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SMITHSONIAN INSTITUTION
BUREAU OF AMERICAN ETHNOLOGY: W. H. HOLMES, CHIEF
BULLETIN 29

HAIDA TEXTS AND MYTHS

SKIDEGATE DIALECT

RECORDED BY
JOHN R. SWANTON

WASHINGTON
GOVERNMENT PRINTING OFFICE
1905

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CONTENTS

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ILLUSTRATIONS

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HAIDA TEXTS AND MYTHS

Skidegate Dialect

Recorded by

John R. Swanton

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INTRODUCTION

The following texts and myths were obtained on the Queen Charlotte islands, British Columbia, during the winter of 1900–01. They comprise all those procured at Skidegate, the more southern of the two towns on these islands still regularly occupied, which is made up of people from a number of towns that formerly existed along the eastern and western coasts, whose speech differed in certain particulars from that of the Haida on the northern coast. Since, however, all now live at Skidegate, their language is conveniently called the Skidegate dialect. For a similar reason the language of the northern Haida is called the Masset dialect, although it is spoken also in three Alaskan towns—Howkan, Klinkwan, and Kasaan. For study and comparison one text in each dialect has been given with interlinear translation, and twelve others with translations on the page opposite. Although the remaining stories were also obtained in Haida, English versions only are given, but they are kept as close to the original as possible.

I have tried to handle the translations in such a way as to assist the philologist without too far obscuring the meaning. Where obscure passages occur the notes will usually clear them up.

My interpreter was Henry Moody, who belongs to the principal family of Skedans, Those-born-at-Qā′gials, and has since become its chief.

For identifications of many of the plants and animals named in these stories I am indebted to Dr. C. F. Newcombe, of Victoria, British Columbia.

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Alphabet

For convenience in study phonetic signs have been adopted similar to those employed in the publications of the Jesup North Pacific Expedition on the tribes of the northwest coast of America, and for [[6]]a more particular explanation of them the reader is referred to those publications. The vowels are ā, a, ä, ᴀ, ē, e, ê, ī, i, î, ō, o, ū, u, pronounced in the continental manner. There is, however, no real distinction between corresponding e and i vowels on the one hand and o and u vowels on the other. Apparently, two continental sounds answer to one Haida sound that lies midway between them. Very slight u- or a- sounds accompanying consonants occur in the Masset dialect and in Tlingit words, and are indicated by ^u and ^a. Â (English aw) and ô (like o in stop) sometimes occur in songs. The consonants are the following:

A laryngeal catch (ʻ) takes the place of g̣ in the Masset dialect: x is also pronounced softer, more like h. The fortes are accompanied by a slight pause or explosion in utterance, and the laterals are related to l’s, coming nearest in intonation, however, to the combinations dl and tl or kl; x is like German ch in ach; x̣ is formed farther forward; ñ is identical with ng in thing. The remaining sounds are similar to the English sounds which their signs represent. Prolongation of a sound is indicated by ⁺. Hyphens are used to separate some compound words, but more often to mark that two successive vowel sounds do not form a diphthong. A pause or the omission of a vowel is indicated by an apostrophe. [[7]]

TEXTS WITH FREE AND INTERLINEAR TRANSLATION

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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 face[10] 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. [↑]

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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 [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

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

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

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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].

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Raven Traveling

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

Over this island[2] 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 People[4]]

The Loon’s place[5] 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 Mainland[9] 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. Lēn[12] and women’s songs[13] 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, Eagle[17] 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. Marten[21] 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 basket[24] 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′ma[25] 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 fathers[32] 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′osgên[33] 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′ñgi[34] 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′ma[43] 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 rainbow[44] (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 Snowbird[48] to go along with him, and took him for company. He also took along a spear. And short objects[49] 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 Carpenter[55] with tear marks on their faces, he asked: “What causes your tear marks?” They then answered: “Raven[56] 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]