Tlingit myths and texts (part 3 of 4)

Tlingit myths and texts (part 3 of 4)

When the young man saw that his younger wife was angry toward the elder, however, he determined to leave them for a time. The younger did not want to let him go, and begged him hard to remain, but the elder said nothing, for he had told her his reasons. Finally he told his younger wife that she must let him go but that he would come back. He said that she must treat her elder sister well because his cousin (lit. “elder brother”) had been in love with her. When she asked him what cousin he meant, he explained that his elder brother had died quite a while ago and that this girl had been in love with him. After that she let him set out.

At this time he thought that he would kill his uncle, so he paddled thither. His uncle saw him, knew what he had come for, and was frightened. Then the young man went to his uncle’s house, spent the evening and started away again. About midnight, however, he returned and told his uncle that he had come to kill him because he had murdered his brothers and made him himself suffer. Although his uncle begged hard to be spared, he killed him, and, after telling his uncle’s wife that he had killed her husband and why he had done so, he returned to his wives.

FOOTNOTES:

[116] This is expressed in a rather unusual manner, and may have been modified perhaps by white influences, but the main plot is entirely native.

53. THE MAN WHO MARRIED THE EAGLE

This is a story of something that happened among the Haida. It is about a young man there who married a very fine-looking girl. This girl deceived her husband and went with the son of the town chief, but her husband found it out and killed him. Since the dead man belonged to such high-caste people, the girl’s husband was afraid and told his slave to take him off in his canoe. Before the relatives of the murdered man found it out and had started in pursuit, he had gotten some distance away. He and his slave paddled very hard and got way out into the ocean, and, when at last the man looked up, he found that he was close to a large rock very far out. Then he jumped ashore, and, seeing that there were very many seals there, he began clubbing them forgetful of the fact that he was a fugitive. At last, when he did look up, he found that his slave had deserted him and was now a long distance off.

The man camped on the rock that night and next morning studied very hard what he should do. At last he fixed upon a plan which he proceeded to carry out. Taking the largest seal he had killed, he skinned it very carefully so as not to cut through the hide anywhere. Late that night he got inside, tied the skin together over himself very tightly so that no water could come in, and set himself adrift. Then he floated along on the ocean, and at times he felt that he was bumping against rocks, but he kept quiet and after he had gone for a long time he felt himself drift ashore upon a beach.

Next morning very early, as he lay there, the man heard an eagle cry and knew that it was flying toward him. Finally it lighted right on top of the seal. The eagle seemed to notice, however, that this seal sounded empty, and instead of trying to eat it, sat still there. By and by the man took out his knife, cut through the skin right where the eagle sat and seized its legs. Then he looked up at it through the hole, and lo! instead of an eagle there was a girl. Then the girl said to him, “Come up to my father’s house with me.” He agreed, and, when she had taken him up, he saw a fine house over every bed in which hung an eagle skin.

After that the young man took the girl for his wife. At that time one of his brothers-in-law stood up and gave him an eagle-skin coat, saying, “I have given you a coat as a present. With this coat you can catch cod easily.” Another brother-in-law got up and said, “I also give you a coat. With this coat you can easily catch salmon.” Another got up and said, “I also give you a coat. With this coat you can catch halibut.” Another got up and said, “I, too, will give you a coat. With this coat you can catch seal. Always sit on a tree top and look down at the water. Then the seal will look to you like a very small fish. It feels like a small fish when you catch it in this coat.” So, all in the house presented him with different coats. The last of them was a young black eagle which said, “I give you this coat, and with this coat you can catch a sea lion.” Then the older eagles made fun of his gift, saying, “With that young skin you need not think you can catch even the smallest trout.”

Meanwhile the people in the town this boy had come from had sent his mother, who was a very old woman, away from the village to starve. He was at that time very near where she was living, but he did not know it.

After this the young man put on the coat he had received first, went out in it and caught a cod which he gave to his wife. He put the next coat on and caught a salmon. When he looked down upon this it appeared to be very small, and it felt very light while he was carrying it, but when he got it home it was a very large fish. With the next coat he caught a very big halibut, and with the next a seal. This seemed very light to him, but, when he got it home to his father-in-law and his brothers-in-law, he was surprised at its size. Lastly, he put on the black eagle skin. He went out and watched, and after a while he saw a sea lion a long distance out. He went after it and brought it ashore easily, but, after he had taken it to his father-in-law, he wondered how he had carried it.

By and by the man felt that his mother was suffering somewhere, and, going along the beach, he found her living in a little house made of branches. He asked her what the matter was, and she told him. Then he said to his mother, “In the morning you will hear some sea gulls. As soon as that happens, get up and go along the beach. You will find a large salmon.” The woman did so. In the morning she got up and looked and a very large salmon lay there. She had to cut it up and carry it to her brush house in pieces. In the evening her son went to her again and said, “To-morrow I will get a seal for you. Look for it very early.” So she awoke very early, found a large seal, and took up its meat.

After that her son went to her again and told her that he had been captured by the eagles and was living very comfortably among them. He said that he had a wife who was very good to him and told her not to worry for he would always look after her. Then he said, “Early next morning go and look again. I will try to get you a sea lion.” She did so, and found a very large sea lion upon the beach. She took off the skin, dried it, preserved the oil, and dried the meat.

Now the man went to his mother once more and said to her, “Next morning I will get a whale and leave it down here on the beach. Don’t touch it. A canoe will come from our village and find it. While they are cutting up the whale don’t go down to them.” It happened just as he had said, and when this canoe had carried back the news everybody came down from the village to cut it up.

As the old woman did not go down to look while they were cutting up this whale, some one said, “Run up to see the old woman.” When they came there, they found her in a very large brush house in which salmon, seal, and sea-lion meat were drying. They were surprised to see how much food she had when they themselves had barely enough. Then everybody ran up to look at her. They had stripped the whale down, but had not taken off the pieces. When they left her house to go down again, the old woman came out and the eagle, which had sat on top of a tree watching, said to her, “Get away. Get away.” After that one of the men took a rock and hit her in the face with it.

When the eagle saw what was done to his mother he flew down, seized the town chief by the top of the head and flew up with him. Then he came down again far enough for a person to seize the town chief’s legs and flew round and round the whale. By and by another man caught hold of the chief and was unable to let go. The eagle flew around a little higher up until another seized the second man, and so he continued to do until he had carried up all of the men. Meanwhile the women were in a great hurry to cut the whale, but the old woman poked it, telling it to go out, and it went away from them right out to sea. Meanwhile the eagle rose higher and higher into the air and flew far out over the ocean, where it dropped all of the men of that place and drowned them.

54. THE BRANT WIFE[117]

A man at G̣onāˊxo in the Łaxaỵîˊk (or Yakutat) country married a brant woman (qên). One day in spring this woman said to her husband, “Let us go outside and watch the flocks of geese passing. My father’s canoe will soon be coming along.” Then they went out and saw a flock of brant coming. The brant seemed to stop over the woman a little while, and she called to them saying, “Have you anything for me?” Immediately some dried tsǃēt fell upon her lap.

Next day she again said to her husband, “I am sure that my father’s canoe will come along to-day. Let us go outside and sit there.” So they did. Then they saw the largest flock of brant they had yet observed, and the woman jumped up, saying, “There is my father’s canoe coming along.” When the flock got over the place where they were sitting, one of them made a great noise directly overhead, and her husband thought that must be his wife’s father. His wife also began making the brant noise in return, so that her husband became very much frightened. As soon as she had finished she flew up among the brant people.

Now her husband started off under the flock, and ran for a very long time until he was thoroughly tired out. Seeing that he was now so far behind that she could barely see him, his wife said to her father, “Father, let us camp here.” So her father had them encamp there on a flat place, and her husband saw it from a high hill. When he came up with them, he stood around on the flats and would not go near. By and by a man came out to him and said, “You better come in. We have a place prepared for you.” So he went in, and found his wife sitting on a mat in the house with room enough for him beside her. The brants looked to him just like human beings. Then they cooked for them, and afterward left the place, taking him with them. When they reached the place where they were to stay all summer, he saw that they worked very hard to get food in order to take it back.

Some time afterward the sand-hill cranes (dūł) and the geese (tǃāwᴀˊk) made war on the brants and killed off many of the latter. At first the man stood and watched them without taking part, and at last his wife’s father, who was chief of the brants, said to his daughter, “Daughter, why is it that your husband will not help us? Doesn’t he see that my people have all been killed? Ask him to help me.” Then the man made war aprons, coats, and hats for the brants and for himself, and he made himself a club. He killed great numbers of sand-hill cranes and geese, while none of the brants were destroyed. After he had killed enough of the enemy to make up for the brants that had been destroyed, his father-in-law told his daughter to say to him that he had killed enough. “If he kills any more,” he said, “they will want to kill more of my people.” So all stopped fighting, and they recommenced collecting food for the return journey. The girl’s father felt very good toward his son-in-law for saving their lives.

When fall came and the brants were ready to start back their chief said, “We will not go back the same way we came. We must go another way.” Then they started. It seemed to the man that they were going in canoes instead of flying. Late the first evening the chief said, “Now we will camp out here.” The place that he referred to was a large rock far out at sea, and they camped upon it. After they had eaten all went to sleep.

Next morning, however, although the man awoke early, he found himself lying out on the rock alone. Then he was very sad, and did not know what he should do. He thought, “How am I to get home from here without any canoe?” He remained out upon that rock for a long time and thought that he should never see his friends again. He remained there, in fact, all winter, living on food that the brants had left him. When spring came he was more anxious than ever to get home, so much so that he did not care to eat anything and went for several days without nourishment.

One morning he said to himself, “What is the use of getting up?” And he lay down again with his blankets over his head. After some time had passed, he heard something say to him very loudly, “Why are you lying here? What are you doing out here on this rock?” He threw his blanket off and looked around but saw nothing except a bird called gusǃyadūˊłî sitting near by. He lay down again, and again he heard the voice. He heard it for the third time. Every time the bird was sitting in the same place. When he again lay down he thought he must be crazy, but on keeping a lookout he saw the gusǃyadūˊłî run up toward him very fast, so he said to it quietly, “I have seen you.” Then the bird replied, “I have come to bring you luck. Get on my back and keep your face buried in the feathers on the back of my neck.” When he had done this, the bird started to fly off with him. It said, “Don’t look up. I do not want you to look up.” The farther it went the more it repeated this warning, so he tried hard to keep his face concealed. Finally the bird stopped, and he wondered where they were. “You can open your eyes now,” said the bird, and when he did so he saw that they were on a big pile of seaweed drifting around far out at sea. Then the bird told him to close his eyes again, and by the time it stopped with him once more he was very tired. Then the bird said again, “Now open your eyes.” He opened his eyes and recognized the place well as being close to his own village.

FOOTNOTES:

[117] See story 24.

55. THE DUCK HELPER

All the people in a village called Tāˊsna, “just south of the mouth of the Yukon,” once died of smallpox with the exception of one woman and her son. The boy was just old enough to realize what had happened. His mother kept weeping day after day, and it so distressed her son that he went off hunting with bow and arrows and did not return until he thought she was through.

One day he went farther than he realized and on turning about was puzzled to know where the village lay. He walked for a long time in different directions trying to find it but in vain. He was lost and had to camp that night. Next morning he began looking again, and he looked all day with no better success. On the third morning, after he had looked about until he was very tired, he caught sight of water through the trees and, thinking it was the ocean, ran quickly toward it. When he came up to it, however, he found it was only a lake. He remained there for some time, living on roots, and afterward continued his journey. Again he traveled all day and on the following morning he again saw water through the woods. Now he felt happy once more, but when he came down to it and looked around, lo! it was the same lake he had left.

By this time the boy was too tired to walk any more, so he thought, “Well! I might as well stay right here.” He covered himself up with moss and went to sleep. Suddenly, however, he was awakened by a voice saying, “Who is this boy?” He looked around but saw no one. He was entirely alone. Then he fell asleep again, and again something said, “Who is this boy?” He thought that he was dreaming, for, when he looked around, he saw only a black duck far out on the water.

After this the boy said to himself, “Now I am going to sit up and watch.” So he seated himself against a large bush and, although he became so sleepy there that his eyes kept closing, he would open them resolutely and keep on the watch. Finally he got up and went behind the bush. While his eyes were closed, the boy heard the same voice again, but he was not quite asleep, so he opened them quickly and saw the black duck (gāx̣ᵘ) on the beach. Immediately it turned into a man, who stood looking at him. “What are you doing here?” said the man. Then the boy told him how he had gotten lost. “All of our village people died, and my mother cried so that I wanted to get away from her, so I traveled in the woods alone and became lost. Since that day I have not been home to see my mother.” Then the man took off his coat, gave it to the boy, and said, “Put on this coat. As soon as you have done so, stretch out your arms and keep going like that. Don’t think of me and don’t think of this lake. Think of your uncle’s house.”

The boy did as he had been told, and it seemed to him that he was flying along very rapidly far above the trees. For a long time he thought of nothing else than his uncle’s house and his uncle’s village, but at length he remembered the lake and lo! he was there once more with the man standing before him in the same place. Then the man said, “Didn’t I tell you not to think of me or the lake? Start over again. Think of nothing but your uncle’s house and the village you are bound for.” So this time the boy tried very hard, and all at once he came out back of his uncle’s house, where his mother was waiting and calling for him. When she recognized him she was very happy.

56. THE BOY WHO SHOT THE STAR

Two very high-caste boys were chums. The father of one was town chief and had his house in the middle of the village, but the house of the other boy’s father stood at one end. These boys would go alternately to each other’s houses and make great quantities of arrows which they would play with until all were broken up.

One time both of the boys made a great quantity of arrows to see which could have the more. Just back of their village was a hill on the top of which was a smooth grassy place claimed by the boys as their playground, and on a certain fine, moonlight night they started thither. As they were going along the lesser chief’s son, who was ahead, said, “Look here, friend. Look at that moon. Don’t you think that the shape of that moon is the same as that of my mother’s labret and that the size is the same, too?” The other answered, “Don’t. You must not talk that way of the moon.” Then suddenly it became very dark about them and presently the head chief’s son saw a ring about them just like a rainbow. When it disappeared his companion was gone. He called and called to him but did not get any answer and did not see him. He thought, “He must have run up the hill to get away from that rainbow.” He looked up and saw the moon in the sky. Then he climbed the hill, and looked about, but his friend was not there. Now he thought, “Well! the moon must have gone up with him. That circular rainbow must have been the moon.”

The boy thus left alone sat down and cried, after which he began to try the bows. He put strings on them one after the other and tried them, but every one broke. He broke all of his own bows and all of his chum’s except one which was made of very hard wood. He thought, “Now I am going to shoot that star next to the moon.” In that spot was a large and very bright one. He shot an arrow at this star and sat down to watch, when, sure enough, the star darkened. Now he began shooting at that star from the big piles of arrows he and his chum had made, and he was encouraged by seeing that the arrows did not come back. After he had shot for some time he saw something hanging down very near him, and, when he shot up another arrow, it stuck to this. The next did likewise, and at last the chain of arrows reached him. He put a last one on to complete it.

Now the youth felt badly for the loss of his friend and, lying down under the arrow chain, he went to sleep. After a while he awoke, found himself sleeping on that hill, remembered the arrows he had shot away, and looked up. Instead of the arrows there was a long ladder reaching right down to him. He arose and looked so as to make sure. Then he determined to ascend. First, however, he took various kinds of bushes and stuck them into the knot of hair he wore on his head. He climbed up his ladder all day and camped at nightfall upon it, resuming his journey the following morning. When he awoke early on the second morning his head felt very heavy. Then he seized the salmon berry bush that was in his hair, pulled it out, and found it was loaded with berries. After he had eaten the berries off, he stuck the branch back into his hair and felt very much strengthened. About noon of the same day he again felt hungry, and again his head was heavy, so he pulled out a bush from the other side of his head and it was loaded with blue huckleberries. It was already summer there in the sky. That was why he was getting berries. When he resumed his journey next morning his head did not feel heavy until noon. At that time he pulled out the bush at the back of his head and found it loaded with red huckleberries.

By the time he had reached the top the boy was very tired. He looked round and saw a large lake. Then he gathered some soft brush and some moss and lay down to sleep. But, while he slept, some person came to him and shook him saying, “Get up. I am after you.” He awoke and looked around but saw no one. Then he rolled over and pretended to go to sleep again but looked out through his eyelashes. By and by he saw a very small but handsome girl coming along. Her skin clothes were very clean and neat, and her leggings were ornamented with porcupine quills. Just as she reached out to shake him he said, “I have seen you already.”

Now the girl stood still and said, “I have come after you. My grandmother has sent me to bring you to her house.” So he went with her, and they came to a very small house in which was an old woman. The old woman said, “What is it you came way up here after, my grandson?” and the boy answered, “On account of my playmate who was taken up hither.” “Oh!” answered the old woman, “he is next door, only a short distance away. I can hear him crying every day. He is in the moon’s house.”

Then the old woman began to give him food. She would put her hand up to her mouth, and a salmon or whatever she was going to give would make its appearance. After the salmon she gave him berries and then meat, for she knew that he was hungry from his long journey. After that she gave him a spruce cone, a rose bush, a piece of devil’s club, and a small piece of whetstone to take along.

As the boy was going toward the moon’s house with all of these things he heard his playmate screaming with pain. He had been put up on a high place near the smoke hole, so, when his rescuer came to it, he climbed on top, and, reaching down through the smoke hole, pulled him out. He said, “My friend, come. I am here to help you.” Putting the spruce cone down where the boy had been, he told it to imitate his cries, and he and his chum ran away.

After a while, however, the cone dropped from the place where it had been put, and the people discovered that their captive had escaped. Then the moon started in pursuit. When the head chief’s son discovered this, he threw behind them the devil’s club he had received from the old woman, and a patch of devil’s club arose which the moon had so much trouble in getting through that they gained rapidly on him. When the moon again approached, the head chief’s son threw back the rose bushes, and such a thicket of roses grew there that the moon was again delayed. When he approached them once more, they threw back the grindstone, and it became a high cliff from which the moon kept rolling back. It is on account of this cliff that people can say things about the moon nowadays with impunity. When the boys reached the old woman’s house they were very glad to see each other, for before this they had not had time to speak.

The old woman gave them something to eat, and, when they were through, she said to the rescuer, “Go and lie down at the place where you lay when you first came up. Don’t think of anything but the playground you used to have.” They went there and lay down, but after some time the boy who had first been captured thought of the old woman’s house and immediately they found themselves there. Then the old woman said, “Go back and do not think of me any more. Lie there and think of nothing but the place where you used to play.” They did so, and, when they awoke, they were lying on their playground at the foot of the ladder.

As the boys lay in that place they heard a drum beating in the head chief’s house, where a death feast was being held for them, and the head chief’s son said, “Let us go,” but the other answered, “No, let us wait here until that feast is over.” Afterward the boys went down and watched the people come out with their faces all blackened. They stood at a corner, but, as this dance is always given in the evening, they were not seen.

Then the head chief’s son thought, “I wish my younger brother would come out,” and sure enough, after all of the other people had gone, his younger brother came out. He called to his brother saying, “Come here. It is I,” but the child was afraid and ran into the house instead. Then the child said to his mother, “My brother and his friend are out here.” “Why do you talk like that?” asked his mother. “Don’t you know that your brother died some time ago?” And she became very angry. The child, however, persisted, saying, “I know his voice, and I know him.” His mother was now very much disturbed, so the boy said, “I am going to go out and bring in a piece of his shirt.” “Go and do so,” said his mother. “Then I will believe you.”

When the boy at last brought in a piece of his brother’s shirt his mother was convinced, and they sent word into all of the houses, first of all into that of the second boy’s parents, but they kept both with them so that his parents could come there and rejoice over him. All of the other people in that village also came to see them.

57. THE BOY AND THE GIANT

At a certain place in the interior lived a manly little boy who was very fond of hunting. He would take his lunch and go off hunting very early in the morning and stay all day, bringing home two or three porcupines in the evening. One morning he started earlier than usual and came upon a giant as tall as the trees. He was very much frightened and ran away with the big man in pursuit. As the giant was not a very fast runner, the boy kept ahead of him until he came to a sort of cave like a house at the foot of a hill and entered it. When the big man saw this, he said, “Come here, my grandson.” The boy refused, and the giant continued his entreaties for a long time. At last the boy consented to go with him, so the giant said, “Get inside of my shirt. I will carry you that way.” Then the boy vaulted in there, and they started off.

After they had gone along in this manner for some time, the boy, who had his head out, saw a very small bird called old-person (ʟᴀgᵘ-qāˊkǃᵘ) and said, “Grandpa, there is a bird I would like to have.” Then the big man stopped and let him down, and he shot the bird with an arrow and put it into his bosom, after which he crawled back into the big man’s shirt. But now this bird had increased the boy’s weight so much that the giant could scarcely move along. At every step he took he sank deep into the moss. When the boy noticed this, he said to himself, “How is it that, since I picked up this small bird, I have gotten very heavy, and it is hard for him to walk?” Then he threw the bird away and the giant walked on again as lightly as before. The boy enjoyed so much being with this giant that he had forgotten all about his father and mother. After that they traveled on together until they came to a very large lake. In it the boy saw beaver houses, and the beaver dam ran right across it. He thought, “This is a beaver lake. This is the kind of place my father has told me about.” Then the big man tore a hole through the top of a beaver house, took all of the beavers out, and made a fire right back of the lake at which to cook them. They camped there for several days, living on beaver meat and drying the skins. But the first evening the giant said, “Keep a look out. If you hear any noise during the night, wake me up. There is a bigger man than I of whom I am much afraid.” He also said to the boy, “Sleep some distance away from me, or I might move against you or throw my leg on you so as to kill you.”

The second night they encamped there the boy heard the bushes breaking, and sure enough the second giant came along. He was so tall that his head was far up above the trees, and they could not see it. This second giant had been looking for the other for a long time unsuccessfully, so he rushed upon him, threw him down, and lay on top of him. Then the boy’s friend cried, “Grandson, take that club of mine out and throw it at him.” The boy ran to the big man’s bed, took his club, which was made from the entire skeleton of a beaver, out from under it, and threw it at the intruder. As soon as he let it go out of his hands it began chewing at the second giant’s leg, and, as he was unable to feel it, the club chewed off both his legs. Then the other, who had been almost smothered, killed him and threw his body into the lake.

After this the boy’s companion had nothing to fear, and wandered from lake to lake, and the boy was so fond of hunting that he forgot all about his father and mother. It was now winter time, and that winter was very severe. From the time the second giant had been killed he had been doing nothing but killing beaver.

One evening, however, the boy began thinking of his father and his mother, and was very quiet. Then the big man said, “Why is it that you are so quiet this evening?” The boy answered, “I have just thought of my father and mother. I feel lonely (i. e., homesick) for them.” Then his companion said, “Would you like to go to them?” “I can’t go to them because I don’t know where they are. I don’t know which way to go to get to them.” Then the big man said, “All right, you can go,” but the boy did not know what he meant. Now the big man went to a small tree, broke it off, trimmed it well for the boy, and said to him, “Take this along and as soon as you feel that you are lost, let it stand straight up and fall over. Go in the direction in which it falls. Keep on doing this until you get to your father’s place.”

At first the boy was afraid to start off alone, but finally he did so. Whenever he was in doubt about the direction he let the tree fall, and it led him at last right down to his father’s village, where all were exceedingly glad to see him.

58. THE BOY WITH ARROWS ON HIS HEAD

A chief’s daughter married her father’s nephew and had a child by him who was named Wᴀtsǃîhîˊtcî. He was not exactly a human being, for he had sharp arrow points on his head. When his mother began petting him and using endearing terms to him, he said to her, “Don’t pet me. I am no baby.” And he ran the arrow points on his head into his mother’s breast and killed her. Afterward he ran off into the woods and became a very bad person, killing everybody who went off hunting or after wood.

At that time his mother’s brother was out on the mountains hunting along with his children. He knew that his nephew was killing people, so he made his house very strong to keep him out. He also set around bundles of dry straw shaped like human beings, and he even prepared a hole in the mountains as a place of refuge.

How his nephew found out where he lived is not known, but one day he suddenly walked right in. His uncle was sitting behind a bundle of straw in the rear of the house, while his wife and children were in the hole he had made in the mountain. The boy always had his arrows and spears, the points of which were obsidian (în), ready to use, but instead of aiming at his uncle he pointed his arrow at a bundle of straw opposite. While he was doing so his uncle shot him under the left arm, and he was so badly hurt that he left his spear and ran out.

As his assisting spirit this boy had a bird called gusǃiadūˊłi of about the size of a robin. This spirit now doctored him and took out of him all of the poison his uncle had put on the end of his arrow. But, while he was doing this, his uncle tracked him by the marks of blood until he came to the place where the boy lived. When he entered that place his nephew said, “Don’t kill me, uncle. I have made a hole in the ground over there and have filled it with goods. You may have them if you do not kill me. If you let me go now I will never kill another person.” In spite of all his protestations, however, his uncle killed him for having destroyed so many of the town people and for having forced him to live back among the mountains. Then he burned his nephew’s body and went home with all of his family, leaving the ashes where they lay. These ashes were driven about by the wind and became the minute gnats that torment people.

59. GAMNĀˊTCKǃÎ[118]

Gᴀmnāˊtckǃî killed a seal, skinned it, and threw the skin and meat to his wife to wash. While she was washing them in the sea she saw some killer whales coming landward. By and by the meat she was washing drifted out from her and she waded after it. She went out until the water reached her hips. Then she suddenly felt some one pull her and she disappeared under water. It was the killer-whale people who thus took her into their canoe.

After that Gᴀmnāˊtckǃî felt very badly and thought to himself, “How can I get my wife back? How can I look for her under the water?” He could not sleep all night, and early in the morning he thought, “I wonder if I couldn’t raise this water so as to go under it.” In the morning, therefore, before he had eaten he took his red and black paints, went down to the water, raised the edge of it just as if he were raising a blanket, and walked under. He walked on farther and farther. It was just like walking on land.

By and by he came to a village full of very pale people who went about with their heads down. He found out that they were the red-cod people. He wanted to make friends of them, so, thinking that they looked very white, he painted them all red—men, women, and children. That is how these fishes got their color. After that he asked them if they had seen his wife, but they said that they had seen no one, so he went on. Presently he came to another village and asked the people there the same question to which he received the very same answer. Those were the halibut people. In each village they gave him something to eat.

After he had left the halibut people Gᴀmnāˊtckǃî traveled for several days before he came to another town. By and by, however, he perceived smoke far ahead of him, and, going toward it, he saw that it was from a fort. Inside of this fort was a large house which he immediately entered, but the people there did not seem to care to see strangers and would not talk to him. These were also very pale people, so to please them he took out his black paint and painted all of them with it. Then they felt well disposed toward him and were willing to talk. “Can you tell me what clan has my wife?” he said. At first they said that they did not know, but afterward one replied, “There is a strange woman in that town across there.” Then this person pointed the village out, and Gᴀmnāˊtckǃî felt pleased to know where his wife was. The people he had come among were the sharks, and those whose village they showed him were the killer whales.

Then the shark chief said, “Every time we have had a fight we have beaten them.” The shark people also said to him, “The killer-whale chief has a slave. Every morning the slave goes out after water. Go to the creek and tell him what to do when he comes in. Tell him to bring the water in and hand it to the chief over the fire. As he does so he must drop it, and, while the house is full of steam, pick up your wife and run out with her. The chief has married her. Then come over here with her. They will run after you, but, if you can get away, come right across.” The shark people had always been jealous of the killer whales because they had this woman.

While the shark people were telling him what to do, a strange, bony-looking person kept jumping up from behind the boxes. He wondered what made him act so queerly and began to feel uneasy about it, but, when the bony person saw him looking at him in a strange manner, he said, “Why! don’t you know me? I am that halibut hook (nᴀx̣ᵘ) that the sharks once took away from you. My name is Łgudjîˊ (the name of an island).”

Just after that the man started for the killer-whale town and sat down by the creek. When the slave came out after water, he asked him to help him, saying, “I hear that my wife is with this chief.” “Yes,” the slave answered, “if she were a man, they would have kept her for a slave like myself. Since she is a woman, the chief has married her, and she is living very well. I will help you as much as I can. She wants to return to you. Now watch and I will do what you tell me to do. I will spill this water on the fire.”

After that he took Gᴀmnāˊtckǃî to the door and showed him where his wife sat. Then the slave walked in with the water while he stood outside watching. He watched his wife through a crack and saw that she appeared very much cast down. As soon as the fire was put out and the house filled with steam he ran in, seized his wife, and started off with her.

Then, when the slave thought that he had gotten a long distance away, he shouted, “Some one has taken the woman away.” The chief looked around, and sure enough his wife was gone. Going outside, they saw that this man had almost reached the shark fort, and they saw him enter it.

As soon as he got there, the shark people began to dress themselves for war. They were noisy and acted as though they were very hungry, so that Gᴀmnāˊtckǃî became frightened. The halibut hook came to him, however, and told him not to be frightened, because the killer whales were coming over. All at once the fort began moving up and down. Whenever the killer whales tried to enter, the fort killed them by moving up and down and cutting off their heads. The slaughter was so great that the few survivors were frightened and went back. Two or three days later the killer whales came again with like result.

After this the shark people said to Gᴀmnāˊtckǃî, “You better not start out right away. Stay here a while with us. They might be lying in wait for you. Since we have fought for you so much, it is better that you should get to your home safely.” Gᴀmnāˊtckǃî did so, and some time later they said, “Go straight along by the way you came, and you will find your way out easily.” He did this and reached his home in safety.

FOOTNOTES:

[118] Evidently a version of the Tsimshian story of Gunaxnaxsîmgyêt. See story 4.

60. THE HĪN-TAỴĪˊCÎ

There is a fish, called hīn-taỵīˊcî, which is shaped like a halibut but has very many “legs.”

Early one spring a Kîksᴀˊdî shaman at Sitka named Face-of-mountain (Cāˊdāq) began singing, and the people did not know why. Another morning he got up very early and began to sing again, while the spirits talked to him. Then all of the Kîksᴀˊdî also rose. When his possession was over the shaman said to them, “Take the canoe down and let us start off.” They did so, placing the shaman in the bow under a mat, and, as they went along, his spirits talked under it. Finally they came to a deep bay in front of Sitka and the spirits said, “This is the place,” so they started shoreward. When they came to a spot just beyond a steep cliff which runs down precipitously into the sea, the spirits said, “Here is the place where we are to land.” Then the shaman went up from the canoe and sat in a hollow on top of a rock, while all watched him. By and by his spirit said that the people must do likewise, so they found similar places and seated themselves there.

Now the shaman seemed to be watching for something, so all of the people looked in the same direction, and suddenly they saw a school of killer whales coming along, making noises like yelping dogs. The people wondered what was the matter and looked closely. Finally right out from the cliff they saw something very black and shiny. It was the hīn-taỵīˊcî, and, when a killer whale ran up against it, he would be cut in two. The killer whales fought very hard, but, when they were through, only three remained, who went off barking like dogs. After that the hīn-taỵīˊcî came up in front of the place where the men were sitting and made a great noise. They wondered at this and were frightened, but the shaman understood it and said to them, “It is saying ‘Don’t feel badly for me if I should get killed. I should not have fought those people, but I had to do it, for they were coming here to eat all of my food.’”

Now the people went home, but, after some time had passed, the shaman asked them to take the canoe down once more and go out again. They did so willingly, for they were anxious to see what more would happen. The shaman had learned that all the killer-whale people were going against the hīn-taỵīˊcî and that the sculpin (wēqǃ) had come to him saying, “The people are coming after you again.” So the people went to their former station, and presently the hīn-taỵīˊcî came out of his hole and began jumping about on top of the water like a salmon. It was very quick and very large. When it saw the great crowd of killer whales coming on, it went out to meet them and killed all except the killer-whale chief and two others, which it allowed to escape. Then it again jumped up and down in front of the people, making a great noise, and the shaman told them it said, “I am tired. If they come right back with the same number of people, I shall be killed. It will be my fault. I should not have killed them.”

Then the people went home and remained there quite a time. At length, however, the shaman’s spirits told him that the sculpin had again come to the hīn-taỵīˊcî to say that people were coming to kill him. So he told his friends about it, and they went to the same place. As they sat there watching, they saw a smoke arising far in the distance. It was the killer whales blowing. There were still more of them this time, but, as before, the hīn-taỵīˊcî destroyed all except three. Again it told the people that it expected to be killed next time.

Now the shaman was very anxious to know what would be the outcome of all this, so he went back to his village and waited impatiently for another fight to take place. Finally the sculpin went to the hīn-taỵīˊcî once more and said, “They are gathering more men for you, stronger men this time. They are getting the devilfish people to fight you.” When the shaman learned of it through his spirits he told his people, and they went out to the cliff. Again they saw something coming from a distance very rapidly, making the water boil. Just as the devilfishes reached the hole of the hīn-taỵīˊcî, the latter jumped through the largest of them, after which it killed all of the others and all of the killer whales but three. It was easier for him this time because there were fewer killer whales.

Next time the sculpin came to the hīn-taỵīˊcî it said “All of the monster halibut are being gathered to fight with you.” So the people went over once more and sat in their accustomed places. They saw the largest halibut go up toward the hīn-taỵīˊcî’s hole with open mouth ready to swallow it, but, as before, the hīn-taỵīˊcî jumped through and through it, and killed all of its antagonists except three killer whales. Where they fought the water was covered with blood, and after every battle the hīn-taỵīˊcî would come out and say that next time it expected to be killed.

Now, however, a very long time passed before the shaman heard anything, and he began to think that they had given up fighting. But finally his spirit came to him once more to say that the sculpin had been to the hīn-taỵīˊcî. The sculpin had said to it, “They are coming after you again. They have gathered all of the big crabs to kill you.” Then the hīn-taỵīˊcî answered, “Those are the ones that are going to get me.” So the shaman went out with his friends and watched from their former stations.

Presently the watching people saw the killer whales approach with a big crab in advance of them. Its body was under water, but its legs stuck out, and the water seemed to boil as it swam forward. Then the hīn-taỵīˊcî came out and said to the shaman, “They will get me this time. It is my own fault. I am sure that I can not kill that big person with the shell.” Then the hīn-taỵīˊcî went back into its hole, and the crab ran up against the opening so it was unable to get out. So the hīn-taỵīˊcî said, “How is it that you do not allow me to come out when you have come here to fight me? Let me come out so that you can get me. I have killed enough of you deep-water people to come out now. Stand away a little and let me come.”

The hīn-taỵīˊcî wanted to see where the joints on the crab’s claws were situated, and, as soon as the crab moved to one side, it went against one of them and cut it off. With its remaining claw, however, the crab seized it, lifted it into the air, and killed it in sight of everyone. After that it placed the body on the back of the chief killer whale, and the crab and the killer whales sang together as they went away with its body. As they went they kept close to the surface of the water.

61. THE EAST AND NORTH WINDS

A high-caste man married the daughter of East-wind (Sāˊnᴀxet). After a time he heard of a very pretty high-caste girl, the daughter of North-wind (X̣ūn), so he left his first wife, came north, and married her. Then he took her back to the village where his first wife lived.

Now the people said to his first wife, “There is a very pretty woman here. Her clothes are very valuable and sparkle all over. They make a noise like bells.” East-wind’s daughter was at once jealous and said, “I will soon be able to fix that pretty girl you boys are talking about.” Quite a while afterward it began to grow cloudy and warm, and sure enough the daughter of North-wind lost all of her beautiful clothing. It was icicles and frost that were so pretty, and when she lost these she lost her beauty with them.

62. THE BIG BEAVER

At a certain place far back in the forest was a large lake in which were many beaver houses. One time some people found this lake and dug a trench out of it in order to drain it. Then they broke up the beavers’ houses so that the beavers began to swim down through the trench. As they floated along the people killed them, all except one very large beaver, which they knew must have been there on account of its fresh tracks. They looked into all of the beaver houses they had broken up, but could not find it. It must have gotten out at the very start and made its escape into the woods.

Quite a while after this had been done, the people who had killed the beavers walked up to the place where the lake had been. When they got close to the place where they had let it out they heard a woman singing in a beautiful voice: “Why didn’t you ask one another to stop, my brothers? You begged yourselves to go off, my brothers.” She sang thus because all of those who had destroyed the beavers were to die. She was sitting on a part of the broken dam. So, on the way back to their village, all of these people were drowned and only a few bodies were recovered. Those whose bodies were not found had been captured by the big beaver.

63. BEAVER AND PORCUPINE[119]

The beaver and the porcupine (łᴀkǃᴀˊtc) were great friends and went about everywhere together. The porcupine often visited the beaver’s house, but the latter did not like to have him come because he left quills there. One time, when the porcupine said that he wanted to go out to the beaver’s house, the beaver said, “All right, I will take you out on my back.” He started, but instead of going to his house he took him to a stump in the very middle of the lake. Then he said to him, “This is my house,” left him there, and went ashore.

While the porcupine was upon this stump he began singing a song, “Let it become frozen. Let it become frozen so that I can cross to Wolverine-man’s place.” He meant that he wanted to walk ashore on the ice. So the surface of the lake froze, and he walked home.

Some time after this, when the two friends were again playing together, the porcupine said, “You come now. It is my turn to carry you on my back.” Then the beaver got on the porcupine’s back, and the porcupine took him to the top of a very high tree, after which he came down and left him. For a long time the beaver did not know how to get down, but finally he climbed down, and they say that this is what gives the broken appearance to tree bark.

FOOTNOTES:

[119] See story 15.

64. THE MAN WHO ENTERTAINED THE BEARS[120]

A man belonging to the Raven clan living in a very large town had lost all of his friends, and he felt sad to think that he was left alone. He began to consider how he could leave that place without undergoing hardships. First he thought of paddling away, but he said to himself, “If I paddle away to another village and the people there see that I am alone, they may think that I have run away from my own village, from having been accused of witchcraft or on account of some other disgraceful thing.” He did not feel like killing himself, so he thought that he would go off into the forest.

While this man was traveling along in the woods the thought occurred to him to go to the bears and let the bears kill him. The village was at the mouth of a large salmon creek, so he went over to that early in the morning until he found a bear trail and lay down across the end of it. He thought that when the bears came out along this trail they would find and kill him.

By and by, as he lay there, he heard the bushes breaking and saw a large number of grizzly bears coming along. The largest bear led, and the tips of his hairs were white. Then the man became frightened. He did not want to die a hard death and imagined himself being torn to pieces among the bears. So, when the leading bear came up to him, he said to it, “I have come to invite you to a feast.” At that the bear’s fur stood straight up, and the man thought that it was all over with him, but he spoke again saying, “I have come to invite you to a feast, but, if you are going to kill me, I am willing to die. I am alone. I have lost all of my property, my children, and my wife.”

As soon as he had said this the leading bear turned about and whined to the bears that were following. Then he started back and the rest followed him. Afterward the man got up and walked toward his village very fast. He imagined that the biggest bear had told his people to go back because they were invited to a feast.

When he got home he began to clean up. The old sand around the fireplace he took away and replaced with clean sand. Then he went for a load of wood. When he told the other people in that village, however, they were all very much frightened, and said to him, “What made you do such a thing?” After that the man took off his shirt, and painted himself up, putting stripes of red across his upper arm muscles, a stripe over his heart, and another across the upper part of his chest.

Very early in the morning, after he had thus prepared, he stood outside of the door looking for them. Finally he saw them at the mouth of the creek, coming along with the same big bear in front. When the other village people saw them, however, they were so terrified that they shut themselves in their houses, but he stood still to receive them. Then he brought them into the house and gave them seats, placing the chief in the middle at the rear of the house and the rest around him. First he served them large trays of cranberries preserved in grease. The large bear seemed to say something to his companions, and as soon as he began to eat the rest started. They watched him and did whatever he did. The host followed that up with other kinds of food, and, after they were through, the large bear seemed to talk to him for a very long time. The man thought that he was delivering a speech, for he would look up at the smoke hole every now and then and act as though talking. When he finished he started out and the rest followed. As they went out each in turn licked the paint from their host’s arm and breast.

The day after all this happened the smallest bear came back, as it appeared to the man, in human form, and spoke to him in Tlingit. He had been a human being who was captured and adopted by the bears. This person asked the man if he understood their chief, and he said, “No.” “He was telling you,” the bear replied, “that he is in the same condition as you. He has lost all of his friends. He had heard of you before he saw you. He told you to think of him when you are mourning for your lost ones.”

When the man asked this person why he had not told him what was said the day before, he replied that he was not allowed to speak his native language while the chief was around. It was on account of this adventure that the old people, when they killed a grizzly bear, would paint a cross on its skin. Also, when they gave a feast, no matter if a person were their enemy, they would invite him and become friends just as this man did to the bears, which are yet great foes to man.

FOOTNOTES:

[120] Cf. story 21.

65. MOUNTAIN DWELLER[121]

Years ago young women were not allowed to eat between meals. Two sisters belonging to a high family once did this, and, when their mother found it out, she was very angry. She pulled the elder girl toward her, abused her shamefully, and scratched the inside of her mouth all over in pulling out the tallow she had eaten. She said, “What do you mean, especially you, you big girl? It is not right that you should eat anything between meals. What do you mean?” The younger sister was still quite little, therefore nothing was done to her, but she was offended at the treatment her elder sister had received. Finally the mother said, “You are so fond of eating you better marry Mountain Dweller (Cāqᴀnaỵîˊ).” This being lived upon the mountains and was a great hunter. That evening the sisters ran off into the woods.

Next morning, when her daughters did not appear, their mother thought that they had stayed in bed and called to them, “Isn’t it time you were getting out of bed?” By and by, however, she found that they were gone, and the people began searching for them. Their mother would go from one place to another where they had been playing, but nobody saw anything of them for seven days.

Meanwhile, although they were suffering with hunger, the girls went farther and farther into the woods. When they got very far up among the mountains they heard somebody chopping wood, and the elder sister said to herself, “I wonder if that isn’t the man mother was talking about?” Coming closer, they discovered a man with his face painted red. He looked up, saw the girls, and said, “What are you poor girls doing way back here?” Then the elder answered, “Mother abused us. That is why we left our home. She abused us because we ate some tallow. She said, ‘You are so fond of eating tallow you better go and marry Mountain Dweller.’”

Then Mountain Dweller, for it was he, invited them into his house, and they found it very grand. Another house near by was full of all kinds of meat drying. Seeing that they looked hungry, he gave them some food. Next morning early, when he was getting ready to hunt, he said to them, “Do you see that curtain over there?” In one part of the house a large skin curtain was hanging. “A very bad woman lives behind that. Don’t peep at her.”

At their father’s village all the people were now mourning for them, and all of their relations had their hair cut and their faces painted black.

The elder sister was now married to Mountain Dweller, the younger being still a little girl. After a while the former became curious to see the bad woman her husband had told her not to look at, so she peeped at her through a hole. At once the bad woman seemed to feel that some one was looking at her, threw up her hands, and screamed. Then both of the girls fell over dead.

By and by Mountain Dweller came home from the hunt, saw them, and knew what had happened. Then he went over to the bad woman and killed her. After that he put eagle down upon the girls’ bodies and walked around them several times, shaking his rattle. In that way they were restored to life.

After the girls had lived there for a long time, Mountain Dweller said, “Don’t you wish you might see your father and mother again?” The younger said, “Yes,” and the elder also wished it. After that Mountain Dweller hunted a great deal to prepare a quantity of meat for his father-in-law. He said to his wife, “Make a little basket, just big enough to put your finger into.” When it was done, he shook it and made it very large. Then he put all kinds of meat and tallow and sacks of grease into this basket. He shook it again and made it small with all of the meat inside.

When the girls came to their father’s house their little brother ran out, saw them, and went in again crying, “Mother, my sisters are out there.” But his mother became angry and said, “Why do you say that? Your sisters have been dead a long time, and yet you say that they are out there.” But the boy screamed, “Those are my sisters. Don’t I know them?” “Well! let me see the hair from their marten-skin robes.” In those times none but high-caste people such as these wore marten skins, so when he came in again bringing pieces from their robes she and her husband and all her relations went out. There she saw both of her daughters. “My daughters,” she cried, and wept with happiness. All in the village ran to see them and were very happy.

Next day the elder girl said to her mother, “Mother, there is a basket a little way back there in the woods. Send after it and have it brought down.” All the people went out to it, but returned saying, “It is such a large basket that all the people in the village can’t bring it in.” Then the girl went up herself, and it became small so that she brought it home easily. As soon as she had gotten it into the house and had set it down, it became large once more. Then she began to unpack it, and the house was filled with all sorts of meats. They feasted on these, and the village people were satisfied and felt very happy. Their mother, however, took too much grease on top of everything else. On going to bed, she drank some very cold water which hardened the grease so that her stomach broke in two.

Nowadays it is a fortunate man that hears Mountain Dweller’s ax or sees where he has been chopping. The basket obtained from him at this time is called Mother-basket (Kᴀkᵘʟa), and is used by the G̣ānᴀxteˊdî as an emblem.

FOOTNOTES:

[121] For another version see story 92.

66. HOW THE SITKA KÎKSAˊDÎ OBTAINED THE FROG[122]

A man and his wife were crossing the mouth of a big bay named ʟǃēˊyāq, when it became so foggy that they could not even see the water around their canoe and stopped where they were. Then, quite a distance away in the thick fog, they heard singing, and it continued for so long a time that they learned the song by heart. The words of this song are (first verse), “We picked up a man; you picked up a man;” (second verse), “They captured a man; they captured a man; you’ve captured a man.” The voice was so powerful that they could hear it reecho among all the mountains.

When the fog began to rise so that they could look under it a little they heard the song coming nearer and nearer. They looked about and finally saw that it came from a very little frog. To make sure of it they paddled along for some time in the direction it was taking. Then the man said, “This frog is going to be mine. I am going to claim it,” and his wife answered, “No, it is going to be mine. I am going to claim it.” But, after they had disputed for some time, the man finally let it go to his wife.

Then the woman took it ashore, treating it like a child, carried it up to the woods, put it down by a lake and left it there. From that time on, her people have been Kîksᴀˊdî. That is how the Sitka Kîksᴀˊdî came to claim the frog.

FOOTNOTES:

[122] For the Sitka version, see story 95.

67. QĀQǃATCGŪˊK[123]

One of the Sitka Kîksᴀˊdî, a man named Qāqǃᴀtcgūˊk, was very fond of hunting and could use his spear very accurately. He had two wives and several children, to whom he always brought home a fur seal.

One time he heard a little fur seal crying continually, and he heard one of the others say to it, “Take care of that baby. Feed it. Qāqǃᴀtcgūˊk comes here hunting.” Then Qāqǃᴀtcgūˊk was frightened and said to his companions, “Let us go back.” So they went back and told the people in town what had happened. Then Qāqǃᴀtcgūˊk broke up his canoe, his paddles, and his spears, and burnt them, saying, “I will never go out hunting again.” So he remained at home for a long time.

One day, however, when a crowd of people were eating fur-seal meat, his little ones looked on hungrily. He pitied them so much that he did not know what to do. Then he said to his wife, “Go to your brother and ask him to loan me his canoe and spears.” Then he started off again, but, although there were many seals about, he could not get one. A young seal in particular he tried very hard to get. He kept chasing it farther and farther out to sea. At last he said to his men, “Let us go back. I can not get anything.” When they started paddling, however, a light breeze was blowing out from Sitka, and, although they worked vigorously the shore seemed to get more and more distant. Finally all became tired, threw their paddles into the canoe, and lay down to sleep, letting themselves drift farther and farther out.

After a very long time they came to a rock crowded with sea lions, fur seals, and sea otters, which seemed very tame. They clubbed numbers of them. Fresh water they obtained from a wild celery (kūqǃ) which has hollow stalks full of water. They built a house out of dry bushes, cooked the flesh of the sea animals and lived thus until August.

At last they wanted to start home again, so they made ropes of sea-lion hide, dried four sea-lion stomachs to carry along as floats, and filled a fifth with water. In the bottom of their canoe they put numbers of sea-lion bristles and loaded the rest of it down with valuable furs. They also cooked a lot of dried and fresh meat for the journey. Then they started off, guiding themselves by the sun, which they knew came up right behind Sitka in summer. When the sun set, they anchored by means of their hide lines and put the four sea-lion stomachs around their canoe to float it in case of storms. They did this every day.

Finally, after many days were past, they saw what they thought was a sea gull, but it always stayed in one place, and at last they discovered that it was a mountain. Then they felt brave and worked harder, and it became bigger and bigger. They did not know what mountain it was but said, “If we get to that place we can reach the village.” After a while they saw another mountain farther back and then knew that the first was Mount Edgecumbe (ʟǃūx) and the second Verstovaia (Qanēˊsdî-ca). By and by they reached the mountain and drew their canoe up in a little bay under it, which they named Place-where-canoe-rested (Yᴀkᵘ-kusēˊgᴀkᵘ). After two days they started on again. Then they said, “Everyone has now gone to the salmon creeks.” By and by they came to Sitka village and had no more than done so before the wind began to blow very hard. They must have been on the rock seven months. As they had anticipated, they found Sitka empty, and started for the salmon creek, Dax̣ēˊt.

All of the village people were then at Dax̣ēˊt drying salmon, and both of Qāqǃᴀtcgūˊk’s wives were with them. The younger had already remarried, but the elder sat near the point every day and cried for him. They had held a death feast for him and had set up a post. They were burning food and clothing for him.

That day, after the old wife had sat crying for some time, she looked up and saw a canoe with three men in it coming toward her. As she wept she looked up at it every now and then. When it got very close she suddenly stopped crying and thought to herself, “There is a fellow in that canoe that paddles just like my husband.” It made her feel sad. But, when it was still nearer, she said, “That is he and his brothers who went with him. Nobody ever paddled so much like him.” Then she got up and walked toward the house.

Then her husband, who thought a great deal of her, stood up and said, “That is my wife.” He looked again and was certain of it. Then he said to his brothers, “That is my wife. She must have been sitting there, crying.”

When the woman reached her house she said, “There is a canoe coming and I am sure that one of the men in it is my husband. Go out and look.” Then all went out, and saw that it was indeed he, and began to shout his name, announcing that he had come back. When he at length landed, he asked first for his wives, and they said, “The younger is married again, but the elder has been grieving her life away.” He asked whether his children were all alive and they said they were. Then they brought up his furs and other property from the canoe, and he began telling how he had happened to stay away so long. He told them how hard they had tried to get back, and how he had thought of his wife and children worrying at home, how they lived upon the large rock, how they provided themselves with water and meat, and how many valuable furs they could have gotten had they had bigger canoes. He told them how the seals, fur seals, sea otter, and sea lions were so tame that they looked at them like human beings, and how numerous they were. He also told them what a dreadful thing it is to be out at sea without knowing where one is or which way to go home, that it is like being in the inside of a bucket. When it was cloudy they did not know where the sun rose or set. He said that that was a valuable rock out there, and that wherever one looked or stepped lay sea-lion bristles. He also told the people how much surprised they were at having fine weather out at sea and at having it become stormy as soon as they got to the village. He told how they camped in their canoe, how they fixed it for the night, and everything else connected with their journey. He said that he dreamed all the time of being with his people, and that he used to wake up and tell his brothers that his old wife and all of his children were well. He always had had bad dreams about the younger wife, however, probably because she was married again. He had also composed a song about his dreams, which he sang to them. In this song he said, “Here I am lost and yet I dream I am at home with my people. I have no hope of seeing them, and yet I see them in my dreams.”

When he heard that the people had had a feast for him, he said, “Which of you gave a feast for me?” Then they pointed to a certain man and answered, “There is the principal one who gave a feast for you.” They pointed to others and said, “That one gave so much for you and that one so much.” He gave all of them valuable skins for what they had done.

FOOTNOTES:

[123] Story 101 is a Sitka version.

68. THE BEAVER OF KILLISNOO

Some people belonging to the Dēˊcitān family captured a small beaver, and, as it was cunning and very clean, they kept it as a pet. By and by, however, although it was well cared for, it took offense at something and began to compose songs. Afterward one of the beaver’s masters went through the woods to a certain salmon creek and found two salmon-spear handles, beautifully worked, standing at the foot of a big tree. He carried these home, and, as soon as they were brought into the house, the beaver said, “That is my make.” Then something was said that offended it again. Upon this the beaver began to sing just like a human being and surprised the people very much. While it was doing this it seized a spear and threw it straight through its master’s chest, killing him instantly. Then it threw its tail down upon the ground and the earth on which that house stood dropped in. They found out afterward that the beaver had been digging out the earth under the camp so as to make a great hollow. It is from this story that the Dēˊcitān claim the beaver and have the beaver hat. They also have songs composed by the beaver.

69. STORY OF THE GRIZZLY-BEAR CREST OF THE TEˊQOEDÎ[124]

A man belonging to the Teˊqoedî went hunting on Unuk (Djūˊnᴀx) river, and came to a bear’s den. While he was examining it the male bear threw him inside. Then the bear’s wife dug a hole in the ground and concealed him there. When the male bear came in he said, “Where is that man that I threw in here?” “I haven’t seen anyone. You haven’t thrown anybody in here.” “I did. I threw a man in here.” The male bear became angry at her denials and left her, upon which the man married this bear and had children by her, although he had a family at home.

Meanwhile the man’s four brothers looked for him continually, keeping away from their wives so as to find him, but in vain. They could see his tracks in the snow, but they could not discover where they led to. They suspected the truth, because other hunters had also been captured there by animals, and the shamans told them that this had happened to him. As soon as they left the town with their dogs, however, the she-bear could feel it and made them pass by.

But the youngest boy had not searched. Finally he started off too, and the bear felt that he was coming, but she found that she could not make him turn aside and said to her husband, “Well! we are caught.” The dogs scented him, and, when he looked out, there was his own dog barking. He called to it by its name, Man-for-the-mountains (Cāˊyīsǃ-x̣wa). Then his brother knew what was the matter and came to the mouth of the den with his spears, determined to bring back his brother alive or dead. When the man saw his youngest brother outside he said, “Stand right there. Don’t do any harm. I am here. Although I am with this wild animal, I am living well. Don’t worry about me any more.”

When he was first taken into this den it looked like a den and nothing more, but that night he thought that he was in a fine house with people all about eating supper, and his wife looked to him like a human being.

In May, when the bears were about to leave their dens, his wife said, “Now you can go to your village. Take good care of your little ones. Don’t go near your wife. Don’t look toward her even.” So he went to the place where his brothers were living and said, “Tell my wife not to come near me for a while. She must have pity on me. Ask her to stay away.” Then he began to go off hunting. He had luck from his bear wife, and killing seals was nothing to him. One day, while he was out, he saw some bear cubs coming toward him and presently found that they were his little ones. Then he gave them all the seals he had killed. He fed them every day. When his younger brother went hunting with him and the cubs came running toward the canoe, he would say, “Don’t be frightened. Those are your children” (meaning “your brother’s children”).

By and by his human wife came to him. She was angry with him and said, “Why do your children starve on my hands? What are you doing feeding cubs instead of my little ones?” After that, though he did not dare to say a word to his wife, he began feeding her children. He thought, “I wonder what will happen to me now for feeding the little ones.”

Presently he went hunting again and again took some seals to his cubs. As he was going toward them he noticed that they did not act the same as usual. They lay flat on the ground with their ears erect. Then he landed, but, when he got near them, they killed him. It is on account of this story that the Teˊqoedî claim the grizzly bear.

FOOTNOTES:

[124] See story 19.

70. STORY OF THE EAGLE CREST OF THE NEXAˊDÎ

There was a very poor Nexᴀˊdî man who did not know how to provide himself with food, so he lived off of others. He was always cruising around in a small canoe, getting small bullheads and flounders. One time he went out just for the day. He did not take any food along and therefore became very hungry. Early next morning something said to him, “I have come after you.” He heard the voice but could not see anything. Finally, however, he stepped out from the place where he had been sitting and saw a young eagle perched upon a branch. The man was wearing an old ground-hog blanket full of holes, so he lay down again and put his eye to one of these. Then the eagle came very close to him and, taking the blanket down, he said to it, “I have seen you now.” Immediately the eagle looked like a human being and said, “My grandfather has sent me for you.”

The poor man followed this eagle right up to the woods and they came upon a large trail there over which the eagle led him. By and by they came to some steps which led up to a house situated high up. He followed his guide inside of this and found it very clean and nice there. Everything was just like the houses of human beings, and mats were strewn round upon the floor. Then they gave him all kinds of fine fish and game to eat, and he wanted to stay among them forever. He was very poor among his own people, but these eagles treated him well. He married one of the eagle women and remained there for a long time.

After he married, this man’s brothers-in-law gave him a coat and named it, as they put it on him, Camping-under-water-for-two-days (Dēx-hīn-tāˊdê-uxeˊ). Before they put it on they warmed it. This coat was so named because, when an eagle gets hold of a seal, the seal is so strong that it will swim around with the eagle attached to it, and the longest time the eagle can stand this is two days. Now the poor man was an eagle himself, and he learned from the eagles how to catch fish. He thought all the time that he was spearing them, but in reality he was catching them in his talons. He became a great fisher and hunter.

The mother and brothers of this poor man were just as poor as he had been, and, when he saw his brother out fishing, he would leave some fish where he could find it. His brother thought that he was very lucky. Finally his mother dreamed that some one said, “It is I, mother, who provides for you all of this fish and meat,” and afterward they would dream that he said to them, “I have left a fish (or seal) on such and such a point. Go there and get it.” When they did so, sure enough it was there. Sometimes he would say in his mother’s dream, “We are going off camping. You must go there and camp near by.” They did so and dried a lot of fish which he had gotten for them.

In another dream he said, “I have married one of the eagle women. I can not come among you any more.”

One time, when they were out camping, they saw an eagle working very hard to bring ashore a load of fish. After it had done so, the eagle sat up on a branch and said, “It is I.” It told them its name, which was the name of the missing man. It is because a friend of theirs was once among the eagle people that the Nexᴀˊdî claim the eagle. This clan is now scattered everywhere.

71. STORY OF THE KILLER-WHALE CREST OF THE DAQLǃAWEˊDÎ[125]

There was a man called Natsîłᴀneˊ (the name of a worm that appears on dried salmon) who was continually quarreling with his wife. He had many brothers-in-law, who became very much ashamed of this discord but had to stay around to protect their sister. One day his brothers-in-law took him to an island far out at sea, named Kᴀtsǃēˊux̣tî, and talked very kindly to him. But, while he was out of sight upon the island, they left him. Then he began thinking, “What can I do for myself?” As he sat there he absent-mindedly whittled killer whales out of cottonwood bark, which works easily. The two he had made he put into the water and, as he did so, he shouted aloud as shamans used to do on such occasions. Then he thought they looked as if they were swimming, but, when they came up again, they were nothing but bark. After a while he made two more whales out of alder. He tried to put his clan’s spirits into them as was often done by shamans, and, as he put them in, he whistled four times like the spirit, “Whu, whu, whu, whu.” But they, too, floated up. Now he tried all kinds of wood—hemlock, red cedar, etc. Finally he tried pieces of yellow cedar, which swam right away in the form of large killer whales. They swam out for a long distance, and, when they came back, again turned into wood. Then he made holes in their dorsal fins, seized one of them with each hand and had the killer whales take him out to sea. He said, “You see my brothers-in-law traveling about in canoes. You are to upset them.” After he had gone out for some distance between the whales they returned to land and became wood once more. He took them up and put them in a certain place.

The next time he saw his brothers-in-law coming along in their canoes he put his spirits into the water again, and they smashed the canoes and killed those in them. Then Natsîłᴀneˊ said to his killer whales, “You are not to injure human beings any more. You must be kind to them.” After that they were the canoes of spirits, and, if shamans are lucky, they get these spirit canoes. It is through this story that the Dᴀqʟǃaweˊdî claim the killer whale. This clan was scattered everywhere in Alaska, as well as among the Athapascans, Haida, and Tsimshian.

FOOTNOTES:

[125] See story 4.

72. STORY OF THE NANỴAĀˊỴÎ CRESTS

At the time of the flood the Nanỵaāˊỵî were climbing a mountain on the Stikine river, called Sēkuˊqłe-ca, and a grizzly bear and a mountain goat went along with them. Whenever the people stopped, these two animals stopped also, and whenever they moved on the animals moved on. Finally they killed the bear and preserved its skin with the claws, teeth, and so forth, intact. They kept it for years after the flood, and, as soon as it went to pieces, they replaced it with another, and that with still another up to the present time. This is why they claim the grizzly bear. During the times when this bear skin has been shown thousands of dollars worth of slaves and furs have been given away. Shakes (Cēks), head chiefs of this clan, would go up to a row of slaves and slap each one, upon which the slave would either have to be killed or sent home. This is why they gave great names to their children. They were very proud of owning this bear and did all kinds of things toward it. That is why all Alaska speaks of the Nanỵaāˊỵî as the chief ones owning the grizzly bear. Very many songs were composed concerning it, with words such as these, “Come here, you bear, the highest bear of all bears.”

They also have the head of the mountain goat, but they do not value it as highly.

73. STORY OF THE FROG CREST OF THE KÎKSAˊDÎ OF WRANGELL[126]

A man belonging to the Stikine Kîksᴀˊdî kicked a frog over on its back, but as soon as he had done so he lay motionless unable to talk, and they carried his body into the house. This happened at Town-of-the-frogs (X̣îx̣tcǃ-xāˊyikᴀ-ān), so named because there are many frogs near by.

The reason why this man lost his senses was because the frogs had taken his soul. They had it tied to a house post, and some of them said, “Let him starve right there where he is tied.” Others said, “No, don’t let him starve there. Feed him and let us see what the chief says.” This chief’s name was Frightful-face (Yᴀkūˊłdî). When he at last came in his canoe, they said, “Frightful-face has come.” Then all went down to his canoe to welcome him, and, when he reached his house, they told him the news. They said, “This man disgraced us terribly. He threw one of our women down and kicked her over.” The woman was called Woman-in-the-road (Deyêxcāˊgᵘ). When the chief looked up, he said, “Untie him and bring him here.” Then he said to the man, “We belong to your clan, and it is a shame that you should treat your own people as you have done. We are Kîksᴀˊdî, and it is a Kîksᴀˊdî youth who has done this. You better go to your own village. You have disgraced yourself as well as us, for this woman belongs to your own clan.”

As soon as he had left the frogs’ house, his body lying at home came to. He had thought all the time that his body also was in the house of the frogs. Then he got up and began to talk. He said, “Something strange has happened to me. The frog people captured me on account of that frog that I kicked over in front of the house the other day. They had tied me to the chief’s house-post, and some wanted to kill me at once, while others wanted to starve me, and still others wanted to wait until their chief, Frightful-face, came home. When the latter at length arrived, they said to him, ‘We have a man in here who has been throwing down one of our women. We have been waiting for you to see what shall be done with him.’ I listened to all they said. Then the frog chief said, ‘Untie him,’ and all minded him. As soon as he had heard about it, he said, ‘See here, young man, what is this you have done? Don’t you know that we belong to your clan and that this woman you have done that to is of the same clan. If it were not for that, we would not let you go. As it is you may go.’”

All of the Kîksᴀˊdî were listening to what this man said, and it is because the frog himself said he was a Kîksᴀ’dî that they claim the frog.

FOOTNOTES:

[126] A similar story is told by the G̣ānᴀxᴀˊdî of Tongass.

74. STORY OF THE KĀˊGWANTĀN CRESTS

A man belonging to the Kāˊgwᴀntān was out camping, and saw a wolf coming toward him, showing its teeth as though it were laughing. On looking more closely, he saw that it had a bone stuck between its teeth. Then he took the bone out and said, “Now you must show me what makes you so lucky.” The wolf turned right round and walked away, but next night the man dreamed he had come to a very fine town. It was the wolf town, and the wolf he had befriended came to him and told him something to make him lucky, saying, “I am your friend.” He was grateful for what the man had done to him. Since then the Kāˊgwᴀntān have used the wolf.

Another time when some Kāˊgwᴀntān were getting herring at Town-at-mouth-of-lake (ʟǃuqǃāˊceîk-ān), a bear came to the place where they were, reached down through the smoke hole and took away the herring they were drying. Then the people said, “Who is this thief that is stealing all the fish?” For that he killed all of them. Then the Kāˊgwᴀntān seized their spears and set out to kill the bears in that neighborhood. When they discovered those bears they were lying in holes they had dug for themselves, and the people said to them, “Come out here and let us fight it out.” Then the bears did so, and the people killed them. They took the skins from the heads of the bears and preserved them. The bears so killed were Kātsǃ’s children. This is how the Kāˊgwᴀntān came to use the grizzly bear.

75. MIGRATION OF THE GĀNAXAˊDÎ TO TONGASS

At Klawak was a man of the Gānᴀxᴀˊdî named Dancer (ʟǃēˊxe) who was very fond of gambling but unable to win. Finally his wife said, “If you gamble again we will leave each other. I don’t want to be with you any more. You are gambling too much.” Her husband said that he would stop, and for a little while he did so. One day, however, a great game was in progress far out on the marsh, and his wife missed him. She knew where he was and felt very badly. In the evening, when he came home, she found out that he had lost everything in the house. Then she said to him, “You have been gambling again.” “Yes,” he said. She said nothing more, thinking it was of no use, until late in the evening. Then the men that had won their property came after it, and Dancer got up and showed them where the things were, but his wife did not speak a word. There was nothing left for her except a blanket and pillow. Finally, after they were gone, the woman sat down and began to cry. When she was through she said to him, “The house belonged to you, but you must go out, for you have gambled with all of my things. If you do not go I must. I married against the wishes of my people and they will not take me in if I leave here.” Then her husband said, “Do not feel badly if you should happen to hear of me,” and he went away.

This man had seven sisters, all of them very well off, but they would not have anything to do with him. Very early in the morning he went to their houses and awakened the boys. Without asking the permission of their mothers he told them to get their bows and arrows quickly and come along with him. Next morning, after he had walked with them for some distance, they found a canoe, and he had them all get into it. In the evening, when their uncle camped with them, the children began to feel that something was wrong, and some cried, saying that they wanted to get back to their fathers and mothers. Then he told them that they would soon come to a fine town, and kept on going farther and farther away until they reached a place called Sea-lion’s-face (Tān-yedaˊ) where Tongass now stands. They kept on beyond this until they came to a large rock some distance out at sea on which were sea otters; these they clubbed.

Some of the boys were now quite large. Later they came to a long sandy beach, and their uncle made a house there out of driftwood. He dried the skins and made that place his permanent residence.

During the second night they spent there, Dancer heard the two dogs he had brought along, barking. He told his sisters’ children to get out of bed to see what was the matter. They did so, and, on running out, discovered a large animal coming along, as big as a black bear. At first they thought that it was a bear, but it was of a different color, so they concluded that it was medicine. His nephews shot at it, and the man picked up their arrows and noticed that there was something like clay upon them. Everyone pursued the animal and at last they saw it disappear into a hole in a mountain. Meanwhile Dancer took the clayey substance from all of the arrows, wrapped it in leaves, and put it into the bosom of his shirt, giving the arrows back to the boys.

Now, Dancer made the place his town, and continued to live there with his nephews who were grown up. The stuff he had taken from their arrows he put behind the barbs of others so that they could use them in hunting. He also put some of it on their eyebrows, their hair, and around their mouths. He said it was to make the hair thick in those places, and sure enough they came to have fine eyebrows, hair, and mustaches. They became fine-looking men.

When they went out hunting with the medicine arrows he had made, and shot at a seal, even if the arrow merely came close to the seal without touching it, the seal would die. That was also a great place for sea lions, and whenever they saw one of those animals, their uncle would go out with a fan made from the tail of an eagle, anointed with this medicine, and wave it toward the sea lion. Then the animal came right up on the beach, and they clubbed it to death. They had all kinds of food in their house and were continually drying meat and skins. The house became so full, in fact, that they had to build a larger one.

By and by their uncle said that he wanted some eagles, and the boys, of whom there were eleven, went out with their bows and arrows, and each brought one in. Then each of them had an eagle’s tail fan for himself such as were formerly used in dancing. They also killed all kinds of birds and secured plenty of marten skins and weasel skins. Of these latter the uncle sewed together a marten-skin robe and a weasel-skin shirt for each boy as well as one for himself.

One time Dancer and his nephews went a long distance beyond their village and found a box, beautifully carved and painted, lying upon the beach. They said to one another, “There must be people living over this way.” At that time they did not know anything about the Tsimshian. Keeping on farther, they saw still more signs of people, and finally they came to a Tsimshian town.

Then they returned to their own place, and afterward the uncle felt that some people whom they knew were coming to see them. These people were his brothers-in-law, who had been hunting for him continually and had just started out once more. When their canoe came in sight, Dancer said, “There is a canoe coming right along there in the direction we came from.” He had composed some songs while he was there, so he said, “You boys must dress yourselves to dance for the people in that canoe.” When the canoe got closer he went outside and shouted, “That canoe must stay out there. Don’t come in right away.” So the canoe stopped, and after a while the boys came out and danced for the canoe people while he sang. The men in the canoe recognized Dancer but not the boys, who had grown up very quickly into fine-looking men. After that they invited the canoe people up to the house. They entered, and all the time they were there kept looking at one another and whispering, wondering what Dancer had done with their children. But, though they camped there one night, they did not ask for them.

Next morning, however, just before they got into their canoe, Dancer said to each man in turn, “This is your boy. This is your boy.”

Upon that his brothers-in-law said to him, “We will be right back to see you again. We will come and live with you.” Then they went back to their village, and told the news, and the mothers, who had been mourning for their children, felt very happy to know that they were alive. Dancer’s sisters, their husbands, and all their people came over to him. Dancer and his nephews had been watching for them and counting the days until they should return. Dancer’s wife had not married again and was very anxious to see her husband, but he did not look for her. The boys had drums made out of deer hide, and, as soon as the canoes arrived, they told them to come close to the beach and they would dance for them. So the canoes stopped, and they came out and danced for the canoe people. Dancer’s wife had thought that he would take her in at once, but he would not have anything to do with her.

Then the people were asked to come in and eat, and they were all fed by the boys and their uncle. Afterward they built their houses all about him and made the place their permanent village.

76. THE WOMAN WHO MARRIED THE FROG[127]

A certain girl once said something very bad to a frog. Some time afterward she went up to the woods with her little sister, and suddenly her little sister lost her. She had met a fine-looking man and had walked on with him for a long time until they were far off from the village. When her little sister got home they asked her, “Where is your sister?” and she said, “I thought that she had gotten back home.” They searched for the girl everywhere but could not find her. They did not see her for a long, long time.

The man that this girl had met was really a frog, which she had married, and she now had two children. To her, however, the frogs looked like human beings. One day this girl said to her children, “Run down and see your grandfather and grandmother. Their house is just in the middle of the village, and you will know it as soon as you see it.” So the children went down to the house, but, when they entered it, some one called out, “Look at those little frogs coming into the house.” Then their grandmother said, “Put them out.” So they were thrown out of doors.

When the children got back to their mother she said, “Did you see your grandmother?” and one answered, “I think it was she. We went into a house,” which they described so that their mother knew at once that it was the right one, “and some one called out, saying, ‘Look at these frogs.’ Then some one else said, ‘Throw them out,’ and they did so.”

Then their mother said, “Go back and try to see her again even if they do throw you out.” So the little frogs went down and entered their grandmother’s house once more. Again some one called out, “Those little frogs are in here again.” But this time their grandfather said, “Bring them here to me. My daughter is missing. These might be her little ones.” So he held out his fox robe and they laid the little frogs upon it. The frogs crawled all over his breast and shoulders. Then the frogs were seated in front of their grandfather and were given cranberries. They picked them up one by one with the fore foot and put them into their mouths.

Afterward the frogs started to hop out, and a man followed them with the dishes of food. They hopped straight up to a lake back of the village and jumped in. Then, as the chief had already directed them, the men set the dishes down at the edge and stood watching. Presently the dishes moved out into the lake and sank. All at once they came up again and moved back to the same place.

Then these men returned to the chief and reported everything that they had seen, whereupon he sent them back, saying, “Go back and say, ‘Your father has invited you to the house.’” They did so. Then they heard a voice replying, “I can not come.” They reported this to her father, and he told them to take up her marten-skin robes and her other clothing and lay them by the lake. After that she came down and along with her the two high-caste frogs whom she had married. When they had finished eating, all went back.

Now the girl’s father thought often and deeply how he should get her back, for he did not know what to do. Finally he said to the village people, “Make a place where the lake can flow out.” So all of the people went to work to drain the lake, and the water began flowing out. When the lake was nearly dry they saw this girl, all covered with frogs with the exception of her face, start to flow along with them. They picked her out from the very midst of the frogs and carried her home, but the frogs followed right after her. The house was quite filled with them. Then they killed all of the frogs that were upon her body, but as they did so more climbed up. When they began killing them with human bones, however, they went away. Afterward the girl remained with her father, and the frogs did not bother her any more.

FOOTNOTES:

[127] See story 22.

77. THE GIRL WHO MARRIED THE LǃALǃ

There was a certain Chilkat chief belonging to the G̣ānᴀxteˊdî whose house stood in the middle of the village. One morning his daughter, a very lively girl, went out of doors and stepped upon something slimy. “Ugh,” she said, “those dirty people throw their slops out right where a person may step into them.” What she stepped on was the skin of a fish called ʟǃᴀʟǃ, which is taken in Chilkat river.

The girl thought no more about this, but toward midnight a young fellow appeared to her as if in a dream and said, “I am in love with you,” whereupon he sat down at the head of her bed. Although the girl had rejected many suitors, she took a liking to this youth at once and married him. This was against the will of her father, but she was his only girl and was very wilful, so he let her have her own way.

The youth was very industrious, working at all times and hauling down wood for them. From him they learned how to haul wood. It was well on toward spring, but it was dry, and the ground was frozen hard. Every day the young fellows in that village played ball, and the girl’s husband, who was a very powerful fellow, kept throwing the ball farther and farther up river every time they played. At last they became so angry that they caught him and tore his clothes off. Then they saw that his skin was covered with blotches. He was really the ʟǃᴀʟǃ who had appeared to the girl like a young man. Then they said, “Look at his body all in blotches. The idea of that girl having such a fellow after she had refused high-caste people like herself.”

Now the youth continued to sit day after day where his clothes had been torn off, and although people went to call him every day, saying that his wife wanted him to come back, he would not answer a word. Finally his wife went out herself and said, “You better come home,” but he answered, “Tell your father to tie your house down very firmly and block up every aperture even to the smoke hole.”

That night the ʟǃᴀʟǃ started off up Chilkat river, and a long time afterward they noticed that the river was going dry. They wondered what was causing it, but it was really due to the ʟǃᴀʟǃ, who had grown to be a monster and was lying right across the stream higher up. Very early one morning, however, they heard a terrible roar, for the ʟǃᴀʟǃ had left the place where he had been lying and the ponded water was coming down. It washed away the entire village except the house belonging to his wife’s father.

78. THE WOMAN WHO MARRIED A TREE

An old spruce tree stood at the end of a certain village. In this same village a high-caste girl dreamed for several nights in succession that she was married to a fine-looking man, and by and by she gave birth to a boy baby. As she was a very virtuous girl, people wondered how she had come by it.

The child grew very fast, and soon began to talk. One day it began calling for its father. It would not stop, although they tried to humor it in every way. Then people wondered whom it was calling, so the boy’s grandfather invited all the men of that village and of the surrounding villages to come to his house to see if the child would be able to recognize its father. When this proved fruitless he invited the people who inhabit trees to come in, and as soon as they entered and sat down, the child stopped crying and began crawling around the circle, looking at each person. Then the people said, “We will see where that fatherless child is going.”

At the very end of the line toward the door sat an old man, and the child crawled right past the high-caste tree people toward him. As it did so, the others nudged one another, saying, “Look at Kᴀsᴀˊʟǃ.” They said this because the girl had had nothing to do with the high-caste tree people, but with this poor old man. The child, however, crawled right up to him, climbed into his lap and said, “Papa.” At once the old man married the girl.

79. THE GIRL WHO MARRIED THE FIRE SPIRIT

There was a chief’s daughter whom all of the high-caste men wanted to marry. One day, as she sat close to the fire, a spark came out on her clothing and she said something bad to the fire, pointing her hand at it with fingers extended.

That night the girl was missing and could not be found anywhere. They searched all of the villages and all of the houses in all of the villages where those people lived who had wanted to marry her, but in vain. Then they employed shamans from their own and all the surrounding towns to tell where she was. Finally the chief was told of a shaman in a village a very long way off, and he went to consult him. The shaman said to him, “How is it that my spirits talk of nothing but your fire? Your daughter might have said something to the fire that displeased the spirits of the fire. Let your fire go out as soon as you are through preparing food and have the rest of your village people extinguish theirs. Do so for a long time.” All of this time the parents were mourning for their daughter.

Then the chief sent through all the village to ask his people to let their fires go out, and they obeyed him. This went on for some time without result, but one day the girl came up from the fireplace from between the rocks on which the logs were placed. The Fire Spirit (Gᴀˊntu yēˊgî) had taken her as his wife. Then the girl told her parents that her husband had pitied them, and after that she stayed with them most of the time. Every now and then she would be missing, for she was very fond of her spirit husband, but she would not stay long. She went into the fire to eat, and before she went directed them to let the fire go out after a time in order to bring her back.

One day, when she had not been away for a long time, she was eating in her father’s house. For the last dish they gave her soapberries. Her father’s nephew, who was in love with her and who was encouraged by her mother in hopes that she might be kept from going away again, was stirring them. When she put her spoon into the dish he seized it. At the same moment the firewood began to whistle, as it does when the fire spirit is talking, and the girl understood what it meant. Then she seemed frightened, and said to her mother and the boy, “He wants me at once.” All that the girl had to do when she wanted to see her husband was to think of him and she would immediately be at his side. They never saw her going into the fire. Therefore, as soon as she said this she disappeared, and they did not know what had happened. Then, however, her spirit husband hurt her in some way so as to make her scream, though the people could not guess the cause, and next day she appeared in her father’s house once more, looking very sad, for she had left her husband; and now she stayed with her father all the time.

After that her father’s nephew kept trying to get her to marry him, but she would have nothing to do with him. Before she had liked him, but after she had been abused by the Fire Spirit on account of what he had done, she did not care for him and remained single all the rest of her life.

80. ORPHAN

An orphan girl in the Tlingit country named Sᴀhāˊn (Orphan) was adopted by some high-caste people so that she might be a companion to their only daughter. She was very fond of going to the creek to get water, and the chief’s daughter always accompanied her. Every time they went the chief’s daughter would drink water from this creek against the protests of her foster sister, and it made her very unlucky. When she married into another high-caste family her husband became very poor on account of her and finally abandoned her. Then he married Orphan, who was very bright and knew how to take care of things, and she made him rich. She was quiet and paid a great deal of attention to her husband. The village people were also very much pleased with her, for after her husband married her, they lived off of him.

Everything that this girl had was good, her dishes and spoons being all set with abalone shell. She had four adopted brothers, of whom the older two were rich but the younger two very poor and unlucky. The former she would always treat well because she knew that they were bright and able to take care of things, and she always gave them food in her fine dishes. When she invited her poor brothers her husband would say, “Go and get your dishes now and let your brothers eat off of them,” but she always answered, “No, I don’t want to let them use my good dishes. They might leave the marks of poverty on them.”

After Orphan had lived some time in luxury, however, her husband died, and, as was customary, her husband’s relations took the property all away from her. She became as poor as she had been before. Luck went against her because she had treated her poor brothers so meanly. That is why, nowadays, when a rich person has a poor brother he always treats him just as well as the rich one.

81. THE DEAD BASKET-MAKER

A woman at Klawak was just finishing a basket when she died. She had not yet cut off the tops. Then her husband took the basket and put it up under the roof over his bed. He thought a great deal of it because it was his wife’s last work. Sometimes he would take it down, press it against his heart and weep as he held it there. He wept all the time.

After this man had been a widower a long time he married again. One evening, when he was sitting on the bed playing with his new wife, the basket fell right over his head. He tried to pull it off, and his wife laughed, not knowing why it had been up there. When he was unable to pull it away his wife also tried, but it stuck tight around his neck. He became frightened and worked very hard at it. Suddenly the basket said to him, “Yes, pull me off of your head. Why don’t you press me against your heart again?” At last if they had not cut the strings the basket would have choked him to death. Then he put it farther back and in the morning threw it into the fire.

82. THE CRYING-FOR MEDICINE

One of the Kāsqǃagueˊdî named Floating (Nᴀłx̣āˊc), living at Wrangell, had a wife called ᴀxtcîˊkǃ who kept running away from him. He was a great hunter and hunted continually among the mountains of Bradfield canal accompanied by his slave. One day, as they were pulling along in a canoe while the dogs ran on shore, they heard the dogs barking at a certain place. They landed and ran thither. Then they saw the dogs lying on the ground with saliva dropping from their mouths, while a small bear ran along some distance off. The hunter saw this bear climb up the side of a cliff and was about to pursue it when he suddenly lost all of his strength and lay there just like his dogs. He watched the bear, however, and saw it go into a hole in the very middle of the cliff. Then he said, “That is not a bear. It could not have climbed up there and have gone into that cliff had it been one. It must be something else.”

Floating thought a great deal of his wife and was suffering much because she had now been gone from him for eight months.

When he saw this bear go into the inaccessible hole in the cliff, he went back to town and made a very large, strong rope out of roots and a cedar-bark basket large enough to hold one person. With these he went back again to the cliff and climbed to a position above the hole the bear had entered. Then he tied a rope around his slave’s waist, and another to the basket and put the slave inside. He was going to lower him down to the hole.

Now the man said to his slave, “When I get you to the mouth of the hole, shake this basket very hard so that I may know it.” He gave him a little wooden dipper and said, “Dip that into the hole and see what you get out.” Then he lowered the slave. When the latter put his dipper into the hole it came out filled with ants. Then the slave screamed, but his master said, “I will let you drop if you don’t hold up. Put that dipper in again and see what you bring out.” The slave did so and brought out little frogs. All these were to be used with the medicine he was to get out last. The third time he put the dipper in he got blue flies. Then he put it in the fourth time to get the medicine, and sure enough on the end of it, when it came out, there was some stuff that looked like tallow and had a pleasant odor.

After that Floating pulled up his slave, and when he reached the top he had fainted and looked as though he were dead, but he soon came to. Then Floating took one of each kind of creature, mashed them up along with the white stuff, and put all into the shaft of an eagle feather. The medicine he thus made is called Crying-for medicine. When Floating wanted to kill any bear, mountain goat, or other animal, all he had to do was to shake it in the air and whatever he wanted would come down to him.

After this Floating went back to his village, where his wife also was, and the news of his return spread everywhere. It was early in winter. Then his wife was entirely unable to stay away from him, and ran to his door very early in the morning. They let her inside, but her husband would not allow her to come any nearer to him. She begged very hard to be allowed to come back, but he had already suffered so much on her account that he was determined that she should suffer in her turn. The harder she begged the more determined he was that she should not come back. He never took her back, and she suffered a great deal, especially when she found that he had become very rich and could have any woman in the village that he wanted. It was because of this medicine that she was so anxious to get back to him, and it was because he wanted to make her suffer that he was so anxious to get it. None except people of the Raven clan use this medicine. Even now, when a girl is so much in love as to be crazy over it, it is said, “They must have used the Crying-for medicine on her.”

83. THE RUNAWAY WIFE

A high-caste youth among the Haida was determined to marry his uncle’s daughter, because his uncle was a very old man and he wanted to take his place. But, after he had given a great deal of property for the girl and taken her, she ran away. He followed her and induced her to come back, but before long she ran away again, and she kept on acting this way for a long time.

Finally the young man heard of a very large woman who knew of medicines to get anybody with whom one was in love. When he came to her village her people treated him very kindly, asking him to come up and eat with them. After they had fed him and his companions they made a large fire on top of the retaining timbers for the woman to take her purifying bath. She had a little girl to wait upon her when she bathed, and she was so large that this girl could bathe only one leg at a time.

After she had finished bathing, the large woman came out and gave the youth an eagle’s tail across which ran a single streak of red paint. Then she said, “Right around the point from your father’s village you will see land otters running up from the water. As soon as the white one among them steps up on the beach, raise your eagle’s tail and see whether she will stand still. If she stands still and does not run away go right past without touching her. Then you may know that you will get your wife and that she will never leave you again; otherwise she will never come back. When you get to the village, that woman you are having a hard time with will come directly to you.”

The young man did as this woman had told him, and, sure enough, when he reached the village his wife was very anxious to see him. She tried to fight against the inclination, but finally she had to go. When she entered, however, her husband, refused to take her back. Instead he went to another village along with his father and married somebody else. His first wife took all this hardly, and, when they returned, came to him to demand property. Then the young man gave her some of his own and some of his father’s property and some slaves so that she would not bother his new wife. At the same time the girl felt very badly. Not a day passed but she cried to think that the husband who had formerly thought so much of her now had another wife.

84. THE REJECTED LOVER

Somewhere to the north lived a chief who had a daughter and a nephew who was in love with this daughter. In olden times when a man married a woman with a marriageable daughter he married the daughter as well, so the youth wanted to marry this chief’s wife in order to get her daughter. The boy’s father was chief of a certain clan. When he found that he could not get this woman by himself the young man told his mother, and his mother worked hard for him. They carried in slaves and goods of all kinds to the chief. Still the chief would not consent, for he wanted his daughter to marry some great chief from outside. He would not let anyone in the village have her. It was really the girl, however, that had induced her father not to give his consent. She must have been in love with somebody else or her father would not have spoken in that way.

The boy’s father had him ornamented with abalone shell, in his ears and all over his shirt, but, just as soon as he came in decorated in this way, along with his mother, the girl would jump up, raise her marten robe in front of her face, run to meet them before they sat down and say to him, “You may be decorated with all kinds of valuable shells, but I will not have you.” The boy and her mother were hurt at this. At first the girl liked her cousin well enough, but, when she found that he had made hard feelings between her parents, she began to feel unkindly toward him. Probably her father hated the boy because his wife was willing to marry him.

One day the girl felt lonely and asked her cousin to go up with her to get spruce bark to eat. The girl took along her little servant girl and the boy his little servant boy. So they went up back of the town until they came to a place where there were only spruces with open grassy spots between. The girl sat down on one of these latter and her cousin took the bark off for her. He was very good to her, and tried to humor her in every way, but by and by she said to him, “Pull off your marten robe and put it into that pond close by.” The boy did so, saying, “Did you think I could not do that? I have plenty of marten robes.” Then the girl spoke again saying, “Pull off all of your hair.” He began to do so, and, when it was all pulled out, she said, “All right.” Then she said, “Take all those shells from your ears and face and throw them away.” The boy began to feel disturbed (lit. strange) about what she was saying to him, but he did so. As soon as he had finished, however, the girl and her servant ran home.

Now the boy did not dare to return, because he had nothing to wear, his marten robe being wet and his shells lost in the grass. So he took some moss wide enough to cover his shoulders and body and lay down upon a point at the edge of the woods. He felt very badly and cried hard as he lay there. When he looked up he saw a loon swimming about in the sea. By and by he looked up again and he again saw the loon in the same place. Every now and then it uttered a cry. Finally, as he was lying with his head down, he heard some one say to him, “I have come after you.” He looked up again but saw nothing except that loon. The fourth time this happened he kept watch, for he thought that it was the loon, and he saw a man coming to him. Before this person, who was in fact the loon, could say anything the boy exclaimed, “I have seen you.” Then the loon said, “Come along with me. Get on my back and shut your eyes tight.”

Then the man did as this loon directed, and the latter dived down into the sea with him and came up quite a distance out. “Look up,” it said. The youth did so and found himself some distance out on the water. The hair was growing again upon his head. Then the loon told him to close his eyes a second time, went out still farther, and told him to reopen them. He was out a very long distance. Then the boy thought, “What is he taking me out here for?” When he opened his eyes for the third time he could see a village, and the loon said to him, “You see that village. The chief there has a lovely daughter whom you are to marry.” After he had come up to the shore with him he showed him this chief’s house and said, “You are to marry the daughter of the chief who owns that house.” Then the loon handed him the shells for his ears and his marten robe, which looked as nice as ever.

At night the youth went to the chief’s house, passed in to where his daughter was, and said, “Chief’s daughter, I have been told that I am not good enough to marry you.” But the girl liked him very much and married him at once.

When news came to this girl’s father, who was the Calm, that his child was married, he did not say anything, for she had been brought up very well, and she was to marry whomsoever she pleased.

So the man stayed there very many years, but at last he wanted to return to his father’s people. The chief took down his own canoe for his daughter and son-in-law, and they put all kinds of food into it. The people disliked to see them go, and the chief told his daughter to be good to her husband. The canoe that they had was a bear canoe, and everywhere they camped they had to take very good care of it. Before they set out the chief said to his daughter, “Don’t let anybody whatever give you water. Let your husband always bring it and give it to you.” He gave her a quill to drink water out of and a very small basket for her cup. Then the girl said to her husband, “You must let alone those girls you used to go with and those you were in love with. You are not to speak to them.”

When they came to his father’s town all were glad to see the youth, for they had been looking for him everywhere. While they were there he always brought the water for his wife to drink as he had been told. One day, however, as he was going for water, his former sweetheart, who was angry with him because he would follow his wife around and pay no attention to her, ran through the woods to him, seized him and spoke to him. He, however, pulled himself away and would not answer her. When the girl put her quill into the water this time, however, the water was slimy. Before it had been pure and would drip like raindrops. At once she said, “I must leave you,” and, although he begged her hard to stay, she got up and walked out. He tried to stop her but in vain. Every time he seized her his hands passed right through her. Then she began walking right out on the surface of the sea and he followed her. She said “Go back,” but he kept on until they were a long distance out. Then she said, “Go back or I will look at you.” So she turned around and looked at him, and he went straight down into the ocean.

85. THE FAITHLESS WIFE

A man of the Anqǃaˊkitān at Killisnoo lost his wife. When she was dying she said to her husband, “When I die, don’t bury me. Keep me out of the ground.” Bodies of common people used to be put into the ground for a little while before they were burned, those of high-caste persons being put into a house. So, when she died, instead of burying her, he placed her body up on a high place. This woman knew, however, that she was not going to die. She spoke as she did because she was in love with the son of the chief. The chief’s son was also in love with her, and, when he knew that she was put away, he went there at midnight when her husband was asleep, took her out, and carried her to his own house where he kept her in the bedroom at the rear. The chief was so fond of his son that he did everything the latter asked of him. This was the only house in that town that had a fire in it at midnight, and the people wondered what was the matter. The chief had his slaves get breakfast for the young couple before others were up.

The man whose wife had left him had a little girl whom he would humor very much, and she was in the habit of roaming from house to house throughout the village. One morning very early he said to the little girl, “Run out and get some fire.” As the chief’s house was the only one in which she could see smoke, she ran there after some, and, as soon as she entered, saw her mother sitting with the chief’s son. As soon as her mother saw her she hid her face, but the girl watched her closely. She walked directly out with the fire, however, without speaking.

When the little girl reached home with it she said, “Father, my mother is at that chief’s house.” “Which chief’s house?” said her father. “The chief that lives up on the hill.” Then her father said, “What makes you say that, child? Your mother has been dead for some time.” Then he took her hand and said pityingly, “Poor child, your mother is dead.” He began to cry as he held the child’s hand and then said, “I will go and see the place where I put her.” So he got another to accompany him, and they brought the box down. It felt very light. When he opened it it was empty. Then he thought to himself, “I am going to make certain of this.” About midnight he saw a fire at the chief’s house. Then he climbed up on top of it, looked down through the smoke hole, and saw his wife sitting there playing with the chief’s son. She looked very happy.

When the man got home he said to himself, “What can I do?” He thought, “How can I become a wizard?” So he did everything to turn himself into a wizard. He went among the graves, and played with the bodies and bones, but could not become a wizard. Then he went out to an island in front of the village and played with the bones of the dead people that were there. Finally he got hold of two shoulder blades with which he fanned and rubbed himself and all at once he fainted. Then he thought he would try working them like wings, and sure enough he began flying along very rapidly. Now he determined to go to the place where his wife was living.

First the man went up into the woods, procured very hard limbs and began to split them. He made the points very sharp. Then he stuck them into grease and burned it off in order to harden them. He took these along with him and crawled up on top of the house. Then he flew down through the smoke hole. He bewitched everyone in the house so that all slept soundly, passed into the rear bedroom, and stuck the sticks into the hearts of his wife and her lover so that they died.

Early next morning, when the slaves got up as usual to wait upon the young people, they were kept waiting so long that they were surprised. They thought that they were sleeping very late. Finally they went to see what was the matter and saw them lying in each others’ arms with the blood flowing from their mouths. The news was soon all over the village.

Early that same morning the woman’s former husband took his gambling sticks and came out to gamble. He pretended that he knew nothing about what had happened. When persons came to gamble with him he shouted out as people do when they are gambling, “These are the sharp sticks. These are the sharp sticks.” People wondered why he said it, and much whispering went on while they gambled. The man looked very happy.

86. THE WOMAN WHO MARRIED THE DEAD MAN

A woman belonging to the cohoes people (ʟǃūˊkᴀnᴀ-cā), whose father was a chief, was kept very pure and had a girl accompany her always. One day, as she was going out with her servant, she tripped over something and on looking at it found that it was a skull. She said, “Who can the bad person be who has brought skulls near my father’s house in the place where I was going to walk?” She kicked the skull to one side and walked straight back into the house, for she was frightened.

The same night this girl thought she dreamed that two boys came to her. They were two chiefs’ sons who were dead, and it was the skull of the elder that she had kicked out of the way. It was really no dream, as she at first thought, and she married the elder youth. These two chiefs’ sons had met with some accident together, and so they always traveled in company.

Next morning the chief said, “What is wrong with my daughter? She isn’t up yet.” Then he called the servant girl to go and awaken her. So the girl ran to look, saw the young men there, and told the girl’s mother that she was married. “Well,” said the mother, “whom can she have married? She did not know anybody.” After that the girl and the young men rose and came down to the fire to have something to eat. Her husband looked to her like a fine young man, but everyone else could see that he was a skull. They were very much frightened.

At that time the people there had very little food, and presently the girl’s husband said to her, “Has your father a small canoe?” “Yes,” she said, “he has a small canoe.” “Ask him for it and for spears and arrows.” Then the girl said to her mother, “Mother, he is asking for a small canoe. They want to go hunting.” Her mother humored her, for she was afraid she would go off with that man. But when they looked for the canoe it was already missing. Afterward the young men acted in the house just as if they were in canoes, going through the motions of paddling, spearing seals, etc., and the girl was ashamed of them. In the evening they said to each other, “Let us camp.” The people of the village could not see what they did or hear what they said, but the girl could, and she felt very uneasy. Then they pulled off the painted boards from her father’s house and began to cook. After that she saw them act as though they were coming back bringing a load of dead seals, etc. To the people it seemed as if they were still in the house.

Presently the girl called to her mother saying, “Mother, they are in already. They want some one to go down and bring the things up from the canoe.” Then her mother said to the people, “There is a canoe down on the beach, and they want you to go down and bring up what they have killed.” It was late in the evening, and, sure enough, when the people went, they found the canoe loaded with all kinds of fishes, with seals and sea lions. Then the chief gave the head man of each family a seal and fed the entire village with the food which they had brought in. After that the people had plenty of ground hogs, mountain sheep, etc., with which these two men provided them.

The two men began to come to life and were beginning to look like living beings. It was then that people found out who they were. When they got up in the morning they could be seen very plainly, so the chief got some marten robes and put them upon his son-in-law and his son-in-law’s brother. They were both very industrious.

In that same house was a girl who became very angry with the younger brother, after she saw who they were, because he paid no attention to anyone but his brother’s wife. She marked the place where he used to sit with human blood, and as he sat on this blood eating he dropped over dead. The other lived for some time afterward, and the girl who had destroyed his brother tried to draw his attention to herself also; but he was too fond of his wife to think of her in the least. Then she marked his seat with blood, and he in turn dropped over dead.

87. THE RETURNED FROM SPIRIT LAND

The wife of a young man who had recently married, died, and he was very sad. His father was a chief, and both he and the parents of the girl were still living. The young couple had been married for so short a time that they had no children.

The night that his wife died the young man remained awake all night unable to sleep, and the second night it was the same. Next morning he thought that he would walk out, but finally concluded to wait until after his wife’s body had been buried. The body was taken away late that afternoon, and early next morning he put on his leggings and his other fine clothes and started off. He walked all day and all night. Daylight dawned upon him still walking. After going through the woods for a long distance he came to a very large valley. There had been a creek there which was now dried up. Then he heard voices, which sounded as though they were a long way off. Where he was traveling the trees were very thick.

Finally the youth saw light through the trees and presently came out on a wide, flat stone lying on the edge of a lake. All this time he had been walking in the death road. On the other side of this lake there were houses and people were moving around there. So he shouted out to them, “Come over and get me,” but they did not seem to hear him. Upon the lake a little canoe was going about with one man in it, and all about it was grassy. It looked very nice.

After the man had shouted for a long time without receiving any response and had become tired, he finally whispered to himself, “Why is it that they do not hear me?” Immediately a person on the opposite side of the lake said, “Somebody is shouting.” When he whispered, they heard him. “A person has come up (dāq āˊwagut) from dreamland,” the voice continued. “Let some one go out and bring him over.” They carried him across, and, as soon as he got there, he saw his wife. He saw that she had been crying, and he raised his hands and looked at her. He was very happy to see her once again. Finally the people asked him to sit down in the house, and, when he did so, they began to give him something to eat. He felt hungry, but his wife said, “Don’t eat that. If you eat that you will never get back.” So he did not eat it.

After that his wife said to him, “You better not stay here long. Let us go right away.” So they were taken back in the same canoe. It is called Ghost’s-canoe (Sǃî’gî-qāˊwu-yāˊgu), and is the only one on that lake. And they landed on the flat rock where he had first stood calling. It is called Ghost’s-rock (Sǃî’gî-qāˊwu-tēˊỵi), and is at the very end of the trail. Then they started down the road in which he had gone up. It took them the same length of time to descend it, and the second night they reached the youth’s house.

Then the young man made his wife stay outside and he went in and said to his father, “I have brought my wife back.” “Well,” said his father, “why don’t you bring her in?” They laid down a nice mat with fur robes on top of it at the place where they were to sit. Then the young man went out to get his wife. When the door opened to let them in, however, the people in the house saw him only. But finally, when he came close, they saw a deep shadow following him. He told his wife to sit down, and, when she did so, they put a marten-skin robe upon her, which hung about the shadow just as though it were a person sitting there. When she ate they saw only her arms and the spoon moving up and down but not the shadow of her hands. It looked strange to the people.

After that the young couple always went about together. Wherever the young man went the shadow could be seen following him. He would not go into the bedroom at the rear of the house, but ordered them to prepare a bed just where they were sitting. Then they did so, for they were very glad to have him back.

During the day the woman was very quiet, but all night long the two could be heard playing. At that time the people could hear her voice very plainly. The young man’s father at first felt strange in his son’s presence, but after a while he would joke with his daughter-in-law, saying, “You better get up now after having kept people awake all night playing.” Then they could hear the shadow laugh, and recognized that it was the dead woman’s voice. To what the chief said the woman’s brothers-in-law would add, “Yes, get her out, for she has kept us awake.”

The nephew of the father of this girl had been in love with her before she died, although she did not care for him, and he was jealous when he found that her husband had brought her back. One night she was telling her husband that she was going to show herself as she used to be and not like a shadow and that she was going to remain so permanently. Her father’s nephew had covered himself up at the head of the bed and heard everything. Her husband was very glad to hear this, but, while they were playing together afterward, the man who was listening to them thought that he would lift the curtain they had around them. The moment that he did so, however, the people in the house heard a rattling of bones. That instant the woman’s husband died, and the ghosts of both of them went back to Ghost Land.

88. THE SKY COUNTRY

A certain man’s wife was taken away from him, and he longed so much for her that he thought he would follow her along the beach. He was half crazy. When he went out and thought he was walking along the beach, he was in reality in a wide trail which ran through the woods. As he went on he saw where people had been camping, and from the dentalia shells left by these people he made a beautiful necklace. For a long time he wandered on with his head bent down, and, when he looked up suddenly, he saw smoke ahead. He walked toward it very fast. When he came close he saw a woman tanning a skin. He showed her the necklace he had made and said, “I will give you this string if you will tell me where my wife is.” The woman answered, “She is over there at the next camp.” So he finally reached her, and he remained with her for a long time, thinking that he was among his brothers-in-law.

The people of the village where this man was staying, however, hated him and wanted to burn him to death. After they had kindled the fire and were dragging him toward it he said, “Oh! how happy I am. I want to die. I would rather you killed me right away than be as I have been.” When they heard that they stopped and began pulling him toward the water instead. But he said that he was afraid of water, and, as they dragged him along, he struggled hard and seized everything about him. At last, when they did throw him in, he came up again in the middle of the lake and looked at them. Then one of the people said, “See him. He is out there looking at us.” The man laughed at them, saying, “Don’t you know that all of the waters are my work? How foolish you were to put me into the water just where I like to be.” He said this because he was a good swimmer and there was a great deal of rain in his country. Afterward he stayed in the water all the time he was there.

All this while the man had really been up in the sky, and now he wanted to get down. So he and his wife started back together and came to a house where lived a certain woman. She was really the spider and the house her web. Then this woman put them into a web and began to lower them to the earth. Before they started she said to them, “When you get caught on anything jerk backward and forward until the web comes loose.” The things she thought they might get stuck upon were the clouds. In this way the man and his wife reached the earth safely, and afterward the web was drawn up. Then they lived happily again as they had been living before the woman was taken away.

TEXTS[128]

89. THE ORIGIN OF COPPER[129]

A chief lived in the middle of a very long town. His daughter was fond of picking berries. Once she went for berries with her father’s slaves, and while picking far up in the woods she stepped upon some grizzly-bear’s dung. “They always leave things under people’s feet, those wide anuses,” she said. When they wanted to go down her basket broke, and her father’s slaves picked up the berries and put them back for her. Very close to her father’s house it broke again. Then one said to her, “Now pick them up yourself.” While she was putting them in a man came to her whirling a stick in his hand. “Let me marry you,” he said to her. Then he started off with her. He went up toward the woods with her and passed under two logs. These things which looked like logs were mountains.

An kułayᴀˊtǃ dîgīˊỵīga aˊya u ānqāˊwo. Town was long in the middle of it was lived a chief.

Dusīˊ qokǃīˊtǃ akucîtᴀˊn. Qokǃīˊtǃ ān His daughter berries liked to pick. For berries with them

ūˊat duīˊc guxqǃᵘ tîn. Akāˊyan kaoʟ̣îỵᴀˊsǃ she went her father’s slaves with. On it she stepped

yux̣ūˊtsǃ hāˊʟǃî yudāˊqqǃ qokǃīˊtǃê. Yē the grizzly bear’s dung way up in the woods while berrying. So

aỵaˊosîqa yūx̣ūˊtsǃ hāˊʟǃî, “Tsǃᴀs qaˊqǃosi ỵidêˊ she said to the grizzly bear’s dung, “Always feet down to

hᴀs aʟīˊʟǃ toq qᴀkᵘ.” Ātxêˊqdê hᴀs aỵᴀˊ daāˊdawe they want, anuses wide!” Down they when wanting to go

ỵˊaołikǃūts dukᴀˊgu. Duīˊc guxqǃūˊtcawe 252-5 roke down her basket. Her father’s slaves it was

ỵᴀsahēˊx akāˊdê dudjiỵîˊs. ʟᴀxdêˊ were picking up and putting on to it for her. Very close to

yāˊduīc nełixᴀˊn- qǃawe tsǃu ỵaˊolikǃūts. Tcǃuʟeˊ her father into his house it was again it broke. Then

yē aỵaˊosîqa “Tcǃa waeˊtc dēˊ so he (i. e., one) said to her “Now you right now

ỵᴀsahaˊ.” Akāˊdê tcǃa ʟēˊ nᴀˊxawe de ᴀt pick it up.” On to it right by herself it was at once things

aˊna doxᴀˊnt ūˊwagut yuqāˊ wᴀsǃ-ya she was putting in to her came a man a stick

acakᴀˊnᴀłỵên. “Iqâcaˊ” ʟe was whirling in his hand. “Let me marry you”, then

yūˊᴀciaˊosîqa. Tcǃuʟeˊ ᴀcīˊn g̣oneˊ uwaᴀˊt. 252-10 what he said to her. Then with her starting he went.

Dᴀq datcūˊn ᴀsiyuˊ dēx xao taỵinᴀˊx ᴀcīˊn ỵāˊwaᴀt. Up toward the woods it was two logs under with her went.

Xᴀtc cāˊayu xao yᴀx ᴀc tuwāˊỵatî. These mountains were logs like her looked to.

The people missed this woman. For that the people were called together, and they searched everywhere for her. It was the grizzly bear to which the high-caste woman had spoken angrily that married her. The grizzly-bear people kept going after salmon. After they had gone her husband went out after wet wood. She, however, always collected dry wood. When they came up from the salmon place they threw off their coats. They shook them. Something in these like grease would burn in the soaked wood. The woman’s dry wood, however, always went out. It was not long before they did something to the high-caste woman on account of it.

Duītēˊx qoỵaˊodūˊwaci yucawᴀˊt yūˊantqenītc. Yên For her searched the woman the people. [Every] where

yuˊqodūciawa duiteˊqǃ yug̣āˊ wuduwatᴀˊn. Xᴀtc having searched for her for that the people were called. This

x̣ūtsǃ qoaˊnî ᴀsiyuˊ ᴀcūˊwaca grizzly bear tribe it was that married her

yuaˊxkǃᴀnya-kaˊoʟ̣îgᴀdî yuānỵêˊdî. Xāt g̣ā what-angrily-had-spoken-to the high-caste girl. Salmon for

naᴀdîˊ naᴀˊttc yux̣ūˊtsǃ qoaˊnîˊ. Yuxāˊt g̣a going always went the grizzly bear tribe. The salmon for

naᴀˊdî itīˊqǃawe hīn tākᵘcāgê when they had gone after they had left wet wood

yᴀdanēˊnutc. Hoˊ qoˊa tsǃᴀs x̣ūk he (her husband) always went after. She, however, only dry wood

ᴀʟīˊqǃanutc. Kē ag̣aᴀˊdînawe xāt āˊni dᴀx 253-5 always got. Up when they came salmon place from

qākǃudᴀˊsǃ kāxkîˊnde duˊqêtcnutc. Kᴀdukîˊksînutc. their coats off they always threw. They always shook them.

Atūtxīˊnawe ʟe ex yêx ᴀt akug̣āˊntc From into it (clothing) then grease like something would burn

yūˊcaq xōqǃᵘ. Doaỵēˊ qoˊa aweˊ tsǃᴀs the soaked wood among. Hers, however, that thing only

kułkīˊstc yūˊx̣ūk yūˊcāwat. Akāˊqǃawe ʟēł unałᴀˊ always went out the dry wood the woman. For it was not was long

wâsaˊ odusniyîˊ yuānyêˊtqǃᵘ. what (or something) they did to the high-caste woman.

When they went out again, the woman saw smoke right under her foot. A grandmother mouse was coming out from under a little hill. It was that which was going to help her. “Come in, grandchild,” she said, “These are very dangerous animals you are among. The grizzly-bear people have carried you away.” She told her the truth. Then she gave her advice. “Over there is your father’s home.” So next morning when they were gone after salmon she started running in the opposite direction. When they came home at midday the grizzly-bear people missed her. The woman’s dress had rotted up there. After she had crossed one mountain she glanced behind her. It looked dark with grizzly bears. When they gained on her she began crying for her life. She came out on the edge of a lake. In the middle of this big lake a canoe was floating wearing a dance hat. It said to her, “Run this way into the water.” Then she ran into the water toward it. She was pulled in, and it went up with her into the sun.

Tsǃu ᴀnaāˊdawe tsǃu hᴀs wuāˊt g̣ᴀˊng̣a Again when they were going again they went for firewood

tcǃa yāˊdoqǃosî ỵêdêˊ aˊwe aositīˊn yucāˊwᴀttc 253-10 right her foot under that thing saw the woman

sǃēq. Yūˊgutc kîtūˊnᴀx nacuˊ smoke. The little hill out from under was coming out

qᴀg̣ᴀˊqqocā-nᴀkǃ ᴀsiyuˊ ᴀcigāˊ wusuˊ. a grandmother-mouse. It was that for her would help.

“Nēł gu tcxᴀnkǃ. ʟēł niyaˊ kucîgᴀnēˊx “Into the house come grandchild. Not easy what saved you

ᴀt iỵᴀˊdawe, xūtsǃ qoaˊni aweˊ īˊusinēˊx.” things around you grizzly bear people it was saved you.”

ᴀcīˊn qonāˊxdaq akaˊwanîk. Tcǃuʟeˊ ᴀcukāˊwadjᴀ. To her right she told it. Then she gave her advice.

“Yūˊdo ỵīīˊc ānîˊ.” Ayᴀˊxawe tcǃu “Over there your father’s home.” Like it it was then

tsǃutāˊt xāt g̣a naadêˊ, g̣onayeˊ in the morning salmon after when they were going started

āˊdawe ᴀdakᴀˊdīnawe yūt when they went in exactly the opposite direction away

wudjix̣īˊx̣. Yīˊgîỵî ke aāˊdawe duitēˊx qoyaˊoduwacî she ran. At midday up when they came for her they searched

X̣ūtsǃ qoaˊnitc. Yāqǃ kē uwaʟǃᴀˊk duʟǃāˊke grizzly bear tribe. At this place up had rotted her dress

yucāˊwᴀt. De ʟēqǃ cā kᴀnᴀˊx ỵawucîx̣īˊawe qox the woman’s. Now one mountain across when she had run back

awuʟ̣îgêˊn duîˊtdê. ʟē qag̣êˊt yᴀx g̣âˊawe yatîˊ she looked behind her. Then it was dark like as if it was

duîˊt x̣ūtsǃ qoaˊnî. ᴀckāˊ yᴀx 254-5 to her grizzly bear tribe. On her like

ỵāg̣āāˊdawe ciaỵidēˊkdag̣āˊx. when they were gaining she began to cry for life.

ᴀkǃayaxêˊ dāk udjix̣īˊx̣. Yūˊa ʟen ᴀˊdî On the edge of a lake out she ran. The lake big of it

gīyīg̣ēˊt gwâyuˊ łix̣āˊc yūˊyākᵘ in the middle was was floating a canoe

cᴀdakūˊqǃ ᴀcaˊ. “Hāˊnde hīnt a dance hat with high crown on its head. This way into the water

icîˊx̣” yuaciaˊosîqa. ʟe akāˊde hīnt you run”, what it said to her. Then to it into the water

wudjix̣īˊx̣. Yāx wuduwaỵēˊq. Tcǃuʟeˊ ᴀcīˊn she ran. From it they pulled her in. Then with her

dekīˊt wudzîxᴀˊq g̣ᴀgāˊn tūt. far up it came to go sun into.

The sun’s sons had married a cannibal.[130] Whomsoever they married never lasted long before they killed her. Now, however, they liked the one they had just married. To make way for her they killed the cannibal. They killed her over a Tsimshian town. They chopped her into very fine pieces. This is why there came to be so many cannibals there. They could see the Tsimshian town. When the sun got straight up over her father’s town they said, “Here is your father’s town.” Very soon they had a child. Their father’s canoe, a grizzly-bear canoe, stood at the end of this town. The canoe could hear. They loaded it with things. They put grease inside of it for their father-in-law. Then it walked away with them. After it had walked on for a long time it would stop suddenly. This was because it was hungry, and they would then break up a box of grease in front of the bow. They came in front of their father-in-law’s house. Then she recognized her father’s house, and went up in front of it. Then her brother came into the house and said, “My sister has come and is outside.” But his mother beat him because he claimed to see his sister who had been long dead. His mother went out. It was indeed true, and they were coming ashore. They did not see them (her husbands), however, for they were like streaks of moonlight. Now, after they had brought all their things up, one went out and said, “There is nothing there.” The wife said, “That moonlight down there is they. Tell them to come up.” So people went to tell them. They came up. Then the sunbeams lay alongside of the woman in streaks, and their little son in front of them was also like a sunbeam. After they were seated inside of the house they began to appear as if coming out of a fog. “Eat something, my daughter,” said the chief. Then a very young man ran to get water for them. But her husband took a fish-hawk’s quill out, and put this into it. If it bent over on account of the wet the man had not behaved himself. After they had examined everyone she sent her little brother, and her little brother always brought water for them. When her brother went away she took her husband’s bucket for the water herself. But after she had been twice a man near the water seized her hand. And, when she brought it into the house and set it close beside her husbands, they put the fish-hawk’s quill into it. This time, after her hand had been caught, the quill bent over with slime. Then they started to get up to go outside, away from her. She would catch first one and then the other, but her hands passed right through them. Then they ceased to see them. Their canoe, however, ran about on the lake.

Łuqᴀnāˊ ᴀsiyuˊ hᴀs āˊwaca yūˊg̣ᴀgān ỵêˊtqǃî. Hᴀs Cannibal it was they married the sun’s sons. They

ᴀˊg̣acān ʟēˊłsdjî hᴀs ułsāˊkᵘ. ʟē 254-10 when they married never they lasted long. Then

sadjᴀˊqx. Ỵīdᴀˊtî āˊỵî qoˊaawe they always killed [them.] Now it was, however,

ctūˊgas aˊodîca. Aˊya aq they liked [the one] they started to marry. To make

dᴀˊxawe hᴀs āˊwadjᴀq yūˊłūqᴀnaˊ. Tsǃūtsx̣ᴀˊn āˊnî way for her they killed the cannibal. Tsimshian town

kînāˊqǃ ayuˊ hᴀs āˊwadjᴀq. Tcǃaỵēˊguskî wucdᴀˊx on top of it was they killed. Very small apart

awułîsūˊ. ᴀtcaweˊ łuqᴀnaˊ they chopped her. That is why cannibals

āˊcaỵᴀndihēn. Tsǃūˊtsx̣ᴀn āˊnî ʟe began to be so many [there]. Tsimshian town then

kǃawêˊłguha. Duīˊc āˊnî akînāˊ wug̣ax̣îˊx̣în they could see. Her father’s town on top of it when gets

yūˊg̣ᴀgān ye yên dosqêˊtc, “Hē duīˊc the sun thus there they always said, “Here [is] your father’s

āˊnî.” Wānanīˊsawe ỵēt hᴀs āˊwa-ū. town.” Very soon baby they had.

Hᴀsdutcukᴀˊtawe ỵiatᴀˊn hᴀsduīˊc At the end of them (i. e., the town) stood their father’s

yāˊgu x̣ūtsǃ yākᵘ. Qōˊwaᴀxtc yūˊyākᵘ. Āỵîˊs ᴀt canoe, grizzly bear canoe. Could hear the canoe. For it things

kaˊołiga. Hᴀsduwūˊ xᴀˊndî dᴀnēˊt they loaded it with. Their father-in-law to grease box

aỵîdeˊ ye wududzîˊnê. Hᴀsduīˊn g̣onayeˊ 255-5 inside it thus they came to put it. With them started

ūwaguˊt. Tcǃākᵘ yāˊnaguˊtîawe qox it walked away. Long time after it had walked on back

ᴀkūˊdadjītc. Xᴀtc uˊtiyāng̣ahēˊn, aweˊ it would turn suddenly. This when it would get hungry when

wēˊyākᵘ dᴀnēˊt hᴀs akustǃēˊqǃᴀtc the canoe grease box they would break up always

ayatǃᴀˊkqǃᵘ. Yūˊyākᵘ āeg̣ayāˊt hᴀs ūˊwaqox in front of the bow. The canoe below it they went

dūwuˊ. Awusikūˊ duīˊc hîˊtî. ʟe then his father-in-law. She knew her father’s house. Then

āeg̣ayāˊ dāq ūwaguˊt. Duīˊkǃtcawe in front of [the house] up she came. Her brother it was

nēłtǃāˊ uwaguˊt “ᴀxʟ̣āˊkǃ gānt ūwaguˊt.” into the house came [and said] “My sister outside came.”

Akāˊqǃawe dudjāˊq duʟāˊtc tcǃākᵘ qot wudzîgīˊtî Forwas beat him his mother a long time lost had come to be

duʟ̣āˊkǃᴀtc Wᴀq kaodᴀnigītc. Āˊyux wugūˊt 255-10 his sister eyes he claimed to see with. Out to it went

duʟāˊ. Xᴀtc qǃēˊg̣a ᴀsiyuˊ dᴀˊqde hᴀs his mother. That truly was so ashore they

dułaˊt. Hᴀs qoˊa ʟēł hᴀs dutīˊn. were coming in their things. Them, however not they saw.

Xᴀtc dēˊtcǃa ᴀˊsîyu yūˊᴀłdîˊs qǃos yêx This very thing it was the moon shine (streaks) like

kātuwāˊ(ỵ)ati. Dāq kᴀdudjēˊławe yūˊᴀtłaᴀt was. Up when they brought all their things

āˊyux āˊwagut. “ʟēł da ᴀt,” out to them [one] went. “Not there [is] a thing,”

yūˊsiaodudziqa. Ducᴀˊt ye ỵawaqaˊ, “Detcǃaˊaaweˊ what he said to them. His wife thus said, “That is they

weᴀłdîˊs-qǃos ỵi yêx ỵatîˊ. Yē ỵana-isᴀqa a dāq that moon shine down like there is. Thus you tell them up

ỵiᴀˊdî.” Ye ỵaˊodudzîqa. Dāq uwaᴀˊt. Tcǃuʟeˊ to come.” Thus they came to tell them. Up they came. Then

g̣ᴀgāˊn qǃōs wᴀˊsâ nēł kᴀx duguˊg̣un the sun beams how in the house across lay in streaks

yūˊg̣ᴀgan qǃōs yūˊcāwᴀt tuwᴀˊnqǃ hᴀsduỵīˊt kǃᴀtskǃᵘ tsǃu the sun beams the woman alongside of their son little also

qǃwᴀseỵêˊ ᴀłtsǃuˊ g̣ᴀgāˊn qǃōs yêx ỵatîˊ. Tcǃuʟeˊ in front of them, and also sun beams like were. Then

nēłqǃ yên hᴀs qēˊawe tsa wᴀˊsa at the house there they being seated just then as if

ᴀtūˊnᴀx kês yêˊnᴀx has ỵî yᴀˊxawe ỵasiateˊ 256-5 from into it out from there they being like that was

yuqog̣āˊsǃ. “ᴀtg̣ᴀxāˊ dê ᴀxsīˊkǃᵘ” yūˊỵawaqa the fog. “Let eat something (imp.) my daughter” what said

yuānqāˊwo. ʟᴀx ckᴀstāˊx̣wâ aweˊ wudjîx̣īˊx̣ hᴀsduqǃoeˊs the chief. Very was a young man that ran for them

hīˊng̣a. Ax ke āˊwatᴀn kîdjūˊk qîˊnaỵî. ᴀqadêˊ for water. From it out he took a fish-hawk its quill. Into it

awatsāˊq. Yū yên kāˊwatᴀn xēʟǃ qāx ʟēł he put it. If it bent over slime on account of not

ckaˊ wuckuˊk yuqāˊ. Cunāỵêˊt yên da yēˊg̣awetsa, behaved himself the man. Everyone there when they examined,

duīˊkǃ kǃᴀtskǃᵘ kāˊwaqa. Tcǃuʟēˊxdê hīn her brother little. she sent. Ever since then water

hᴀˊsduqǃoēˊdê āˊwayᴀ hᴀˊsduīkǃ kǃᴀˊtskǃᵘ. Qot 256-10 for them carried their brother little. Entirely

g̣agūˊdawe duīˊkǃ hīn g̣ā aˊwatan qǃīcaˊ when went away his brother water for she took bucket

duxoˊxqǃᵘ wᴀˊnqǃes. Dᴀˊxda hīˊng̣a gūˊdawe ᴀcdjīˊn her husbands for. Twice for water when she went her hand

awuˊłîcāt qā hīn qǃēqǃ. Tcǃuʟeˊ nēł caught a man water near (by the). Then into the house

awîˊsīneˊawe duxoˊxqǃᵘ awᴀˊn xᴀˊnqǃ aqadēˊ when she brought it her husbands close by to into it

uduwatsāˊk kîdjūˊk qǃîˊnaỵî. Tcǃuyūˊ dudjīˊn wudułcādî they put [it] fish-hawk its quill The time her hand was caught

aweˊ ʟa yūˊyênkāˊwatᴀn xēʟǃqāx. ʟē awēˊ when then it bent slime from. Then it was

wudînaˊq duxoˊxqǃᵘ wᴀˊng̣ᴀˊndî dunᴀˊq. started to get up her husbands to go outside from her.

Tsǃuhēˊtǃaawe ag̣acᴀˊttc, ʟe First one and then the other when she would catch then

atūˊnᴀx wudjᴀˊłtc. Tcǃuʟeˊ ʟēł hᴀs wudustīˊn. through them [her hands] would go. Then not they saw [them].

Hᴀˊsduyāˊgu qoˊa aweˊ ā kᴀt wudjix̣īˊx̣. Their canoe, however, lake on ran up.

After that the sun’s children began to wish that filth would kill their son. This is why poverty always kills a little boy when his father dies. After her little child had begun to suffer very much they compelled him to go outside with his mother. She made a house with branches at the other end of the town. There she stayed with her little child. She continually bathed her little child inside of the house of branches, and he grew larger there. People kept throwing the leavings of food on top of their house. They always called him “This man living here.” They would laugh at him. Whenever the little boy ran out among the boys who were playing they said “Uh! Garbage-man.” Now he said to his mother, “Make a bow and arrows for me.” And, after she had made them, he went out shooting just at daybreak. He shot all kinds of things. When he was getting to be a man, he kept going up close by the lake.

Hᴀsdūỵīˊdî qoˊa aweˊ yēˊᴀt hᴀs aodîcîˊ qahāˊsǃtc Their son, however, for this they came to wish filth

ỵāqgadjāˊq. ᴀtcaweˊ duīˊc nᴀg̣anāˊn would kill him. This is why his father when he dies

ᴀtkǃᴀˊtskǃᵘ qǃᴀnᴀskîdēˊtc wudjāˊqtc. ʟax wâˊyu 257-5 a little boy’s poverty always is killed of. Very when

kᴀcūˊsawedê duyêˊtkǃᵘ, duʟāˊ tîn gāˊnîyᴀx had suffered her little child his mother with outside

kaˊoduʟ̣î-uˊ. Ān tcukᴀˊqǃawe tcāc hît akaˊ they let him go. Town at the other end of branch house at it

aołîyᴀˊx. Duyêˊtkǃᵒ ᴀˊqǃ ān yē wutîˊ. she made. Her little child then with it so she stayed.

ᴀˊcutcnutc duyêˊtkǃᵒ yūˊtcāc hît ỵîk. She always bathed her little child the branch house inside.

Desgwᴀˊtc ʟǃagāˊyan nᴀłgēˊn. Qaqǃaitēˊawe Now he was getting large. Garbage

dukadêˊq dog̣êˊtcnutc. on top of him (i. e., his house) they would always throw.

“Yāˊtǃayauwaqāˊ,” yuaweˊ daỵadoqāˊnutc. Uˊx “This man living here,” was what they always called him. At him

udułcuˊqnutc. Wānanīˊsawe yux wudjix̣īˊx̣ 257-10 they would laugh. As soon as out he ran

yuᴀtkǃᴀˊtskǃᵒ ᴀckułỵêˊtîxōqǃ. “Tca-īˊ the little boy among the boys playing. “Oh! you dirty

Qǃaīˊtî-cūyeˊ-qā” ʟa yūˊduwasa. Duʟāˊ ye garbage-man” then what they called him. His mother thus

aỵaˊosîqa, “Sᴀks ᴀˊxdjîỵîs łayᴀˊx.” aʟeˊ ye he asked, “Bows and arrows for me make.” Then so

anᴀsnīˊawe tcǃūˊya akᴀˊndagᴀnêaweˊ when she had made them just then when it was daylight

ānaguˊttc atǃoˊktǃ. Łdakᴀˊt ᴀˊdawe he always went shooting with them. All things those

atǃoˊktǃînutc. Qāx ỵaqsatīˊyawe desgwaˊtc he would shoot. Getting to be a man when he was now

yūˊākǃ aỵahêˊtaqguttc. the lake he always went up close by.

After he had gone up there many times something came up quickly toward him. Its mouth was red. After it had done so twice he asked his mother, “What is that, mother?” Then he prepared a new spear. “When it opens its mouth for you and puts its forefeet up on land run down to it. It is your father’s canoe.” So he went there and it opened its mouth for him. His mother had said, “Shoot it in the mouth,” and, when he had shot it, it was heard to say “G̣a,” like a raven. It was as if its seats had been all cut off. It was a copper canoe in which were wide seats. The canoe was nothing but copper and broke entirely up. Throughout the night he carried it into his house to his mother. No person knew of it.

Qǃūˊna āˊdaq gūˊtsawe ᴀcỵîs ỵînᴀx ke Many times inland to it after he had gone for him toward up

qǃēˊwax̣ix̣. Qǃānᴀˊx łatîˊ ᴀłeqǃāˊ. Dᴀxdanīˊn ye came quickly. It was around mouth was red. Twice so

ᴀc nᴀsnīˊ duʟāˊ qǃēˊwawūsǃ, “Dāˊsayu him it had done for his mother he asked, “What is that,

aʟeˊ?” Tcuʟeˊ yên aˊosînî ỵīs ʟāk. “Dekīˊ qǃwᴀn mother?” Then there he prepared spear new. Seaward now

dāq īcīˊq îyᴀˊx qǃaowutǃāˊxe x̣ākᵘ out you run for you it opens its mouth claws

qâˊdjî gᴀˊłaat. Iīˊc yāguˊ aweˊ. aqǃ 258-5 it puts up on land. Your father his canoe it is. To it

āyᴀˊx dugudēˊawe ᴀcyᴀˊx qǃēˊwatǃāx. so when he had gone for him it opened its mouth.

“Dułēqǃᴀˊ tcᴀ tǃuˊk.” Tcǃuʟeˊ “Its (mouth’s) redness right in shoot it.” Then

awutǃūˊguawe ye uduwaᴀˊx “G̣ā” yēł yᴀˊx. when he had shot it so it was heard to say “G̣a,” raven like.

Ayêˊx caỵaˊoʟ̣ix̣ac yeyᴀˊx aweˊ wūneˊ ayêxakǃāˊwu. Xᴀtc As if were all cut off like it that it was its seats. It was

ēq yāˊgu ayuˊ yēkᵘdīwuqǃ ayᴀxakǃāwˊo. Xᴀtc tcǃᴀs a copper canoe that in it were wide seats. It was only

ʟe yēˊtî ēˊqayu, ʟe kāˊwawᴀʟǃ yūˊyākᵘ łdakᴀˊt ā. then was copper it was and broke up the canoe all did.

Tāt ỵinᴀˊx aweˊ āˊwaya duhîˊtî dê duʟāˊ Night throughout it was he carried his house to his mother

xᴀˊndî. ʟēł Łīngîˊttc wuskoˊ. 258-10 to. Not Tlingit knew it.

Now he began making a big house out of copper. He would pound out spears and bracelets under the branches. In those days there was no iron or copper. He also pounded out copper plates. Then he set them all round the inside of the house. When they threw garbage upon his house [they kept calling him] “Pounding-chief.” After he had finished the house there were plenty of copper plates which he kept pounding out. When they laughed at him and he ran outside they would say, “Uh! Garbage-man.” There was a chief’s daughter whom they would let no one marry. After people from all places had tried to get her he prepared himself. He dressed himself at night. He took a piece of twisted copper. He knew where the chief’s daughter slept. He poked the woman through a hole with this copper roll, and the woman caught hold of it. She smelt it. She did not know what the copper was, no person in the world having ever seen copper. Then he called to her saying, “Come outside,” and she went outside to him. “Go down to my house with me. With me you shall stay,” he said to her. She did not know whence the man came. The man that used to be called dirty was only going to the beach with her. Just before she touched the door it opened inward. The copper door shone in her face. Whence were all those coppers that stood around inside of the house? Then he married her in his house.

Tcǃuʟeˊ āˊʟen hîˊtxawe ỵāˊnᴀłyᴀx Then big one into house it was he was making from

yuīˊq. Yutcāˊctaỵīqǃ adeˊawe āˊtǃᴀqǃanutc the copper. Under the branches there it was he would pound

ʟāq sᴀkᵘ kīs sᴀkᵘ. ʟēł g̣ayēˊsǃ qōstīˊỵīn qaˊtcu spears for bracelets for. Not iron there was or

ēq yᴀx ỵatīˊỵī ᴀt. Tînnaˊ yax tsǃu copper like were things. Copper plates like also

atǃēˊqǃ. ʟe nēł ỵīˊya ᴀcᴀˊkᴀnadjᴀł. he pounded. Then in the house inside he set them all down.

Tcǃuʟeˊ dokᴀˊt ku-doxēˊtc qǃaīteˊ. Then on him they always threw garbage.

“Yāˊdatǃᴀˊqǃ-anqāˊwo.” Yên asnīˊ wehîˊt qa “This pounding rich man.” When he finished the house and

yuˊtînna de cāˊỵadîhēn yūˊnîłqǃ adeˊ the copper plate of there were plenty in that house at them

ᴀtǃaqǃᴀˊt. Tcǃayeˊ uˊxanᴀx dułcuˊg̣taweˊ, kǃêsāˊnî he was pounding. So at him when they laughed, little boys

xō yux nacîˊqtc. “Tca-īˊ qǃa-iteˊ-cūˊye-qā.” among out would run. “Oh! you dirty garbage-man.”

Yūˊansǃatîˊ-si ʟēł dudjîdeˊ yēˊqasadoˊha. A rich man’s daughter not to her would let anyone have.

Łdakᴀˊt yētx ducāˊqǃaweˊ tcǃuʟeˊ aỵîˊs All [places] from when they tried to marry then for her

yēn ūˊwani. Hūtc qoˊa tāˊdawe ctāˊde 259-5 there he got ready. He, however, at night himself

yēˊdjîwudîne. Eq kᴀtîˊqǃ aosîteˊ. Ātēˊxya dressed up. Copper a twist of took. Where she slept

aosîkuˊ yuānỵēˊdê. Tǃaqǃāˊnᴀxawe ᴀtc he knew the rich man’s daughter. From the hole that

yu-ᴀqłîˊtsᴀqk yucāˊwᴀt yuēˊq-kᴀtîˊqǃtc. Yucawāˊttc he was pushing with it the woman the copper roll. The woman

aołicāˊt. Aodzînîˊqǃ. ʟēł ag̣aˊ wus-ha caught it. She smelt it. Not what (for it) it was [she knew]

yuēˊq. ʟēł łīngîˊt-ānēˊqǃ ax dustîˊndjîayuˊ ēq. the copper. Not in the world of it having ever seen copper.

Tcǃuʟeˊ āˊwaxox, “Hāgu gāˊnqǃa.” Xᴀˊni yux Then he called her, “Come outside.” To him outside

wugūˊt. “ᴀxhîˊtîỵīdêˊ xāˊnaᴀde. Axᴀniỵeˊ she went. “Down to my house go with me. With me

îq-gwâteˊ” yūˊaỵaosîqa. Gudᴀxqāˊx 259-10 you are going to stay,” what he said to her. From whence

sayuˊ ūˊwadjî ʟēł yeˊawusku. Yūˊduīqonīˊk it was he came not she knew. The man they used to call [dirty]

qāx sateỵîˊ, tsǃᴀs yuîˊqtê ayuˊ ᴀcīˊn come to be the man it was only to the beach that with her

ỵāˊnaᴀt. Tcǃa dudjîˊ cukᴀdaweˊ nēł cūˊdjîxîn, was going. Just before her in front of into thehouse it flew,

yuēˊq qǃaxāˊt duyêˊt kaodîgᴀˊnaỵîˊ. Tcǃuʟeˊ the copper door her face shining in. Then

gutxᴀˊtsayu ʟe nēłỵīˊ caỵaqāˊwadjᴀł from where was it then down inside the house stood all around

yūˊtînna. Tcǃuʟeˊ āˊwaca duhîˊtîqǃ. the coppers. Then he married her in his house.

By and by the people began searching for that woman. They missed her for many days. Two days were passed in searching for her. Then her father said to a slave, “Search below here.” The slave searched there for her. When he had looked into the house the slave backed out. It began shining in his face. Then the woman’s husband from inside the house said to him, “Come in. Do not tell about my house,” he said. “Say Garbage-man has married her.” When he came into the house he told about it. He said, “Garbage-man has married her.” Then they started to rush out. Her mother cried, “My daughter!” Then they rushed to his door. They kicked into the house, under the house made of branches. “Dᴀm” it sounded. It shone out into her face, and they started back from the house door. Where was their anger against him? Then she became ashamed. After they got home he sent for his father-in-law, and he put eight coppers on him because he had married his daughter. Then they threw the branch house away, letting the copper shine out. But his father had done this purposely to him in order to help him. So even now, when a man is poor, something comes to help him. This shows how valuable copper was at the place where this happened. Even lately a copper plate used to cost two slaves. It has since become an everlasting thing there (i. e., it is now used there all the time).

Du-īg̣āˊ qodicīˊ yūˊcawᴀt. Wudūˊdziha For her they started to hunt that woman. They came to miss her

kǃūˊnỵagīỵî. Kᴀnaxsaˊ dēx oxeˊ ᴀg̣aˊ for many days. After two [days] were passed for her

ug̣aˊqoduciỵaˊ. Wānanīˊsawe duīˊc gux, yeˊ while they were hunting. And then her father a slave, thus

aỵaˊosîqa, “Kǃē g̣ênaˊt qeˊcî.” ᴀt kūˊwacî yūˊgux said to, “Good below here hunt.” Then hunted the slave

doxᴀˊnt. Tcǃuʟeˊ āˊnēł ỵawusaỵeˊawe yūˊgux for her. Then into the house when he looked the slave

g̣āˊnî qoˊxodjîqᴀq. Duỵêˊt kaˊodigᴀn. Yuhîˊt 260-5 outside backed. His face it started to shine in The house

ỵīˊdᴀx, “Nēł guˊ” yūˊaỵaosîqa yūˊcāwᴀt from in, “Into the house come,” what said to him the woman’s

xoxtc. “Łîł kīnigīˊq ya axhîˊtî” ʟe yūˊaỵaosîqa. husband. “Never tell it about my house,” then he said to him.

Yē qoˊa yên aỵaˊosîqa, “Qǃa-īˊtîcuye-qātc uwacaˊ” So but there he said to him, “Garbage-man married her”

yuqǃwᴀˊnskāniłnîk. Lᴀ nēł wugudīˊawe akaˊwanêk. tell that. Then into the house when he came he told it.

“Qǃa-īˊîcuye-qātc uwacaˊ” yūˊckᴀłnīk. Tcǃuʟeˊ aweˊ yūx “Garbage-man married her” he said. Then it was out

hᴀs djuˊdeᴀt. “ᴀxsīˊkǃ” yūˊqǃoyaqa duʟaˊ. they started to rush. “My daughter” said her mother.

Tcǃuʟeˊ aqǃaˊwułt hᴀs łūˊwaguq. Yūˊtcac-hît 260-10 Then to his door they rushed. The branch house

g̣etłaˊa hît nēł ᴀcukaˊołîtsᴀx. “Dᴀm” yūˊyudowaᴀx. inside house into they kicked. “Dᴀm” it was heard like.

Duyêˊtayu kaodigᴀˊn. Yuhîˊtỵīanᴀˊq Her face it was it started to shine in. From the house door

gāˊnīqox hᴀs wuˊdiqêʟǃ. Gūsūˊ aỵîˊs kǃānt wunūˊgu. back outside they started to go. Where for him anger was.

Tcǃuʟeˊ kāwadīˊqǃ. Nēłdêˊ hᴀs naāˊdawe ag̣āˊ Then she became ashamed. Home they when went for him

qoqāˊawaqa duwuˊ. Doxᴀˊnt hᴀs āˊdawe he sent for his father-in-law. To him they when came

nᴀsǃgaducuˊ tînnaˊ ᴀcnāˊỵe aosîˊne ᴀsīˊ eight coppers on him he put his daughter

awucāˊỵetc. ʟe adadᴀˊxdê caoduʟ̣îg̣êˊtc because he married. Then from around it they threw away from

yutcāˊc-hît ỵīỵî. Yut kaˊodigᴀn yūˊēq. Qoˊa the branch house did. Out started to shine the copper. But

duīˊc aweˊ ye ᴀcīˊt taˊoditᴀn duīg̣āˊ his father that one so to him did it purposely for him

ᴀt nᴀg̣asūˊt. ᴀtcaweˊ ỵiỵidᴀˊde qawu tsǃu something to help him out. This is why even now a man also

qǃanᴀckîdēˊx nᴀˊxsᴀtīn yug̣āˊayu ᴀt poor is for him something

yᴀsēˊk. ᴀtcaweˊ hēˊnᴀxa ēq āˊqǃaołitsīn. comes up and helps out. This is why there copper is expensive.

ᴀqǃ ye ᴀt wuniỵīˊtc. Tcǃuyaˊ ỵîdᴀt xᴀˊng̣āt tsǃu dēx 261-5 At it so thing happened. Even lately too two

gux ckᴀˊteᴀtsinen tînnaˊ. Tcᴀ ʟᴀˊkᵘ slaves used to cost a copper. Become an everlasting

qoˊdzîtīˊỵī-ᴀtx sîtîˊ ᴀqǃ. living thing it is there.

FOOTNOTES:

[128] All these stories, with the exception of nos. 100 and 106, were obtained at Sitka.

[129] Another version is incorporated into story 31.

[130] Łuqᴀnaˊ, probably equivalent to Kwakiutl ʟōˊkoala.

90. THE MAN WHO WAS ABANDONED

People living in a long town were suffering from famine. A certain man stayed with his uncle, who had two wives. The people were very hungry. This man was always sleeping, for he was lazy. When their food was all gone, they started away from the lazy man to camp, but his uncle’s wife threw some dried fish into a hole beside the house post for him, while she was walking around back of the fire. Then she said to him, “I threw a piece of dried fish into the post hole for you.” He would put a small piece of this into his mouth. When he took it out, he would go to sleep. He always had his head covered.

Qowauˊwau āntqenîˊ ān qołayᴀˊtqǃ aayaˊ ᴀqǃ Were living people town in a long where in it

qōˊwaēn. Dukāˊk xᴀnqǃ yēˊỵatî, yuqā. Dᴀxnᴀˊx ỵatîˊ was a famine. His uncle with he stayed a man. Two were

dukāˊk cᴀt. Yuqāˊ āˊawe yān dēnkūˊwane. Tcǃa lᴀkᵘ his uncle’s wives. The men those were very hungry. Always

natēˊtc yuqāˊ ūdzîkaˊ. ʟᴀx qāqǃaxᴀˊnt slept the man, he was lazy. Very to men

acux̣īˊx̣awe naołig̣āˊsǃ dunᴀˊq when [food] was all gone they started for camp from him

yūˊudzikaỵa-qua. Dīỵīˊnᴀx aa dukāˊk 262-5 the lazy man. Back of the fire it was his uncle’s

caˊttcawe g̣āsǃ-kǃî iteˊdê ᴀt wug̣ēˊqǃ ᴀtqǃēˊcî wife that post hole down in the something threw dried fish

doqǃēˊs. Tca adêˊ wuckᴀˊt wudiguˊt for him. Just as there around she started to walk

diyēˊdî. Ayuˊ yeˊ aciaˊosîqa “Eqǃēˊs at the rear of the fire. When thus she said to him “For you

g̣āsǃ-kǃî ītīˊdî ᴀtqǃēˊci xâg̣ēˊqǃ.” Yēˊkᵘg̣e aweˊ post hole into dried fish I threw.” A small piece that

wuctūˊdî andatīˊtc. Āx ke ag̣atīˊn into his mouth he would put. From it out when he took it

tcǃa Lᴀkᵘ natēˊtc. Cᴀnaˊodasǃîˊttc. all the time he would sleep. He would always cover his head.

Suddenly something said to him, “I am come to help you.” When he looked there was nothing there. At once he fell asleep. Hunger was overcoming him. At once he prepared himself for it. What was speaking to him was a small thing running around him. Its teeth were long. Then he took it away. He put it among his rags, and fell asleep again. Then he dreamed that it said to him, “Put me into the water.” When it was getting light he did so. He went down into the water with it. He kept throwing it up and down in his hands. Saying, “You came to help me,” he threw it into the water. Where he threw it in [the water] smoked. And when it was getting dark he covered his head. When day was beginning to dawn he heard the cry of the raven below him. A halibut had drifted ashore there, and the thing that was helping him was at its heart.

Wananīˊsawe duỵîxᴀˊndî yē ỵaˊodudzîqa, At once down close to him thus something said to him,

“Iīg̣āˊ xᴀt wūsuˊ.” ʟēkǃ gwâˊyᴀł wudaᴀˊt ᴀt 262-10 “For you I come to help.” Not was anything there at it

ᴀłg̣ēˊn. Wananīˊsawe tātc uwadjᴀˊq. when he looked. At once asleep he fell (or was killed by).

Dadukᴀˊnᴀx yᴀx ỵatîˊ yūłˊāx̣ᵘ. Wananīˊsawe yên Overcoming him like was the famine. And then there

aỵāˊwayᴀk. Yūˊye-ᴀct-āỵaqa-ᴀt he got ready for it. What was speaking to him

yekułigāˊỵî-ᴀtaweˊ duyāxᴀˊnt wudjîx̣īˊx̣. Duūˊx was a small thing which around by him was running. Its teeth

yēkdiyāˊtǃ. Tcǃuʟeˊ ax āˊwacāt. Doᴀtsǃīˊʟǃ were long. Then from it (up) he took it. His rags

tūˊqǃawe aỵāˊwacᴀt. ʟe tātc uwadjᴀˊq. Ye among he put it. Then asleep he fell. As follows

adjūˊn, “Hīnqǃ qǃwᴀn yên xᴀt cᴀt,” he dreamt, “In the water (imp.) there me put,”

yu-ᴀct-āˊỵaqa. Ỵaqēnaēˊnî aweˊ ayᴀˊx aˊosîne. what it said to him. It was getting light when like it he did.

Eg̣e ān ỵēq uwaguˊt. Dudjīˊn 263-5 Inside with it down [to the water] he went. His hands

tāˊqǃawe ke āxêˊtctc. “Xāg̣aˊ in those up [and down] he threw it always. “For me

iwasuˊ,” yēˊaỵênᴀsqāˊawe hīn nᴀx āwaxēˊtc. you come to help,” when he said so water into he threw it.

Wuduwasǃᴀˊqawe ᴀt āwaxêˊtciỵa. ʟe yêˊndiỵax It smoked where he threw it. Then there

x̣înᴀˊ-ᴀˊtî aweˊ canaˊodîsǃît. Tcǃuʟeˊ it was getting dark when he began to cover his head. Then

aqēˊnaēˊnî tî’nawe āˊwaᴀx yēł sa it was getting toward daylight when with he heard raven’s cry

duīg̣ayaˊdê. Tcāʟ gwâˊỵa yāˊnᴀx yên aˊosîguq. ᴀtēˊsǃî below him. Halibut it was ashore there drifted. Its heart

kadeˊqǃ aỵax̣ᴀˊt yūˊ-ᴀcīg̣āˊ-wusūˊwu-ᴀt. on it was the thing that helped him.

Quickly he built a house. He built a big one. In the morning he went down to the beach with his helper and let it go. Toward daylight he again heard the raven’s call at the beach, and he ran down. Then five seals were floating below him, one behind another. His helper hung around the neck of the fifth, and he took it off. One could not see about inside of his house on account of the drippings. His uncles who had left him, however, were suffering from famine.

Tsǃayuˊkǃawe hît yᴀx djiˊwᴀne. Aʟēˊn aołiyᴀˊx. 263-10 Quickly house he made. A big one he made.

Tsǃutāˊdawe ēq an ỵēq uwaguˊt, ᴀdjiwanᴀˊq In the morning it was beach with it down he went and let it go

tsǃu. Āx ỵaqēˊga aˊawe tsǃu eq de also. After that when it was getting daylight again beach at

wudūˊwaᴀx yēł sa. Āˊỵēq wudjix̣īˊx̣. Tcǃuʟeˊ he heard the raven’s call. Down there he ran. Then

kīdjîˊnawe wudcuˊta kaˊodiha yūˊtsa five one behind another started to float the seals

duīg̣aỵāˊqǃ. Kidjîˊna łēdᴀˊqǃ adēˊawe qǃayax̣ᴀˊt. below him. The fifth one’s neck around it hung.

Weˊaciye g̣ānasēˊtc-ᴀt daᴀtxakāˊ awadjᴀˊŁ. ʟēł dutīˊn Around his neck thing from it he took. Not could be seen

de duhîˊtî aỵî yuqᴀłūˊxtcātc. his house inside of it on account of the drippings.

Yu acnᴀˊq-wułîg̣āˊsǃî dukāˊk-hᴀs qo Those from him went his uncle’s, however,

yaēˊn dēn wūˊnî. suffering from famine were.

Suddenly some mountain sheep came out above him. He let it go among them. Then all fell down. The inside of his house could not be seen on account of the great abundance of food.

Wananīˊsawe dukînāˊda kaˊodîkǃîtǃ At once on top of him (i. e., above him), came out

djᴀˊnwu. Xōˊde adjīˊwanᴀq. ʟē łdakᴀˊt mountain sheep. Among them he let it go quickly. Then all

dāq kawasūˊs. Tcǃuʟeˊ ʟēł wudutīˊn de down fell. Then not could be seen

duhîˊtîỵî-ᴀt cāˊỵełahēn 264-5 the things inside of his house [on account of] plenty of

ʟēn. great.

Now when his uncle thought that he had died he sent some one thither to burn his body. His slaves that he told to go after him came thither, and he called the slaves into the house. They came up. He gave them things to eat, and they remained with him one night. One of these slaves had a child. Then he said to them, “Do not take away anything.” The little slave, however, threw a piece inside of something. “Tell your household that you burned me up.” He left those directions with them.

Dutuwūˊtc łāˊxawe dukāˊktc adeˊ When he thought he had died of famine his uncle thither

kokāˊwaqa duīg̣aˊ qᴀg̣āˊx dusqāˊndayu. told some to go for him in order to burn up [his body].

Dugūˊxqǃo aˊde akāˊwaqa ᴀtxaweˊt doxᴀˊnt uwaqoˊx. His slaves there he told to go after it to him (they) came.

Wēˊguxqǃ nēłdeˊ awaxōˊx. Dāq aˊosiᴀt. Qǃēx The slaves into the house he called. Up [they] came. He was

ᴀt tīx. ʟēqǃ ᴀcxᴀˊnî uwaxeˊ. giving them things to eat. One [night] with him [they] stayed.

Aˊsiwe ỵêˊtkǃwaỵa u yūˊgux. Yēˊsdo-daỵaqa, “Łîˊł 264-10 It was had a child a slave. He said to them, “Nothing

ke aiˊcᴀˊtdjīk qǃwᴀn.” Aᴀˊsiwe ᴀt tūˊde āˊwug̣ēqǃ away take” (imp.). It was something into threw

yūˊguxkǃutc. “Dekēˊwu tusigᴀˊn the little slave. “We burned him up

yu-qǃwᴀˊn-ckan-īłnīk-îtsǃāˊtītîn.” Yūˊyên ᴀcukāˊwadja. tell your household.” That word he left with them.

When they reached home that night the baby began to cry: “Little fat, Little fat,” the slave’s child began to cry out. There was a great famine in the town whither the people had moved. Some among them had died. Then the chief thought about the way the slave’s baby was crying. He kept crying louder: “Little fat, Little fat,” he cried. His mother said, “He is crying for the inside of a clam.” But the slave had a piece of fat on her side for her baby. She sat up with it. Its mouth was greasy all over. At once she confessed to him. She said to her master, “He is there. The things that he has are many.”

Tāt ān hᴀs qōˊxawe ke kaˊodigᴀx duỵêˊtkǃᵒ. At night home they when got out began to cry the baby.

“Tayêˊkǃwe, tayêˊkǃwe,” yūk dag̣āˊx yūˊgux “Little fat, Little fat,” out started to cry the slave’s

ỵêtkǃᵒ. Qōˊwaēn yūˊān child. There was a great famine in the town

yūˊ-ᴀt-naołigᴀˊsǃîỵa. ᴀˊxo ałᴀx̣ᵘtǃ. Āˊwe where the people moved to. Among them some died. This

āˊwaqēt yūanqāˊwutc yu-adêˊq-dag̣ᴀˊxỵa yūˊgux thought about the chief the way was crying the slave’s

ỵêˊtkǃᵒ. Tsǃᴀs akaˊ ke akᴀnatīˊn. baby. Only to it up he was adding [he was making it louder].

Yūk dag̣āˊx yūˊgux ỵêˊtkǃᵒ: “Tāˊỵakǃwe, Out cried in this way the slave’s baby: “Little fat,

tāˊyakǃwe.” Yūk dag̣āˊx yūˊgux ỵêtkǃᵒ. Little fat.” Out cried the slave’s child.

“G̣aˊʟg̣eỵīˊawe ỵīˊaỵasākᵘ,” duʟāˊ ye “The inside of a clam it is he is calling for,” his mother so

ỵawaqaˊ. Xᴀtc kîtcyêˊdawe āˊdatīn 265-5 said. But a piece [of fat] on her side had

yūˊguxtc duỵêˊtkǃᵒ qǃēs. Ān caˊodîqe. the slave her baby for. With it she started to sit up.

Dōˊqǃwᴀ daˊwᴀłîtêtʟǃ. Wananīˊsawe ān yên Its mouth was greasy all over. At once to him there

akāˊwanîk. Ye ān akāˊwanîk she told it to him (her master). Thus to him she told

dusǃatīˊ tîn. “Āˊwu ho. Aʟ̣ēˊn ᴀt cāˊỵᴀłahēˊnawe her master to. “He is there. Many things there are many

dudjīˊ.” he has.”

Then all started thither. Indeed it was a great quantity of things that he had. The wife of his uncle who had hated him tried to make herself look pretty, but when she wiped her face something got inside of the rag and she cut her face. But the one who had thrown something into the post hole for him, he thought kindly toward. Then the people moved to him. He willed, however, that the food should not fill his uncle or his uncle’s wife. Just where they lay, his uncle and his uncle’s wife were dead. So he married the other wife that helped him. The food his helper obtained for him, however, he sold for slaves. The people came to him to buy everything. Afterward he fixed a little box for the thing that had helped him. No one ever saw it because it was kept out of sight.

Tcǃuʟeˊ nāqǃ kaˊodowᴀnaˊadê. Tcayᴀˊx gwâˊyu aʟēˊn Then thither all started. Like it it was great there

ᴀt-caỵᴀˊłahēn g̣wâyūˊ dudjīˊ. quantity of things it was he had.

ʟ̣ukᴀtctāˊdᴀna ʟēqǃ ᴀtīˊỵia dukāˊk cᴀt Tried to make herself look pretty one it was his uncle’s wife,

ᴀcakǃāˊne-a. Duˊyeda ᴀłg̣ēˊgu ayuˊ 265-10 the one that had hated him. Her face was wiping when

ᴀtūˊx ᴀt wux̣īˊx̣. Duwᴀckᴀˊ awakǃᴀˊkǃᵘ. inside of it (rag) something got. Her face she cut.

Wēˊdoqǃes g̣āˊsǃ-kǃî ītīˊdî ᴀt wug̣ēˊqǃêa qoˊa The one for him post hole into something threw, however,

kǃedēˊn ᴀt tōˊditᴀn. Tcǃuʟeˊ in a good way something he started to have thought. Then

doxᴀˊnt naołîg̣ᴀˊsǃ yūˊāntqenî. Yudukāˊk qoˊa ye to him moved the people. His uncle, however, so

ᴀtūˊdîtᴀn, yūˊᴀtxā łqǃēˊa kūˊnᴀx duˊnugu he started to think of food would not fill him

qa dukāˊk cāt. Tcǃa aˊdê taỵēˊdî aweˊ kaołîtǃîˊk and his uncle’s wife. Just at it he lay where he was dead

dukāˊk qa dukāˊk cᴀt. Yu-ᴀcīˊt-wudacīˊỵia his uncle and his uncle’s wife. The one that helped him

dukāˊk cᴀt ʟe āˊwaca. his uncle’s wife then he married.

Yūˊ-ān-duīg̣āˊ-qowasūˊ-ᴀt qoˊa aweˊ gūx g̣ā awahūˊn. The food his helper got for him, however, slaves for he sold.

Duīˊtx yᴀx ỵaˊodudzî-ū āntqeniˊ. Yên From him like came to buy all the stuff the people. There

kudagāˊawe ᴀdakeˊtkǃe aosîneˊ when he got through a little box for him he fixed

yu-ᴀcīg̣āˊ-wusuwuˊ-ᴀt. ʟēł aduˊtsa ye ustîˊntc the thing that helped him. Not anyone so ever saw it

tcaqāˊwᴀq wᴀntǃēˊqǃayu. everyone’s eyes because it was out of sight of.

One day a whale came along, moving up and down, and he let his helper go at it. In the morning the big whale floated up below on the beach. When all were busy with the whale he forgot his helper. It was hanging to the last piece. When they took up the whale he forgot it. And because he forgot it all of the people were destroyed. This is why people say to a lazy man even now: “You will be like the man that was abandoned.” All the things that had been killed came to life. Some ran into the water and some into the woods. The people were completely destroyed.

Dekīˊx ỵāỵiêˊndaxun yāˊî. Āˊde 266-5 Way out went along up and down a whale. To it

ᴀtcīˊwanᴀq. Tsǃutāˊtayu eqêg̣ayāˊnᴀx yên he let this go. In the morning it was below on the beach there

akāˊwaha yuyāˊî Lᴀnqǃ. Tcǃu atāˊt qoỵaˊostāg̣e ayuˊ floated up the whale big. Then with it all were busy when

yuyāˊî akᴀˊtsiwᴀqǃᴀkᵘ. Yuhūˊtcǃî-āˊỵê daˊde qǃax̣ᴀˊtî. the whale he forgot it. The last piece to was hanging.

Akᴀˊtsiwaqǃᴀkᵘ dāq kᴀdudjēˊłayu yuyāˊî. Tcǃuʟeˊ akᴀˊ tsa He forgot it up when they took the whale. Then because

wuqǃag̣ōˊdjayu qot cūˊwax̣ix̣ yūˊantqenî. ᴀtcayuˊ 266-10 he forgot it destroyed were all the people. This is why,

“Yeˊ-ᴀtg̣âku-nᴀq-naołîg̣āˊsǃî wūckāˊdjātê yᴀx qǃwᴀn “The man they went away from the lazy man like (imp.)

īng̣âˊte.” Yūˊa-inî-ᴀt łdakᴀˊt qox you will be.” The things killed he had all back [to life]

wuˊdîᴀt. Hīˊndê a ᴀt kāˊwaᴀt qā dᴀˊqdî. came. Into the water it was some ran and [some] up.

Hūtcǃ łdakᴀˊt qotx cūˊwax̣īx̣ yūˊantqenî. Finally all destroyed were all the people.

91. THE SHAMAN WHO WENT INTO THE FIRE, AND THE HERON’S SON[131]

A little boy’s friends were all gone. His uncle was a great hunter, and the little boy was always going around far up in the woods with bow and arrows. He was growing bigger. He also went out with his uncle. His uncle went about everywhere to kill things. He always brought plenty of game down from the mountains.

Ducᴀgūˊnî qotx cūˊwax̣īx̣ yū-ᴀt-kǃᴀˊtskǃᵒ. Dukāˊk His friends destroyed all were a little boy’s. His uncle,

qoˊa ᴀt sǃatēˊx sîtî. Tcǃaguˊtsᴀ however, become a great hunter was. Everywhere

naguˊttc yu-ᴀt-kǃᴀˊtskǃᵘ tcūˊnet tîn was always going around the little boy bow and arrows with

yudāˊq. Desgwᴀˊtc ʟǃagāˊłigê. Ān way up inthe woods Now he was getting bigger. With him he

wułîg̣āˊsǃ. Qołyēˊs ᴀt wudjāˊq cūt went out. For a long time things he could kill anywhere

naguˊttc dukāˊk Cāˊỵadadᴀx ỵēq ᴀt was always going his uncle from the mountains down things

kūdjēˊłtc aʟēˊn. he always brought plenty.

One time he again went hunting. At that time the inside of the house was full of the sides of mountain sheep, on racks. His uncle’s wife hated her husband’s little nephew very much. When she went outside for a moment, he broke off a little piece of fat from the sides of mountain sheep hanging on the rack, to put inside of his cheek. Although there was so much he broke off only so much. Then his uncle’s wife looked all around. The end piece was not there. “Is it you that has done this?” she said to her husband’s little nephew. He cried and said, “No.” Then she put her hand inside of his cheek. “Why don’t you go up on the mountain?” [she said.] She scratched the inside of his cheek. Blood ran out of his mouth. While crying he pulled his uncle’s box toward him. He took his uncle’s whetstone out of it. Meanwhile his uncle was far away.

Wānanīˊsawe wugūˊt tsǃu ᴀt łūn. Yūˊnēł 267-5 At once he went again things to hunt. In the house,

qoˊa ᴀt-kᴀgedīˊtc coałihîˊk yūˊkᴀxỵî. however sides of mountain sheep it was full of upon a rack.

Hawāˊstaga ᴀcikǃāˊn doxoˊx qeł [His uncle’s wife] hated him very much her husband’s nephew

kǃᴀˊtskǃᵒ. Gᴀˊnde nagūˊtawe dukāˊk cᴀt little. Outside when she was going his uncle’s

yāˊkᴀxỵēˊx dîx̣wᴀˊtsǃî ᴀtkageˊdî cūtx wife on the rack hanging the mountain-sheep sides from it

awaʟīˊqǃ yutayᴀˊkǃ tcǃa dūˊwᴀc he broke off a little piece of fat just his cheek

tūˊg̣ā. Hagūˊsa ʟᴀx yēˊỵakugāˊỵi ᴀt. for the inside of. Much very yet he only broke off much. so

ᴀt aoʟ̣îg̣êˊn dokāˊk cᴀttc. ʟe gwâyᴀˊł Looked all around his uncle’s wife. Then not it was

acūˊwua. “Waēˊtc gâwêˊ ge yēˊsînî,” ʟe 267-10 was any there. “You is ? did it,” then

yūˊaỵaosîqa duxoˊx qēł kǃᴀtskǃᵘ. Tcǃa adēˊ she said to her husband’s nephew little. Just at it

g̣ᴀxyēˊdê aweˊ ye aỵaˊosîqa, “ʟēkǃ.” Tcǃuʟeˊ aˊwᴀc he was crying when thus he said, “No.” Then his cheek

tūˊdî wūcîˊ doxoˊx qēłkǃ. “Wāˊsᴀł inside of she put her hand her husband’s nephew’s. “Why not

cāỵadat iguˊt?” Awᴀctuˊ akᴀʟ̣āˊk. up on the mountain you go?” Inside of his cheek she scratched.

Doqǃēˊnᴀx cî ỵēˊkuwūq. Tcǃa adîˊ g̣ᴀxỵēˊde aweˊ From his mouth blood ran. Just at it he was crying when

dukāˊk qōˊgu tūt aosīîˊn. Aỵîˊkdᴀx ke his uncle’s box toward him he pulled. From inside out

āˊwatī dokāˊk ỵaỵīˊnᴀkǃo. Dukāˊk kō uyêˊx. he took his uncle’s whetstone. His uncle far was away.

Then he started off into the woods, carrying the whetstone, and came out to a creek. He came out on a sandy bank, pounded (or scooped) it out like a salmon, and made a nest beside the water. He stayed upon it overnight. His dream was like this. He was told, “Let it swim down into the water.” It was his spirit that told him to do this.

When his uncle came down he missed him. He asked his wife, “Where is my nephew?” She answered. “He went up that way with his bow and arrows.”

ʟe g̣onayeˊ uwaguˊt ᴀtgotūˊdî. Hīn yax 268-5 Then started he went off into the woods. Creek to

hîˊtaq uwaguˊt weyaỵīˊna x̣ᴀkᵘ ka an dak out he came the whetstone sandy [bank or bar] on with it out

uwaguˊt. Akᴀtǃēˊqǃ xāt yᴀx. Kut awasǃîˊt became. He pounded it out salmon like. Nest he made

yuhīˊn-yāxqǃ. Akaˊ uwaxeˊ yukuˊt.ˊ Dutcūˊnî by the water. On it he stayed overnight the nest. His dream

ayuˊ yē ỵatî.ˊ Ye daỵaˊdoqa, “Hīnỵîˊx it was thus was. So they said to him, “Down in water

nᴀsqǃāˊq.” Xᴀtc duyuyēˊk ᴀseyuˊ ye ᴀcīˊt the let it swim.” This his spirit was so to him

tūˊditᴀn. Duitīˊqǃ ỵēq uwaguˊt dukāˊk. started to have him do. After him down came his uncle.

Aqǃewūˊsǃ ducᴀˊt, “Gūsuˊ ho ᴀxqēˊłkǃ.” “Wēˊde 268-10 He asked his wife, “Where is my nephew?” “Up that way

aweˊ tcūˊnēt aˊołiāt.” it was bow and arrows he took.”

When [the boy] got up farther he made another nest. This man was named “For-little-slave.” He made eight nests. Now his spirit helper began to come to him on the last. At that time he took his whetstone down into the creek, and it swam up in it. Then he lost his senses and went right up against the cliff. He stayed up there against the cliff. Everything came to hear him there—sea gulls, eagles, etc. When his spirits left him they would always be destroyed—the eagles, sea gulls, all of them.

Nāˊnāqǃ ke gūˊtawe tsǃuˊa uwasǃîˊt wekuˊt sᴀkᵘ. Farther up when he went another he made a nest for.

“Guˊxkǃᵘsᴀkᵘ,” yūˊdowasakᵘ yuqāˊ. Nᴀsǃgaducuˊ awasǃîˊt “For-little-slave,” was named the man. Eight he made

yukuˊt. Hūtcǃîaỵeˊ kᴀˊqǃawe uxyēˊk the nests. The last one on it was his spirit

uwatsǃᴀˊq. Tcǃᴀˊtcǃa ag̣āˊawe hīn ỵī began to come to him. Just then creek down into

yaawatîˊ duyaỵīˊnaỵî. Hīn ỵîkt wuʟ̣îtsîˊs. Tcǃuʟeˊ he took his whetstone. Creek up in it swam. Then

łstāˊx awudᴀnūˊkᵘ aweˊ yug̣āˊʟǃ ỵêt senseless he got when the cliff right up against

wudzigîˊt. ᴀx̣ wułix̣āˊtǃ yūˊg̣āʟǃ ya. he came to go. Right up then he stayed the cliff against.

ᴀˊqǃawe doqǃᴀˊkᴀt wuskēˊntc łdakᴀˊt-ᴀt, kēˊʟ̣adî, At it to him always came to hear everything, seagull,

tcākǃ. Qotx cūˊnax̣îx̣tc duīˊtx qeyēˊk eagle. Destroyed they would always be from him his spirit,

g̣aᴀˊtîn, yutcāˊkǃ, kēˊʟ̣adî, łdakᴀˊt when they would go, the eagle, seagull, all of them

a. would be destroyed.

Now, his uncle hunted for him. After he had been out for eight days he discovered the nest his nephew had made by the creek. He saw all the nests his nephew had camped in. His uncle looked into the creek. The salmon was swimming there, and he camped under the nest. Afterward he listened. In the morning he heard the beating made by shamans’ sticks. He heard it just in the middle of the cliff. Then he came up underneath it. Before he thought that [his nephew] had seen him, his nephew spoke to him: “You came under me the wrong way, uncle.” The uncle pitied his nephew very much. “Come up by this corner,” said his nephew. Ever afterward he was named, “For-little-slave.” Then his uncle asked him, “What caused you to do this?” He did not say that his uncle’s wife had scratched the inside of his cheek. Instead he said to his uncle: “Cave spirits told me to come here.” This was a big cave, bigger than a house.

Duīg̣āˊ quwacîˊ dukāˊk. Nᴀsǃgaducuˊ uxeˊ 269-5 For him hunted his uncle. Eight days he had been out

aqᴀˊx quuwacīˊ yukuˊt duqēˊłkǃ aˊdjî iteˊ yuhīˊn yāxqǃ. there he found the nest his nephew made the creek by.

Tcǃuʟeˊ łdakᴀˊt āˊwusitīn yukuˊtqǃ duqēˊłkǃ ᴀx Then all he saw the nests his nephew there

kēnaxēˊnîỵa. Yuhīˊn ỵîkt aoʟ̣îg̣êˊn he had been camping [going up]. The creek down in looked

dukāˊk. Aỵîˊx uwaqǃᴀˊq yuxāˊt. Āˊuwaxe yukuˊt his uncle. In it was swimming the salmon. He camped the nest

taỵeˊ. ᴀtxāˊwe qołᴀˊxsǃ. Tsǃutāˊtawe āˊwaᴀx under. From there he listened. In the morning he heard

xēˊtca kayēˊk. Tcǃa yūˊg̣eʟǃ beating of shaman’s sticks for spirits. Just the cliff

yakᴀtūˊde aweˊ āˊwaᴀx. Tcǃuʟeˊ ᴀkǃeỵīˊt 269-10 in the middle of it was he heard. Then underneath it

ūˊwagut. Tcǃuł ᴀc utēˊnx ᴀc wudjîỵīˊayu ᴀcīˊt qǃēˊwatᴀn. he came. Before him he saw him he thought to him he spoke.

“Qâq ỵēˊnᴀx ᴀxtaỵīˊt īˊỵagut kāk.” Lᴀx wâˊsa The wrong way along under me you came, uncle.” Very how

awug̣āˊx duqēˊłkǃ hūtc. “He qǃênguˊkcî nᴀˊxo ke guˊ.” he pitied his nephew he. “This corner from up come.”

Gūxkǃᵒ saguˊtc yē uwasaˊ. Dukāˊktc Little slave ever since then thus he was named. His uncle

qǃēˊwawūs, “Dātkułāˊnsaỵa yē qēỵanūˊkᵘ.” ʟēł ān asked him, “What caused you thus to do?” Not to him

akāˊwunīk duwᴀˊctu kaˊoduʟ̣akᵘ yāˊnᴀx. “Āˊwu tatūˊk he told into his cheek she scratched of his. “There is a cave

yēkqǃîˊtc adêˊ xᴀt kūnaˊ,” yūˊaỵaosîqa dukāˊk aʟēˊn spirits there me told to go,” he said to his uncle big

tatūˊkâyu hît ỵāˊnᴀx kug̣eˊ. cave it was house bigger than it was.

Then his spirits came to him while his uncle was with him. They went inside, and his uncle beat time for him. Then he told his uncle to remember this: “When the spirit Nīx̣âˊ runs into the fire with me, do not let me burn up. While I am getting small throw me into a basket.” That was the way he did with him. It ran into the fire with him, and he threw him into the basket. Then he always came to life inside of the basket. He became a big man again.

Tcǃuʟeˊ kāyēˊk wūāˊt dukāˊk tîn. Then his spirit came to him his uncle with.

Aˊỵi nēł hᴀs āt ᴀc qǃaxēˊtc 270-5 Inside into the house they came him beat with beating sticks for

dukāˊk. Yên ᴀcukāˊwadja dukāˊk. “Gᴀnᴀłtāˊ his uncle. Then he told to remember his uncle “Into the fire

xān gu g̣acīˊx̣ yuyēˊk Nīx̣âˊ, łîł ʟᴀx ye xᴀt with me then when runs the spirit Nīx̣âˊ, ever very so me

kugᴀˊndjîq. Tcuyēˊ xᴀt kǃugēˊikǃî qǃwᴀn łītǃ let burn up. While I am getting small (imp.) basket

tūˊdayu x̣ᴀt nag̣ēˊỵagîqǃt.” Ayᴀˊxawe aosîˊne ᴀcīˊn into it is me throw.” Like that he did with him

gᴀnᴀłtāˊ dîcîˊx̣ łītǃ tūˊdî ᴀc wug̣ēˊqǃ. ʟe ᴀˊqǃawe into the fire it ran basket into him he threw. Then at it

qoˊxodaguttc yułīˊtǃ tūqǃ. Aʟēˊn qāx he always came alive the basket inside of A big man becoming

nᴀstīˊtc. he always was.

That same evening he sent out his uncle to call, “This way those that can sing.” Then the cliff could hardly be seen for the mountain sheep that came down to look into the cave. When they were seated there, he whirled about his bow and arrows and all the mountain sheep were destroyed. The inside of the cave was full of them. Now, he said to his uncle: “Take off the hides.” He was singing for great Nix̣âˊ. When the spirit came out of him he reminded his uncle, “When it runs into the fire with me, don’t forget to take me out and put me into the basket.”

ᴀdᴀˊx x̣āˊna-awe qǃēˊg̣a yūˊᴀqǃ aqǃāˊwana 270-10 After that that evening truly outside he sent out

dukāˊk. “Hādeˊwᴀt ᴀt-cīˊỵî.” ʟēˊławe ᴀt his uncle. “This way those that can sing.” Not things

akaˊodag̣ān yug̣ēˊʟǃ djᴀˊnuwu could be seen (i. e. hardly be seen) the cliff mountain sheep

yūˊtatūk ỵidêˊ ᴀdołtīnīˊ sᴀkᵘ. Yên the cave into [came] to look on for. There

qēˊawe dusᴀˊksî yūˊaosînî, ʟa when they were seated his bow and arrows he whirled, then

qotx cūˊwax̣ix yudjêˊnuwa. Yutatūˊkỵî ʟe destroyed all were the mountain sheep. Inside the cave then

cāˊwahîk. Dukāˊkawe āˊadjî kāˊwaqa, “Dātx it was full. His uncle it was to this one he said, “From there

kīˊdᴀsǃîʟ.” Aỵacîˊ Nix̣âˊ ʟēn. take off the hides.” He was singing for Nix̣âˊ big.

Dutūˊtx ke yîcīˊx̣ dukāˊk yên From inside of him out came the spirit his uncle there

yuaỵᴀsîqēˊk. “Xān gᴀnᴀłtāˊt îcîˊx̣ni qǃwᴀn he reminded. “With me into the fire when it runs (imp.)

akᴀˊttse îsaqǃāˊkᵘ āx dāq xᴀt īcāˊdê łītǃ tūˊdê.” don’t you forget from it out me you take basket in the.”

After all of the sheeps’ sides were covered up he sent him for his wife. He came up with his wife into the cave. Then he said to his uncle: “Take the half-basket in which we cook. Mash up the inside fat for your wife.” His spirits took out the woman’s bottom part from her. For this reason the woman never got full eating the mountain-sheep fat. She could not taste the fat. He put her in this condition because she had scratched the inside of his cheek.

ᴀc nacᴀˊttc yên kudag̣aˊ yūˊtatūk ỵīqǃ yudjêˊnwu Taking all there were covered up the cave in the sheeps’

kagēˊdî ducᴀˊt g̣a ᴀc kāˊwaqa. Ān ke ūˊwaᴀt sides his wife for him he sent. With her up he came

ducᴀˊt tatūˊk taỵīˊqǃ. We-akᴀˊt-ᴀt gatūˊsî 271-5 his wife cave in under That-in-it-thing we cook

kᴀgᵘ-tāˊỵî qǃwᴀn tsǃū gatāˊn. half-basket (imp.) also take.

“Ayîˊk-ᴀˊdî katǃᴀˊqǃ” dukāˊk ye “What belongs inside (the inside fat) mash up,” his uncle thus

aỵaˊosîqa, “îcᴀˊt qǃēs.” Akǃūˊłî āx āˊwatê he said to “your wife for.” Bottom part from her took

yūˊcāwᴀt yuqg̣wahēˊỵᴀkᵘ (or duyēˊgî). Ayᴀˊxawe ʟēł ye the woman his spirits. This is why not so

unᴀˊxtc yucāˊwᴀt, ᴀtaỵîˊ ᴀxaˊ yudjêˊnwu. ʟēł ever got full the woman, fat eating the mountain sheep. Not

qǃeakutᴀˊnūk yūˊtāî. ᴀqǃāˊqǃ duwᴀctuˊ she could taste the fat. On account of it his cheek

akawuʟ̣āgūˊtcawe yē ᴀqsayīˊn. she scratched the inside of thus he got her.

By and by he said to his uncle: “Make your mind courageous when Nix̣âˊ comes in.” In the evening he told his uncle to go out and call. The cliffs could hardly be seen. Grizzly bears came in front of the house to the door of the cave. They extended far up in lines. Then his uncle started the song for the spirit. They kept coming inside. Suddenly a grizzly bear came in. It was as if eagle down were tied around its ears. At that [the uncle’s] wife became scared and broke in two. He did this to her because she had scratched on the inside of his cheek on account of the fat. His spirit also ran into the fire with him. While his uncle stood in fear of the grizzly bear, For-little-slave burned up in the fire.

Yē adaˊỵaqa dokāˊk, “Îtuwūˊ qǃwᴀn 271-10 Thus he said to his uncle, “Your mind (imp.)

cᴀtǃîˊqǃ Nîx̣âˊ neł guˊtni.” X̣āˊnaawe make courageous Nîx̣âˊ into house when he comes.” In the evening

yoxᴀˊqǃ akāˊwana dokāˊk. ʟēł aweˊ ᴀt out he told to go and call his uncle. Not it was thing

akaˊodagan yugēˊʟǃ. X̣ūtsǃ could be seen (hardly) [up between] the cliffs. Grizzly bears,

hît yᴀt uwaᴀˊt yutatūˊk qǃawuˊł. ʟe house in front of came the cave at the door of. Then

yukîˊnde sîx̣ᴀˊt ke akāˊwacī way up in rows they extended up he started a song

yuyēˊk dukāˊktc. Nełdêˊ naāˊt. [for] the spirit his uncle. Into the house they kept coming.

Tcǃa akᴀˊtǃut kᴀˊqǃawe ye ᴀciaˊosîqa ag̣aˊ Just when half in when they got thus he told him for it

qonatīˊs. “Nełdêˊ ỵākugwâsaˊ.” Wananīˊsawe he should look. “Into the house he is going to come.” At once

nēł ỵaˊodzia yux̣ūˊtsǃ. Doguˊk kᴀqǃ into the house came to be the grizzly bear. His ears around

qǃâʟǃ wuduˊwaduqǃwa yᴀˊxawe ỵatiˊ. Anᴀˊqawe aodilǃᴀˊkᵘ eagle down was tied like it was. At that became scared

ducᴀˊt. ʟe wūˊcdᴀx wuʟǃīˊqǃ. Yūˊtaỵîqǃāqǃ his wife. Then apart she broke. The fat about

duwᴀctuˊ akaˊ wuʟ̣agūˊtcawe ye aołiyᴀˊx. inside her cheek on it she had scratched so he made her.

Gᴀłtāˊt ᴀcīˊn wudjîx̣īˊx̣ duyēˊgî tsǃu. 272-5 Into the fire with him it ran his spirit also.

Awēˊtcǃayu x̣ūtsǃ djiakułxēˊʟǃawe gᴀnᴀłtāˊx And just then grizzly bear when he was afraid of in the fire

kāwagāˊn Guˊxkǃᵘsᴀkᵘ. burned up For-little-slave.

At that the cave creaked, and every animal ran into its skin. The things they were drying did so. They did so because the shaman had burned up. So the shaman and his uncle also were finally burned up.

Tcǃuʟeˊ aweˊ wucikǃᴀˊʟǃ yutatūˊk, tcǃūˊye qāˊawe Then it was creaked the cave, and then every being

duduguˊ tūˊde wudjix̣īˊx̣iyᴀ. Yudusx̣ūˊgu-ᴀˊt ayuˊ his skin into ran. The things they were drying those

yē kawanūˊkᵘ. Yuîˊxtǃ kawagānēˊtcayu yē wudzigēˊt. like did it. The shaman burned up because so he came to do.

Hūˊtcǃayu ʟe kāˊwagān yuîˊxtǃ qᴀ dukāˊk. 272-10 Finally then burned up the shaman and his uncle.

Now people were disappearing from the town they had left. There were two wood roads. When anybody went out on one of these roads he never came back, and a person who went out on the other also, never came back. When one went away by canoe, he, too, was never seen again. He did not come home. In a single year there was no one left in that town except two, a woman and her daughter. After she had thought over their condition, this woman took her daughter away. She said, “Who will marry my daughter?” A heron that was walking upon the shore ice spoke to them, “How am I?” “What can you do?” said the woman. “I can stand upon the ice when it comes up.” “Come home with us,” said the woman. So the heron married [the girl], and she became pregnant. She brought forth. She bore a son. It began to grow large. The heron said to his wife, “What is the matter with your friends?” and she answered, “When they went after wood they never came back.”

Xᴀtc yuˊ-āx yēs qowanūˊguỵa ān qoˊa ᴀsiyuˊ Now from that (town), when they came town however it was

ʟeł ke wudaqāˊt. Dēx ỵᴀtîˊ yugᴀˊng̣adê. Yāˊtǃaỵîtê not up was left. Two there were the wood roads. In this was

awucix̣îˊ ʟēł ỵek uguˊttc. Łīngîˊt qᴀ when one went not down he ever came. People and

yāˊtǃaỵîte awugūˊde ʟēł ye dustīˊnto qa in the other road who went not thus they ever saw again and

awuqōˊxo ʟēł ye dustîˊntc. ʟēł when one went away by canoe not so he would ever be seen. Not

ānx uqōˊx. Tsǃu ʟēqǃ tāˊgawe ʟēł wudaqāˊt 272-15 home he came. Also in one year not was anyone left

weˊān. Tcǃuʟeˊ dᴀxanᴀˊxawe ā cwudzinēˊx wecāˊwᴀt in the town. Then two of them saved themselves a woman

yūˊānqǃ yūcāˊwᴀt dusīˊ tîn. Tcᴀł ctaˊyênkᴀx in the town a woman her daughter with. When about themselves

hᴀs tūndatāˊnawe ān wuāˊt dusīˊ. “Adūˊs gî they had thought with her she went her daughter “Who ?

qasīˊ g̣acaˊ yūˊawe qǃayaqaˊ. My daughter. will marry” that is what she said.

Yutǃīˊqǃ cukᴀˊt dāq nahēˊn łᴀqǃ The shore ice [on the beach] upon shoreward was walking heron

aˊawe hᴀsduīˊt qǃewatᴀˊn. “Wâˊsᴀ xᴀt ỵateˊ, xᴀt.” “Hᴀdāˊtîn that to them spoke. “How I am I?” “What with

sᴀ,” yūˊaciaosiqa yucāˊwᴀt. “Kᴀnēˊq xān dāq 273-5 ?,” what said to it the woman. “The ice with me up

ᴀqg̣atcūˊkun ᴀtūˊ yên xâhantc ān hāˊawe.” when it comes into it there I always stand this is what with.”

“Hᴀ nēˊłdê hāˊīn naᴀˊdî,” yūˊaciaosîqa yucāˊwᴀttc. ʟe “Now home with us go,” what said to him the woman. Then

ᴀc uwacaˊ yułᴀˊqǃtc. ʟe duīˊt her married the heron. Then to him

yêtsǃdjîwahaˊ. Tcǃuʟeˊ ʟe kaˊodzîte. she was going to bring forth. Then indeed it came to be born.

Qā ayuˊ kaˊodzîte. Desgwᴀˊtc A boy it was came to be born. Now

ỵānᴀłg̣ēˊn. Ye adaˊỵaqa ducᴀˊt yułᴀˊqǃtc, it commenced to to be big. Thus said to his wife the crane,

“Wâˊsa wūˊnî îxōˊnqǃî.” “ʟe g̣ᴀˊng̣a “What is the matter with your friends?” “When after wood

awugudî ʟēł ỵēq uguˊttc.” 273-10 they would go not they ever came down.”

After the child had become large he kept taking it to the beach. He would bathe it amid the ice. Then the little boy began shooting with arrows. He always took his bow and arrows around. When he killed anything his father would say of the little boy, “My little son is just like me.” By and by he said to his wife, “I am going away.” After that the little boy began to go into the water. He crawled up, when he was almost killed by it.

Tǃcuʟeˊ ye kawuˊłgeỵî aweˊ tacukāˊdî aksanuˊktc. Then got big when to the beach they always took him.

Tǃīqǃ tūˊqǃawe ᴀˊcutcnuttc. Desgwᴀˊtc ᴀt Ice into it he would bathe him. Now things

tǃukt yuᴀtkǃᴀˊtskǃᵒ. ᴀttcūˊnet shot with bow and arrows the little boy. Bow and arrows

ᴀnaˊłᴀttc Wug̣ādjāˊg̣e ᴀˊtg̣a qot wugūˊt he always took around. When he killed for anything away went

hᴀsduīˊc yuᴀtkǃᴀˊtskǃᵒ. their (his) father the little boy’s.

“Detcǃaˊ xᴀˊtawe ᴀxỵīˊtkǃ.” “It is I my little son.” (my little son is just like me).

Yūˊaỵaosîqa ducᴀˊt, “Deỵînᴀˊq koqāguˊt.” Dêsgwᴀˊtc He said to his wife, “Away from here I am going.” Now

hīnx ye îcx̣îˊx̣tc yuᴀtkǃᴀˊtskǃᵒ. Tcǃayeˊ dāq into the water thus always ran the little boy. Just up

g̣acīˊtc ᴀc g̣adjᴀˊqên. when he crawled him when it almost killed.

Once he started off with his bow and arrows. When he was walking along the beach [he saw] a hīn-taỵi’cî[132] swimming in a little pond of sea water. He took it up. It cut his hands with its sharp sides. He reared it in the little pond. As he was going along with his bow and arrows he would feed it.

Wananīˊsawe tcūˊnet tîn wugūˊt. Eq At once bow and arrows with he went. The beach

dugūdeˊawe ākǃᵘ kᴀt wuqǃāˊgî hīntāyīˊcî. when walking on a little lake on was swimming [a fish].

Āx awacāˊt. Yadudjîˊnawe ʟe wūˊctᴀx 274-5 From it he took it up. His hands then to pieces

uwakǃuˊts awᴀˊnîte. Ākǃᵘ kᴀˊqǃawe it cut from the sharp sides of it. The little pond within

ỵāˊᴀnᴀswat. Aqǃēˊx ᴀt tīˊqǃnutc tcūnēˊt he was raising it. There he would feed it his bow and arrows

ag̣aˊłaᴀt g̣anuˊkᵘ. when he was going with.

One time he said to his mother, “I am going after firewood.” “But your uncles never came down,” [she said]. In the morning he jumped quickly out on the floor. He took a stone ax and ran up in one of the roads. In it there was a finger sticking up, which said to him, “This way with your finger.” He took hold of it and pulled up the being which was there. He threw it down on a stone. In the place from which he took it bones were left where it had been killing. Then he cut off its head with his stone ax. He took it down to his mother. He threw it into the house to her and to his grandmother, and they cut the face all up. They burned its face in the fire along with urine. They treated it just as they felt like doing. By and by the boy went up to the hīn-taỵīˊcî he was raising. Before it got longer than himself he shot it in the head. He took off its skin. Then he put [the skin] on a stump. How sharp were its edges!

Wananīˊsawe ye aỵaˊosîqa duʟāˊ, “G̣aˊng̣ā At once thus he said to his mother. “After firewood

naādêˊ.” “Ỵīkāˊk-hᴀs ʟēł ỵî g̣āˊuguttc.” Tsǃutāˊtawe I am going.” “Your uncles not ever came down.” In the morning on

tǃakᴀˊt wudjîx̣īˊx̣. Tāỵīˊs āˊwacāt. Tcǃuʟeˊ the floor he jumped quickly. Stone ax he took. Then

ya ʟēqǃ yatīˊỵīỵa ỵîk āˊwe dāq anacîˊk. in [road] one he was inside of that up he was running.

Yāˊde ỵîk nᴀxawêˊn łîcuˊ qāʟǃēˊq. 274-10 This inside of from was sticking up a finger.

“Hāndêˊ īʟǃēˊq,” yūˊaciaosîqa. ʟe anᴀˊx “This way your finger,” what it said to him. Then of it

ʟǃakołiˊtsag̣ēˊawe āx ke āˊwaxotǃ. Tᴀkᴀˊtawe when he took hold from it up he pulled him. On a stone

acaˊołîxotǃ. Yuˊ-āx-kē-awaxoˊtǃeỵa aweˊ qāxagîˊ ye he threw him. The place he pulled him out from that bones thus

wudzîg̣āˊt adeˊ qoīˊniỵa. Tcǃuʟeˊ qaxᴀseˊ came to be left where he had been killing. Then his neck

wasǃūˊ yūˊsǃu taỵīˊstc. Yîˊqdê awateˊ duʟāˊx. he cut off [with] his stone ax. Down he took it to his mother.

ᴀnᴀˊxawe nēł āˊwagîqǃ qᴀ dułīˊłkǃ. From it into the house he threw it and to his grandmother.

ʟe hᴀs aỵadaˊkahān. Kwᴀs tîn hᴀs Then they were cutting its face all up. Urine with they

aỵatǃūˊsǃ gᴀˊnᴀłtāqǃ. Adeˊ hᴀs dᴀnūˊguya were burning his face in the fire. The way they felt

yᴀˊxawe sᴀtānâˊ. Wananīˊsawe tsǃu like it they were doing it to him. At once again

tcūˊnet aˊołīāt yūˊỵaanᴀˊswᴀt his bow arrows and he went up with toward the thing he was raising

hīntaỵīˊcî xᴀˊndî. Tsāˊtcǃᴀs dohᴀˊnî yāˊnᴀx hīntaỵīˊcî to. It was only his own height more than

kołagēˊỵîawe āwatǃuˊk cakīˊnᴀx yūˊỵaanᴀˊswᴀt was bigger than he shot it in the head the thing he was raising

hīntaỵīˊcî. Cunāỵˊêt dāq āˊwate. Tcǃuʟeˊ ᴀtgūwuˊn ax 275-5 hīntaỵīˊcî. All its skin off he took. Then stump on

awateˊ. Awᴀˊn ʟᴀx wâˊsa yakǃuˊtsǃ he put it. On the edge of it very how it was sharp.

When he got home again he jumped quickly out on the floor in the morning. He took his stone ax along in the next road. When he got far up he saw a head sticking up in the road. He said, “Up with your eyes, Kucaqǃēˊtkᵘ.” The head was bent far backward. After he had moved its head backward he cut it off. The place where he took up this head was all full of bones. He threw that also down into the house. They rubbed its face with dung. They did to it as they felt toward it. After that he kept taking his bow and arrows up. He brought all kinds of things into the house for his mothers (i. e., his mother and grandmother). The son of the heron who came to help the woman was doing this. By and by he asked his mother, “In which direction did my uncles go who went out by sea and never came home?” She said to him, “They would go this way, little son.” He went in that direction with his bow and arrows, and came out above the hole of a devilfish. As he was sitting there ready for action he looked right down into it. Then he went back for the hīn-taỵīˊcî coat he had hidden. When he returned he threw a stone down upon the devilfish. He put on the hīn-taỵīˊcî coat in order to jump into the midst of the devilfish’s arms. Then he went right into them very quickly. He moved backward and forward inside of the devilfish’s arms, and cut them all up into fine pieces with his side. By and by he cut its color sac in the midst of its arms, and afterward he swam out of the hole. He was floating outside, and he came ashore and took off his coat. Then he put it on the stump, and came again to his mother. The large tentacles floated up below them. He had cut them up into small pieces. It was that which had destroyed the people.

Ānt gūˊdawe tsǃu tǃāˊkᴀt wudjîx̣īˊx̣. Home when he got again on the floor he jumped.

Yāˊde wucūˊwu aỵîˊkdê tāˊỵīs āˊwacāt. Yudāˊqedaqe cīˊx̣awe The next road in stone ax he took. Far up when he got

aositēˊn qācaỵîˊ deỵîˊknᴀx cᴀnacūˊ. “Kîˊndê iwâˊq he saw a head in the road sticking up. “Up with your eyes,

Kucaqǃēˊtkᵘ.” Yutcǃagᴀˊx̣dê wūdūwaʟǃīˊxe yᴀˊxawe wūnîˊ Kucaqǃēˊtkᵘ.” Far backward he was bent like it was like

yūqācāˊỵî. ʟe kāx ᴀseˊ wasǃuˊ, gᴀˊx̣ᵘdê yūˊnᴀskīt. the head. Then off he cut his head, backward when he moved.

Qāxāˊge ayuˊ yē udzîg̣āˊt. Doxᴀˊn awacāˊt 275-10 Bones those so it was all full of. Near him he took up

ᴀcaỵîˊ. Îˊqdê tsǃu nēł āˊwagîqǃ. Hāˊʟǃi tîˊnawe the head. Down again in the house he threw it. Manure with

ayāˊwatǃus. Ādeˊ adjīˊỵit hᴀs ctᴀnūˊguỵa yᴀx ayūˊ they rubbed his face. As about him they felt like that

hᴀs adāˊna. ᴀtxaweˊ tcǃuʟeˊ tcūˊnēt ke they did to him. After it then bow and arrows up

ᴀłᴀˊttc. Łdakᴀˊt-ᴀt dulaˊ-hᴀs qǃēs nēłdeˊ he always took. All things his mothers for into the house

ỵaᴀkāgādjᴀˊłtc. Łᴀqǃ duỵīˊdawe yē quwanūˊk he would always take. Heron his son it was thus was doing

ag̣āˊ wūsuˊ yucaˊ. Wananīˊsa qǃēˊwawūs duʟaˊ, for him came to help the woman. At once he asked his mother,

“Gūˊnᴀx aˊde wuqoxōˊ sa ᴀxkāˊk-hᴀs ʟēˊłxax “Where (to what side) to it going ? my uncles not ever

āˊwoqox.” “Wēˊde wuqoxōˊawe ỵîˊtkǃī,” came home.” “This side when they would go on little son,”

yūˊaỵaosîqa. ᴀniyāˊdeawe wūgūˊt tcūnēˊt tîn. what she said to him. Toward it he went bow and arrows with.

Akînāˊ dak uwaguˊt awᴀˊq-qaˊowułī nāq. On top out he came the hole devilfish.

Kîˊndaqǃesǃtūˊnawe a ʟeyeˊ aqǃîsǃtūˊt When he was sitting ready for action then right into it

aoʟ̣îg̣êˊn. Ag̣āˊ qox wudjîx̣īˊx̣ yūˊ-aołîsîˊnî-kǃudᴀˊsǃ he looked. For it back he went quickly the coat

hīntaỵīˊcî kǃudᴀˊsǃ. Āqoˊx wudagudeˊawe ʟe tᴀ 276-5 he had hidden coat. Back to it when he went then stone

adêˊ dāq awagîˊqǃ. ᴀqǃîˊts cᴀntūˊdî kᴀx there out he threw. Devilfish’s arms into midst of to

aodîgēˊqǃ yūˊhīntaỵīˊcî kǃudᴀˊsǃ. Tcǃuʟeˊ aqǃîˊts he put on the hīntaỵīˊcî coat. Then tentacles

cᴀntūˊ wudîx̣īˊx̣. Atudaweˊ into midst of he went quickly. Inside

yawakǃuˊt ʟǃadēˊn qa hēˊde yunāˊq qǃîts he went backward and forward and here the devilfish’s arms

cᴀntūˊt. Tcǃayēˊ kᵘdayāˊʟǃawe ye akᴀˊnax̣ᴀc inside of. Very into short pieces so he cut it all up

duwᴀˊntc. Wananīˊsawe aqǃîˊts cᴀˊntu kaxwēˊxê akaˊ his side. At once its arms in midst of color sac on it

kaˊołîx̣ᴀc. Atcāˊg̣awe awᴀqaˊowū nᴀx dāq uwaqǃᴀˊq. 276-10 he cut. When he killed it, the hole from out he swam.

Atǃekᴀtaweˊ cwuʟ̣îx̣āˊc. X̣ᴀkᵘkāˊ wuguˊt. Kāx kē Outside of it he was floating. Ashore he came. From on up

awudîtīˊ. ᴀtguwunāˊx aỵāˊwaxetc. Tsǃu tsǃᴀs he took off his coat. On the stump he put it. Again only

duʟaˊ xᴀnt ūwaguˊt. Hᴀsduīg̣ayāˊt asoîguˊq yuatʟǃeˊg̣e his mother to he came. Below then floated the tentacles

ʟǃᴀnqǃ. Yēkᵘdayāˊʟǃ yêx ỵaoduʟ̣îx̣ᴀˊc. Detcǃaˊ large. Into short pieces like he cut it up. That indeed

aˊayu yūˊantqenî qot acułix̣īˊx̣. it was the people destroyed.

Again he took his bow and arrows. He came across a rat hole. The rat’s tail was hanging out. He came directly home and, early in the morning before the raven called, he set out for it. He took his hīntaỵīˊcî shirt. When he got back he started to put [the shirt] on after he had sharpened its edges. After he had gotten into it he went up to the [rat] hole. Then he threw a stone down upon it, making it give forth a peeping sound, as if the mountain were cracking in two. He swam round a stone, waiting for it to swim out. When it swam out it ran its nose against him. It swam past him. It wanted to drop its tail down on him. Then he floated edge up, and it tried to drop its tail down upon him. When it dropped its tail down upon him it was cut up into small pieces. Then it swam up to his side, crying on account of what he had done. He cut it all up. Afterward he swam ashore. He put his skin back on the stump. In the morning its head floated in front of them. They cut it up.

ᴀdayuˊ tsǃu tcūˊnet aˊołiāt. Akᴀˊx wuguˊt It was again bow and arrows he took. Across it he came

kutsǃīˊn awᴀˊq-qaˊowułi. Aʟǃīˊt aˊnᴀx kē aołitsᴀˊq. rat the hole of. Its tail through it up it stuck.

Tcǃakᴀˊt ānt uwaguˊt. Tcǃu tsǃūtāˊt Right home he came. Then early in the morning

łiyēˊł duāxdjīˊawe adêˊ g̣oneˊ uwaguˊt. Awaāˊx before the raven called for it starting he went. He took

dukǃudᴀˊsǃî, hīntaỵīˊcî kǃudᴀˊsǃ. Ayatǃēˊt gudaweˊ kᴀx his shirt, hīntaỵīˊcî shirt. Back to it when he came on

aoditiˊ, aỵᴀłanēˊsǃawe awᴀˊn. 277-5 he started to put it, when he had sharpened the edges of it.

Atūˊx nagūˊdawe āˊke uwaguˊt yuˊwᴀq-qawūˊł. Tcǃuʟeˊ Into it when he got up to it he got the hole. Then

teˊawe ᴀdᴀˊqǃ kᴀt āˊwᴀguq a stone its back on he threw it

ākāˊwasǃūnk yūˊca wᴀˊsî making it give forth a peeping sound the mountain as if (or how)

wūˊcdᴀx g̣āˊxdag̣ᴀˊdîn. ᴀnᴀˊx yūˊde apart were cracking. From it out

koˊkwaqǃaqīˊdjayu tcayaˊ tayᴀˊtawe because it was going to swim right around a stone

cwuʟ̣ix̣āˊc ayaỵīˊqǃ ᴀˊnᴀx dāq qǃᴀˊqnî ỵîs. he floated himself for him from it out he would swim for.

ᴀˊnᴀx dāk qǃāˊg̣awe duīˊt kǃᴀłūˊwᴀtsǃᴀq. From it out when he swam against him it put its nose.

ᴀciyāˊnᴀx yāˊwaqǃaq. Duʟǃīˊt ᴀckāˊyᴀnᴀx łaxōˊtǃ. 277-10 Out by him it swam. Its tail down on him he it wanted to drop.

ᴀsiyuˊ ʟa kîˊndawᴀnīn cwuʟ̣ix̣āˊc. Duʟǃīˊt It was for it then turned up on edge he floated. Its tail

yaỵīˊqǃ ᴀckāˊyanᴀx łaxōˊtǃ. Wūˊcxken duˊłx̣ᴀce for down on him he wanted it to drop. Short pieces cut off

ayêˊxayu yᴀˊte duʟǃīˊt ᴀckāˊyᴀn yuałxōˊtǃkuᵘ. ᴀkᴀguwuˊ like it was its tail on him when he dropped it. Short

nastiˊawe aˊkᴀʟyêt wuʟ̣itsîˊs, kᴀdag̣āˊx when it got up to his side it swam, crying

ᴀcdjīˊỵīt. Łdakᴀˊt ye on account of what he had done All thus

ᴀckᴀˊnałx̣ᴀc. ᴀtxaweˊ yên uwaqǃᴀˊq. Tsǃu he was cutting him up. After it then he swam ashore. Again

atguwuˊ nāx awateˊ. Qēˊna aˊawe hᴀˊsduēg̣ayaˊ a stump on he put it. In the morning it was below them

wułîx̣āˊc ᴀcāˊỵî. Yē has ᴀkᴀˊnᴀx̣ᴀc. it floated its head. So they were cutting it up.

After two days he pulled down his canoe. Going along for a while, he came up to the beach in front of a woman sitting in a house. She had only one eye. “Come up, my nephew. I have stale salmon heads, my nephew,” she said to him. This person in front of whom he had come was the real one who had destroyed the canoes. Those were human heads that she spoke of as stale heads. He did not eat them. He saw what they were. “I have also fish eggs,” [she said]. Those were human eyes, and he did not eat of them. He emptied them by the fire. The woman’s husband, however, was away hunting for human beings. Lastly she got human ribs, and when he would not eat those she became angry about it. She threw a shell at him with which she used to kill human beings, but missed him, for he jumped away quickly. Then he took it up. He hit her with it in return, and the cannibal wife broke in two. After he had killed her he pulled her over on the fire. When he blew upon her ashes, however, they became mosquitoes. This is why mosquitoes eat people. After he had killed her he went away and met the cannibal man. When he met him he killed him. He cut off his head and took it to his mother’s home. There they cut his face all up. They burned his face with dung.

Ayaˊ dēx uxēˊawe yākᵘ ỵēk āˊwacᴀt. When two [days] were past canoe down he pulled.

Gog̣aqōˊxwayu koqōˊxsawe When he was going to go off when he had gone for a while

aēg̣ayāˊt uwaqoˊx, hᴀt cāwᴀˊt gâˊyu down on the beach he came below a woman to

nełtaˊ. Tca ʟēqǃ ỵᴀtîˊ duwāˊq. “Dāq gu sitting in the house. Only one was her eye. “Up came my

ᴀxqēˊłkǃ. Kǃîˊnkǃawe xāuˊ, ᴀxqēˊłkǃ,” ʟe nephew. Stale salmon heads it was I have, my nephew,” then

yuˊaciaˊosîqa. Xᴀtc dēcaˊ ho qoˊnᴀx djīdeˊ yākᵘ what she said to him. This the real one formerly the canoes

nahāˊỵî, ᴀsiweˊ ayeg̣ayāˊt uwaqoˊx. Xᴀtc 278-5 destroyed, it was below her he came by canoe. Those heads

qācāỵēˊ ayuˊ kǃîˊnkǃîx aołiyᴀˊx. ʟēł awuxaˊ. human were stale heads she made into. Not he ate them.

Aosîtīˊn ᴀˊxsîteỵe ᴀt. “Qᴀhāˊkᵘ tsǃu xā-u.” Xᴀtc He saw they were things. “Fish eggs too I have.” Those

qāˊwag̣ē ᴀsîyuˊ ʟēł awuxāˊ. ᴀt tsǃu human eyes were (of which) not he ate. Those things too

gᴀntcǃūˊkǃ yêx akaˊosîx̣a. Doxoˊx qoˊa aweˊ wuyêˊx. by the fire like he emptied. Her husband however was away.

Detcǃaˊ łīngîˊt g̣a āˊya qocīˊ. Hūtcǃaỵîˊ sᴀˊkawe It was people for these he was hunting. Last for

aˊodihān łīngîˊt sǃūˊg̣o. Tcaˊtcǃa ᴀˊqoa ᴀłuxāˊawe she got people’s ribs. When, however, he did not eat

ᴀctūˊn wuteˊ. ᴀˊcqosa īn yīsǃ ᴀc angry about it she became. She used to kill with shell him

ỵītīˊt āwag̣ēˊqǃ. Āˊỵet kē wudjîg̣ᴀˊn. 278-10 with it she missed. Away from it up he jumped quickly.

ʟe āx āwacāˊt. Tcucyāˊqǃ ᴀc ācaˊoʟ̣itsu. ʟa Then from it he took it up. In return her he hit with it. Then

wūˊcdᴀq wuʟǃīˊk yucāˊwᴀt xᴀtc qoˊsa xakāˊ cᴀdayuˊ. apart broke the woman this cannibal’s wife.

Adjāˊg̣awe tcǃuʟeˊ gᴀłqādāˊga awaxoˊtǃ. Akᴀˊʟǃtǃê When he killed her then on the fire he pulled her. Her ashes,

qoˊa aweˊ tcǃuʟeˊ awułiūˊx̣ āˊwe tāˊqǃax osîteˊ. however, then he blew when became mosquitoes did.

ᴀtcaweˊ qoˊsaxa tāˊqǃa. ᴀtcāˊg̣awe This is why eat people mosquitoes. When he killed her

wuqoˊx. ᴀcgēˊt uwaqoˊx weqoˊsaxa qoan. Āˊwadjᴀq he went away. Meet him came to the cannibal man. He killed him

ᴀcgēˊt qōx. ᴀcaỵīˊ āx āwaʟīˊqǃ. Āndêˊ aỵaˊwaxa when he met him. His head off he cut. To his home he took it

duʟāˊ-hᴀˊsdjidê. Aỵakāˊwahᴀn. Hāʟǃ tîn hᴀs to his mother’s. They cut his face all up. Manure with they

aỵāˊwatǃusǃ. burned [his face].

In olden times when a person finished a story he said, “It’s up to you.”

ʟāˊgu yên qᴀx duł-nîgîˊn ye qoỵanaqeˊtc, Old times when with they are through thus they always say,

“Hūtcǃ qêłqᴀˊx.” “I am out of it.” (or “Up to you.”)

FOOTNOTES:

[131] For another version of the first part of this story, see Emmons, The Chilkat Blanket, in Memoirs of American Museum of Natural History, III, 833–834.

[132] See p. 217.

92. MOUNTAIN DWELLER[133]

A chief was living with his two children in the middle of a long town. People were always visiting him, and he kept tallow stored away for strangers. By and by a big canoe came to him, and [the peoples’] things were taken up. [The children’s] grandmother had charge of the tallow. She always had things stored away for strangers. Then she would give these to her grandchildren. Afterward the old woman would say, “The old shaggy dog took it away from me.”

Qōwaūˊayu yuānqāˊwo yūˊān When was living there the chief the town

qołayêˊtqǃa duỵêˊtqǃî qoˊdzîtî. Dᴀxᴀnᴀˊx ỵᴀtîˊ in the middle of the long his children he had. Two were

duỵêˊtqǃî. Doxᴀˊnde nahāˊỵe tcǃaʟᴀˊk usᴀˊttc. his children. To him coming always were always visiting.

G̣onaˊn qoaˊne qǃēs ᴀt yīˊakutcāˊkᵘtc Different people for things he always had stored away

yutūˊ. Wananīˊsayu doxᴀˊnt uwaqoˊx yūˊyākᵘ ʟēn. Dᴀˊqde the tallow. At once to him came a canoe big. Up

wuduˊʟ̣îāt. Yudułīˊłkǃdji ye ỵatîˊ 280-5 the things were taken. Their grandmother thus had

yutūˊ. ᴀt ỵiˊyeᴀnetc g̣oˊnān qoaˊnî the tallow. Things she always had stored away different people

qǃes. ʟayuˊ dodᴀtcxᴀˊnqǃ qǃēx atēˊxnutc. for. Then to her grandchild for mouths she would give it.

ʟe ye ỵānaqeˊtc yucānᴀˊkǃ, “Hesawâˊk haqǃîˊtstc Then thus always said the old woman, “The dog shaggy

ᴀxdjīˊtx huyēˊq.” from me took it away.”

After that he invited the foreign people up. He ordered the tallow in the big box to be brought for them. Now there was nothing inside of the big box. The foreign people, however, were all seated. It was thought that his children had done it. They had invited them for the food that was all eaten up. This is why people say even now, “They came to invite for the food that was gone.” It was entirely empty, and great was the shame that the chief felt. Afterward he questioned his children. Their dishes had hair on them. There was a dish apiece, which always lay by them. Then their mother came in to them. “Did you do this?” she said. When they kept on crying, she raised the face of the older girl. She scratched her daughter’s cheek, and also that of the younger one. She scratched on both of their cheeks because they ate up the tallow for which [her husband] had invited strangers. When the people went to bed that night the girls made a hole under the boards. Then they put the hairy dishes in their places. Afterward they went back into a hollow tree.

Adᴀˊxayu dāq aosîᴀˊt yūˊg̣onan qoaˊnî. Aˊg̣ᴀ After that up he invited the foreign people. For it

q̣āˊdjî kāˊwaqa yuyênēˊsǃî dakᴀłᴀˊqdê. ʟēkǃ a person he told [to get] the tallow in the big box. Not

gwâˊỵa łīỵîˊkda ᴀt yūˊyênēˊsǃî. Yuˊg̣onan 280-10 anything inside of it thing the tallow. The foreign

qoaˊnî g̣âˊayu qēn. Dudjīˊ wudūˊwadjî people, however, were all seated. They thought

duyêˊtqǃitc ye wusîˊne. Aỵîˊx ỵaoduˊdzîxa his children thus did it. Out of it ate it all up

hᴀˊsdoqǃwa-itēˊ sayuˊ dāq kaˊodudziāt. ᴀtcayuˊ for their mouths it was up they invited them. This is why

tcǃūˊỵedᴀt ye qǃaỵaˊdoqāˊnutc, “Ỵîqǃaỵitīˊ ỵîs even now thus they always say, “The food that was gone for

dāq qox duˊdzîāt.” Adᴀˊxayu ʟēł gwâˊyu up back they came to invite.” After that not it was

łīîˊkdaᴀt. Āˊʟēn kadēˊqǃayu āˊwetǃê yuānqāˊwo. anything there. Big one was a shame got the chief.

Adᴀˊx aqǃewawūˊsǃ duỵêˊtqǃî. Hᴀsdusǃīˊqǃe ayuˊ After that he questioned his children. Their dishes it was

yᴀx caodudzîxaˊo. Djᴀsduyᴀˊx dēx ỵatîˊ. ʟākᵘ had hair on them. Dish apiece for the two there was. Always

hᴀˊsduxᴀˊnî yên ułāˊttc. Hᴀsduʟaˊ hᴀsduxᴀˊnᴀx dāq by them there he always lay. Their mother to them in

uwaguˊt. “Ỵīhâˊntc ᴀgîˊ, ye ỵīˊsînî.” ʟeyēˊdîayuˊ hᴀs 281-5 came. “You ? so you did.” Kept on they

g̣ᴀˊxsatî ayuˊ ʟēyᴀˊtx aỵāˊwacat cᴀtxēˊa. cried when up she lifted the face of older girl.

Dusīˊ awᴀctu akᴀ’t ʟ̣ākᵘ tsǃu kîˊkǃia. Her daughter’s cheek on scratched also the younger one.

Tcǃu dᴀˊxᴀnᴀx aˊyu awᴀctuˊ akāˊwaʟ̣ākᵘ Then both of them it was on whose cheek she scratched

yūˊtū yᴀx hᴀs aỵaˊowusixaỵēˊtcayu aỵîˊs daq ōsîᴀˊtî the tallow like they because ate for it up he invited

aˊayu. Tcǃuʟeˊ hᴀs wuxēˊqǃ tāˊdayu tcǃuʟeˊ it was. Then they went to sleep in the night then

tǃāˊtayīs akāˊwaha. Adᴀˊx qoˊa tcǃuʟeˊ under the board they made a hole. And then, however, then

yūˊcaodudzîxawu-sǃîˊqǃ cītīˊyên hᴀs aˊoʟ̣iᴀt. the hairy dishes in their places they put.

Tcǃuʟeˊ yuᴀtǃāˊk as-tūwułīˊ nēł hᴀs uwaᴀˊt. 281-10 Then back of them tree hollow into they went.

Next morning [their mother] said, “I wonder where they have gone.” She said to them, “Get up now.” Then the long dishes moved [as she pulled at the covers]. It was the dishes they had put in their places. They, however, had dug a hole underneath and were gone. Then their mother came out from behind the screens. No one knew whither they had gone. Afterward they went straight up into the woods. And after they had started [the people] rushed up to hunt for them, but they hid themselves. The younger kept saying to the elder, “Let us make some kind of noise for our mother.” She answered, “How does the inside of your cheeks feel?” She kept saying to her younger sister, “Oh! we can not do it. She said to us, ‘Let Mountain Dweller marry both of you.’ I know what she was saying to us.”

Adᴀˊxayu ye aỵaˊosîqa, “Ādeˊ hᴀs naadeˊ ỵa-ūˊckî.” And then so she said, “Where they have gone I wonder.”

Ye hᴀs daỵaˊosîqa, “Ca-idaqêˊde.” Tcǃu As follows then she said to, “Get up now.” Then

kuwâˊtǃayu nᴀcxêˊntc. Yūˊsǃîqǃ ᴀsiyuˊ the long dishes moved. The dishes it was

ciyîtīˊyes ᴀˊti u. Hᴀs qo tǃākeˊ hᴀs in place of themselves things put. They, however, hole they

ᴀcukaˊosîha. Adᴀˊxayu ᴀnᴀˊx dāq uwaguˊt hᴀsduʟāˊ. ʟe dug under. And then from it out came their mother. Then

gwâᴀˊłdaᴀt ʟēł hᴀs kaˊoste. Adᴀˊxayu ʟe they were gone. Not they knew where. And then then

dᴀˊqdatcūn g̣onēˊ hᴀs uwaᴀˊt. ʟe g̣onayēˊ straight up [into the woods] started they went. Then started

hᴀs wuadīˊawe hᴀˊsduīg̣āˊ qociỵîˊ anᴀˊx dāq they when went for them going to hunt up from it

ỵaˊodîg̣îtc. ʟe hᴀs aˊoʟ̣isîn. Cᴀtxēˊa ye started to rush. Then they hid themselves. The elder as follows

yên dosqēˊtc ke’kǃîatc, “Duīˊhaxt duāˊx to always said the younger, “Some kind of noise let us make

dê ᴀxʟāˊ.” “Yē qoỵênaqētc hawâˊsᴀs īˊỵênuk (imp.) [for] our mother.” “So do you feel how inside of

īwactuˊ?” Yē yênᴀsqēˊtc dukīˊk, 282-5 your cheeks?” So she kept saying to her younger sister,

“Ayēˊtxā haỵāˊwa woqǃ. Cākᴀnāˊītc qǃwᴀn yᴀx “Oh! we can not do it. ‘Mountain Dweller let like

ỵiỵᴀˊx łacaˊ yuxahādāˊỵaqa. Xosîkūˊxoa aˊda marry both of you,’ was what she said to us. I know what

hadāˊỵaqaỵa.” she was saying to us.”

For this reason they went far up into the woods. They wandered along, aimlessly crying. The younger sister wanted her elder sister to go back to the place from which they had started, but she did not want her mother to see her down there. After they had gone a long distance they saw a small mouse running across a log. The mouse went into a little hill. Then her younger sister said, “Grandmother mouse, people have seen you.” So said her younger sister. “Put me quickly across this log,” said the little mouse. “My grandmother says ‘Call them into the house.’” On account of that it had run out. Then the door flew open. They [entered and] sat down.[134] “Why did you come?” she said to them. After they had been seated for some time she pushed something between her teeth, and got something out. It was a piece of dried fish. She shook it. It was now a spring salmon taken from between her teeth, and they placed it by the fire. She set it before them, and they consumed it. She took a cranberry out from between her teeth. She placed it before them, and they consumed that. After they had eaten she said again, “Why did you come, my little grandchildren?” and the elder replied, “My mother said we could not marry Mountain Dweller.” “He is a very difficult person to get near. Go now, my little grandchildren.” Then she told them what to do. “Crushing-mountain is before the place, granddaughters, and also the fighting dogs (cᴀkǃ).” She also said, “Kelps float together in front of it. Take your knife and a whetstone with you,” she said. After she had instructed them they started out. When they had gone along for some time they saw the fighting dogs. They threw a piece of dried fish bone to them, and the dogs began to divide it. Again they went forward. Before they had gone far they came upon kelps floating together. They threw moss between. Then they passed through. After that they saw Crushing-mountain. (Just the way people tell this I am telling you, my opposite clansman.) They threw a whetstone between these. They went through. Now they saw the camp. They came to the house door.

ᴀtcaweˊ ʟe dᴀˊqdatcūn g̣onaỵeˊ hᴀs uwaᴀˊt. This is why then far up in the woods starting they went.

Tcakugeˊawe ỵāˊsnaᴀ, hᴀs gᴀx-satīˊnutc. In any direction they were going they were always crying.

Qoˊxde ᴀt kudᴀnaˊ ducᴀˊtx To go back thing wanted her older sister

tcu-ēˊqdᴀx dukīˊkǃ. Tuˊwuqǃ ho ʟēł from where they started the younger one. Down there she not

uckuˊ duʟāˊ aỵawutīˊnî. Wāˊyuskoāˊt-saweˊ hᴀs 282-10 wanted her mother to see her. After going a long distance they

aˊosîtēn xao kᴀnᴀˊx ke îcîktc kᴀg̣āˊq ỵêtkǃᵒ. saw across a log up running mouse a small.

Gūtc tūˊdê nēł ūwaguˊt yukᴀg̣āˊq. Āx The little hill into inside went the mouse. After it

dukīˊkǃdjē aosîqaˊ, “Kᴀgāˊq kocaˊnᴀkǃ łīngîˊt kotīˊnî her younger sister said, “Mouse grandmother people seeing

îdaỵēỵatîˊ.” Yūˊỵawaqa dukīˊkǃ “Hałīngîˊtxa have done to you.” what said, her younger sister, “People

xao kᴀnᴀˊx ke xᴀt djīˊwatᴀn,” yūˊqoỵaqa the log across up me put quickly,” said

yukᴀg̣āˊq, “Nēłdēˊ hᴀs g̣axoˊx ᴀxłīˊłkǃuỵe the little mouse. “Into the house them call my grandmother

īdaˊyaqᴀ.” ᴀtxaˊwe āˊyux wudjîx̣īˊx ᴀtxāˊyu hēˊde says to you.” After that out she ran. After that open

cudjixēˊn yūˊqǃoahāt. Hᴀs wuqeˊ. “Dasᴀˊkᵘcī ỵītucūnaˊ,” flew the door. They sat down. “What caused you,”

ye hasdudāˊỵaqa. Tcǃākᵘ hᴀs qēˊni dᴀˊxawe so she said to them. For some time they had sat down after

duˊux qǃāˊde ᴀt wułîtsāˊk. Adᴀˊx dāq akaˊołîhît. her teeth between something she stuck. From it out she got.

ᴀtqǃēˊcî kᴀqǃēˊłtî. Akāˊwayuk. Gᴀn 283-5 A piece of dried fish it was. She shook it. Fire

awateˊ tǃakîˊkî duˊux qǃāˊdᴀx ᴀdayuˊ. it was put by spring salmon her teeth between thing taken.

ᴀqǃᴀseỵīˊ aỵaosiîˊn tsǃu hᴀs akǃīˊtǃa. Kax̣wēˊx Before them she put it also they consumed it. Cranberry

duˊux qǃātx dāq akaˊołihît. Tsǃu hᴀs āwaxāˊ. Yên her teeth from between out she got. Also they ate it. When

hᴀs ᴀt xāˊawe tsǃu ye aỵaˊosîqa, “Dasaˊ they things had eaten again so she said, “What

ỵītucūˊna ᴀxdᴀtcxᴀˊnqǃî sāˊnî.” caused you to come my granddaughters little?”

Yūˊaỵaosîqa, “HᴀCakᴀnāˊîxa What she said to her, “This Mountain Dweller

yītǃhaỵaoduwawuˊq ᴀxʟāˊtc.” said we could not marry my mother.”

“Łnīˊỵaỵîucîg̣ᴀnî-xᴀtî-ᴀˊdawe, naiᴀˊt de, “It is a thing very difficult to get near go now (imp.)

ᴀxdaᴀtcxᴀˊnqǃî sāˊnî.” ᴀtxāˊwe 283-10 my grandchildren little.” After that

ᴀcukāˊwadja. “Wūtckǃîˊtagᴀt-ca aỵînahoˊ she told her what to do. “Crushing-mountain before it

tcxᴀnkǃ qa wūˊdjx djîtaᴀt-cᴀkǃᵘ tsǃu aỵîˊ a granddaughters and fighting dogs[135] also there are

tcxᴀnkǃ,” yudāˊỵaqa. “Wudjx cᴀˊtdutît-gīc tsǃu granddaughters,” she said to them. “Float together kelps also

aỵînaˊ. Ỵīˊłîtaỵi qǃwᴀn tsǃu ỵītcīˊqǃ qa yaỵīˊna,” before it. Your knife (imp.) also with you and a whetstone,”

ye adaˊỵaqa. ᴀtxaweˊ yên acukāˊwadja. so she said to them. After it there she instructed them.

G̣onayēˊ hᴀs ūwaᴀˊt. Tcǃākᵘ yā hᴀs naᴀˊti aweˊ hᴀs Started they went. For some time they were gone when they

aositēˊn yu-wūˊtēx-djitaᴀˊt-cᴀkǃᵘ. Aqǃēˊt aosîg̣îˊqǃ saw the fighting dogs.[135] To them she threw

sǃāq. Wuct akᴀˊtîn yūˊdînî. Tsǃu a piece of dry fish bone. They departed together with them. Again

g̣onayēˊ hᴀs ūwaᴀˊt. Łkǃᴀt hᴀs wuᴀˊtdjiayuˊ hᴀs aosîtēˊn started they went. Before they had gone far they saw

wūdjx-cᴀtag̣ᴀt-gīc. Sǃîˊqǃga qǃāt hᴀs awagîˊqǃ. ʟe floating together kelps. Moss between they threw. Then

ᴀqǃāˊnᴀx hᴀs ỵāˊwaᴀt. ᴀtxayuˊ hᴀs aosîtēˊn 284-5 through it they went. After that they saw

wūtcxkǃîˊtagᴀt-ca. (Detcaˊ dêk dułînikiỵa-ayaˊ ayᴀˊx ỵīīˊn Crushing-mountain. This way they tell it like it to you

qokᴀłanīˊk ʟāˊgu ᴀxdakᴀnūˊqǃᵘ.) Yaỵīˊna I am telling this old story, my opposite phratry. Whetstone

ᴀqǃāˊt hᴀs aosîgîˊqǃ. Anᴀˊx hᴀs ỵāˊwaᴀt. Hᴀs between it they threw. Through it they went. They

aˊosîtēn yuqoˊu. Ahîˊtyêt hᴀs uwaᴀˊt. saw the camp. To the house door they came.

Mountain Dweller’s mother was at home. Nothing could be seen inside of this house, there was so much fat. They were told they could not get into Mountain Dweller’s house. That is why they went there. After they had been seated for some time they were given something to eat. By and by the hunter brought in a load of food. He asked his mother, “What are those people that have come to you doing?” “They came to marry you because it was said that they could not.” So Mountain Dweller married both of them.

Duʟāˊ gwâˊỵa nēł. Aỵiˊ ʟēł dutīˊn His mother was at home. Inside of it not could be seen

tāˊîtc. Cākᴀnāˊỵî-hîˊtî aỵīˊt hᴀs on account of the fat. Mountain Dweller’s house into it they

ỵaˊoduwawōˊq. ᴀtcayuˊ hᴀs aỵāˊwaʟ̣aq. said they could not get. This is why they went there.

Tcǃāk hᴀs qēˊni aweˊ doqǃwēˊ xᴀt 284-10 For some time they had sat down after their mouths to

dutēˊx. Yāndayāˊn weˊᴀt-sǃāˊte. Tcǃuʟeˊ they fed them. Was bringing in packs the hunter. Then

awawūˊsǃ duʟāˊqǃaỵîx, “Waˊsa qōwanūˊkᵘ qoˊuawe îxᴀˊnt he asked of his mother, “What are doing the people to you

hᴀs uwaᴀˊt.” “Īỵīˊt hᴀs ỵaˊoduwawōˊq yᴀx hᴀs they came.” “To you they said you would not marry like they

ỵag̣ēˊłacāˊdahe.” ʟe yᴀx aỵaˊołîca Cākᴀnāˊîtc. came to marry you.” Both of them [he] married Mountain Dweller.

After they had been there for some time he started off. He said to his wives, “My mother does not let the person that stays with me last long.” For this reason they kept sticks in their hands while he was away from them. Some time afterward their mother-in-law put a side of mountain sheep into the fire. She stood it up on end. Then it caught fire. This was the way she killed her son’s wives. After that they kept watch on her. When it was burning she pushed it toward her son’s wives. Then they pushed it back upon her, and killed her. They pulled her body outside and put something over it. They let it stand out of the ground a very little.

Tcǃākᵘ nᴀstēˊawe ᴀt wux̣ūˊn. Yē A long time after they had been there he started off. So

aỵaˊosîqa ducᴀˊtqǃîyên “ʟēł ūłtsāˊkᵘ he said to his wives, “Not let lasts long

yu-ax-ᴀˊnî-yēˊnatītc-qā yuᴀxʟāˊtc.” Ayᴀˊxawe qās the one that stays with me my mother.” This is why sticks

hᴀsdudji yē wūtîˊ hᴀˊsdunᴀq nᴀgūˊt. Tcǃuʟeˊ yāỵīˊna they had with them them from while he was. Then for some time

ỵᴀˊtî aweˊ gᴀłkāˊdāq awatîˊ yūˊᴀtkagēˊdî. it was when in the fire she put the side of a mountain sheep

Yêˊnᴀx āˊwᴀtsāq. ᴀt ᴀkāˊwagᴀn. Deˊtcaᴀtc 285-5 Upon end she stood it. Then it caught fire. This was

qosa-īn-ᴀdayuˊ duỵīˊt cᴀˊtqǃîỵên. ᴀtxaweˊ tcˊǃuʟeˊ hᴀs she killed with her son’s wives. After that then they

ᴀdjīîˊn. ᴀdakāˊwagan. Duỵīˊt cᴀˊtqǃîỵên kādēˊawe kept watch on her. It was afire. Her son’s wives toward

ke acakaˊołîtᴀq. ʟa yuqāˊsǃtc aỵināˊde kē hᴀs out she pushed. Then the sticks back on her they

akaˊołix̣ît. Hᴀs āˊwadjᴀq hasdutcāˊn. Gāˊniyu hᴀs pushed. They killed their mother-in-law. Outside they

āˊwaxotǃ. Akᴀˊt hᴀs kuˊca-kāˊwaxa. Tcǃa yēgug̣ēˊkawe pulled her. On her they placed something. A very little

koʟǃgutūˊnᴀx wułicuˊ. from into the ground they let stick.

Meanwhile her son was away. When he arrived he was carrying a big mountain sheep. Then he asked for his mother. “She did to us just as you said. We threw it over upon her. We pulled her outside.” He said to them, “What you have done to her is well. My mother would not let a person who lived with me last long.” After that he collected sides of mountain sheep, inside fat, and tallow.

Wuyᴀˊx duỵīˊt. Hāt gūˊdawe aʟēˊn ayuˊ 285-10 Was away her son. There when he got a big one that

ỵāˊnayan yudjêˊnwu. Awawūˊsǃ duʟāˊ. he was carrying a mountain sheep. He asked for his mother.

“Hᴀtcaˊdê kīˊnîk yᴀxaˊ hāˊwasînî. Dokāˊdî āˊyᴀx “Just what you told like it she did to us. Over upon her so

kaˊotułîtᴀq. Eˊg̣eyux wutūˊwaxotǃ.” “Ỵakǃeˊ adēˊ we threw it. Out from inside we pulled her.” “It is good what

ỵīsîˊniỵiỵᴀ,” ʟeyuˊ aỵaˊosîqa. “ᴀxʟaˊ you did to her,” then he said to them, “My mother

detcǃāˊgawe ᴀxᴀˊnî yēˊtīx łīngîˊt ʟēł ūłtsāˊkᵘ.” for a long time with me would live a person not lasted long.”

ᴀtxaweˊ wuckāˊdê ye aosîˊnî yuᴀtkagēˊdî 285-15 After that together so he put the sides of mountain sheep

qa yuˊᴀtỵîkᴀˊtî qa yūˊtū sᴀkᵘ. and the inside fat and the tallow for.

After many years had passed Mountain Dweller said to his wives, “Wouldn’t you like to go home?” “Yes,” said they. [The elder] said to him, “My mother said we could not marry you. That is why we came to find you.” “Weave some baskets,” he said. So they wove them. “Weave two that you can just put on your thumbs” [he said]. They were going to start. There were many mountains between. After they had put many canoe loads of things inside of the baskets he put them both on his thumb, and they started along with them. They were gone for a very few days.

Cākᴀnāˊỵî qǃūn dukāˊỵên Mountain Dweller many over them

qołaˊātsawe ye aỵaˊosîqa there had been years with [them] as follows he said to

ducᴀ tqǃîỵên, “ʟēˊgîł nēł yᴀx ỵītāˊwuāstc?” “Āˊa,” his wives, “Wouldn’t home like you like to go?” “Yes,”

ʟayūˊ hᴀs aỵaˊosîqa. Ān hᴀs ᴀkāˊwᴀnik, then they said to him. Him they told

“Aỵīˊt haỵāˊwawōq ᴀxʟāˊtc. ᴀtcayaˊ îkāˊyade “Said we could not marry you my mother. This is why to find you

wutūˊwaāt.” “Hakᴀˊkᵘ ỵīᴀˊk.” Ayᴀˊxawe hᴀs aāˊk. we came.” “Some baskets you weave.” Like it they wove.

“Tcǃā ỵiˊyᴀx dēx qǃwᴀn ỵīgucnāˊqǃ ỵiᴀˊk.” 286-5 “Now for you two (imp.) on your thumb you weave.”

Wananīˊsawe aỵīˊde hᴀs āˊwaha yuhᴀsduʟǃēˊq nāqǃ At once on to it they put their thumb (lit. finger) on

hᴀs-āwaᴀˊgî-ᴀt. G̣onayēˊ hᴀs gugwᴀāˊt. Qǃūn ca thing they had woven. To start they were going. Many mountains.

saˊyu ᴀniỵaˊ. Ayēˊ there were before the place they were going to. Inside of it

yên kudagāˊawe yukᴀˊkᵘ qǃūn yākᵘ there when they had put all things in the basket how many canoe

yîk ᴀˊtî sayuˊ tcǃudēˊxa aweˊ duʟǃēˊq nāx loads of things there were both of them it was his thumb on

dāq aỵaˊołiᴀt. Tcǃudēˊx ān g̣onēˊ hᴀs uwaᴀˊt. around he put. Both of them with these started they went.

Tcǃa kǃūn sāˊyu hᴀs uwaxeˊ. Just a few [days] it was they were gone.

When they were going along with him he seemed to be changed suddenly. Mountain Dweller began to shine from within. By and by they sighted their father’s town. The town was long. In the evening they came in front of the house. He had the small baskets on his thumb. Then they wished that their little brother might run out to them. They called him to them. The people had already given a mourning feast for them there. A year was now past. For this reason he ran into the house. Then he said to his mother, “My sisters have come and are outside.” At this she became angry with her young son, who had longed for his sisters. “You lie,” she said to him. At once he went back to them, crying. When he came into the house again he said to his mother, “They are there. It is well that you go out to them.” “Take a piece off of their marten blankets and bring it here,” she said. So he told them. (The way I am telling you is the way people always tell old stories.) Then he brought it into the house. At that time his mother started out. She looked. Her children were really there. “Come into the house,” she said. So they came into the house to her. Afterward the elder girl told her mother about the baskets. Mountain Dweller having shaken the baskets, she said, “There are big baskets outside. Let them be brought in.” Then two persons went out. The baskets were too heavy for them. More went out. All the men in the house tried to bring them in. When they could not, Mountain Dweller rose to get the baskets. Although they were unable to get them, Mountain Dweller put the baskets on his third finger. Inside was fat from the inside of a mountain sheep. Because her mother had scratched the inside of her daughters’ cheeks, [the elder girl] invited the people for nothing but fat. The things in the baskets were too much for them. The baskets in which these things were contained, were called World-renowned-baskets.

Ān yā hᴀs naᴀˊtî tcǃᴀ qonaỵēˊdê ayuˊ 286-10 With him when they were going suddenly to be changed

yukax̣ᴀˊt. Yucākᴀnāˊyî tūˊnᴀx ᴀx digᴀˊn. he seemed. Mountain Dweller from inside began to appear shining.

Wananīˊsawe ỵêtx kaodiỵaˊ duī’c āneˊ. Ān And then they sighted their father’s town. The town

kułayêˊtǃ. X̣āˊnaawe ahîˊt ỵêt hᴀs ūwaᴀˊt. was long. In the evening the house in front of they came.

Dugūˊc nāˊxawe dāq aỵaˊołiᴀt yukᴀˊkᵘqǃᵘ sāˊnî. Detcǃayeˊ His thumb on he had the baskets small. This is how

ᴀt hᴀs tūdîtᴀˊn hᴀˊsduīkǃᴀˊtskǃᵘ hᴀˊsduxᴀni yux things they thought about their little brother to them out

nᴀq g̣acīˊx. Hᴀs āˊwaxōx. Dê hᴀsdu-iteˊ yên from would run. They called him. Now for them there

yūˊᴀt kāˊwati. Dekᴀˊt qotī’n. they had already, given a feast. One year was now past.

ᴀtcayuˊ ʟe nełdēˊ wudjix̣īˊx̣. ʟa duʟaˊ This is why then into the house he ran. Then his mother

ye aỵaˊosîqa, “ᴀxʟ̣āˊkǃ gānt hᴀs ūˊwaᴀt.” as follows he said to, “My sisters outside they are come.”

ʟeˊawe kǃāndēˊnᴀdana duỵīˊt kǃᴀˊtskǃᵒ deaˊ For that she became angry with her son young this one who

aołix̣āˊdjî duʟ̣āˊkǃ. “Ckǃaoʟ̣iyêˊł,” yuadaˊỵaqa. had longed for his sisters. “You lie,” she said to him.

Tcǃᴀ g̣āx-kîˊknᴀxawe adeˊ wuguˊt. Tsǃu At once crying to them there he went back. Again

nēł gūˊdawe tsǃu akᴀnīˊk duʟāˊ 287-5 into the house when he came again he told it his mother

tîn. “Āˊwu hᴀs. Kǃe āˊyux nᴀˊgu.” to. “They are there. It is well out to them you go.”

“Hᴀˊsdukǃūˊx̣-ʟǃīdêˊ hāt ałakǃuˊts.” “Their marten blankets here break a piece off and bring in.”

Akᴀnīˊk. (Deˊtcǃa adeˊ ʟāˊgu kᴀduˊłînîkỵa He told them. This is the way always they tell old stories

ayᴀˊxaỵa ỵīīˊn kᴀxanīˊk.) Nēł aołicᴀˊt. like it to you I am telling. Into the house he brought it.

Tcaˊtca ag̣āˊawe tsa adeˊ wudiguˊt duʟāˊ. At that time for it indeed to it started to go his mother.

Āˊyux aˊoʟ̣îg̣ên. Qǃēˊg̣a duỵêˊtqǃî gwâˊỵa. Out she looked. Really her children they were.

“Nēˊłỵīa,” yūˊaỵaosîqa. “Come into the house,” she said to him (the man).

Duxᴀˊnîneł uwaᴀˊt. ᴀtxaweˊ duʟāˊ tîn Into the house to her they came. After it her mother to

akāˊwanik yukᴀˊkᵘqǃᵘ. Yūˊcakᴀnāˊỵītc 287-10 she (the elder) told about the basket. Mountain Dweller

ᴀcakāˊwayūˊgawe yukᴀˊkᵘqǃᵘ, “Aʟᴀˊnqǃayu gāˊno kᴀkᵘ, since he had shaken the baskets, “There are big outside baskets,

nēˊłg̣a duładeˊ,” yūˊỵawaqa. Dᴀˊxanᴀxayu into the house let them be brought,” she said. Two it was

āˊyux āˊwaāt. Tsǃᴀs yên qōˊwᴀxêtc. Tsǃū āˊyux outside went. Only then they were too heavy for. More out

āwaguˊt. Łdakᴀˊt qāˊdjayu nēłdēˊ hᴀs went. All men into the house they

aỵahêˊ. Yên qoxēˊdjayu qādᴀsēˊqǃᴀn wanted to bring them. When they were unable afterwards

wudihāˊn yukᴀˊkᵘqǃᵘdê. Yên yuqoxēˊdjayu he started to get up for the baskets. There they could not do it

duˊwᴀn-kᴀʟǃēˊq nāx dāq aỵaˊołiᴀt yukᴀˊkᵘqǃᵘ his third finger on out he put the baskets

Cākᴀnāˊỵītc. Ayūˊgu ᴀ yutāˊî djᴀˊnwu ỵîˊkî. Mountain Dweller. There was the fat mountain sheep inside of.

Awᴀctūˊ ᴀkaˊ wuʟ̣agūˊdjawe Inside of their cheeks on them because she had scratched

duʟāˊtc dusīˊ-hᴀs, ᴀtcaweˊ tsǃᴀs atāˊỵia yūˊāntqenî her mother her daughters’, this is why only the fat people

aỵîˊs wuct ayāˊwaîqǃ. Yuˊkᴀkᵘqǃᵘ ka ᴀˊtî łdakᴀˊt for it together she invited. The baskets in things all

qa kᴀˊnᴀx aˊyu wutîˊ, yuˊkᴀkᵘqǃᵘ ka ᴀˊtî. 288-5 too much for them were, the baskets in things.

Ha-łīngît āˊnî kᴀˊkᵘqǃwayu. These world [renowned] baskets were.

FOOTNOTES:

[133] For another version, see story 65.

[134] The story is very much condensed here. The mouse’s “grandmother” had sent it to invite them in. The mouse asks to be put over the log because the entrance to her grandmother’s house was on the other side. “On account of that she had run out” refers to the mouse’s first appearance.

[135] An unusual word for “dog” occurs here.

93. KĀHĀˊSǃÎ, THE STRONG MAN[137]

Among some people bathing for strength was a man named Kāhāˊsǃî. He was very poor. The people bathed continually in preparation for war. He, however, was very miserable. When the others came out of the water they always laughed at him. He kept urinating in his sleep. He was always turned over on one side. It was when all were asleep that he went down to the water. When he got very cold he came ashore and went to sleep. And when daylight was coming on he threw his urine under him. Then it always ran out from under him. They kept bathing for strength in war. His friends used to whip each other in the water with boughs. They tried their strength on a big tree having a dead branch growing out from it which they called the tree-penis. And when they ran ashore out of the water they always kicked him (Kāhāˊsǃî) out of their way. “When will this man break off the tree-penis?” [they said].

Wudêcuˊdjayu yuqoˊō łatsīˊn kᴀqǃ āˊxoqǃ ayuˊ yēˊỵatî Bathing the people strength for among that was

qā Kāhāˊsǃî. ʟᴀx qǃanāˊckîdê. Adawūˊʟ kᴀˊqǃayu a man Kāhāˊsǃî. Very was poor. Fighting for it was

dacūˊtc yūˊāntqenî. Hō qoˊa qǃanackidēˊx sêtêˊ. always bathing the people. He, however, become very poor was.

Hīn dᴀx dāq ag̣āˊᴀdīnawe qūdūcūˊqtc. Water from in out when they came they always laughed at him.

Kūłqǃêˊstc. Adawēˊ nateˊtc. He always urinated in bed. He was always [turned] on his side.

Xᴀtc tcǃuʟeˊ yêˊndî ỵaanaxᴀˊqǃᵒawe tcǃuʟeˊ 289-5 It is then there when all were asleep then

naguˊttc hīˊndî. ʟāx āˊtᴀtc g̣adjᴀˊg̣înawe he always went down to the water. Very cold when he would get

dāq uguˊttc, natēˊtc. ʟe ashore he always came and he always slept. Then

ỵaqēnaēˊnî aweˊ ctaỵīˊt akᵘdaxēˊtctc daylight coming on when underneath himself he always threw his

dukoaˊsi. ᴀtxāˊwe dutāˊỵenᴀx yūt urine. And then (from at that then) from under him out

kᵘdāˊîtc. Kǃāˊnqā dacūˊtc. Dūxōˊnqǃî it always ran. They always bathed for strength in war. His friends

kaductᴀˊnîn wucadaxêˊct atqǃayēˊtc hīnqǃ. each other used to whip with tree boughs in the water.

Yēkᵘʟāˊ ās āˊwua adanᴀˊx yut qāˊwaᴀ Any kind of big tree it was from it out grew another piece

as-ʟǃēˊłî qāłatsīˊne āˊkdoaq. Tcǃuʟeˊ hīn tree-penis human strength [they] tried there. Then the water

dᴀx dāq āłunag̣oˊqo aweˊ hēˊdeqekdułx̣īˊtc 289-10 from ashore running when [they] always kicked him

tcūc qǃānādᴀˊx. “Yāqāˊ qoˊa xas ās-ʟǃēˊłî out of their way. “This man, however, when tree-penis

aqᵒgwałǃīˊqǃ.” will he break off?”

The man went into the water the last time he was going to enter it. At that very time he heard some one down in it from whom he was going to get his strength. Strength was his name. Then the person came out behind him. He had a large head covered with curly hair. He held boughs. “Now,” he (Strength) said to him, “come up to me.” Then he went to him. He knocked him into the water. Twice he called him. At once he whipped him hard. “I am Strength. I come to help you,” he said to him. “Break off the thing the people are trying their strength on. Put it back again along with some urine.” Then he ran there in the night. His friends did not know it. After day had begun to dawn his friends ran thither. It was not known that he had broken it off. Why had it never been broken off before? The very first one now broke it off. Then they inquired, “Who broke off the tree-penis?” and people said, “It was Kāhāˊsǃî who broke it off.” They laughed at him because [they thought] he was not strong. Then they started off with the strength they had waited for. At that time [the Indians] had no fighting ammunition. This is why they always bathed for ammunition, sitting in the water. The strong men had nothing at all with which to kill the sea lions. At once the head man said as follows, “Take him also.” They said, “Take him there.” They had nothing with which to kill the sea lions. Then they told him that they would take him along. They said, “Take Kāhāˊsǃî there.” It was at that time that they gave him his proper name. They took him out to the sea-lion island. Then he caught up two sea lions. The one on the left he threw upon a flat rock, but the one on the right he tore in pieces. All kinds of strength came to the poor man to help him, and his friends never beat him afterward. He never put on clothes in time of war. His strength continued for a long time. It came to be known even down to this day. People always use his strength with which to surprise other people, and they always imitate his strength.[138]

Hūˊtcǃîaỵe hīn xēqgwagūˊdi yuqāˊ hīnx The last time water was going into the man water

ugūˊt. Tcaˊtcǃa ag̣āˊawe āg̣aˊ ỵêk ūˊwaᴀx he went into. Right then at it down he heard

atūwāˊtx qeg̣oˊxłatsīn adayuˊ from into it he was going to get his strength that something’s

asᴀˊ ᴀwaᴀˊx. Łatsīˊn yūˊdowasākᵘ. Tcǃuʟeˊ actǃāˊt voice he heard. Strength was his name. Then back of him

uwaguˊt. Yēˊkᵘge ducᴀˊ wuˊʟ̣ēqǃᴀqǃa yêx ỵateˊ. it came. Large his head curly like was all over.

Atqǃāyēˊ dutcīˊ. “Hākᵘ de” yūˊaciaosiqa, “Āˊxdjīt 290-5 Tree boughs he held. “Now to” was what he said to him, “To me

gu de. Tcǃuʟeˊ adjīỵīˊt ūwaguˊt. Tcǃuʟeˊ hīn come up.” (imp.) Then to him he came. Then the water

nᴀx ac ᴀqaˊołīxetc. Dᴀxaˊ ᴀc wuxōˊx. Ag̣āˊawe tsa into him he knocked. Twice him he called. For it then

łatsīˊn dên ᴀc wuxîˊct. “Xāˊdaya Łatsīˊn. Īˊīg̣ā xat strength with him he whipped. “I am Strength. To you I

wusuˊ,” ye aciaˊosîqa. “Yūˊān come to help,” so he said to him. “With that

aˊỵadᴀłtsīˊn ᴀt qǃwᴀn nᴀʟǃīˊqǃ they are trying strength thing (imp.) be breaking off

aỵitīˊt qǃwan ᴀkłałūˊqǃ ān ᴀˊtg̣e iỵatsaˊq.” in its place (imp.) urine with it put it into it.”

Tāˊdawe adaˊodjîx̣īx̣. Doxōˊnqǃitc ʟēł wuˊsko. Ātx In the night he ran there. His friends not knew it. After

ỵaqēˊga āˊawe doxōˊnqǃî adēˊ łiwag̣uˊq. 290-10 it was getting daylight when his friends to it ran.

ʟēł wuduskoˊ āwuʟǃīˊqǃî. Gūsuˊ yên Not it was known it had been broken off. Where there

yuqᵒxêˊtc gî. Dju cuqǃoaˊaỵītcawe ʟē āx it was never broken off ?. And the first one then from it

wuʟǃēqǃ. Tcǃuʟeˊ uduwawūˊsǃ. “Adōˊtsᴀ wuʟǃīˊqǃ ās-ʟǃēˊłî.” broke off. Then they asked, “Who broke off tree-penis?”

Tcǃuʟeˊ yē ỵaˊodūdzîqa, “Kāhāˊsǃîdjayuˊ Then thus they came to say to him, “Kāhāˊsǃî it was

wuʟǃīqǃ.” Tca kaodōˊwacūg̣ayu łkūx̣ᴀˊʟǃgītc. broke it.” Then they laughed at him, that he was not strong.

Adᴀˊxawe ʟē ỵaoduˊdzîqōx łᴀtsīˊn And then there they came to go with their strength

duỵîg̣aˊ. Gūsūyuˊ ʟēł qǃān-cagūˊn they waited for. Where wasit (=Then) not fighting ammunition

qāˊdjî āˊg̣a. ᴀdjayuˊ ᴀcagūˊn kᴀˊqǃayu had at that time. Why the ammunition for it

ducūˊtc. hīn tāˊg̣aqētc. Yūˊłîtsīne-ᴀt they bathed. Water when they always sat in. The strong men

yūˊtān ʟēˊłᴀtc g̣aduˊʟ̣îdjāg̣e ᴀt qāˊdjî. the sea lions nothing at all to kill it with thing had.

Wananīˊsawe yułīngîˊt ʟēnīˊtc ye hᴀs At once the Indians head (or great) as follows they

ỵaˊosiqa, “Hu tsǃu.” Yē ỵaˊodudziqa, said to “Him too (take). As follows they were saying to him,

“Yên nᴀx duxāˊ.” ʟēˊłᴀtc āx duʟ̣îdjaˊg̣e ᴀt “There to take him.” Nothing from it for killing thing

qōˊostîˊ yūˊtān. Duīˊn ᴀt wudūˊwaxūn 291-5 they had the sea lions. With him to it they would go

yē ỵaˊodudzîqa. Tcatcǃaāg̣aˊtsa yē as precedes they said to him. At that very time as follows

ỵaˊodudzîqa, “Yên nax dōxāˊ, Kāhāˊsǃî.” they were saying to him, “There to take him, Kāhāˊsǃî.”

Ag̣āˊtsa duỵaˊodowasa, Kāhāˊsǃî. Just at that [time] they gave him his proper name, Kāhāˊsǃî.

Adāˊt ỵaodowaxāˊ yūˊtān qǃāˊtǃî. Tcǃuʟeˊ dēˊxawe On to it they took him the sea lion island. Then two

acāˊwaʟēq yūˊtān. Yūˊsǃᴀtǃnᴀˊxa he caught up the sea lions. The left one

ta ỵaqāˊc kᴀt. Cinaxāˊa qoˊa he threw upon a flat rock. The right one, however,

wūˊcdᴀx āwasǃēˊʟǃ. Qǃᴀnᴀckîdēˊx wusîteˊ yuqāˊ from together (= apart) he tore. Poor was the man

acaˊ yūłdakᴀˊt-ᴀt yēˊde łatsīˊn duig̣aˊ wūsūˊ. ʟēł 291-10 to him all kinds strength to him came to help. Not

de yuỵaoduʟ̣ᴀˊqᴀk doxōˊnqǃî. ʟēł naᴀˊt indeed ever beat him afterward his friends. Not clothes

nayēˊduoˊxqǃun adawūˊʟǃyᴀqǃ. Yīwuyāˊtǃ ag̣āˊ ᴀcdjiyēˊ he ever put on in time of war. A long time for it to him

wuˊtiỵiỵᴀ dułatsīˊne. Tcǃuyaˊỵidᴀt tsǃu was his strength. Even to this time also

wuduˊdziku. Dułᴀtsīˊnī ᴀtx dułiᴀˊxnutc. Ātc it came to be known. His strength they always use. This

qoỵadułdjᴀˊtckunutc. they always use, to surprise other people [with an account of it].

Dutīˊnutc dułᴀtsīˊne. They always act [like]. his strength.

This is all.

Hūˊtcǃawe. All.

FOOTNOTES:

[137] For a longer version see story 31, pp. 145–150.

[138] That is, it is used as a crest and imitated at feasts.

94. THE LǃÊˊNAXX̣ĪˊDAQ[139]

A man at Auk went out on the lake after firewood. On the way round it he saw a woman floating about. Her hair was long. Looking at her for some time, he saw that her little ones were with her. He took one of the children home. When it became dark they went to sleep. It was the child of the ʟǃêˊnᴀxx̣īˊdᴀq, and that night it went through the town picking out people’s eyes. Toward morning a certain woman bore a child. In the morning, when she was getting up, this [the ʟǃêˊnᴀxx̣īˊdᴀq’s child] came in to her into the house. The small boy had a big belly full of eyes. He had taken out the eyes of all the people. That woman to whom the small boy came had a cane. He kept pointing at her eyes. Then she pushed him away with the cane. When he had done it twice, she pushed it into him. He was all full of eyes. After she had killed him the woman went through the houses. Then she began to dress herself up. She took her child up on her back to start wandering. She said, “I am going to be the ʟǃêˊnᴀxx̣īˊdᴀq.” When she came down on the beach she kept eating mussels. She put the shells inside of one another. As she walks along she nurses her little child.

Ākǃᵘqǃayuˊ yē ỵatîˊ qā akadēˊ wuguˊt g̣ᴀˊng̣ā. At Auk stopping a man out on got for firewood.

Aˊyᴀxde ỵanagudīˊayu aosītīˊn cāwᴀˊt yūˊadīgīgā cwūˊʟ̣īx̣āc. Around it going was he saw woman one floating.

Dūcaxāwuˊ yekǃuˊʟ̣îyātǃ. Tcǃākᵘ āłtîˊnî aˊya aosītīˊn Her hair was long. Sometime looking he saw her

yēˊkᵘtsǃîgāˊỵî a. ᴀt ỵᴀˊtqǃî ᴀx āˊwucāt her little ones were. Children from them he took

nēłdeˊ. Yên qōˊqacg̣ēt ayuˊ to [his] home. There it got dark of itself there

āwaxēˊqǃᵘ. Xᴀtc ʟǃêˊnᴀxx̣īˊdᴀq 292-5 they went to sleep. It was the Lêˊnᴀxx̣īˊdᴀq

ỵêˊtî asiyuˊ tāˊdawe yūˊānqǃᴀtūx ỵāˊwagut qāwaˊq its child it was he that night through the town was going eyes

āx kē akawadjᴀˊł. Ỵaqēˊgaa yucāˊwᴀt from them up he took out. When it was getting light a woman

ỵᴀt āˊwa-u. Tsǃūtāˊt ayūˊ ỵacᴀˊndanukᵘ doxᴀˊnqǃᵘ child had. In the morning then she was getting up to her

nēł ūˊwagut. ᴀtkǃᴀˊtskǃᵒ yēˊqǃołkułige xātc qāˊwag̣e into the house went. A small boy a big belly this eyes

ᴀsīyuˊ acaˊołīhîk. Łdakᴀˊt yuˊqᵒu qāˊwag̣e ayuˊ it was was full of. All the people’s eyes these

āx kē akāˊwadjêł. Wutsǃāˊg̣a ᴀcdjīˊ hu yu-cāwᴀˊt from it up he took them. A cane to her was that woman

ᴀcxᴀˊnīnēł uwaguˊt yu-ᴀtkǃᴀˊtskǃᵒ. Duwāˊqde 292-10 into the house to her came the small boy. At her eyes

ỵagacīˊtc. Tcǃuʟeˊ duwutsǃag̣āˊỵītc yūt was always pointing. Then her cane away

akułtāˊqᴀtcǃ. Dᴀˊxa yēˊnasgīt aqaˊ kaˊo-łītᴀq. Tsǃᴀs she pushed him. Twice he did it into him she pushed. Only

qawag̣êˊtc caˊołīhîk. Hîˊtqǃî tūx ỵaˊowagut eyes it was full of. Houses through she was going

yucāwᴀˊt adjāˊq dᴀx. Adᴀˊxayu ctadeˊ the woman killed it after. And then on to herself

yedjudīˊne. Duỵᴀˊtkǃᵒ āˊwaya tcǃakūˊg̣aỵê she started to put [clothing]. Her child she took up anywhere

yeˊdî. “ʟǃêˊnᴀxx̣īˊdᴀq xāt gux sateˊ” to go to. “Lǃêˊnᴀxx̣īˊdᴀq I am going to be,”

yuỵawaqāˊ. Ỵēqg̣agūˊtîn yāk āxāˊnutc. was what she said. As she came down mussels she always ate.

Wucg̣edîˊ atsūˊnutc yuyāk-nūkǃᵘ. Tcǃa Inside of one another she put the mussel shells. Also as she

ᴀt ᴀnaguˊttc tcǃaāˊn aqǃaˊ wuāˊîtc at it walks around at the same time at it always nurses

duỵêˊtkǃᵒ. her little child (=baby).

FOOTNOTES:

[139] See story 35 and cf. close of story 105. This is the equivalent of Skîl djâˊadai, or “Property Woman,” among the Haida.

95. ORIGIN OF THE FROG CREST AMONG THE KÎKSAˊDÎ[140]

A married couple went from Sitka into G̣ayaˊ bay, and camped at G̣ᴀˊxgu-ān. They were there for perhaps a month. One morning they started out hunting. Then they heard a song on G̣ayaˊ bay. They listened. They did not hear plainly. [The man’s] wife said to him, “Do you hear it?” He said, “I hear the thing making a noise over there.” “Turn toward it,” they said. They went toward it and saw it. It was a little frog which the man let float down to his wife in the stern. He said, “It is for you.” So they brought it to Sitka. This is how the little frog’s song came to be known, and this is why the Kîksᴀˊdî claim the frog.

Cīˊtǃkᴀ ayuˊ wūcdᴀcāˊỵî (On the back of Baranoff island) Sitka that married couple

wuqoˊx G̣ayaˊ ỵîˊkdê. G̣ᴀˊxgu-ānqǃ ayuˊ hᴀs ūwaxeˊ. went G̣ayaˊ (a bay) into. At G̣ᴀxguān there they camped.

Guł ʟax ʟēqǃ dîs hᴀˊsdukā cūˊwᴀx̣īx̣. ʟēqǃ tsǃutāˊt Probably very one moon on them passed. One morning

ayuˊ ᴀtnatêˊ hᴀs djîˊusîha. Adᴀˊxayu there hunting for things they set out [along shore]. And then

G̣ayaˊ kādêˊ hᴀs āwaāˊx yucîˊ. Adᴀˊxayu hᴀs G̣ayaˊ on they heard a song. And then they

kudzīāˊx. ʟēł hᴀs u-ᴀˊxtc kǃēdēˊn. Ducᴀˊttc ye 294-5 came to listen. Not they heard well. His wife so

ỵaˊosîqa, “Ỵīỵaāˊxtc agêˊ” “Heˊde said to him, “You are hearing it ?” “Over there

tuwaᴀˊxtcī-ᴀt,” ye ỵāˊwaqā xāāˊxtc.” “Akāˊdêyu hᴀs we hear thing,” so he said, “I hear.” “Toward it” [turn] they

ỵaˊwaqā. Akᴀˊt hᴀs qox ayuˊ hᴀs aosītīˊn. Xᴀtc were saying. Toward it they went there they saw it. It was

x̣îx̣tcǃîˊkǃ asīyuˊ ducᴀˊt-djî de ayuˊ aołīx̣āˊc. Ye little frog that his wife to this he let it float. So

ỵawaqāˊ, “Iˊaỵī sᴀkᵘ.” Cīˊtǃkᴀdê ān hᴀs wuqoˊx. he said, “You for.” To Sitka with it they got.

Yēˊayu x̣îx̣tcǃkǃa cīỵīˊ wududzikuˊ. Kîksᴀˊditc That is how little frog’s song is known about. Kîksᴀˊdî

aˊtcayu x̣îx̣tcǃ hᴀs aỵahēˊn. that is why frog they are claiming it.

FOOTNOTES:

[140] See story 66 for a second version.

96. HOW THE KÎKSAˊDÎ CAME TO SITKA[141]

When we were first born people hated us. And after that some beings named Sky-people brought war upon us. They destroyed us completely. A woman saved herself. And right here at Qǃāntūˊłkǃî she dug a hole under a log to conceal herself from the enemy. Various creatures came out in front of her. “I wonder who can tell me about things,” she said. Grizzly bear came out near her. She said, “What can you do?” “Whenever I catch a man I slap my paws down upon him.” The woman said, “That is nothing.” Some one in the sun spoke to her. “How am I?” it said. “What can you do?” Then he said, “My father in the sun peeps out through the clouds, through the mottled clouds.” That was the one that married her. Then she began to have children. There were five of them, including one woman. After that he lowered down a big fort on them. They grew up inside of it. And when the enemy saw that they were inside of it they started to come. One [of the brothers], named Coward, was quarrelsome. Another was named Łqǃayāˊkǃ and another Kᴀckǃᴀˊʟkǃ, and to all of them he gave directions. “When they get stronger than you put your minds on me.” So, when the enemy became too strong for them, they put their minds on their father (grandfather), the sun. He peeped out on the enemy. It was smoking hot. The sea water out here boiled. The [hostile] people ran down quickly into the water. They were all destroyed. Then it stopped [boiling] out on the water. The brothers stayed inside of their fort.

Ỵaqǃoˊxtustē cūˊgu łīngîˊttc haˊocīkǃān When we were born first time people hated us

ỵāqǃoˊxtūstî. Adᴀˊx qoˊa ayaˊ Gîtsǃo-qoaˊnî when we were born. After that, however, Sky-people

yūˊduwasākᵘ ānᴀˊxaỵa yāqǃ xa hāt by name on account of that to this place war to us

adjīˊusigut. Aˊya qotx hacūˊłīx̣īx̣ brought. This destroyed did to us quickly and completely

aˊya ʟēˊnᴀx ỵātiỵîˊ. Cāˊwᴀt aˊya cwutsīnēˊx. this the one was. A woman this saved herself.

Aˊa heˊdu Qǃāntūˊłkǃî yūˊduwasākᵘ xao taỵîˊ And this place right here Qǃāntūˊłkǃî named log under

ayuˊ ax dāq kokaˊodzîha xāˊdjî nᴀx. 295-5 that into it she came to dig a hole the enemy away from.

Doqǃawuˊłk dᴀˊkde wūˊāt. “Adūˊs gî qōn anᴀˊx In front of her out to they got. “Who (?) about things

dax̣ēˊtkǃᵘ?” X̣ūtsǃ anᴀˊx dāk ūˊwagut. Yē ỵawaqaˊ, can tell me?” Grizzly bear near her out came. So she said,

“Datîˊn sukᵘcîˊ.” “Hā ᴀxōˊnê qa āx “With what [can you help]?” “Whenever I get a man I

djitg̣askîˊ tîn kā yuqᴀˊłtǃadjîˊn.” Yucāˊwᴀt ye ỵawaqāˊ, having him on slap my paws down.” The woman thus said,

“Aˊge aˊdawe.” G̣ᴀgāˊn tūtx (?) thng is “(That is nothing.)” Sun from into

ᴀˊdayu duīˊt qǃēˊwatᴀn. “Wāˊsᴀs xᴀt ỵatīˊ,” something is to her spoke. “How I am,”

yuỵawaqāˊ. “Dā tîn sᴀˊkᵘcî.” ʟē ye ỵawaqāˊ, 295-10 it was saying. “What with for?” Then so he said,

“Yūˊg̣ᴀgan tutx a ᴀxīˊc gutsǃtūˊnᴀx “The sun from into my father through the clouds

gūtsǃqǃāqdīỵēˊnᴀx gᴀˊgî ỵag̣ᴀsēˊn.” Tcāˊtcǃa through the mottled clouds out (when) he peeps.” That one

āweˊ tsa āˊcuwaca. Ayᴀˊxawe duỵᴀˊtqǃî it was indeed married her. On account of that her children

qoˊdziti. Kīdjînīˊnᴀx hᴀs wūˊti qa cāˊwᴀt ʟēˊnᴀx. came to be born. Five of them they were and woman one.

Adᴀˊxawe hᴀˊsdu dākaˊqǃ kaˊoduʟ̣iỵaˊ nū ʟēn. After that them on he lowered a fort big.

Ag̣ēˊqǃ kē hᴀs uwawᴀˊt. Adᴀˊxawe ag̣ēˊdî hᴀs Inside of it up they grew. And then inside of it they

g̣āˊdustīn aweˊ hᴀsdudāˊt xā djiūˊdigut. ʟēˊnᴀx saw them when around them the enemy started to come. One

ye adūˊwasākᵘ Qǃᴀtxāˊn daqānēˊx wuˊsitē. Xāˊỵi yakqǃᵘ thus named Coward quarrelsome was. Warriors’ canoes

āˊyᴀx aˊołīqᴀˊnqǃ. Ye adūˊwasākᵘ Łqǃayāˊkǃ qa 296-5 over he quarreled. So [one] named Łqǃayāˊkǃ and

Kᴀckǃᴀˊʟkǃ yēyᴀˊn hᴀsducunqāˊwadja. “Ỵīqāˊnᴀx ya Kᴀckǃᴀˊʟkǃ what to do he told them all. “Stronger than you when

ᴀt g̣atīˊnî qǃwᴀn ᴀxiˊg̣a tunaˊidatān.” Adᴀˊxawe hᴀsdu they are getting (imp.) on me put your mind.” And then them

qāˊnᴀx ỵaᴀˊtgᴀtēˊ ag̣āˊ more than then they got for it

hᴀs tuˊdîtān hᴀsduīˊc g̣ᴀgāˊn. Gᴀˊgi they started to remember their father sun. Out

ỵaodziaˊ yuxāˊ kᴀqǃ. he came to peep the enemy on.

Wudūˊwatsǃᴀq ỵāˊwatǃa. Dîgînaˊ It smoked was hot. (=it was smoking hot) Out here

hīˊnî qoˊa wuʟ̣iūˊk. Yādāˊqa [the salt] water, however, boiled. Out from this [land]

Łīngîˊt hīˊndî łūˊwagōqǃ. Qotx cūˊwax̣īx̣. 296-10 Indians into the water ran down. Destroyed were

Hīˊnxō qaˊat tsǃu ʟe quickly.In (or among) the water out on the whole also then

ỵēỵēˊwutê. Āỵēˊ hᴀs wutîˊ yūnūˊ g̣ê. stopped. Down in it they were the fort inside of.

FOOTNOTES:

[141] Cf. story 31, pp. 122–126.

97. THE FOUR BROTHERS[142]

Another being that hated us was a shaman, who used to live in a cave. His name was G̣onēˊtqāsāˊxdukǃāˊqǃ. They could do nothing to him, so they gave their sister to him in marriage. He always slept with his back to the fire, and a spirit watched at his door. Finally a plot was made regarding him, and the people prepared for him. They prepared boxes full of bows and arrows for him, and there came to be plenty of them. When they came to him they pulled their sister into the canoe. He (the shaman) always wore a red-snapper coat. When he was pursuing them, he kept jumping so (accompanied by gesture). While he was chasing them they shot at him. They kept asking their sister, “Where is your husband’s heart?” She said, “I still love my husband’s heart.” After a time she told them where her husband’s heart was. “Shoot him in the middle of his hand. His heart is there.” Then they killed him outside of Ring island. They carried him to Ring island. They took the red-snapper coat off from him. It was for this coat that they had killed their brother-in-law.

Tsǃu hāˊcakǃāˊnî-ᴀt taˊowūłtīqǃ Also something hating us into the place where the cave is

yētīˊỵīn. Yē duwasāˊkᵘ G̣ōnēˊtqāsāˊxdukǃāˊqǃ. ʟēł adêˊ used to be. Thus his name was gonēˊtqāsāˊxdukǃāˊqǃ. Not to it

hᴀs gunᴀˊxsîniỵa. ᴀtcaweˊ hᴀsduʟ̣āˊkǃ adjīˊt hᴀs they could do anything. Why their sister to him they

adjīˊwatᴀn. G̣ᴀˊndawe utāˊîtc dudᴀˊqǃanᴀx. gave her. To the fire he always slept his back near.

Dōˊqǃawuˊłqǃ aweˊ yên udēˊłtc yēk. Wananīˊsawe At his door that there always watched a spirit. Finally

adāˊ hᴀs tucāˊwatān. Aỵîˊs ᴀt yên 297-5 about him they concocted a plan. For him things there

hᴀs aosîneˊ. Tcūnēˊt they made ready. Bows and arrows

dāqakūˊqǃ yên hᴀs aosineˊ cover for (=boxes full of bows and arrows) then they prepared

cāˊỵadihēn. ᴀt hᴀs qūˊxawe yākᵘt hᴀs began to be plenty. To it they got then into the canoe they

āˊwaxotǃ hᴀsduʟ̣āˊkǃ. Łēqǃ kǃudᴀˊsǃ atūˊx pulled their sister. Red-snapper coat into it

naguˊttc. Yāhᴀˊsdu ỵag̣atsāˊq ỵūˊawe he always goes. Them when he was chasing that way (a gesture)

kē îckǃēˊntc. ʟe yāhᴀˊsdu ỵanatsāˊqeawe hᴀs up he always jumped. Then them while he was chasing they

atǃuˊkt. Hᴀs aqǃonawūˊsǃtc shot at it (with bows and arrows). They would always ask

hᴀsduʟ̣āˊkǃ, “Gūˊsū ixoˊx tēqǃ.” “Yesuˊ their sister, “Where your husband’s heart.” “Yet

ỵāxcîgeˊ ᴀxxōˊx tēqǃ.” Wananīˊsawe yên 297-10 I want (=love) my husband’s heart.” After a while there

akāˊwanîk duxoˊx tēqǃ. “Dudjîˊn tāk she told her husband’s heart. “His hand in the middle of

ỵītǃuˊk. Aˊwu dutēˊqǃ.” you shoot. There is his heart.”

Kᴀˊtnᴀqǃtīn ỵakᴀˊqǃawe White-rocks-on-top- of-each-other (Ring island) on the outside of

tsa hᴀs āˊwadjᴀq. Kᴀˊtnᴀqǃtīn then they killed him. White-rocks-on-top- of-each-other

kᴀnᴀxāˊwe yên hᴀs āˊwaxᴀtc. Aqāˊx kē hᴀs on there they brought him. Off from him up (off) they

āˊwatiˊ łēqǃ kǃudᴀˊsǃ. Yukǃudᴀˊsǃ kāˊqǃawe hᴀs took red-snapper coat. The coat for they

āˊwadjᴀq hᴀsdukāˊnî. killed their brother-in-law.

After that Łqǃayāˊkǃ put it on and went after large animals. He chased something from below named Kᴀckǃᴀˊʟkǃ.[143] He chased it far up out into the sky. They are Łqǃayāˊkǃ’s footprints which are there.[144]

Adᴀˊxawe Łqǃayāˊkǃ ātūˊx yūˊwugutk kodzîtīˊỵi-ᴀt And then Łqǃayāˊkǃ into it having gone big animals (things)

kᴀqǃ. Adᴀˊxayu yāˊdiỵīdᴀˊx ᴀt ỵaˊosīnāq. 298-5 for. And then from below here something he was chasing

Kᴀckǃᴀˊʟkǃ yūˊduwasākᵘ ᴀt. ʟayūˊdekīqǃ kē Kᴀckǃᴀˊʟkǃ was named something Far up [into the sky] up

aỵaˊosinᴀq aˊayu dᴀˊkdî wułîcuˊ. Duqǃoˊs-ītēˊ he chased it this out went in a line. His footprints

Łqǃayāˊkǃ huˊayu. Łqǃayāˊkǃ it is he, or they are his.

FOOTNOTES:

[142] Part of story told in story 3 and in story 31.

[143] An error. Kᴀckǃᴀˊʟkǃ was Łqǃayāˊkǃ’s elder brother.

[144] That is, the milky way.

98. THE KÎKSAˊDÎ WOMAN WHO WAS TURNED INTO AN OWL[145]

When this town (Sitka) was first discovered the Kîksᴀˊdî were here, and we stayed on this (the north) side. This town (at the northern end) was named Mossy-town. There four men grew up, two of whom were named Łqǃayāˊkǃ and Kᴀckǃᴀˊʟkǃ. They married. Łqǃayā’kǃˊs mother was named Kᴀckǃᴀˊʟkǃ’s-mother. Łqǃayāˊkǃ’s wife refused to give her mother-in-law herring to eat. After she had refused her twice she put hot milt into her hand. She told [her son], “She put hot milt from a male herring into my hand.” It burned her hand. For this reason her son carried down the canoe. He filled it with herring by means of a herring rake. When [the canoe] was filled, he brought them in. The herring rock is over yonder this side of Big-fort.[146] He brought them in in the evening. He said to his wife, “Go down to it,” and she went down empty handed.

Cūˊguya ʟǃᴀtk wudutǃēˊỵê Kîksᴀˊdî yaqǃeˊ ỵᴀtîˊ When first this place was found the Kîksᴀˊdî here stayed

qa ūhāˊn ỵāˊnaxᴀqǃ yēˊhaỵêtî. Sǃᴀtc-ānîˊ ye duwasāˊkᵘ and we on this side we stayed. Mossy-town thus was the name

yāt. ᴀqǃaweˊ uwawᴀˊt dāqǃunīˊnᴀx qa ye to this [one]. At it grew up four [men] and so

duwasāˊkᵘ Łqǃayāˊkǃ Kᴀckǃᴀˊʟkǃ. Hᴀs āˊwaca [two were] named Łqǃayāˊkǃ [and] Kᴀckǃᴀˊʟkǃ. They married

yucāˊwᴀt. Łqǃayāˊkǃ duʟāˊ qodzîteˊ a woman (= women). Łqǃayāˊkǃ his mother was

Kᴀckǃᴀˊʟkǃ-ʟā yūˊdowasākᵘ. Łqǃayāˊkǃ ducᴀˊtc 299-5 Kᴀckǃᴀˊʟkǃ’s mother was named. Łqǃayāˊkǃ his wife

ỵaocîgêˊ yuˊyao dutcāˊn-qǃēˊdî. Dᴀxdahīˊn refused the herring to her mother-in-law’s mouth. Twice

ye acīˊn nasqaˊ aweˊ acdjîˊn tāqǃ yên āˊwacᴀt thus to her she said when her hand into there she put it

ỵāˊwatǃaỵe yao-ʟǃēˊłî. Duīˊn akāˊwanīk. “Ỵawᴀˊtǃaỵe being hot herring milt. To him she told it. “Hot

yao-ʟǃēˊłî aweˊ ᴀxdjīˊn tāqǃ yên āˊwacᴀt.” Ke ūwag̣ᴀˊn herring milt that my hand into there she put.” Out it burned

dudjīˊn tāqǃ. ᴀtcaweˊ yākᵘ yēqǃāˊwatᴀn duỵīˊt. Yao her hand in. That is why canoe brought down her son. Herring

acāˊwax̣îʟǃ yuyāˊkᵘ. Yên he filled with by means of a herring rake the canoe. There

aỵaˊosîqox cahīˊk. Yūˊdo yao tēỵîˊ he brought them in when it was filled. Over there herring’s rock

yunūˊ ʟēn hāˊna nᴀx ᴀ. Dēx̣āˊna 299-10 the fort (= Big fort) big this side on is. It was evening

ayuˊ yên aỵaˊosîqox. Ducᴀˊt ye aỵaˊosîqa, when there he brought them in. His wife something he said to,

“Adêˊ naguˊ.” Kᴀłᴀˊtk adeˊ wuguˊt. “To it go down.” Without anything to it she went.

Then she shouted up, “Bring down the basket,” but her husband said, “Don’t listen to her.” Night came on. Toward morning the woman began to change her cries. “This way with the basket (kāt),” she said toward morning. Later still she began to say, “Hū, hū, hū, ū.” Her husband said to her, “You can become an owl from this time on.” So she started to fly off. She became an owl. She flew first among the trees. She was heard saying, “Sit in your holes,” after which he (her husband) went outside. He said to her, “You put milt into my mother’s hand. For that you can become an owl. Way back there for you is Owl’s-rock-slide.” This is why it is so. This is why we can always understand it (the owl). It always predicts bad weather. It always tells what is going to happen in other towns.

Tcǃuʟeˊ adeˊ kē uwaîˊqǃ, “Kāt hāt Then at it up she shouted, “Shallow basket to here

ỵiêtᴀˊn.” Duxoˊxtc ye ỵaˊosîqa, “Łîˊłqǃa tāt you bring it down.” Her husband so said, “Not to her

ỵītūctīˊg̣k.” Tāt ỵīntk qohaˊ. Qēqǃēˊde qonahaˊ you listen.” Night it got. Toward morning it was getting

ʟe cūˊya qǃaˊoditᴀn yucāˊwᴀt. then entirely began to change her manner of talking the woman.

“Hāndēˊwadi kāt,” qēqǃēˊdî ayuˊ ye “This way with the basket,” toward morning it was thus

qǃaỵaqaˊ. Qēqǃēˊdî ʟecūˊyᴀx wuduwaᴀˊx, she said it. Toward morning changing [her voice] she was heard,

“Hū hū hū ū.” Duxoˊxtc ye ỵaosîqaˊ, “Tcǃuʟeˊ 300-5 “Hū hū hū ū.” Her husband thus said to her, “Then

wēˊdᴀx de tsēˊskǃux îˊnaste.” Tcǃuʟeˊ yᴀx after that owl becoming you can be.” Then off

hoadîqēˊn. Tsēˊskǃᵘx osîteˊ. Ās ayēˊỵatīỵēqǃ she started to fly. Owl she became. Trees being

axōˊqǃ sǃaˊodjîqax. Ye oduwaaˊx, among them she first flew. Thus he (or she) heard,

“ᴀˊsguteỵê g̣ayêqêˊ.” Āx āˊyux “In your holes you sit. After it outside of it (house)

āˊwagut. Yē ỵaodudzîqaˊ, “Āxʟāˊ djīn tāqǃ he got. So he said to her, “My mother’s hand in

yao-ʟǃēˊłî yên iỵatêˊ. Tcawēˊdᴀx tsēˊskǃᵘx herring milt there you put. Right from that owl becoming

înasteˊ. Yudāˊg̣o îqāˊde sᴀkᵘ Tsēˊskǃᵘ-qāˊde.” 300-10 you can be. Way back there your slide for Owl’s-rock-slide.”

ᴀtcaweˊ dūwaỵaˊ. Atcayuˊ qǃatūˊwaāˊxtc. Why it is so. Why we can always understand it (the owl).

Łkūˊckǃᴀ akānîˊknutc. Yūˊnax̣ᴀqǃ wasaˊ Bad weather it always predicts. in other [towns] what

ᴀtguˊg̣onēỵîˊ ha-îˊn yuakaỵanîˊk. is going to happen to us it always tells.

FOOTNOTES:

[145] See story 37 for another version.

[146] The hill on which Baranoff’s castle stood.

99. MOLDY-END[147]

The Kîksᴀˊdî used to live at Dax̣ēˊt, where they dried salmon. After they had gotten through drying it they tied it up there. So he (a small boy) was baiting a snare for sea gulls. When he came into the house afterward he was very hungry. “Mother, I am hungry. Give me some dried salmon.” So she gave him a piece of dried salmon which had begun to mold on the corner. Then he said, “You always give me moldy-cornered ones.” They always began tying up from the corner of the house. He spoke to the dried salmon. Just then some one shouted out, “There is a sea gull in your snare.” So he ran down to it. He ran out into the water to his snare. When he got out into the midst of the water he looked as if he were pulled down into it. Then all of the drying salmon ran down to him. Now the people were hunting for him, but he was nowhere to be seen. It was not known what had happened to him. The salmon, however, began feeling very high. They began to rush about at the mouth of the creek. It was the salmon people that had done it. Then the salmon people went out to sea with him. They went seaward with him toward their homes. To him it looked as if they were in a canoe. A chief among these salmon had made him his son. The sea gull that he had followed out went along with him. Then he stayed with them in the salmon people’s town. He was among them for one year. Well out from that town fish eggs were heaped up. He began to take up and swallow some of them without asking anybody. Then the people shouted out, “Moldy-end is eating the townpeople’s dung.” At that time they gave him the name. Afterward he discovered that the salmon tribe had saved him. Then he went to lie down and remained in that position. In the morning his father said, “What did they say to you, my son?” He went out and spoke. “Take him up to Amusement creek. Put his hands around the necks of the sand-hill cranes at the mouth of it.” There he saw two sand-hill cranes jumping up and down, facing each other, at the mouth of the creek. All creatures, such as brants, could be heard making a noise down in this creek. This is why it was called Amusement creek. Where was it that he had been feeling badly? It all got out of him.

Dax̣ēˊtayu ᴀnaēˊtc Kîksᴀˊdî, xāt At Dax̣ēˊt it was used to live the Kîksᴀˊdî, [and] salmon

ayēˊsᴀtanēˊnutc. Āˊawe ᴀqǃ yêˊndî ᴀt always dried there. In that place there things

yaᴀtnaduˊqǃwᴀn yuxāˊt ᴀtqǃēˊcî sᴀkᵘ they were getting through drying the salmon dried for

dādusāˊxdê. Aˊawe kēˊʟ̣adiyaỵiqǃ they were tyingit up there So with it for seagulls

yeadāˊna dāˊsǃa, awāˊq dēˊsnaaqnutc. he was baiting a snare, inside of which they always got.

Acūˊtc nēł gūˊdawe At yan ūwaxāˊ. From there into the house when he came he was very hungry.

“ᴀʟeˊ xāt yan uwahaˊ. ᴀtqǃēˊcî ᴀxdjīˊt 301-5 “Mother I am hungry. Dried things (i.e., salmon) to me

tê.” ᴀcdjīˊt āˊwate yuᴀtqǃēˊcî. Acêˊnya give.” To him she gave the dried salmon. On the corner of it

wudîʟāˊx. Ye aỵaˊosîqa yuᴀtqǃēˊcî, “Tsǃᴀs it had started to mold. So he said of the dried salmon, “Only

cᴀnỵāˊkǃᵘʟāx qaqǃēˊxᴀtexnutc.” moldy-cornered ones you always give me.”

Yitǃēˊdᴀx dādusāˊnutc. From the corner of the house they always began to tie it up.

ᴀtqǃēˊcî aỵîˊ yē aỵaˊosîqa. Tcǃuʟeˊ atūˊxawe The dried salmon to so he spoke. Then from in it

tǃāˊỵaodowaqa, “Edāˊsǃaye awāˊqǃt uwaguˊt some one shouted out, “Your snare inside of it got

kēˊʟ̣adî.” Tcǃuʟeˊ akudjīˊnawe ādêˊ dak wudjix̣īˊx̣. a seagull.” Then that is why to it down he ran.

Tcǃuʟeˊ akāˊde hīnx wudjix̣īˊx̣ dudāˊsǃaỵî. 301-10 Then out to it into the water he ran [to] his snare.

Hīˊndî gīỵigēˊdaqx̣ūˊawawe hīˊnde To the water when he got out in the middle of to the water

wuduwaxōˊtǃ āyᴀˊx wūˊnî yuỵadᴀˊkǃᵘ. Łdakᴀˊt he was pulled down like it was like the youth. All

yuxāˊt yedānēˊỵî ỵīˊỵîawe dutǃāˊt ʟūwaguˊq. the salmon those that were drying to him behind ran down.

Qoducīˊ duīg̣aˊ. ʟēł wudustīˊn. Tcǃuʟeˊ ʟēł They were searching for him. Not he was seen. Then not

wuduskuˊ wāˊsa waˊniỵe. Tcǃuʟeˊ yuxāˊt qoˊa ayuˊ was known what happened to him. Then the salmon, however,

tuwuˊqłîg̣ê. Yuhīˊnwᴀtqǃ wūckᴀˊt felt very high. At the mouth of the creek around

caoditeˊ. Xᴀtc xāt qoaˊnî tcaˊyu ye usîˊne. started to rush. This salmon tribe that so did.

Dūīˊn tcǃuʟeˊ dāk ỵāˊwa-a yūˊxāt qoaˊnî. With him then seaward went the salmon people.

Hᴀsduānêˊdî an dāk hᴀs ūˊwaha. Yākᵘ yêx 302-5 To their homes with him seaward they went. Canoe like

acwagêˊqdayēˊn. Xᴀtc anqāˊwo ᴀsîyuˊ xāt xōˊnᴀx it looked like in his eyes. This chief it was salmon among

yêtx ᴀcułîyᴀˊx. Tcǃᴀˊtu xᴀˊnu yukēˊʟ̣adî dāk made him his son. Along with him went the seagull out

acuyāˊadzīhu dekīqǃ. Tcǃuʟeˊ ayēˊ wuteˊ āˊxō he followed seaward. Then there he stayed among them

xāt qoaˊnî ānîˊ. ʟēqǃ tākᵘ dukaiˊantî. Dekīˊqǃ salmon people’s town. One year he was among them. Way out

ānqǃaˊỵe yūk dix̣wᴀˊsǃ quhāˊkᵘ. Tca qāˊỵatǃen in the town out started to be heaped eggs. Without asking

nᴀxāˊwe akaˊodikâtc. Tcǃu anyone he started to take up and swallow them. Then

yūantqenīˊtcayu kē tǃāˊuwaîqǃ, “Āntqenîˊ hāˊʟǃî 302-10 the people shouted out about him, “People’s dung

aỵaxāˊ Cᴀnỵāˊkǃᵘʟāx.” Ag̣āˊayu tsa duyaˊ is eating Moldy-end.” At that time right him

wuduwasaˊ yusaˊ. Ckᴀ aˊodzîku yuxāˊt they called by that name. Afterward he came to know the salmon

qoaˊnîtc wusnexeˊ. Tcǃuʟeˊ taỵidēˊ wuguˊt tribe had saved him. Then to lie down he went

tūdīuˊs. Tsǃutāˊdawe ye ỵawaqaˊ duīˊc, and he stayed there. In the morning thus said his father,

“Wāˊsa īỵaˊo-dudzîqaˊ ᴀxỵīˊt.” Tcǃuʟeˊ yux “What did they say to you, my son.” Then out

qǃēˊwatān “Qatukᴀˊxsaqa-hīˊnîde ūn yākᵘ ga-īˊtān. he went and spoke “To Amusement creek by canoe take him up

Āwᴀˊtkᴀ dūˊłî sēˊnᴀx qǃoa’n At the mouth of it sand-hill cranes around their necks (imp.)

djīˊyayîte.” Ayᴀˊxawe aˊositēn, yên put his hands.” Just like it he saw there

yūk duwax̣îˊx̣k dēx wucdaỵīˊn yuhīˊn out they were jumping two toward each other the creek

wᴀtkaˊqǃ. Łdakᴀˊt ᴀˊtawe yaỵîˊk duwaᴀˊxtc at mouth of. All things down in this could always be heard

yuhīˊn ỵîk qên. ᴀˊtcawe ye duwasāˊkᵘ the creek down in [and] brants. That is why so it is called

Qatuˊkᴀxsᴀka-hīn. Gusuˊ tūwunūˊguỵīỵî? ʟe Amusement creek. Where was it he was feeling bad? Then

dutūˊtx qot kaodukǃīˊt. from into him entirely it all got out.

The salmon people all knew the salmon month had come up here which was their month for returning. They always spawn up here among us. At once they started back with him. They started up this way. Then the cohoes people broke their canoe. This is why the cohoes come up last. The ʟǃūkǃnᴀxᴀˊdî were going to have the cohoes as an emblem, and this is why the ʟǃūkǃnᴀxᴀˊdî are also very slow people. At once all started, dog salmon and humpbacks. They started up this way with Lively-frog-in-pond (the boy’s name). The big salmon people started up thither. Very soon the salmon tribe came to the “sīt.” It is this sīt which gives scars to whichever one happens to get caught in it. After all got through, the people looking could see a cloud far down on the horizon which appeared like a canoe. In the evening they went ashore to camp. They dug holes in the ground and made flat sticks to stick into the ground. The salmon tribe always does that way. Then the salmon people would throw hot rocks upon one another. Their bodies vibrated with the heat. It is that that leaves scars on the skin of the salmon. It was Lively-frog-in-pond that let people know what the salmon people do to one another.

Tcǃu xāt qoaˊnîtc tsǃū sikuˊ qoˊxde dîs 303-5 Then salmon tribe also knew to return month

yayêˊnqǃ xāt dîˊsîx sateỵîˊ. Yayêˊnqǃ hāgutūˊnᴀxawe up here salmon month become was. Up here out among us

dāk wushīˊntc yūˊxāt sᴀkᵘ. Wānanīˊsawe out always swim (i. e., spawn) the salmon for. At once

duīˊn ᴀt wudūˊwax̣ūn. Yāyêˊnde tcǃu kācukᴀˊdawe with him to it they started back. Up this way then first

ᴀt wux̣ūˊn. Yāyêˊndî ʟǃūkǃ qoaˊnî ᴀˊawe ʟe yᴀx to it they started. Up this way cohoes people those then up

ỵaˊodudzîtᴀqǃ aỵaguˊ ʟǃūkǃ. ᴀtcaweˊ they came to break their canoe cohoes. That is why

kāîˊtqǃ tāqawaēˊtc ʟǃūkǃ. ʟǃūkǃnᴀxᴀˊdî 303-10 come up last cohoes. Cohoes-people

cagūˊnaya ʟǃūkǃ. ᴀtcaweˊ is going as emblem to have cohoes. That is why

tcuỵiāˊt ʟǃūkǃnᴀxᴀˊdî tsǃu łīngîˊt łītcǃīˊỵîᴀq. those that are here cohoes people also people are very slow.

Wānanīˊsawe ʟēqǃēˊg̣a ᴀt wux̣ūˊn, tīʟǃ, qatcāˊsǃ. At once at one time they all started, dog salmon, humpback.

De Ākǃᵘtatsīˊn tîˊnayu yêˊndî ᴀt wudūˊwax̣ūn. Now Lively-[frog]-in-pond with to there they started up.

G̣onaỵēˊ ỵaˊwa-a yêˊndî yuxāˊt qoaˊnî ʟēn. Started went up to there the salmon people the big.

Wānanīˊsawe atǃēˊt ỵaˊwagu yūsîīˊt yuxāˊt qoaˊnitc. At once to it came the sîīˊt the salmon tribe.

Aaweˊ yusîīˊt qǃēxqāˊwagaỵîaawe That is the thing the sîīˊt whichever one just happens to wait in

tīładayēˊnatitc. Āˊnᴀx dᴀq kᴀx used to get scars on its body. After it shoreward through

dᴀkǃîˊtînawe tcǃuʟeˊ yūˊłīngîˊttc yatîˊnî gūsǃ they all got then the people can see cloud

ỵīnᴀˊx daq ỵāˊwuguwu aweˊ ʟe yākᵘ down on the horizon shoreward they came when then canoe

uwāˊnutc. Tcǃuʟeˊ yᴀx dāq wugūˊtc. it always looks like. Then like ashore they always come.

X̣wēˊkeq duhāˊîtc A hole in the ground they always dig

tsīk tsǃu dułiᴀˊkanutc. Tcǃaˊyu and they always make flat sticks to stick in the ground. Like it

xāt qoaˊnî ayuˊ yaqonuˊknutc. Yūˊtayᴀtǃaỵi ỵadeˊ ayuˊ salmon tribe it is always does. The hot rocks upon those

wucdᴀˊ g̣êtcnutc yuxāˊt qoaˊnî. ᴀduktuˊ 304-5 always threw on each other the salmon people. Their bodies

ūwᴀsǃaxōˊa. Ītīˊawe moved or vibrated [as skin roasted on hot rocks]. It is that

ayêˊnatitc yūˊxāt xāˊsǃīqǃ. always leaves [scars on] the salmon on the skin of.

Akǃᵘtatsīˊntcaweˊ qōˊsîku yūˊxāt qoaˊnî adeˊ Lively-frog it was let know the salmon tribe at it (i. e., how)

wuctadᴀˊnaỵa. they do to each other.

At once they started hitherward up this coast. The salmon tribe came against the herring tribe. In the canoes of the salmon tribe one stood up. He said to them, “When did your cheek-flesh ever fill a man?” The others stood by one another. The herring tribe said in reply, “We fed them before you. Our eggs are our cheek-flesh. When will the space around your backbone not be dirty?”[148] The salmon tribe started off for the outside coasts of these islands. When they got outside of them the salmon chief said, “To what creek are you going?” Having held a conference, the salmon people named their choices. The humpbacks said, “We will go to Saliva creek,” but the one among them who had taken the man, mentioned Dax̣ēˊt. The salmon people called it Right-to-the-town. Then they came in sight of the mouth of the creek. They called the point Floating point, and the smoke house that was there a fort. It looked like that in the eyes of the salmon people. The salmon called human beings “seal-childrenˊs dog salmon.” When they first came into the mouth of the creek the people sharpened poles for them to fall on when they jumped. Then the boys always said, “Upon my fatherˊs.” At once one jumped upon it, where before they had not killed any. At that they (the people) were very happy.

Wānanīˊsawe āx ᴀt wux̣ūˊn yayiêˊndî gonēˊ ỵāˊwaa. At once from that started this coast began they went up.

Yuxāˊt qoaˊnî agēˊt ỵāˊwaa yao qoaˊnî. Xāt The salmon people against came the herring tribe. Salmon

qoaˊnî yagūˊỵîknᴀx wudūˊwahān. Yē hᴀs tribe from inside their canoes one stood up. Thus they

ỵaˊodudziqa “Ỵīdᴀˊtsqoetc ỵīˊwᴀckaqǃoˊkotc 304-10 said to them “When your cheek-flesh

kaˊosînex.” Yūˊtǃa-hᴀs wūˊtciaxt kᴀstîˊqǃ. filled (or saved) a man.” Those by each other stood.

Tsǃᴀs tsǃu ye ỵawaqaˊ yao qoaˊnî, Only also (again) so said in reply the herring tribe,

“Ỵīcukᴀˊt qōˊỵaotuwaʟa. Detcǃaˊ hāwᴀcqaqǃoˊxoawe hāqahāˊgu. “Before you we fed them. That is our cheek-flesh our eggs.

Ỵidᴀˊtguetc łīỵīkᴀˊdeỵiỵîˊk qołaʟǃīˊx̣?” What time the space near your backbone will not be dirty?”

G̣onayēˊ ỵawaguˊ xāt qoaˊnî Started to go off salmon tribe

yaqǃāˊtǃqǃadê. Yaqǃāˊdqǃ tǃikᴀˊt for the sea outside of these islands. These islands outside

saxīˊx̣awe ye ỵawaqaˊ’ yuxāˊt anqāˊwo, “Dāquhīˊn de [they] came thus said the salmon chief, “What creek to

sᴀˊỵihan?” Yūˊwuctaỵadaqa xāt qoaˊnî, are you going?” Having said to each other the salmon tribe,

yūˊtǃa-hīˊnde yūˊqǃaỵadoqa yūˊxāt to the creeks which [they] had named for themselves the salmon

qoaˊnî, āˊxōx ya hᴀs djîkᴀˊndoᴀq. Tcāsǃ tribe. Among them they named their choices. The humpback

koyēˊqǃaỵaqa, “Ohāˊn, qoˊa, tcahēˊ Qǃᴀˊtstu-hīn.” said, “We, however, will go to Saliva creek.”

Qonᴀˊx wēˊłīngîˊt aosîˊnexe aqoˊa Dax̣ēˊt āwasaˊ. Among the people the Tlingit one saved, however Dax̣ēˊt named.

Wᴀtāˊnỵaỵî xāt qoaˊnîtc yeˊuwasa. Tcǃuʟeˊ 305-5 Right-to-the-town salmon people called it. Then

hīˊnwᴀt ʟēłguha. Yūˊqǃa qoyēˊduwasa at the mouth of the creek they could see. The point they named

Yułuˊkłîx̣āˊckî-qǃa, tcāˊtcǃᴀs yên wunīỵîˊ, yunūˊ “The Floating-point,” and now there was ready, the fort

at-qǃān-hîˊtî ayuˊ. Hᴀsduwāˊqǃ yē kudayeˊn yūˊxāt smoke-house it was. In their eyes so it looked the salmon

qoaˊnîtc. Ye adōˊwasākᵘ yuxāˊt łīngîˊttc people. Thus called the salmon Tlingit

“tsa-ỵêˊtqǃî-tīˊʟǃî.” Cūˊgu hīn wᴀt deyaîˊn “seal-child’s-dog-salmon.” When first creek mouth of into

ỵᴀnaēˊnî ʟaganîˊs łuˊgu dusxōˊtǃnutc anāˊx they were coming poles on point they always sharpened on it

nᴀˊg̣atānt. ᴀtỵêˊtqǃî qoˊa ye 305-10 for them to go on to when they jumped. The boys, however, thus

ūłxēˊsnutc, “ᴀxīˊc āỵîˊnade.” Wananīˊsawe ᴀnāˊx always say, “My father’s upon.” At once on it

āg̣atᴀˊnîn, tcǃuł āˊdudjaqdjîˊ. ʟᴀx wâˊsa one jumps, when before they always killed none. Very how

qātuwuˊ sagūˊnutc. they were always happy.

Now they saw his father plainly coming down from far up the creek. They said to him (the boy), “Stand up.” He jumped up. “Very fine,” said his mother. His mother called him a fine salmon. After that the salmon swam up the creek. The women who were cutting salmon were always seated by Dax̣ēˊt with their backs downstream. The salmon, however, were always rushing about down in the creek. The salmon tribe shouted about those who were cutting. When they were partly through drying the salmon people said to him, “Go to your mother.” His mother was cutting salmon on the beach. The canoe floated below her on the back current. So he floated there with his head sticking out from under it. Then she called her husband’s attention to it. “A fine salmon is floating here with its head out.” His father took up a hook, for he did not know that it was his son. It swam out from him. He never expected [to see] his son again. One year had passed since he had disappeared. At once he swam out in front of his father. When he had hooked it he pulled it out on a sandy bar. He hit it on the head in order to keep it fresh. Then he threw it to his wife. “Cut it up. We will cook it,” [he said]. So she put the salmon down to cut it up in the usual manner.

Wananīˊsawe wuduˊdzîtīn qǃēˊg̣a duīˊc yūˊnākî At once they came to see truly his father from far up

hīn ỵîknᴀˊx ỵanaqoˊxo. “Ckǃeāˊgîtahān,” yūˊỵaodudzîqa. creek down in coming. “Stand up,” what they said to him.

Ke ūwatᴀn.ˊ “Hᴀʟ̣agwaʟ̣aˊ” ʟa yūˊỵawaqa duʟaˊ. Up he jumped. “Very fine,” then said his mother.

“Xāt kǃᴀdēˊn,” ʟayūˊ ᴀc ūwasāˊ duʟaˊ. ᴀtxaweˊ “Salmon fine,” then him named his mother. After that

hīnt uwaqǃᴀˊq xāt. Dax̣ēˊt ỵîkt up the creek swam salmon. Dax̣ēˊt down in

îxtaỵīˊn yax wusqēˊtc ca downward [turning their backs] were always seated the women

dᴀx̣ᴀˊcî. Yuxāˊt qoˊa wuckēˊt-cādatīˊtc cutting. The salmon, however, always rushed around

yuhīˊnỵîqǃ. Xᴀtc yūdᴀx̣acāˊayu dułēˊtcnutc yūˊxāt down in the creek. About the cutters always shouted the salmon

qoaˊnîtc. Aỵīˊnqǃ yêduqǃâˊnawe tsa ye tribe. Down there when they were partly through drying now so

ỵaˊodudzîqa, “Îʟāˊxᴀnde nagᵘ de.ˊ” Dᴀx̣ᴀˊc 306-5 they said to him, “To your mother go” (imp.). Was cutting

ēqqǃ duʟaˊ xāt. Yaîˊc kᴀt on the beach his mother salmon. The back current on (or across)

wułix̣āˊc yūˊyākᵘ duēg̣ayāˊk. ᴀˊtaye nᴀˊxawe floated the canoe below her. Under it from

dāq cwułîx̣aˊctc. Tcǃuʟeˊ duxoˊx out (shoreward) he always floated himself. Then her husband

aỵîˊs āˊwaīqǃ. “Akǃᴀxāˊdahe hēˊnᴀx dāq on account of it she called. “Fine salmon here from here out

cîyêˊłx̣āctc.” Kǃēˊqǃa āˊwacāt duīˊctc. ʟeł ye awuskuˊ floats his head.” Hook took up his father. Not thus he knew

duỵīˊt sᴀtīỵîˊ. Dekīˊt wuˊʟ̣itsîs dudjînᴀˊq. De ā his son it was. Seaward it swam from him. Now he

awułîx̣ᴀˊttc duỵīˊt. De tāk dukāˊyᴀn uwatīˊ. did not expect ever his son. Now one year over him had been.

Wananīˊsawe āˊdāq uwakᴀˊqǃ duīˊcdjiỵīˊqǃ. 306-10 At once out from him he swam in front of his father.

Akǃēqǃawe x̣ᴀkᵘ kā awaxoˊtǃ. ᴀcāˊ When he hooked it sandy bar on he pulled it. On head of it

awaxêˊtc tūdj sᴀkᵘ. Tcǃuʟeˊ ducᴀˊtdjīt he hit it fresh in order to keep it. Then to his wife

awaxêˊtc. “Nax̣ᴀˊc. Gux tūsīˊt.” Tcǃuʟeˊ wâˊsa he threw it. “Cut it up. We will cook it.” Then how

xāt cdjiỵeỵêˊn dustaˊîtc a salmon is put down to be cut she put it

gux dux̣ᴀˊcî. when it is going to be cut.

The Tlingit obtained copper in ancient times. A chain of twisted copper was around the young man’s neck, for he had gone into the water with it on. After she had tried to cut around his neck for a while, and found that she could not, she looked at her knife. There were bits of copper on her knife. Then she called out to her husband, “Come here.” So they began to examine it. It was the copper chain that used to hang around his son’s neck. Anciently the people used to have a fine woven basket called łītǃ. As soon as he knew this he threw it into such a basket. [He spit upon it] and blew on eagle’s down. Then he put the basket enclosing the salmon on the roof of the house. Toward morning there was a noise inside of it. His (the boy’s) spirit began to work inside of it. At daybreak he went up to look at it, and a large man lay where the salmon had been.

Tcǃu tcǃākᵘ łīngîˊt tîn kaˊodzîte yuēˊq. Eq Then anciently Tlingit with came to be the copper. Copper

katîˊqǃayu dusᴀˊ yūˊyatǃᴀqǃᵘ. Ān twisted chain it was his neck around the young man’s. With it

hīn xō gudīˊn. Tcǃākᵘ asᴀkᴀˊt water into he had gone Some time around his neck

yuayetēˊgeayu ʟēł ᴀˊcdjî g̣āˊuctî, aỵᴀˊtaoʟ̣îg̣ên when she had cut not him she could cut, she looked at

dułîˊtaỵe. Eq qǃᴀqǃêˊʟtᴀqog̣âˊyaayuˊ dułîtaˊỵê. Tcǃuʟeˊ her knife Copper were bits of on her knife. Then

āˊwaīqǃ duxoˊx, “Hāˊgu.” ʟe adāˊ hᴀs she called her husband, “Come here.” Then that they

ỵaodzīˊa. Duỵīˊt sēˊtkᴀtīnî ēq 307-5 came to examine. His son hung around his neck copper

katîˊqǃ gwâỵaˊ. Tcǃākᵘ qāˊdjî yên unēdjîˊn chain was. Anciently people there used to have

łītǃ yūˊdowasakᵘ. ᴀt tcułuˊ awuskuˊuawe [a fine-woven basket] named. As soon as he knew it

wełīˊtǃ tūˊdî āˊwaxetc. Adāˊ awuqǃâˊʟǃ. the basket inside he threw it. On it he blew eagle’s down.

Yaˊhît kᴀqǃāˊn ke aosîtaˊ yūˊxāt łītǃ tūt. This house on top of up he put the salmon basket inside of.

Djuqēˊqǃaawe adeˊ kaỵîˊk wudūˊwaa. Toward morning of it on the inside there was [a noise].

Uˊxyek ūˊwatsᴀq. Qēˊnaā akekᴀˊni His spirit commenced to work. When daylight came to look at it

ke ūˊwagut. Qā ʟēn gwâˊỵa ᴀt sᴀtāˊn, yūˊxāt 307-10 up he went. Man big it was at it lay the salmon

ỵīˊỵî. it was.

They took their things out of all of the houses. When they brought what had been a salmon inside a man went out and spoke to the many Kîksᴀˊdî. “Let all the people go with their heads down.” So it was given out. They brought up salt and devil’s clubs. As soon as they had drunk it down in accordance with his directions they vomited. The devil’s club and sea water were vomited out. Toward evening the shaman bathed. Below this town is a little pond named Beating-time-for-shaman lake because he also bathed in that. In the evening his spirits really came to him, and blood kept running out of his mouth. The sea gull for which he had gone out came to be his spirit. Then he showed them all things that were to be done to the salmon down in the creek.[149] “Cut them into four pieces,” he said. He called [the tabus] Adēyāˊ (“That’s the way”). After that his spirits said to him, “Tie up a raft over there on the edge of Noisy-waterfall.” He was testing his spirits to see how strong they were. This waterfall comes down a long distance. The Kîksᴀˊdî began to get on the raft, which his spirits named Sea-lion raft. At once he said “Go.” He began blowing on the raft. One man was not courageous enough to go down into the waterfall, and when the raft went down he seized the bough of a tree at the edge of the fall. Then it went under. It was gone for one night.

Łdakᴀˊt yūˊhîtqǃ aˊỵidᴀx gāˊniyux ᴀt All the houses from down in them out of doors things

kaˊoduwadjêł. Ceỵadihēˊn Kîksᴀˊdîᴀqǃ yūˊxāt they moved. Many Kîksᴀˊdî people the salmon

ỵīˊỵî tcǃuʟeˊ ūn nēł awuadeˊawe yux what had been then with it into the house when they came out

qā qǃᴀkāwᴀnaˊ: “Ỵîn ducāˊ nag̣āadîˊ some one he started to speak: “Down their heads let all go with

yūˊāntqēnî.” Yuayūˊ yux awaguˊt. Kē ỵaˊoduwaxa the people.” That is how out it was given. Up they brought

ēʟǃ qa sǃᴀx̣tǃ. Yēk wududzîguˊt. salt and devil’s club. A spirit came to be let out.

Tcǃa dōˊqǃwaya yên Just as soon as they had drunk it up there

donaˊawe wuduʟ̣iqōˊ. Yusǃᴀˊx̣tǃ qa according to his command they vomited. The devil’s club and

yuēˊʟǃ wuduʟ̣iqōˊ. X̣āˊnade the sea water were vomited out. Toward evening

ỵāˊqogahaawe wudîcuˊtc yuîˊxtǃ. Aēˊqǃg̣ayā when it was getting bathed the shaman. Below this place

hoēˊkǃᵘ ye wuduwasāˊkᵘ, 308-5 a little pond thus was named,

Xîˊdja-ēqǃî ataˊodacudjīˊdjayu. Beating-time-for-shaman lake, because he also bathed in it.

X̣āˊnaawe qǃēˊg̣a kayēˊk wuāˊt. Doqǃēˊnᴀx At evening truly his spirits came to him. From his mouth

cî tcǃa yūt qǃanᴀsxêˊntc, duīˊyekqǃ blood far out ran always, his spirits

g̣āg̣aᴀˊtîn. Duyēˊgîx osîteˊ when they would come to him. Become his spirit was

wēˊdaqa ᴀˊcuỵaodzihowu kēˊʟ̣adî. Ag̣āˊawe āˊqᴀ that out for he came to go seagull. And then about all things

cukāˊwadja wehīˊn ỵîk xāˊdî adêˊ da gᴀx donēˊỵa. he showed them, the creek down in salmon what to do with.

“Daqǃūˊn ỵīkᴀˊqǃ wucdᴀˊx g̣atdux̣ᴀˊctc.” Doqǃwayᴀˊx “Four [pieces] into apart cut it.” From his mouth

ye āwasaˊ, “Adēỵaˊ.” ᴀtxaweˊ ye 308-10 thus it is called “That’s-the-way.” After that thus

aciaˊosîqa duyēˊgî, “Yūˊdo ᴀ Kēs-ᴀˊxdji-hīn ᴀqǃ said to him his spirit, “Over there Noisy-waterfall at it

g̣adūˊsǃît xānᴀˊsǃ yuqǃāˊswᴀnkᴀqǃ.” Akūʟ̣êˊnxa tie up a raft on the edge of the fall.” He was testing

ayuˊ duyēˊkqǃî adêˊ łîtsīˊnîỵa. Yᴀx it was his spirits at it how strong they were. Far

g̣ałēˊ yuqǃāˊs ādeˊ uduwaqǃāˊsîỵa. Kîksᴀˊdî it is from whence the waterfall there comes down. Kîksᴀˊdî

akᴀˊdî aˊodeha yuxāˊnᴀsǃ. Duyēˊkqǃîtc ye uwasaˊ on to it started to get the raft. His spirits thus named it

“Tān-xāˊnᴀsǃ.” Wānanīˊsawe akāˊwana. Yuxāˊnᴀsǃ ᴀdᴀˊx “Sea-lion-raft.” At once he said “Go.” The raft on it

qǃaodîsaˊ. Yūqǃāˊs tūˊde ỵîs yuʟēˊnᴀx qā ʟēł he started to blow. The waterfall into for the one man not

tuwūˊwîłtsīn. Yūqǃāˊswᴀnx ʟ̣ix̣wᴀˊsǃî ᴀt tǃᴀˊne was strong. The edge of the waterfall was hanging thing bough

aołicāˊt, yuqǃāstūˊde kᴀt caoʟ̣ixêˊdje ayuˊ he caught, to the waterfall down into it went entirely when

yuxāˊnᴀsǃ. Tcǃuʟeˊ hāỵideˊ wułīg̣āˊsǃ. the raft. Then down underneath [the earth] it went.

ʟēqǃ uwaxeˊ. One [night] it was there.

Next morning the noise of shamans’ sticks was heard at the mouth of the creek. The raft came up from underneath. Meanwhile the one that had saved himself came among his friends and told them that the Kîksᴀˊdî were all destroyed. Therefore the women were all weeping. When the shaman saw them he spoke. His spirits said that the people were not hurt at all. Nor were their clothes even torn. This is why a Kîksᴀˊdî is very brave. The man who jumped out, however, was very much ashamed. Then they brought the people up from [the place where they had come out].

Tsǃutāˊt hīn wᴀˊtdî akayēˊk wudūˊwaᴀx 309-5 Next morning creek at mouth of noise was heard

ᴀtxēˊtc. Haỵînᴀˊx ke ỵaˊosiqǃut of beating for a shaman. From underneath up came

yuxāˊnᴀsǃ. Yūcwutsǃîneˊxea duxōˊnqǃî xo the raft. The one that saved himself his friends among

ỵāˊwugut. Ye ckᴀłnīˊk Kîksᴀˊdî qot came. So he was telling them the Kîksaˊdî lost

cūˊwax̣īx̣. Cā qoˊa g̣āxsatîˊ. Tcǃayuˊ were all quickly. Women therefore were all weeping. Like it

îxtǃ waqcīˊỵî ayuˊ yēỵatî. Atcayuˊ ye ỵawaqaˊ. in shaman’s sight that way it was. This is why so he said.

Duyēˊgî qǃayᴀˊx ʟēł wâˊsa āˊwanî yūˊłīngît. Aˊna His spirits said not anyhow are hurt the people. Clothes

tsǃu ʟēł akaˊowułsǃeʟǃ. ᴀtcaweˊ Kîksᴀˊdî 309-10 also not they tore. This is why a Kîksᴀˊdî

tuwuˊłîtsīn. Yuqāˊ qoˊa kāˊdēqǃ akāˊx is very brave. The man, however, was much ashamed from on it

adaˊqt wudjīx̣īˊx̣î. ᴀkāˊx kē ỵaduskuˊx. out of it jumped. From on it up they brought them.

Now the spirits worked in him, and he sang for another land otter so that the people could see his strength. He sent out his clothes man to a point that could be seen below. “Take a spear” [he said]. He went to it. He saw nothing, and stayed there that night. Then he

came back. When it was day he (the shaman) said, “Take me down there.” He said, “Go around the point below here.” He said to his clothes man, “Be brave.” Then he spit on the end of the spear. He spoke to get strength. When he got up after speaking and threw it over the point he hit the land otter in the tail. Now the shaman sent for it [and said], “Take it round there.” The land otter lay stiff. The spear was stuck into the end of its tail. This is why even now the people call that place Point-thrown-across. He put the shadow of his paddle against an island below this. He was going to cut off the tongue of the land otter upon it (the shadow). This is why they named the island Divided-by-motion-of-paddle.[150] He fasted eight days on the island, when he cut off the land-otter tongue. Afterward he came up, and they were going to start home from that place. He lived for more than a hundred years. His spirits were of such strength that he lived so long that he could just turn about in one place.

Uqǃ yēk wūˊāt. Tsǃu kūˊcta aỵāˊwacî dułatsīˊne There spirits worked in him. Another land otter he sang for

ᴀt yᴀq dostāˊdayu. Aīˊhaiāt łu his strength something [people] could see. Below it point

wasatīˊnqǃa adêˊ akāˊwana dōxonqāˊwo. “Wusāˊnî g̣ᴀ could be seen to it he sent out his clothes man. “A spear for

tᴀn.” Aˊya wuquˊx. ʟēł daˊsa awustīˊn. Ā take.” To it he went down. Not anything he saw. There

ūˊwaxe x̣āˊna. Ax ke uwaqoˊx. Tcǃuqēˊqǃaawe he stayed that night. From it up he came. When it was daylight,

ye ỵawaqaˊ, “Āˊyā xᴀt wug̣axaˊ.” Yuîˊxtǃ ye so he said, “Down there me take.” The shaman thus

ỵawaqaˊ, “Yaīˊx̣ nᴀxaˊ uwaqoˊx.” Ye aỵaˊosîqa said, “This point when below go around.” Thus he said to

doxonqāˊwo, “Îguāyêˊx qǃwᴀn.” Adaˊde qǃᴀstōˊx his clothes man, “You be brave (imp.)” On it he spit

yuāˊda kūtcǃ. Aołîhîˊk. ʟe the spear end of. He spoke [to get strength]. Then

uwudagudeˊawe doqǃwayᴀˊx ʟe when he got up after [saying it] with his mouth then

yūqǃakᴀˊnᴀx kē gwugugoˊawe, yukūˊcta-ʟǃīt 310-5 over the point up when he threw it, the land-otter’s tail

uwagᴀˊsǃ. ʟe akāˊwana yuîˊxtǃîtc, “Āˊnᴀx he hit. Then sent for it and said the shaman, “Around there

āsaqoˊx dê.” Qasǃ yᴀˊxayu kaˊołîtǃîˊk yukūˊcta. take it (imp.).” Stiff like lay the land otter.

Yuāˊda duʟǃīˊt dēˊỵax̣ᴀt. ᴀtcaweˊ The spear its tail stuck in [the end of]. This is why

tcǃūˊỵidᴀdî qāˊwutc ye ỵasaˊkᵘ even now the people thus call it

Yūqǃakᴀˊnᴀx-ᴀt-ỵaduguˊq. Aīˊhaỵa qǃātǃ doaxāˊỵî The-Point-across-which-he-threw-it. Below it an island his paddle

ᴀt āˊwatsᴀq āˊya hāỵîˊ. Akᴀˊqǃ ᴀʟǃūˊtǃî against it he put of it the shadow. On it the tongue of it

āx ᴀqgwax̣ᴀˊc yukūˊcta. ᴀˊtcawe 310-10 from it he was going to cut off the land otter. This is why

ye uduwasaˊ yuqǃāˊtǃ Wucdᴀˊx-aołîx̣īˊdia. thus they named the island Divided-by-motion-of-paddle.

Nᴀsǃg̣aducuˊ akāˊ qǃēˊwaxe yuqǃāˊtǃ yukūˊcta ʟǃūˊtǃî Eight [days] on it he fasted the island the land otter tongue

āˊwux̣ᴀcî. ᴀtxaweˊ kē uwaqoˊx. Yūāˊnqǃ de kē when he cut it. After that up he came. That place now up

nag̣oˊxłag̣āsǃ. ʟēqǃ hᴀˊndît tāk qaacūˊnᴀx they were going to start home from. One hundred years more than

yē ỵikawaỵāˊtǃ ag̣aˊ qōdzîtīˊỵiỵa. so they were long for it he came to live.

Wūcduwag̣êˊg̣īn ỵawanuˊktc duyēˊkqǃê He just turned around in one place, he came so that his spirits

adêˊ łîtsīnîyēˊtcayu ỵāg̣ānaˊ. then were of such strength when he was dying.

FOOTNOTES:

[147] This is the Sitka version of the story.

[148] An exchange of taunts.

[149] That is, the tabus.

[150] By a mere motion of his paddle he cut off the land otter’s tongue.

100. MOLDY-END[151]

The Sitka Kîksᴀˊdî have a salmon stream called Dax̣ēˊt, and the father of Lively-frog-in-pond went there to camp. The boy was playing on the beach. Afterward Lively-frog-in-pond caught sea gulls by means of bait. Then he was hungry, and went into the house. He cried for something to eat. He asked for a piece of dry salmon, and they gave him a piece of dry salmon that was half moldy. He said, “Why did you give me a piece that is half moldly?” Then he threw it into the corner of the house. Again he went to pull in a sea gull. When the sea gull swam out from him he waded out and fell into a hole. He was nowhere to be seen.

YūˊCīˊtǃka a Kîksᴀˊdî āˊỵê hᴀs qoˊsatᴀntcyê ye The Sitka Kîksᴀˊdî they have a salmon stream thus

dowasāˊkᵘ Dᴀx̣ēˊt. Akǃᵘtatsīˊn īc akōˊ wudzitāˊn. called Dax̣ēˊt. Lively-frog’s father there came to camp.

Yuỵadᴀˊkǃu qosūˊkǃu īqqǃ. Adᴀˊxayu Ākǃᵘtatsīˊn The boy was playing on the beach. After it Lively-frog

yukēˊʟ̣adî ᴀsǃnūˊtǃa. Adᴀˊx duīˊt yān uwahaˊ. sea gulls caught with bait. And then to him hunger was.

Nēłeˊ wugūˊt. ᴀt yāntc wudzîgāˊx. Into the house he went. Something to eat he cried for.

ᴀtqēˊcî āwaxōˊx. Doqǃwēˊx wuduwatiˊ 311-5 A piece of dry salmon he asked for. His mouth they gave for

yuᴀtqēˊcî, ᴀcuwuˊ wudîʟᴀˊx. Ye ỵawaqaˊ, a piece of dry salmon half of which was moldy. Thus he said,

“Tsǃᴀs ᴀcuwuˊ wudîʟᴀˊxe a kᵘcēˊgî?” “Only half moldy is why did you give me?”

Qaqǃēˊx ỵīˊti yūˊde ke awułîdjuˊqǃ. Tsǃu wugūˊt Corner of house was into it up he threw it. Again he went

yukēˊʟ̣ᴀdi ᴀsnūˊtaỵe de. Adᴀˊx yukēˊʟ̣ᴀdî the sea gulls he was pulling in to. After it the sea gull

dudjînᴀˊq dāk nᴀkwᴀˊn tcǃuʟeˊ hūtc tsǃu dāk from him out was swimming then he also out

acuyêˊnᴀskwᴀn. Tcǃuʟeˊ qâkx wukwāˊn dukanᴀˊx qōˊcᴀkᴀn waded. Then out he waded from him a hole

duwakoˊ. Tsǃu ʟēł dekīˊ awustīˊn. he fell into. Again not out there he was seen.

Now his father missed him and said, “Where is my child?” He said this to his wife. Then they got up. They looked outside. They called to him, “Lively-frog-in-pond, where are you?” They looked everywhere. They called to everything. Then they went to the place where he had baited his traps, and saw his tracks leading into the water. They wept, saying, “What has become of you, my son?” The man waded out, crying, looking for his son. Then they did not sleep looking for their son. They hunted everywhere for him. Next morning they went into the water and along the shore. They had not eaten anything since their son was lost. They hunted for him all summer. After they had hunted for him for months they gave up looking.

Adᴀˊx duīˊctc wusīhaˊ ye ỵawaqaˊ, “Gusūˊ 311-10 Then his father missed him thus and said, “Where is

ᴀxỵīˊtkǃ.” Ducᴀˊt ye ᴀdaỵaqaˊ. Adᴀˊx tcǃuʟeˊ hᴀs my child?” His wife so he spoke to. After it then they

wudînāˊq. Gᴀˊndî hᴀs qotīˊs. Adᴀˊx hᴀs aīˊqǃ got up. Outside they looked. After it they called to him,

“Ākǃᵘtatsīˊn gusūˊ we ê?” Hᴀs qocīˊ āg̣aˊ. “Lively-frog, where are you?” They looked everywhere for him.

Tcᴀwaỵîˊqǃ hᴀs aīˊqǃ Adᴀˊx ᴀqǃᵘ ᴀsnūˊtǃaỵê Then they called to everything. After it at it he had baited

ᴀt hᴀs uwaᴀˊt aqǃoˊs-ītiˊ hᴀs aosîtīˊn tcǃuʟeˊ there they went his tracks they saw then

hīnx hᴀs akāˊwusîke. Hᴀs g̣ᴀˊxsatê ye hᴀs into the water they went. They crying thus they

qǃaỵaqaˊ “Wāˊsᴀ īˊwani ᴀxỵīˊtǃ?” Adᴀˊkdage said to [him] “What has become of you, my son?” Outward

nakwᴀˊn g̣āx tīn duỵīˊtg̣a qutīˊsǃ yuqāˊ. Adᴀˊx he was wading crying with for his son looking the man. Then

tcūł hᴀs uxêˊqǃᵘ xō hᴀs qucīˊ hᴀsduỵīˊtg̣a. never they slept while they hunted for their son.

Djᴀłdakᴀˊt ỵēt hᴀs qocīˊ āx 312-5 Everywhere [their] son they hunted for after it

tsǃutāˊt yūhīˊn tāq qā yên tcukaˊ. ʟēł hᴀs in the morning the water in and along the shore. Not they

ᴀt uxwaˊ tcǃu hᴀsduỵīˊt łqōˊwustīỵî dᴀx. Adᴀˊx thing ate then their son was lost since. After it

djᴀłdakᴀˊt yukutāˊn hᴀs qocīˊ hᴀsduỵīˊtg̣a. Adᴀˊx dîs everywhere all summer they hunted for their son. Then months

cūwax̣īˊx̣ ag̣āˊ hᴀs qociỵîˊ ā hᴀs were all past for him they hunted after which they

aołîx̣āˊtc. gave up looking.

Lively-frog-in-pond had been captured by the salmon people, however, who swam out with him. They looked to him like human beings. Then they came to the salmon people’s village with him. He pouted all the time because he was always hungry. Then the salmon people said, “Let us go with him to Amusement creek.” So they went with him to the creek. They put his arms around the necks of sand-hill cranes at the creek’s mouth.

Adᴀˊxayu Akǃᵘtatsīˊn qoˊa xāt qoaˊnitc ᴀsgīˊyu After it Lively-frog, however, salmon people were

wusînēˊx. Duīˊn yā ỵᴀnᴀkwᴀˊn tcǃayeˊ 312-10 captured him. With him there were swimming those

łīngîˊt yêx duwag̣eˊ ỵᴀtiˊ. Adᴀˊx duīˊn xāt qoaˊnî people like his eyes were in. Then with him salmon people’s

ānîˊt ỵāwagūˊ. Adᴀˊx ʟēł tucqēˊnutc tcᴀʟᴀˊkᵘ to village they got. Then he was pouting all the time because

duīˊt yān uhaˊîtc. Adᴀˊx yūˊxāt qoaˊnî ye to him hunger was always. Then the salmon people thus

ỵaˊwaqa, “Duīˊn ỵᴀkᵘnᴀˊg̣ahā Kātᴀˊxwᴀxsᴀkᴀ-hīˊnî de.” Adᴀˊx said, “With him let us go Amusement creek to.” Then

duīˊn ỵᴀkuwuhāˊ yuhīˊndê. Adᴀˊx asēˊnᴀx with him they went to the creek. Then around neck of

djīˊỵᴀnduwatiˊ yuhīˊn wᴀt dūˊłî. they put his hands the creek at mouth of sand-hill cranes.

Afterward he was always hungry. But when he began to take some eggs from among those on the beach, they shouted, “Moldy-end is eating eggs along the beach of the town,”[152] and he felt badly.

Adᴀˊxawe duīˊt yān uhāˊîtc. Ādᴀˊx yuāˊnig̣ayā Then to him hunger always was. Then on beach of the town

qᴀhāˊkᵘ cīỵᴀdihēˊn qa ỵᴀtǃēˊnᴀx ᴀkaodicāˊt. eggs were many and from among them he began to take.

Ketǃāˊn duwaîˊqǃ “Cᴀnyāˊkǃᵘʟāx ān îg̣ayaˊ qᴀhāˊgu They were shouting, “Moldy-end town along beach of eggs

aỵaxāˊ.” Adᴀˊx dutūˊwu yên ēkᵘ. is eating.” Then his feelings were bad.

Next door to the place where he lived the people were always dancing. After a while he looked into the house where they were dancing, and his face was all over fish eggs. It was the herring people dancing for joy. One woman called him aside and said to him, “Do you remember when you said something against the salmon people? That is why they have captured you.” She said to him, “Do you know the creek over there? When you are hungry roast salmon from it in the fire and eat them there. After you have eaten, put all your leavings into the water and your roasting sticks also, in order to wash the leavings off.” When he was hungry he did just the way he had been told. When he was very hungry again he went to get another salmon. He ate it. Just as he had been told, he put his leavings into the water. He washed off his roasting stick. That evening, however, the eye of the salmon people’s chief was sore. He cried with it, and did not sleep. Then the woman said to him, “Do you know where you cooked? Perhaps you left the eye there.” He found it, and when he had obeyed her directions the eye was cured.

Atǃūˊk dukîdaˊ kadeˊ ỵᴀg̣asēˊtc ᴀʟǃēˊx. Next door to the place where he lived always went on dancing.

Anᴀˊx nēł aoʟ̣îg̣êˊn yuˊa 313-5 After that into the house he looked where

ᴀduʟǃēˊxe. Tcǃuʟeˊ duyakîˊk āˊneł awutiỵîˊ dancing was going on. Then his face inside it was

djᴀłdakᴀˊt duyakîˊk g̣āqǃᵘ wusîˊti. Hᴀdju yao qoaˊnî all his face fish eggs was. Because herring people

aˊyu ᴀʟᴀˊkᵘ ᴀʟǃēˊx hᴀsdutūwuˊ sîguˊ. it was for it dancing for it their feelings were happy.

He adᴀˊx ʟēˊnᴀx cāwᴀˊttc wuxōˊx ye ᴀcdaỵaqaˊ There was there one woman called him thus said to him,

“Îsîkūˊ gî xāt qoaˊnîx “Do you know ? salmon people

qǃᴀˊnaqeʟ̣îg̣ᴀˊt ᴀ aˊya when you ever said anything against that is why

iˊusînēx.” Adᴀˊx ye ᴀciaˊosîqa, “Isîkūˊ ge they captured you.” Then thus she said to him, “Do you know ?

hēx kāˊwadaỵî hīn. Ayîˊk dᴀx xāt nᴀdᴀˊx that is there creek. Down in it from salmon from at

gᴀnēłtsîˊkx tcǃᴀgūˊqǃsa îīˊx yānhaˊ. 313-10 roast by the fire and eat it to you when there is hunger.

Adᴀˊx yên îxaỵîˊ îˊqǃaite djᴀłdakᴀˊt Then there after you have eaten your leavings all

hīˊndê yē yunᴀsnīˊk, îtsīˊgî-dāˊa tsǃu into the water then put your roasting stick also

ᴀdāˊdᴀx yūˊnawusǃk.” Tcǃuʟeˊ duīˊt yān from on it to wash off the leavings.” Then to him hunger

wuhaỵîˊ tcǃᴀ wāˊsᴀ cūˊkᴀn duwᴀdjāˊ tcǃᴀ ayᴀˊx qōwanūˊkᵘ. being just how all he was told just like it he did.

Adᴀˊx tsǃu aʟēˊn duīˊt yān uwahaˊ tsǃu wugūˊt Then again very much to him hunger was again he went

ag̣ᴀˊtag̣êt. Ādᴀˊx awaxaˊ duqǃwaīˊtê. to get another salmon. Then he ate what he got for his mouth.

Ādeˊ cukduˊ djēsîỵêˊ tcǃᴀ ayêˊx duqǃaīˊtê There all as he was told right like it his leavings

hīˊndê ye aosîˊnê dutsīˊgî tsǃu ᴀdaˊ into the water thus he put his roasting stick also from it

wuūˊsǃ. Adᴀˊx x̣āˊna xāt qoaˊnî anqāˊwo washed. Then in the evening salmon people’s chief

dūˊwaq yanīˊkᵘ. ᴀdjiỵīˊt cdaˊỵᴀduqᴀ. ʟēł his eye was were sore. On account of it he cried. Not

wutēˊx. Adᴀˊxayu cāˊwᴀt ye ᴀcaˊosîqa, “Isîkūˊ gî 314-5 he slept. Then woman so said to him, “Do you know ?

yūˊa ᴀt gaỵîsīˊỵiỵê? Gwᴀł a kao-ux̣īˊx̣ where things you cooked? Perhaps there you left

yuqāˊwag̣ê.” Adᴀˊx qoˊa ye awūˊsniỵî ît yūˊanqawo the eye.” Then, however, so having done to the chief

tcǃuʟeˊ wunēˊx duwāˊq. then was cured his eye.

After this the woman said to him, “They are going to start home with you.” Then all of the salmon people started home with him. Afterward, while the salmon people were swimming along, they spoke of the sīt, of which they were frightened. By and by they came in sight of the sīt. It opened and shut. When the salmon went through it, some of them would be cut in two. Now they passed through. They saw canoes [of the herring people] coming to meet them. “We have done all of our work before you” [said they. They answered] “When will your cheek-flesh save the person that eats it?” “Our eggs are our cheek-flesh.”

Adᴀˊx yūˊcāwᴀt ye ᴀciaˊosîqa, “De îānêˊde Then the woman thus said to him, “Away to your home

îīˊn ke ᴀt g̣ᴀx dux̣ūˊn.” Adᴀˊx djîłdakᴀˊt with you up they are going to start.” Then all

yūˊxāt qoaˊnî duīˊn ᴀt wux̣ūˊn duānîˊde. the salmon people with him started to his home.

He-adᴀˊx ye ỵânakwᴀˊn yūˊxāt qoaˊnî While from this thus were swimming along the salmon people

kᴀdunīˊk sîīˊt hᴀs ᴀkᵘʟ̣îxēˊʟ yūˊxāt qoaˊnî. 314-10 mentioned sîīt they were frightened the salmon people.

Wananīˊsayu wududzîtīˊn yusîīˊt. Wuˊctê yukudînūˊkᵘ. At last they came to see the sîīt. Together it would close.

Anᴀˊxayu yêˊnaā yūˊxāt. Adᴀˊxayu Through it would go [to their creeks] the salmon. Then

ᴀˊxoa yūˊxāt kāxdūˊtc. Adᴀˊxayu anᴀˊq among them the salmon would be cut in two. Then through it

hᴀs wūˊha. Hᴀs aˊosîtēn hᴀsdug̣ēˊdî ỵânaguˊ wēˊyākᵘ. they came. They saw to meet them were coming the canoes.

“Ỵīˊcukᴀt qōˊya kᴀntuˊłî ʟēł ỵīdᴀˊdî gwedjîˊtc.” “Ỵīˊwᴀctu “All before you we have all done our work.” “Your cheek

qǃoˊxōtc qog̣āˊxsînēx dēˊdjᴀᴀxaˊ.” “Awᴀctuˊ qǃoˊxo flesh [when] will save whoever eats it.” “Cheek flesh

ayuˊ hag̣āˊqǃu.” 314-15 are our eggs.”

Then the salmon gathered together. They said to one another, “Where are you going?” and some said, “We to the Stikine,” others, “To Chilkat,” others, “To Taku,” others, “To Nass,” others, “To Alsek.” They mentioned all of these rivers. After that the canoe came to the mouth of the river. They said, “Stand up in the canoe and see where we are.” Then one stood up in the canoe to look around. The salmon would say, “Is the fort ready?” and one would go up to look. What they called a fort was a salmon trap. Every time he came back he said, “It will soon be ready.” By and by he said it was ready. Then the salmon people went thither. The salmon people entered the creek. They were very happy. The evening after they went to surround the fort. All the salmon went up in the creek in two schools. Then his mother, who was cutting down on the beach, saw Lively-frog-in-pond. He thought he was going to his mother. Then his mother called to his father to come and spear him. He swam close to her. Then she called out to him again, “A fine salmon is swimming around here.” So his father speared him. He lost consciousness. Afterward the man said to his wife, “Cut it to use it fresh.” But when she was trying to cut off its head it seemed hard for her to use her knife, and she saw the copper that had been about her son’s neck. Then she cried out, “This is my little son. He must have been captured by the salmon people. Here is the copper ring that was around his neck.” Now she took out a mat with feathers inside of it. She laid the mat down and put the feathers around the salmon. After that she put the mat on top of the house. In the house, however, they kept singing shamans’ songs for him.

Adᴀˊxayu wucxᴀˊnt hᴀs ỵaˊodîgu yūˊxāt. Ye hᴀs Then together they got the salmon. Thus they

qǃāˊỵaqa, “Gudēˊsa ỵīˊỵᴀkᵘgwaha.” ᴀxōˊa ye said to each other, “Which way are you going?” Among them thus

ỵawaqaˊ, “Ohāˊn qōˊa Stîqǃhīˊndê,” ᴀxōˊa, “Qōˊa some said, “We now to the Stikine,” others, “Now

Djîłqāˊtdê,” ᴀxōˊa, “Tǃaqoˊdê,” ᴀxōˊa, “Nāˊsdê,” ᴀxōˊa, to Chilkat,” others, “To Taku,” others, “To Nass,” others,

“Ałsēˊxdê.” Djîłdakᴀˊt yahīˊn hᴀs awasāˊkᵘ. 315-5 “To Alsek.” All these rivers they mentioned.

Adᴀˊxawe hīn wᴀtt wusǃîx̣īˊx̣ wēˊxāt. Ye Then river to the mouth of got the salmon. So

qoỵāˊwaqa, “Yākᵘ nᴀx āˊgūx dᴀhāˊnî.” they said, “Canoe from where [we are] stand up and see.”

Adᴀˊxayu qᴀduˊ ke wutāˊnî ᴀsgēˊyu yākᵘ nᴀx Then to see out was inside canoe from

wudîhāˊn. Adᴀˊxayu yūˊxāt ye hᴀs ỵânaqēˊtc, started to stand. Then the salmon thus they would say,

“Yūˊnū ᴀgîˊ ʟēł yên unīˊtc.” Tcǃuʟeˊ ʟēˊnᴀx “The fort ? not there is ready.” Then one

ᴀkīkᴀˊndî akᴀˊnduqēˊtc. Hᴀdjuˊ yucāˊł ᴀˊsgîyu to go up to see they told. This a salmon trap was that

yunūˊwu ye hᴀs aỵasāˊkᵘ. Tcǃuʟeˊ qox wudaqǃāˊktc 315-10 a fort thus they called. Then back every time he came

ye ỵânaqēˊtc “Deyêˊndê ỵanᴀnīˊn.” Wananīˊsayu thus he was always saying “Soon it will be ready.” At last

yên uwanīˊ ye ỵawaqaˊ. Xāt qoaˊnî de yên uwanīˊ. there was ready so he said. Salmon people thither went.

Tcǃuʟeˊ hīn uwaqǃᴀˊq yūˊxāt. ʟᴀx hᴀsdutuwuˊ Then creek went in the salmon. Very their minds

yukǃeˊ. He adᴀˊx yux̣āˊna ᴀdadeˊ āˊwaāt the goodness. After this the evening to surround [they] went

yūnūˊ. Adᴀˊx djîłdakᴀˊt yūˊxāt dēxnayêˊx the fort. Then all the salmon in two schools

hīnt ỵāˊwaa. Adᴀˊx aîˊt aosîtīˊn duʟāˊ in the creek went. Then there saw his mother

īg̣edᴀx̣ᴀˊc Akǃᵘtatsīˊn. Adᴀˊx duʟāˊ xᴀˊndî cutting down on the beach Lively-frog. Then his mother to

ỵānaguˊt dutuwuˊtc. Tcǃuʟeˊ duʟāˊtc tǃaˊỵawaqā 315-15 he was going he thought. Then his mother called to

duīˊctc g̣ᴀtag̣êˊt qᴀˊdju ᴀxᴀˊnt ᴀˊskî ūwaqǃᴀˊq. his father to come and spear him to her [so] close he swam.

Adᴀˊx tsǃu aîˊt tsǃu ᴀt aỵawaqāˊ, “Akǃêˊ xāt Then again to him again she called out, “A fine salmon

hēx uwaqǃᴀˊq.” Adᴀˊx qōˊa duīˊctc uwatᴀˊq. around here swims.” Then, however, his father speared him.

Tcǃuʟeˊ ʟēł ctāx aodanuˊkᵘ Then not of imself he had consciousness

wudutāˊg̣ê. Adᴀˊx qōˊa ducᴀˊt ye as soon as he was speared. Then, however, his wife thus

aỵaˊosîqa, “Tūdj sᴀkᵘ nᴀx̣ᴀˊc.” Adᴀˊx qōˊa kāx he said to, “Fresh [to use] for cut it.” Then, however, off

yᴀx āsaỵaˊʟîqǃ, yêtīˊqǃ dułîˊtaỵî like she was trying to cut its head to cut off her knife

ᴀt yuỵᴀcîˊqǃēłk dāˊsayu. Aosîtīˊn duỵīˊt 316-5 something the hard for her how was it. She looked her son’s

sî ēq kᴀtîˊqǃî. Tcǃuʟeˊ ke ctǃaỵaˊodîqa, “ᴀxỵīˊtkǃ neck copper twist. Then out she cried, “My little son

ᴀsgēˊya xāt qoaˊnitc ᴀˊskǃî wusnexêˊn. this is salmon people by he must have been captured.

Dusēˊt kᴀłīˊnî ēq kᴀtîˊqǃ aˊya ỵāˊtî.” Tcǃuʟeˊ g̣ātc His neck was around copper ring this is.” Then mat

īˊqg̣e awacᴀˊt qǃoaʟǃᴀtūˊ. Ye aỵaūˊ down she took with feathers into it. As follows she put

yug̣ātc. Tcǃuʟeˊ yūxāˊt daỵêˊ awaūˊ yuqǃoaˊʟǃ. Adᴀˊx the mat. Then the salmon around she put the feathers. Then

yuhîˊt ka yên aosîtaˊ yug̣āˊtc. Nēł qoˊa 316-10 the house on there she put the mat. In the house, however

tcᴀʟᴀˊkᵘ îxtǃ cīˊỵê ducîˊ dudāˊqǃ. always shaman singing his songs for him.

In the middle of the night something shook on top of the house. Looking at his son, the man saw that he had become a human being about his head. When he looked at him again, he saw that he had become a human being still farther down. Then he looked at him again. He was become entirely human. After that they heard a spirit talking to him. The spirit inside of him said, “I am Moldy-end-of-salmon. It is I.” “It is I,” said another spirit inside of him, “It is I, Sand-hill-crane-at-the-mouth-of-Amusement-creek.” Another spirit in him said, “It is I, Sīt spirit.” And the woman that had helped him also became his spirit, saying, “It is I, Woman spirit.” Another one said inside of him, “It is I, Herring spirit.” Then another one spoke inside of him, saying, “It is I, Salmon-people’s-canoe spirit, I.”

Adᴀˊx qoˊa adeˊ kaodinêˊt yūˊtāt ỵīn Then, however, there he was shaking the night middle of

yuhîˊt kādêˊ. Adᴀˊx qoˊa yuqāˊ duỵīˊt aoʟ̣îg̣êˊn the house on top of. Then, however, the man his son looked at

aosîtēˊn ducāˊnᴀx qoˊa tcǃuʟeˊ łīngîˊtx [and] saw from his head, however, then become a human being

sîtiˊ. Adᴀˊx tsǃu a-îˊt ᴀt aoʟ̣îg̣êˊn dāsayuˊ dukᴀtūˊt he was. Then again at him here he looked how into his

dᴀx dukîˊndî łīngîˊtx sîtiˊ. Adᴀˊx a-îˊt from farther down become a human being was. Then at him

tsǃu ᴀt aoʟ̣îg̣êˊn. Djîłdakᴀˊt łīngîˊtx again there he looked. The whole thing become a human being

sîtiˊ. Adᴀˊx a-îˊt adeˊ yēk dutuˊ yuqǃayatᴀˊnk. was. Then at it there spirits in him they heard talking.

Adᴀˊx qoˊa yē qǃaỵaqᴀˊ, “Xᴀtaˊỵa Cᴀnyakǃᵘʟāˊx, ᴀxāt,ˊ” Then, however, thus it said, “I am Moldy-end, it is I.”

yūqǃỵaqᴀ yuyēˊk dutūˊqǃ. “Xᴀtaˊỵa,” yuqǃaỵaqaˊ said the spirit inside of him. “It is I,” said

dutūˊqǃ yuyēˊk, inside of him the spirit,

“Qatukwᴀˊx-sᴀka-hīˊnî-wᴀtkᴀ-dūˊłî, aˊỵa xᴀt.” 317-5 “Sand-hill-crane-at-mouth-of-Amusement-creek, it is I.”

Tsǃu ye ỵawaqaˊ yuyēˊk dutūˊqǃ, “Xᴀˊtaỵa Again thus said the spirit inside of him. “It is I

Sîīt-koyēˊga xᴀt.” Adᴀˊx yūˊcāwᴀt ᴀcukawudjāˊỵî tsǃu Sīt spirit I.” Then the woman that had helped him also

duyēˊgîx osîteˊ, “Xᴀtaˊỵa, Cāwᴀˊt-qoyēˊk ᴀˊxᴀt.” become his spirit was, “It is I, Woman spirit, it is I.”

Adᴀˊx tsǃu dutūˊqǃ ye aỵāˊwaqa, “Xᴀtaˊỵa, Then again inside of him thus said, “It is I,

yao-qoyēˊk ᴀˊxᴀt.” Adᴀˊx tsǃu a-îˊt tsǃu dutūˊqǃ Herring spirit, I.” Then another one inside of him

āqǃaodîtaˊ, “Xᴀˊtaỵe Kēˊʟ̣adî-qoyēˊk axᴀˊt.” Adᴀˊx spoke, saying, “It is I, the Sea-gull spirit I.” Then

tsǃu a-îˊt ye ỵawaqaˊ dutūˊqǃ, “Xᴀtaˊỵa, 317-10 another thus spoke inside of him, “It is I,

Xāt-qoaˊnî-yāˊgu-qoyēˊk, ᴀxᴀˊt.” Salmon-people’s canoe spirit, I.”

After that his father came to him, and the shaman said, “Clean everything in the house thoroughly.” Again he said, “The young women must never live in this house but in another.” He also said, “Put clean sand around the fireplace inside. Never let a woman look at me.” The spirit was singing in him. Then he went into a trance, wrapped in a mat. He was brought into the house. There they put eagle down upon his mouth. He sang in the house, walking around the fire. Then his spirit asked to have a rattle made for him. He also said an apron should be made for him. So his rattle was made like the sǃūsǃ,[153] but his apron was designed like the sīt. His drum was painted with the sand-hill crane. Afterward his bone necklace was made of pieces like salmon and herring. Then the spirit inside of him danced. He saw the salmon very plainly as if they were people about him. Then he would talk with the salmon people, and he became a very wonderful shaman. His friends learned to obey him absolutely. Whatever he foretold came to pass. He told them that there was going to be a death before it happened. If a person was going to be saved it happened according to his prediction. If he told them to go hunting in a canoe and informed them what they were going to get, they got it.

Adᴀˊx duīˊc duxᴀˊnt uwaguˊt. Yē qǃaỵaqaˊ Then his father to him came. Thus said to him

yuîˊxtǃ, “Wēˊnēłỵi łdakᴀˊt tcēqǃ āxgᴀˊndî the shaman, “In inside of the house all things dirty outside

naiūˊsǃ.” Adᴀˊx tsǃu ye qǃaỵaqᴀˊ, “Yīs acaˊ łîł put.” Then again thus he said, “Young women never

wēˊnełqǃ ye tcᴀg̣ōˊt āhîˊt ỵīqǃ ye hᴀs nᴀgᴀtiˊ.” in the house thus another house down in so they will be.”

Adᴀˊx tsǃu ye ỵawaqaˊ, “Wēˊnēłye gᴀˊnda Then again so he said, “Inside the house around the fireplace

kǃêdēˊn naiʟǃēˊwu.” Adᴀˊx tsǃu ye ỵawaqaˊ, 317-15 it is well you put clean sand.” Then again thus he said,

“Łîł cāwᴀˊt xāx ułg̣enêˊq.” ᴀt cî yūˊyēk “Never woman at me allow to look.” Was singing the spirit

dutuˊ. Adᴀˊx yūˊg̣ātc tūqǃ kaołîtǃîˊk. Adᴀˊx in him. Then a mat inside of he went into a trance. Then

nēł wuduwacᴀˊt. Nēłqǃ qǃoaʟǃ inside the house he was brought. At the house eagle down

duqǃweˊ ye duwauˊ. Adᴀˊx ᴀt cîˊ nēłqǃ. his mouth thus they put on. Then he sang in the house.

Tcǃuʟeˊ gᴀˊnda ỵᴀgūˊt. Adᴀˊx duyēˊgî qǃa yᴀx Then around the fire he walked. Then his spirit voice like

cecuˊx wuduʟ̣îyᴀˊx dudjiỵîˊs. Tsǃu dukǃêdēˊdî sᴀkᵘ āˊkadjî rattle to have made for him. Also his apron for him on him

kāˊwaqa. Adᴀˊx ducecūˊxu qoˊa 318-5 he said should be made. Then his rattle however

sǃūsǃ yêx wuduʟ̣îyêˊx dukǃîdeˊdî qoˊa sîīˊt yêx (a water bird) like was made his apron however sīt like

kᴀndūˊdjîxît. Dugāˊwu dūˊłi yêx kᴀndudjîxîˊt. Adᴀˊx was designed. His drum sand-hill crane like they painted. Then

dusǃᴀqseˊdî wuduʟ̣îyêˊx xāt yêx qa yao yêx his bone necklace was made salmon like and herring like

yên duʟ̣îyêˊx. Adᴀˊx aʟǃēˊx yēk dutūˊqǃ. Adᴀˊx there they made. Then danced spirit inside of him. Then

yuxāˊt ʟᴀx wāˊsᴀ aỵatīˊn uwaỵaˊ tcᴀ duyêˊx the salmon very who he saw [plainly] was as if around him

łīngîˊt yêx. Adᴀˊx yuxāˊt qoaˊnî tîn yuqǃoˊłaᴀtgînutc. 318-10 people like. Then the salmon people with he would talk.

ʟᴀx wâˊsa qayaˊ qot wuneỵîˊ îxtǃîˊx sitîˊ. Very how person wonderful become a shaman he was.

Yudoxōˊnqǃî ʟᴀx wâˊsa doqǃwaˊ yêx His friends very how his mouth like

qodzitiˊ. Tcǃᴀ dāˊsa ᴀkᴀnīˊk tcǃuʟeˊ came to be (i. e., to obey him) Whatever he told then

ayêˊx yuỵatīˊk. Qokᵘgwanāˊwu tcǃuʟeˊ like it was. If there were going to be a death then

qōn yuᴀkānîˊk. Qayeˊ before [it happened] he told them. If a person

qōˊkᵘgwanēxe tcǃuʟeˊ yuᴀkanîˊkk ayêˊx was going to be saved then the way he told them like it

yūˊỵᴀtīk. Yên cūˊdê naqoˊx yuyukoỵasîqēˊk it was. When to hunt they went by canoe the way he told them

dāˊsᴀ g̣ᴀx dudjāˊq qōn yuᴀkāˊỵanîkk. what they were going to kill before he had told them.

Then he said, “Do not take me to town right away, but in the middle of winter.” They did so. They stayed there with him. They took him to the town in the very middle of winter. Then the town people were very anxious to go out to see him. He said that a fine man would be sick very soon, and they believed him. So a good man did fall sick, and they paid him to treat him. Then he became rich. The people of his town said, “Let whoever is going to look on, fast.” All the town people fasted because they wanted to see what he would do. Then he would act like the salmon, the herring, the sand-hill crane, and the sīt. They were surprised to see all the things he did. The young women, however, did not look at him. When he was going to eat, he ate only those things which his spirit had purified for him, and, when he was going to drink water, the spirit also made that clean for him. He ate only after his spirit had said, “You will eat this, my master.” He did all things as his spirit directed him. He did not eat anything fresh. He was not married. Whatever the spirit told him to do, he did. For that reason he lived a long time. And although he lived to be very old his head did not become white.

Qa ye qǃaỵaqᴀˊ, “Łîł tcǃa yūk ānx ᴀxīˊn People thus he said, “Never right out to the town with me

ỵīułg̣āˊsǃî ʟᴀx tāˊguỵīnqǃ tsa.” Ayêˊx you go but right in the middle of winter so.” Like it

wutiˊ. ʟēł duīˊn naheˊułgᴀstc. ʟᴀx tāˊkᵘỵīn they did. Not with him they stayed there. Very middle of winter

tsa duīˊn ān aołîgāˊsǃ. Adᴀˊx qoˊa ʟᴀx indeed with him town they took him to. Then, however, very

yūk dūˊwadjīk yūˊāntqenitc. Adᴀˊx ye out were anxious to go out to see him the town people. Then so

qǃaỵaqaˊ ʟēˊnᴀx yᴀkǃēˊỵî qa kēkᵘg̣wᴀnīˊkᵘ. ʟᴀx 319-5 he said one was good man would be sick soon. Very

dokǃēˊ ᴀduwahīˊn. Ayᴀˊx wutīˊ ʟēˊnᴀx yukǃēˊỵî qa they believed him. Like it it was one was good man

wunīˊkǃᵘ. ᴀkᴀˊqǃ wuduwahiˊ āwasêˊn. Tcǃuʟeˊ ānqāˊwo fell sick. To him they paid to treat. Then rich man

wusîtiˊ. Duāntqenîˊ ye aỵaˊosîqa, “Qǃᴀg̣axeỵîˊ adōˊsᴀ he became. His town people thus said, “Let fast whoever

ᴀt g̣ox łatīˊn.” Tcᴀłdakᴀˊt yuāntqenîˊ qǃexēˊtc is going to look on.” All the town people would fast

wāˊsa yūk dūˊwadjīk. He-adᴀˊx how out they wanted to see what he would do. After this

yūˊxāt qa yūˊyao qa yudūˊł qa yusîīˊt the salmon and the herring and the sand-hill crane and the sīt

tcᴀ wāˊsa kunūguˊn djîłdakᴀˊt wutiˊ. ʟᴀx qaỵaˊ 319-10 just how they would do all he did. Very person

qot wunêˊ djᴀtdakᴀˊt wuctīˊn kᴀdunīˊk. Yuyīˊs were surprised at all with himself he did. The young

ca qoˊa ʟēł ᴀc ūłtīˊn. Kayūˊ ᴀt women, however not him saw. When things

gugwaxāˊỵî ʟēł tcǃᴀ kugēˊỵî tsǃᴀs duyēˊgitc he was going to eat not he did so only (until) his spirit

kǃêdēˊn wūsniỵîˊ tsǃa ᴀt uxwaˊîtc. Qa hīn clean made for him only things he ate. And water

ᴀguˊx dᴀnaîˊ tsǃu yuyēˊktc kǃêdēˊn when he was going to drink also the spirit clean

yusînīˊk. Dāˊsᴀỵ duyēˊgîtc ye ỵaosîqaˊ, “Yūtǃᴀˊt made it for him. When his spirit like said to him, “This

gᴀg̣eˊxa, ᴀxsǃāˊtî.” ᴀg̣aˊ tsᴀ ᴀxēˊx. 319-15 you will eat, my master.” After that only he ate it.

Djᴀłdakᴀˊt-ᴀt tsǃᴀs duyēˊgî qǃᴀqāˊk tsǃᴀˊtsᴀ ᴀqǃayêˊx All things only his spirit told him only that like it

tsa ye yuᴀsînēˊq. Qa ʟēł ʟ̣îtūˊdjî ᴀt uxuaˊ. Qa indeed so he did. And not fresh thing he ate. And

ʟēł awucᴀˊ. Tcîłdakᴀˊt yēktc adeˊ daỵaqaỵîˊ not he was married. Whatever the spirit to him told to

ayêˊx qodzîteˊ. Ỵiwuyāˊtǃ ag̣aˊ kodzitiỵîˊ. Qa like it he did. A long time on account of it he lived. And

ducᴀxāˊwu ʟēł ʟ̣etîˊx wunîˊ tca āx his head hair not became white did although after it

wudicîˊn. he became very old.

This is all.

Hūˊtcǃaya. This is all.

FOOTNOTES:

[151] Wrangell version.

[152] This has been expurgated by the story-teller. For the proper wording, see last story.

[153] A water bird.

101. QĀQǃATCGŪˊK[154]

At Sitka were several brothers, the eldest of whom was named Qāqǃᴀtcgūˊk. They were fond of hunting. One morning they went out among the islands. [Qāqǃᴀtcgūˊk] killed nothing. Again he went to the place where he had been in the habit of going. Then his name was mentioned among the fur seals. “It is he who is always hunting. Keep quiet, for he might hear you.” Now when they were going shoreward the eldest brother said, “Pull ahead quickly, for the wind is beginning to blow.” Then they became angry. The bow man laid his paddle down in the canoe. All did the same. Then they began to cover their heads. The canoe, however, drifted out. It drifted far out for six days and nights. On the twelfth he awoke to find the canoe drifting ashore. He saw an island on which were sea lions, seals, fur seals, sea otters, and sea-lion bristles. All had drifted on to the island. Then they took their things up. They stayed there one year. When a year and a half was completed, the man slept, thinking about himself.

Cītǃkāˊqǃayu ye ỵatîˊ wuˊckîkǃîỵên ye At Sitka living were brothers to each other thus

dowasāˊkᵘ hunxōˊa Qāqǃᴀtcgūˊk. Aʟǃūˊn ayuˊ hᴀs named was the elder Qāqǃᴀtcgūˊk. Hunting things that they

akᵘcîtᴀˊn. ʟēqǃ tsǃutāˊtayu qǃāˊtǃqǃî xodêˊ dāk hᴀs liked. One morning it was islands among at out they

ūwaqoˊx. ʟēł ᴀt utcᴀˊqx. Tsǃu yên uqoˊxtc, went. Not thing he killed. Again there he always came

tsǃu dāk ūwaqoˊx. Adᴀˊxayu yuqǃūˊn xōˊde wudūwasaˊ. again out he went. And then the fur seal among he was named.

“Hu ᴀt naqoˊxtcîỵa aỵaˊ. 321-5 “He things always is travelling around after is here.

Cīłkǃᴀˊʟǃ îsaˊ g̣aāˊx. Dāq hᴀs naqoˊx Keep quiet your voice he might hear.” Ashore they were going

aˊayu yuhunxōˊa ye qǃaỵaqaˊ, “ʟākᵘ it was then the elder brother thus said to [them], “Pull

aixāˊ ỵāˊndunukᵘ.” ʟē kǃānt hᴀs ahead quickly the wind is beginning to blow.” Then angry they

ūˊwanukᵘ. Caqahāˊdî yākᵘt āwagoˊq duaxāˊỵê. Łdakᴀˊt got. The bow man to the canoe pushed his paddle. All

ye hᴀs wudzîgīˊt. Adᴀˊxayu cᴀnaˊ hᴀs thus they came to do the thing. And then heads they

wuˊdisǃīt. Yūyāˊkᵘ qoˊa ʟē wuˊłix̣āc. started to cover. The canoe, however, then drifted.

Dekīˊde ʟeducuˊ yᴀˊkaye qa tāt hᴀs wułīx̣āˊc. Far outward six days and nights they drifted.

Yadjîˊnkāt qa dēx akᴀˊtayu ke aˊodzīgit 321-10 Ten (= the twelfth) and two on that up he came to wake

yên yuˊłitîtk yuyāˊkᵘ. Aosītēˊn qǃātǃkᴀˊqǃᵘ there was drifting on the shore the canoe. He saw on island

ᴀsiyuˊ tān, tsa, qǃūn, yᴀˊx̣utcǃ, qa tān it was sea lions, seals, fur seals, sea otters, and sea lions

qǃᴀdadzāˊỵî. Łdakᴀˊt adaˊ aołītᴀˊqǃ yuqǃāˊtǃ dāqǃ. their bristles. All around it drifted the island on to.

Hᴀs ᴀt qāˊwadjêł. ʟēˊqǃa tākᵘ āyēˊ hᴀs wuteˊ. They things took all up. One year on it they stayed.

Kᴀndᴀkǃēˊtǃ yuʟēˊqǃ tākᵘ qa acūwuˊ. Wutēˊx yuqāˊ Was completed the one year and a half. Slept the man

tcuc-ctāˊt. about himself [thinking].

One morning he awoke with a dream. He dreamed that he had gotten home.[155] And one morning he said to his younger brothers, “Get up quickly. Let us head the canoe shoreward at random. The sun always rises from behind Mount Verstovaia.” So they headed shoreward. When it became dark they lowered their anchor into the sea in the direction of the sunrise, and after they had been out for many nights they saw a sea gull swimming about. It was really Mount Edgecumbe that they saw. When they got near to it they saw plainly that it was Mount Edgecumbe. “Head straight for the mountain,” said Qāqǃᴀtcgūˊk, and toward evening they came near it. They named the place where they came in Canoe-resting-place. There he pounded out the figure of a sea lion so that people might know he had come ashore at that place. Then they came to Sitka.

ʟēqǃ tsǃutāˊt ān kē udzîgîˊt dutcūˊnî. Ye One morning with it up he came to awaken his dream. Thus

atcūˊn qōxagāˊqtc. Adᴀˊxayu ʟēqǃ tsǃutāˊt 322-5 something he dreamed he came home. And then one morning

dukīˊkǃ hᴀs ye aỵaosīqaˊ, “Cāˊidaqêˊdê. his younger brothers thus he said to, “Get up [quickly].

Yāˊkᵘỵî ᴀt kᴀîłagaˊ. Tcākūgeˊỵî yêˊnde haỵākᵘgwatāˊn. Canoe things load up. Anywhere to there let us be heading.

G̣ᴀgāˊn Kanēˊsdîca cakīˊnᴀx kē Sun Cross mountain (Mount Verstovaia) on the mountain up

x̣îx̣tc.” Adᴀˊxayu yên hᴀs ỵāˊwatᴀn. Qōˊka always rises quickly.” And then there they were heading Dark

wucg̣ēˊdî hᴀsducaỵīˊnaỵî hīnqǃ hᴀs [when] it got itself their anchor into the water they

anatīˊtc g̣ᴀgāˊn anᴀˊx ke x̣îx̣tcîỵaˊ. always lowered sun wherefrom it up always rises.

ʟᴀx qǃān hᴀs uxēˊ sayuˊ hᴀs aosītēˊn Very many [nights] they stayed out it was they saw

kēˊʟ̣adî ỵadjîˊndahēn. Xātc ʟǃux ᴀsiyuˊ hᴀs 322-10 sea gull was swimming. It was Mount Edgecumbe that they

aosītēˊn. Axᴀˊng̣a ya hᴀs gaqōˊxayu hᴀs aosītēˊn saw. Near to it when they were coming they saw

ʟǃux kǃîdēˊn. “Yucāˊ Mount [Edgecumbe] plainly (or well) “The mountain

adatcūˊn” yuỵawaqāˊ Qāqǃᴀtcgūˊk, (head) straight at it,” what said Qāqǃᴀtcgūˊk,

“adᴀtcūˊn ỵᴀna-iˊsatᴀn.” Adᴀˊxayu x̣āˊnadê “straight toward it be heading.” And then toward evening

ᴀnᴀˊx yên hᴀs ūwaqoˊx. Ye hᴀs āˊwasa near it there they came in. Thus they called

Yākᵘ-qᴀłᴀsegᴀˊkᵘ. Tān a akawatīˊ Canoe-resting-place. Sea lion he pounded out [a figure of]

ānᴀˊx g̣aduskūˊt hu anᴀˊx yên wuqoxōˊn. by it that they might know he near it there had come (ashore).

Adᴀˊxawe yaCīˊtǃka de hᴀs wuqōˊx. And then this Sitka to they got.

When they arrived in front of this town his old wife was weeping outside. While she was crying she saw the canoe come in front of the town. She saw the root hat she herself had woven. She started up, and went into the house. When they came in below the old woman felt happy. When her husband came up to her he gave away all sorts of things to the people—sea-lion whiskers, sea-otter skins, fur-seal skins. He shook hands[156] with his brothers-in-law. Then they said to him, “This long time the death feast has been held for you.” The young woman, however, was already married. She mourned much [to think that she had left her first husband who was now so wealthy].

Yāˊane eg̣aỵāˊqdê ya hᴀs g̣aqōˊxayu tcǃāˊguaỵî This town below (houses) when they were coming the old [one]

ducᴀˊt g̣ānt ag̣āˊx. Tcǃayeˊ sug̣āxēˊ ayuˊ his wife outside wept. Just while she was crying it was

aosītēˊn yuyāˊkᵘ ān ēg̣ayaˊdê ỵānaqoˊx. Aosītēˊn 323-5 she saw the canoe town below was coming. She saw

āwuˊāgêˊ xāt sǃāx̣ᵘ. Wudihāˊn [what] she had woven [spruce] root hat. She started up

nēłdeˊ wuguˊt. Hāt hᴀs ūˊwaqox. Dutuwuˊsigu into the house she got. To it they came. Felt happy

yucāˊwᴀt cān. Doxoˊx doxᴀˊnqǃ dāq gūˊdayu the woman old. Her husband to her up when he came

łdakᴀˊt-ᴀt qadjīdēˊ ye aosīˊne tān-qǃᴀdadzāˊỵî, all things to the people thus he gave away sea-lion whiskers,

yaˊx̣ᵘtcǃ dūguˊ, qǃūn duguˊ. Ān qādjîˊn sea-otter skins, fur-seal skins. With them (things) hands

aołīʟ̣ēˊkᵘ dokāˊniỵên. Yē daỵaˊdoqᴀ he shook his brothers-in-law. Thus said to him,

“Detcǃāˊkᵘ īītīˊqǃ yên yuᴀtkāˊwatî.” “This long time in your place there a feast has been given.”

Yuyīˊsqa qoˊa ayuˊ de udūˊwacā. 323-10 The young woman, however, that already one was married.

Aʟēˊn tuwunūˊk āwatǃēˊ. Much at it grief (or trouble) she felt.

FOOTNOTES:

[154] Story 67 is a Wrangell version of the same story.

[155] For the song composed by him at this time, see song 5.

[156] This form of greeting is, of course, modern.

102. THE SEA-LION HUNT

A canoe [load of people] came behind the sea lions at Cape Ommaney. And they camped behind them. In the morning they went out to the sea-lion island. They sharpened limbs on the ends to make the sea lions sneeze and pushed them into their noses. In that way they killed off all the sea lions.

Cī łūtūˊdê yākᵘ Baranoff to the end of island (i. e., to Cape Ommaney) canoe

wūg̣āˊsǃ tān tǃāˊdê. Adᴀˊxayū ᴀtǃāˊx hᴀs ūwaxēˊ. got sea lions behind. And then behind it they camped.

Tsǃūtāˊt ayuˊ dāk hᴀs ūwaqoˊx tān qǃāˊtǃê dādêˊ. In the morning there out they went sea-lion island on.

Cỵī hᴀs ᴀłūˊ kaˊosīxotǃ tān Limbs they on the ends of them sharpened sea lions

tsǃîˊxᴀỵî sᴀkᵘ. Ayuˊ tūˊde hᴀs akaˊosīgu. Adᴀˊxayu to make sneeze for. This into they pushed them. And then

yᴀx hᴀs aỵaołīdjᴀˊq yutāˊn. like [it] they were killing off the sea lions.

103. THE WAR IN THE SPRUCE CANOE[157]

People went to war from Chilkat in a spruce canoe. They drifted down on the people below, and they came to Dīˊg̣ātiyᴀ. Then they defeated the Stikine people completely, and afterward they made peace together.

Djîłqāˊt dᴀx sīt yākᵘ ỵîk xā djîˊudigut. Chilkat from spruce canoe down to fight started down fast.

Ix̣kīˊ qā kǃᴀt wułix̣āˊc. Dīˊg̣ātiyᴀ anᴀˊx yên Down below people on it drifted. Dīˊg̣ātiyᴀ on it there

ỵawaguˊ. Adᴀxayūˊ hᴀs they were coming. And then (lit., from it this after) they

Cqǃᴀt qoan caoduwaxêˊtc. Adᴀxayūˊ wuctîˊn Stikine people beat completely. And then together

ᴀt wuduʟ̣īkǃêˊ. something (i. e., peace was made.) was made good.

FOOTNOTES:

[157] Probably refers to story 29.

104. STORY OF THE KĀˊGWANTĀN[158]

From X̣ᴀkᴀnuwūˊ went a man of the X̣ᴀkᴀnūˊkedî, who were named from their town. The people used to go out from there after seals, which, not having guns at that time, they hunted with long-shanked and short-shanked hunting spears always kept in the bow. The shank of the long-shanked spear, which is grasped in throwing, is called cūx. This manˊs name was Qakēˊqǃᵘtê. On starting off, he went up toward the head of the bay.

X̣ᴀkᴀnuwūˊtxayu wuqoˊx yūˊqā X̣ᴀkᴀnūˊkedî yūˊdowasākᵘ From Xᴀkᴀnuwūˊ went a man “X̣ᴀkᴀnuwūˊ people” named

yūˊāndjayū duʟ̣isāˊkᵘ. Yūˊantqēnî ᴀtxayuˊ wuqoˊx tsa ayuˊ the town named from. The people from it went seal it was

adāˊyu hᴀs kūˊwaatk. ʟēł ūˊna qōgastīˊtc. for they worked. Not was a gun.

Āˊda qa wūsāˊnî Long-shanked hunting spear and short-shanked hunting spear

cūqāˊyênduetc. Yuāˊda they always placed in the bow. The long hunting spear

ᴀˊttcqēt dusg̣oˊqtc ye duwasāˊkᵘ what they throw with always thus is named as follows

cūx tsa an dotᴀˊkt. Ye 326-5 cūx (upper part of shaft) seal with it they spear. As follows

dowasāˊkᵘ yuqāˊ Qakēˊqǃᵘtê. Qakēˊqǃᵘtê wuqōˊx. was named the man Qakēˊqǃᵘtê. Qakēˊqǃᵘtê started off.

G̣eîtāˊx ke ūˊwaqox. To the head of the bay up he started.

This Qakēˊqǃᵘtê was a great hunter and used to kill all kinds of things, but now he could get nothing. Then he stopped in a place named The Bay, and dropped his anchor into the water beside the canoe. Immediately his steersman went sound asleep, but he could not. By and by a small thing began flying around his face, and, taking up his paddle, he knocked it down into the canoe. It made a noise, “Ts, ts.”

ᴀt sǃātēˊx sîtîˊ. Łdakᴀˊt-ᴀt āˊwadjᴀq. Things become a great hunter for he was. All things he killed.

Acdjīˊt qāˊwacu adeˊ qᵘg̣wᴀˊniỵa. Łāᴀˊt To him was in store there he could get nothing. Nothing

udjāˊg̣awe yên caˊoʟ̣ītsîs. Ye when he could kill there he stopped [in one place]. Thus

dowasāˊkᵘ Yūˊg̣ei. Naˊgoq-nᴀxqǃ hīˊnî it was named The Bay. From the side of [his canoe] water

āˊwate yuducaỵīˊna. Tātc yᴀx ỵaˊołidjᴀqˊ was [dropped into] his anchor. Sleep like killed him

duatǃēˊgî. Ho qoˊa aweˊ ʟeł utēˊx. Duyᴀˊx his steersman. He, however, not slept. His face

ỵādaqêˊntc yēkᵘsîgaˊikǃe-ᴀt. Wānanīˊsawe axāˊ 326-10 began flying around a small thing. At once paddle

ᴀx āˊwatān. Aỵîˊs ỵaduyᴀˊx ỵaodaqēˊnî awe from it he took up. For it his face it was flying around when

axāˊ ᴀx āˊwatān. Acāˊwaxêtc yākᵘ ỵī paddle from it he took up. He hit it canoe down into

wudzigīˊt. Ye dowaᴀˊx, “Ts, ts.” Yākᵘ ỵī it came to fall. As follows it sounded, “Ts, ts.” Canoe into

udzigīˊt. it came to fall.

Daylight found Qakēˊqǃᵘtê still awake. He took up the bird he had killed and saw that its eyes were swollen up and hung down over its face. Blood was on both sides of its mouth. What he had hit was his own sleep. Then he called to his steersman to awaken him. He did not hear him. Qakēˊqǃᵘtê took up his spear and pushed his steersman with the end of it. As he did not answer, he went over to him and found him dead. Like the sleep bird Qakēˊqǃᵘtê had hit, blood was coming out of his mouth. Then Qakēˊqǃᵘtê went along sadly toward the town with the body. [I am now telling you about the very ancient people.]

Tcūł utexēˊ aweˊ qēˊwaa. Qakēˊqǃᵘtê Then never he having slept when daylight came. Qakēˊqǃᵘtê

qēˊna aˊawe āx aˊosîta. Yūˊacawaxêˊtci-ᴀt when it got daylight from it he took it up. The thing he hit

yutsîˊtskᵘ dūwāˊq qā yāx dix̣wᴀˊsǃ wudiqǃîˊs the bird his eyes and face hung down (over) swelled up

duwāˊq kᴀ. Xadjuˊ duyataỵîˊ ᴀsiyuˊ 327-5 his eyes over (on). It was his own sleep that

acāˊwaxêtc. Yāˊdōqǃwa tāqǃ ye ỵatîˊ cî. Tcǃuʟeˊ he hit. His mouth on both sides thus was blood. Then

acāˊsaqēx doatǃēˊgî. ʟeł acqǃēˊkuᴀx. Wūsāˊne he tried to awaken his steersman. Not he heard him. His spear

ᴀx āˊwatān, akǃūtctc yūᴀˊqᵘłētsᴀkk doᴀtǃēˊigî. from it he took up, with the end pushing his steersman.

Tcuł acqǃēˊkuāxaweˊ āˊdāk ūˊwagut When not he could hear him out to him he went

kaołitǃêˊk gwâỵᴀˊ. Tcǃayuˊ duỵataỵîˊ acāˊwaxêtc finding him cold (i. e., dead). Just like his sleep he hit

adeˊ ᴀˊtiỵīỵᴀˊ yᴀx ayūˊỵatî. Hᴀsduqǃoatāˊnᴀx cî to it was like it was. Out from their mouths blood

udūˊwaỵag̣e yᴀx ỵatîˊ. ʟᴀx wâˊsa tūwunūˊk 327-10 came out like was. Very how he was sad

ᴀckᴀˊt ūwaguˊt. Āndeˊ aỵāˊwaxa. ʟᴀx on with him he came. To the town he was taking him Very

tcǃāˊguaỵî Łīngîˊtawe ỵīˊīn kᴀxanīˊk. old people are to you I am telling.

When Qakēˊqǃᵘtê came in sight of X̣ᴀkᴀnuwūˊ there was no smoke visible, and nobody walked outside or came down to meet him as he had expected. Then he jumped out into the water and went up to his house. The people of that town were numerous, and it was long. In those days doors were made of skin hung on the outside, and the women wore labrets. All of the people there lay dead as they slept just like his steersman. He went through the houses among their bodies. Because he had knocked down Sleep not even one small boy was saved, and to this day people have the saying, “He knocked down the sleeper.” They made a parable of it.

Dāq akaosiỵaˊ duāˊnî X̣ᴀkᴀnuwūˊ. ʟēł sǃīq Shoreward he caught sight of his town X̣ᴀkᴀnuwūˊ. Not smoke

ᴀ yuāˊn ʟēł tsǃu. ʟē Łīngîˊt gānt wugūˊt was the town not also. Then people outside would be walking

tcǃuyēˊ qūdjîˊ dutǃāˊyᴀx ūngagūˊt. ʟēł wuˊłna. then he thought down to him would come. Not it was so.

Tcǃuʟeˊ yākᵘ ỵîdᴀˊx hīˊnî wugūˊt. Tcǃuʟeˊ Then canoe down from the water he got into. Then

doqouwuˊdî wugūˊt. Caỵadihēˊn yūˊāntqēnî, leyāˊtǃ 327-15 to his dwelling he went. Were numerous the people long

yūāˊn. Ag̣āˊyu hît aqǃahāˊdî gāˊnnaxᴀt the town. At that time house to doors outside

nᴀłg̣ᴀˊqtc tsāstc adaˊk dusx̣ᴀˊttc āg̣ᴀˊ qǃēntǃāˊqǃᴀ always swinging skin up hung always, and then labrets

dūˊwaūˊwiỵa aweˊ cātc. Tcǃūweˊ doᴀtǃēˊîgî ādeˊ were wearing it was the women Just like his steersman at it

ỵatiỵîˊ yᴀxaweˊ ỵᴀˊtî yūˊāntqēnî axōˊx ỵāˊnagut was like it were the people among whom he was going

yuhîˊtqǃ. Tcǃu adēˊ xaqǃūˊỵa aweˊ through the houses. Just where (at it) they were sleeping there

ayᴀˊx qotx cūˊwax̣ix̣. Tcǃu ʟēˊnᴀx like it destroyed they had all been quickly. Even one

ᴀtkǃᴀˊtskǃᵘ ʟēł cwusnēˊx kāỵatāˊaỵî caodōˊxeidjī 328-5 little boy not saved himself the sleep he knocked down

tcayuˊ. Tcǃūyedᴀˊt tsǃū ye ᴀtg̣âkūˊ “Ciatāˊỵî because. Even now also as follows people say “Sleeper

a caodexîˊtc.” ᴀt-kuqedīˊx dułiyēˊx it was he knocked down.” A sign (or parable) they take it for

tcǃuỵedᴀˊt. even now.

Fur blankets were not scarce in ancient times, so Qakē’qǃᵘtê took two marten blankets out of a box and put them around him. He was going to start away in desperation because he had killed his own sleep. He also put abalone shell in his ears and piled together the things they used for snowshoes. In a bag he carried along a bone knife and a bone trap, tied a weasel skin in his hair, and put a painted drum on his shoulder such as people used to beat when anybody was dead. He was going to die with these things. Then he started toward a mountain named Tsᴀłxāˊn.[159] He took no food with him but put some Indian red paint in a sack and, when he was ready to start, painted his face and hair. Then he started toward G̣onāˊxo. For perhaps ten days he traveled without food, using instead leaf tobacco mixed with calcined shells. His snowshoes had claws, enabling him to climb cliffs and cross glaciers. The mountain over which he was passing is called Tsᴀłxāˊn.

Tcǃākᵘ qǃū ʟēł ūdayᴀˊcqên. Kōkᵘ Anciently blankets [of fur] not were scarce. Box

ỵîdᴀˊx ke ye aosîneˊ dēx kǃūx. from down in out as follows he took out two marten [skins].

Aodiqǃūˊ Gunxāˊ tsǃu āx He started to put on (or blanket himself). Abalone also from it

kē ye aosîneˊ. Doguˊkqǃ ye awa-ūˊ, out as precedes he took. At his ear as precedes he put on,

hūtcǃayuˊ de wutāˊaỵî. Awadjᴀˊq when finished it was then he could sleep. He killed

duỵatāˊaỵî. Djāˊdjî aoˊxqǃūn ᴀt tsǃū 328-10 his own sleep. Snowshoes they used to have for things also

wudjkāˊ kē ye aosîneˊ ān on top of each other up as precedes he put with them

gug̣aguˊt tcǃᴀ āˊūn g̣ānāˊwayēˊdî. when he was going to go where he could die with them.

Tsᴀsgwēˊł sǃāq g̣ātaˊ ᴀt tsǃu atūˊ (Name of a kind of bag) bone trap some also inside of it

ye ỵatîˊ sǃāq łîˊta tsǃu. G̣onayēˊ as precedes was bone knife also. Starting

qugwagutnūˊgawe dātc ᴀt wułitcǃîˊn. when he was going to go weasel thing tied on his head.

Qong̣anāˊn dugwᴀˊłnutc gao ᴀt When anyone is dead they always beat a drum some

x̣ᴀˊcteayu yēˊnduetc kūˊdūcx̣îttc. cut thing (skin) used to they always had a painting on it.

Aˊwaỵᴀ yūˊgao tcǃa ān He carried up [on his shoulder] the drum even with it

nag̣anāˊdayuˊ. Tsᴀłxāˊn yūˊduwasākᵘ yucāˊ guỵaˊ to die (Cape Fairweather) its name the mountain where

ỵên adeˊ ayuˊ g̣oneˊ ūwaguˊt. Tuwunūˊgayu ʟēł there to it it was started he went. Since he was sad not

ᴀtxāˊ awucāˊt. Łīngîˊtaỵî łēqǃ ayuˊ ᴀt x̣ᴀˊctî tu food he took. Indians red paint that some sack inside

ye ỵatîˊ. G̣onayēˊ qᵘgwagaguˊt nūk duyᴀˊqǃ as precedes was. Starting he was going to go when his face

ye aosîˊnî qa ducāˊkᵘtūqǃ. ᴀtxaweˊ g̣oneˊ thus he put on it and into his hair. After that starting

ūwaguˊt G̣onāˊxo ỵîˊnade. Guˊłde he went (town at mouth of Alsek river) toward. Probably

djîˊnkāt ayu qǃaˊowuxê Yūỵānaguˊtî 329-5 ten [days] it was he went without food. In traveling

g̣ᴀˊndjayu ỵanayāˊn. Łīngîˊtaỵî kᴀts tsǃu leaf tobacco he was carrying. Indians’ mashed shell also

nūˊqǃwayu dułīˊtc tsǃᴀs aayuˊ ᴀt-xāx aołiyᴀˊx. shell cooked only it was this for food he used.

Yūdudjāˊdjî aˊqoa axāˊkᵘ āˊỵe ỵatî. Tcǃu g̣onaˊ His snowshoes, however, claws had. Any sort of

cᴀsᴀtᴀˊn ỵēˊnᴀx ān ke guttc qā tcǃu steep place from below with them up he always went and any

g̣onaˊ ỵateỵîˊ sîtǃ kanᴀˊx tsǃu ān yᴀx gut kind of is glacier on also with across them went

axāˊgu aỵēˊtîỵītc ayuˊ. Yūˊca qo ye dowasāˊkᵘ claws always had because. The mountain was named

axōˊx ỵanaguˊt Tsᴀłxāˊn. through it he was passing [Cape Fairweather.]

By and by Qakēˊqǃᵘtê came out upon a ground-hog place. There was then no rain, for he was traveling with reference to the clouds which rose in waves behind Mount Tsᴀłxāˊn. When these clouds come down to the very foot of the mountain there will be good weather, and people then paddle far out into the ocean. Seeing an animal go down into the ground-hog hole, he set up his trap there, and it is from him that people know how to fix it. He camped near it. When he went to look at it next day it could not be seen. He took away the thing used to cover the top of the trap. He had set this trap because he was hungry, and he was very glad to see that it was down. When he came to examine it, however, he found that a frog had gotten inside. “This frog pretended that it was a ground hog,” said Qakēˊqǃᵘtê, and, taking up all of his things, he went to a bay near by called Canoe bay, hoping to see some people. He thought that he saw some at Seaweed point, and, being very lonely, he started down toward them. Then he discovered that they were black stones that looked like people, and said, “These are small stones which appear like human beings.”[160] Starting on again toward the head of Alsek, he traveled for some time and came to its upper course.

Sǃāx āˊni kāˊdāk gūˊdawe, ʟēł sū 329-10 Ground hog place [or town] out on coming, not rain

qōstîˊ. Yūˊcā tsǃu ᴀˊtkanīk. Yugūˊsǃ was any. The mountain also tells [weather]. The clouds

atǃēˊdî ang̣axêˊtcîn tīt yūˊdjîsîtᴀnk akāˊqǃawe behind it always lie in waves rising up according to it

ỵanaguˊt. Agucqᴀˊx ag̣āˊ g̣atᴀˊnîn he was going. About the foot to it when it comes down

qokǃāˊỵîsayu akāˊqǃ adoxāˊ it means good weather. According to it they

dekīˊdî. ᴀdjayuˊ akāˊỵanaguˊt akāˊdāq way out pulled to sea. Why he was going on his way out on it

ūˊwagut yūˊsǃāx āˊni. Adeˊ aỵaˊosîta he came the ground hog place. There (to it) he saw it

aqoˊūwudî. Dudjīˊqǃ ye ỵatīˊỵî sǃāq g̣ātaˊ ākēˊ go into the hole. To him thus was bone trap it up

asēˊwatî. Dudjīˊîtxawe wᴀˊdutsiku g̣ātaˊ he set. From him came to be known trap

adēˊỵîdadunaya. Kē ᴀsatīˊawe tcaadēˊnqǃ uaxeˊ. the way to fix it. Up when it was set close by it he camped.

Qēˊnaāˊawe aqakᴀˊnt ūwaguˊt. Dug̣ātāˊỵî ʟēłgâˊwe When it became daylight to see it he went. His trap nowhere

saqōˊstî. Aỵanāˊỵe ᴀt nādusēˊtc g̣ātaˊ aỵanāˊtx hēˊde was. To cover thing was used trap from the top this

yū aosîˊne. Dutuwūˊdjawe ᴀt g̣axāˊt tūˊwatî. away he took. His mind thing when he would eat he thought.

ᴀdjaweˊ yūˊg̣āta yūˊsǃāx ỵaỵîˊqǃ ye aosîˊne. 330-5 Why the trap the ground hog for something fixed.

ʟāx dūtūwuˊ āweˊ ỵakǃēˊ ł saqōˊstîỵî dug̣ātāˊỵî. Very he felt when was good when [it] was gone his trap.

X̣îx̣tcǃ gwâˊỵa ayēˊt ūˊwagut. ᴀc ūˊwayêł. It was a frog down into it went. Him it deceived.

Sǃāx cwuʟ̣iyêˊx yux̣îx̣tcǃ. Ye ỵawaqaˊ Ground hog it pretended the frog. As follows said

Qakēˊqǃᵘtê, “Sǃāx gâ cʟ̣iyēˊx yax̣îˊx̣tcǃ.” Qakēˊqǃᵘtê, “Ground hog as pretended itself this frog.”

Łdakᴀˊt wuctye aỵaosîneˊ. Yug̣ēˊyᴀqǃ yên nᴀx ỵēq All his own he took up. At the bay there to down

ūˊwagut Yākᵘ-dēˊỵîta nᴀx. Łīngîˊt aog̣axsîtēˊnîdawe ye 330-10 he went Canoe bay to. People to see was thus

yukuˊwagutk. Aosîtēˊn yułīngîˊt Łaqǃᴀˊskî-qǃa why he traveled. He saw people [at] Seaweed point

yūˊdowasākᵘ. ʟaxdeˊ acīˊsᴀłītǃāˊne Łīngîˊt awisteneˊ. Tcǃuʟeˊ named. Very he was lonesome people to see. Then

aỵîˊnade g̣oneˊ ūwaguˊt. Yūˊaositēne tēqǃ sāˊnî down toward them starting he went. What he saw stones little

łīngîˊt yᴀx. ᴀdāˊx wog̣adaˊ tēqǃ satīỵîˊ people like. After it he had sighted that stones they were

cʟ̣ūʟkǃîˊtîn ye qǃaỵaqaˊ, “Xᴀtc tēqǃ sāˊnî łīngîˊt yᴀx to himself thus he said, “It is stones small people like

ositēˊn.” Tsǃūˊ yāˊnᴀx dāq ūˊwagut Ałsēˊx seem.” Again from there toward woods he went Alsek

cāˊkdê. Wāˊyukugūˊtsawe nāˊłaỵî ye 330-15 toward the head of. For traveling quite a way far up so

dāˊqgut. after he went.

People did not know then that Athapascans lived up there. Although eulachon ran up this river the people there were starving, as they had no other way of catching eulachon than by means of hooks. At first Qakēˊqǃᵘtê remained in the woods, not letting himself be seen by them. By and by, however, he tied together two eulachon traps (or nets) used by the Tlingit and called “seal’s-head.” Toward evening he went down to the place where those Athapascans came up to fish and set the two traps near by at the edge of the water. Both of them were filled that same night, and he emptied them where the Athapascans were in the habit of fishing. There was a large pile.

ʟēł wuduskoˊ g̣onanāˊ Not was known Athapascan Indians (Strange people)

qostîỵîˊ. Łīngîˊttc ʟēł unałᴀˊ Āłsēˊx cāq there were. People not far Alsek [from] head of

akᴀˊx wuguˊt G̣onanaˊ. Sāk āˊkē qǃᴀqtc. upon them he came Athapascans. Eulachon up to it always swam.

Yūˊg̣onᴀna xō ỵaēˊn. Yūˊg̣onᴀna ʟēł The Athapascans among was starvation. The Athapascans not

tcǃuʟeˊ āwᴀqcīỵīˊqǃ gᴀˊgî wugūˊt. then into his own eyes (=he saw them) at all he got.

Doskǃêˊqǃt yusāˊk. ʟēłᴀˊtc g̣aduʟ̣îdjāˊg̣e ᴀt qostêˊ. They hooked the eulachon. Not any to kill it with thing was.

ʟēł g̣ᴀˊgî ūquˊtx. Tcǃa ᴀtgutūˊwu hu. 331-5 Not at all he showed himself. Still was in the woods he.

Wānanīˊsawe aołīsǃîˊt g̣oqtc sāk yaỵīˊ ỵîs. At once he tied together a net eulachon catching for.

Qakēˊqǃᵘtê ayuˊ ỵēq ūˊwanūk. Tsā caỵîˊ yūˊdowasākᵘ. Qakēˊqǃᵘtê he was the one doing it. Seal’s head it is called.

Łīngîˊttc aosîkuˊ. Yug̣onanaˊ aˊke ᴀt Indians know it. The Athapascans up to it things

djîỵaˊ yêˊnde yāx̣îgaāˊtawe āˊỵēq they come for there when it was getting dark down to it (creek)

uwaguˊt. Dēx aołîsǃîˊt yūˊhīn wᴀnqǃ nᴀx he went. Two [traps] he fixed the water on the edge of near

aqǃaˊołîᴀt. Tcǃu āg̣atāˊdawe ax ke ᴀqǃaˊołiᴀt. Tcǃu he set it. That very night from it up he took them. Even

dēˊxa yᴀx caỵaˊołihîk. Yūˊg̣onana adeˊ hᴀs both like were filled up. The Athapascans where they

îskǃᴀqǃadiˊnudjỵaˊ, adeˊ akaołix̣ēˊsǃ. 331-10 hooked the fish always there (at it) he put them down.

Ye udzîg̣āˊt yūˊsāk. Thus there came to be a heap of the eulachon.

When the Athapascans came up next morning they exclaimed in astonishment, “What has done this?” Qakēˊqǃᵘtê did not know that they were Athapascans, and they did not know him. After that an Athapascan shaman began performing to discover what was working for them. When he discovered it he said, “Something has come to help you. Hang all kinds of food around there.” As he did not eat any of the food they hung about, they hung there a copper spear. Then they found him. They also placed the daughter of a chief there so that they could get him by having him marry her. So he at last went out among them. Now, the Athapascans took him with them, and he explained the fish trap to them. This is the way in which they were preserved from starvation, and the way in which they found out about the trap. When he married the woman they had given him they put many things upon him—moose skins, marten skins, beaver skins, and two copper spears valued at two slaves. The Athapascans paid him for that trap.

Tsǃūtāˊt āˊnᴀx ke ūˊwaat yūˊg̣onana. Kǃūˊʟiyᴀx In the morning to it up came the Athapascans. Astonished

ỵateˊ yuqǃoˊłaᴀtk, Yūˊg̣onana, “Dāˊsaỵa were in their manner of talking the Athapascans, “What this

ye djiwaneˊ.” Tsǃu hūtc ʟēł awuskuˊ g̣onanāˊx thus has done.” Both he not knew become Athapascans

satīỵeˊ, qa hū tsǃu ʟēł wuduskuˊ dātx sᴀ satīˊỵe. they were and he also not they knew what ? he was.

Îˊxtǃawe ᴀˊxo wu yūˊg̣onana A shaman it was among them lived (?) the Athapascans

kaˊodudzîᴀt ᴀdāˊx ỵag̣āˊg̣adāt dāˊsayu came to go around him from it they might find what it was

qāˊqǃᴀxᴀndî yēdjîna. Ye qǃaỵaqaˊ yuîˊxtǃ to men was working [to bring food] thus said the shaman

yên ᴀqłatīˊnayu ye ỵawaqaˊ “Yē ỵīg̣āˊ ᴀt there sighting it was so said “Thus for you something

wūsuˊ. Djᴀłdakᴀˊtᴀt āỵēˊnᴀx duuˊ,” Yūˊqǃayaqa. Adeˊ got to help. Everything down there put,” what he said. There

kᴀx dułx̣wᴀˊsǃî yu-ᴀt-xāˊ qoˊa, ʟēł ᴀt ỵawuˊsa. on being hung up the food, however, not thing he ate.

Aˊqoa łᴀtwūsāˊawe ēq ʟāq adêˊ On account of that when he did not eat it copper spear there

kaoduˊʟ̣îx̣wᴀsǃ. Tcᴀˊtcǃa-ag̣āˊawe aˊoduʟ̣îha. Cāwᴀˊt 332-5 they hung up. At that time they found him. Woman

tsǃu aˊodutsînuq ānqāˊwu-si ayuˊ too they came to place there a chief’s daughter it was

ag̣acāˊdayu anᴀˊx yenᴀˊx duʟ̣āˊqdayu. Tcaˊtcǃa to marry her on account of it they could get him. Just

akᴀˊqǃāwē tsa qāxōˊ duwaguˊt. Tcǃuʟeˊ dê on account of that indeed among the men he went. Then now

duīˊn tūt āˊwaāt g̣oˊnanātc. Tcǃuʟeˊ gᴀˊgî ye with them into took him the Athapascans. Then indeed thus

aosîneˊ yug̣oˊqtc qāwᴀqcīˊỵîqǃ. ʟe yᴀx he explained the fish trap before their eyes. Then so

aỵaˊosîadᴀn yūˊg̣onana yᴀx ỵāsyêˊnałᴀˊx̣ᵘỵē dᴀx. ʟē he got alive the Athapascans like starvation from. Then

wudūˊwagūk yug̣oˊqtc. ʟē awacāˊdê they found out [about] the trap. Then on marrying

yuˊg̣onana ānỵêˊdî, qǃūn ᴀt sayuˊ 332-10 the Athapascan of high caste, many things they were

dūnāˊye wududzîˊnî tsîskǃ, kǃūx, sǃᴀgēˊdî, dēx on him came to be put moose(?) [skins] marten, beaver, two

ēq ʟāq dēx gūx yᴀx qǃᴀduʟ̣îtsīˊn. Yūˊg̣oqtcayu copper spears, two slaves like were valued. That trap

ye acīˊdjuduwaqēˊ yūˊg̣onanatc. thus they paid him those Athapascans.

Qakēˊqǃᵘtê spent two years among these people, and afterward they began to pack up his property in order to accompany him back to his friends, the Tlingit. All the Athapascans packed up his things for him. Just as the warm weather was beginning these People-of-the-last-stomach, as they were called, started with him for his town.

Adᴀˊxawe dēx tāk dōkāˊyan wułiᴀˊt yūˊg̣onana xōqǃ. And then two years over him passed the Athapascans among.

Yadēˊx tākᵘ cūnax̣īˊx̣awe duīˊn dā These two years were completed with him things

wududziᴀˊx doxōˊnqǃî xōdeˊ łīngîˊt xōdeˊ. they came to pack up his friends to among Tlingit to among.

Łdakᴀˊt yūˊg̣onana ayuˊ doᴀˊtê kē kᵘgwayaˊ All those Athapascans it was his things up packed

dutcīỵîˊs. Duīˊn g̣onayeˊ āˊwaāt doāˊnî. for him. With him starting went [to] his town.

Kaodītǃᴀˊqǃ āˊxo gūdiỵaˊ, It began to be hot weather among them starting

Tutxanᴀˊdî ayuˊ Qakēˊqǃᵘtê. People-of-the- last-stomach it was Qakēˊqǃᵘtê.

There was a stream called Brush creek owned by the Brush-creek people, who were his friends, so, feeling high, Qakēˊqǃᵘtê led these men thither. At first the Tlingit did not know who they were walking along with him, for they had never seen such people, and a great number of men came along bearing load after load by means of forehead bands. When he and his companions, carrying packs of moose, beaver, and squirrel skins, came out on the side of the stream opposite the town, Qakēˊqǃᵘtê said, “Come over to me in a canoe.” The people had heard about these Athapascans, although they had not seen them. But after Qakēˊqǃᵘtê had said, “Come over to me” twice, one ran out toward him from among the Brush people and said, “Are we splitting land-otter tongues on account of you? Go on below. Go to the people who are splitting tongues for you.” The Athapascans asked Qakēˊqǃᵘtê, “What is it that they are saying to us?” and he answered, “They are sending us away from here.” That is why people now say, “The Brush people sent the Athapascans away from the other side.”[161]

Hīn ye duwasāˊkᵘ Tcūkᴀn-hīˊnî, Tcukᴀnedîˊ Stream thus named Brush creek, the Brush-creek people

hīnîˊx setîˊ dōxōnqǃēˊx sêtîˊ. Adjaweˊ the stream became was his friends came [to own] was. Why

ciaˊqot wudîˊnî, axodêˊ yaqāˊ cunaguˊt. 333-5 feeling high among [them] these men was leading all.

ʟēł łīngîˊttc wuskuˊ yū-ᴀcīn-ỵāˊnaāt-ᴀt. ʟēł łīngîˊttc Not Tlingit knew what was walking with him. Not Tlingit

ye ustîˊndjîn. Yān dayāˊn yūˊnaādî ʟēn yāˊna thus ever saw. Carrying packs those going big number load

yāˊndᴀx duyāˊn. Qāˊqǃanᴀx āˊatsǃu ye duwa-uˊ. after load carried. Forehead bands also thus they used.

Qakēˊqǃᵘtê tîn naāˊde tsîskǃ yān duyāˊn Qakēˊqǃᵘtê with those were going moose were carrying packs of

sǃᴀg̣edîˊ tsᴀłkǃ. Yūˊān kikaˊ hīn beaver, ground squirrel. The town opposite water

kāˊdaq uwaāt. ᴀx duīˊn axcūˊdi on opposite side of they came. For him “To me

ỵaqoˊx yūˊỵāwaqa Qakēˊqǃᵘtê. Hāˊtcǃa akayēˊk come over [in canoe]” said Qakēˊqǃᵘtê. Now they had

duᴀˊxdjīn yūˊg̣onana. Daxdahīˊn ye ỵᴀnᴀqaˊ 333-10 heard about those Athapascans. Twice thus he said

“ᴀxcūˊdi ỵaqoˊx.” Tcǃuʟeˊ āˊyux wududjīx̣īˊx̣ “To me come over.” Then out to him one ran

Tcukᴀnedîˊ xōnᴀˊx. ʟe ye ỵaˊodudziqa, “Ōhāˊn Grass people from among. Then thus they came to say, “We

ag̣eˊ ỵēˊkā ᴀt tūx̣ᴀˊck, tca ? on account of you the ones are splitting tongues these

kūˊcta qoan qǃecāˊnî. Îx̣îˊnadê naiỵaˊ. Ỵikaˊ land-otter people many. Below here go. For you

ᴀt x̣ᴀckᵒ qoūqǃx̣ᴀˊnde naỵaˊ.” Yūˊg̣onanatc splitting tongues to the people go.” Those Athapascans

qǃawūˊsǃ Qakēˊqǃᵘtê “Wasēˊyu hadāˊ ye doqaˊ.” asked Qakēˊqǃᵘtê “What is it to us thus they say.”

“Yāˊtxayu de hākᵘdonaˊ” yūˊaỵaosîqa “From here away they are sending us,” what he said to

yūˊg̣onana. Atcaweˊ ỵīdᴀˊt ye ᴀtg̣âkūˊ, those Athapascans. Why now thus they say,

“Tcūckīˊkᴀdᴀˊx g̣onanaˊ akaˊodîna Tcukᴀnedîˊtc.” “From the other side Athapascans sent away Brush people.”

At once the Athapascans put their packs over their shoulders. It was as quickly done as if hot water had been thrown among them. The Brush people sent them away because they were afraid. As they set out they began making a noise, “Hēˊyē.” They went directly to the place whither they had been sent, and, crossing a glacier, came to Sand-hill-town. When the Kāˊgwᴀntān learned that Qakēˊqǃᵘtê had left X̣ᴀkᴀnuwūˊ, they caught those Athapascans and obtained all of their things. The G̣ānᴀxteˊdî also came to have dealings with them. Even now these people stop among them. They never became Tlingit, but they became people with whom one may trade. Whatever things they had, such as abalones, the Athapascans gave to them. That is how the Tlingit used to do in olden times. In exchange the Tlingit gave them every sort of thing to eat and especially an edible seaweed; but they did not know what to make of this last. The Athapascans did not know how it was cooked, and, when hot stones were thrown inside of a basket pot and the pot began shaking, they took up their bows and arrows to shoot at it. But the people said, “It is something to be eaten after it has cooled,” and gave them horn spoons for it. “Where do people go to get this?” said they, for it suited their taste. “They get it from the very edge of the water at the lowest tide.” When the Athapascans went back with Qakēˊqǃᵘtê to their homes they told the Tlingit to bring seaweed up when they came, so the Tlingit began taking this up to them. A beaver skin could be bought with one bunch of seaweed. From them were learned of the flat nose ring and dancing.

ᴀtxaweˊ tcǃuʟeˊ āwāˊxde āˊwaqe yūˊg̣onana After that then into got (over shoulders) the Athapascans

hᴀsduyāˊnaỵî. ᴀxōˊt yatǃāˊỵî hīn kaˊoduwaxêtcî yêˊxawe their packs. Among them hot water was thrown like that

wūˊnī. Tcukᴀnedīˊtc qoˊa a ᴀkaˊoʟ̣exēʟǃ. ᴀtcaweˊ ax it resembled. Brush people, however, were afraid. Why from

hᴀs akāwᴀnaˊ. G̣onayeˊ hᴀs gᵒg̣waaˊde, 334-5 they sent them away. Starting they were going to go,

“Hēˊye,” ye dowaᴀˊxtc ʟākᵘ g̣onayēˊ kᵘgwaᴀˊt “Hēˊye,” thus it sounded fast starting they were going to go

g̣ānug̣uˊn. Adeˊ hᴀs kaoduwanaˊỵīỵa āweˊ ʟe when they let them go. Where they sent them there right

ādeˊ g̣oneˊ hᴀs uwaāˊt. Sîtǃkanᴀˊx tcǃuʟeˊ ᴀt to it started they went. Across a glacier then there

hᴀs ūˊwaāt ʟaocāˊcaki-ān. Wududzikūˊ ax qot they got Town-on-the-sand-hill. Came to know from it he

wugūdeˊ X̣ᴀkᴀnuwūˊ dᴀx Qakēˊqǃᵘtê Kāˊgwᴀntāntc. went away X̣ᴀkᴀnuwūˊ from Qakēˊqǃᵘtê Kāˊgwᴀntān.

Kāgwᴀntāndjawēˊ tsa wūcāˊt yūˊg̣onana. Łdakᴀˊt-ᴀt Kāˊgwᴀntān indeed caught those Athapascans. All the things

hᴀsdoᴀˊdî ᴀˊxo āˊwaāt. G̣ānᴀxtedīˊtc tsǃu 334-10 their things among them went. The Gānᴀxteˊdî also

tcǃuʟeˊ de hᴀs wududzikuˊ qāxōˊqǃ ỵā hᴀs then now they came to know them among men they

unaxēˊn tcǃūỵedᴀˊt. ʟē Łīngîˊt hᴀs wustēˊx. are stopping even now. Then Tlingit they never became.

Tcǃaāˊn qoˊa qaỵaqāˊqǃuwᴀnx sîtîˊ. But yet, however, men such as can be traded with were.

Tcǃᴀ dāˊsa qāˊdjî, gunxāˊ, hᴀsdudjīdeˊ dadunaˊ g̣oˊnana. Whatever they had abalones to them gave Athapascans.

Tcǃākᵘ qostīỵea łīngîˊt āˊyu yēkᵘdayēˊn. Łdakᴀˊt-ᴀt Anciently were Tlingit that way were. Everything

hᴀsduqǃweˊx dutīˊx łīngîˊt. ᴀtxāˊỵî łākǃᴀˊsk. ʟēł hᴀs to their mouths they gave Tlingit. Food seaweed not they

āˊwusko adeˊ yuyanēˊgiỵa yūłakǃᴀˊsk. 334-15 knew what to make of this seaweed.

Qᴀˊkᵘtakāˊỵîqᴀqǃ tᴀ akadēˊ wudūwag̣êˊtc Inside a half-basket pot stones into it they threw

ỵāwatǃāˊỵia. ᴀt saēˊx G̣onanāˊtc qoˊa ʟēł wuskuˊ hot ones. What cooked it Athapascans, however, not knew

adēˊkdusīỵa. Wudūˊwakîge yᴀx natīˊtc how it was done. Shaking like was [in cooking]

yuqᴀˊkᵘtākāỵîˊ. Yūˊg̣onanatc tcūnēˊt aỵîˊs hᴀs the half-basket. The Athapascans arrows for it they

akaˊołidjeł. Ye hᴀs ỵaˊodudzîqa took up. So they came to say to them

“Dūˊxa-ᴀˊtawe ỵāgasāˊtǃawe.” Tsa cᴀł “That is something eaten when it is cooled off.” Now spoons

hᴀsdudjīˊt ye wudūˊtsīne łīnēˊt cᴀł. to them thus they gave dark brown (i. e., horn) spoons.

Hᴀs āˊwawūsǃ “Gudᴀˊx sa ye dadunaᴀˊtaỵa.” 335-5 They asked “From where ? thus do they go and get.”

Łᴀkāg̣āˊsaodînuˊq. “Yên g̣ałēˊn yēˊdadunaᴀˊtawe It suited their taste. “At low tide something they go and get

cᴀˊnỵādᴀx.” Tsǃu duīˊnāwe qox wudūˊwaᴀt from the very edge of the tide.” Again with him back they went

Qakēˊqǃᵘtê yūˊg̣onanatc hᴀˊsdu-ānīˊ-dê, akāˊyan hᴀs Qakēˊqǃᵘtê the Athapascans to their home to bring along they

qoỵaˊosîqa yūˊłᴀkǃᴀsk. Yēˊnᴀx dusnīˊt hᴀsduxᴀˊndê told them the seaweed. To get it to them

aqᵘgwaᴀˊt nuˊkni ỵîs. Ye du-ūˊ ʟēqǃ they were going up to get for. Thus they bought one

sǃᴀgēˊdî ʟēqǃ łᴀkǃᴀˊsk. Hᴀsdudjītxāˊwe beaver [skin] one [piece of] seaweed. From them

wududzîkuˊ łunᴀˊskudawōqǃ qa aʟǃēˊx tsǃu 335-10 they came to know the flat nose ring and to dance also

hᴀˊsdudjītx wuduˊdzîku. from them came to know.

After this the people were going to build a feast house out of the wealth the Athapascans had brought them. Every morning before they had eaten anything they went after large trees for house timbers. They had nothing with which to chop except stone axes. While it was being completed the drum was beaten continually. The owner of this house was named Man-from-himself. Soon it was finished. There were eight main timbers, and it was completed in one year. After its long stringers had been put on they danced the house together. There are always eight songs for this. Then a stomach named x̣eˊca-hīˊnî was soaked in water. The house was so big that a person who walked in front of it always appeared small, and, when he entered, one had to speak loudly to be heard across. This is why it was named Shadow-house.

ᴀtxaweˊ āˊgux dułiyeˊx yuhîˊt qǃᴀdᴀcîˊ After it they were going to build the house feasting

dakaỵîˊs. Yūˊg̣onana ᴀˊdiỵī tîn āˊyu gux for it. The Athapascans’ things with it was they

dusgīˊt. Tcǃuł ᴀt doxāˊîdjī were going to do it. Every morning things always before eating

aweˊ ᴀnaᴀˊttc yūˊhît dāˊîde-de g̣a ās aʟᴀˊnqǃ. it was they always went the house timbers for trees big.

ʟēł cînaxâˊỵê ayuˊ ᴀtc ᴀt dusxōˊtanutc Not to chop it was what they had for things at all

tāˊỵīsayu. Tcǃuʟeˊ wuduʟ̣īˊqǃêaweˊ yugaˊo a stone ax. Then when it was finished the drum

dutᴀˊngînutc. ᴀsǃāˊte ye dowasāˊkᵘ yuhîˊt was always beaten. The owner of it thus was named the house

Stūwuqāˊ. Wānanīˊsawe yêˊnde ỵāndusnīˊn Man-from-himself At once to there they began to finish

yūhîˊt. Daedēˊdî nᴀsǃgaducūˊ ỵatîˊ. ᴀg̣āsǃî the house. The main timbers eight were. Posts to it

tcǃaʟēˊqǃ āntqēnīˊtcayu łayēˊx yūhîˊt. every one (all together) the people it was built the house.

ʟēqǃ tāˊgwayu duʟ̣îyêˊx. Wānanīˊsa qǃē ke kawasūs One year it was it was built in. At once all went up

aqᴀˊxỵīdî ag̣āˊawe tcǃᴀ aodūˊwakîtc. its long stringers at that time they danced the house together.

Nᴀsǃgaducuˊ natīˊtc yūcîˊ. Ỵᴀnīˊawe 336-5 Eight are always the songs. When it was finished

yuhîˊt ʟēn kaˊoduʟ̣ikêł yūᴀtyuwuˊ. Ye the house big was soaked [for building it] the stomach. Thus

duwasāˊkᵘ yuᴀtyuwuˊ x̣eˊca-hīˊnî. Yūhīˊntcayu is named the stomach water. The water it is

duʟ̣isāˊkᵘ. Aʟēˊn hîˊtayu yuhîˊt. ᴀtcayuˊ it gets its name from. A big house is that house. Why

yūˊdîỵīt naguˊttcî qaˊ ye gunaskeˊikǃîtc yūˊhît below that always walks man thus is always small the house

ye kᵘgeỵīˊtc. Aỵinēˊł-gaguˊdînawe łīngîˊt thus being large. Inside the house when one comes person’s

sᴀłagāˊonutc. ᴀtcaweˊ ye udūwasāˊkᵘ voice is always loud [to reach across.] Why thus it is named

Qāỵahāˊỵî-hît. Shadow-house.

Now all the women began to put fringed ornaments upon their ears in preparation for the feast. Anciently they wore these and had red paint upon their heads. After his guests were all seated, the chief put on the g̣onaqᴀdēˊt dance hat, and, just before the gifts were distributed, the x̣eˊca-hīˊnî, which was close to the door, was thrown among them. Then they gave away to the opposite phratry the things they had received from the Athapascans and their other property. These feasts were always called qǃaoduwacīˊ. They also called out to whom the slaves should be given and gave out coppers, which were placed around inside of the house. After their guests had gone out they danced. The other side also danced, wearing raven hats, and the feast was over.

Wānanīˊsawe cā ctātqoˊdaci 336-10 At once the women began to put on themselves

gokᵘʟǃēˊnx̣ qagoˊkqǃᵘ fringed ornaments fastened on their ears

wudînāˊq. tcǃāˊgu łīngîˊtî tcǃāgo started to prepare for the feast. Old time Tlingit old

ᴀt qaguˊk qaca łēqǃ. Qāˊyu things on their ears [or] their heads red paint. Those men

qoīqǃe yên qēˊawe cāˊxo dūˊwate yusǃāˊx̣ᵘ invited there when seated upon his head he put the hat

G̣onaqᴀdēˊt sǃāxᵘ cᴀdakūˊqǃ. Ātxaweˊ G̣onaqᴀdēˊt hat in sections. Afterward

qǃᴀtǃāˊxt-dusîˊn hīn ye dowasāˊkᵘ X̣eˊca-hīˊnî placed close to the door water thus named soaked with water

qaxōdēˊt dułîˊtnutc dūwuwēˊt among the people threw it the gifts

ỵaỵīˊqǃ qāˊdēt. Ye dusniayuˊ yūˊduwuwet just before they distributed. Thus when they gave away the gifts

G̣oˊnana ᴀˊtî qa qāˊdjīqǃ yetīˊīỵa. Athapascans’ things and [what] to the men was [in possession].

Qǃaoduwacīˊ yūˊdusaîtc. G̣onētkᴀnaỵîˊdjīt Feasts they were always named. To the opposite phratry

yēˊdusnītc. Gux qoˊa ayuˊ gave them. Slaves however those

dułēˊqǃ. Tînnāˊ tsǃu they called out [whom they should be given to]. coppers also

qāˊdjî nēłỵīˊ caỵakaˊoduwadjᴀł aˊawe qāˊdjīt had around in the house they set them when to the people

ye uduˊdzînc yuhîˊt ʟēn dātx. Yuqoīˊqǃî yux thus they gave away the house big around. The guests out

naāˊdawe aodūˊwaʟǃēx. Hēˊnᴀx aˊa 337-5 when they went they danced. The other party it was

caˊowu tsǃu yēł sǃāx̣ᵘ yên had on heads also raven hats there

aduʟǃēˊxawe hēˊnᴀx aˊa tsǃu ʟe when they were through dancing the other side it was also then

yeyēˊ wuti. stopped.

The Athapascans on their way down used to be seen when still far back from the coast. One time, as they were coming across the glacier, the chief’s daughter, who was menstruant, said something to make the glacier angry. In those days a girl menstruant for the first time did not stay out of the house. They placed something heavy in front of her, and for five months she was not allowed to talk. This is the period during which a labret hole was made. It was always done when she was fasting. This girl said to the glacier, “Would that that glacier were my fatherˊs,” and during that night it began to grow out over their new house. It extended itself far out over the town, and the people fled from it to Kᴀqǃᴀnuwūˊ, where they built a new one. The Tǃᴀˊqǃdentān fled to and established themselves at a place just opposite.

Dusīˊ wuwēˊt yuānqāˊwu sī. His daughter was menstruant the rich man’s daughter.

Tcǃunakīˊdêaweˊ dutīˊnutc yūˊg̣onana. Way back in the woods they always saw those Athapascans.

Akᴀˊx yên wuᴀˊdī sîtǃ ᴀx Across it there coming glacier after it

kǃᴀˊna kaˊoʟ̣ig̣ᴀt yuwēˊtᴀdītc. ʟēł x̣ᴀkāˊỵî said something to make it angry the menstruant one. Not outside

utēˊxqǃᵘ yuwuweˊdî cāˊwᴀt. Āg̣aˊ dutǃekāˊỵî stays the menstruant woman. At that time in front of her

ᴀt duoxqǃoˊnutc. ᴀx ᴀt yêx 337-10 something they always put. From it something like it

doxîˊttc. Kīdjîˊn dîˊsayu āg̣aˊ they always put [something heavy]. Five months it was during

łuqǃēˊdatᴀngînutcỵa. Yūˊcāwat she was not allowed to talk. The woman

g̣ag̣āwēˊdîn yāˊdoqǃoa when she is menstruant habitually this is the one’s mouth

gᴀx dutāˊg̣ê. Cawᴀˊt qoˊa ỵāˊqǃagaxētc they are going to make a hole in. Woman, however, when she fasts

qǃedutāˊqtc. Gāˊnê duīˊn yūx they always make a hole [in her lip]. Outside with her out

anaāˊdawe ye ỵawaqaˊ, “Ỵîdᴀˊt ᴀxīˊc when she was going thus she said, “Would that my father

sîtǃīˊx̣ sîtîˊ.” Tcǃuʟeˊ tāt g̣âweˊ become his glacier it would.” And then one night during

g̣onayeˊ kāˊwaa. Tcǃuʟeˊ duhēˊxwa tcǃaāˊnawe started it grew out. Then in spite of them still

ʟāgᵘ ỵe kᴀnaēˊn. Tcǃuʟeˊ yūˊdᴀłiyexe hît long house it kept growing down. Then the building house

kᴀˊxawe yekᴀnaēˊn. Tcǃuʟeˊ akᴀˊx kāˊwaa over it was growing down over. Then over it it grew

yūˊān ʟe yux kiqǃ aweˊ ỵakāˊwaa yūsîˊtǃ. that town then out far it was was growing the glacier.

Kᴀqǃᴀnuwūˊdawe wudikêˊʟǃ yułīngîˊt ʟē wuduʟ̣iyᴀˊx ān to Kᴀqǃᴀnuwūˊ fled those Tlingit then they built a town

sᴀkᵘ. Akekᴀˊt tsǃū aodîkêˊʟǃ Tǃᴀˊqǃdentān 338-5 for. Opposite it also started to flee the Tǃᴀˊqǃdentān

sᴀkᵘ. for.

By and by the people of Kᴀqǃᴀnuwūˊ started to G̣onāˊxo to make war on the Łuqāˊxᴀdî, because of a Kāˊgwᴀntān woman who had been killed. They were armed with native picks, war spears, and bows and arrows. After they had killed their enemies they discovered a woman left alone in that place, whom they caught for a slave. She was mother of Chief Qǃayeg̣aˊtqēn. Then she said to them, “For what could you use me? Up here is the wolf post belonging to my son.” The wolf post had been hidden when the people fled. Letting the woman go, therefore, the Kāˊgwᴀntān warriors rushed greedily for the post, and brought it down. A man whose face had been scratched up by the scratching-sponge that people used in ancient times before starting to war reached the post first. His name was Top-spirit, and the name of the next Fish-that-comes-up-in-front-of-one’s-face-and-shakes. Then they started back with it but quarreled so much over it that they began to talk of not allowing anybody to have it. When they were out from shore, however, the war-leader, whose name was Dancer, stood up wearing objects representing ears over his face and said, “Who sent out these warriors? I, a high-caste Kāˊgwᴀntān, am also a brave man.” Then they started off.

Adᴀˊxawe xāˊdjiudîgut Kᴀqǃᴀnuwūˊ dᴀx G̣onāˊxo dê And then [they] started to war Kᴀqǃᴀnuwūˊ from G̣onāˊxo to

aweˊ djīˊudigut Łuqāˊxᴀdî xōˊdê. Kāˊgwᴀntān cāˊwᴀt it was started Łuqāˊxᴀdî to among. Kāˊgwᴀntān woman

wudūˊwadjᴀq aỵāˊqǃayu akaˊoduwanāq. YūˊŁuqāˊxᴀdi ānîˊ was killed for that they went forth. The Łuqāˊxᴀdi town

Kāˊgwᴀntān kēˊtǃu ayuˊ ān xāˊdjiududzigut Kāˊgwᴀntān native pick, it was with them came to go to war

tsāg̣ᴀˊʟǃ tcūnēˊt. Hᴀs ᴀtsūˊs duīˊn 338-10 [and] war spears bows and arrows. They killed them

yuKāˊgwᴀntān. Tcǃāˊya āˊnî tīqǃ aweˊ the Kāˊgwᴀntān. Then alone town (or camp) in it was

wuduˊdzîtīn yucāˊwᴀt. Gūx sᴀkᵘaweˊ wudūˊwacāt they came to see the woman. A slave for was caught

yūˊcāwᴀt. Xᴀtc yūānqāˊwo duʟāˊ ᴀsiweˊ the woman. It was the chief his mother was

Qǃayeg̣āˊtqēn-ʟā. ʟe ye aỵaˊosîqa, “Dātx sa Qǃayegāˊtqēn’s-mother. Then thus she said to them, “For what?

xᴀt gux ỵîˊłayēx” ye ỵawaqaˊ. “G̣êg̣êˊnaho ᴀxỵīˊt g̣āˊsǃî, me you could use,” she said. “Up here is my son’s post,

g̣ōtc g̣āsǃ.” Tcǃākᵘ xaiakūdjtᴀˊnîn Łīngîˊt. ᴀˊdawe wolf post.” Anciently liked to go to war Tlingit. At it

dutᴀˊn yūˊg̣otc g̣āsǃ. Wuˊduʟ̣isîˊn. Tcǃuʟeˊ ᴀt 338-15 [they] had the wolf post. It was hidden. Then there

cukaˊoduwagîqǃ yūˊcāwᴀt yuxāˊttc. Wucdjîsūˊxawe let go entirely the woman those warriors. Rushing for it greedily

kaˊodudzîᴀt Kāˊgwᴀntāntc yug̣āˊsǃ. Tcǃuʟeˊ āx ỵeq came to go the Kāˊgwᴀntān the post. Then from it down

wuduwatᴀˊn. Tcǃākᵘ ān ducudjīˊn it was brought. Anciently with it [they] used to bathe

x̣ᴀˊcqǃo. Qāˊxetkᴀt yūˊdutᴀtgîˊnudjīn. Yāˊduya scratching sponge. On the breast rubbing it up and down. His face

yūˊaosînê yux̣ᴀˊcqǃutc a īłîˊ kaˊołîsǃᴀʟǃ duyaˊ the one rubbing on the sponge it was scratched up his face

qācuˊkᴀt adāˊt wudjîx̣īˊx̣. Qācukᴀˊt qā ye dowasāˊkᵘ first to it ran. The first man thus was named

Qāˊka-yēk Qaỵāˊkaoduxāt Top-spirit Fish-that-comes-up-in-front-of-one’s-face-and-shakes

tsǃu. Tcǃuʟeˊ āˊnawe ᴀt wux̣ūˊn wexāˊ qoˊxdê. also. Then with it (thing) started the warriors to go back.

Tcǃusūˊg̣oa aweˊ wūcdjideˊ ỵaodudjig̣ēˊye ỵᴀ aˊda Then to each other that no one would have it about it

qǃaoduʟ̣iāˊt. Dekînaˊ dāq they were beginning to talk, from the shore out

sᴀx̣īˊx̣awe g̣ēˊnᴀx aˊodihān when they got quickly from inside it one started to stand up

ᴀt gūˊgu duỵaˊ. Ye qǃaỵaqaˊ 339-5 things [with] like ears [or] his face. Thus said to [them]

yuxāˊ-sǃᴀtî, “Adūˊtsᴀ kāwanāˊỵî xāˊaỵā?” Łēˊni the war chief, “Who sent out these warriors?” Dancer

yūˊdowasākᵘ yuxāˊ-sǃᴀtî. “Kāˊgwᴀntān ayuˊ ānỵêˊdî xᴀt was the name of the war chief. “Kāˊgwᴀntān that high caste me

satiỵîˊ tūqǃ, Qǃēˊg̣a qā xᴀt sîtîˊ.” Tcǃuʟeˊ being into real (i. e., brave) man I am.” Then

ayāˊxt aweˊ ᴀt wux̣ūˊn. away it was they started off.

At that time there were two canoe loads of Island people going along, and there was a shaman among them named Wolf-weasel, who had eight tongues. The Kāˊgwᴀntān shaman tore his canoe apart by pretending to split the water of its wake. Before they got far out it began to split. The Kāˊgwᴀntān warriors had already landed at X̣uqǃ creek where this shaman also went ashore, and they came out behind him. His spirits’ apparel was in a box in the bow.

Qǃᴀtqaāˊỵî dēx yākᵘ ỵîkt. Îxtǃ tsǃū hᴀs duxoˊ Island people two canoes in. Shaman too them among

tcǃᴀˊtuyᴀx îˊxtǃawe. Hēˊnᴀx ᴀˊa xowuˊ just as [the others] had a shaman. The others it was among

G̣otcdaˊ yūˊdowasākᵘ. Nᴀsǃgᴀducūˊ ỵᴀtêˊ 339-10 Wolf-weasel was named. Eight were

duᴀˊt ʟǃūˊtǃê. Wūˊcdᴀx āwasǃēˊʟǃ to him tongues. (or his things tongues). Apart he tore

duyāˊkᵘ īteˊ hīˊnî. Tcuł wuhāˊdjîawe his canoe by splitting the water. Just before they got far out

wūˊcdax wudîg̣āˊt. Hᴀˊxcte ỵāˊnaᴀˊdawe apart it started to split. Ashore having already gone

yuxāˊ X̣uqǃ-hīn yūˊdowasākᵘ yēˊnᴀxawe yên uwaqoˊx warriors X̣uqǃ creek named ashore there came

yuîˊxtǃ dūwa-uˊ. Tcǃuʟeˊ yêˊndî the shamans [warriors] were there. Then to it

ỵānaqoˊxoawe dutǃāˊt awaāˊt yuxāˊ. while he was coming back of him come the warriors.

Duyēˊk daîdēˊdî cᴀkᴀˊtsa-în. His spirits’ apparel was in a box in the bow.

When the warriors rushed down upon them they soon destroyed his canoe men, but the shaman himself flew away by means of his spirits. Even now people say that a shaman can fly about. After he had flown about a certain town for some time the people told a menstruant woman to look at him. She did so, and he fell into a small lake. Then he swam under a rock, sticking up in it, leaving his buttocks protruding. To the present time this lake is red. It is his blood.

ʟe dukāˊnᴀx caodīteˊ yuîˊxtǃ. Qotx Then upon him [they] rushed the shaman. Destroyed

cūduʟ̣îx̣īˊx̣ duỵîˊk qāˊwu. Hu were all [his men] quickly inside of [the canoe] his men. He,

qoaˊawe tcǃuʟeˊ wudeqēˊn duyēˊkqǃî tūwāˊdᴀx. Tcǃū however, then flew away his spirits on account of. Even

yîdᴀˊt ye ᴀtgwâˊakᵘ wūckᴀˊt wudîqêˊn yuîˊxtǃ. now thus people say as follows around flies the shaman.

Tcǃaāˊye ỵᴀˊtiỵi qoˊo xᴀˊnqǃawe ye ỵᴀtîˊ Like this were people in it (town) thus was

wēˊtᴀtî. Duīˊwᴀq qǃaodūˊwaqa. ʟeł a menstruant woman. Her eyes they told her to put on him. Not

ugaˊ yuaˊ akᴀˊqǃawe wudzigīˊt 340-5 for it [was big] the lake there he came to fall

akᴀˊnᴀx. Nacūˊta atāˊỵe dᴀ wuqǃāˊk tca into it. Rock sticking up under it he swam right

tāˊỵe nᴀˊxawe dōqǃaiˊ wacuˊ yuwēˊtatetc duīˊt from under his buttocks stuck out the menstruant woman at him

awułqenīˊtcayu. Tcǃu ỵīdᴀˊt łēqǃ uyᴀˊx ỵᴀtêˊ yūˊa. looked it was. Even now red like it is the lake.

Ducīỵīˊtc yēˊsête. His blood it is.

The sister and aunt of this shaman were enslaved, and the warriors also carried away his spirit box. Before they had gotten very far off, however, they stopped, untied the box, and began to handle the things in it. They took out all of the spirits (i. e., masks, whistles, etc.), and asked his sister [regarding one of them], “What is its name?” This was the chief spirit, and had a long switch of hair. “The spirit is named Hanging-down spirit,” said she. Then the warrior in the bow put it on saying, “Let me be named Hanging-down spirit.” Immediately he fell down as if he had been knocked over. He ceased to breathe. Another put it on. “Let me be named Hanging-down spirit,” he said. All of those who put this on were destroyed. One, however, stood up, made a noise, and ran off. To this day his (the shaman’s) spirit has not ceased killing.

Yuîˊxtǃ duʟ̣āˊkǃ wuduʟ̣īcāˊt. Duʟāˊkǃ tsǃu ān The shaman his sister was enslaved. His aunt also with her

uduʟ̣īcāˊt. Duīˊkǃ yēk dāˊka-qōˊku they took captive. Her brother’s spirit cover of box

wududzîỵaˊ yuxāˊtc. Yên nᴀx came to carry away the warriors. There from

łnᴀłiyēˊqǃ ūn awuᴀˊtdjî aweˊ yên 340-10 not far [going by land] with it they got when there

odudziỵaˊ, qᴀ kaˊoduwakeʟǃaỵīˊ ᴀt kaoduwakǃᴀˊt they came to rest, and untying it things they meddled with

yuqōˊkᵘ. Yuxāˊtc ke kᴀˊndudjîł yuyēˊk. Akᴀˊqǃ [in] the box. The warriors out took all the spirits. For it

aduwūˊsǃ duʟ̣āˊkǃ “Wasᴀˊ duwasāˊkᵘ” ʟax yēk they asked his sister “What is the name?” Very spirit

kînāˊqǃawe ye ỵatîˊ. Akǃᴀtǃūˊdêsᴀtīˊn yutcǃīˊn. “Wāˊsᴀ head of it was. Was half added on the hair switch. “What

duwasāˊkᵘ yayēˊk,” yūˊỵaodudzîqa yucāˊwᴀt. is the name of this spirit,” was what they said to this woman.

“Kîˊdᴀxgᴀłcūˊ aweˊ yūˊawasa yuyēˊk.” Xā “Hanging-down [spirit] it is named the spirit.” The warrior

cᴀkahāˊdidjawe cāx oʟ̣icāˊt. “Xᴀt yēx ᴀt 340-15 in the bow put it on. “Me like it something

nᴀxdusāˊkᵘ Kîdᴀˊxgᴀłcu.” let me be called Hanging-down Spirit.”

Yūt wuduˊwag̣og̣e yᴀxaweˊ wūˊnî yuqāˊ. Tcǃuʟeˊ Out (or he had been pushed down) like it was that man. Then

hūtcǃ dudāsēˊgᵘ. Tsǃu g̣oˊnaatc cāx ended he breathed (or had sense). Also another one on his head

wuʟ̣îcāˊt. “Xāt Kîˊdᴀxgᴀłcu yūˊ-xāt-nᴀx-dusākᵘ.” put it. “Me Hanging-down spirit let me be named.”

Adᴀˊxayu qot cūˊwax̣īx̣ yuˊᴀt-cāx-yeˊiʟcᴀˊtdjî And then destroyed were all quickly those putting on his

yēk tcǃīˊne. ʟēˊnᴀx āˊỵîna uwahāˊn ᴀˊłāx spirit’s switch. One of them up stood making

tîn yut wudjix̣īˊx̣. Tcǃū ỵīdᴀˊt ʟēł qot kē with a noise away ran. Even now not ever gets

ux̣îˊx̣tc duyēˊgītc duyᴀˊx qoỵawadjāˊg̣ê. 341-5 lost his spirit for him killing off.

After the other warriors had returned to Kᴀqǃᴀnuwūˊ, they determined to erect a house. They were the old Kāˊgwᴀntān who were going to put it up. So they sharpened the jadite which they used in chopping and went out. On account of the house timbers the owner of that house fasted for four days. After they had chopped for one month it was finished, and the chief went outside and spoke to all the people. In the morning those of the opposite phratry went out in ten canoes to push the timbers down. They paddled across singing, and brought all of them in, and they left them on the beach overnight. In the morning they were invited for tobacco. There was no white leaf tobacco in those days. Then mortars were brought out so that the part of the house near the door was covered with them. The tobacco was chewed, a liquid was poured over it, and it was mixed with powdered shells. After that the names of those of the opposite phratry to whom balls of tobacco were to be given, were called out, for they did not have any pipes at that time. Those who had received the tobacco prepared to dance, and those who owned emblem hats, as the raven or the whale, wore them. Now they started to carry up the house timbers for the first of the houses of the Kāˊgwᴀntān chiefs. They carved the wolf posts and finished the entire house in one year. It was named Wolf house from its posts.

Yuxāˊ qoˊa deˊa anîˊde ỵāˊwagu, Kᴀqǃᴀnuwūˊdî. The warriors, however, now home went, to Kᴀqǃᴀnuwūˊ.

De gux dułiyēˊx yuhîˊt. Tcǃākᵘ aˊỵe Now they were going to build the house. The old [phratry] of

Kāˊgwᴀntāntcayu gux łayēˊx yuhîˊt. Dog̣ēˊʟǃ Kāˊgwᴀntān it was were going to build the house. They sharpened

yūˊcᴀnaxaỵe sᴀkᵘ yūˊsǃū qᴀ tāˊỵes what they used to chop with for the green stone and axes

sᴀkᵘ. Yênīˊawe kaˊoduwag̣āsǃ. Yākᵘ hît daedēˊdī for. When they were ready they went out. Canoe house timbers

sᴀˊkᵘg̣wa ās sǃāˊte sᴀkᵘ qoˊa aweˊ daqǃūˊn 341-10 for tree owner of for, however, four days

qǃēˊwaxe. ʟēqǃ dîˊsawe aỵāˊnᴀx wudūˊwaxotǃ fasted. One month it was during it was chopped

yênīˊaweyux qǃēˊwatān. Yuhîˊt and when it was outside ready he [went and] spoke. The house

sǃāˊti sᴀkᵘ łdakᴀˊt yūˊāntqenīt qǃēˊwatᴀn. Tsǃutāˊdawe owner for (of) all to the people spoke. In the morning

ᴀt wux̣ūˊn djᴀłdakᴀˊt yūˊāntqenî. Djînkāˊt yākᵘ ᴀt ỵāˊwagᵘ started off all the people. Ten canoes went

yūˊāntqenî yūˊās anîˊ āx îˊqdî gux the people the tree place from it down they

dutsuỵaˊ. Ỵēq kaˊoduwadjêł yuhîˊt ʟēn were going to push them. Down they brought them the house big

dāîdīˊ sᴀkᵘ. Yākᵘ kācīˊỵi kᴀt doxāˊ 341-15 timbers for. Canoes singing on across paddled

yūˊg̣onetkᴀnaỵīˊtc. Ān eg̣ayāˊt doxāˊtcawe the opposite phratry. The town down to when they brought

ēqqǃ uwaxeˊ. Łdakᴀˊt yūˊāntqenî awaˊ on the beach they stayed one night. All the people it was

wuduwaīˊqǃ yūˊās axāˊdjî. ʟēł ʟ̣ēt qag̣ᴀˊndjî were invited the tree those towing. Not white leaf tobacco

qōstîˊ. Dāq kaˊoduwadjêł yūˊtᴀqǃāỵēt. Yuˊqǃotǃāqǃ nᴀx was. Out they brought the mortars. The door close to

yên wudîg̣ᴀˊt. Yên dutāˊqǃ there it started to be covered. There it was chewed

wuduʟ̣ełuˊqǃ. Kᴀtsǃ atūˊde nᴀx dutīˊn. a liquid was poured over it. Powdered shell into it was put.

Kᴀdōnaˊ yūˊwᴀc-ᴀt Łīngîˊt They called out names the round balls of tobacco Tlingit

ʟᴀˊnqǃîtdjīdîˊ. ʟēł wuduskuˊ sǃᴀqdakīˊt. Qoˊa 342-5 giving them. Not was known about the tobacco pipe. But

yux ᴀnaāˊdawe out when they were going

ʟǃēx kaˊodūwanᴀ they called out the names and gave balls away to

yūˊg̣onētqᴀnaˊetc. Yūˊg̣ᴀntc awatᴀˊqǃe the opposite people (i. e., Eagles). The leaf tobacco those chewed

aaweˊ a ᴀˊqgwaʟǃēˊx. Āʟēˊn cāˊwahîk those were the ones who were going to dance. Entirely was filled

yūhîˊt. ᴀˊxo-a ᴀtūˊ ducᴀˊ yēł sǃāx̣ᵘ yāˊî the house. Some among them emblems wore raven hats, whale

sǃāx̣ᵘ. ᴀt sǃātqǃyêˊn qodzîteˊ yūˊᴀtū. De dᴀˊqde hats. Things owners of used those emblems. Now up

ye gᴀx dusniˊ yūhîˊt daîdedīˊ. Kāˊgwᴀntān thus they were going to take the house timbers. Kāˊgwᴀntān

cagūˊnayu tcǃākᵘāˊỵî head of (in remembrance of what they had done) the oldest

ānqāˊqǃuayu hît a gux łayēˊx g̣onētqᴀnāˊỵî. chiefs it was house it was were going to build the opposite tribe.

Āˊdji kaoduˊwaqā. Yug̣āˊsǃ kᴀxdutīˊt. 342-10 Those (Eagles) told them to do it. The posts they carved.

Yūˊg̣ōtc g̣āˊsǃayu kᴀxdutīˊ qaᴀˊdī sᴀkᵘ. The wolf post it was they carved their own [possession] for.

Tcǃuʟeˊ wuduʟ̣iyᴀˊx yuhîˊt. ʟēqǃ tāk yᴀnūiˊwanî. Then as made the house. One year it was finished in.

ʟe ᴀsāyîˊx wusiteˊ G̣ōtc-hît. G̣āsǃ yayēˊ wutiˊ. Then name was given to it Wolf house. Posts they were on.

When the house was completed a man went to Chilkat to invite the G̣ānᴀxteˊdî, to Sitka for the Kîksᴀˊdî, and to Killisnoo for the Dēˊcitān. They were going to invite all of them besides the Tǃᴀˊqǃdentān into this house. Since then inviting back and forth has been going on. The guests kept coming out from the nearest point to the town site to look at the new house. The drums made a great noise there continually. After they had spent one night close to the town they came in quickly, dancing and singing. Inside, the town people began to dress themselves to dance before their guests. They went into the water, wearing Chilkat and marten-skin blankets. After that the owner of Wolf house went out and made a speech.

Yenīˊawe Djîłqāˊt dê kōg̣āˊnagudî When it was finished Chilkat to going after the guests

wugūˊt. Tcǃutǃāˊkᵘ yūG̣ānᴀxteˊdî yūˊdowasākᵘ na [a man] went. A long time the G̣ānᴀxteˊdî named tribe

ag̣aˊ wuguˊt. Cīˊtǃka qoan tsǃu ag̣āˊ awaguˊt Kîksᴀˊdî, for it he went. Sitka people also for it he went Kîksᴀˊdî,

X̣utsnūˊwᴀda qoan tsǃu, Dēˊcitān. ʟēqǃ hîˊtayu aˊỵîde Killisnoo people also, Dēˊcitān. One house was into it

ye qogᴀˊxduīqǃ Tǃᴀˊqǃdentān. they were going to invite all [including the] Tǃᴀˊqǃdentān.

Tcǃuʟeˊ atxāˊya ye ỵanaguˊt ya łīngîˊt-āˊnî Then since then thus it has been going on in this world

to qoaˊnî wuctaīˊqǃ. ʟe atǃāˊkᵘłtenîˊ people invite each other. Then coming out froma point to

ān yaog̣āˊsǃtc yūhîˊt g̣ax dustīˊn. Īˊdayu town site the house that they may see. Around you

qāˊỵaỵîk duᴀˊxdjînutc yūˊandê ʟǃuwūˊgaoqǃ. Tǃā always make a big noise in the town the drums. After them

wuduwaxaˊ yuqoīˊqǃê. Tcǃu ʟēqǃ tāt kᴀˊdayu 343-5 they went out the guests. Just one night they stayed

ān tuwᴀnỵīˊt ỵāwagūˊ. Ān eg̣ayāˊdî town right close to they came. Town below

ỵāˊnᴀsx̣ix̣. Cîkᴀˊt ᴀduʟǃēˊx. Aỵîˊqǃ they came ashore, quickly. With songs they danced. Inside

ʟākᵘān āỵîˊ qoīˊqǃî ctāt qodiciˊ the town people guests commenced to dress themselves

aʟǃēˊx ỵîs. Nāx̣ēˊn ᴀnāˊq qa dancing before for. Chilkat blanket wearing and

kǃūx hīnx wuˊᴀt yuaʟǃēˊxeỵīˊỵî. marten-skin blanket into the water went the dancers.

Yᴀnīˊỵaniwe yūˊg̣otc hît sǃātêˊ yux When they were on the shore the wolf house owner of outside

qǃēˊwatān. went and spoke.

On the point at Kᴀqǃᴀnuwūˊ is a place named Slaves’-valley. Their slaves always[162] came from far to the south. Then the owner of this house killed four slaves for his guests, while the next in rank killed two slaves, and the whole number killed at that time was ten. After they had killed them they threw their bodies down into this valley. There two of them came to life, and one, getting up, opened and closed his fingers to the people sitting on the hill. From that time the place was named Slaves’-valley by the Kā’gwᴀntān.

Kᴀqǃᴀnuwūˊ ᴀˊłukwa ye duwasāˊkᵘ Kᴀqǃᴀnuwūˊ on the point of thus [is a place] named

Gūx-qǃagᴀˊkǃa. Yūîx̣kīˊdᴀx dusǃnᴀˊxtīn Łīngîˊt 343-10 Slaves’-valley. From far down [south] went Tlingit

āˊawe qaˊdjî ỵaˊnatidjīn. Yūˊhît sǃātīˊdjawe daqǃūˊn those people they always were. The house owner of was four

uwadjᴀˊq yugūˊx yuqoīˊqǃe dāqǃ. Yūˊqǃāk ỵîˊkde killed the slaves the guests for. The small valley down in

tcǃuʟeˊ dāk cāˊdutītc. Tsǃu duˊniya deˊa then out they always threw them. Next [day] was ordered now

dēx gūx āˊwadjᴀq. Djînkāˊt wudūˊwadjᴀq yūˊgūx. Dᴀˊxᴀnᴀx two slaves killed. Ten were killed slaves. Two

gūˊxawe ᴀqǃ qox wudiᴀˊt yūˊqǃāk tāqǃ. Tcǃuʟeˊ slaves there to life started to come the valley in. Then

tcaodᴀnugūˊawe gēˊgwaʟǃiawate when one of them got up he opened and closed his fingers

yu-dekīˊtnᴀq. Kāˊgwᴀntānqǃē xōˊdê to those standing on the hill. Kāˊgwᴀntān among

tcǃuāˊtxawe ye dowasāˊkᵘ yūˊʟǃᴀtk Gux-qǃāˊgakǃ. from that very time thus was named the place Slave-valley.

By and by they began to feed their guests. The people of all this world were there. The one who had invited them began to dress himself. Even now this part of the feast is named All-arisen [to attend to the feast]. They put on their abalone shells, Indian paint, and eagle feathers on their heads, and the women ear pendants. By and by the headman was told to start his song. This man always said, “All right, you are ready, my outside shell.” He wore a blanket which had been kept laid away in a box and all the other things that his dead predecessor had worn. His wife also had her blanket secured around her waist. He always handed out his moose skins to the people. The chief always distributed for the dead.

ʟēqǃ ānîˊ qoxeˊ aweˊ ỵaoduˊdzîdᴀq One [day] town they were in when they come to feed

qoīˊqǃê. Łdakᴀˊt yałīˊngît-āˊnî g̣e qoaˊnî ayuˊ 344-5 the guests. All this world inside people it was

ᴀt ỵaˊodîha. Yūʟǃᴀˊtk adᴀˊxayu ctāt kaˊodicî there were. The town from in began to dress himself

yuˊ-tut-qowaīˊqǃīỵa. “Wudūˊwᴀnāq” the one who invited the guests. “All got up” [to attend to feast]

ye dowasāˊkᵘ tcǃūỵedᴀˊt. Dasᴀqāˊda thus is named even now. They put on their things,

gunxaˊ cā qoˊa gokuʟǃēˊnx̣ᵘ qā abalone shells, the women, however, ear pendants and

łēˊqǃaya qa qǃoaʟǃ qāˊca. Wananiˊsayuˊ Indian paint and eagle feathers on their heads. All at once

acāde-hānî qǃēˊcukᴀndoqetc. the head man (at head standing) was told to start his song.

“Gūc waēˊtc dāˊnaỵiti” yūˊỵᴀnaqetc, “All right, you are ready,” was what he always said

“ᴀxdakᴀnūˊqǃuqǃaỵᴀˊxᴀ.” Yutcǃāˊkᵘ dunāˊwaqǃūu 344-10 “my outside shell.” A long time he had on [a blanket]

ᴀt ỵiˊỵᴀnuaxtc. Ducᴀˊt always kept laid away in a box. His wife

qoūłsîˊktc. Yūˊᴀsǃātê wūnāˊ always tied up [her blanket round her waist]. The owner was dead

wuqǃūˊ qoˊa wudaqǃūˊtc. Qāˊdjīt ᴀcuˊāxtc wore, however, he always wore. To people he always handed out

yutsîˊskǃ wāˊsa ᴀsdjīˊỵakugue. Ayᴀˊxawe the moose skins what he had. For them (the dead)

udjāˊqtc. he always killed (i. e., distributed).

After all the blankets had been brought out, they were taken up one at a time, and the names of those who were to receive called out, beginning with the guest highest in rank. When one’s name was called he rose and said, “Hadeˊ” (“This way”). The chief’s property was sufficient for all of his guests. Whoever had slaves gave them away as well. When they began to give his property away the giver stood near the door with a baton in his hand. At that time there were no white men’s things, the guests being invited for Indian articles only. After all of his property had been distributed the chief made a speech, and the people took their things home. In the morning the guests received all of the dishes, spoons, baskets, etc., and they thanked their host by leaving a dance. Afterward all of the guests returned to their homes.

Yuqoīˊqǃe xōqǃ dāk qax dudjîˊłînawe The guests among out after they had taken all

aqdoᴀˊxtc. Yuqoīˊqǃe cāˊde-hānî they always take up one at a time. The guests head man [among]

duīˊt dułūˊtc. “Hadeˊ” yūˊỵᴀnaqetc. to him always gave it. “This way” was what he always said.

Djîłdakᴀˊt yuqoīˊqǃe xog̣ūˊ ỵaqāˊwagî doᴀˊtî adūˊsᴀ All the guests for among was enough his things whoever

gūx dutcīyēˊỵᴀtî yūˊduʟ̣iēk. Tcǃuʟeˊ yāˊqǃatǃāq slaves has that is given away. Then the door

nᴀx aweˊ yaᴀˊtgaīntc, from near it was when they started giving his things away

wutsāˊg̣a hᴀˊsdutcīyēˊỵᴀtî yū-hᴀs-ᴀt-īˊnî. ʟēł ʟ̣ēt a cane had in his hand the one giving them things. Not white

qā ᴀˊti qōˊstî. Tsǃᴀs Łīngîˊt ᴀˊdî aweˊ, aỵîˊs men’s things were any. Only Tlingit things were for it

wucduīˊqǃanutc. Wānanīˊsawe qǃaˊoduwatān guests always used to be invited. At once spoke

yuqāˊ ᴀˊdî hūtcǃgîxᴀłiyēˊx. Ān 345-5 the man his things when he was through with all. With them

yux āˊwaāt yūˊhᴀsdułaūqǃu. Tsǃutāˊtawe out they went their gifts. In the morning

wuduʟ̣ikīˊtc. Łdakᴀˊt-ᴀt tîn cᴀł all [their dishes] were given away. All things with spoons,

kᴀkᵘ qᴀ łdakᴀˊt-ᴀt qoīˊqǃedjīt ye dusnītc. baskets, and everything to the guests thus they gave away.

Qadjīˊt ᴀt kadjīˊławe ʟǃēx wuduˊdzîtǃe To the people things were given when away dance was left for him

ctog̣āˊdatê. Łdakᴀˊt qox ỵaˊodigu yuqoīqǃe by way of thanks. All back went the guests

ānīˊdê. to their homes.

Now all the people lived inside of this big house, Wolf house. The young fellows were in the habit of racing one another when they went to cut firewood with their stone axes. They called it “Stone-ax-taken-in-canoe.” The party that had been beaten became angry, and when they were eating grease together they pushed the fire over upon those who had left them behind. Their opponents did the same thing. They did not have any shirts on. The chiefs, however, were sitting on top of the retaining timbers and had nothing to do with this. It was all done by their nephews. This thing never was forgotten, although now people do not kill one another. They threw fire at one another. Finally, however, one of the cohoes people, whose house was behind this, ran down bearing the raven hat, and made a noise like the raven. “G̣ā,” he said. Because they heard this raven they did not kill one another.

ᴀtxāˊwe aỵēˊ wudūˊwa-u yuhîˊt ʟēn łdakᴀˊt After that inside of it lived the house big all

qātc. G̣ōtc-hît yūˊduwasa. Adᴀˊx wūdj kīgîˊ 345-10 the people. Wolf house it was named. After that together

kᴀndugᴀˊsǃtc ᴀt sᴀnāỵîˊ tāỵīˊs tîn. Tcǃuʟeˊ they always raced things going after native axes with. Then

ye dowasāˊkᵘ Deˊyax tāỵīˊs-āˊwatê. Wānānīˊsawe qātūˊn thus it was called “Stone-ax-taken-in-canoe.” At once angry

wūtîˊ yūyuduʟ̣îʟǃîˊtkîatc. Wūˊdjkīqǃawe doxāˊnᴀtc yūˊēx got the canoe left behind. Together always ate the grease

kǃîsāˊnîtc. Wānānīˊsawe yūyuqoˊłî-ʟǃîˊtkia the young boys. At once the side that left them behind

xōdeˊawe ke ỵakaˊoduʟ̣îtᴀq yūqǃāˊn. Tcǃuʟeˊ aỵāˊqǃ among it was over was pushed the fire. Then in return

ᴀt wūˊnî. ᴀxodêˊ ke aỵakaˊoduʟ̣îtᴀq something was done like it. Among them over they pushed

yu-łîqǃāˊni-x̣ūtsī. Łēł kǃūdᴀˊsǃ kākᴀˊ. the burning coals. Not shirts they had on.

Łīngîˊt ʟᴀnqǃ qoˊa tᴀqǃ cakīˊ Tlingit great ones (= chiefs), however, retaining planks on top

ke uwaqeˊ. ʟēł ᴀx ūˊcî yuanqāˊqǃutc. up sat. Not touched (= had anything to do with) the chiefs.

Qoˊa tsǃᴀs dux̣āˊqǃuawe ye quwanuˊq. ʟēł qut But only their nephews thus were doing it. Not ever

qēˊux̣īx̣tc yūadeˊ ᴀt wūnīˊyiỵᴀ. Tcǃūỵedᴀˊt ʟēł it got lost what happened was like that. Even now not,

qoˊa wudj wududjᴀˊq. Tcǃayāˊ datcūˊnawe wūdj however, they kill each other. Like it, however, one another

xōdêˊ ỵaoduʟ̣îg̣êˊtc yuqǃāˊn. ʟ̣ǃuknaxāˊdîdjīqǃawe 346-5 among they threw the fire. Cohoes people

ye ỵatîˊ yēł sǃāx̣ᵘ. ᴀtǃāˊt łaāˊ hᴀsduhîˊtî. An have raven hat. Back of it was their house. With it

āˊỵeq awaguˊt. Akaˊoduwaᴀx yūˊyēł. “G̣ā,” yūˊỵawaqa. down one went. He made noise of the raven. “G̣ā,” he said.

ᴀtc ʟēł wūdj wududjāˊq yēł akaˊ That is why not each other (because) they killed raven on it

wudūˊaxētc. ᴀtcaweˊ aỵīˊtx yux always was heard. That is why from down in [the house] out

wuˊłig̣āsǃ. Tcǃuʟeˊ hîtqǃ wuduʟ̣iyêˊx tcǃū ᴀqǃ. they moved. Then houses they built right there.

This is what caused all the trouble. We are called Burnt-house people, because the timbers of that house caught fire and were burned, and for this reason the people moved out of it and built other houses in the same place. Afterward some of the Burnt-house people moved to this place (Sitka). Because we are their descendants we are here also. They continue to be here because we occupy their places.

ᴀtaỵaˊ ᴀt cūˊwᴀnî. Yūˊhît aqᴀˊxyedî This is what caused all the [trouble]. The house main beams

wułqǃāˊnetc. ᴀˊtcaya Kāˊgwᴀntān yūˊhaduwasākᵘ. 346-10 got on fire. This is why Burnt-house people we are called.

Yuhîˊt qᴀˊxyedî kawugānēˊtc. ᴀdjaweˊ yūx ᴀt The house beams were burned. This is why out things

kaˊoduwadjêł. Hîtqǃ ye ỵaqāˊwagê Kᴀqǃᴀnuwūˊqǃ. they took. Houses (therefore) there are many at Kᴀqǃᴀnuwūˊ.

ᴀtxaweˊ yāˊde aˊołig̣āsǃ. This is why to this place (i. e., Sitka) some moved.

Kāˊgwᴀntān yāt wudūˊwau. Aỵîdeˊ Burnt-house people here lived. Their children (or descendants)

qotuˊstiỵīˊdjaỵa yāqǃ ye hāˊỵate ōhāˊn tsǃu. ᴀtcēˊỵa because we are here thus we are we also. This is why

ỵīdᴀˊt tcǃu ye ỵānaguˊt yāˊỵedᴀt a-ītēˊ now still thus it goes on [because] now in place of them

qotustēỵīˊtc. we live.

FOOTNOTES:

[158] Cf. story 32.

[159] At Cape Fairweather.

[160] For songs composed regarding these experiences of Qakēˊqǃᵘtê, see songs 2 and 3.

[161] Said when one loses a good thing or refuses to take it.

[162] “Usually” would be truer.

105. STORY OF THE KÂˊCKǃE QOAN[163]

Łtᴀxdᴀˊx was dead. He had a valuable copper, and he also had a dish named Tsǃᴀnᴀtǃūˊkǃ. When he was dead they took his property out. Those of the house in which these people lived who obtained the dish got into trouble over it. Whoever had a sister told her to go with him. “Let us go to some other place,” he said. The people that went away were from that side of the house from which the dish was taken away. They were sad on that account. Probably they numbered about forty. They said, “Let us go straight for that mountain.” Whoever had three brothers took them along to carry things for him. After that they came out under the brow of the big mountain. On the way they dressed themselves in their fine clothing, some in weasel-skin coats, some in marten-skin coats, and they wore hats also because they wanted to die wearing them. Not very many came away. Many more stayed up there than came out. When they got up to the foot of the mountain they came together to talk over where they should pass through. They came to a place where there were many ground squirrels, which they clubbed. This is why it became foggy. They lost one another in it, and some of them disappeared. It was the fog that they got lost in. Then they let them (those who had disappeared) go. After that they made good headway toward the place whither they were bound. There appeared no place to get through. The mountain seemed to be very close to them.

Łtᴀxdᴀˊx wūnaˊ. Aduˊdji ye ỵᴀtîˊ yutînnaˊ qǃᴀłitsīˊn, qa Łtᴀxdᴀˊx was dead. His was a copper expensive, and

yusǃîˊqǃ tsǃu duˊdji ye ỵᴀtîˊ Tsǃᴀnᴀtǃūˊkǃ. the dish also he had [named] Tsǃᴀnᴀtǃūˊkǃ.

Nᴀnāˊawe duᴀˊdi dāq ye uduˊdzînî. When he was dead his things out they came to take.

Yuqǃᴀłîtsīˊnîỵa yusǃîˊqǃ yuˊᴀ-adjideˊ ᴀnudjîxêˊn ʟēqǃ Was expensive the dish the [side] that got it one [house]

ᴀnēˊł qoaˊnî ayuˊ aayuˊ adāˊx wuckaˊoduwax̣îʟǃ. Ādūˊsᴀ in people were those from it got into trouble. Whoever

duʟ̣āˊkǃ qodziteˊ ᴀg̣ātsāˊîtc. “Gudeˊ 347-5 his sister had told her to go with him. “To some place

nᴀx tuāˊde tcᴀgūdeˊsᴀ.” Yuʟēˊqǃ hît ye qo-uˊ ayaˊ away let us go thither.” The one house people these

akēˊkdᴀx ayuˊ āˊwaāt hēˊnᴀx ādeˊ yên from one side of that went away on the other side then there

wucxenīˊtc yusǃîˊqǃ. Qā tuwunūˊgᵘ tcayuˊ ye was taken away the dish. And they were sorry because so

at wunîˊ. Guł daqǃūˊndjînkadīˊnᴀx ayuˊ qōˊwate, ye they did. Probably about forty those were thus

qǃaỵadoqaˊ, “Tcǃa yūˊca kāˊỵaᴀqg̣aāˊdê.” Adūˊsᴀ they said, “Right that mountain let us go to.” Whoever

dukīˊk-hᴀs tcǃu nᴀˊsǃgenᴀx tīˊỵî ʟe duˊndayaỵî his brothers then three were then to carry for him

nᴀstīˊtc. ᴀtxaweˊ dāq nᴀx ānᴀˊx aqǃeỵīˊt 347-10 always took. After that out from from it below it

āˊwaᴀt yūˊca ʟēn. Qā naᴀˊdî kǃîdēˊn yên they came to the mountain big. And going well there

wuduˊdzînî axōˊa dā kǃudᴀˊsǃ they prepared [their clothes] among them weasel coats

axōˊa kǃūx-kǃudᴀˊsǃ. ᴀtūˊt among them marten coats. Wearing them

qong̣ᴀˊnādayu sǃāx̣ᵘ tsǃu. Adᴀˊx sîteˊ wedaˊ because they wanted to die, hats also. From it was away

ʟēł caỵaˊodaha aỵeˊ wutīˊỵia. Yūˊdᴀq kᴀ caỵadîhēˊn qoˊa not came away were many. Up there were many more than

āx dāq ūˊwaᴀdîa. Yucāˊqǃaỵītǃ from it out they started to go. It to the foot of the mountain

aāˊdawe wucdāˊt dunᴀˊq ᴀdaˊyūqǃ ᴀduʟ̣îᴀˊtk when they got together they came about it began to talk

ᴀnᴀˊx aỵᴀˊkᵘgwaᴀt. Aaweˊ through what [place] they should go. In the place

wududzîtīˊn ye aokagaỵe tsᴀłk ʟe they came to find thus were many ground squirrels some of which

acaˊodowaxêct. Aᴀˊsewe qakāˊ kaołîgwᴀˊsǃ. ʟe aqǃᴀweˊ they clubbed. This is why a fog was made. Then there

tsa wudjîtēˊx aỵaˊoduʟ̣îg̣ên. ʟe gwâyᴀˊł aqōˊstê. 348-5 right each other they missed. Then there was some gone.

Yūˊqog̣āsǃ tūˊqǃwᴀsiyu qot wūˊāt. ʟe de hᴀs The fog in that it was they got lost. Then now they

wuduʟ̣îʟǃīˊt yuqog̣āˊsǃ tūqǃ qot hᴀs wuadīˊdjayu. ʟe let them go the fog into lost they because got. Then

adeˊ de wuduʟ̣îtsīˊn ỵāˊnᴀᴀt. ʟēł where to they made strong headway where theywere going. Not

ᴀnᴀˊx awug̣āˊadiỵᴀ qōstêˊ. Tcǃayuˊ ʟīˊya through it a place to go there was. Very close to them

ᴀˊsîwe ᴀtx dudjīˊx. it was it appeared.

By and by they came to the very foot of the mountain. There was no place where they could get through. But through the northern part of the mountain passed a glacier, and they went up that way toward the top. They thought that they were all going to die off when they reached the top. They did not come to the highest summit of the mountain, however. Then they put on all of their best clothing for good. They stayed there perhaps five days. They were now going to start on singing the song that they had sung when they left home. The morning of the day after they started away. And they started the song they used to sing up on Copper river. At that time they wore nose pins. When they were about to start from that place they put on weasel hats and coats. All mourned together over the friends they had left behind and over those who had been lost in the fog. When they were through mourning they arose and started off.

Wananīˊsawe qǃēˊg̣a yūˊcā kǃīˊỵīt āwaᴀˊt. At once truly the mountain to the foot of they came.

ʟēł ᴀnᴀˊx awug̣āˊadiỵᴀ qōˊstî. 348-10 Not through it where they could get was.

ʟēkǃ-ỵᴀtīˊỵiỵᴀ koˊsaat ināˊnᴀx a anᴀˊxawe Where was no way to go through it

sîtǃ wūcuˊ. Anᴀˊxawe ᴀcakīˊ ke an ice ridge (glacier) went over. That way toward top of it up

āwaᴀˊt. ʟe kᴀkᵘgwanāˊayu yūˊqāttu wuᴀˊtî they went. Then they were going to die off they thought

ᴀcakīˊ ke ᴀāˊt. ʟēł ʟᴀx ᴀcᴀkīˊ toward top of the mountain up they went. Not very on top of it

ke āwuāˊt ag̣āˊawe. ʟᴀx qǃēˊg̣a qāˊna-ᴀˊdî-nādeỵeˊ up they got, however. Very truly all their best things

wuduˊdzînî. Guł kidjîˊngiyu āqoˊuxe. Aweˊ they put on. Probably for five days they stayed there. Then

ᴀkᴀˊt kaosîdāˊg̣ea cî aweˊ away from it (each other) they started when they went song that

akᴀˊt g̣onayeˊ ᴀqgwaāˊt. ᴀtx qēˊnaa on it to start away they were going. After that day it was

tsǃutāˊdawe āx g̣onayeˊ āwaᴀˊt. ʟe kē next morning from it started they went. Then up

kaodūwacîˊ, Yūˊēq-hēˊnî cākqǃ qāłuˊqǃ yetêˊxqǃun. they started the song, Copper river up in they used to use.

Tᴀˊqǃxê agaaweˊtsa łūˊnᴀx ke yē kaˊodudzînī. Nose pins at that time in their noses up thus they wore.

Āx g̣onayeˊ ᴀqᵘgwaᴀˊdi yūdāˊ sǃāx̣ᵘ qa From it starting they were going the weasel hat and

yukǃudᴀˊsǃ. Ag̣āaweˊtsa qākᴀˊqǃ yᴀx wudjîxêˊn 349-5 coat [they put on]. At that time there like together

tuwunūˊk, yunᴀˊq awaāˊde a qaxōˊnqǃî. they all mourned, behind these they left friends.

Dadêˊ kaayuˊ qog̣āˊsǃ tuqǃ qot wuadeˊ adadēˊayu. Yên And about those fog in were lost about them. There

g̣āx dustīˊ aweˊ tsa āx wudūˊwanāq. G̣onayeˊ mourning was then indeed from it they got up. Starting

āwaᴀˊt. they went.

The Athapascans did not know about the sea, and they called one another together. They said, “What is that so very blue?” They said, “Let us go down to it. We have saved ourselves,” they said. Coming to the lower end of the glacier, they traveled very fast down to the sea. They crossed a river boiling out from under the mountain and almost as large as Copper river. They went down to the sea alongside of the big river. Afterward they stayed down there at the mouth of that river. The first thing they did there was to claim the big mountain [as a crest], because they were the first to pass through it. When winter began to come on they built a house beside the river. They named it Mountain house because they had nearly lost their lives on that mountain. This is why they so named it. They stayed right there in that house, and the settlement grew into a town.

ʟēł wuduskuˊ yuēˊʟǃ qostiỵiỵeˊ yūˊg̣onanatc. ʟe Not knew the sea water there was the Athapascans. Then

yᴀtīˊỵi ỵēqǃ wudjxᴀˊndî wūcduxoˊx. Ye there being there together they called. As follows

wucdāˊỵᴀdoqa, “Dāsayuˊ ʟᴀx ye sǃu yᴀx ỵatîˊ. Kǃe 349-10 they said, “What is it very so blue like is? Well

yên kᴀx dusnūˊkᵘ,” ʟe yūqoyāˊwaqa. there out to we go,” then they said.

“Dê cwutudzînēˊx,” ye wucdāˊỵᴀdoqa. “Now we have saved ourselves,” so they said to one another.

Yusîˊtǃqᴀnᴀx ēq nᴀx ayaˊᴀg̣aāˊt ayᴀˊxawe From the glacier beach [at lower end] on and below it like it

ʟe ʟākᵘ awaāˊt yuēˊʟǃ yāˊxdê. ʟe ᴀkāˊnᴀx very fast they went the sea water down to. Then across it

ỵāˊwaāt yuhīˊn ʟēn yucaˊ taỵinᴀˊx wuduwaqoˊq, they got a river large a mountain from underneath was boiling,

ʟēł unałaˊ Ēq-hīˊnî yᴀx qog̣ēˊỵî. ʟe ēʟǃ not (scarcely) Copperriver like was larger. Then se water

yāˊxe ỵaāˊwaāt wehīˊn ʟēn yāˊxnᴀx. ᴀtxaweˊ ʟe 349-15 down to they came the river big alongside. After it then

āˊỵēq uwateˊ wehīˊn yāx. Tcǃuʟeˊ down there they stayed the river at mouth of. Then

qaᴀˊdîx wusiteˊ yūˊca ʟēn cuqǃāˊnᴀx ᴀdāˊt the first thing they did the mountain big (to claim) on it

āˊwuᴀdīˊdjayu. Tāˊkᵘdê. ỵakog̣wahaˊawe because they were the first who came. Winter when it began to be

hît wuduʟ̣îyᴀˊx yuhīˊn yāxqǃwe wuduʟ̣iyᴀˊxe. Hît house they made the river alongside they made. House

ỵaˊoduwasa cā hît akāỵîˊx qōnᴀˊx satīỵīˊn. they named Mountain house about it they nearly lost their lives.

ᴀtcaweˊ ye wūdūwasaˊ. ʟedeˊ tcǃᴀ aỵēˊq This is why so they named it. There right down in it

uwateˊ. ʟe ānx wusîteˊ. they stayed. Then town become it was.

Then the Cāˊdᴀdūx⁠[164] grew strong. They were the ones who built Mountain house. After they had been there ten years one person began living away from town in order to make the frame of a skin boat.

Cāˊdᴀdūx-hᴀs wułîtsīˊn. Hᴀsdjawēˊ hᴀs 350-5 The Cāˊdᴀdūx (pl.) grew strong. It was they they

awuˊłîyᴀx weCahîˊt. Djîˊnkāt tāk aỵēˊ hᴀs natiˊ built Mountain house. Ten years in it they were

aweˊ ʟēqǃ atīˊỵia dāk aỵaˊodîhᴀn when one being (person) out started to live by himself

djᴀqoˊx ᴀtux̣āˊgî ye agoxsᴀnîˊ. skin boat frame of it so he was going to fix.

A woman named Kǃwâdēˊłtᴀ reared a young sea gull. The sea gull did not grow large. All at once she did something to it that made it grow as large as an eagle. It began to grow big. Now it was almost as large as a house. When it got large she wanted to take it among her playmates. Her brothers, however, wanted to kill it. When she was playing with it the sea gull swam out of the mouth of the river. She also disappeared. She started after it. They used the song that they came out with over her. The song is a hard one, having all kinds of notes.

Kǃwâdēˊłtᴀ hutcaweˊ aosiwᴀˊt yukēˊʟ̣adi ỵᴀˊtî. ʟēł Kǃwâdēˊłtᴀ it was she who reared a sea gull young. Not

ułgēˊx kēˊʟ̣adî. Wāˊsᴀqcūˊyu aosîˊnî desgwaˊtc tcākǃ got big sea gull. What all at once she did already eagle

ayᴀˊx ỵakunᴀłg̣êˊn. Desgwᴀˊtc aʟēˊnx sîtîˊ 350-10 like it it began to be as big as. Already it became large

guł yūˊhît yāˊnᴀx ỵakunᴀłg̣êˊn. Desgwᴀˊtc ʟa łig̣eˊ almost a house like was as big as. Already then got large

yukēˊʟ̣adî qosūkǃxōˊdê ᴀqsᴀnuˊktc. the sea gull among her playmates she would always take it.

Duīˊkǃ-hᴀstc qoˊa g̣ᴀdjāˊg̣et hᴀs aỵaheˊ. Ān Her brothers, however, to kill it they wanted. With it

wuadeˊayu kosîkǃōˊdêtīt ūˊdākuwahoˊ when she was playing out of the mouth of the river swam

yukēˊʟ̣ᴀdî. Hu tsǃu ʟe ayᴀˊx wūnaˊ ᴀtxaweˊ duīticîỵîˊ the sea gull. She also then out went afterward after it

kaˊodzîte. Kîtcdāˊcîỵîˊx sîtîˊ started to go. Beginning song they did

yūˊakᴀt-dāk-āˊwaᴀdî a. Yāˊnᴀx łᴀtsīˊnden yucuˊk the one they came out with. The song is a hard one

dułxoˊxgunutc. having all kinds of notes.

Then the man sent off six of his nephews. He told them to go along shore in the canoe he had made, to search for people. When the weather was very good they started off. They came down this way to a place opposite Yakutat. There they discovered eulachon and a fish called kǃāˊgᴀn. These were in a creek. They put a small net into it to catch the eulachon, and they put the kǃāˊgᴀn into a small cooking basket while they were still alive. They offended them, however, by laughing at them. Just as day broke they started off. When they got out on the sea there came up a south wind, so that they could not go anywhere. They came right back to their starting point, and their skin canoe was broken. One of them went under it and was killed. They stayed there. Probably they were there for twenty-one days. Then the weather became fair. Meanwhile they lived upon kǃāˊgᴀn and eulachon. When it was good weather they again started off.

ʟe dūcūˊnᴀx duqēˊłkǃî-hᴀs ᴀkāˊwᴀna. Qongacīˊt yudjaqoˊx Then six [of] his nephews he sent. He told them the canoe

ỵît yu-yên-aołîyᴀˊxê łīngîˊtg̣aayuˊ hᴀs qoggwacîˊ. in the [canoe] he had made for people they should hunt.

ʟᴀx wâ qogukǃēˊsawe g̣onayeˊ hᴀs 351-5 Very when it got to be good weather started they

uwaqoˊx. Hānāˊỵînadêˊ yatǃāˊk ye went off. Coming down this way they came to a place thus

dowasāˊkᵘ Yāˊkᵘdāt kikᴀˊ. Anᴀˊxawe yên hᴀs uwaqoˊx. called Yakutat to. After that there they came.

ᴀqǃaweˊ akᴀˊx hᴀs qōwacîˊ wesāˊk At it in it they discovered eulachon

kǃāˊgᴀn tsǃu. Hīn ỵîkt ỵaˊosîa. (and a fish called kǃāˊgᴀn) also. Creek down in there were.

Kāt ye hᴀs aosîˊnî yusāˊk an hᴀs In it thus they put [a small net] eulachon with it them

agustāˊkt. Kᴀkᵘ kᴀˊqǃawe yên hᴀs aołîx̣ᴀˊn to catch. Small cooking basket into there they put

tcǃu kāˊwusxāˊde yukǃāˊgᴀn. Aaweˊ ᴀxg̣ᴀna hᴀs still they were alive the kǃāˊgᴀn. This was the thing they

kaoʟ̣îg̣ᴀˊt hᴀs ᴀˊcug̣ōtc. 351-10 said something wrong to [because] they were laughing at it.

Tcǃuyeˊ kotiỵeˊawe hᴀs ᴀt wux̣ūˊn. ʟe Just as day was breaking they started off. Then

dekīˊdāk hᴀs nᴀqōˊxo aỵaˊodîti dᴀˊqdî out on the sea they got (when) there came up

kᴀsāˊnᴀx. ʟēł gudēˊsᴀ hᴀs wuqoˊx. Tcǃᴀ a wind from the south. Not anywhere they went. Right

āˊnᴀx yên hᴀs uwaqoˊx. back to [their starting point] there they came.

Hᴀsdu-djaqoˊx-ỵago kāwawᴀˊʟǃ. ʟēˊnᴀx yatīˊỵia Their skin canoe was broken. One of them there was

djaqoˊx taỵēˊx wudzîgīˊt. Wūnaˊ. ʟe ā hᴀs the skin canoe under went. He was dead. There they

ỵawasîˊkde. Guł ʟeqāˊyegeye qᴀ ʟēqǃ aỵîˊs stayed. Probably twenty [days] and one for it

wuteˊ. Yāˊqǃawe hᴀsdukāˊ awadāˊq. they stayed. There on them it became good weather.

Kǃāgᴀˊnawe ᴀkāˊ hᴀs kaˊodzîte qᴀ sāk. Hᴀˊsdukāˊ Kǃāgᴀˊn it was on it they lived and eulachon. On them

ᴀnadāˊqawe tsǃu g̣oˊna acāˊỵadax dāk hᴀs when it was good weather again started from there out they

uwaqoˊx. went.

At that time the people got over to Yakutat. There were many people in the town, some called Koskǃēˊdî, some ʟǃuqǃoeˊdî, who refused to let them remain, though they told them truly how they had come out from behind the mountain. They were there for some time. Then they started back to their own place. They came again to the place where their canoe had been broken and remained there for one night. Again they went out. They spent the night in their canoe. Then they came ashore. When they reached the foot of the big mountain they were told that a little girl had been given the name of the woman who followed the sea gull out.

Tcǃaˊ ag̣āˊawe tsǃᴀas aỵāˊwaʟāk Yakᵘdāˊt. Aʟēˊn ānqēˊnî At that time only they got over to Yakutat. Many people

g̣âˊya ayēˊ ỵatîˊ yūˊān, Koskǃēˊdî yūˊadowasāk, in it were the town Koskǃēˊdî some were called,

ʟǃūqǃoeˊdî yūˊadowasak. ᴀx hᴀs 352-5 ʟǃūqǃoeˊdî some were called. From it they

kaˊodudjîkǃᴀn djusūˊg̣a. Tcǃa ayêˊx hᴀs ᴀkᴀnīˊk refused to let them stay there. Right like it they told

yucatǃēˊnᴀx dāk hᴀs wūˊade. Āˊ hᴀsta ās from behind the mountain out they had come.

tcǃākᵘ ayeˊ hᴀs wutêˊ. Yāˊqǃawe tsǃu qoˊxde hᴀs Some time there they were. To their place again going they

ᴀt wudix̣ūˊn. Tsǃu weˊᴀqǃ hᴀsduyāˊgo kawuwâˊʟǃ yēˊnᴀxawe started. Again at it their canoe was broken at it

yên hᴀs uwaqoˊx. ʟēqǃ hᴀs uwaxeˊ. ᴀtxaweˊ there they came. One [night] they stayed there. From it

tsǃu dāk hᴀs uwaqoˊx. Yākᵘ kā hᴀs uwaxeˊ. ᴀtxaweˊ again out they went. Canoe on they stayed. After it

tsās ᴀˊnᴀx yên hᴀs uwaqoˊx. ᴀt hᴀs 352-10 (ashore at it) there they came. At it they

qōˊxawe yūˊca ʟēn sēỵîˊ ye hᴀs duīˊn came (when) the mountain big at the foot of so to them

kᴀdunīˊk yukēˊʟ̣adî dāk ᴀcūˊỵawus hūˊwua de kaỵaˊoduwasa they told the seagull out followed after her was named

ca ᴀtkǃᴀˊtskǃᵘ. [another] woman small.

This little girl went out to dig roots and dug up a red thing. The thing she dug up was quite long. So they made this into a dish like the one that had been taken away from them. After this dish had been finished they beat the drums for the girl who had followed out the sea gull. At that time a song was composed in remembrance of her. The people remained there one year after the six men had gotten back. Then the ninth month was beginning to come on. At that time a skin canoe came in sight from the direction of Copper river. It was bound southward. The people were called in, and they came ashore there. These were Kāˊgwᴀntān from the mouth of Copper river. They called them into the house and gave them food.

Yᴀqǃ xāt łᴀsǃēˊʟǃ wugūˊde yūˊca ᴀt-kǃᴀˊtskǃᵘ There roots of trees to scratch up went out the little girl

qǃānᴀˊx-yātīˊỵiᴀt ke akaˊosîha. Yeˊawa kuwāˊtǃᴀ red thing up dug. It was quite long

yū-ke-akaˊosîhaˊỵe-ᴀt. ʟayuˊ yu-qādjīˊtx- the thing she dug up. Then the thing that was

wudutāˊnea ʟe ayᴀˊxawe wuduʟ̣iyᴀˊx yusǃîˊqǃ. taken away from them then like it was made the dish.

ᴀtxaweˊ yên wududzîniˊ yusǃîˊqǃ du-itīˊqǃawe gāˊwu After it there came to be finished the dish for her drums

duwatāˊn wekēˊʟ̣ᴀdî dāk ᴀcūˊỵawus hūˊwu a. ᴀg̣āˊawe were beaten the sea gull out followed she did. At that time

duīˊt cîỵîˊ kaˊodzîte. ᴀqǃ tsǃu tākᵘ qakāˊyᴀn for her a song was given. There also year there

uwateˊ yuāˊqo hᴀs wudîqoˊxaỵᴀ. ᴀdᴀˊx they stayed [after] to the place they got back. After that

yᴀx ỵāˊqogwaha gucuˊk aayuˊ yudîˊs. like was beginning to come ninth it was the month.

Yāˊqǃawe wududzîtīˊn djaqoˊx yūˊĒq-hīˊnî 353-5 At that time came to be seen skin canoe Copper river

ỵînanᴀˊx. Hāt uwaqoˊx. Āˊwe ʟeỵîˊnde from the direction of. This way came. Then ashore

wuduwaxōˊx ʟe kāg̣aỵāˊnᴀx yên uwaqoˊx. Xᴀtc they were called and toward it there they came. These

Kāˊgwᴀntān ᴀˊseyu yuēˊq-hīˊnî wᴀtdᴀˊx a. Burnt-house people were Copper river from the mouth of were.

Nēłdeˊ wuduwaxoˊx. Hᴀˊsduqǃwēx ᴀt Into the house they called them. Their mouths things

wudūˊwate. they put into.

After they had fed them six brothers went hunting with dogs, and the youngest killed nothing. They always put up a great quantity of food, and carried it around with them. By and by all rushed after mountain sheep on top of the mountains. Their brother-in-law also went along with them. One of them (the youngest) in chasing the mountain sheep went astray in front of a cliff. It was toward evening. He was shaking all over. When it was almost evening the mountain sheep rushed toward him. Their leader went to him and took him on its horns. It ran away with him and made him stand up on a place to one side. Then the people started down. They went down without hunting any more. When they got down on the beach they started home for Yakutat.

Hᴀˊsduqǃwēx ᴀt nᴀdutīˊ weʟeducūˊnᴀx ỵᴀtīỵîˊ Their mouths things they put into six were

wudjkîkǃîỵêˊn kēʟ tîn hᴀs wuāˊt. Kekǃeaˊawe ʟēł the brothers dogs with they went. The youngest not

ᴀdudjᴀˊq. Wūˊyên hᴀs aołîdjᴀˊq. 353-10 killed anything. Lots of food they killed [and prepared.]

Wuckēˊt hᴀs udayāˊîtc. Aweˊ With themselves they always carried it around. And

djêˊnwu hᴀs aˊołîqǃêʟǃ cāyᴀˊqǃ. ʟe mountain sheep they rushed on top of the mountains. And

nᴀx yatīˊỵî hᴀsdukāˊnî tsǃu hᴀsduīˊn wuāˊt. from them there was their brother-in-law also with them went.

Aweˊ qâq duwaguˊt gîʟǃ ỵîqǃ djêˊnwu îtqǃ. And astray one went cliff in front of mountain sheep after.

X̣āˊna ayuˊ ye wūˊnî. Łdakᴀˊt ỵî yeˊkudał kaodînᴀˊt. Evening that so it was toward. All he was shaking.

ʟᴀx x̣āˊnaawe ᴀˊnᴀx āt łūwag̣uˊq yudjêˊnwu. Very near evening to him ran toward the mountain sheep.

Yūˊaîtqǃ ye wunīỵîˊ cuˊqǃwaa-iˊdjawe cīˊt cāwax̣îˊtʟ To those so it was like the leader to him went

ducedînāˊx wułîx̣āˊtǃ. Tcǃuʟeˊ aweˊ ᴀcīˊn [and] on his horns took him. Then it was with him

wudjîx̣īˊx̣ ʟe ʟǃāˊdenỵakᴀˊqǃawe ᴀˊcdjiwanᴀˊq. ᴀtxaweˊ it ran and at a side place let him stand up. After that

ʟe ỵîˊnde hᴀs wuāˊt. ʟēł ᴀt nᴀtiˊ yᴀx hᴀs ỵaodahūˊn. then homeward they went. Not things were like they

Ỵēk hᴀs āˊdawe hᴀs ᴀt kāwanaˊ hunted. Down they came [when] they to it started home

Yakᵘdāˊtdê. to Yakutat.

Now the six brothers started on a journey for the place whence they had all come out. Their uncle told them to go back for a copper plate which was in a valley called Łtaxēˊn, leading down to Copper river. They did not want to leave it there because it was valuable. When the people first came out, it took them forty days and nights, but the young men took only twenty days and nights. They got back among their friends. When they came among their friends again these wept with them and did not want them to return. But after they had stayed there for some time they went to the valley where was the copper plate. Since they had left their friends no one had been to the valley. The real owner of it, too, was dead. They reached the opposite side of that valley. When they got there they saw the copper, which was very long. It also had eyes and hands. The copper was pointing its hands in the direction whither its friends had gone. They cut it in two in the middle and took it apart. Then all six of them carried it. Their friends did not bother them about it at all. They started back. Again they traveled for twenty days, and came down to the ocean once more.

ʟe ducūˊnᴀx-hᴀs de yu-wudjkîkǃîỵêˊn ko hᴀs 354-5 Then the six now the brothers they

wuˊdeᴀt yūˊax dāk hᴀs wusdāˊg̣eyedî. started [to the place] from it out they had come out.

Hᴀsdukāˊktcawe qox hᴀs kāwaqaˊ Ēq-hīˊnî Their uncle it was to go back them told Copper river

kᴀtqǃatᴀˊn Łtaxēˊn yūˊēq aỵēˊỵatî. leading into [a valley called Łtaxēˊn] a copper was.

ᴀqᴀˊxayu qǃᴀłatsinīˊtcayu ʟēł hᴀˊsdutu wāˊuc gu hᴀs Because it was expensive not their minds wanted there they

ᴀtcūˊwunāg̣eˊ. Daqǃūˊn-djîˊnkāt hᴀs uwaxeˊ should leave it. Forty [days and nights] they camped

cūˊqǃwa dāk hᴀs gᴀsadāˊq. Yūkǃîsāˊnî ʟēqaˊ hᴀs when first out they came. The young men twenty they

uwaxeˊ. Hᴀs qoˊa ᴀt hᴀs uwaᴀˊt hᴀsduxōˊnqǃî 354-10 camped. They however to it they came their friends

xōt. Ya hᴀs wududjîgêˊ ᴀt hᴀs āt among. They not wanting them to come away there they got

hᴀsduxōˊnqǃî xō, hᴀsduīˊn g̣ᴀˊxduste. ʟēł qox dê ỵe their friends among, with them they wept. Not back to so

hᴀs āˊdoha. Tcǃākᵘ ayēˊsnati aweˊ tcǃākᵘ yūˊēq they wanted. A long time they stayed when far the copper

ayiyeˊyatiỵî cānᴀˊxde hᴀs wuāˊt. Tcǃayuˊ dᴀˊkdê was to the valley they went. No one out

wuˊsîdag̣êˊa hᴀsduxōˊnqǃî yᴀˊxawe ʟēł ᴀx ỵāˊuguttc went their friends from the time not from had ever been

yūˊcānᴀx. ᴀtsǃāˊtîỵīỵî tsǃu wūˊna. ᴀt hᴀs [to] the valley. The real owner of it also was dead. To it they

uwaᴀˊt wecānᴀˊx kīkᴀˊ. ᴀt hᴀs āˊdayu 354-15 came the valley opposite side of. To it they got when

hᴀs aˊosîtēn yūˊēq. Dayēˊkuwāt. Ke they saw the copper. It was very long Up

kāˊwaa duwāˊq āˊwu dudjīˊn tsǃu. Āˊwu a it grew (very long) its eyes it had its hands also. The place

yūdōxōˊnqǃî ade wuadeˊya ỵînadeˊawe ke djiułîtsᴀˊq its friends to it went down toward up pointed its hands

yūˊēq. Aỵîˊn kᴀtǃūˊtqǃawe āx hᴀs āwax̣ᴀˊc. ʟe the copper. Right down in the middle apart they cut it. Then

hᴀs ᴀkāˊwatī wūˊcdᴀx. Tcǃuʟeˊ ducūˊnᴀx-hᴀs tīỵīˊawe hᴀs they took it apart. Then all six of them were they

āˊwaya. ʟēł hᴀsdudāˊt ˊᴀt qoˊwustî hᴀˊsduxonqǃetc 355-5 carried. Not to them anything did their friends

tsǃu. ʟe qoˊxde dē hᴀs ᴀt wudîx̣ūˊn. ʟeqāˊ also. Then back now they started. Twenty [days]

hᴀs ūwaxeˊ tsǃu. ᴀtxaweˊ weēˊʟǃ kᴀqǃ yā hᴀs wuāˊt. they were again from it the sea to these they got.

At that time all the people started for Yakutat. They started off with the copper that the six men had brought out. Again they came out to the place where their canoe had been broken up. They camped there one night. From there they started across to Yakutat. They came ashore there. Then the people did not want to have them there. The Koskǃēˊdî did not want to let them stay. They discovered Duqdanēˊkᵘ (one of the new arrivals) coming from a small stream called Kâckǃ with some humpbacks he had speared. When the Koskǃēˊdî saw him coming with a string of humpbacks they cut the string on which they were hung. They also broke his spear. Then the people were grieved over what had been done to him. They called one another together about it and thought it best to buy the place and pay for it once for all. So they bought the place. The six brothers were the ones who got it. They bought it for the copper plate, which was worth ten slaves, and sent the Koskǃēˊdî away. Afterward things were compared to the six Athapascan brothers [because they were very fast runners]. They stayed here probably twenty years. Meanwhile the Koskǃēˊdî and ʟǃuqǃoeˊdî left the place. They were the only ones there. There were no other Athapascans at that place.

Ag̣āˊawetsa nāqǃ kaˊodowana Yākᵘdāˊt dê. ʟe ᴀt At that time for they started Yakutat for. Then

wudūˊwax̣ūn. Weˊeq tîˊnawe ᴀt wudūˊwax̣ūn. they started. The copper with [they] started off.

Weʟēˊducunᴀx qātc dāk uwayāˊỵî ᴀt tîˊnnawe, ʟe The six men out carried thing with it was; then

wēˊᴀqǃ hᴀˊsduỵi yākᵘ kawuwāˊʟǃîỵa ānᴀˊxawe yên yᴀk 355-10 to where their canoe was broken up thither there out

uwahaˊ tsǃu. ʟēqǃ aqǃ uwaxeˊ. Adᴀˊxawe tsǃu they came also. One [night] at it they stayed. From it again

dāt ỵawaguˊ Yākᵘdāˊtdê. ᴀnᴀˊx yên yᴀkᵘ uwahaˊ. across they started to Yakutat. At it there ashore they came.

ʟēł kāt tuwâˊ uckuˊ ayēˊstiỵî. Koskǃedīˊtc āx hᴀs Not there they would let them stay. Koskǃēˊdî from it them

ỵaˊoduwatsᴀq. Hīn aˊho a ye dowasāˊk Kâckǃ-hīn wanted to drive. A creek it was thus named Kâckǃ creek

ᴀkǃᵘᴀˊtskǃᵘ ayuˊ Duqdanēˊkᵘ aweˊ wētcāˊsǃ atᴀˊkt a small one there Duqdanēˊkᵘ it was the humpbacks speared them

aweˊ wududzîtīˊn. ᴀtx ān ye ỵānaguˊtî those they came to see. From there with them thus he was coming

wetcāˊsǃ qǃᴀkaīˊc gᴀdustīˊnawe weKoskǃedīˊtc 355-15 humpbacks a string of when they saw the Koskǃēˊdî

qǃᴀtūˊda wuduwax̣ᴀˊc yudoxāˊdî. Doāˊdaỵî tsǃu the string of cut his salmon. His spear also

kaoduwaʟǃīˊqǃ. Aweˊ qātuweˊ ỵanūˊkᵘ yuadeˊ they broke. Then sorrow they felt about what

wududzînīˊỵīetc. Aˊawe ʟe ᴀdāˊt wūdj had been done to him. It was then about it together

wudūˊwaxōx. Ỵakǃeˊ wuduˊwāu dê yāt they called each other. It was good that they bought the place

hᴀsduīˊqǃ yên kᴀ tusagēˊỵî. Wuduwa-uˊ yuʟǃᴀˊtk. for them and paid for it altogether. They bought the place.

ʟeducūˊnᴀx yetīˊỵî wuckîkǃîỵêˊn hᴀstcayuˊ hᴀs aỵāˊwaʟ̣āq. The six were brothers those they got it.

Yutînnaˊ djîˊnkāt gux ỵēqǃ ᴀłîtsīˊn āg̣aˊ. Hᴀs 356-5 The copper ten slaves was worth for it. They

āˊwa-u yuʟǃᴀˊtk. YuKoskǃēˊdî ᴀkāˊx hᴀs ᴀkāˊwana. bought the place. The Koskǃēˊdˊî from it they sent away.

Yᴀx ᴀt gwakūˊnutc g̣â G̣onᴀnaˊ ayuˊ From this things are always compared to Athapascans those

ʟeducūˊnᴀx ỵatiỵiˊ wuckikǃeỵêˊn. Tcǃākᵘ ᴀkaỵēˊ hᴀs six were brothers. A long time at it they

wuteˊ guł ʟeqaˊ tākᵘ. Kōskǃēˊdî qᴀ ʟǃuqǃoeˊdî stayed probably twenty years. Koskǃēˊdî and ʟǃuqǃoeˊdî

āx hᴀs wułig̣āˊsǃ yuʟǃᴀˊtk. Tsǃᴀs hᴀs dê ᴀkaỵēˊ from it they left the place. Only them to on it

wuteˊ. ʟeł tsǃu dāˊkâ G̣onanāˊ sa akaỵēˊ wutêˊ. were. Not other on it Athapascans on it were.

One of these brothers slept too much and became lazy. In olden times people went hunting with dogs. The six went hunting and camped in a house near a mountain. Afterward they went away from the youngest. One night while he was sleeping they went away from him hunting, because he was lazy. They went away to find out what he could do. They camped away from him for two nights. Meanwhile he slept very soundly. He dreamed that a man came to him and said, “I come to help you. Come down here by the salmon creek and vomit.” Immediately he went down to the creek and vomited four times. While he was vomiting, he vomited up a salmon bone. “This is what makes you lazy,” he said to him. “This is what you are eating all the time, the salmon people’s toilet sticks. This is what makes you lazy.” The one that helped him was the being of the mountain. The mountain being said, “Come with me this evening.” Immediately he went with him. When they got far up, the doors into the mountain were all opened. Then he went down with him inside. There were rooms inside of the mountain for all things. In the first were grizzly bears, in the next black bears, in the next mountain sheep. All things were inside.

Yuʟēˊkǃ ỵᴀtīˊỵîỵa wuckikǃîỵêˊn tā-ᴀłîtsǃᴀˊx qa 356-10 One there was [of the] brothers slept too much and

udzîkaˊ. Tcǃākᵘ tsǃᴀs kēʟ tîn ᴀt came to be lazy. In olden times only dogs with things

āˊwuadēn. Aʟǃūˊn ʟeducūˊnᴀx-hᴀs wuāˊt, aʟǃūˊn they went after. Hunting six of them went, hunting

cācuhîˊtî ỵīdeˊ. ᴀtxaweˊ yūˊkîkǃîa dog̣ōˊt a house by a mountain to. After it the youngest away from him

awaāˊt. ᴀʟǃūˊn tcǃu tāˊỵê, ʟēqǃ they went. Hunting right while he was sleeping one [night]

dog̣ōˊt qūwaxeˊ yuuskaīˊtcayu. away from him they stayed because he was lazy.

Ādêˊn g̣oskēˊt yaỵîˊs ᴀtcayuˊ dug̣ōˊt They wanted to find out what he could do this is why away from him

āwaāˊt. Dᴀˊxa dunᴀˊq qoxēˊ. they went. Two [nights] away from him they camped.

ʟaỵigayeˊdetēx tcǃayuˊ sutāˊỵeayu. Ye adjūˊn qa Then he slept very soundly was. Thus he dreamed a man

doxᴀˊnt uwaguˊt. ʟe ye aciaˊosîqā, “Îīg̣aˊaya xᴀt to him came. Then thus he said to him, “For you it is I

wusuˊ.” ᴀtxaweˊ ye ᴀciaˊosîqā, “He ỵêg̣êˊna come to help.” After that thus it said to him, “Here come down

xāt hīˊnî yāxqǃ xān ỵēq a āˊng̣ēłqo.” salmon creek by with me down here come [and] vomit.”

Tcǃᴀ ᴀqǃ aỵᴀˊxawe yuhīˊn yāxqǃ îłqoˊ Right away to it like it the creek by vomited

daqǃūˊndahēn. Wuʟ̣îqōˊ āg̣āˊawetsa ke aoʟ̣îqōˊ yuxāˊt 357-5 four times. He vomited while up he vomited a salmon

sǃāg̣eˊ. “Aayaˊ ᴀt uwāˊtx īdjîkaỵîˊ ᴀˊtaỵa.” bone. “This thing causing you to be lazy is the thing.”

Ye ᴀcdāˊỵaqa, “Tcǃᴀ ʟᴀkᵘ ānᴀtixaˊ, xāt Thus he said to him, “This is what you always the salmon

qoaˊnî tcǃîˊtǃaỵi. Ayaˊ ᴀt-uwâˊtxaỵa idzîkaˊ.” Xᴀtc tribes’ toilet sticks. This thing causing you to be lazy.” This

cāt-wuqoaˊnî ᴀˊseyu ᴀcīˊg̣a wūsūˊ. “Dex̣āˊnaya xān mountain being was to him helped. “This evening with me

gᴀˊge āt,” yuacaˊosîqa yūˊcāt-wuqoaˊnî. accompanying come,” said to him the mountain being.

Tcǃayᴀˊxawe ān wuāˊt. Yudîkīˊqǃ ke hᴀs āˊdawe So right away with it he went. Way up to that up they got when

yūˊca tuheˊde cułaᴀˊt yuqǃaxāˊt. ʟe 357-10 the mountain into were all open the doors. Then

aỵideˊawe ᴀcīˊn nēł ūˊwaᴀt. Aitqǃeˊ aqodᴀxsîteˊ down into it with him inside he went. Rooms there were

yucātūˊqǃ cukᴀˊt a-īˊt. X̣ūtsǃ aỵîˊ inside the mountain for everything. Grizzly bears inside it

hūˊa aỵîˊn adeˊ sǃīk, aỵîˊn adeˊ one was for the next to it black bear, in the next to it

djêˊnwu. Łdakᴀˊt-ᴀt aỵīˊ hoaˊ. mountain sheep. All things inside it were.

After they had stayed away two days his brothers came back for him. Their brother was not there, and they felt very sorry. They thought that he was dead. Then they floated down, laying the blame on one another. When they reached home there were other people in the town. These were the Teˊqoedî who had come up from Prince of Wales island to the south.

Dēx hᴀs uxeˊ āˊqo hᴀs wudiᴀˊt Two [days] they stayed after which they came to him

duxōˊnqǃê xō hᴀs. ʟe gwâˊỵᴀła hᴀsdukīˊkǃ. his friends among them. Then was not there their brother.

Āʟēˊn tūwunūˊgᵘ. Hᴀs āˊwatǃe ʟe wunaˊ Very for it they felt sorry. They thought then dead

yūs-ūwadjîˊ. ʟe dāk hᴀs wułîx̣āˊc. Wudjkaˊ he was. Then down they started floating. On one another

hᴀs ᴀt kᴀs-hēˊx. Hᴀs qōgāˊqgūtx qo-ūˊsaỵa aỵēˊỵati they things laid. They got home people being were in

yūˊān. Xᴀtc Teqoeˊdî ᴀˊsîyu ᴀt wusîdᴀˊq the town. These the Teqoeˊdî were thither came up

îx̣kīˊdᴀx Tān-yêtǃᴀˊq dᴀx. from below (=south) Prince of Wales island from.

The mountain being told the man he had taken how he could find the holes of grizzly bears in winter. Whatever he wished was killed for him inside of the mountain. While he was there winter began to come on. Then spring was coming. [The being] said to him, “Be careful not to use green fern roots for they are my things. If you are not careful about it you will kill nothing. Watch for the green fern roots. They grow wherever there are grizzly bears. The green fern roots will be found growing below. You will kill more things than your brothers. To-morrow you go away. I will give you my canoe which is here. In it you will float out among your friends.” What he called one night was a whole month. Months kept on and on for him, however. His mind began to be troubled on account of it.

Aˊᴀcukudjēˊsǃ yug̣îˊʟtu ᴀˊdî ye ᴀcdāˊỵaqa This mountain being into the cliff there thus told him

x̣ūtsǃ ᴀtaˊỵᴀ kēkg̣etīˊn tākqǃᵘ. Tcǃᴀ dāˊsᴀ 358-5 grizzly bear hole how he could see in winter. Whatever

āx qǃaˊodînuq doqǃēˊs dudjᴀˊq yūˊg̣êʟǃ tūqǃ. from it he wished for him was killed the mountain inside of.

Dēsgwᴀˊtc tākᵘ yē cunᴀcxêˊn ag̣aˊ ayēˊỵᴀtiỵia. Already winter so it began to be it is while he was.

Dēsgwᴀˊtc qoˊxde kaˊodîha. “Yūˊtǃᴀtǃ qǃwᴀn Already back started to be spring. “Be careful now

g̣ᴀłag̣āˊs kǃwᴀłx ᴀx-ᴀˊtî aweˊ,” not to use green fern roots my things because they are,”

yūᴀciaˊ-osîqa. osîqa. “ᴀkēˊk g̣êłag̣āˊs tsǃu ʟēł he said to him. “About it be careful not to use also not

ỵitīˊỵa yᴀx ᴀt g̣ag̣edjāˊq ᴀt īcīˊnî. Āg̣aˊ you are like thing you will kill thing if you touch. For it

kêk g̣etīˊsǃ wekǃwᴀˊłx. Dewaˊ x̣ūtsǃ for look out the green fern root. Wherever grizzly bear

kᴀtcusǃīˊk ᴀt āỵêˊsawe āˊyᴀx g̣ogwatīˊ. Āˊya 358-10 is there for it like it will be. This

g̣aỵāˊqǃ yᴀx g̣ogwatīˊ wekǃwᴀˊłx. Ỵīhuˊnxō-hᴀs below like will lie the green fern root. Your brothers

yāˊnᴀx ᴀt g̣ag̣edjāˊq. Seg̣ᴀˊn kᴀx îāˊt. Yūˊdu ᴀ more than things you will kill. To-morrow away you go. In here

ᴀxyāˊgu itkᴀˊ idjīˊdê qᵘqwᴀtāˊn. Îxōˊnqǃî xodêˊ ān my canoe is to you I will give. Your friends among with it

dāk êg̣oˊxłax̣āc.” Dîs kawukīˊsǃî ᴀˊsiyu ʟēqǃ out you will float.” Month was a whole one there was one

tāt yūˊawasa. Hūtc qoˊa dêˊsgiỵā guwaxeˊ. night he called it. [For] him however nights kept on and on.

Dutūwuˊ ỵakᴀˊndax̣îʟǃ. His feelings began to be troubled on account of this.

By and by they began to make things ready for him. They dried all kinds of things for him. Then he started away. [The being] said to him, “It is well that you come now and see my canoe which you are going to take among your friends.” He took him thither. It looked like a grizzly bear. What was there about it like a canoe? “The things you see inside are this canoe’s food. When it is hungry it will always look back. If you do not give it anything it will eat you. It gets hungry quickly,” said the mountain being. “Go on now.”

Wānanīˊsawe duīˊg̣a ᴀt gᴀxdułx̣ūˊn. At once for him things they started to make ready.

Łdakᴀˊt-yēˊde-ᴀˊdawe duīˊn kᴀdułnēˊsǃ dudjīỵîˊs. ʟe All kinds of things with him they dried to take for him. Then

ayᴀˊxawe tcǃuʟeˊ ᴀt wux̣ūˊn. “Kǃe g̣ᴀstīˊn yūˊᴀxyāguˊ from them then he started. “Good you see my canoe

yuxōˊnqǃî xōdêˊ ān gᴀg̣eqoˊx.” Adeˊ your friends among with you you are going to take.” There

ᴀcūwaguˊt. X̣ūˊtsǃỵᴀ yᴀˊxayu kaỵax̣ᴀˊt. Gūsuˊ he took him. Grizzly bear like was it looked. Where was it

yuyāˊkx ᴀxsᴀnēˊgî. “We-iyāˊguwu wusᴀˊgwaỵa 359-5 a canoe it looked like? “The canoe’s food is

yūˊnēł ayuˊ cāˊwahîk. Duīˊt yān wuhaỵīˊawe inside of that what is full of. To him hunger when there is

qox ᴀqgwᴀłg̣êˊntc. Ł doqǃēˊx ᴀt īˊtexe qoˊa back he will always look. Not his mouth thing you give however

tcawaaˊ ig̣oxsaxāˊ. Yān ᴀsînūˊk ʟaweˊ,” cāt he will eat you up. Hungry he gets quickly,” the mountain

wuqoaˊnitcawe ye aosîqaˊ, “Nᴀˊgᵘ dêˊ.” being thus said. “Go on now.”

It went down the river. They had loaded the canoe with mountain-sheep’s fat and all kinds of fat. There came a time when it acted as he had said. It started to turn back. When it began to swim around quickly he gave it one whole mountain sheep. Already he was close to his home. When it started ashore with him in front of the town he began to feed it so that it would not kill any person. His friends ran down opposite him. They saw their friend who had been long lost. It came ashore with him a short distance from the town. When he got close to the shore he took his canoe up quickly, and it became a stone. Where it had turned around the river became crooked. They called it River-the-stone-canoe-came-down-through.

ʟe hīˊnîỵîq uwaguˊt. ʟe aỵīˊyên ᴀt Then down the river it went. So inside of it things

kaˊoduʟ̣îga yūˊyākᵘ djêˊnwu kᴀgedîˊ łdakᴀˊt they loaded into the canoe mountain sheep’s fat all kinds of

yēˊdî. Tāˊi tcǃaweˊ sǃatīˊtc adeˊ kᴀˊnîk-ỵa yᴀxaweˊ 359-10 fat. There came a time there he said like it

yatîˊ. ᴀt ỵaˊodzia hîˊnxokᴀt qox ỵāˊwusaỵēˊawe it was. Then starting in the water back when it started to swim

ʟe āˊdak wucīˊx̣tc ʟe ʟēqǃ djêˊnwūksᴀdūˊgawe then around it turned quickly then one whole mountain sheep

ᴀqǃēˊx ᴀnᴀtīˊtc. Dēsgwᴀˊtc doānîˊ to it he gave always. Already his home

ỵākunasēˊn. Āneg̣aỵāˊnᴀxawe he was getting close to. In front of the town

x̣ᴀkᵘkāˊwuho ᴀcīˊn x̣ᴀkᵘkāˊkên nahēˊnî when it began to swim with him when it began to go at the shore

aweˊ ᴀqǃēˊx ᴀt tīx Łīngîˊt udjāˊqga. it was he began to feed it person lest it might kill.

Dutǃāˊdê ᴀt kaˊodowaᴀt duxōˊnqǃî. Tcǃākᵘ Back of him then ran down his friends. Long time ago

qodudzîgīˊdî hᴀsduxōˊnî yêt hᴀs ỵāˊwᴀdᴀ. Ān came to be lost their friend they saw. Town

cᴀkᴀˊqǃawe ān dāk uwaᴀˊt. Weduyāˊgu ʟe a short distance from with it ashore he came. His canoe then

ān dāq naᴀˊtî aweˊtsa ctātx nᴀnakaˊodzîx̣īx̣. town ashore he got close to just as up he took it quickly.

Xᴀtc te ᴀsiyuˊ. Ādeˊ qox ỵᴀseˊtcyᴀ ayᴀˊxawe This stone was. Where around it turned like it

kaodzîtᴀˊqǃ yuhīˊn. Ye dowasāˊkᵘ came to be crooked the river. Thus they called it

Tāˊỵākᵘtc-ỵîx-wugūˊdî-hīn. Stone-canoe-down-came-[through]-river.

Then the man who used to sleep so much was ready to hunt. The man that had been lazy always went by himself. Just at the head of Kâckǃ is a glacier. There is a cottonwood tree standing there, rather old inside. When it is going to be stormy a noise is heard inside of this. Then people do not cross that glacier. When no noise can be heard inside then they go up across. The youngest killed more things than his brothers. He always took around bow and arrows with him. They are called dīnaˊ. They all went in one canoe up to this glacier where was the seals’ home. When they came up there, plenty of seals were around that place. There were plenty of grizzly bears and mountain sheep alongside of the glacier. The youngest would say to those with him, “There is a bear hole up there.” Then they made a hunting house in one place. They took the canoe far up. After that a large piece of ice fell and raised a swell that carried their canoe off. They were in want of provisions. Their food was quickly gone. This happened in the Snow-shoveling moon (November). It was always blowing so that they could not get home. There was a cliff at that place. Already two months had passed over them. They could not see a canoe coming from any place, and they were living by the skill of the man whom the mountain being had saved.

Yên uwanīˊ weqāˊ gusūˊwu There the man was all ready for hunting

taᴀłtsǃᴀˊxe. Qa uskāˊỵê ʟēˊnᴀxdê 360-5 who used to sleep so much. Man that was lazy alone

wuckēˊt wudagūˊttc. Kâckǃ cᴀkᴀˊ āỵēˊỵᴀtî sîtǃ by himself went always. Kâckǃ at the head of is a glacier

ᴀtuwᴀˊnnᴀxnācuˊ yudoˊq tūx ayuˊ [stands] rather old inside of it a cottonwood tree inside there

sîteˊ. ᴀtuˊ ye aỵag̣oˊxdatīỵî is. Inside of it thus when it is going to be stormy

ᴀtūˊdî duᴀˊx. ʟēł ᴀkᴀˊnᴀx dāq inside of it [a noise] is heard. Not across it up

uᴀˊttc. ʟᴀx ła tūˊdê qōłkǃwᴀˊngî aweˊtsa they ever go. Very not inside can hear any noise it is as if

ᴀkᴀˊnᴀx dāq a ᴀˊttc. Dohuˊnxō-hᴀs yāˊnᴀx ayuˊ across it up they always go. His brothers more than were

ᴀt uwadjᴀˊq. Tcūˊnet ᴀt ye ᴀnᴀsnīˊtc. things he killed. Bow and arrows he always took around with him.

Dīnaˊ yūˊdowasakᵘ. Tāˊg̣awe ᴀtāˊk tsa Dīnaˊ [the bow and arrows] are called. Up at the glacier seal’s

anîˊ dê yāˊkᵘỵī hᴀs wuāˊt. Tcǃuʟeˊ 360-10 home to inside of one canoe they went. Then

dūcūˊnᴀx hᴀs wēˊtsa aˊỵê dāt unaỵēˊqǃawe ke hᴀs plenty of them the seals were around to that place up they

uwaqoˊx. X̣ūtsǃ djêˊnwu acaỵᴀdîhēˊn came. Grizzly bear [and] mountain sheep were plenty of

wesîˊtǃ wᴀntuˊ. ʟe ye ỵanᴀsqēˊtc, “Hîtîkināˊqǃ the glacier alongside of. Then thus he said, “A bear hole

qōˊta-sǃīk duīˊn” ayeˊ ỵᴀnᴀsqēˊtc. ʟe ỵatīˊỵîỵa is up there with him” so he said. Then in one place

aweˊ cācuˊ hîˊtî hᴀs aołiyᴀˊx. Hᴀsduyāˊgu dāqedāˊq hᴀs it was hunting house they made. Their canoe far up they

āˊwatᴀn. Awēˊt yux̣āˊʟ yax ᴀcᴀgᴀˊti took. And when a large piece of ice from it came down

ān dāk qǃaodiyᴀˊq. ᴀqǃᵘłāˊkᵘden hᴀs with it up came and took canoe away. In want of provisions they

wūˊnî. Hᴀsduwūˊwu hᴀsduqǃaxᴀˊnt cuwax̣īˊx̣. were. Their food belonging to them was quickly gone.

Qoqahāˊ-dîˊsỵadayu ye hᴀs wūnîˊ. ʟᴀkᵘ Snow-shoveling moon it was in so they got. Always

waỵaodîtiˊ, ʟēł adeˊ hᴀsduaˊnî hᴀs it was blowing [so that] not to it their home they

awungaʟ̣āˊgayᴀ. G̣êʟǃx sîtîˊ yuaỵeˊ hᴀs wunîˊỵiỵᴀ. could get. Cliff there was that they got like.

Dēsgwᴀˊtc dēx dîs hᴀsduīˊk kāˊwakîsǃ. Gūtx Already two months on them were finished. From anywhere

yākᵘ hᴀs ᴀg̣âˊqsîtīn. Tcaweˊ qākāˊqǃawe hᴀs 361-5 canoe they could see. It was on the man they

wutêˊ wecāˊt wuqoaˊnitc wusnēˊxê. lived (were) the mountain being had saved.

When they became discouraged they made steps across the glacier. In one place was a precipice, and they had a hard struggle. They left one of their brothers in front of the cliff. He had become dizzy. So they left him. They came among trees after they had left him. He suffered very much from the cold. They, however, came upon a red-cedar house. They used a fire drill. Already it smoked. Then the fire came quickly out of the red cedar, and they sat by the fire without food. Day came without their brother having died.

Ciêˊx hᴀs tāxt dahāˊ aweˊ yūˊsîtǃ About themselves they were discouraged when the glacier

yᴀx hᴀs qeˊya kaodzîtǃᴀˊqǃ. ʟe yatīˊỵiỵa aaweˊ hᴀs across they made steps. In one place they

doqǃanawudāˊq ᴀdawūˊʟ ỵes aosîˊnî. ʟēqǃ found a precipice and they had a hard struggle. One

ᴀtīˊỵia hᴀsduhuˊnx ag̣ōˊt hᴀs wuāˊt there was [of them] their brother away from him they went

yūˊg̣îʟ yᴀqǃ. Ākāwałîˊk. ʟe anᴀˊq 361-10 the cliff in front of. He became dizzy. Then from him

hᴀs wuāˊt. Āsqǃ cūˊỵīt hᴀs ūˊwaᴀt anᴀˊq. ᴀqǃaweˊ they went. The trees among they came from him. There

āt tcianādjᴀˊq. Hᴀs qoˊa łax hît he suffered very much from cold. They however red cedar house

akᴀˊx hᴀs wuāt. Hᴀs āˊwatuł. Desgwᴀˊtc upon it they came. They used a fire-drill. Already

yāndusǃᴀˊq. ʟe dāˊk ỵaosîx̣īˊx̣ yūˊłax tūˊnᴀx it smoked. Then out came quickly the red cedar from into

yūˊqǃān. Hūtcǃ yuwūwūˊ tsǃᴀs yuqǃāˊnawe ᴀgūˊkt ᴀqēˊn. Lēł the fire. Ended the food only the fire by it sat. Not

āt djudjāˊq yuhᴀsduhuˊnx kᴀx qeˊwaa. there died their brother but it got daylight.

Now they made fun of their youngest brother. “Where is the being that helped you? Didn’t you say that you could kill anything?” Then he became angry at the way they talked about him. He started off aimlessly. When he started he did just as the mountain being had directed him. Then he saw their white dog that used to go everywhere with them. He saw the little dog running up. He looked toward it. He saw that a mountain sheep was holed in there for the winter. Before he could believe it he heard the little dog bark. The mountain sheep had very large horns. He ran his spear into it just once and killed it. Not knowing what he should do, he squeezed himself in beside it. He cut open the animal, which was very large. This was the mother of the bears. He cut off only the fat from around its stomach. It was of the thickness of two fingers. Then he ran down to his brothers with it. That made them feel lively and drove away all their hunger. Then they brought down all of the parts. After they had brought everything down into the house they started back to hunt for their brother, but the wolf people had taken him. When the canoe that was hunting for them came outside they did not have much food left. They let their brother go, for they could not find him. They started to the town, and they got home. Then they stayed right where they were because something was always happening to them.

Hᴀs ᴀkāˊwacūq yuhᴀsdukīˊkǃ. “Gusūˊwu ỵīg̣āˊt They made fun of their younger brother. “Where is for you

wusūˊwu a. ʟēł ỵîqǃeˊ ułqǃēỵīn ᴀt wudjāˊq.” helped is. Not did you say any thing you could kill.”

Hᴀsduqǃwaiˊyēt kǃānt uwanuˊk. Tcǃᴀkug̣eˊỵî The way they talked to him angry he got about it. Aimlessly

yēˊdî ᴀt wux̣ū’n. Ỵāgᴀgūˊt qotīˊsǃ tcayuˊ off he started. When he started away did just as

catuqāˊwutc adêˊ daỵaqāỵîỵaˊ yᴀˊxawe qōwanūˊkᵘ. the mountain being there had told him like it he did.

Āweˊ aosîtīˊn hᴀsdukēˊʟ̣î ʟ̣ēt yᴀx hᴀs iteˊ 362-5 And then he saw their dog white like they had

hᴀsduīˊn wuckēˊt wudiᴀˊt. Yūˊkǃeʟkǃ aosîtēˊn kînda with them around used to go. The little dog he saw toward

ke nacīˊx̣î. ᴀt aoʟ̣îg̣êˊn. Aosîtēˊn ᴀqǃ qōˊdᴀt up running. To it he looked. He saw there holed in

a djêˊnwu ᴀsiyuˊ Łᴀkǃ wuhīˊnî aweˊ tsǃᴀs adēˊ a mountain sheep was. Before he could believe it only there

saˊoduwaᴀx. Adeˊ ᴀcaˊ ye kᵘdîʟaˊ he heard it bark. There on its head thus were very large

ᴀcedîˊ yudjêˊnwu. ʟēˊqǃawe ᴀtūˊdî aosîgūˊ its horns the mountain sheep. Just once into it he ran

wetsag̣ᴀˊʟǃ. ʟe ᴀc ūwadjᴀˊq. ʟēł adeˊ ūˊnᴀx the spear. Then it killed it. Not what with it

sîˊniiỵa, atǃᴀˊxkᴀnᴀˊx nēł ckaˊoʟ̣îqǃîqǃ. ᴀt 362-10 he should do, beside it in he squeezed himself. Thing

ʟēn ayuˊ ᴀx ᴀkaołîx̣ᴀˊc. Xᴀtc yetsīˊnet-ʟa ᴀsîyuˊ. large was open he cut. This mother of the bears it was.

Tsǃᴀs weaỵîˊkîawe ᴀcūˊtx awałîx̣ᴀˊc. Only the fat around the stomach from around he cut off.

Dēx ʟeł yᴀxyᴀˊx kᴀsîkāˊk. Ān dāk wudjîx̣īˊx̣ Two fingers like it was thick as. With it out he ran

dohōˊnxō-hᴀs xᴀˊndî. ᴀkāˊtxawe qᴀgeˊwatsīn. his brothers to. It was that made them feel very lively.

ʟeckāˊx hᴀs at wuʟ̣ikêˊʟǃ. Łdakᴀˊta ᴀt hᴀs Away they drove hunger. All things (=parts) they

ᴀkāˊwadjêł. Yuhîˊt ỵīt yuʟ̣īˊīātxaweˊ brought down. The house down into after they took everything

qox hᴀs qaodîciˊ hᴀsduhuˊnxō g̣a. G̣ōtc qoaˊnî back they started to hunt their brother for. Wolf people

ᴀˊsiyu ᴀc wusîˊnēx. De ʟēł ugeỵīˊawe hᴀsduwūˊwu hᴀˊsdu were him saved. Now not was very much their food them

yā uwaqoˊx hᴀˊsduỵîgaˊ qociỵîˊ. Hᴀs aołîʟīˊt for came outside of them came hunting. They let go

hᴀsduhuˊnx. Ayeteˊx hᴀs qowucîˊ. Āndeˊa hᴀs their brother. They could not find him. To the town they

wuāˊt. ʟe ānt hᴀs uwaqoˊx. Hᴀsduīˊn ʟeyēˊqǃde yē hᴀs went. Then home they came. With them right there thus they

wuqīˊtc ʟᴀkᵘ uxqēˊs-ninīˊdjayu. stayed always because things were happenning to them.

Afterward they started down in this direction with their brother-in-law, whose name was Heavy-wings. They started this way and came out here. He had a daughter. They came to Kᴀstaxēˊxda. Their daughter was grown up, but no man had ever seen her. Then they were going to Auk, but could not reach it on account of a storm. Heavy-wings had many nephews. They had some eulachon grease inside a sea-lion stomach, which they would throw on the fire whenever they made one. After that they said something to anger the north wind. On account of the north wind they had already been there for two months, and the food in the sea-lion’s stomach that they thought would never be used up, was quickly consumed. Already only half of a piece of dried fish was left and the north wind was still blowing hard. They had already consumed everything. One night, when they went to bed, they could not sleep for thinking about their condition, but toward morning all except Heavy-wings fell asleep. When he at last fell asleep he dreamed a man came to him. It was a fine-looking man that came to him. It was North Wind that he dreamed of. [The man] said to him, “Give me your daughter. Then you will see the place you are bound for.” But he did not believe his dream. In the morning he said, “One does not follow the directions of a dream.” His wife, however, said, “It is not right to disbelieve what the dream says.” His wife was angry with him. She said, “Why then did you tell your dream to me? This is why I am talking to you so.” Next morning they went down to dig clams, but his nephews kept very silent as if they were thinking about themselves. When they were about to go to bed their fire was heard.[165] Four days later he dreamed North Man came to him again. “Give me your daughter quickly if you want to see the place whither you are bound.” In the morning he said to his wife, “Had I not better obey my dream?” and he said to his nephew, “Go outside and shout, ‘I give my daughter to you.’”

ᴀtxaweˊ yāˊdê hᴀs tūˊwate 363-5 After that this way some started to come

hᴀsdukāˊnî tîn. Kîtcîłdᴀˊłqǃ yūˊdowasakᵘ their brother-in-law with. Heavy-wings was named

hᴀsdukāˊnî ʟe yāˊdê hᴀs wukoˊ. ʟeyāˊq their brother-in-law then over this way they started. There

dāk hᴀs uwaqoˊx. Cāˊwᴀt ỵêt āˊwa-u, Kᴀstaxēˊxda-ānt out they came. Female child he had, to Kᴀstaxēˊxda town

hᴀs uwaqoˊx. Hᴀˊsduỵêˊtkǃo koyēˊkułîg̣e. ʟēł qā ye they came. Their daughter was large. Not a man so

ustīˊntc. Āˊkǃᵘde ayuˊ ỵāsnaqoˊx. Ā hᴀs had seen her ever. To Auk it was they were going. There they

ỵāˊwasîk ākêˊnqǃ. Doqēˊłkǃî -hᴀs qodzîteˊ could not get on account of a storm. His nephews were many

Kîtcîłdᴀˊłqǃ. Tān yuwuỵîˊqǃ yeˊỵatî 363-10 Heavy-wings. Sea lion in the stomach was

sāk-exēˊ ʟacūˊt hᴀs awudaagêˊ gᴀnᴀłkaˊt eulachon grease completed they made the fire, on the fire

hᴀs ax ōg̣ēˊqtc. ᴀx hᴀs kǃᴀnakōʟ̣îg̣ᴀˊt they from always threw. After it they said something to anger

yux̣ūˊn. Dēsgwᴀˊtc dēx dîs āỵeˊs ỵᴀtiˊ the north wind. Already two months for it was

yux̣ūˊn tǃēqǃ. A hᴀs the north wind on account of. The thing they

tāła x̣āˊdjî yūˊtān yuwuˊ hᴀs thought never would be all gone the sea lion stomach they

aosîkǃîˊtǃ. Dēsgwᴀˊtc ᴀtqǃēˊcî kîˊkî ᴀt tīˊndjᴀ consumed quickly. Already piece of dried fish half was left

ʟak aỵaˊodite yux̣ūˊn. Dēsgwᴀˊtc cg̣axᴀˊnx was still blowing hard the north wind. Already with themselves

hᴀs ᴀt ỵaodzîxaˊ. Ayuˊ yūˊtāt hᴀs xᴀqǃᵘ ʟēł they things came to consume That night they went to bed not

ciˊaỵide hᴀs wudaxēqǃᵘ. Wānanīˊsawe for thinking about themselves they could sleep. And then

qeakādeˊawe tādj uwadjᴀˊq Kîtcîłdᴀˊłqǃ qoˊa. Tādj toward morning asleep they fell Heavy-wings, however. Asleep

wudjag̣ēˊawe ye awadjūˊn ᴀcxᴀˊnt uwaguˊt yuqāˊ. when he fell thus he dreamed to him came a man.

Ag̣ᴀqaˊ ᴀcxᴀˊnt uwaguˊt. Yux̣ūˊntuwuˊ ᴀsiyuˊ 364-5 A fine-looking man to him came. It was the north wind

ye ỵawadjūˊn. “Îsīˊ ᴀxdjīˊt djîtᴀˊn,” so he dreamed of. “Your daughter to me give,”

yuᴀcdāˊỵᴀqᴀ. “Ag̣aˊ adeˊ āˊni qox he said to him. “If so to it place going to

ỵaỵēkg̣êsatīˊn.” ʟēł ᴀqguhīˊn yu-adeˊ-ᴀdjūˊn-ya. you are going to see.” Not he believed what he dreamed.

Qenaaˊ ye qǃaỵaqaˊ, “ʟēł adeˊ djūn In the morning thus he said, “Not as a dream

qǃa yᴀˊx yuckuˊ-kᴀʟ̣înīˊgîˊỵa.” Ducᴀˊttc ye directs (lit. voice) like one goes.” His wife thus

dāˊỵaqa, “ʟēł ayᴀˊxawe qǃaỵiqaˊ ayᴀˊxsatî kᴀt djūn.” said to him. “Not is right to disbelieve what the dream says.”

Ducᴀˊt aqǃakaocîkǃᴀn yuqāˊtc. “Hadāˊt sᴀˊkᵘsawes xān His wife was angry with the man. “What for then to me you

kīnīˊk idjūˊnî? ᴀˊtcawe ʟᴀkᵘ idāˊt 364-10 tell your dream? This is why like that to you

qǃaxâˊtᴀn.” Qēˊnaa hᴀˊsdu eg̣ayaˊỵîk hᴀs qowacîˊ I am talking.” Next morning them down below they went

g̣āʟǃ kāˊha. Duqēˊłkǃ-hᴀs qoˊa uhaˊ clams to dig. His nephews however dug

kaodîg̣āˊʟǃ. Hᴀs just as if they were thinking about themselves. [When] they

gᵘgwaxēˊqǃuawe hᴀsdugᴀˊnî duāˊx̣ Daqǃūˊn were about to go to bed their fire was heard. Four [days]

uxīˊawe tsǃu āˊwadjūn wex̣ūˊn-qāˊayu ᴀcxᴀˊnt uwaguˊt. after again he dreamed the North man it was to him came.

“Îsīˊ ᴀxdjīˊt djîtᴀˊn āgaˊ ādeˊ yānîˊqoxỵᴀ “Your daughter to me give quickly if where you are going

yēqg̣êsatīˊn.” Ducᴀˊt ye adāˊỵaqa yuqēˊnaa. “Adeˊ you shall see.” His wife so he told to in the morning “What

ᴀxᴀdjūˊnî ᴀˊxdê yên ckᴀkᴀsỵāỵîˊ.” Duqēˊłkǃ ye my dream to me then had I not better obey?” His nephew thus

aỵaˊosîqa, “Yux tǃāˊnīsīqǃ îdjīˊt qāˊdjî wuxâˊtᴀn,” he said to, “Go outside and shout to you person I give,”

yūˊyênᴀqᴀ. he said to him.

Then the North Wind came to his daughter. “It is well that I marry you,” he said to her, and he slept with her. She was willing to cohabit with him. Then he did so, and it became calm. So they started off. Afterward the woman told her mother about it. “A fine man keeps coming to me.” They started to cross the bay. Then this fine man came to her again. Cruor eius defluebat e rostro in puppim, de qua depletus est. Undae, ubi effusus erat, semper clarae erant. Now they came ashore. This is why people keep saying to one another, “Did you give your daughter to North Wind that you are not afraid of all the weather in the world?” He came ashore and stayed among the people.

Dusīˊ xᴀnt uwaguˊt, “Yukǃeˊ kᴀcaˊ,” His daughter to it came, “It is well I marry you,”

yūˊᴀciaosîqa. ʟ ᴀcīˊn wuxēˊqǃ. 365-5 he said to her. Then with her he slept.

ᴀdjîgāˊc kaodjînuˊk. ʟᴀ ʟāˊgᴀc wusîˊnî. ʟe She was willing to cohabit. Then cohabited he did. Then

kaˊoduwayēʟǃ. ʟē hᴀs ᴀt wux̣ūˊn. ʟe duʟaˊ tîn it became calm. And they started off. Then her mother to

akāˊwanîk wecāˊwᴀttc. “Āg̣aˊ qǃāˊqǃayu ᴀxxᴀˊnx gut.” told about it the woman. “Always a fine man to me comes.”

Āˊgude dāk yaˊoʟ̣îᴀt. Yᴀqǃāˊqǃawe tsǃu Across [the bay] out they started to go. This fine man again

ᴀcxᴀˊnt uwaguˊt. Cᴀkāˊnᴀxawe cî hadeˊ kᴀnāˊda to her came. From the bow blood into the stern came

agīˊknᴀx kᴀduskūˊx. Hīˊndê āˊyᴀx out of which it was bailed. In the water just where

kᴀdusxēˊxỵa ʟe kaˊoduwayēʟǃ. ᴀˊnᴀx yên 365-10 they poured it in then it always got clear. Ashore there

hᴀs uwaqoˊx. ᴀtcaweˊ ye ᴀt g̣adułkūˊwun they came. This is why thus people always say to each other

“Djīˊdᴀgî kādjîỵatᴀˊn “Did you give your daughter to the wind

Łīngîˊt-āˊnî łᴀkīłx̣ēˊʟǃ?” ᴀt that you are not afraid of all the weather in the world?” To it

uwaqoˊx aᴀˊq qoaˊnxō ᴀqǃ ye wuteˊ. he came there among the people at it so was.

That winter the people going for firewood went away forever. When they were gone, Heavy-wing’s wife’s labret broke and he went after one. He went along the shore. He kept chopping into things to find the hard part of the tree. Then he saw a woman digging far down on the beach. She had a child on her back. He said, “Some one might think I was fooling with her.” When he came up close to her, he saw that she was not a woman such as he had been in the habit of seeing. It was the ʟǃêˊnᴀxx̣īˊdᴀq that he saw. The mussel shells that she threw up always fitted together.

Tākᵘ tākᵘdjīỵīˊnawe gᴀˊng̣a naadîˊ naᴀˊttc. Winter when it was toward after firewood going always went.

A-iteˊawe ducᴀˊtdjîỵîs ducᴀˊt qǃēntāˊqǃaỵî kāwawᴀˊʟǃ At that time for his wife his wife’s labret broke

a-iteỵîˊs āx łayeˊx dawawugūˊt. Aˊawe nīdjx wuguˊt. for after one he went. Then along the shore he went.

Łdakᴀˊt-ᴀt ke ᴀłxuˊtǃtc g̣ᴀqᵘ All things up he chopped always the hard part of the tree

sîtīˊỵi ᴀt kᴀqǃ. Akᴀgēˊt aosîtīˊn yucāˊwᴀt yuēˊqǃ was for it. Way down on it he saw a woman the beach

qokdahaˊ. Ỵêtkǃᵒ dudᴀˊqǃ kā wuaˊ. was digging on. A child on her back on she had.

“Dukᴀgēˊ xᴀt nᴀxdudjîˊ,” yūˊỵāwaqa. ᴀxᴀˊnde “Some one might think I was fooling with her,” he said. To her

ỵāg̣āgūˊdawe ʟēł cāˊwᴀt ūˊwatcǃayu when he came up closer not woman such as

aỵᴀtīˊnîa g̣onᴀyāˊdaỵakāˊx̣ᴀt. Xᴀtc 366-5 he had been in habit of seeing it was like. This

ʟǃêˊnᴀxx̣īˊdᴀq ᴀsiyuˊ aosîtīˊn. ʟǃêˊnᴀxx̣īˊdᴀq was he saw.

Naqǃa-iteˊ ỵadudᴀˊqǃdê ag̣ēˊtc weyāˊk nūˊqǃu. Always fitted together that she threw up the mussel shells.

Then he went out after her to the place where she was digging. Without thinking of anything else he ran to her and caught her. His hands passed right through her body. He chased her and seized her again. Again his hands passed through her. When he got close up to the trees he remembered his earrings. He threw them away. Afterward he chased her once more. He seized the child on her back, and she immediately began to cry out. She scratched him in the face. She made great marks upon him. When he caught her he said within himself, “May I be a rich man. May all the children that come after me catch you.” But he made a mistake in speaking, for he said, “Let me burst open with riches.” After he had chased her a short distance up into the woods she sat down in front of him. There the woman defecated. When she got up there was only foam to be seen. Her excrement was very long and white. Then he took the foam and put it into a piece of paper. He made a box for the foam. The scabs from his face were called Medicine-to-rub-on-the-body (Dā-nākᵘ), and he gave it to those of his brothers-in-law who loved him. Although anything he had was very little it grew to be much, and he became a rich man.

ʟe dāk ᴀkāˊwaᴀt yūˊ-ᴀt-kaodzîkīˊtiyēˊdî. ʟēł Then out he went [after her] where she was digging things. Not

yu-ᴀkāˊwudjî axᴀˊndê yagacīˊxawe ᴀkasᴀˊnqǃ thinking about anything else to her he ran her

āwacāˊt. Tsǃᴀs atūˊnᴀx ỵāˊwadjêł. he caught. Right through her [his hands] went.

Yāayêˊnᴀs nᴀq āwacāˊt. Tsǃu ᴀtūˊnᴀx He chased her again [and] caught her. Again through her

ỵāwadjêˊł. De āsdjîseỵīˊde ỵānacīˊx̣îawe 366-10 [his hands] went. Just as close to the trees he was running

ᴀkāˊ dāk seˊwaha duguˊk-kᴀdjāˊcî. Guˊkdᴀx yūˊde there he remembered his earrings. From his ears away

akaˊodîg̣êtc. ᴀdᴀˊxawe aỵaˊosînāq. Awacāˊt akᴀˊqǃ he threw them. After that he chased her. He caught on her [back]

yūaỵêˊdî ag̣aweˊtsa kaˊodîg̣āx wēˊcāwᴀt. Gᴀˊxᵘde her child as soon as started to cry out the woman. In the face

ᴀc ỵawacāt. A-iteˊ kaołisîˊʟǃ. Cūˊqǃwa him she scratched. On him she made great marks. At that time

ᴀgacāˊt ye awuʟ̣îxēˊsǃ “Anqāˊwox xᴀt when he caught her so he said within himself “A rich man me

nᴀxsatiˊ qǃwᴀn. Łdakᴀˊt ỵēˊdê” ᴀłxēˊsǃ, “tcǃu axiteˊ be let. All children,” he said, “still after me

ỵᴀˊditc tsǃu ig̣āˊxłacāt” aweˊ qâq dāq ỵāˊwaqa. Tsǃᴀs come also will catch you” but wrong he said it. Only

ye aoduʟ̣ixēˊsǃ qâq, “Dāqx xᴀt kᴀxłanāˊłx thus he said wrongly, “Let me burst open with riches”

qǃwᴀn.” Yūˊdage dāq aỵaāˊt (imp.). When he had chased her a little way up into the woods

ᴀˊcu kaˊodjiqāk. Xᴀtc awaʟǃîˊʟǃ ᴀsiyuˊ yucāˊwᴀt. in front of him she sat down. There defecated did the woman.

Ax g̣ᴀdagūˊt xēł ᴀt satīˊn. Yîkᵘłiyāˊtǃ From it when she got up foam there was seen. Was very long

dohāˊʟǃî ᴀsiyuˊ ʟ̣ēt yᴀx ỵatîˊ. ʟe ᴀt 367-5 her excrement was white like was. Then something

tūˊdê ye aosînêˊ yūˊxēł kuqǃ tūqǃ aỵiˊ ye into thus he took the foam paper into inside of it thus

āˊwa-u. Yūˊxēł ᴀdāˊka qōkᵘ ʟe aołiyᴀˊx. he put. The foam for it box then he made.

Dā-nākᵘ yūˊduwasakᵘ yūduyaqǃēˊtcî. Medicine to rub on his body was called the [scabs] from his face.

ᴀc sîxᴀˊnea dokāˊnîdjīˊdawe ucāˊttc. Who loved him to his brothers-in-law he gave it.

Tcǃa ye gug̣aikǃeˊ-ᴀˊtawe ʟe aʟēˊnx wusîteˊ. Āʟēˊn Though it was a little thing then it grew to be large. Very

ānqāˊwux man wusîteˊ. become rich he did.

Toward the end of winter he started for Yakutat. Before he reached home they went ashore. The sun was shining. He had his things taken outside. Then he wanted to sleep, and he lay down beside them. By and by some children ran against them and the pile fell on top of him. A copper plate cut through his stomach, and it was all laid open. His sister’s son, named Xᴀtgāwēˊt, was with him. Right there he burned his uncle’s body. He gathered together his bones and all of his uncle’s property, and he took his uncle’s bones to Yakutat. The same thing happened to his nephew. He also seized the ʟǃêˊnᴀxx̣īˊdᴀq. He caught her when going for an ax handle. But he handled the ʟǃêˊnᴀxx̣īˊdᴀq better than his uncle. He became richer than his uncle had been.[166]

Tākᵘ iteˊ Yākᵘdāˊtdê 367-10 After winter [was beginning to go] to Yakutat

ᴀt wux̣ūˊn. ʟēł aỵā wuʟ̣āq doāˊnî, yᴀx dāq hᴀs he set out for. Not he got to his home, afterward ashore they

uwaqoˊx. Aodîgāˊn. Gāˊniyux ᴀkāˊwadjêł doᴀˊtî. came. It was sunshiny. Outside he took his things.

Duīˊt yetāˊwaha. ᴀtaỵīˊqǃ yên cwudzîtaˊ. To him was desire to sleep. Under it there he laid himself.

ᴀt ỵᴀˊtqǃî ᴀtǃēˊniqǃ łuwag̣uˊq. Dukādêˊ dāk Some children against it ran. On top of him over

kaodzîkoˊq. Doqǃōˊʟǃ tūˊnᴀx aỵaodîg̣ēˊtc yutîˊnna. it fell. His stomach through went a copper.

Wuʟ̣îkaˊʟǃe yêˊxayu ỵᴀˊtî. Duʟ̣āˊkǃ ỵᴀˊtî doxᴀˊnî All opened like it it was. His sister her son with him

yeˊỵati. Duqēˊłkǃ Xᴀtgāwēˊt yūˊdowasākᵘ. Tcǃa ᴀqǃ ke was. His nephew Xᴀtgāwēˊt was named. Right there up

aosîgᴀˊn dukāˊk. ᴀsǃāg̣êˊ aỵāˊwaxa qᴀ łdakᴀˊt he burned his uncle. His bones he took and all

dukāˊk ᴀˊdî. Yākᵘdāˊt ỵāˊwaxa dukāˊk sǃāˊgê. his uncle’s property. Yakutat he took to his uncle’s bones.

ʟēł agowᴀnāˊdî wutiˊ duqēˊłkǃ. Hūtc tsˊu aołîcāˊt Not different from him was his nephew. He, too, seized

yuʟǃêˊnᴀxx̣īˊdᴀq. Cînᴀxâˊỵe-sᴀˊkᵘti g̣ā wuˊgudîayuˊ the ʟǃêˊnᴀxx̣īˊdᴀq. An ax handle for when he went

aołîcāˊt. Dukāˊk caỵadāˊxayu ᴀdāˊq wuguˊt 368-5 he caught her. His uncle better than about he went

yuʟǃêˊnᴀxx̣īˊdᴀq. Dukāˊk yāˊnᴀx ānqāˊwux wusîteˊ. the ʟǃêˊnᴀxxīˊdᴀq. His uncle more than become rich he was.

FOOTNOTES:

[163] This story was told by a man named Qǃāˊdustin, who belongs to the same family, and therefore contains some of the peculiarities of Yakutat speech.

[164] This seems to have been the ancient name of the family.

[165] The fire being a medium of communication between the two worlds.

[166] Cf. stories 35 and 94.

106. ORIGIN OF A LOW-CASTE NAME[167]

There was a certain village in the north from which the people were fond of going hunting. By and by three men went out, and finally came to the rocks among which they always hunted. After they reached the rocks they saw a little boy. Then they took him aboard, thinking it was strange that he should be there. When they spoke to him he did not reply. After that they came home. They kept him as their friend. Whenever they gave him something to eat he ate nothing. Only after everyone had gone to bed did he eat. Whatever thing he touched would spill on him. He was whimsical and they could do nothing with him. He was also lazy. When he was asked to chop wood he broke all of their stone axes. The axes were then valuable. Then the people who had kept him were very sorry. When he played with the children he hurt them badly. Afterward the people who kept him would have to pay for the injuries. If he made something with a knife he would break it. Right after a skin shirt had been put upon him it was in rags. If shoes were put on his feet they were soon in pieces. He drank a great deal of water. He was a great eater. He was a dirty little fellow. He was a crybaby. If they gave him anything to take to another place he lost it. So he made a great deal of trouble for the people.

ᴀǃēqǃ ān ayuˊ ᴀt natīˊ. Hᴀs One village that there (up north) was. They

ᴀkᵘcîtᴀˊn yūˊān qa-ūˊwu. Wananīˊsayu nᴀsǃginᴀˊx were fond of hunting the town people. One time three

qā hᴀs wuqoˊx ᴀt nᴀtīˊ. Wananīˊsayu adeˊỵa men they went by canoe things after. Finally ahead of them

hᴀs naqoˊx yū-hᴀs-aʟǃūˊnutc-ītcqǃ xō. Atxaˊyu they came to the they always hunted rocks among. After

āt hᴀs uwaqoˊx yuīˊtcqǃ xō daˊsayu ᴀqǃ hᴀs to them they came by canoe the rocks among where at it they

aosîtīˊn ᴀtkǃᴀˊtskǃᵘ. adᴀˊx yāx hᴀs aosîgūˊt 369-5 saw a little boy. After that aboard they went with him

tcǃa g̣oˊna-ᴀt hᴀs uwadjīˊ. Adᴀˊxayu djag̣êˊg̣a yet something strange they thought. After that to him

ᴀx hᴀs qǃᴀtāˊn. ʟēł hᴀsduīˊx qēˊcgu. Adᴀˊx after it they spoke to. Not to them he replied. After that

nēł hᴀs uwaqoˊx. Hᴀsduxōˊnî sᴀkᵘ hᴀs aosînēˊx. home they came. Their friend for they saved him.

Adᴀˊxayu ᴀqǃēˊx hᴀs ᴀt tēˊxnutc. ʟēł After that to him they something always gave to eat. Not

hᴀˊsdudjīqǃ ᴀt kūctᴀˊn. Adᴀˊx tsaˊtsǃᴀ from them anything he ate. After it everybody

ᴀng̣axēˊqǃun tsa hᴀˊsduyatǃēˊqǃ ᴀt xāˊnutc. when they went to bed then after them things he would eat.

Adᴀˊx tcǃa-dāˊsᴀ ᴀt ūwacīˊ tcǃuʟeˊ After that whatever thing he would touch then

yᴀx kᴀcxêˊnx. Adᴀˊx tuūˊs ᴀkucitᴀˊn ʟᴀkᵘ 369-10 would spill on himself. After it he would get cranky when

ʟēł tūcqēˊnutc. ʟēł yūkduᴀˊqukᵘ. not was any reason. Not they could do anything with him.

Udzikāˊ. Adᴀˊx gᴀn axōˊtǃ g̣anuguˊn, tcǃuʟeˊ He was lazy. After that wood to chop when he was asked, then

taỵīˊs yūaỵaʟǃīˊqǃk. Yūˊtaỵīs qǃᴀłitsīˊn. stone axes he broke all. The stone axes were valuable.

Adᴀˊx yu-ᴀˊc-wusînēˊxe-qoūˊ wāˊsᴀ hᴀsdutūˊwu After that those people who saved him how their minds

nīˊknutc. Adᴀˊx yu-ᴀt-ỵᴀˊtqǃî tîn would be sorry. After that the children with

ᴀckułỵᴀˊdî tcǃuʟeˊ yuqoỵᴀłisǃêˊʟǃk. Adᴀˊx he would be playing, then he would hurt them badly. After it

yu-ᴀˊc-wusînēˊxe-qoūˊtc tcǃuʟeˊ koỵᴀsᴀgēˊx. the people that saved him then would have to pay for the cuts.

Tcǃū łîtāˊ ān ᴀt łayēˊxe tcǃuʟeˊ Then knife with it something he made then

yūˊaỵaʟīqǃk. Adᴀˊx tcǃayeˊsu dunāˊqǃ yen duēˊtc he would break it. After that right on him these they put

ᴀt dūguˊ kǃudᴀˊsǃ tcǃuʟeˊ ᴀˊqg̣asǃêˊʟǃtc. Adᴀˊx 370-5 some skin shirt then always had in rags. Then

tīł duqǃōˊsî yen duēˊtc tcǃuʟeˊ shoes his feet these they had on then

ᴀˊqg̣asǃêˊʟǃtc. Hīn ᴀˊłitsǃêx. Qa he would always have them in pieces. Water he drank a lot of. And

ʟᴀx yaʟᴀˊqᵘku. Dunāˊ ᴀt łīˊtcǃêqᵘkᵘ. very he was a great eater. He was a dirty little fellow.

Kᴀdîgᴀˊxkᵘ. He was a crybaby.

Yaᴀˊnᴀtîn ᴀt tcǃuʟeˊ If they gave him anything to take to another place then

qot ke ᴀg̣îˊqǃtc. Adᴀˊx he always lost it. After it

kaxīˊʟǃ qadjiˊ ye aỵaūˊ. he made a lot of trouble for the people.

Then they said of him, “He is really a man of the rocks.” All the town people agreed to take him back to the place where he had been found. After he had been brought in it was very rainy. Then the people who had saved him got into their canoe and carried him back. They put him on the very same rock from which they had taken him. Then they went back. They reached home. The world was now calm. The rain also had ceased. Then the town people were all talking about it. They said to one another, “What could it have been?” and no one knew. Finally the town people said, “Don’t you see it was a rock man’s son?”

Adᴀˊx ye dūˊwasa, After it thus they said of him.

“Itckᴀqāˊwo.” Adᴀˊx djîłdakᴀˊt “He is really a man of the rocks.” After that all

yūˊāntqenî yē qǃaỵaqaˊ āˊqox yêx duxaˊ. Tcǃu 370-10 the town people thus said back to take him. When

wudusnēˊxe dᴀx tcaʟᴀˊkᵘ īłdjaˊ qᴀsīˊwu yēˊỵati. they saved him after very rainy it had been.

Adᴀˊx yūˊqoū ᴀc wusînēˊxe djîłdakᴀˊt hᴀs tsǃu After it the people him that saved all -they again

yūˊyakᵘỵîkx hᴀs wuāˊt āˊqox hᴀs aỵāˊwaxa. into the canoe they went back with him they went.

Yūīˊtc tsǃaqōˊnᴀx ᴀkāˊx hᴀs āˊwusnuguītc tsǃu The rock on the very same from on it they had taken him again

ᴀkaˊ yên hᴀs aosinuˊk. Adᴀˊx ᴀnᴀˊq qox hᴀs on it there they put him. After it from it back they

wudiqoˊx. Adᴀˊx nēł hᴀs uwaqoˊx. Yūˊłīngîtanî went. After it home they came. The world

kᴀnduwayēˊʟǃ. Yū’siu tsǃu kāwatā’n. Adᴀˊx adaˊ was now calm. The rain also let up. After it about it

yuqǃᴀˊduʟ̣iᴀtk yūˊan qoū’wutc. Ye were all talking the town people. Thus

qoqǃāˊỵaqa, “Dasa’yu,” ʟēł they were asking one another, “What that?” [and] not

wuduskuˊ. Adᴀˊx yuan-qoū’wu ye hᴀs qǃāˊỵaqᴀ, any one knew. After it the town people thus they said,

“ʟēˊgîł ỵīˊ-sᴀku îtckᴀqāˊwu ỵᴀˊdî ayuˊ.” “Don’t you see a rock man’s son it is?”

FOOTNOTES:

[167] A Wrangell story.

THE TOBACCO FEAST[168]

If one of the family of the writerˊs informant, the Kasqǃagueˊdî, had married a Nanỵaāˊỵî woman and she died, the Nanỵaāˊỵî would invite his people for tobacco. They invited them there to mourn. This feast was different from the pleasure feasts, when dancing and such things took place. The people asked them while the dead body was still lying in the house. Then the other Kasqǃagueˊdî would ask the bereaved man to deliver a speech. The Nanỵaāˊỵî would be very quiet because they were mourning. Then he would rise and speak as follows:

“Yes, yes, my grandfathers, we remember you are mourning. We are not smoking this tobacco for which you have invited us. These long dead uncles of ours and our mothers are the ones who smoke it. Do not mourn, my grandfathers. She is not dead. Her aunts are holding her on their laps. All her fatherˊs brothers are shaking hands with her. Our [dead] chief has come back because he has seen you mourning. Now, however, he has wiped away your tears. That is all.”[169]

(“Aˊa ᴀxłīˊłkǃ-hᴀs ᴀdāˊt hatūˊwatī (“Yes, yes, my grandfathers, about it we remember

ỵītūˊła ỵīcāˊnî. Yaayîˊsǃ haỵīīqǃîsǃēq ʟēł you are mourning. This [tobacco] you have invited us to smoke not

ohāˊntc aˊỵatūsǃēˊqs. Ya-tcǃākǃᵘ-wūˊnāỵî hakāˊk-hᴀs qa we we are smoking it. These long dead uncles of ours and

haʟaˊ-hᴀsdjaỵa hᴀs ᴀsǃēˊqsǃ. Łîł ỵītūwuˊ our mothers are the ones they smoke it. Never your minds

unīˊguq ᴀxłīˊłkǃ-hᴀs. Łēł wūˊna. Duāˊt-hᴀstc let mourn my grandfathers. Not she is dead. Her aunts

g̣ōc kᴀt îˊsā. He djᴀˊłdakᴀˊt dusᴀˊnî-hᴀstc have her on their laps. All her father’s brothers

ᴀdjîˊn hᴀs ᴀłʟ̣ēˊkᵘ. Haānqāˊwo ēq uwaguˊt 372-5 hands with her they are shaking. Our chief back has come

ỵīkᴀˊx ỵītūwunīˊgu aosîtīˊn. Haỵīdᴀˊt qoˊa on you you are mourning he has seen. Now, however,

ỵīˊwᴀq-hīˊnî aołîg̣ōˊ. Yūᴀˊ.”) your eye water he has wiped away. That is all.”)

One of those giving the feast would now reply:

“I thank you deeply, deeply for the things you have done to these grandfathers of yours with your words. A person will always take his shell to a dry place.[170] So you have done to this dead of ours. All these, your grandfathers, were as if sick. But now you are good medicine to us. These words of yours have cured us.”

(“Hoˊho gunᴀłtcīˊc ᴀˊskî. (“I thank you deeply, I thank you very much.

Yā-îłīˊłkǃ-hᴀs adeˊ ᴀt qǃēỵatᴀniỵêˊ. These your grandfathers to things you have done in speech.

Hededjᴀˊ ye ỵatīˊ qā dākᴀnūˊqǃu uwax̣uˊgu yex It always so is a person his outside shell a dry place like

kᴀdūłx̣īˊt. Aỵīˊsînî yāˊỵīdᴀt wūˊnawuaˊ ỵa-îłaˊāt. will take to. You have done thus to this dead of ours.

He tcᴀłdakᴀˊt ya-îłīˊłkǃ-hᴀs ỵanīˊkᵘ yêx hᴀs All these these your grandfathers sick like it they

tīˊỵīn. Haỵidᴀˊt qoˊa ākǃeˊ nākᵘ haqǃēˊx ỵītīˊ. were. But now good medicine to us you are.

Ya-iyaqaỵîˊ haosînēˊx.”) 373-5 These words of yours have cured us.”)

Then they would say to the dead woman:

“Get up from your husbands’ path [so that they may pass out].”

(“Hᴀsduqǃᴀnāˊt kîdāˊn îxōˊxqǃᵘyên.”) (“From their way get up your husbands.”)

The spirits of the dead of both phratries are supposed to be smoking while their friends on earth smoke, and they also share the feast. People of the opposite phratry took care of the dead, because it was thought men would be wanting in respect to their opposites if members of their own phratry were invited to do it. For this service the opposites were well paid.

FOOTNOTES:

[168] Obtained from Katishan at Wrangell.

[169] Immediately following the English translations of the several speeches on pp. 372–386 are given the corresponding Indian texts accompanied by interlinear translations.

[170] The opposite clan is spoken of as the “outside shell.”

SPEECHES DELIVERED AT A FEAST WHEN A POLE WAS ERECTED FOR THE DEAD[171]

Some morning just at daylight the chief who is about to erect the pole and give the feast, no matter how great a chief he is, passes along in front of the houses of the town, singing mourning songs for the dead. Then the people know what is wrong and feel badly for him. The memorial pole seems to bring every recollection of the dead back to him. Now is the time when the story of Raven is used.

After that the chief stands in a place from which he can be heard all over the village and calls successively for the different families on the opposite side, which in this case we will suppose to be Raven. He mentions the names of the greatest men in the family, always with the family chief’s name first.

Then he will perhaps speak as follows:

“My father’s brothers, my grandfathers, people that I came from, my ancestors, my mother’s grandfathers,[172] years ago they say that this world was without daylight. Then one person knew that there was daylight with Raven-at-head-of-Nass, and went quickly to his daughter. When he was born he cried for the daylight his grandfather had. Then his grandfather gave it to him. At that time his grandchild brought daylight out upon the poor people he had made in the world. He pitied them. This is the way with me. Darkness is upon me. My mind is sick. Therefore I am now begging daylight from you, my grandfathers, my father’s brothers, people I came from, my ancestors, my mother’s grandfathers. Can it be that you will give the daylight to me as Raven-at-head-of-Nass gave it to his grandchild, so that day will dawn upon me?”[173]

(“Āxsᴀˊnî-hᴀs, ᴀxłīˊłkǃ-hᴀs, ᴀxdākēˊqǃî, (“My father’s brothers, my grandfathers, my people I came from,

ᴀxdākᴀnūˊqǃu, ᴀxʟaˊ-łīˊłkǃᵘ-hᴀs, he tcǃāˊkᵘ my ancestors, my mother’s grandfathers, these years ago

kᴀdunīˊgîn yaˊłīngît-āˊnî kawucg̣ēˊdîn. Adᴀˊx ʟēˊnᴀx they told us this world was without daylight. Then one

qātc wusikūˊ Nās-cᴀki-yēˊłtcīqǃ ye tīỵīỵêˊ qeˊa. man knew with Raven-at-head-of-Nass so was daylight.

Adᴀˊxayu ᴀsīˊt cdjiuʟ̣îhāˊ. Adᴀˊx qog̣āstīˊ Then to his daughter he went quickly. Then when he was born

yuqēˊᴀ dułīˊłkǃ ᴀˊdî aodzîg̣āˊx. Adᴀˊx 375-5 the daylight his grandfather’s things he cried for. Then

ᴀcdjīˊt wuduwᴀtīˊ dułīˊłkǃᵘtc. He adᴀˊx to him it was given [by] his grandfather. At this time

qᴀnᴀcgîdēˊx sîtīˊỵî aołîyēˊxê łīˊngît-āˊnî to qoaˊnî, were poor people he had made world into people,

adᴀˊx ᴀkāˊ kǃēwusîāˊ dudᴀtcxᴀˊntc. Icᴀndēˊn then on them brought daylight his grandchild. Pity

ᴀdāˊ tuwᴀtīˊ. Hē ye xᴀt ỵᴀtīˊ. ᴀxkāˊ for them felt. This like I am. On me

qokaodjîg̣ēˊt. ᴀˊxtuwu nīkᵘ. He adᴀˊx ỵīdᴀˊt qoˊa de there is darkness. My mind is sick. So this way however now

ỵiīˊx xoaˊsg̣āx qēᴀˊ ᴀxłīˊłkǃ-hᴀs, from you I am begging daylight my grandfathers,

ᴀxsᴀˊnî-hᴀs, ᴀxdākēˊqǃî, ᴀxdākᴀnūˊqǃᵘ, my father’s brothers, my people I came from, my ancestors,

ᴀxʟaˊ-łīˊłkᵘ-hᴀs. Heỵidᴀˊt-ūc ᴀxdjīˊt ỵītīˊ my mother’s grandfathers. Can it be to me you will give

yūˊqeᴀ, Nās-cᴀkî-yēˊł yᴀx 375-5 the daylight, Raven-at-head-of-Nass as

ỵīn g̣ᴀtīˊ adᴀˊx ᴀxkāˊ qêng̣ᴀāˊ?”) he gave to [his grandchild] so that on me will be daylight?”)

Then the five opposite families will say, “Yē kᵘg̣watīˊ” (“We will make it so”).

This speech means that the chief wants the people of those five families—men, women, and children—to come and raise the pole. By “being in the dark” he means that the pole is not raised, and he tells them that they will give him daylight by raising it. After it is raised he says, “You have brought daylight on me” (“Haỵedᴀˊt ᴀxqāˊ qeỵīˊỵî sī āˊ”). After this speech all show the greatest respect to this chief and keep very quiet. They do not allow the children to say anything out of the way.

The evening of the day when the pole is erected they have a dance. At Wrangell the Kîksᴀˊdî, Qāˊtcᴀdî, and Tī hît tān danced on one side and the Kasqǃagueˊdî and Tāłqoeˊdî on the other. The head men of both of these divisions say, “Now we must give a dance for him.” While the dancers prepare themselves in another house, the outsiders assemble in the house to look on. The Raven division that is going to dance last comes in, dressed and painted, and sits down to wait for the others. The giver of the feast sits in the rear of the house with his friends about him. Then the ones that are to dance first come in dancing one by one, all dressed and painted. As soon as they are through, the others walk out, dress again, and enter dancing. Each side has two song leaders, a head song leader and a second song leader, who bear dancing batons.

All this is done only when a chief or one of his family has died, not for a common person, and the first side to dance is that to which the widower, or the widow of the deceased belongs. Sometimes the dance used to go on all winter. Ordinary living houses for the high caste people were put up as monuments for the dead and were viewed as such. In that case no pole was erected to the man’s memory, but his body was placed in the graveyard. This is why they never built a house in old times without feasting.

After this dance the widower, or one of the widow’s family, might rise and speak as follows:

“In the first time took place the flood of Raven-at-head-of-Nass. What the people went through was pitiful. Their uncles’ houses and their uncles’ poles all drifted away. At that time, however, Old-woman-underneath took pity [and made the flood subside]. You were like this while you were mourning. Your uncles’ houses and your uncles’ memorial poles were flooded over. They drifted away from this world. But now your grandfathers make it go down like Old-woman-underneath. Now all of the dead of your grandfathers’ people have gathered your uncles’ houses and your uncles’ memorial poles together. You were as if dying with cold from what had happened to you. Your floor planks, too, were all standing up [from the flood]. But now they have been put down. A fire has been made of the frog-hat, their great emblem, hoping that it will make you warm.”[174]

(“Tcǃū cūˊgū Nās-cᴀkî-ỵēˊł qīˊsî kᴀnadaˊ. (“At the first time Raven-at-head-of-Nass his flood took place.

Īcᴀndēˊn yūˊqō kāwacūˊ. Qā It was pitiful the people what they went through. Both

kāk-hᴀs hîˊtî łdakᴀˊt yēˊde łîqōˊ qa kāk-hᴀs their uncles’ houses all away drifted and their uncles’

daqēˊdî łdakᴀˊt yēˊdē łîqōˊ. He adᴀˊx poles put up for all away drifted. This time at it,

qoaˊ yuHaỵicāˊnᴀkǃᵘ īcᴀndēˊn however, Old-woman-underneath pity

kadatūˊwati. Heyeˊ îtīˊỵīn îˊtūwu felt [and made the flood go down]. Like this you were your minds

nīˊgutc. ᴀkᴀˊx ka wudāˊỵîn ikāˊk-hᴀs hîˊtî qa 376-5 were sick. Over were flooded your uncles’ houses and

îkāˊk-hᴀs dakēˊdî. Yałīngîˊt-āˊnî kādeˊ your uncles’ memorial poles. This world away from

awuskuˊg̣un. Heỵīdᴀˊt qoˊa Haỵicāˊnᴀkǃᵘ yêx wutîˊ they drifted. So now, however, Old-woman-underneath like are

îłīˊłkǃᵘ-hᴀs ikāˊỵên aołiłāˊ. Heỵidᴀˊt qoaˊ tcǃākᵘ your grandfathers make it go down. Now, however, anciently

qotx cūwax̣īˊx̣î îłīˊłkǃᵘ-hᴀs wūckāˊnᴀx ye hᴀs aosîneˊ those destroyed your grandfathers together so they gathered

ikāˊk-hᴀs hîˊtî qā îkāˊk-hᴀs dakēˊdî. Qa your uncles’ houses and your uncles’ memorial poles. And

āttc ya-iˊnadjᴀg̣ê yêˊx tsǃu îtīˊỵîn you were dying with cold like also you were

înanīˊỵîtc. Qa yūˊinēłỵī tǃāˊỵî ānᴀˊx from this that was done to you. And your house flooring from it

ᴀcawuāˊỵîn. Heyîdᴀˊt qoˊa 376-10 was all standing (i. e. floated up). Now, however,

ᴀx hᴀs aỵaˊołiādᴀn. Qǃanēˊ hᴀs from it they have put them all down right. A fire they

aosîˊnî x̣îx̣tcǃ sǃāx̣ᵘ îcūˊqǃu-gîn-łtāˊt hᴀs awaᴀˊk have made of frog hat from one great emblem they made

kǃuāˊkcîł iwułtǃāˊq.”) hoping it would make you warm.”)

After every sentence the chief to whom is given the speech says, “Hoˊho” (“I thank you from the bottom of my heart”). When they speak of the crest, he says, “Wēˊtǃa qoˊa” (“That’s the one”), meaning that that was the crest he wanted to hear of.

The speaker continues:

“We hope that you will be well warmed, and that you will sleep well on account of what your grandfathers have done for you. This is all.”

(“Gu ākᵘcêdēˊł kǃedēˊn iwutǃāˊq qā kǃêdēˊn (“There we hope well you will be warmed and well

nᴀg̣etāˊ îłīˊłkǃᵘ-hᴀs ādeˊ îdāˊqǃ wuādiỵēˊtc. you sleep, your grandfathers there for you having done.

Aˊa yūˊa.”) This is all.”)

Then the man who is putting up the pole rises and says:

“I thank you, my grandfathers, for your words. It is as if I had been in a great flood. My uncles’ houses and my uncles’ poles went drifting about the world with me. But now your words have made [the flood] go down from me. My uncles’ houses have drifted ashore and have been left at a good place. Through your words my uncles’ poles have drifted ashore at a good place. Your kind words have put down my floor planks. We have been as if we were cold. But now that you have made a fire for us with my grandfathers’ emblem we shall be very warm. Thank you for what you have done. On account of your words we will not mourn any more. This is all.”

(“Gūnᴀłtcīˊcᴀ, ᴀxłīˊłkǃᵘ-hᴀs, īỵaqaỵîˊ ādeˊ wutīˊỵiỵê. (“We thank you, my grandfathers, your words please me.

Tcǃayêˊxawe uwaỵāˊ xān wułqōˊwu yêx tīˊỵîn yā Just so it was with me was flooded like was these

ᴀxkāˊk-hᴀs hîˊtî, qa ᴀxkāˊk-hᴀs dākedîˊ xān 377-5 my uncles’ houses, and my uncles’ poles with me

łīngît-āˊnî tūt wułqōˊwu. Ỵīdᴀˊt qoˊa iỵᴀqāỵîˊ world in were drifting around. But now your words

ᴀxkᴀˊqǃ yên wułîłāˊ. Qā ᴀxkāˊk-hᴀs hîˊtî for me thus have made it go down. And my uncles’ houses

yᴀkǃēˊỵî ỵēnax yên wułix̣āˊc ᴀqǃ kǃêdēˊn on a good place ashore there have drifted at it well

ỵīx wułāˊ. Qa ᴀxkāˊk-hᴀs dakēˊdî down from it flood has gone. And my uncles’ poles

yᴀkǃēˊỵi ỵēˊnᴀx yên wułixāˊc iỵaqāˊỵîtc. Qā at a good place ashore there drifted your words. And

ᴀxtoqỵītāˊỵî ỵᴀqaỵêˊtc kǃedēˊn āˊỵî ỵīsîˊnî ỵīỵᴀqaỵîˊtc. my floor planks well down you put your [kind] words.

Hāsēˊwaᴀtǃî yêx hātīˊỵīỵîn, hānᴀnīˊỵîtc. Heỵidᴀˊt 377-10 We were cold as if we were we have been. But

qoˊa ᴀxłīˊłkǃᵘ-hᴀs ᴀtūˊwu hātcūˊłỵīāgîˊtc now my grandfathers’ crest you have made a fire for us of

tcᴀʟᴀˊkǃᵘ hāˊkᵘgwatǃā. Gunᴀłtcīˊc ādēˊỵīỵî-dzîgīˊdîỵê. very we will be warm. Thank you for what you have done.

ʟēł tuˊła īcāˊn hātūˊyēqgwatīˊ ādeˊ ỵīỵᴀqaỵîˊ Not any more we will mourn, because your words

wutīˊỵiỵētc. Aˊa yūˊa.”) have been [so kind]. This is all.”)

Now the chief of the Kasqǃagueˊdî, of the opposite division, speaks, directing his remarks at first, not to the giver of the feast, but to the opposite Ravens:

“My ancestors, if the other side did not share in your enjoyment it would not be right. So, if we have said anything to displease you, please overlook it for the sake of the chief.”

(“ᴀxdākēˊtqǃî tcǃaadeˊ yēn g̣oatīˊỵī sᴀgūwuˊ ʟēł (“My ancestors, if the other side did not share in this not

g̣āgoˊxcatī. Ła ỵāˊqǃa qowustīˊỵiỵê ỵēsᴀgūˊwu he it would be right. So if we have said anything to displease you

ᴀtc qǃwᴀn tcᴀdāˊqo yuqǃatᴀˊnksa this (imp.) please overlook

agēˊdî wutīˊỵî tcᴀadeˊ ỵîˊndî yeˊna-îsᴀˊnî nī qǃwᴀˊn.”) for the sake of the chief.”) (imp.)

Then he says to the singers:

“Take up your poles. Start a song.”

(“Ỵīwutsǃāˊg̣aỵî ỵīdjīˊk ke ᴀt gᴀx ỵîcîˊ.”) (“Your poles you take up thing will you sing.”)

After this the second division of dancers goes out, dresses up, and enters dancing. When the dance is over, the first chief of that division—of which there are three chiefs, although it contains only two families—i. e., the chief of the Kasqǃagueˊdî, begins to talk to the chief of the feast. He says:

“Now wrap your father’s brothers up in good words. Yes, yes, hear my words just as they come to you.”

(“Dudāˊt cᴀqaỵêˊq qǃwᴀn isᴀˊni-hᴀs. (“About him wrap good words (imp.) your father’s brothers.

Ā-aˊ hēˊtcᴀ ctūx xᴀt qǃᴀkîgeˊʟ̣îguts 378-5 Yes, yes, now into themselves to me words come

qǃwᴀˊn.”) let.”)

Then he calls out the name of the chief giving the feast, that of the chief next under him, and the names of some high-caste women. As their names are called they answer, “Hē” (“Present”). Then he perhaps proceeds as follows:

“People killed one another at Gîtǃîˊkc. And the people of Gîtǃîˊkc were being destroyed. Then only one chief was saved along with his sister and niece. Now the chief began thinking, ‘I wonder what chief would know certain things that he could tell me.’ He asked one old man if he could tell him. Not being suited, he sent for several, who did not suit him either. By and by he thought of Old-man-who-knows-all-troubles. He sent for him to have him tell the thing, and he suited him completely. He stayed with him. At this time he (the old man) made him a helmet and an arrow, an arrow which could talk. Then the old man was going to show him what to do. He instructed him: ‘My friends always lie way out there in their canoes. Never let it go at them.’

“Then he let the arrow go toward his enemies. It struck the chief’s heart. It killed him. The people did not see where the arrow came from. Then Old-man-who-knows-all-troubles was sent for. He was examining it, and it flew out from him. As the arrow flew away it said, ‘Nᴀx̣guyūˊuū.’ So they discovered the chief who owned this arrow. They set out to war against him. Then he put on his war hat, and his sister went before him. He went out of doors in a cloud of ashes. He killed all in four of the enemies’ canoes. Then they went toward him to war again, but he forgot what the old man had told him. For this reason the old man killed the chief with his own arrow. At this time the woman went up to the woods with her daughter. And now the two alone saved themselves. Now something helped her. The sun’s son married her daughter, and her daughter had children. There were eight, one of which was a girl. Then a house was made for them and food and provisions were put into it. They were let down on Gîtǃîˊkc, their grandfatherˊs town.[175]

“That is the way your grandfathers have been. There were canoe loads of trouble around you. Now, however, these grandfathers of yours have been lowered down like the sun’s children. Your food was burnt through the trouble you have had. The hard times they had at Gîtǃîˊkc are the hard times you have been having on account of your troubles. Now your grandfathers have made war clothes for you. They have done like Old-man-who-knows-all-troubles. Now your grandfathers have put their raven hat on your head. They have put all your grandfathers’ emblems around you like a fort to save you. And your grandfathers who have gone will seat themselves around you. These, your grandfathers’ people, will gather around, and they will raise up these emblems to console you. It has been raining upon you so that you could not find a dry place. Now, however, your grandfathers have put the raven boards over you. Finally you are in a dry place. You will sleep well under them, grandchild. This is all.”

(“HeGîtǃîˊkcîqǃ aweˊ wūc wudūˊwadjᴀq. Adᴀˊxawe “At this Gîtǃîˊkc it was one another they killed. Then

qotx ỵā hᴀs cundułx̣īˊx̣ he Gîtǃîˊkc qoan. Adᴀˊx they were getting destroyed these Gîtǃîˊkc people. Then

tcǃu ʟēˊnᴀx āˊwunēx anqāˊwo qā duʟ̣āˊk qa duqēˊłkǃ. only one was saved a chief, and his sister and his niece.

Adᴀˊxawe ctāˊyu tudîtᴀˊnk yuanqāˊwo yetuwatīˊ āsdōˊsa Then to himself began thinking the chief ‘I wonder what

ckᴀˊłnîk sǃāˊtî sᴀkᵘ xān ckᴀngałnīˊk. Adᴀˊxawe 379-5 would know chief for to me he could tell.’ Then

āˊwaxōx ʟēˊnᴀx wudīcᴀnîˊ qā duīˊn ckᴀng̣ałnīˊk. Adᴀˊx he asked one was an old man to him he could tell. Then

ʟēł ᴀcwag̣aˊg̣ā wuctiˊ, adᴀˊx ʟa qǃūninᴀˊx yên wāt sᴀ not when he suited him, then then for several there to that

āˊwaxōx. ʟēł duwāˊg̣e kǃē wuctīˊ. Wananīˊsayu akᴀˊx he sent. Not his eyes good were. Finally of him

tuditāˊn ᴀdawuˊʟǃ-cāˊnakǃu. Adᴀˊx āwaxoˊx he thought Old-man-who-knows-all-troubles. Then he sent for him,

ᴀcīˊn ckᴀngᴀłnīˊgît. Adᴀˊx ʟᴀx to him he could tell him some things he did not know. Then very

wāˊsa ctuˊg̣a qǃaoditāˊn. Doxwᴀˊnî uwaxeˊ. much (lit. how) he suited him. With him he stayed.

Headᴀˊx ʟǃaocadāˊdji ỵîs aołiyêˊx qā tcūˊnet, 379-10 At this time a helmet for he made and an arrow,

yūtcūˊnet yu-qǃaỵatᴀˊnk. Adᴀˊx yucanuˊktc du-īˊ kūłguˊktc an arrow that could talk. Then the old man would show him

ādeˊ qukᵘg̣ᴀnūˊkᵘỵê. Adᴀˊx acukāˊwadja: ‘Xᴀt ᴀxxōˊnqǃî what to do. Then he instructed him: ‘To me my friends

aweˊ dᴀˊkdê yên cᴀkūstīˊqǃtc. Łîł aỵîˊkde djinᴀˊqxêq are out there lie. Never toward it let go

qǃwᴀn wetcūˊnet.’ (imp.) the arrow.’

“Adᴀˊx yūtcūˊnet ke aocîduˊk duyanāˊỵî anîˊ kādeˊ. “Then the arrow up he let go his enemies’ town toward.

Yuanqāˊwo dutēˊqǃ wułīgᴀˊsǃ. Ac uwadjᴀˊq. Adᴀˊx ʟēł yên The chief his heart it struck. It killed him. Then not where

dutīˊn yūtcūˊnet. Adᴀˊx wudūˊwaxōx 380-5 they saw the arrow. Then was sent for

ᴀˊdawuł-cāˊnᴀkǃᵘ. Adᴀˊx dudjīˊt dustāˊn. Old-man-who-knows-all-troubles. Then to him was examining.

Dudjidᴀˊx ganᴀˊx ke udîqê’n. Adᴀˊx From him outside through smoke hole out it flew. Then

yutcūˊnet yūqǃwayatᴀˊnk ‘Nᴀx̣guyūˊu-ū’ yuqǃaỵaqaˊ. Adᴀˊx the arrow flying away ‘Nᴀx̣guyūˊu-ū’ said. Then

a-īˊt wudūdzîkūˊ yūanqāˊwo tcunēˊtîx sᴀtiỵîˊ. it was he came to know that chief who had come to have the arrow.

Dudāˊt xā djîududzîgūˊ. Adᴀˊx dułaocadāˊỵê tūˊdê To him to war they went quickly. Then his war hat into

wugūˊt. Adᴀˊx kᴀnduwahāˊkᵘ duʟ̣āˊktc. Adᴀˊx yux nagūˊt 380-10 he got. Then went before him his sister. Then out went

gunīˊte-dᴀˊndjaỵi tūt yêsēˊn. Adᴀˊxawe daqǃūˊn xaˊỵī yāˊgu the dust of ashes in he was. Then four enemies’ canoes

ỵîkt kacułix̣īˊx̣. Adᴀˊx tsǃu a-īˊt dudāˊt xā in he killed all. Then again there to him to war

djiudiguˊt. Adᴀˊx akᴀˊt sēwakᴀˊkᵘ adeˊ yucanᴀˊkᵘtc they came. Then to him he forgot what the old man

dāỵaqāˊỵiỵê. ᴀtcayuˊ duwadjᴀˊq yuanqāˊwo yucanᴀˊkᵘtc had told him. This is why killed the chief the old man

tca dutcunēˊdî tîn. Headᴀˊx yucawᴀˊt indeed his own arrow with. At this time the woman

adᴀˊqde wugūˊt dusīˊ tîn. He deˊtca ye up to the woods went her daughter with. And now thus

dᴀxnᴀˊx hᴀs cudzînēˊx. Headᴀˊx qoˊa du-īˊg̣ā 380-15 just two they saved themselves. Then, however, for her

ᴀt wusūˊ. Adᴀˊx yug̣ᴀgāˊn ỵīttc uwacaˊ something was helped by. Then the sun’s son married

dusīˊ. Adᴀˊx duỵᴀˊtqǃî qōdzîteˊ. Nᴀsǃgaducuˊnᴀx her daughter. Then her children came to be. Eight

wūtīˊ. ʟēˊnᴀx cāwᴀˊtx aositeˊ. Adᴀˊx hᴀˊsdu hîˊtî yên were they. One a woman was. Then their house there

ūˊwanī aỵīˊ ᴀtxaỵîˊ qa yūˊduwēt. Adᴀˊx was made into which their food and provisions [went]. Then

hᴀs kᴀnduʟ̣iỵaˊ Gîtǃîˊkcîk hᴀsdułīˊłkǃ-hᴀs ānîˊqǃ. they were let down on Gîtǃîˊkc at their grandfathers’ town.

Ye āỵatīˊỵîn natīỵēˊt îkāˊk-hᴀs. So it was have been your grandfathers.

Qotx ᴀc u wułx̣īˊx̣în nātiỵēˊt. Adᴀˊxayu 380-20 Canoe loads of trouble were around you. Then

îkāk-hᴀs ᴀt-ūˊwu idēˊnx aỵaˊosîgᴀn nātīˊỵēttc. He yīdᴀˊt your uncles’ crests from you burnt are. Now,

qoaˊ de g̣ᴀgāˊn ỵīt yêx hᴀs wudzigīˊt however, indeed the sun’s children like they were lowered

yā-îłīˊłkǃ-hᴀs. Qa iᴀtxāˊỵî iqǃaxᴀˊnxya these your grandfathers. And your food belonging to you

wusgānîˊn īnanīˊỵîtc. has been burnt through this trouble you have had.

He yaGîtǃîˊkcîqǃ ỵawusāˊỵi adawuˊł aˊya īkᴀˊqǃ yeỵatiˊ Those at Gîtǃîˊkc were hard times there to you were

ya-înanīˊỵî yeˊỵati. Adᴀˊx yīdᴀˊt îdjiỵîˊs hᴀs through your troubles are. Then now for you they

aołiyêˊx īˊłaocadaỵî sᴀkᵘ îłīˊłkǃᵘ-hᴀstc. He have made your war clothes for your grandfathers. This

Adawuˊʟǃ-cāˊnakǃᵘ yêx hᴀs wudzîgīˊt. Heỵidᴀˊt Old-man-who-knows-all-troubles like they have come to do.

de îcāˊx hᴀs awatīˊ îłīˊłkǃ-hᴀstc Now indeed on your head they have put your grandfathers’

hᴀsduyēˊł sǃāx̣ᵘ. He tcᴀ gwaᴀtēˊ îg̣aˊ g̣ᴀnēˊxît dᴀgêˊ their raven hat. Is it indeed for you to be saved that

nu yêx idāˊqǃ hᴀs aosîniˊ łdakᴀˊt iłīˊłkǃ-hᴀs fort like around you they put all your grandfather’s

ᴀtūˊwu. Qa ya-dᴀˊqde-wuāˊdê iłīˊłkǃ-hᴀs idāˊqǃ 381-5 emblems. And they that have gone your grandfathers around you

wūˊcte hᴀs gux daqēˊ. Qa ya-îłīˊłkǃ-hᴀs ᴀdadê themselves they will seat. And these your grandfathers around

g̣onayeˊ qwaāˊt ā hᴀs will begin to gather and they

ᴀcaguˊx saqeˊ. Qa will raise up these emblems [to console you]. And

inᴀnawuˊtc ikadeˊ kawuˊł qǃāˊsîn. it has been raining on you so that you could not find a dry place.

Heỵidᴀˊt qoaˊ îłīˊłkǃ-hᴀs qǃēˊnî yēł qǃēn Now, however, your grandfathers boards raven painted boards

îkāˊ kēˊnduwatᴀn. Hūtcǃ ikadêˊ kawułqǃāˊsî. He over you have put. Finally for you is a dry place. This

kǃêdēˊn ᴀta-iˊỵīqǃ gᴀg̣eˊtā tcxᴀnkǃ. Aˊa.”) well under them you will sleep grandchild. This is all.”)

Then the chief giving the feast answers:

“I thank you very much that through these words of yours you have placed yourselves below me. And I feel that you are sitting very close to me. What you have said to me is true, my grandfathers. I have been as if enemies had surrounded me to fight in this place of my uncles. It is as if my uncles’ town had been burned with me. Now, however, you have brought help to me like the children of the sun. It was just as if my uncles’ crests had been burned. But now, since I have heard you speaking so well of them, it is as if my uncles had come back. My uncles’ house is like that lowered down at Gîtǃîˊkc. These words of yours have brought luck to me like the sun’s children. I thank you very much. I feel that what you have said to me is true. You have put my grandfathers’ hat, the raven-hat, upon my head, which will save me as if it were a war shirt. And your crests which you have put around me like a fort will also save me. It was as if I had been dying here with cold. But now that my father’s brothers have seated themselves near me, I shall be warm. It is indeed as if it had been raining on me, but now that you have put my grandfathers’ boards over me, I shall at last be dry. It is true that I have not slept. But now I shall soon sleep under my grandfathers’ boards. This is all.”

(“Hoˊho gunᴀłtcīˊc ałcqîˊntyu yāˊ-idᴀqaỵîˊ (“I thank you very much that through these words of yours

ᴀxtaỵīˊqǃ ye ciỵīˊdzînī. Qā tūxānūˊkᵘ ᴀx 381-10 me below thus you put yourselves. And I feel me

dāk wuct ỵīdᴀqēyeˊ. ʟa qǃēˊg̣a aweˊ xᴀt very close to yourself you seat. Then true it is me

daˊya-iqa ᴀxłīˊłkǃᵘ-hᴀs. He ūwaỵaˊ ᴀˊxdāt what you said to my grandfathers. This I have been around me

xā djiudîˊgude yᴀx tīˊỵîn for war had come quickly like I have been

yāᴀxkāˊk-hᴀs nᴀnīˊỵîtc. Heˊtcǃa ayêˊx xān these my uncles I have been living. It is indeed like it with me

kēndusg̣āˊnîn ᴀxkāˊk-hᴀs ānîˊ. Heỵidᴀˊt qoaˊ uwaỵāˊ has burned my uncles’ town. Now, however, it is

g̣ᴀgāˊn ỵᴀˊtqǃî yêx xāg̣aˊ ỵīˊwusū. sun children like for me you have brought help.

He djᴀłdakᴀˊt yᴀx ye wusganîˊ yêx All these things [are] just as if thus had been burned like

tīˊỵîn ᴀxkāˊk-hᴀs ᴀtūˊwu. Heỵidᴀˊt qoˊa uwaỵāˊ qox it was my uncles’ crest. Now, however, it is back

wudiāˊdi yêx ỵᴀtiˊ ᴀxkāˊk-hᴀs 382-5 had come like it is my uncles

ỵî-yu-qǃatᴀˊngîtc. He ūwaỵaˊ Gîtǃîˊkcîqǃ you have spoken so well of them. This is as if at Gîtǃîˊkc

kᴀˊndułiaỵî hît yêx wutīˊ ᴀxkāˊk-hᴀs hîˊtî. He lowered down house like is my uncles’ house. These

ỵīˊỵᴀqaỵî qoˊa xāg̣aˊ wūsuˊ uwaỵāˊ words of yours, however, for me have brought luck it is

g̣ᴀgāˊn ỵᴀˊtqǃî yᴀx. Gunᴀłtcīˊc. Tcǃᴀ ayêˊxawe the sun children like. I thank you very much. Just like it

yu-qǃwaỵīˊỵî-łiᴀˊtk tūxanūˊk ỵiỵᴀqaỵîˊ. He yāˊᴀxcāˊx what you have said to me I feel your words. This on my head

ỵīˊtī ᴀxłīˊłkǃᵘ-hᴀs sǃāx̣ᵘ yēł sǃāx̣ᵘ ᴀtǃēˊqǃ you have put my grandfathers’ hat, raven hat behind it

ye xᴀt g̣og̣ᴀnēˊx uwaỵāˊ sᴀˊnkēt yêx g̣og̣watīˊ ᴀxkᴀˊqǃ. thus me will save it is was shut like it will be to me.

Qa yāˊỵīᴀtūˊwu tsǃu ᴀxdāˊqǃ nūx 382-10 And these your emblems also around me as a fort

ỵīłīyᴀˊxe ᴀtēˊqǃ ye xᴀt g̣ag̣wanēˊx. Uwaỵāˊ ātǃtcya you have put behind it thus me will save. It was cold

hᴀt ỵᴀdjᴀg̣eỵaˊ xᴀt tīˊỵîn. Heỵidᴀˊt qoˊa ya here were killing I was. Now, however, these

ᴀxsᴀˊnî-hᴀs qotx cūwax̣īˊx̣î ᴀˊxdāqǃ wūct hᴀs my fathers’ brothers were destroyed to me themselves they

wudaqēỵîˊ xᴀt guˊg̣atǃā. Hēˊtcǃa ayêˊx ᴀt kadêˊ have seated I will be warm. It is indeed like it on me

kawuˊłqǃāˊsîn. Heỵīdᴀˊt qoˊa ᴀxłīˊłkǃᵘ-hᴀs qǃēˊnî it has been raining. Now, however, my grandfathers’ boards

ᴀxkāˊ ke ỵīˊtānî hūtcǃ ᴀxkadeˊ kawuˊłqǃāsi. He on me up you have put finally over me it will be dry. This

qǃēˊg̣a ʟēł xoatexêˊn. Heỵidᴀˊt qoˊa 383-15 true not I have slept. Now, however,

ᴀxłīˊłkǃᵘ-hᴀs qǃēˊnî taỵīˊqǃ ᴀxyadeˊ tᴀkᵘgwax̣īˊx̣. my grandfathers’ boards under for me will soon be sleep.

Aˊa yūˊa.”) This is all.”)

After this speech the next family on the first side, which perhaps is the Qāˊtcᴀdî, asks the second division to make another speech. They do this, because, having been the first to dance, they do not wish to be selfish. So the speaker of the Tāłqoeˊdî begins, perhaps thus:

“On the Nass a grizzly bear captured a high-caste girl. She was among the grizzly-bear people. She could not get away. Then she married one of the grizzly-bear people. Then they went for salmon, but their wives went after firewood. This woman did not know how to get firewood like grizzly bears. Then an old woman among the grizzly-bear people called her aside, and said to her ‘Do you know that the grizzly-bear people have captured you? They captured you because you were angry with their tracks. The same thing happened to me. I am a human being who was captured.’ The old woman said, ‘Get wet wood for firewood.’ After that she did as she was directed. Then her fire did not go out, and her husband was fond of her. Now the high-caste woman felt very brave.

“After some time had passed the high-caste girl felt sad. Then the old woman called her again. She said to her, ‘Are you downhearted?’ After that she gave her some things with which to save herself—a devil’s-club comb, a wild rosebush comb, sand, mud, and a piece of rock. With these she ran off to some place where she could be saved. Then the grizzly-bear people ran after her. When they got near her the devil’s-club comb became a hill of devil’s club. When they again got close to her, she threw away the rosebush comb. When they got up to her again, she threw away the sand. This sand became a big sand hill. When she saw that they had come close to her again, she threw away the mud. The last thing was the stone. She threw it away. It became a big hill. She ran down to the beach. Then, however, the G̣onaqᴀdē’t’s son came ashore there. He saved her from her pursuers. This man’s name was Gīnᴀcᴀmgêˊtk.[176]

“In just that way the trouble that you have had has captured you. These [grandfathers] are the old woman to you, informing you of all things. You are like the woman. They are like this to you, as if they had given you the raven hat as she gave her the devil’s-club comb. This frog-cane they have given you is as if they had given the rosebush and the mud. Since you have this cane to throw you will be saved. The last one of all will be the frog-post. So your grandfathers’ emblem will save you. My uncle that died long ago has come ashore to save you. I hope you will be saved at once in your grandfathers’ canoe. But we who are dancing here for you are not really ourselves. It is our long dead uncles who are dancing here for you. This eagle down will descend among you from their heads and will save you like good medicine. I hope you will sleep well in all these feathers. This is all.”

(“Āˊa he Nās ỵîˊqǃawe x̣ūtsǃtc qōsînēˊx ʟēˊnᴀx (“Now this Nass down on a grizzlybear captured one

anỵêˊdî. Adᴀˊxawe x̣ūtsǃ qoaˊnî xōqǃᵘ ye high-caste girl. Then the grizzly bear people among so

wutīˊ. ʟēł adeˊ qon g̣anūˊguyî qōstˊî. Adᴀˊxawe she was. Not there a thing she could do was. Then was

x̣utsǃ qoaˊnîtc ūwacaˊ. Adᴀˊxawe xāt g̣a [one of] grizzly bear people she married. Then salmon for

hᴀs naᴀˊttc wex̣ūˊtsǃ qoaˊnî hᴀsducᴀˊtqǃaỵên qoˊa they went the grizzly bear people their wives however

g̣ᴀn ye hᴀs adanēˊnutc. Adᴀˊx yucāˊwᴀt ʟēł 383-5 firewood so they used to go and get. Then the woman not

ūcgūˊk yux̣ūˊtsǃ qoaˊnîdji yêx g̣ᴀn yeˊdanî. knew the grizzly bear people like firewood how to get.

Adᴀˊx qoˊa yucānᴀˊkǃᵘ x̣ūtsǃ qoaˊnî xōqǃ yēỵatiỵî Then, however, an old woman grizzly bear people among was

yucāˊtkǃᵘ āˊwaxōx. Adᴀˊx qoˊa ye the little woman called aside. Then, however, thus

ᴀc aˊosîqa, ‘Yîsīkūˊgî x̣ūtsǃ qoaˊnî she said to her, ‘Do you know grizzly bear people it was

āˊya īˊusînēx? Hᴀsduīˊqǃ īwunīˊkǃîtc āˊya hᴀs captured you? Their tracks you were disgusted with was why they

īusînēˊx. Xᴀt tsǃu ye xᴀt wududzinīˊ. saved you. I too thus to me something happened.

Łîngîˊt ỵīˊỵî āˊỵa xᴀt wududzînēˊx.’ Yucānᴀˊkǃᵘtc A human being [I] was I came to be captured.’ The old woman

ye daỵaqaˊ, ‘Hīn tᴀk cāˊgî qoˊa gᴀn sᴀkᵘ thus said, ‘Wet wood, however, firewood for

yeˊdānane.’ Adᴀˊx ᴀqǃayêˊx ye adēˊ wuneˊ. Adᴀˊx 384-5 get.’ Then as directed so there she did. Then

dug̣ᴀˊnî ʟēł ka wułkīˊs. Adᴀˊx duxoˊx tūwuˊ her fire not went out. Then her husband’s feelings

wukǃêˊ duīˊdê. Adᴀˊx yuanỵêˊdê ʟᴀx were good over it. Then the high-caste girl very

dutūˊwu wułîtsīˊn. her feelings were strong (i. e., she felt brave).

“Adᴀˊx tsǃu tcǃākᵘx ostīỵîˊ ʟᴀx tūwuˊ ỵênīˊkᵘ “Then again quite a while passed very her feelings were sick

yuanỵêˊtqo. Adᴀˊx yucāˊn tsǃu ᴀc wuxōˊx. the high-caste girl. Then the old woman also her called.

‘He wāˊsa, îtūˊwatī,’ yuᴀciaˊosîqa. ‘This how, you are downhearted,’ what said to her.

‘Îtūˊwu gî ỵanēˊkᵘ’ ayuˊ ᴀciaˊosîqa. ‘Your feelings ? are sick’ is what she said to her.

He ādᴀˊx ᴀcdjīˊt ᴀt uwatīˊ ᴀc gwax sînēˊxe 384-10 After this to her something was to save her

ᴀt sǃᴀxtǃ xēˊdu, qǃonyēˊł-wᴀˊsǃî xēˊdu, qᴀ some things devil’s club comb, wild rosebush comb, and

ʟǃēˊwu, qᴀ kǃoʟk, qa yayēˊna. Adᴀˊxawe ke wudjîx̣īˊx̣ sand, and mud, and rock. Then away she ran

ᴀc g̣wāx dzînēˊxe ỵēˊdî. He adᴀˊx where she could save herself to a place. Then

ỵa ᴀc ỵanᴀsᴀˊq yux̣ūˊtsǃ qoaˊnî. Adᴀˊx dukāˊk were running after her the grizzly bear people. Then near her

ke łunag̣uˊqo yux̣ūˊtsǃ sǃᴀxtǃ xēˊdu were close to her the grizzly bears devil’s club comb

sǃᴀxtǃ qāˊdî ʟēnx ositiˊ. Adᴀˊx tsǃu dukāˊ devil’s club hill become big was. Then again to her

ke łunag̣uˊqo qǃonyēˊł-wᴀˊsǃî xēˊdu ke aosîg̣îˊq. 384-15 close they had got rosebush comb away she threw.

Adᴀˊx tsǃu dukāˊ ke łunag̣uˊqo yuʟǃēˊwu ke ᴀkāwᴀg̣îˊqǃ. Then again to her up when they came the sand up she threw.

A ʟēn ʟǃēˊwu ʟǃaocaˊx wusîteˊ. Adᴀˊx tsǃu This big sand become sand hill was. Then again

aosîtēˊn dukāˊ ke łunag̣uˊqo tsǃu ke awag̣îˊqǃ she saw to her close when they got again up she threw

yukǃoˊʟk. Ādᴀˊx wūˊtcǃî ayêˊx wusîtīˊ yuyayēˊna. the mud. Then the last thing like it was the stone.

Tcǃuʟeˊ ke awag̣îˊqǃ. A ʟēn cāx wusitīˊ. ᴀtǃēˊnᴀx Then up she threw. A big hill become was. From behind,

qoˊa īq wudjîx̣īˊx̣. Adᴀˊx qoˊa however, beach she ran down to. Then, however,

yuG̣onaqᴀdēˊt ỵīt ducūˊnᴀx yên ūwaqoˊx. ᴀqǃ 384-20 the G̣onaqᴀdēˊt’s son at once there came ashore. There

gugᴀnaỵēˊdᴀx ᴀc wusînēˊx. Yuqāˊ ye dowasāˊkᵘ from her pursuers her he saved. The man thus was named

Gīnᴀcᴀmgêˊtk. Gīnᴀcᴀmgêˊtk.

“Heyēˊ aweˊ îtīˊỵīn “Like this it was you have been

qǃᴀnᴀ ᴀˊ qeỵîłg̣āˊdîn yucāˊwᴀt yêx. the trouble that has been on you has captured you the woman like.

Heyeˊ āˊwe īwatīˊ yucānᴀˊkǃutc These [grandfathers] are to you the old woman

cukawadjāˊỵê. Cāwᴀˊt yêx īwatīˊ. Heˊde informing of all things. This woman like you are. Like this

de idjīˊt hᴀs awatīˊ. Yayēˊł sǃāx̣ᵘ sǃᴀxtǃ indeed to you they are. This raven hat devil’s-club

xēˊdu yêx hᴀs aosînīˊ. Āyaˊ x̣îx̣tcǃ wutsǃāˊg̣a de comb like they gave. This frog cane indeed

īdjīˊt hᴀs awatᴀˊn yuqǃonyēˊł-wᴀsǃî yᴀx qa yuˊkoʟkēˊ yêx to you they gave the rosebush like and the mud like

hᴀs aosînīˊ. they gave.

Heyūˊ ya īˊỵanᴀsnᴀqnᴀˊnî 385-5 They will not catch you since you have this cane to throw

ᴀtǃēˊqǃ qoˊdêhᴀs gux dᴀāˊt. Hehūˊtcǃî ayêˊx g̣ox satīˊ behind it they will save you. This last like it will be

yaîłīˊłkǃᵘ-hᴀs g̣āˊsǃî, x̣îx̣tcǃ g̣āsǃ. Atǃēˊqǃ these your grandfathers’ post, frog post. Behind it

îqǃgwᴀnēˊx îłīˊłkǃᵘ-hᴀs ᴀtūˊwu. Hēdeˊ îcūˊnᴀx will save you your grandfathers’ emblem. This ashore for you

yên ūˊwaqox tcǃākᵘ unāˊwu ᴀxkāˊk. Heỵidᴀˊt qoˊa there came long ago died my uncle. Now, however,

dēˊyāx īˊusîgūt. He duākᵘcêˊł tcǃᵘʟēˊx nīỵîˊs aỵīˊ ashore he has come for you. I hope forever in it

iunixîˊq îłīˊłkǃᵘ-hᴀs yāguˊ. Heyāˊ idᴀˊt you will be saved your grandfathers’ canoe. Here for you,

qoˊa ᴀtūʟǃēˊxê ʟēł uhāˊn āˊya ᴀtuʟǃēˊx. 385-10 however, we are dancing not we it is we are dancing.

Tcǃākᵘ wunāˊwa akāˊk-hᴀs āˊya ỵaqǃaʟǃēˊx. Heyāˊ Long ago died our uncles it is who are dancing here. These

hᴀsducāˊ qǃoaˊʟǃî qoˊa ỵīxōˊqǃ yêndî their heads eagle down, however, among you thither

qǃoaʟǃsīˊs yē ỵig̣oˊx sanēˊx āˊkǃê nākᵘ eagle feathers will come down thus will save you good medicine

yêx gokatīˊ. Hedjîłdakᴀˊt yaqǃoaˊʟǃtūqǃ gᴀgetāˊ like will be. All in these feathers you will sleep

gwakᵘcîˊł ye wutīˊq. Aˊa yuˊa.”) I hope thus will be. This is so.”)

Then the host answers him, after first mentioning the names of all the Raven families that are dancing, speaking as follows:

“It is indeed true that here with my uncles I have been as if captured. It is true that I have seen my aunts, and that they have shown me the way down to the beach. It is true that they are like my grandfathers’ hat. It is true that my aunts have given me the frog-cane as the devil’s-club comb was given. Now I feel as though I had been saved. These two emblems of my grandfathers are like a cliff behind which I shall be saved. Now my long dead fathers have come ashore. I will go down to them. I will stay with them forever. This is all, my fathers.”

(“Tcǃayᴀˊxawe yêxatīˊỵī tcᴀ gonaᴀˊttc xᴀt (“Just like it I am some strange animals I

wusnexêˊn ya-ᴀxkāˊk-hᴀs 385-15 was captured by these my uncles (i. e., trouble for them)

nanīˊỵîtc. Tcǃayᴀˊxawe xosîtīˊn yā have done it. Just like it I have come to see

dᴀgᴀnadêˊ wuāˊdê ᴀxāˊt-hᴀs ahᴀs xᴀt cūkawadjaˊ coming down to (beach) my aunts they me have showed all

yaiˊq. Hēˊtca ayᴀˊx ᴀxdjīˊt hᴀs awatīˊ this beach. It is true like it to me they are

ᴀxłīˊłkǃᵘ-hᴀs sǃāx̣ᵘ. Hēˊtca ayᴀˊx gunᴀłtcīˊc my grandfathers’ hat. It is true like it I thank you

ᴀxāˊt-hᴀs ᴀxdjīˊt hᴀs āwatᴀˊn yux̣îˊx̣tcǃ wutsǃāˊg̣a my aunts to me they gave the frog cane

yusǃᴀˊxtǃ xēˊdu yᴀxt hᴀs aosīˊnī. Heỵidᴀˊt qoˊa the devil’s club comb like to they gave. But now

uwaỵāˊ xᴀt wūnēˊxe yᴀxt ᴀxtūwuˊ ỵᴀtīˊ. it is I had been saved like to my mind is.

Yaᴀxłīˊłkǃᵘ-hᴀs hᴀˊsduᴀtūˊwu dēx uwaỵāˊ g̣āʟǃ yêx These my grandfathers their emblems two it is cliff like

ᴀtǃēˊqǃ iyēˊ xᴀt g̣ogwᴀnēˊx. Heỵidᴀˊt tcǃākᵘ 386-5 behind it so I will be saved. But now long time ago

wūnāˊwu ᴀxīˊc-hᴀs ᴀxcūˊnᴀx yên hᴀs uwaqoˊx. Adeˊ died my fathers ashore there they came. There

hᴀˊsduỵîx qwagūˊt. Hadeˊ tcǃuʟēˊx hᴀˊsduỵîkqǃ xᴀt down to them I will go. Now forever down with them I

wūnēˊx. Aˊa yuˊa ᴀxīˊc-hᴀs.”) am saved. This is so, my fathers.”)

Next the chief of the Tī hît tān might speak as follows:

“Down in the Tsimshian country lived a young high-caste woman who was captured by a devilfish. The people discovered that she was lost, and finally they began hunting for her, but they could find her nowhere. After they had given up looking for her they saw some young devilfish coming up on the doorstep. They were thrown down from there upon the beach. Afterward they came back again. Then they left them alone, and they climbed up into the chief’s lap. From this circumstance he found out what had happened. He said, ‘My daughter must have been captured by the devilfish.’ Then he gave food to the devilfishes. When they went away the food left over was carried down after them and the trays were set down by the devilfish rock. When he found out that his daughter was under that rock, he felt very happy.[177]

“So it was with you, my son. It was as if you had been captured by the devilfishes. Therefore, these your father’s people have come down to ask you to partake of food with them from under that rock. That is how your father’s people have gotten you now. Therefore they have taken the clothes off of you that have been wet by the sea water and which you can not yourself see. It was so with that woman. She could not see that her clothes were in that condition. Just so you are now going to be given clothing from these skins that belonged to your father’s people. They will make a great fire to warm you out of everything your fathers’ people have claimed.

“This is the way it has been with you. The way your uncles were taken away from you was just as though you had been captured by devilfishes. I hope you will be warm this evening and lie down and be comfortable. Aˊa yuˊa (This is so).”

The chief would answer thus:

“Thank you, my father’s people, for having talked so well of me, Kîksᴀˊdî, Kasqǃagueˊdî, Tāłqoeˊdî, Tī hît tān, and Qāˊtcᴀdî. It is so. I have been captured by the devilfishes. This trouble had captured me. I have been cold under that rock. It was my troubles that made me cold while there with the devilfishes. But now my father that had died has sent for me. It is right that he has sent for me, for the tide used to come over me. With the troubles I have been going through it looked as though the tide had come over me. Now I thank you that you have saved me from this place where the tide has been coming over me. It is right. I have been cold. But now, since you have made a fire with the things my father’s people claim, I shall be warm. But the words that you have spoken for me are so warm they will keep me warm always. Aˊa yuˊa.”

Finally they say to the chief of the Qāˊtcᴀdî, “Now you speak a few words to this descendant of yours.” So the chief of the Qāˊtcᴀdî rises and says:

“There was a high-caste person at Tᴀˊqdjîk-ān who bathed for strength every morning. His name was G̣ᴀłwēˊtǃ. It was then that he made what they call ānłuwuˊ. He had a nephew by the name of Duktūˊʟǃ, and this nephew was bathing for strength in secret. G̣ᴀłwēˊtǃ was very proud because he was exercising thus, and the people of his village were very proud with him. They would make fun of the man who bathed in secret, but he did not say anything to them. Then he heard the voice of his Strength. While he was in bathing a voice called to him saying, ‘Come here.’ So he went thither. When he got there, the little man (Strength) and he wrestled, and Duktūˊʟǃ was thrown down. After he had been thrown down, Strength said to him, ‘Go again into the water and bathe. I will come to you once more.’ He heard the voice a second time, and went ashore, and they again wrestled. Then Duktūˊʟǃ almost threw Strength down. So Strength said, ‘That is enough. You are already sufficiently strong.’ Then he went up, pulled the limb out and twisted the tree to the roots. Afterward he put the limb back and untwisted the tree. Now he went away and made the people who had been so proud, ashamed of themselves. This poor man, Duktūˊʟǃ, came to be above the proud people.

“After that they went to the sea-lion island. There he showed his strength. Then the proud people went away and left him on that island, but the sea-lion people helped him. They gave him a box with which to get ashore. With that he got ashore to his uncle’s village. Then he took his uncle’s place. He owned the whole village. So it was with this Duktūˊʟǃ.[178]

“As he became very poor by his own will, so it was with you, my son. Your father’s people that died years ago have come out from the woods and have given you strength. So it was with you. Your uncles and your people had left you on the sea-lion island. Now your father’s people have felt for you and have given you Halibut house (Nāłx hît). They have given it to you as the sea lions gave the box to the poor man. On account of this, my son, you will forget that you are mourning. Aˊa yuˊa.”

Then the host would reply:

“Ho ho, thank you very much, my father’s people. How very good your words have been to me, Kîksᴀˊdî, Qāˊtcᴀdî, Tī hît tān, Kasqǃagueˊdî, Tāłqoeˊdî. It is true that I have become poor through mourning for my uncles. I have been teaching myself what would help me. And so my father’s people have pitied me. They have brought clubs with which I can exercise. I have felt as though my uncles had left me in a desolate place, so much have I been grieving. Now these my father’s people have acted like the sea-lion people. They have brought me luck. They have given me that house, Nāłx hît, as the sea lions gave that poor fellow the box to bring him ashore. Therefore I thank them very much. Through them I have seen the mainland. In these words you have given me I will be clothed. Everyone will see your words on me as clothing. They will always be new. I shall never wear them out. Aˊa yuˊa.”

The dances are followed by the feast and last of all comes the distribution of property accompanied by more speeches similar to the above. Then the chief would say:

“Up above here among the upper villages (i. e., toward the north) there was a certain woman who said something about the brant that brought her bad luck. Her husband’s name was Dᴀmnāˊdjî. Then the brants flew away with her. After that she fell from the hands of the brants. From there she went among the foxes. Going along, she found a codfish head. She cooked it and gave it to the fox.[179] It is that that I have done to you. I have invited you for that codfish head. So have pity on me and eat what I give you, even if it is not good enough.” [The codfish head is brought in because it was found by a very poor woman who was starving. The chief humbles himself by using these words.]

Then the people invited to the feast say, “Yes, it will be so. We will do as you have asked us.”

After that he calls the name of the chief of each Raven clan, as follows: “Bring me ——’s dish.” “Bring me ——’s dish.” After the chiefs’ dishes those of the poorer people are called for. These dishes have been brought over in advance from the houses of their owners.

The łuqᴀnaˊ, who is the chief’s nephew, performs early at the time of this feast and is brought into the feast to eat afterward. Piercings for labrets were not made at the feast, but many blankets were given away by the girl’s father when it did occur. The work was done by some one of the opposite phratry.

When the feast proper was over a kind of show was given, in fact three of them, one by the family of the giver of the feast and one each by the two divisions of Ravens. The chief gives his show first and then the Raven groups in the order in which they had spoken. In one of these shows a man wearing a mask would come in and some one would say, “My uncle (a dead relative) has come back to see you. He must have been captured by a g̣onaqᴀdēˊt, a grizzly bear, or a wolf.” The persons with these masks on are all supposed to be yēks, (i. e. supernatural beings).

FOOTNOTES:

[171] Obtained from Katishan at Wrangell.

[172] Addressing by these titles the five Raven clans at Wrangell.

[173] See story 32, pp. 82–83.

[174] See story 32, pp. 120–121.

[175] See story 32, pp. 122–126.

[176] See story 32, pp. 126–129.

[177] See story 32, pp. 130–132.

[178] See story 32, pp. 145–150.

[179] See story 32, pp. 109–114.

WORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS

The language of these songs is so highly metaphorical that they are often difficult to understand even in the light of the native explanations, and in some cases the author’s informants were themselves uncertain with regard to the meaning. Several songs refer to myths and are explained by them, and there are a few shamans’ songs, but by far the larger number were composed for feasts or in song contests between men who were at enmity with each other.

(1) A song about Raven’s travels through the world, used at all kinds of dances:

Dēł yᴀx wudᴀtsēˊn cēyēˊł. Haỵidēˊ A big fellow like must have been that raven. Down underneath

wugudīˊn. Ag̣āˊgucî dułuwuˊ ke wududzîyᴀˊq. he went. At that time his nose up they came to pull.

Agaˊ āntūˊx ỵāwaguˊt dułūˊwug̣a. ᴀcdjīˊt At that time through the town he went for his nose. To him

dutīˊ ān gānt wudîqîˊn. Ayêˊx it was [given] with it out of doors he started to fly. Like it

ᴀnsînīˊ dog̣odjiỵᴀqaỵîˊ. Ān gānt he does now to his (opposite) Wolf phratry. With it outside

wudîqîˊn. Wâˊsa yūłcîtîˊkᵘdaya tcǃᴀ nao he flew. Why does he not look like himself but whisky

g̣adᴀnᴀˊ. Atūˊnᴀx nīˊtct nᴀˊg̣egut. ought to drink. After that about the whole beach you can wander.

That Raven must have been a great fellow. He went down under the sea. Then they pulled up his nose. He went through the town for his nose. When it was given to him, he started to fly out of doors. He does so now to his Wolf phratry. He flew out with it. Why! instead of looking like himself, he looks as if he ought to have a drink of whisky. After you have done that you can wander about the entire beach.

(2) A song about Qakēˊqǃᵘtê. (See story 104, p. 330.)

Ēˊg̣ê yēq gū’dayu doxōˊnqǃî qotx cūˊwax̣īx̣ The beach down to when he came his friends were all destroyed

ayuˊ ʟe łīngîˊt ye ustīˊntc. Łᴀqǃᴀˊsgî-qǃa so then [no] person thus he saw. Łᴀqǃᴀˊsg̣î point

tcîg̣edeˊayu aosîtīˊn. “Łił îłatīˊnqǃēq yutēˊqǃ just inside of he saw. “Never you let me watch the stones

sāˊnî, īîˊx unᴀˊx łîqǃāˊcᴀ.” little, from me lest it bewitch.”

When he came down to the beach, his friends were all destroyed, so that he saw no one. He saw something just inside of Łᴀqǃᴀˊsg̣î point. “Do not let me watch the little stones or I might get bewitched.”

(3) A second song of Qakēˊqǃᵘtê composed when he caught a frog instead of a ground hog. (See story 104, p. 330.)

Sǃāxêˊx gâ tcucʟ̣îyēˊx Becoming a ground hog into might have made itself

hedix̣îˊx̣tcǃ, qāˊdjî kᴀng̣ahēˊn. that frog, or it might have dug a hole under my trap.

That frog might have turned itself into a ground hog, or it might have dug a hole under my trap.

(4) This was sung by Kᴀkaˊ after he had been brought up from the south by the land otters (stories 5 and 31). The words below were at the end of the two parts, and when they were uttered he drifted out to sea or ashore, as the case might be.

Dᴀˊqdê hāˊde qādeˊ. Seaward let me drift.

Yêˊnde hāˊde qādeˊ. Shoreward let me drift.

(5) Song composed by Qaqǃᴀtcgūˊk after his dream on the island. (Stories 67 and 101.)

Āˊckᴀt aołîx̣āˊdjî qa ye About himself that thought he had perished the man thus

tcuc nᴀdatcuˊntc. ᴀxānīˊqǃ qoxoag̣ag̣eˊ yu-ᴀxtūˊnatîtc. dreams. To my home I got is how I always feel.

The man, who thought he had perished, dreams thus about himself. I keep feeling as if I had gotten home.

(6) Composed about the G̣ānᴀxteˊdî woman (G̣ānᴀˊxta-ca) who reared the woodworm. (See pp. 151–152.)

Desgwᴀˊtc gî nᴀxāgūˊt, nᴀnaˊ ỵîs nᴀxāˊgut. Desgwᴀˊtc Already I am going, die to I am going. Already

gî nᴀxāˊdjūn ᴀxỵīˊt. I have dreamed of my son.

Already I am going, I am going to die. I have dreamed of my son.

(7) A spirit song composed by a shaman called ʟūswᴀˊt belonging to the Kāˊgwᴀntān.

Ł ᴀnᴀˊx ke qâgudîỵᴀˊ Djîłqāˊt kînāˊnᴀx qoˊa ke Not through it up I come Chilkat through, however, up

qâgudîˊ. Łxodēˊt kînaˊnᴀx ke g̣aguˊt duỵahāˊỵî āg̣āˊx. I come. Łxodēˊt through up I will come and cry.

Not having any place to come up through (i. e., shaman to speak through), I think I will go to Chilkat and come up there.

I will come up through Łxodēˊt and cry.

(8) Composed by a man of the Tǃᴀˊqǃdentān named One-whose-quill-is-disliked (Tǃāwuˊkdūłnuk).

Nᴀxāˊdjūn ceîˊxtǃᴀgî-yēˊgî. I was dreaming of my spirit under the fireplace.

Îxtǃāˊgî-yeˊgî. Under-the-fireplace spirit.

I was dreaming of my spirit under the fireplace.

Under-the-fire-place spirit.

(9) Composed by one of the Tǃᴀˊqǃdentān named Kāsǃenduᴀˊxtc. These spirit songs were also used in dancing.

Hīˊnde naixēˊtc dê, îˊx̣denᴀx Into river you throw him (imp.) down to the mouth

łax̣āˊcî. Watsǃᴀˊs iyēˊłî îxînāˊnᴀx let him float. Let you raven at the mouth of the river

x̣ᴀˊkut g̣a dusx̣āˊtǃ. to dry ground drag him up.

Throw him into the river that he may float down. Let the Raven people at the mouth of the river drag him up.

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