, leaving the town of X̣ᴀ′ina22 for the various places they had already talked about settling in.

Now Stone-ribs traveled about upon this island. After he had traveled for some time he entered the house and said to his mother: “Mother, toward Cape G̣ᴀ′ñxet23 some one calls for me, weeping.” And next day he went about upon this island hunting birds. He went about upon it as one does upon something small.

And again he said to his mother: “Mother, she calls, wailing for me as if she would never cease.” Then he said to her: “I will go and help her.” And she said to her son: “Don’t, chief, don’t; they might call you skᴀ′mdal.”24 “That is all right, mother; I am going to help her.”25

Then, very early next day, he started off again, passed Qꜝā′dᴀsg̣o,26 went around Skedans point, and came to Broken-shells-of-the-supernatural-beings. At that time he took quicker steps. Then he ran over to Village-that-stretches-itself-out. And he went along down the inlet. Then he came near some white shells. Seaward, to his surprise, an eagle was trying to catch something and almost succeeded several times.

Then he looked at it. Again it almost caught it in its flight. And after he had thought about it he went down to it. And, when he got there, a halibut was swimming about in the standing water. There were stripes of copper along its edges. Out of its nose hung a weasel. Now he caught the halibut in his hands. He was very glad to have it. And when he was going to split it around the edges with his finger nails it thundered; and when he was about to do the same thing along [196]the under side it again thundered; and when he was about to split it along its upper surface it again thundered and lightning shot about. Then he [split] it along its tail; and when he had finished skinning it he put it on.

Then he went into the pond before him. Bullheads shot away from him. When he opened his mouth, lo! the bullheads all went into it. And he opened his mouth. From his mouth they came strongly and quickly. They floated about dead. He got out of it and put it in his armpit.

He had two coats. He had a copper coat and he had a marten-skin coat. Before he started off, he practiced before his mother with them on, and, when he nearly burst his mother’s house by swelling up, she cried to him to stop.

He started and came to Łg̣adᴀ′n village.27 Then he skinned the woman’s child, and lo! he was born instead. He grew up as rapidly as a dog. Immediately he began to walk. One day, as soon as he came in from out of doors, he wept so hard that they could not stop him. She tried to stop him in every way. He would not be satisfied.

After he had cried for a while, he said: “Ha, bow-shaped object; ha, bow-shaped object.” At that time she tried to stop him all the harder. As he wept he made the motion of handling a bow. By and by his mother pounded up some copper ornament she wore and she also finished arrows for him.

He was hunting birds. He did not sleep. And, one day when it was fine weather, they went for shellfish. They did not take his mother with them. Then, after it had been stormy for a while, it was again calm, and they went for shellfish.

Then he asked his mother if she owned a canoe. And, when his mother said that she did own one, he went along with them and his mother to get shellfish. While they were still going along the leading canoes had already landed. He landed his mother among the canoes which were floating about and remained floating back of them.

Now, when the baskets of those who had gone first were full, he lay down in his canoe, and, using the canoe as a drum, beat upon it with his bow. Then they made motions toward his face from the shore. They spoke in low voices. And they loaded their canoes and went off in terror. Before they had reached the village he told his mother to hurry up. Then she put the mussels in the bow. His mother seated him at the very stern, and they went landward from Qꜝā′g̣awa-i.

As they went along in fright, he (Qꜝā′g̣awa-i)28 came after them. And, when he came near, he opened his mouth for them. But, as he was carrying them into his mouth in a current, [the boy] took his bow, pushed his lips together, and shoved him back, and he went under the water. They went on. [197]

When they came to her, his mother said she was saved by blowing through her labret hole and putting her feet into the water. He listened.

After they had lived there for a while, it became stormy weather again. It was bad weather. When the mussels became spoiled for food, it was again calm, and they again went out after mussels. Some time after, he and his mother went out. After the baskets of those ahead had been filled, he struck upon the edges of the canoe. And again they opened and closed their hands to him for him to stop. After he had watched them for a while, they went away in fright, and he too went after them.

After they had gone on for a while, [Qꜝā′g̣awa-i] again pursued. He had five fins. Again, as soon as the current flowed into his mouth, they floated inward. Then he (the boy) closed his lips with his hands and shoved him back.

And, when they landed, they came down to meet her. They asked whether he came to the surface, and she said that she blew through her labret and put her foot into the sea. That was how she was saved, she said.

And again it was bad weather. After bad weather had lasted for some time, he went to a point toward the end of the town, entered his halibut skin, and went into the water. Presently he came to a broad trail, and, having traveled upon it for a while, arrived at the town of Qꜝā′g̣awa-i.

After he had peered into the houses, he looked into his (Qꜝā′g̣awa-i’s). In the rear of the house between the screens, which pointed toward each other, sat his daughter. He fell in love with her, so that he shook with desire.

Then, after he had gone around the town for a while, evening came, and he entered his house. He sat down in the rear of his house. His skin clothing had five fins upon it. He looked at it. Then they went to bed. And, as soon as he went to her, they lay together.

Then day broke and the town people went fishing. After the sounds had lasted for some time, he rose. To his surprise they were fishing right in front of the town. Then he went into his halibut skin. And, after he had swum around the edges of the canoes for a while, he opened his mouth for them and closed it quickly. They went quickly into his mouth. And, after he had kept his lips closed around them for a while, he opened his mouth.

Now he went up and went toward the place he started from. Then he went in. After he had sat there for a while, it was again evening, and he again went to meet the woman. He was very fond of her. He went to her and came back often. And as he lay with [Qꜝā′g̣awa-i’s] daughter, he listened to them talking about himself and nothing else. [198]

When they were out fishing, he entered his skin. He opened his mouth for two [canoes] and spit them out shoreward.

And again he went away, and, after he had sat in the house for a while, evening came, and he went down to her. And he lay with [the chief’s] daughter.

He (the chief) was preparing to go out fishing with the others. They brought out his skin clothing, and they brought out his war spear and his arrow box. They put pitch on the points of these [arrows] in case he (Stone-ribs) had too much power for him. And he heard him say he was going to break his head with his teeth.

Presently day came, and he heard the sound they made as they went out fishing. When it stopped, he arose, swam off again, and came out on the surface near two canoes at one end. Then one waved a paddle. They did this for Qꜝā′g̣awa-i. He had not let out fishing lines. Instead his canoe floated quietly among them.

He went thither, and those who were there pointed into the water with their paddles. “It is lying right there,” they said to him. Then he seized his spear. He looked at it. It was too small, however, and he picked up an arrow instead. Then he speared it. He struck it in the side and pulled it up. Then he said: “Is this the thing that destroyed you?” and they said to him: “Do not speak like that. That is it.”

Now he told them to begin fishing, and they pulled halibut in and clubbed them. He was lying in the canoe. The skin of the Qꜝā′g̣awa-i had already been lying there for some time. After he had swelled up so as to fill this, they found it out. Then [Qꜝā′g̣awa-i] took his spear and speared him. Instead of being harmed he stretched it more and the canoe became covered with water. Immediately the salt water boiled. He captured his skin. He opened his mouth for them. As many as were fishing came fast into his mouth, but for some purpose he let two persons go home. Then he came away with the rest. He let them out toward the shore at a bay at one end of the town. From the very shore they fell over landward like a pile of wood. They lay near the shore without skins. Fins were on them.29 Then he went in to his mother.

Next day he said to his mother: “Mother, I intend to go away from you. I am not really your son. I came and helped you because you called for me as you wept. My mother’s place is in the middle of this island.”

At once his mother sang crying songs. And on account of her crying he thought he would stay a day more, and he stayed near her one night, but next day he went away.

As soon as he went out he put on his copper coat. Over this he put his marten-skin coat. Over both he put his Qꜝā′g̣awa-i skin and started around the west coast wearing them. The supernatural [199]beings living there opened their doors for him. After he had traveled about for some time [he came to] one living in the middle of the island whose door was shut, and, as he passed by, reaching out sidewise he took hold of him, and his house fell flat toward the sea.

And after he had traveled on he came to one fishing for black cod. When he came opposite to him he said to him: “Now, great chief, Stone-ribs, that you are, going along carefully, let me have the head. For that I am waiting here.”30

Then he turned back toward him. He pushed his arm into a rocky cave there, moved his arm about to make it larger, and gathered black cod together in his arms. When there were many in his arms he threw them into the cave. And he pushed him into the cave afterward. He (the man put into the cave) strung the fishing line with them, put some also into his canoe, and went away. He towed the string of black cod behind him.

Thence he wandered on for a while and entered Tcꜝā′ał inlet.31 Where the inlet almost closes together, lo! something lay face up waiting for him. Its arms were half copper. It lay in wait for him. Then he lay still in front of it for a while and looked at it. It had five fins.

By and by, however, he let himself go on over its belly, and it seized him. Even his insides it squeezed. Its claws even went through his copper coat. He tried to swell up. In vain. Then he entered the halibut skin and escaped between its claws. It got its skin back because it belonged to the same clan [as Qꜝā′g̣awa-i].

Then he passed through the strait. When he came to Spit-point he (the point) let himself dry up on account of him. Then he remained still for a while. After he had stood still for a time he jumped up and flopped his way across it. After he had done so he entered the water on the other side. That is the Qꜝoas.32

After he had traveled on a while he came to where Rock-point’s house stood. Swim-far-off33 placed himself half out of the door. He was afraid at the sight of his spines. He was looking at him, and he said to him: “Go around far from me, chief. I shall kill you.” On account of what he said he went around close to the island on the other side from him.

After he had traveled farther [he came to where] two persons were fishing from a canoe at the Cumshewa inlet fishing ground, in front of Ta′og̣ał bay. The bow man was making guesses as follows: “I wonder whether he who they say has been traveling around the west coast has passed this point.” Then the one in the stern said: “Horrors! what terrible thing will happen for what you have said. Let us go home.” And he himself cut the anchor line, and they went off in fright. Then he bit off half of their canoe and pushed the man in the [200]stern along toward the shore. Near Ta′og̣ał he threw [the other] up from his mouth. He was changed into a rock there.

Then he went away. He stood up at Skedans bay, and inland, near the trees, he turned his back to the sunshine. Lo! he felt sleepy and lost consciousness. While he was in that condition [he heard] a noise like x̣ū. He looked toward it. Lo! he (an eagle) had his skin in

		Page.
Introduction		5
Texts with free and interlinear translations:
	Moldy-forehead (Skidegate dialect)	7
	Îłdī′nī (Masset dialect)	15
Stories accompanied by texts:
	How Shining-heavens caused himself to be born	26
	How Master-carpenter began making a canoe to war with Southeast	32
	Canoe people who wear headdresses	36
	Tcꜝîñ qā′-idjît	44
	The girl who fed a raven	48
	Sounding-gambling-sticks	52
	Tcꜝaawu′nkꜝ^a	58
	Story of the Food-giving-town people	70
	Story of Those-born-at-Skedans	86
	Story told to accompany bear songs	94
	Fight at the town of Da′x̣ua	100
	War between the West Coast Haida and the Tlingit	104
Myths in English:
	Raven traveling	110
	A-slender-one-who-was-given-away	151
	The one abandoned for eating the flipper of a hair seal	173
	Sacred-one-standing-and-moving, Stone-ribs, and Upward	190
	Supernatural-being-who-went-naked	210
	He-who-was-born-from-his-mother’s-side	227
	He-who-travels-behind-us (or Qonā′ts)	235
	He-who-got-supernatural-power-from-his-little-finger	238
	Łᴀguadjî′na, or Łg̣añā′ʻogaña	252
	He who hunted birds in his father’s village	264
	The story of him whose sister brought him food from the land otters	269
	How something pulled a row of eagles into the water	271
	The story about him who destroyed his nine nephews	277
	The story of one who saw an eagle town	281
	The one they abandoned because he was the first to spear sea lions	282
	The man who married a killer-whale woman	286
	He who was abandoned by his uncles	288
	The story of those who were abandoned at Stasqa′os	290
	He who married the daughter of the devilfish chief	292
	Those who were fasting to become shamans	294
	Big-tail	296
	The story of him through whom Łᴀ′gua spoke	305
	Cloud-watcher	308
	Story of the shaman, G̣ᴀ′ndox’s-father [4]	311
	Djila′qons	316
	Story of the House-point families	318
	How the Seaward-sqoā′ładas obtained the names of their gambling sticks	322
	How one of the Stasa′os-lā′nas became wealthy	325
	Stories of the Pitch people	327
	How a red feather pulled up some people in the town of Gunwa	330
	How one was helped by a little wolf	333
	Gunanasî′mgît	336
	Story of the two towns that stood on opposite sides of Nass river	341
	Slaughter-lover	348
	The woman at Nass who fled from her husband	352
	The rejected lover	354
	He who gathered food for an eagle	356
	Qō′łkꜝē	358
	Two children’s stories	362
	A raid on the Tlingit	364
	War between the West Coast and Ninstints Haida and the Gîtî′sda	371
	Raid by the Ninstints Haida on those of the West Coast	373
	Fight between the Kaigani and West Coast Haida	375
	Wars between the Stikine and Sitka Tlingit	377
	Fights between the Town-of-Tcꜝā′ał-gîtî′ns and the Middle-gîtî′ns	380
	Fights between the Tsimshian and Haida and among the northern Haida	384
	War between the Eggs-of-Skî′tg̣ao and the Inlet-rear-town people	391
	Wars with the Niska and Tsimshian and conflicts between Haida families	393
	Fight between Those-born-at-Qā′gials and Those-born-at-Skedans	401
	War between the Pebble-town people and the Slaves	404
	War between the people of Kloo and the people of Ninstints	408
	A fight between the Xā′gi-town people and Sand-town people	413
	Wars between the people of Ninstints and the people of Skidegate	415
	Wars between the peoples of Skidegate and Kloo	418
	Wars between the towns of Kloo and Kitkatla and between the Kloo families	425
	War between the people of Kloo and the Tsimshian	429
	War between the people of Kloo and the Bellabella	434
	War between the people of Kloo and the Gîtî′sda	444

		Page.
Fig. 1.	Diagram of bear deadfall	69
2.	Plan of large salmon trap	188
3.	Drying frame for fish; horizontal and vertical plans	189
4.	Traditional device used in the capture of the wā′sg̣o	207
5.	Diagram of marten deadfall	262

The Project Gutenberg eBook of Haida texts and myths

HAIDA TEXTS AND MYTHS

SKIDEGATE DIALECT

CONTENTS

ILLUSTRATIONS