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SMITHSONIAN INSTITUTION
BUREAU OF AMERICAN ETHNOLOGY: W. H. HOLMES, CHIEF
BULLETIN 29
HAIDA TEXTS AND MYTHS
SKIDEGATE DIALECT
RECORDED BY
Jon EES WAIN TON
WASHINGTON
GOVERNMENT PRINTING OFFICE
1905
Mttiog
ainsonlan Ing
a
oS
DEC
CONTENTS
Page.
AUTRE Lal OD een mayen ae nee CMe a he eis hoa aie se Votes ase os kemeeac ss 5
Texts with free and interlinear translations:
Minav-torenead (skidesate dialect) %..:-..-2-.-2 42-82-22 $esc-se obese 7
11 SST MEV I (2 a a 15
Stories accompanied by texts:
How Shining-heavens caused himself to be born................-------- 26
How Master-carpenter began making a canoe to war with Southeast ---- - 32
Canoe people who wear headdresses .......---------------------------- 36
TECCUATTT CO EEY StU TN EB RN ea er ape 44
Nero hoOMmedsaAWrAVElrs. sc. cun- ee ae eee See oe be tie cease a sete 48
SouMGincccamiblinr-shiCks Aer eo he ee ee eet SS ee 52
SIRES LATn al sterner seine Pat Seaton, ets Letee ers eye Cee Se ere tu 58
DtGLy OL she Hood-piving-town, people.--2.-...2.-...2-c2ss-c ene see ese sas 70
PtomnOLl bose-NOrM-al-SKkCUANS o 246 s-co oe coe es~ ce scot es Cece wou 86
Siomatouluie csiccom pany bear sOngs. ...2.5- 24. 22 s2eer 4b nee eee eS 94
BCD AIEEE ILO WEL Od MUA UA) «veo > oe ernareiae Hoo eee inate eee ee 100
War between the West Coast Haida and the Tlingit -..........-.-.---.- 104
Myths in English:
TRENTO. TSS UE EE ee ca ee a nee te ee ae ree 110
A-slender-one-who-was-given-away ......------------------------+----- 151
The one abandoned for eating the flipper of a hair seal...-..-.-.-------- 172
Sacred-one-standing-and-moving, Stone-ribs, and Upward.......----.--- 190
Supernatural-being-who-went-naked........-.-----------------+--+---- 210
He-who-was-born-from-his-mother’s-side ...--..----------------------- 227
He-who-pravels-behind-us (or Qonats)) 22. s2- 22.2.2 5-cs05se oe asses anes 235
He-who-got-supernatural-power-from-his-little-finger ...........-.------ 23
AO UACinna mone rand OPAMA cmt as eee ae aa ee csie seo nee eeee 252
HMemuiornumteds birds im) his father's village. 2-22-22 2222022-2-.2-26--- = - 264
The story of him whose sister brought him food from the land otters .... 269
How something pulled a row of eagles into the water_.-....-.-.---.---- 271
The story about him who destroyed his nine nephews ....-....--.------ PHT
The story of one who saw an eagle town .-.----.----.--=+-:--- ee ene Soe 281
The one they abandoned because he was the first to spear sea lions. ...-. 282
The man who married a killer-whale woman.........-.---------------- 286
Hemwho was abandoned by his uncles. ...- 22.2.2. -Sesec de cewes sees 288
The story of those who were abandoned at Stasqa’os......-----.-------- 290
He who married the daughter of the devilfish chief........-..-----.---. 292
Those who were fasting to become shamans.........--.---------.------- 294
I ee SE rat 8 ow Sic oS ae ti oe Sere e ae ee ee eae 296
ihestory.othimethrough whom 4a’eua spoke. -22522-.2224.2--5--2.--=- 305
CUTS LAWN 2) OES OO SSI ES Sie ie en on 308
Bronyeougne shaman, G. &/ndox’s-father..-2 ..s2.22.s-s2enesdasck-h- oe =k 311
4 CONTENTS
Myths in English—Continued.
Ditla’qons .-< . .<..0.00%%.cee 2oee es CS ee ee ee
Story of the. House-poinmtfanulies 2 oo = tess ae eer fee ee ee
How the Seaward-sqoa/tadas obtained the names of their gambling sticks.
How one of the Stasa’os-la’nas became wealthy ....................---.
Stories.of the ‘Pitch peoples. 2-22 3aen ise weer ee ae eee eee
How a red feather pulled up some people in the town of Gunwa-_-__.-----
How. one was helped bya little woli2222522 2s 450 s- =e eee ee
Gunanasi/Mmott, 228 < Sse Bee ie ae re er
Story of the two towns that stood on opposite sides of Nass river ......--
Slaughter-lover' 2/20... 222 lSse ee ee
The woman at Nass who fled from her husband--.--...........-.....--
Thewrejected- love. os 2 eee eee ee ee eee
He wholeathered food fomenm: ceyo:] Cites eae eee eee cee
QOTK6 oo. setos J sue Stee eae gee oe a eee ee ee
Two children’ sistories:: 04S s Re ees
Acraid ‘on: the: Thinigit 3. 2. eis 3 oe ee ee ee ere
War between the West Coast and Ninstints Haida and the Giti’sda___.-- :
Raid by the Ninstints Haida on those of the West Coast ........-..-----
Fight between the Kaigani and West Coast Haida...-.........--.----.--
Wars between the Stikine and Sitka Tlingit .----...-....-..-.-----:2---
Fights between the Town-of-Te!a’al-giti/ns and the Middle-giti/ns-.-----
Fights between the Tsimshian and Haida and among the northern Haida.
. War between the Eggs-of-Ski’tg.ao and the Inlet-rear-town people.....--
Wars with the Niska and Tsimshian and conflicts between Haida families.
Fight between Those-born-at-Qa/’gials and Those-born-at-Skedans -..----
War between the Pebble-town people and the Slaves ...--...--.--------
War between the people of Kloo and the people of Ninstints.....----.--
A fight between the Xa’gi-town people and Sand-town people-_.--------
Wars between the people of Ninstints and the people of Skidegate--.-.---
Wars between the peoples of Skidegate and, Kloo...--.-...:.-:--is-s2--
Wars between the towns of Kloo and Kitkatla and between the Kloo
PAT TES ees eR a he ee Cynara te eee Syste Bt ae om
War between the people of Kloo and the Tsimshian .-_-..---.----------
War between the people of Kloo and the Bellabella ......--...--..-----
War between the people of Kloo and the Giti’sda ........--.-.-.--.-.--
LS EA ELON
1. Diagram‘ ot hear deadfallWes44oss5 55 soe ee eee eee
2. Plan. of langé-salinvonstranp es se eces Sa ea eee ee ee
3. Drying frame for fish; horizontal and vertical plans.-....-..------.--
4. Traditional device used in the capture of the wa’sg.o ....-...--------
5. Diagram. of naartendeadiallets2- tees ese ee ee ee eee
Page.
316
318
322.
325
327
330
oon
336
341
348
352
354
356
3598
362
364
371
373
374
377
380
384
3g
ous)
401
404
408
413
415
418
425
429
454
444
Pee ee PTS AND MYTHS
SKIDEGATE DIALECT
Recorded by
Joun R. SwANntTon
INTRODUCTION
The following texts and myths were obtained on the Queen Charlotte
islands, British Columbia, during the winter of 1900-01. They com-
prise all those procured at Skidegate, the more southern of the two
towns on these islands still regularly occupied, which is made up of
people from a number of towns that formerly existed along the eastern
and western coasts, whose speech differed in certain particulars from
that of the Haida on the northern coast. Since, however, all now live
at Skidegate, their language is conveniently called the Skidegate
dialect. Fora similar reason the language of the northern Haida is
‘alled the Masset dialect, although it is spoken also in three Alaskan
towns—Howkan, Klinkwan, and Kasaan. For study and comparison
one text in each dialect has been given with interlinear translation,
and twelve others with translations on the page opposite. Although
the remaining stories were also obtained in Haida, English versions
only are given, but they are kept as close to the original as possible.
I have tried to handle the translations in such a way as to assist the
philologist without too far obscuring the meaning. Where obscure
passages occur the notes will usually clear them up.
My interpreter was Henry Moody, who belongs to the principal
family of Skedans, Those-born-at-Qa’gials, and has since become its
chief.
For identifications of many of the plants and animals named in
these stories I am indebted to Dr C. F. Newcombe, of Victoria, British
Columbia.
Alphabet
For convenience in study phonetic signs have been adopted similar
to those employed in the publications of the Jesup North Pacific
Expedition on the tribes of the northwest coast of America, and for
5
6 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
a more particular explanation of them the reader is referred to those
publications. The vowels are 4, a, fi, A, 6, e, 6, 1, i, 1, 6, 0, U, u, pro-
nounced in the continental manner. There is, however, no real dis-
tinction between corresponding e and i vowels on the one hand and
o and u vowels on the other. Apparently, two continental sounds
answer to one Haida sound that lies midway between them. Very
slight u- or a- sounds accompanying consonants occur in the Masset
dialect and in Tlingit words, and are indicated by “ and *. A (English
aw) and 6 (like o in stop) sometimes occur in songs. The consonants
are the following:
| Sonans | Surd Fortis Spirans Nasal
pe ree ee | [—= i
Melatts 22) 2a. este sne ee eet | ron, (2) q q! x eu
Palatalicsne 4 setesems ieee g k k! x n
AlVelarz¥ ss asem- eater ys. | d t t! | s n
DMentalec- 8: ase eee dj te te! | eens Pee
[eel alll SS 2raety em are | b p es suey m
Watergate s Yao Ses ce eicisteoe | L. L L! ve Pe teste
and 1, h, y, w.
A laryngeal catch (*) takes the place of g. in the Masset dialect: x is
also pronounced softer, more like h. The fortes are accompanied by
a slight pause or explosion in utterance, and the laterals are related to
I's, coming nearest in intonation, however, to the combinations dl and
tl or kl; x is like German ch in ach; x. is formed farther forward;
fis identical with ng in thing. The remaining sounds are similar to
the English sounds which their signs represent. Prolongation of a
sound is indicated by +. Hyphens are used to separate some com-
pound words, but more often to mark that two successive vowel
sounds do not form a diphthong. A pause or the omission of a vowel
is indicated by an apostrophe.
TEXTS WITH FREE AND INTERLINEAR TRANSLATIONS
Mo.py-FOREHEAD
[Told by Tom Stevens, chief of Those-born-at-House-point]
During a famine a child asked his mother for something to eat.
Then his mother cut off the upper part of a dog salmon for him, and
he thought it was not enough. He said it was too small and began
to cry.
After he had cried for a while he went out with it. He chewed it
up and put it into a swampy place by the beach. Then the dog
salmon swelled up there, and there was a great quantity of it. He
was sorry at having lost it. Then he began to cry.
After he had cried for a while two persons came and stopped there
in a narrow canoe and invited him to get in. Then he got into it.
After he had gone along with them for a while the town came in
sight, and they landed in its very middle, before the chief’s house,
QoL-Q!a’LG.ODA-I
Mo.upy-FOREHEAD
[Skidegate dialect]
Nan g.axa’hao q!oda’s gién awu’i at qlosigwa’fag.an. Gié/nhao
>
Acer- child this [there] was W hen his of asked | for something And then
tain a famine mother to eat
sqi’g gi qul l a’og.a la gi qleittai’yag.an gién g.a la Itle’gafiasi.
og upper his mother him for had cut off “and Fn he thought it was
salmon part of net “enough.
Ktlaa’ng.adan 1A si’usi gién VP so.a’-ibx.idas.
It was too small he — said “and he began to ery.
L’ se.a’-it qa’odihao la da’iat la qa’x.uls. Gién sug.a’g.odia @.ei La
He wept after it with he went out. And swampy place ‘into it
on beach lay
la aba’gies. Gién wa g.a sqagia’-i g.a tea’tse.asLasi g@ién qoa’nasi.
he putthechewed And it in the dog in sw elled up and there was
[salmon]. salmon much.
Silg.a V gt/Jsi. Gié’nhao 1A sg.a’-itx.idafi wansti’g an.
Afterward he was sorry on And then he began to cry they say.
account of it.
L’ su’di qa’odi Tl xe’tgu ga telaastia’iga La ta’mdju gug.a
He cried after him before some two ida saps es canoe narrow in
ga-isLL! xa’s gién la g.an L! g.agoyi’nL.g.as. Wai'gién gi’g.ei la
came and floated and him for they invited in. And into there he
qau.’g.asi. Gién la da’fat L! Luqa’ qa’odi Inaga’-i qea’igag.eilsi
went. And him with they went by after the town came in sight
canoe
es)
4)
gién ya'ku ta'djig.a L! Ysg.oas nai q!0’las xé’'toeu a gién Lia at 10
> to)
“and ‘middle very” they landed the chief in landed and them with
front of
Led
‘
bo
13 ry
15
16
5 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
and he went up with them. Then they had him sit in the rear of the
house and gave him some food. ,
the stick shovedin theplace in he found. And it he putinto the fire. And
silgia’i VY qga’L!xaga’-i Ld nan xa’ie stlindja’was gam gi gina 3
back he e ame when an eye was very sick not to thing
x.A’tase@. Anas. La’e.a lg.ea’lasi. Teci’nas xa’-idag.a-i g.a’taAnda-i hao 4
smallest was [mat- His became well. Salmon people the souls these
ter with].
L!dag.An ski’g.adalyan waAnsu’ga. 5
there came into the creeks they say.
Gién nan t!e'dj? Ig.a’gas han isin l sa’udas: ‘‘Dan q!od’dals 6
And one part Was roc k asfollows also him addressed: “You become
hungry
nae, = si ae =, ‘ = on . =e =~ aT = . —-
kit’) ta ova ga’-idanan. Skii’dji ta da’-ixan qg@’inan. Tec!anuwa-i 1
every you to set out. Bones you’ earefully look after. The fire
time
g.ei 1a si’sg.an.g.a’ganan.” Gién gana’xan I’ q!otg.a’xag.ils gién g.a 8
into you “put into the fire. And so he was made weak by when to
hunger
la qa’-idesi gién tei/na-i 1a L.’/sietlsi gién @.an 1A te!a’naoda’si gién 9
he started and thesalmon he took and for ne made a fire and
wa gu JA ta’ganAsi. Gaatxa’nhao nan xé@’we st!é@g.ia’lan wansu’ga. 10
it ‘at he Was eating One time one’s rib became sick they say.
= ah dae : rare lee col Vin xe 5 Ae
L.i é’sii g.a la la daya’ig.axalsi. Nafi xe’we gu la qé’xas. 11
Atthat too to it~ “he told to seek. A rib at. he found.
time
La 颒sffi la sq!ag.a’se.as. Silgia’i P qa’L! xaga-i Lt la é’sifn Petts. 12
It too he _ putintothe fire. Back he came when he too became well.
Gu Ia i’sdi ga’+odi gaatxa’n gii g.a x.ii'tL!dalt!xas. L.a wa gu 13
> nl =. teagan =
There he was after onetime there to |some| came dancing. Atthat it at
time
L!/skitsi gién na ésf’ x.id'Ix.idie’s. Gién nani t!e’dji Ig.a’gas P st’udas: 14
landed and |inthe] too began to dance. And one part was rock him addressed
house
“Dja di'tgi ta ga-ti’n Lai Iea’fwal La’dji gi xa’L.afi. Wa'djx.ua 15
“Say behind you go when young braneh to break off. Over there
hemlock
-~J
_~
10 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Then break off a young hemlock bough.‘ Shove it into the corner of
the house over there where they are dancing. Do not look in after it.”
Then he did so, and when he felt strange (curious) about it, he
looked in. His head got stuck there. He barely could pull it away.
His face was half covered with eggs. He scraped them off with his
fingers. And he pulled out the hemlock bough. The eggs were thick
on it. Then he went to the end of the town and ate them at the
creek.
Then the Herring people started off. Some time after that the
Salmon people also began to move. They started off in one canoe
toward the surface of the earth.? They loaded the canoe. Some
stood about with injured feet and eyes bound up, wanting to go.
The people refused to let them. After the provisions had been put
on board they hunted about among these, found some one, pulled
him up, and threw him ashore. They did not handle such carefully.
One of these had hidden himself. In the fall many of them have sore
feet and their eyes are sore.*
na g.a L! x.iiiIdies ku’ngida-i g.ei 1a daxa’djittclai. Gam L.g.a
house Fn they dance the corner into you shove [it] in. Not af¢gr
(imp. )
2 gé’xatclig. aan.”
look in.”
Gién gana’xan 1A wa’gasi. Gién 1a qlala’si gién @.ei 1A gé’xatclas.
And like it he dia. And he felt strange and into he looked in.
about it
Gi I tclata’nskidasi. Xa-ina’fixan a’fig.a la dafq!a’-inas. L’ xan
To he_ had his head stick. Barely his he pulled off. His face
inag.wa’-i lag.a klawagux.ia’fas. La sta a’fg.a la xa’x.umanas.
half itt to was covered with eggs. It from his he — seraped off with
own fingers.
Gién Jea’nula-i 颒sin la danle.a’-stagwa’gasi. K!a’wa-i gana’gasi.
And the hemlock too he pulled out. The eggs Sere thick
limb on it.
Gién Inaga’-i gia’og.a la qa’-idesi gién g.AnL.a’-i g.a la ta’gasi.
And the town at the he started and the creek to(at) he ate.
end of
Giénhao'l’nans xa’-idAg.a-i L!dax.ida’i wansi’ga. Ga’-ista ga’g.et
And then herring people came they say. After that time
passed
qa’+odi teinas xa-idag.a’-i fst qasa’gix.idies. Li g.asg.oa’nsifi
after ais people too started to move. Canoe one
gt’e.ahao w! qasa’g.ax.idaiyai wansi’/ga xa-iL.A’gui A. L! L’g.al..
in there they started to go they say earth’ ’s surface started. They loaded
toward {the canoe].
Lila ga ga stla-iku’ndjidag.a xa’neé st!é’gasi wa'g.a L!/djida at st!e’g@asi
Them to some had their feet tied up eyes were Sick theirs bound up with were sick
agai qiNg.ogixafasi. Gi L! gwa’was. Lg.awa’-i g.eilgiL. qa’odi
them- stood around to go. For they refused. The provisions were finished — after
selves
! da'vinasl’ 19 AA Ns ! qe'xvagl 10 ! danoia’xasi
sa’g.ei L! da’yifasi’ gién sg.oa’na L! qgé’xasi gién L! dAngia’xasl
among they hunted around “and one es found and they pulled him up
eién L! q!atat!a/lg@afasi. Gam ga L! Leuda’g.afasi. A’sida se.oa’ ne
and they — threw himashore. Not those they handled ‘Carefully. These one [thereof]
aga’ se.Aloan.s. Gié’nhao tant’tga’s gién L! st!a-1 st!eqoa’nganan
himself © hid: And then it was fall “and they the feet are sore to many
ot them
) wAnsu’e@a at xa’ne stle’ean waAnsu’ga.
they say with eyes are sore they say.
SWANTON] HAIDA TEXTS AND MYTHS 11
Then Moldy-forehead also got in with them. After they had gone
along for a while they saw floating charcoal.’ Part of them were lost
there. After that they also came to where foam was floating. There
some of them were also lost.
After they had gone along for a while from that place they came to
the edge of the sky and, standing near it, they counted the number of
times it descended. After it had closed five times they passed under
it, and the canoe was broken in halves. It was split in two.’ Then
few were left, they say.
After they had gone on for a while longer they saw what looked
like many stars. Those were the salmon inlets, they say. Then three,
four, or five got off the canoe. Where the inlets were large ten got
off. Then they came to where people stood at the mouth of the creek.
After they had been there for a while they stood up and the people
said **E’yo.”* Then they made them ashamed, and they sat down.
People kept saying ‘* E’yo” to them.
Gién Qolq!a’lg.oda-i i’sif tla at qan.’gas. Wa sta qa’eii qa’+odi
And Moldy-forehead too them with gotin. It from went alter
stan ga’-igif ga-i L! qéxai’yaf wanst’ga. wu! tle’dji gu ha’-iluasi.
char- floating that they saw they say. Them partof there were de-
coal stroyed.
Ga/-ista sg.ol ga’-igiN g.a’nsta f’sif qa’L!xasi. Ga’-igu i’sin L! t!e’dji
From that foam tloating to also came. There too them part of
ha’-iluas.
were destroyed.
Ga’-ista qa qa’+odi qwésdji’ngoas g@.A’nsta qa’L!xas gién VT lei’ te.a
| > >)
From that went after edges of sky to came and it near
ga’-isL |’ q!0’g.oldaga-i L! k!wa-i-i’ndas. L’ q!o’uldare’iliya’-i La
floated it came together they counted. It shut when
Y xé’txa L! Luqaga’-i L.a Luwa’-i taL.dji’ g.a q!oa’dasi. La ga
it under ~ they passed when the canoe half in was broken. It some-
thing
q!o’gadas. Gié’nhao taga’oganan wanst’ga.
erushed. Ana then few were left they say.
G.e’ista qa’eTn qa’+odi q!a’-idjig.aos q!aoga’ns gana’ gi’na g.e’ida
Into from went after many stars sit like something was like
(out of)
g.ei L! g@’xas. G.a’og.ax.ig.atx.ia’ hao idja’ii wansu’ga. Gién L!
into they saw. Inlet mouths those were they say. And
Jo.u’nulxa at L! stansi’ixa at L! Le’ilxa g.ei q!aoxa’fasi. G.a’og.aga-1
three persons with four persons with five persons into got off. The inlets
yuansi’ gién ! Laa'txa g.ei q!a’oxanasi. Gién Q!a’da-g.a’nL.a-i
were large and them ten of into got off. And Seaward creek
(when)
tla’oi w! ga’-istas la o.a hao x! idja’i wansi’ga. L! ga’-iyingif
5 5 z 5)
mouth they floated it to they came they say. They floated there
of (people)
qa’odi wu! gia’xas gién ula L! 6’+yo-da’gaf. Gién LIA tL!
after they stood up and them they said ‘*é@’yo”" to. And them they
{a while]
kilg.e’idaxa’s gién L! q!a’ot!a’/lgafas. Xa’-idas hao i! @’+-yodaga’han
made ashamed and they sat down. People these then kept saying
by saying e’yo too often
wansu’ga.
they say.
Sy Ss couse icy
o @W
10
11
12
13
14
15
16
16
IN
12 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
When it was evening he saw his mother with pitch on her face ™
weeping. He also saw his father walking about. After they had
gone along for a while they said they had built a fort for them. Two
went up to see it and said it was not quite finished. After that they
went up again to see it. They said it was not quite finished; but the
next time they went up to see it they said it was finished.
Then it was fine weather, and they pulled off a pole from inside the
edges of the canoe and shook the sky with it. At once rain began to
fall. Those in the canoe were happy. They prepared themselves.
They shook their insides with anger, because they were going to fight
the fort. That [the fort] was a waa tap, they say. At once they
started up in a crowd.
He recognized his mother and swam ashore in front of her. Then
his mother tried to club him, and he escaped into the creek. And
when he did the same thing again he let his mother club him to death.
And when his mother started to cut off his head for immediate cook-
ing the knife clicked upon something on his neck, and she looked. She
recognized the copper necklace her son used to have around his neck.”
Sifix.ia’s gién VP a’og.a xandawa’gas sg.a’-ilgatas 1A qe’inAs.
It wasevening and his mother in mourning was weeping he saw.
| _A~
G.o/fig.an sii la qinqa’g.ofias.. L! qa’y?i qa’odi_ .! ktia’og.a
His father too he saw walking about. They went after [awhile] them on account of
tla’odji wu! 1/g.olg.afi L! si’wus. G.asti’i gé’igalas gién ha’oxan
fort they built they said. Two wentup to lookat “and not quite
t!é’wan wu! si/wus. Ga’ista fsti wv! qi’figalasi. Ha’oxan t!e’wan L!
finished they said. After that again they went up to look. It was not finished they
quite
or as W o7 8A Ar A~ ' k it { ss
su usl. algien 1lsin L. qe Nea asl gien gel g1 ‘OAN L! si/wusi.
said. And again they wentuptolookatit and it was “finished they said.
Gién x.ilga’owas gién Luwa’-i djin qa’H g-.e’ista tla’sk!i djin_ wu!
And it wé as fine weather “and the canoe edges inside out of pole long they
dafisq!a’sdasi gién qO’yaqa’g.an la at 4! kitx.idasta’si. Gana’xan
pulled off “and sky it with they shook. At once
dalac.e'tlsi. Li’goasi k!a'inasi. Gu'tat L.’nananas. T!a’odjiga-i
rain tell. Thoseinthecanoe were happy. Themselves [they] fixed. The fort
| x fteidafigasisi @ ! qai'li hi'ldanas. G hao idja't
bit x. 1f@1¢ Angasasl @.An L. qadl 1 IGANAS. nga ‘0 Nao §=1djJan
they went up to fight for they shook insides, Fish trap this was
wansi’@a. Gafa’xan L! sk!a’x.idasi.
they say, So they started up inacrowd. :
A’wun Ja sqa’das gién xé’teu 1A sqi’g.agatgils. Gién I a’og.a
His mother he recognized and in frontof he swam ashore. And his mother
i ski’ dyiw us glen aga’n la eigoyl ‘NL.stase. as. Gién stn gana’ n
him a tried to club “and himself he 7 ‘saved to seawi urd. And again like
S09.
3 1A idjiga’-1 LG ha’nxan awu’fi aga’n IA skitk!6’tuldas.
he a when right there hismother himself he let club to death.
Gién g@.aoL. @.An V a’og.a TP qa’dji q!eitq!a’-iLx.idia’-1 L.a sqa’wa-i
And immediate for his mother his head started to cut off when the knife
cooking
hayii TY x.fl gut qla’onanansi gién Ja qea’fiasi. L’ gi'tg.a
instead his neek upon clicked “and she ‘looked [in]. Her son
x.alxeloistagia’‘fas 1a sqa’das. Gié’nhao te!i sku’nxa gu Ia la
copper used to have she recognized. And then plank clean “at it she
around his neck
SWANTON] HAIDA TEXTS AND MYTHS 13
Then she put him upon a clean board. And his father stayed in the
house [instead of going fishing]. She put him on the top of the house.
After four nights had passed over him a slight noise began in his
throat. The top of his head came out. As the nights passed, he
continued to come out. By and by the salmon skin was washed off
him by the rain,’ and he entered the house. Then he became a
shaman. They sang for him.
They moved away, and the next year they came to the same place
to get salmon. When the salmon came again and ran up a shining
one was on top. Then he told them not to spear it, but it was the
very one they tried to spear. By and by he made a spear for himself
and speared it. When he had pulled it ashore, and the salmon died,
he, too, died. He did not know that it was his own soul.
Then they made him sit up and sat above his head. They dressed
some one to look like him, who went round the fire while they sang."
They also beat his drum. At the same time they sang for him. After
four nights were passed they put him into a pool where salt and fresh
L.jina’gas. Gién Il g.0’fig.a ga’g.a ta’nadaiyes. Na-i u’ngu la
put. And his father in it stayed. The house ontopof him
(the house)
la g.alina’e@as.
she put.
La gi g.alsta’nsifig.ela’-i Lai VP qag.a’l g.a qa’g.ote!i’lg.ax.idies.
Him to four nights passed when his _ throat in a slight noise started.
L’ u!’xadji la’g.a qea'iig.ag.eils. La gi g.a'lai_ g.a’tsg.aL.asi
His top of head his came in sight. Him to the nights passed
klia’t P t.da'Iu!xas. Qa’odi la sta tci’na-i q!al da'lLg.oyasi gién
allthat he wascoming out. By and by him from thesalmon _— skin was W ‘ashed off and
time by the rain
na gi I g.é’tg.attclas. Gién I’ sg.a’g.adas. La g.an L! si.
house to he went in. And he becameashaman. Him for they sang.
Gién sta L! teli’g.ax.unafasi gién anawa’-ig.a f’sin gu L! teligoa’-
And from they moved away “and next season again “at they came
A
gidafesi. I’sin tci’nag.ea’lga-i Lu gién tei’na-1 skux.ida’-i Lu
togetsalmon. Again salmon came when and thesalmon came up when
ungut nan x.al L.difgwa’fasi. Gién I’ kidaga’-i sta la si’wus gién
ontopof one shining was. And it the spearing from he said wand
one
la gi sg.un L! kitdji’ganas. Qa’odihao la g.a’n ki'tao 1a Lg. olg.ai’yan
it To Only they tried tos spear. By and by it > for spear he made
tA ; ares ES = 2
wansi’ga gién Ja la ki’das. La la daft.’sigila’-i Lt tei’na-i
they say and it he speared. It he ~ pulled ashore when thesalmon
k!otula’-i at gu La la ésifi k!otwa’lan wansti’ga. L’ g.ala’nda-i
was dead at the same time he too died they say. His soul
j’sis g.An gam I’ u’nsAAtg.ahan wansi’ga.
was for not he knew they say.
Gién | ! g love yasl gle | o Hina’oas Gieé
mlén 1a L! L’g.0 aq. law asi ién JA qoa’e Tas sera aye) GAS. mien
And him they made sit up “and him over ihe they sat. And
head of
la gana’ nai L! L’g.olg.at.stas gién tc!a’nuwa-i dji’nxa I
him like one they made Taresse d) and the fire near he
skitqa’g.ofasi. (Ga’odjiwa-i j’sif la’g.a L! ski’dafasi. a’guda la
went around while The drum too his they beat. At the same him
they beat time. time
.An L! si’wus. G.a’la-i sta’nsifg.ela’-i Lai nan ta’igilaga g-.ei
> =>
for they sang. The nights four passed when a ti dal inlet into
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14 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
water mingled, where he had directed that he should be placed. They
laid him upon the plank on which he used to lie. Then they put him
there (in the pool). They also put his drum there. After this had
turned around to the right for a while it vanished into a deep hole in
the bottom. And now, when there is going to be plenty of salmon,
they hear his drum sound in the deep place.
Here the story ends.
aga’ la ga’stgixalga’fias g.e’ihao la L! g.astgai’yaii wansi’ga.
himself he used to Tell them to put into this him they had put they say.
La‘ida u’ngu Ia ta’-idigaiias u’ngu la L! tta’-is. Gié’nhao la tL!
Plank on top of he always lay on top of him they laid. And then him they
d: - Ga’ dii ue Ar A~ la’o ! ', eee: OF 2 e@
tsdai’ J an waAnsu’ Ga. xa O0j1lWa-l @SIN lag.a L: q.a -1SLG@1asl. u
put there they say. The drum too his they put. There
(in water)
se.0'loulg.al =g.ada’i VP g.atg.a’lgaloii qa’odihao gila’-i sulinga’-i
toward the right epee he turned aiter [a while] oe deep the bottom
place
xan I gagi’giesi. Uié/’dhao ta-ina’ig.asas gién ga’odjiwa-i gila’-i
even he vyanished at. Now there are going to be W hen the drum the deep
plenty of salmon place
g.a la’o.a L! euda’ Nxéga Aganan wAnsu’ga.
Sin his they hear the) noise ot they say.
Hao tan I! g.e’ida.
Here finished it becomes.
As might have been expected, this story was a very popular one along the salmon-
frequented North Pacific coast, and several different versions of it have been
already recorded. An excellent one was obtained by myself in English from an
old Kaigani, derived from the Tlingit, among whom it appears to have originated.
This will be found in volume v of the Memoirs of the Jesup North Pacific Expedi-
tion, part 1, pages 243 to 245. Apart from linguistics, the story is interesting from
the point of view of Indian psychology. It was related by the present chief of
Those-born-at-House-point (Na-iku’n ge’ig.awa-i), once the leading family of Rose
Spit and Cape Ball, on the eastern coast of Graham island.
1 The half- ede woman in the corner, or oe woman rooted to the ground, is very
common in Haida stories.
2 Many versions of this story say water, which, indeed, seems to be more appro-
priate, but fire was still oftener regarded by these people as a means of communica-
tion between natural and spiritual beings.
3 Animal souls have the human form and act very much as men do on earth.
4¥Fish eggs are usually collected on hemlock boughs.
5The most important set of supernatural beings to a Haida were the Killer whales,
who, living in the sea, were supposed to call human beings ‘*‘ common surface birds’
(xa/-iL.a xeti’t gi’da-i), employing the term used here. ae
6 Because at that time of the year human beings hurt them by laying down , rele!
s
lock boughs. a?
7Compare an episode in the story of A-slender-one-who-was-given-away. j
® The closing sky is also spoken of frequently. Compare the story of A-slender-
one-who-was-given-away.
® An exclamation used when the salmon is seen to jump.
1 When mourning they covered their faces with pitch and burned off their hair.
11 Compare the story of Laguadji’na. :
2 The usual way in which one who had almost been turned i into an animal recoy-
ered his senses.
8 This duty usually fell to the nephew of the deceased who was to obtain his
supernatural helpers and the power that went with them.
Aa =) =
Iypi' Ni
'Told by Isaac, of the Hi’elan qé’awai family.]
Tldi/ni lived at End-of-trail town. All of his friends also lived
there. And he went out to fish. And, the wind blowing from the
shore, he was blown away. He was unable to get to land. He was
blown about in the sea all day. And while he was being blown
about evening came upon him. He was also blown about during the
night. And morning again dawned upon him. He did not see land.
And he was again blown about all day. But the wind did not blow
hard. Therefore he did not capsize. While he was being blown
about evening again came upon him. He was again blown about all
night. He was blown about for a long time. And morning again
dawned upon him. During all that time he saw no land.
Then fdi’ni sang because he wanted the wind to become fair. And
a = ne
Inpi'NI
[Masset dialect]
Kiia’sta gu Idi/ni na’gan. L’ ta’olafi wa’L.uan {sin g” na’fiaAn. 1
End of Trail at Wdi’/ni lived. His friends all too there lived.
(town)
Wa’gién sta l xa’oyiénané. Wa’gién di’dasta tadja’o ‘a’dosa’s gién 9
And from he went fishing. And off shore wind blew and
P x.u’deidan. Ditg* Ligagale’ ‘ado’ I ‘ésgai’an. Sin s‘ask!" si’seut 3
he started to Ashore togoby | he was unable. Day whole upon the
blow away. canoe sea
P x.utga’fewanhan. Wa’oién hawa’n l x.utga’fegwangaAndan la da 4
he was blown about. And while he was blown about him for
siniai’an. Wa’gién ‘a’loua isin P x.t’tganigwanganan gié’nhao fsin lag 5
was evening. And in the too he was blown about and then too to
night him
se a’nan. Wa’gién gam Lag" TP géf‘anganan. Wa’egién ha’osin sin 6
wu vning. And not land he was seeing. And again day
sase> P x.a’teangwanganan. Ta’djue gam hi’k!an ‘a’dowafgafant. 7
whu'e = was blown about. The wind not but was blowing hard.
Aldi a: 1m VT xa’/st‘afganan. Hawa’n VT x.ugangwa’fgandan 8
Therefore 10t7 » he capsized. While he was being blown about
P A~?* . = 5 = - ~ as
ha’osin la @* sffia’-ian. Ha’osin ‘al s‘ase" [P x.i’/tgAnewanan. 9
again him wo was evening. Again night whole he _ was being blown about.
Dji’+ifa l x.i’tgangwaftgafas:. Wa’eién ha’osin lag* sa’nu.anan. 10
Long time he was being blown about. And again tohim was morning.
W alk list aS ib) LAI PS Es pp ee
K.1df LAQ™ @AM i’ ge N’anganan. aE:
Allthattime land not he was seeing.
7 ; ae ae: se : : = : eee
Wa’gién Ldi'ni hin k!adjatdjawan tadjuwe’ lagala’-i da Tl 12
And Itdi/ni like sang the wind become good to he
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16 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
he stood in the canoe. He began to sing: ‘* Lake (i. e., Ocean) spirit,
calm the waves for me. Get close to me, my Power. My heart is
tired. Make the sea very calm for me, ye ho yé ho’ lo!” etc.” While
he was still being blown about evening came upon him. And again
morning dawned upon him. Although it was foggy in the morning
the wind was not strong. He floated about at random. Every even-
ing shut down foggy. And he was unable to stand up. His legs
were weak, because he had been long in the canoe. Then he again
sane the same song. And morning came again. He could see no
land. And, while it was still foggy evening came upon him. All
that time the wind was not strong. Again morning dawned upon him.
Then he floated near to land. He remained floating there. He did
not get off for his legs were bent together. During all that time they
did not see him. Although he was very near where people lived they
did not see him.
guda’ns La A. Wa’gién Lué’gua V gia’gan. Wa’gién s‘a’/lané da
wanted when sang. And in the c eanoe he stood. And the song to
! kila’wan: ‘‘Sta sg.a’na gittg.a’lanst. Di sg.a’nawe qa’nskida-
he put his voice ‘Lake spirit make waves calm My supernatural got close to
to: (ocean) (for ae power
gi’figa. Di qaii’nsta. Adi’ g* Linawa’‘agasta yeho yeho'lo, etc.”
in canoe. I became tired. Me for make the sea milk yého yeho/lo, ete:?
(i. e., calm)
Hawa’n I’ x.i’teafigwa’figafan. Ha’osin lag* si’fiyeyan. Wa’ktién
Yet he was being blown about. Again tohim was evening. But still
gam lag" tadja’o ‘a’dawangafian. Wa’gién ha’osin lag* sa’nL.anan.
not to him wind was blowing hard. And again to him was morning.
Yi'nafatlai’‘an. Waktie’n gam tadja’o ‘atawa’fan. Wa’gién sin
It was foggy in the But still not wind was strong. And day
morning.
s‘aso" ha’osin LAgua/‘nan IT gi’gigang@wanganan. Wa’kliil yii'nat-
whole again aimlessly he was s floating about. All that time while it
‘agandan sifiai’an. Wa’gien gi lo’ P ‘e/sgastaian. L/ q!o'la
agAndan sSinlal An. A gien gla’ ga-l “ado ‘é SgasLalan. 4 q-0 lu
was foygy evening came. And tostandup around he got His legs
(he was unable).
la ‘aga’lan Lia’guta I fsxa’nsqadan Ala’. Wa’gién ha’osin s‘a’laneé
his were weak in the ¢ canoe he wasforalongtime because. And again the song
yi = Tas ea te eal Tecgili Anes 5
‘whan lV k!a’djigafan. Wa’gién ha’osin sant.a’nan. Wa’oién gam
same he Was singing. And again was morning. And not
Lac* | qgé/fit‘angafian. Wa’gién ha/osin yi’naf‘agandan Ila da
land he was seeing. And again while it was foggy him for
stfiai’an. Waktliée’} gam tadjuwe’ ‘a’dowanga’fan. Wa’gién ha’osin
wasevening. Allthattime not the wind was strong. And again
ih ’ /
lag* sant.a’nan.
tohim was morning.
Wa'L.u Lag” gu | ga’-itiulaiyan. Wa’gién hawa’n gu I ga’-iii
Atthat time land “at he floated in the morning. And yet “at he was
gangané. Gam xetg" l qa’tafganan V q!o'lt gu’tga la Igak!ada’nan
floating. Not below he was getting his legs together his were bent
(ashore)
Ala. Aldji’alu gam xetg” [ ga’/Mafganan. Wa’'k!iél gam la 1!
because. Therefore “not off he was Betting: All that eae not him they
qé’Nateantan. L.! naan q!ot djilt’ P fs kiién gam 1a wv! gé’i‘angatan.
were seeing. They lived near very hewasalthough not him they were seeing.
SHANTON) HAIDA TEXTS AND MYTHS 7
Then he saw a child playing about, one not grown but big enough to
talk. And the child did not see him for his canoe was floating close to
a rock. Then [di’ni called to the child because he wished them to
know about him. And, when he called, the child was afraid to go
to him. After it had been afraid for some time [Ildi’ni] said: ‘I
am Tdi/nt.” It wasa male child. And it went out to him. And it came
and stood near him. And he said to it: ‘* My name is [di/ni.” ** Now
you, too, say ‘Ildi’ni,’” said he to it. And the child said ‘ fldi'ni,’
but said it wrong because it did not yet know how to talk very well.
He pronounced his name again. And the child also pronounced
his name. It said it right. And the child started away from him.
Then it turned away from him. It began saying, * Tdi’ ni.
fidi’ni, Tdi’ni, Wdi'ni, Tdi’ni, Tdi’ni.” It was afraid of forgetting
his [name]. And when it got some distance away it forgot his
Wa’gién nan ‘a’a gtsa‘ai’ya gam L.Aqgo’nan na/figwans | qii’fan.
And a child knew how to “not big played about he saw.
talk
Wa’gién gam ana’fi ‘a’as |’ qéf‘a’fan tle’dja-i g* Lue’ la’fa gi’tasi
And not this ehild him saw the rock against the his floated
x canoe
Ala’. Gam la I qéf‘a’fian. Wa’gién Itdi’ni nafi ‘a’xadjis ga
because. Not him it saw. And Hdi’ni the child to
kiiea’fan la ‘an L! u’nsadé da l ouda’ns a’la. Wa’gién la ‘an I
> = c=)
wascalling him forthey know to he wanted because. And it for he
(that they might know)
‘a’yins gién la ‘a gage’ o* | Iwa/gagafian. La o* I wao*xa’nsgats
tan)
called and him to 50 tO) At were ‘airs vid. Him of it was atraid Romaine
time
La Tdi/ni Ja-d idjf’ ngua” hin ana’n ‘a’as P sudai’an. Nani iia’-o
when, “Iidi’ni_ I that am as pre-_ this child he said to. A male this
cedes
idja’n. Wa’'gién la VP gas‘ai’‘an. Wa’gién la q!ot I gia’tlagan.
was. And him it went out to. And him near it cameand stood.
Wa’gién hin la VP sudai’an, ‘‘Iidi’nt hin 6 di ki‘a’‘fieua. Hai
5 b) . 5
And asfollows it he said to, *Trdi/ni like this I am named. Now
da isi’n } [dint hin su,” hin la VT sudai’an. Wa’'gién ana’ii
- 5;
you too (imp.) Hdi’ni like say,” like it, he said to. And this
‘a/xidjus, ‘‘Tidi/ni” hin sa’wan. Wa’gién I ki'Isg"daiani, a’nan
child, “Ttdi/ni,”’ like said. And it said it wrong, this
‘a’xadjus gam ye’nk!le et’sao‘aiya’nan a’la. Wa’gién ha’osin kid’ii -
child not very well knew how to talk because. And again hisname
P k!lwai’an. Wa’gién a’nafi ‘a’xadjis hanisi’n Il kié k!wai’an.
he mentioned. And this ehild again his name Seed
Wa’gién la V ki'tyédaian. Wa’eién a’nafi ‘a’xadjtis 1a sta qa’-idan.
And his it said right. And this child jim from started.
Wa’gién Ja sta ‘at I’ L.sta’s-qaliya’n. eastcn ni, Tdi’ ni,
Ant him from himself it turned around. “* Ttdi/ni, Tdi/ni,
{ldi'ni,”: hin. l siidan. Da la IT qle’sdade o* IT Iwa'gas
Idi’ni,”’ like it began saying. For his it forget to it was afraid .
Ala’ LV sa’wan. Wa’gién lasta I dyjiine’‘els L.a ha/osin Il kié
5
there- it said. And from him it got far when again his name
fore
17137—No. 29—05——2
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18 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
name again. Then it returned to him. And, when it came to him
he again told it his name. ‘* Say ‘ Tldi'ni’,” said Tldi/ni to this child.
And the child in turn said so. And again it said it right. Then, as
it went away from him, it began repeating his name. ** Tdi’ni,
fidi’ni, Udi’ni,” it began saying. While it was saying ‘ Tdi’m” it
entered the house. That time it did not forget the name.
And, even while opening the door, it kept repeating ‘* Tdi/ni.” The
child said to its grandfather: ‘* Grandfather, find Tidi’ni; grandfather,
find TIdi/ni.” And it led its grandfather to the place from whence
it had come. They came to where he floated. The wife was also
with them. And, being at once much troubled at the sight of him,
they quickly got into his canoe. They came in front of their house
with him.
When they got out they wanted to take him up to the house
quickly. Then he showed them his legs. He also showed them that
he was unable to stand. He merely made signs with his fingers. He
da IT q!é@’sgadan. Wa’gién ha/osin la gui | sta‘é’lan. Wa’gién
for it forgot. And again him toward it returned, — And
Ja ‘an I’ qa’L!as L.a ha’osin ki‘a’fi lag* P sudai’an. ‘‘ Ldi’ni hin
him to it came when again his name to it he told. “Tidi/ni like
t su,” hin ana’ ‘a’as ha/ostn Hdi'ni sudai’an. Wa’gién ana’
(imp.) say,” like this child again Hdi’ni said to. And this
aas ha’osin gffa’n sa’wani. Wa’gién ha’osin I kityé’daiane.
ehild again like said. And again he said it right.
Wa’... ha/osin Ja sta T qa’-its-qaHyan I kie’ VY k!wi'danidan.
Then again from | him it as it went away his name it began to repeat.
| :**Udi’ni, Udi’ni, Udi’ni,”: | hin VY si’-idan. Hawa’n * Uidi’ni” hin
; “Tidi’ni, Itdi’ni, Ttdi/ni,”’ like it began to say. Yet LSE Cohn? like
? si’gandan na o* [ qatclai’an. Wa'L. Liao gam kie’ da I
while it wassaying house to it entered. Then, however, not thename for it
q!e’sgadanan.
forgot. es
Wa’gién kliwe’ P da‘a’sutc!lasi ‘ai’yan ‘* Idi’ni,” I su’daltc!aian:
And the door it opened rightthrough ‘‘Jidi’ni,”’ he wentin saying:
“Tefna’-i, Itdi’ni geiga’fia,” hin a’nafi ‘a/as_ tel’nan sudai‘an.
“Grandfather, Tidi’ni find,”’ like this child its grandfather said to.
Wa’gién gié/sta Il qa’gan ‘a I tei’na la VP ‘alqa’-idan. Wa’gién
And from whence it went to its grand- its it led. And
father
ga-’ns g" la ‘an I fsula‘a’wan. L’ dja i’sin la atk idja’n. Wa/gién
floated at him to they came. His wife too himwith was. And
na‘aistagafan | Ik!wi/dastyua’ntwas L.a la’gu‘é | xii/staLiawan.
as soon as (they saw they were much troubled when into his they got quickly.
him ) (canoe)
Wa’gién née xetg", la da’nal V ‘a’seada‘wan.
And the infront him with they arrived.
house of
L’ fstlala/‘was gién hawi’dan na g* JT isde’ye d?
They got off when quickly house to him take up to
la Vgudafia’‘wan. Wa/gién q!o’/lawai la I’ génda’‘wan. Gia’ga-i
they wanted to do to him. And his legs he showed to them. To stand
‘ado’ 1 ‘ésga’si f’sin la ? qénda/‘wan. Hi’fian ‘a-i la sv!i’silanganan.
he was unable too he showed them. Only he made signs with his fingers.
SWANTON] HAIDA TEXTS AND MYTHS 19
did not know their language. And the man ran up for his mat. And,
when he brought it down, they placed him upon the mat. Then they
carried him into the house. They placed him near the fire.
Then they put warm things upon him. And they also warmed him
at the fire. They also put warm things on his head. They also
warmed water for his legs. And, when the water became warmed a
little, the woman began putting it upon his legs. At the same time
the man also kept warm things on his head. And, as he sat there, he
tried to straighten his legs a little. They became well. They stopped
putting hot water on them.
And, when he asked for a stick, they gave it to him. And, after
they gave it to him, he raised himself up. He tried to go outside.
And, after he had sat outside for a while, he came back again with the
help of his stick. They did not give him food because they saw that
something was the matter with him. Although they had not seen him
before they saw that he was a chief.
Then they warmed water for him. They also cooked food for him.
Gam wu! kil VP gudan‘a’fan. Wa’eién nan i'linas lets do ‘ataga’lan. |
ban) a
Not their lan- he knew. And the man mat for ran up.
guage this
Wa’gién tcla’nué djing" la T ‘a’wa‘wan. 2
And the fire near him they put.
Wa'L.a gin kili’na la gui Il sdala‘wan. Wa’gién tcela’anue 3
Then things warm him upon they put. And the fire
‘a isi’n la VP vakli’nafida‘wan. Wa’gién I qadji’fi gu {stn gin 4
in too him they made warm. And his head ‘at too things
kina la TV Wsda‘dgafan. Wa’gién IV klial han fsi/n xao la 5
warm him they put on. And his legs too liquid his
(water)
P xik!i’nasta‘wan. Wa’gién xao fiian k!inista’s La IL ktia’l gui 6
they warmed for. And liquid alittle became warm when his legs upon
(water)
nan dja’adas isda’idan. Wa’tat na i/linas han fsi’n I qa’dji g* ofn 7
the woman began putt- Atthesame the man too his head to things
ing it. time
k!i’ndagafan. Wa’gién Iiia’n VY qla’oas g" han qlolawu'fi I 8
kept putting warm. And alittle he sat there even his legs he
ya'galdaian. Wa’gién la’fa la’gane. Wa’L.i Lan la’fia ’ ‘a’‘Idatwane. 9
tried to straighten. And his were ered Then stopped his he put hot water on.
(well).
Wa’gien sq!a’nu P gina’ns gién la g* L! sq!astai’an. Wa’gién la o* 3! 49
And stick he asked to when him to they gave it. And himtothey
be given
sqiasia’s L.a “an I’ kitgia’gan. Wa’gién kiag*ag@a’f I ki’L.stiwag"dan- 14
gaveit whenhim- he stood up by And tothe of him- he tried to go.
self means of. outside self
an. Wa’gién kia I’ q!ao qaod ha/osin silga’fan agai V ki'L.stteclaian. 49
And out- he sat aftera again back he came in with the assistance
side while of the stick.
L’ ‘a’dagas la | gé’fi*was ali’ gam tao la g* I fsda’‘af‘ugafian. 13
He was different his they saw therefore not food him to they gave.
(i. e., sick)
Gam la VT qgén‘a’itugafan k!ién V in!-adas 1a |? qéna’‘wan. 14
Not him they saw (before) although he wasachief his they saw.
Wa’gién xao la‘an | gé/nistda‘wan. Ila’ {stn tao la ‘an 15
And liquid for him they warmed. Besides food him for
(water)
20 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
And, when the water was warm, she put a great deal of grease into it,
and they set it before him. She also gave hima spoon. This is how
the ancient people did. And after he had drunk the broth she also
set food before him. She let him eat grease with it. And after he
was through eating she put another kind of food before him. When
she saw that he ate his food as if he were well she gave him another
kind of food.
And he (the husband) saw that he had become well, and he said to
his wife: ‘‘ When the wind is fair we will go with him to the town.”
It was evening. And they did not sleep during the night because they
wanted to go to the town with him. But the chief slept soundly.
And while he slept they put their things on the beach. They also
launched their canoe. And they put their things into the canoe.
They did not live far from the town. And when he awoke they told
him they were going away with him.
Y wi'f‘alafia‘wan. 1.i/sL.dan xao kl!i/nasLas Li to ‘e I qoa’n-
they cooked. By and by liquid was warm when grease into she put
(water)
daviianan. Wa/eién la xeto" I te!fsa/‘wane. Wa’gién stagu’l fsi’n
ton) Pas) oD
very much. And him before they put it. And spoon too
la. g* VP tila’ostaian. Ao Lag" Li.ia’ xadé’ waga‘fian. Wa’gién
him to she gave. This how theancient people were doing. And
wa'L.‘a xao | nilgi’s L.u ta’we isin la xetg" | isdai’ani. To
after it broth he haddone when thefood too him before she put. Grease
drinking
xAn /’sin wasiwe’t la Il’ tadai‘an. Wa’gién I tagi’s gién tao q!a’lat
too with it him she let eat. And he finished when food another
eating kind
han isi’n la xeto" Il’ fsdai’an. . Wa’gién da’man la g® tas la IP
too him before she put. Anc well he some- ate his she
thing
n i A = Ar A g 5 A .
qéns Al gin ta’wa q!a‘lat i’sin la g* Tl fsdai’an.
saw withsome food another too him to she gave.
kind of
Wa’eién da’man I ‘els la | gqfi’fian gién hin dja’‘an I
And well he became him she saw and like his wife he
sudai’an, ‘*Tadja’o las L.0 Inaga’-i ‘a la dail tlala’i Laqa’-idasan.”
said to, “Wind is when thetown to him with we will go by canoe.”
good
Wa’gién sfifiai’yan. Wa’oién gam ‘a’loua TT q!Asi‘a’n*uganan
And it was evening. And not in the night they were sleeping
la da’fiat Inaga’-i ‘a wiiga’-idé da VP gudan‘a’wan ala. A’nan
him with the town to go to they wanted because. This
ulagidas lao qlayi’anan. Wa’gién TV qlas tlal L'awe
chief, however, slept much. And he slept while the
property
q!a’tagafia | fsda/‘wan. ue’ fsi’n tefing* a’fa IT isda’*wan.
on the beach they put. The canoe too into the sea theirs they put.
Wa’gién Li’gue gin a’fia | isda’‘wan.. Gam Inaga’-i sta I
And intothe things theirs they put. Not the town from they
canoe
djifi‘afa‘wan. Wa’gién TP ski‘nas a 1a da’nat I Luqa’-ida‘wasis
lived far. And he awoke when him with they would go off by canoe
la g*® TP suda’‘wan.
him to they said.
SWANTON] HAIDA TEXTS AND MYTHS 21
Then the woman went in their canoe. The man went with him in
his canoe. They came to the town with him. And the people were
astonished at them. Before that they had one canoe. And when
[they saw] that they had two they were surprised at them. They
were a great crowd waiting outside for them. Then they saw another
person sitting in their [canoe].
And when they came ashore the whole town went to them, for they
had never seen him before. They came with him to the Stikine town.
They quickly took him into the house. And the house was full of
Stikine people, men, women, and children. They were surprised to
see him. Although they had never seen him before, they saw that he
was a chief.
And now the one who came to the town with him said to the crowd:
**When my grandchild went out to play it found this person. It
>
went to play. After it had been gone for a while it came in. Then,
Wa’gién la’gia Li’e guta nan dja’das Luga’gan. Naf i'lifas
And his canoe in the woman went by The man
canoe,
han isi’n gia Lue’eu‘a la da’fat Luga’gan. Wa’gién la da’iat Inaga’-i
too “his canoe in him with went by canoe. And him with the town
gu wui’stla‘awan. Wa’gién la w! q!ala’‘wan. Wa’kunast’ Lue’
at they came by canoe. And they were surprised Before it the
at them. canoe
la ‘as‘wa’nsifa‘wani. Wa’gién wed Liao 1a ‘a’stafi‘wasi Li
theirs was one. And now, how- theirs were two when
ever,
Ja wu! q!ala’*wan. Kia la kiia’ wv! sk!alyi’ana‘wan. Wa’gién nafi
they were surprised Outside them for they wereina great crowd. And a
at them.
xa'da q!a’lat la’gu‘a tc!a’fiwas L! qi’fian.
person another in theirs sat they saw.
Wa’gién | kitu!’djagal‘was Lai Inaga’-i ‘ask!" han I
And they came ashore when the town whole very them
do'it‘awane gam wa’kunast? la wv! qéf‘a’fgafan a’la. Stak!a’n
went to not before it ~ him they saw because. Stikine
Inaga’-i gu la da’ial TY wuistla‘a’wan. Wa’gién hawi'dan na
town at him with they came by canoe. And quickly house to
la i! isda’*wan. Wa’gién Stak!a’n xadé’ ia’ndjidé fsgié’n dja’de
they took them. And the Stikine people the men and the
women
dafiala’n isi’n ‘a’aga-i da’fialan isi’n na-i staga’ne. La tu!
with too the children with too the house was full. Them they
gus‘a‘na°wagan. Gam wa’kunast’ |a_ .L! qé’i‘afigafan k!id’nan
were surprised at. Not before it him they saw although
P ytadas la’iia L! qii’fian.
he wasachief his they saw.
Wagié’n ao la da’iat VP Luqa’L.agan. Hin ga sk!i’lasga-i
And now him with they came home. Like — the crowd
ga Vl sa’wan, “Di tiak!a’n nafi‘a’gan Lu a/nafii xa'das I
be)
to he said, “My grandchild went out when this person it
to play
qeigan. L’ nan‘a’gan. LL’ god qaod IT qa'tcligan. Hit!a’n
found. It went to play. It was after it came in, Then
gone a while
&
[ee =~] [op Or
~
10
Tel
12
15
14
15
16
92 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
as it opened the door, it came in saying ‘Tdi’ni, Tdi’ni. Grand-
father, Ildi’ni found,’ it said. So we went to see him. And we took
him into the house. He was unable to stand. His legs were bent
together. And we carried him up in a mat to the house. We worked
over him all day [to make him well]. And after he did stand up he
went outside with the help of a cane. Then we gave him food.
When he got well we came this way with him. I came hither with
him because I did not want to remain alone with him in an uninhab-
ited place,”* he said.
While they were telling about him the people observed that he was
feeling of his skin with his teeth. And they told one see * about
what he did. Then the chiefs of the Stikine people said: ‘‘’ Taste the
chief’s blood.” Then one felt of his skin with his teeth. And when
he lifted his head he said: ‘* The chief’s blood is salt.””. Then the chiefs
of the Stikine people were very much astonished. Then they knew
that he had been blown about for a very long time. And the town
. — L— ~ — _ —
kliwe’ I da‘a’sttcligandan, ‘* Tidi'ni, Tdi'ni” hin VP suda‘Ite!fean.
the door it as opened, “Tidi/ni, Ttdi/ni,”’ like it came in saying.
“Tei’na Udi'ni qeiga’na,” hin | si’gan. Aldji’ala la tlala’hi
“ Grand- Hidi’/ni (I) found,”’ like it said. Therefore him we
father
qéf‘a’gan. Wa’gién na g* la tlala’i isdagan. Gia’ga-i ‘ado’ LP
went tos see. And house to him we took. To stand around he
‘/soagan. L? q!oli’ gutg* laa Igak!a’dafagan. Wa’gién lets
got (was His legs together his were bent. And mat
unable).
‘anal na o® la tlala’n ‘a’sitc!igan. Wa’gién sin s‘asg™ la ‘ado’ t!ala’i
5 5
in house to him- we carried up. And day whole him around we
Al — a (poe S)e i
Lei Idafgan. Wa’gién Tl gia’gan L.i kia’o* aga’ | kiv.’sLuwagan.
tried to make And he stood: up when outside he went with a cane.
(well).
Wa’t.t la tlala’fi g®* ga ta’dagan. L? la’gas ut ha/Ieui o* la da’iial
Then him we ‘gave to eat. He was well when hither to him with
tlala’nh ui’stleidan. Liga’nlafan Ja s‘un la da’fial idjiga’-i @* di
we went by canoe. In an uninhabited I alone him with stay toy aL
place
ewa'was Ali’ haleur’ la da’ial } Luqa’-idan,” bin Il sa’wan.
disliked therefore hither him with I came by canoe,” like he said.
La at l giata’ndawa’s tlal qla’lan VP q!oguda’ns la’fia 1! qé’n-
Him of he related while hisskin he felt with his his they saw
(they) teeth him
q!oldaian. Wa’gién gu’tga la w! sudai’an. Wa’gién Stak!a’n xade’
secretly. And to each him they told about And Stikine people
other
lLladé hin sa’wan: ‘“‘Naf Iladas ‘a-i 1 q!oguda’ni‘o.” Wa’gién
the chief like said: “The chief blood (imp. ) taste ye.” © And
Y q!al la’fia nafi q!o’tsgildaian. Wa’gién sta VP ‘a’nstauias Lu
his skin his one felt with his teeth. And from he lifted his head when
‘Naf I’Lladas ‘a’-iya tafa’gafgua,” hin VY sa’wan. Wa’z.u Stak!a’n
““The chief’s blood’that is salt,” ut like he said. Then the Stikine
xade’ q!la’Idafiayua’nan. ODyji’fia ) x.i’tgan@wanan ‘an wa’'L.u la’fia
people were very much Along he was ‘blown about for then his
surprised time
oo]
SWANTON] HAIDA TEXTS AND MYTHS 2s
people went outside. Then they knew what had happened to him,
but they did not know whence he had come.
And they began to care for him. He was there for many years.
And he remained there always. He did not go back, because he did
not know where his town was. He had four children. Two were
boys and two were girls. And all the time he was at the Stikine he
wept for his children. But he did not weep for his wife.* And the
one who had found him made him his friend (i. e., took him into his
family and clan).
And after he had lived there for a long time he came to understand
their language. After he had wept for a while he sang a crying song.
He began the following crying song: | :*‘ Hég.ononé’ La’gwaiyé
dja’ qoqoltedj.: | Ha gtise’, ha giise’ le’ni gita’ni haguse’.”? And he
joined that tribe. Then he told them that he had belonged to the
Fish-eggs and they all gave themselves to him because they saw that
he wasa chief. And his friends, the Fish-eggs, lost him.
L! u’nsad‘elan. Wa’gién Inaga’-i xa/dé kia’g? idja’ne. Lag" I
they came to know. And the town the outside went. How he
people 5
‘ets ‘an la L! u’nsadats L.u Li’djista is gam ‘an L! u’nsada‘afian.
was for him they knew when whence he was not for they knew.
like
Wa’gién o" ban dama’n la w!a qé’nidan. Wa’gién ‘a’na
And there right carefully him they began to look And years
atter.
qoan gut~-g" | idja’ni. Wa’gién g" han I tigai‘e’lane. Gam
many during there he was. And there right he stayed always Not
(joined the tribe).
siiga’fi sta Tl is‘a’ffiane gam Li’djan |’ Lag* is ‘an l’ u’nsad‘afian a’ta.
u
back from he went not where his land was for he knew be-
cause.
L’ gi’dalan stansa’nan. Stan Ja ila’ndjidagan gién stan isi’n
His children were four. Two his were men and two too
la djada’gan. Wa’gién Stak!la’n gu I fs kal gi’dalan da I
his were women. ra Stikine at he was while hischildren for he
s‘a/-llganan. Dyja'‘af da Liao gam I’ s‘a-il‘a’fganfan. Wa’gién la
was we His wife for however not he was weeping. And him
nan qé’vaiyan I’ taodi'lgigan.
one found him took for his
friend forever.
Wa'gién g" I isxa’nsgats ta Lv! kil VP gwa’/lan. Wa’gién I
And there he lived a long when their lan- he understood. And he
time guage
s‘a’/-ilgan qaod ‘an VT ki’lk!adjt-idan. Wa’gién hin V k!adju’idan:
wept after for he began to sing a And like he began singing:
a while erying song.
|‘ Heg.onone’ La’gwatye dja’q°q°*ttedj: | | :Hagise’: |
Leni ‘gita’ nl haguse’.”
u
Wa’gién g" han I tigai’‘elane. Wa’gién IV K!a’ogas ‘a’nsta
And there right he joined the tribe. And he was of the about
Fish-eggs
A’tla TY sa’wan gién la o* aga’n L! i’sda‘odjawan I i’u!agidas la’fia
his he told and him to them- they all gave he wasia chief his
selves
L! génga’nan Ala’. Wa’gien | ta’olan K!a’was Il’ g@ddiaga’fnan.
they saw because. And his friends the Fish-eggs him lost.
10
11
13
14
15
24 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
And by and by his friends heard that he was a chief of the Stikine.
In old times people did not go to other places. They fastened a
feather to the end of a stick, and they raised it. If the feather was
not moved by the wind they went out.° Therefore his people did not
learn about him quickly. But afterward they heard about him. And
when he knew that his friends had heard about him he sent down the
songs for his friends. By and by, when they heard his [songs], his
friends were very glad. ‘*Although I want to go to you, there is no
way todoso. Iam very well off. But there I was not happy. My
friends, the women and men of the Fish-eggs, are very numerous.”
Then his friends ceased to be sad for him, because they knew he was
happy. But his wife was married to another man, for they had
thought that he was dead. .
This is the end.
Li’sL.uan wa’gién, Stak!a4’n al ta/olai ‘an Il? i’uladas la’fia 1!
By and by however Stikine of hisfriends for he was chief his they
ki’neudafan. Gam wiak!wa’nan ui.’ LA’gui L! Luga’-idanganan.
heard, Not any time in old toany they started by canoe.
times places
Sqia’fi-kuné tta’n‘u ww! kiwIgudjilgafan. Wa’gién sa _ 1!
End of a stick feather they fastened. And up they
kiteudjilga’fane. Gam ttanue’ x.i’Ik!wesitdansi La hit!a’n 1!
= A at)
lifted ik. Not the feather was moved by thewind when then they
Luqa’-idanan. Aldji’ala gam la ‘an hawi’dan w! u’nsadat‘afan.
started out by canoe. Therefore not him for quickly they knew.
Wa’gién sile’t la Lu! kifg"dafan. Wa’gien IP ta’olai VP ki’figudans
And after- him they heard about. And his friends him heard about
ward
‘an VT uw’nsad‘elan .L.t s‘a’lané ta’olat dal xa’ndjut!a’lane.
for he came to know when the song his friends for he sent down.
Wa’gién Li’st.aan la L! guda’fian L.t VT ta’olan gu’dane layua’nan:
And by and by his they heard when his friends the minds were very good:
‘**Dala’i ‘a di gutqa’o sklia’/nan gam wag" dala’ ‘a di ‘e’thne
Sou to I want to go although not how you to I ean go
qa‘angafgan. Di layua’ngai. Ha’ot.n tlao gam di 1a’‘afgan.
is to be seen. I am very well off. There however not [ was happy.
Di ta’olan K!a’was djade’ fseié’n ta’ndjide j’sin qoanyua’ngan.”
My friends Fish-eggs women and men too are very many.”
Wa’gién wan | tawe’ laal gudane’ stlée’oan V las ‘an L!
And stopped his friends him for iheir minds weresick he was for they
happy
u’nsAda‘elan a’la. L’ dja tlao nat hifta q!a’lat in‘e’lan VY k!o’tals
came to know because. His wife however a man other came to he was dead
marry
‘an la wu! u’nsadan ala.
for his they thought because.
Hao Lan ‘é’lean.
Here end becomes.
SWANTON] HAIDA TEXTS AND MYTHS 25
The almost complete absence of a mythie element in this story suggests that it
may be founded on fact. At least it must have been used to explain a relationship
supposed to exist between the Fish-eggs, a branch of the great Sta’stas family of
Masset, which belonged to the Eagle clan, and some family among the Stikine
Indians.
'So the word K!it’sta was somewhat doubtfully translated to me. It stood near
the northwestern angle of Graham island opposite North island.
* A song supposed to have power in calming storms.
* Fearing to expose themselves to possible danger from an entirely strange man.
There was no assurance of safety between man and man unless both were of the same
family or peace was known to exist between their respective families. The verbs in
this quotation have the past-experienced ending, -gan. Had this been related by a
person who had learned the facts from somebody else they would have taken the
past-inexperienced ending, -an.
* Accidents like this were often supposed to be brought about by the unfaithfulness
of a man’s wife, and it is not unlikely that the chief may have suspected that he had
suffered in this way.
° Tlingit words.
6 This is evidently mythical. The same thing used to be said of the Pitch people.
See Memoirs of the Jesup North Pacific Expedition, volume y, part 1, page 91.
* He speaks of his new friends as if they belonged to his own family at End-of-trail
town.
26 BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
STORIES ACCOMPANIED BY TEXTS
How SHINING-HEAVENS CAUSED HIMSELF TO BE BORN
[Told by Walter McGregor of the Sealion-town people]
She was a chief’s daughter at Dja.'. Her father had a slave he
owned watch her. Then she said to the slave: ‘‘Tell a certain one
that I say I am in love with him.” And, when she went out with him
to defecate next day, she asked the slave if he had told him. And
he said to the chief’s daughter: ‘t He says he is afraid of your father.”
He had not told him, and he lied.
She told the slave to tell another that she was in love with him,
and again he did not tell him. He told her he feared her father.
When she was unable to get any of her father’s ten nephews she went
with the slave. And her father discovered it.
Then they abandoned her. Only the wife of her youngest uncle
left some food for her.
She went down on the beach to dig. After she had worked for
some time she dug out a cockleshell. In it a baby cried. Then she
looked at it. A small child was in it. Then she took it to the house.
She put something soft around it, and, although she did not nurse it,
it grew fast. Soon it began to creep. Not a long time after that it
walked about.
One time the child said: ‘* Here, mother, like this.” He moved his
hand as if drawing a bowstring. When he said the same thing
again she understood what he meant. Then she hammered out a cop-
per bracelet she wore into a bow for him, and another she hammered
into arrows. When she had finished [the bow] she gave it to him
along with the two arrows. He was pleased with them.
Then he went out to hunt birds. When he came back, he brought
his mother a cormorant. His mother ate it. The day after he went
hunting again. He brought in a goose to his mother. His mother
ate it. And next day he again went hunting. He brought in a
wren. Then he skinned it. He dried [the skin]. He treasured it.
And next day also he brought in a k!u’te!ix.u.” That, too, he skinned.
That too, he dried. And the next day he brought in a blue jay. He
skinned and dried that also. The day after that he brought in a
woodpecker. That he also skinned. That he also dried.
One time some one was talking to his mother. The house creaked
moreover. And: when day broke he awoke in a fine house. The
carvings on the house posts winked with their eyes.* Master Carpenter
5
SWANTON] HAIDA TEXTS AND MYTHS 27
SIN AGA’N QEIDAG.A’G.AN
LY gida’gai wansi’ga Dj gu a. L’ xa’te.a nan xa’lIdana dag.ai’as
P ga’-idjitdig.afas. Giée’nhao nan xa’Idanas han Ja la sii/udas
**Ha‘la ala’na at | ta’-idisifafi gi si’wui.” Gién dag.ala’-ig.a la
da’fat la qax.ua‘lgaga’-i Lt nan xa‘Idanas Ja gi 1A suudaga’-i gi
laat la kia’nafas. Gién han nan gida’s gi 1a si’wus ** Daf xa’tg.a
oi VP Ig.oa’gan VT sii’ugan.” Gam Ila si’udag.anasi sk!id’xan la
k!i’gadan wansi’ga.
Naf sg.oa’na at ¢6/sin la ta’-isifas nan xa’/Idafas gt 1A ni/djfixa’Isi
gién T’sin gam 1a si/udag.afasi. Gién I xa’tg.a gi I to.oa’gai lagi
la si’wus. L’ xa’tga na’tg.alaii La’alas g.ado’ la kilg.etsgaiya’-i L.ti
nai gida’s nan xaA’Idafas at ta’iyan wansi’ga. Gién I xa’te.a @.An
u’nsatdalsi.
Gié’nhao la sta L! tcla’sdaiyafi wansi’ga. L’ qa’g.alafi sg.oa'na
dja’ag.a daog.ana’gas sg.u’nxAn gata’ 1a gi Inxal’vah wanst’ga.
L’ djig.a’gase.aga’fan wansi’ga. Gana’n Ia rdjin qa’odi skia’l
- qlal la tg.eg.a’-istaiyas. G-.a nan g.a’xa se.a’-ilas. Gién JA qea’fAsi.
G.a nan g.a’xa kla’tdju tda’sdiasi. Gién na gi Ja la L.’x.idas. La
g.ado’ oi’na Ita’nawa Ia isdai’yas, gién gam Ja la L!i’ndag. ans sk!ii’xan
P inag.a’-i x.a’fialas. A’asifi Lx.uqa’g.ufx.idas. Gam sta ga
dj'inag.afg.a’ndixan Vl qag.0’ix.idas.
Gaatxa’n nafi g.a’xas han si’wus ‘‘Na, a’wa-i han a.” Sulaii la
djig.ona’das. Ga’-ista sii gana’ni la sa’oga’-i L.a gina 1a st’udas
g.an | u’nsatdals. Gién x.al la sx!gatx.ai’as la g.an Ig.ét g.an la
q!a’dana’s gién nan sg.oa’na jsif telidala’i g.an la q!a’danas. La
g.eilgidaga’-i L.t telidalata’-i sq!a’stin da’fat 1a gi la xasta’si. At Il
gudana’-i 1a’gasi.
Gién | xé’tet-tc!i/nlgoafgas. L’ stiIn!xaga’-i L.t ktia’lu a-u’t gi
Ja klu’sttclias. L’ a’og.a VP ta’gas. Ga-i dag.ala’-ig.a isi xeti’t-
tclintgoafgai’yas. Leitg.u’n awu'h gi 1A L.sttc!lai’/yai wansu’ga. L’
avog.a Il ta’gas. Gién dag.ala’-ig.a Tsin VP xete’t-tc!intgoa’figaias.
Da'tcli la 1.’sttc!as. Gién a’fig.a la la L!sta’si. La-la q!a’g.adas.
La la goya’das. Gién dag.ala’-ig.a é’sifi k!i’telix.u la L.’sttclias.
La é’sifi a’fig.a la L!’stas. La é’sifi la q!a’g.adas. Gién dag.ala’-ig.a
sin Liai’Llai Ja w.’sttclias. La é’sifi la L!’stas gién la la q!a’g.adas.
Ga-i dag.ala’-ig.a 7’sin sLu’djag.ada’fi 1a L.’sitchas. La é’sif 1a L!’stas.
La é’sif la q!a’g.adas.
Gaatxa’nhao l’a’og.a g.anan kilgula’s. Na’ga-ii’sif Iqeg.ote!?lgasi.
Gién sifg.aL.a’nas gién na’ga-i la’gasi g.ei 1a ski/nxaasi. Na’ga-i k!uxa’o-
xAfa-i q!eida’-i qeaulda’nasi. Watg.adaga’i hao lag.an aga’ g.on-
28 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
let himself become his father. He got up and said to him: ‘*Come,
chief, my child, let me dress you up.” Then he went to him and
he put fair-weather clouds‘ upon his face. ‘‘ Now, chief, my son,
come and sit idle seaward.” As soon as he did so, the weather was
good.
One time he asked to go fishing with his father. ‘‘ We will pull
out Devilfish-fished-for.” And on their way to fish they pulled it
out.” Then they stopped at House-fishing-ground.’ He seated his
father in the bow. After he had looked at the rising sun for a while
he said: ‘* Now, father, say ‘The chief among them thinks he will take
it..” This his father said. ‘‘Say ‘The one who comes around the
island thinks he will take it,’ father.” And he said so. ‘‘ Father, say
‘The shadow increases upon Te!i/nla-i; hasten, chief.’” And so he
said. ‘‘ Father, say ‘The great one coming up against the current
begins thinking of it.” So he said. ‘‘ Father, say ‘The great one
coming putting gravel in his mouth thinks of it.”” So he said. And
again, *‘ Father, say ‘ You look at it with white-stone eyes (i. e., good
eyes).’ Father, say ‘Great eater begins thinking of it.’” So he said.’
After he had finished saying these things it seized the hook. At
once it pulled him round this island. He struck the edges of the
canoe with his hands. He said to it: ‘‘ Master Carpenter made you.
Hold yourself up.” The thing that pulled him about in the fishing
ground again pulled him round the island.
And when it stopped he tried to pull in the lines. . He pulled out
something wonderful, head first. Broad seaweeds grew upon its lips.
It lay with halibut nests piled together [around it].* He began to
put the halibut into the canoe. When the canoe was full he pulled
the canoe out to make it larger. After he had put them in for a
while longer his canoe was full, and he released it.
Then they went away. He brought balibut to his wife. She dried
them. Then he again called for his son, and when he had finished
painting him up he said to him: ‘** Now, chief, my son, go over there
and see your uncles.” So he started thither. He came and sat down
at the end of the town. After he had sat there for a while they
discovered him. They came running to him. They then found out
who he was. And they again moved over to where his mother lived.
After they had lived there for a while he went out wearing his wren
skin. He said: ‘‘ Mother, look at me.” Then his mother went out
after him. He sat as broad, high, cumulus clouds over the ocean.’ His
mother looked. Then he came in and asked his mother: ‘* Did I look
well?” ‘* Yes, chief, my son, you looked well.” Then he also took
the biue-jay skin, and he said to his mother: ‘*‘ Look at me.” Then
she went out after him. Her son sat blue, broad, and high over the
sea. Then he came in and said: ‘‘ Mother, did I look well?” ‘* Yes,
chief, my son, you looked well.” And he also went out with the
SWANTON] HAIDA TEXTS AND MYTHS 29
ag.a’g.aL!xadai’yai wansi’ga. L’ q!ala’was gién han 1A la si’udas
* Ha-i L.ag.a’l ki’lsta-i nen: hala’ da’nigi t gifig.atdjan.” Gié’nhao
la gia lA qa’gas gién l xa’/fa la yanxa ‘oda’ das.‘ Ha-i, ki’lsta-i igen,
qladax. ua! Ja sa/anaq!a’osg.a.” Gién gafa’xan Ja isi’si gana’xan
sin-laa’ was.
Gaatxa’nhao g.0’ ne:2 an da’fat la xa’o-insa’fan
xaogaiyas tlala’n dant Ki gut 1A la dante!i’-
statialas.. Gién Na-git’ g.a la eet eM G. O’ne.an sqe’ugu-
g.awasl’ g.a la tela’ngtiginas. Tecli’g.ova-i la qgea’q la’-ida'Idi qa’odi
=
1 wAnst’ga. Na’o-gi-
ss A
lista’soa.” Gién Il xa’o-tn
oe
=e
han I si’wus ‘‘ Ha-i, @.0’Nga-i, ‘ Wasu’g.a q!ola’-i a @udal’dadian,” han
n ii i. ‘**Gwai'ls g.ado’ guda’ Iskiiinasi
Ast.” Gaia’xan I’ ¢.0’fg.a si’ wusi.
as oniey et
gudal’dadiai,’ han a su, g.o’fga-i.” Gién gana’xan 1a. si’wusi.
<6 eli/nta-i-xa'stawan, I’'L!gas. G.a ta gtidana’fi le.a’gif,’ han a si,
g.0/‘Nga-i.” Gién gafa’xan lasi’wusi. ** * Dja tla’x.usta qayu’djiwa-i
ui gudal’dadiai’, han a st, g.0’fga-i.” Gana’xan 1a su’daiyag.ani.
““*fo.a’xets naf xata’ndals yi'djiwa-1 gudal’dadian, han a st
g.0'Nga-1.” Gana’xan IA si. Gién han f’sin * ‘G.o'dansda-xa’nadas
a’thao da qea’tcigidian,’ han a st, g.0’fga-i.” ‘** X.a’maltagoai
yu'djiwa-i u gudal’dadian,’ han a su, g.o’iga-1.” Gana’xan IA si’usi.
A'sga-i gana’ JA sugi’ga-1 Lu ne at lA q!a’oL!xai’yan wanst’@a.
A’‘asin a’si gwai'ya-i peda. la la g.alg.a’lgalda’asi. Lua’-i dji’ina
A‘ig.a la sqotskida’fan wanst’ga. ‘* Watg.adaga’n dan L’g.olg.ag. an.
Si’a ta aga’fi xaa’ndju” han I/a la si’'udas. Giwa’i g.a la ga g.alga’-
istasi. I’sfié/sii gwai’a-i g.add’xa la ga g.alea’le. aldaasi.
Gién sii ga’-istia-iL.a 1a gi la da’ng.aawas. Gi'gus tlag.ané’ la
dania’ndjin'xas. L’ kii’da gut na ‘ages. L’ Ita'lgaga’-i gute. a’n
qia’-idasi. Xagwa’-i la iL.x.ida’i wansti’gaf. Lua’-i la’g.a sta” gasi
gién gutg.e’ista LA Se Ter CUE gL La in. qa’o+di Lua’-i la'e oa
sta” gasi gién IA la L’sLeias.
Gitn sta lA Luqa’-ig.oasi. Dja'g. aii gi xagwa’-i lA Leua’si. L’
dja’g.a q!a’gada’si. Gié’nhao j’sin gitg.a’ g.an 1A g.ag.oya’naf
Wanst'ga. Gién j’sifi 1a gi la gi’fig.ategi’ga-i L.t 1A la sti Duk ** Ha-i,
ki’Ista-i tqén, adjx.ua’ dati qa’g iene naxa’ns Ja qi’fg.a.” Gié’nhao
g.ala qa’-idai wansi’ga. Lnaga’-i gia’ogi la q!a’oL!xasi. L’ q!a’o-u
qa’odi la g.ei L! qe’xas. La u! da’ox.ides. A’hao L! lag.a’n L!
u/nsAtdaalafi wansi’ga. Gién gagii’ I a/og.a na’gas g.a f’sifi L!
telig.ahu’nanas.
Gu Ja naxa’fig.o qao’+di date!a’-i q!al da’fat a’fig.a la qax.ua’laf
wansi’ga. ‘‘A’wa-i, di Ja qg@/xaf” han I si’wus. Gién I a’og.a I’
meee qax.ua’las. Tang. ona’-i g.a l qweé’g.awa-q!o'Idjiwas. L’ vog.a a
qe‘imas. Gién I qgatc!ai’as gién a-u't at la kidnatas ** Di gua la’
“A’fa, ki’Ista-i Iqgén, dat la’gai.” Gié/nhao L!ai’/L!ga-i q! "Al 1's oe .
isdai’yai wansi’ga. Gién han a’wuii la st’udas ** Di la qe’xan.” Gién
P g.0/L.ag.a la qax.ua’lasi. Tafig.ona’-i g.a I gi’tg.a g.d'lg.alt q!lo ie
djiwasi. Gién I’ gate!ai’as gién han I’ si’wus ‘‘A’wa-i di gua la’ga.”
‘*A’na, kilsta’-ilqén, dai la’gaf.” Gién siudja’g.adana-i f’sfi da’iat
30 - BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
woodpecker and said: ** Mother, look at me.” Then she went out
after him. He sat over the sea, the upper part of him being red.
She smiled at her son, and when he came in he said: ** Mother, did I
look well?” ‘+ Yes, chief, my son, the supernatural beings will not
tire of looking at you.”
Then he said: ‘* Mother, I shall see youno more. Iam going away
from you. When | sit in front of Q!ana’i’? in the morning, there
will be no breeze. No one can touch me."’ When the sky looks like
my face as my father painted it there will be no wind. In me (i. e., in
my days) people will get their food.” ** Now, chief, my son, when
you sit there in the morning I will send out feathers for you.”
Then he started off from his mother. His father also went off from
her, and said: *‘ I also am going away from you. Settle yourself at
the head of the creek. I shall see you sometimes and I shall also see
my son.” Then he, too, went off.
And at evening she called for her youngest uncle. She said to
him: ‘*‘ When you go fishing to-morrow wear a new hat and havea
new paddle.” And early next day they went fishing. Then she sat
down at the end of the town with her knees together. _ And when she
pulled up her dress the wind blew out of the inlet. Every time she
raised it higher more wind came. When she had raised it to a level
with her knees a very strong wind blew. And she stretched her arm
to the thread of life of him only who wore the new hat, and she saved
him, because his wife left something for her. That was Fine-weather
woman," they say.
Then she took her mat and property and started into the woods up
the bed of the creek. And she fixed herself there. And a trail ran
over her. She said that they tickled her by walking upon it, and
she moved farther up. There she settled for good. When her son
sits [over the ocean] in the morning, she lets small flakes of snow fall
for [him]. Those are the feathers.
This is one of the most important of all Haida stories, telling as it does of the
incarnation of the sky god, the highest deity anciently recognized by them. Sin,
the name by which he is known, is the ordinary word for day as distinguished from
night and from an entire period of twenty-four hours, which also is called “‘night;”’
but it seems to be more strictly applied to the sky above as it is illuminated by sun-
shine. Hence I have chosen to translate the word ‘‘Shining-heavens.’’ .A similar
conception is found among the Tsimshian of the neighboring mainland, where the
sky god is known as Laxha’. It would be interesting to learn whether it also obtains
among the related Tlingit of Alaska.
1A stream flowing into the Pacific about 13 mile east of Kaisun.
2. have not identified this bird with certainty, although the name is very much
like that given me for the red-winged blackbird (Agelaius phceniceus Linn. ).
3 A common expression to indicate the excellence of carvings.
4Yen xagi’t are long, narrow clouds, probably stratus, said to indicate that there
will be fair weather next day.
5 Devilfishes were usually employed to bait the hooks for halibut. To catch a
halibut of supernatural character they secure a deyilfish o1 the same kind.
SWANTON | HAIDA TEXTS AND MYTHS 31
ss
la qa’x.uls gién han I’ si’wus ‘*‘A’wa-i di 1a qé’xan.
qa’x.uls. Pan ng.ona’-i g.a sA’gul VY sg.ctita’px.ianwas.” Gite. Ee oa
aga’ Ja da’igidas. Gién I eas Lu 1 si’wus ‘‘A’wa-i, di
la’ga.” ‘‘A'iia, kilsa’-i igen, s sg.a’na-qeda’s da’ig.a qea’xolgilga’/nsega.
Gién han I si’wus ‘‘A’wa-i Lan dat t qffiga. Dan sta t ga
Uy
-ida.
Qlana’n tla’g.a 1_q!a’o-ula’s es gam Leu sta aie Anga’nsea.
Digi sifta’g.asga. Di g.0’ig.a digi ging.e’idan gana’n “etula’ s gién
gaAmLgu sta x.t’tskitg. anga’nsga. Xa’-ides di g.ei x aes g. poled) n-
pea.” . °° Hak", kilsna’-i Igqén, da q!a’o-ulas gién Ita’n
gug.a’osgadag.a’nsea.”
o dan gi t
o,
5
Gién awu’nsta LP qa’-idah wansi’ga. L’ g.d/fig.a é’sin la sta qa’-
itx.idie’s gién han si’wus ** Ya é’sifi da’fsta qa de G. A’nL.a-1 qa’se.a
la aga’n Le.ag.e’itdan. Dan } qifg.a’nsga gién gi’tg.an isin I qin-
g.a’-nsga.” Gién la é’sif qa’-idaf wansii’ga.
Gién sifx.ia’s gién I qa’g.a da’og.anagas @.An la g@.a’g.oyinas. Gién
han Ia la si’udas “‘ Da’g.at L! xa’og.agia’-i gié’na dads’ n ta’ea gut
és gié’na a’la-i sin a’‘ig.a La’dan.” Gién ae ala -ig.a sifig.a’-ixan
L! xa’og.agiiisi. Gién Inaga’-i gia’ogi la q!aokidjitsi. Gién Iqédaga’-i
A‘Dg.a 1A datel’stalia’-i L.t ta’djilse.as. Sa’nat la istag.a’nsi k!ea’t
tadja’-i wai’gi qi’skidesi. K!o’lan L.a 1a dangi’stalia’-i Lu. yan djil’-
XAN - xa’s~sg.a’si. Gién nafi dadji’ig.ata’ gas wa’nwa-i gi sg.u/nxan
la xa’g.atsg.as gién la la qa’g.andag.a’h wansi’ga I dja’g.a a gi gia-
Vnxaiyag.An g.aga’n A. L.la’-djat hao idja’i wansu’ga.
Gié’nhao lewdja’ -i at Lawa’-i a’fig.a la ista’si gién V qax.iagia’lafi
waAnst’ga g.A’nL.a-i qa’li g.ei A. Gié/nhao gu aga’n 1A Le.a’g. eitda’asi.
Gién la gut k!iwa’gas. La 1! tlasé’lgafan VP st’us gién di’'tgi é’sin LP
eee ult ESSE Ga’-iguhao I tci/ag.eilsg.oa/nanan wansi’ga.
LP ei'tg.a q!a’o-ulas gién t!a’g.ao k!a’mdala gi 1A gue.a’oskadaga’fias.
Ga’-ihao Ita’ng.o idja’g. An.
Hao tan I g.e’ida.
6 The halibut fishing grounds were all named and were owned by certain families.
7These incantations are uttered to induce the halibut to take the hook.
‘In another story this creature is called Mother-of-halibut.
®*These various clouds are represented as Shining-heavens with his different bird
blankets on. Clouds are more often thought of as the clothing of The-one-in-the-sea.
1 An inlet or river. My interpreter suggested that it might be Qand’, an inlet
north of Kaisun, but the name that occurs here is quite common. A river of this
name flows into the sea near Frederick island.
1 The word used here is also applied to the sons of chiefs who can not be touched
without bringing trouble upon the aggressor.
When Shining-heavens presides, or, in other words, when these clouds are seen,
it will be calm at sea.
‘8 Compare the story of ‘‘The one abandoned for eating the flipper of a hair seal,”’
note 17. The word used here is wa’nwai, one of doubtful meaning.
yla-djat, ‘‘ Fine-weather-woman,”’ is often referred to in the stories. One of the
winds, the northeast wind, was named after her, and by the West Coast people at
least she seems to have been identified with the Creek-woman at the head of Djia.
32 BUREAU OF AMERICAN ETHNOLOGY (BULL, 29
How MASTER-CARPENTER BEGAN MAKING A CANOE TO WAR WITH
SOUTHEAST
{Told by Abraham of Those-born-at Q!a/dAsg.o-creek. |
Master-carpenter at a steep place at one end of the town of Sqa-i
began making a canoe in which to war with Southeast.' The first one
that he finished at the edge of the steep place he threw down into the
water. It split. After that he made another. He made the meas-
urement of thickness of this one greater than for the one he had made
before. And when he finished it he threw it into the water. That,
too, split apart. After that he made another one and had it thick.
When he threw that in it also split apart. After that he made still
another and had that also very thick. When he threw that in it broke
also.
Before all this happened he tried to wedge apart two canoes from
one log. Then Greatest Fool came to him. And he told him how to
use his wedges. He told him to use bent ones. When he did so, they
came apart. In that way he made two [at once].”
When he could not accomplish it (i. e., make a canoe that would not
break) he let the limbs stay on one/and threw it off from the cliff. It
went down safely. Then he thought it good and set out to find him
(Southeast). He knew where he lived.
Then he came floating above him. And he challenged him. After
he had called to him:for a while a current flowed out rapidly. A
large amount of seaweed came floating with it. After it came his
matted hair. When he came to the surface he seized him. When he
started off with him (Southeast) he called for his nephews.
First he called Red-storm-cloud. The neighboring sky became red.
This passed away from it quickly. At once the wind blew strong.®
While this wind was blowing very hard he called for Taker-off-of-the-
tree-tops. The wind immediately blew harder. The tree tops that
were blown about fell close to him. All that time he spit medicine
upon himself.
For the next one he called Pebble-rattler. At once the wind was
further increased. The waves came rolling in. The stones made a
noise. The sand blew about. All that time he spit medicine upon
the things he had in his canoe. At that time he called for Maker-of-
the-thick-sea-mist. There were many of them (the nephews). Part
have been forgotten.‘ By and by he called for Tidal-wave. And
when he came he (Master-carpenter) was covered with water. All that
time he spit medicine upon his things. At that time they were too
much for him,
SWANTON] HAIDA TEXTS AND MYTHS ao
WaATG.ADAGA’N XE-U’GI QA-IDA’O G.AN LUDA/NGAX.IDAG.AN
Sqa-i Inaga’-i gia’ogi nai sta’las gu’hao Watg.adaga’i Xei gi
qa-ida’o g.an Luw’g.olg.ax.idag.an. Sta’la-i qo’lgi nafi la g.eilgi’-
gaLa’ganas sta’la-i gt’sta la kidagai’yag.an. Gu’tsta l g.atg.adate!a’-
g.an. Ga-istai’/sifi nai la ’g.olg.asi. Ku’ng.ada la’na la tkii’gag. an
Vla la la k!widai’yag.an. Gié’nhao la ési’fi 1a g.eilgida’asi gién 1a la
kidagai’yag.An. La é’sii gu’tsta g.a’tsqadatc!ag.an. Ga/-ista fsfi
nan la L’g.olg.asi gién 1A la gafadai’yag.an. La ési’ft la ki’dagaiya’-i
L.u gu’tsta g.atsqa’datc!lag.an. Ga’-ista f’sifi nati 1a v’g.olg.asi gién
~ _—j~ _ s Alt~ = x C — ~
la 6si’fi 1A ga’fayi’andaiyag.an. La ési/fi Ja k!a’dagaiya-i 1.0 la ési’fi
xosdai’yag. An.
Ku’ng.astahao gutg.e’ista nan 1a djitgi’stat!adjindies. L.t’hao
Suitgutg.a-sg.a’na lag.a’nsta qau!xai’yag.an. L.i’hao tlua’-i la’g.a
la kilg.olg.ai’yag.an. Gié’nhao ga ska’pdala at 1a la waxa’lag.an.
Gana’xan la tga’-i L.ahao gutg.e/ista l g-.astai’yag.an. Gié’nhao
la’o.a P g.asti’fig.ea’lag. an.
L’g.olg.aga-1 g.ado’ la g.etsgia’-i L.G nat La/dji wa g.ei 1a q!a/oda
/g.olg.aga-i g. g.etsgia’-1 L. a/dji wa g.ei la q!
da’nat sta’la-i qu’Igusta 1a la ki’dagaiyag.an. Gi'na tela’Ho.asgidas
gana’ V tseai’yag.an. Gié’nhao 14 la la’daiyag.an gién 1a gii’g.a IA la
ta’ng.ax.idag.An. Gia’gu 1a na’as g.An I’ u’nsadag. An.
Gié’nhao 1|a si’g.a 1a ga’/-isLu!xaiyag.an. Gié/nhao 1a la gina’fix.it-
gianag.An. La la gina’igin qa’o+dihao tcil’wa-i L!a koa’g.a’L!xaLa-
ganag.An. Ga’-ihao falg.aa’nda yui'dala dale. aldaL!xaiyag.an. L.g.a
skatcligila’-i i’sii la’g.a da’Ugaldan!xaiyag.ani. L’ a’nte!fi!xaga-i
L.t’hao la la g.é’tg.au.daiyag.an. L.i’hao la da’fiat la Luqa’-it-
x.ftgianga-i Lt ta’x.ulai gi 1a kiii’gafiag.an.
Sg.etxaa’Ida gi la kia’gafta’gafag.an. A’txan qdyaqag.a’n sg.é’d-
wdaiasi. Wa’guxan g.a’gugag.ani. Gafia’xan ta’djwa-i squg.ada’-
g.Ani. A’sga-i L.u haoxa’n ta’djiwa-i sg.ag.ada’g.andixan Qa’-it-
qa’dji-x.an gi Ja kiii’gafag.an. Gafa’xan g.eigia’fixan tadjiwa’-i
sg.ag.ada’g.ani. Qa-ida’-i qa’dji x.utga’si la gutxa’n x.a’odjig.agi-
oS eee 2 Soars is a Se :
gafag.ani. Kii'thao x.ila’-1 gu’dafi Ia te!i/fiulg.adafigafiag. ani.
Lagu’sta Lg.a’xet-Ldag.a gi la kiiiga’fag. an. Gana’xan isi tadjiwa’-i
wA gi qasgida’g.ani. Liia’-i g.ata’-idaldafasi. Yg.a’ga-i le.a’-idaga-
gahag.ani. Ta’dja-i i’sift x.t’tga. K!i'Thao gina gi’g.a 14 f’sts gui
x.ila’-i la tel!i’fiulg.adafigafiag.ani. Asga-i L.i’ fsi/fi Nafi-skés-
ta’igisLeanas-yi’nafa-ta-igfeatas gi la kiaga/fag.an. Qoa’nag.ani.
Tle’dji gi wu! q!a-iski’daf. Qa’odihao Ta-ida’l gi 1A kiiiga’fiag.an.
Ga-i.it’hao Il’ qat!a-ida’las g@1én |’ qasa’g.agusig.afidalag.an. K!ié’thao
3
17137—No. 29—05
34 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Then he got him ashore. Some of the old people said that he (South-
east)” died.
His mother was named ‘‘ To-morrow ” (Da’g.al).° For that reason
they were accustomed not to say da’g.al; else they said there would be
bad weather, so they called da’g.al, alg.ala’g.a.
The end.
This little story seems to have been very well known throughout the Queen
Charlotte islands. What seems to have been a longer version was known to old
Chief Edensaw at Masset. This one was related to my informant by an old man of
the Ninstints people, now dead.
1 Master-carpenter went to war because Southeast had given the people too much
bad weather. The southeast wind along this coast is both rainy and violent. Sqa-i
was the southernmost town upon the Queen Charlotte islands, lying just east of
Cape St. James.
SWANTON] HAIDA TEXTS AND MYTHS : 35
x.ila’-i gina gi’g.a laf sis gui la telifulgadafigafiag.an. Ga-iL.i’hao I’
xAntlaleigag.e’gianag.an. Ga-it.thaola u! ¢.é’tg.atgtidaiyag. Ani.
L.! qlaya’hao L xa’-idag.a sa’g.a P k!otwa'lag.an sii’gafiga.
L’? a/og.ahao Da’g.al han ki’g.afii wansi’ga. A’thao gam da’g.at
han u! si’g.aAngangin gién sinda’g.afaasafii L! suga’fag.ani. A’thao
wlo.ala’g.a han da’g.al u! ki’g.adagafigafgin.
A’‘hao tan I’ g.e’idan.
* Therefore even a foolish person may sometimes make wise suggestions.
*See Story of The-supernatural-being-who-went-naked, note 24.
*One or two more are given, however, in a Masset story.
° But the shamans said that he went back to his own place.
® And therefore Southeast did not like to have anyone else use the word.
36 . BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
THE CANOE PEOPLE WHO WEAR HEADDRESSES
[Told by Walter McGregor of the Sealion-town people]
There were ten of them, and they went to hunt with dogs. After
they had gone along for some time it became misty about them, and
they came to a steep mountain’ and sat there. Their dogs walked
about on the ground below. They yelped up at them.
Then they started a fire on top of the mountain, and one among
them who was full of mischief put his bow into the fire. But, when
it was consumed, it lay on the level ground below. Then he also put
himself in. After he had burned for a while and was consumed, lo,
he stood on the level ground below. Then he told his elder brothers
to do the same thing. ‘‘Come, do the same thing. I did not feel it.”
So they threw themselves into the fire. They were consumed and
stood at once on the level ground.
And when they put the next to the eldest in, his skin drew together
as he burned. His eyes were also swollen by the fire. That happened
to him because he was afraid to be put in. When he was consumed
he also stood below. The same thing happened to the eldest. This
mountain was called ‘‘ Slender-rock.”
Then they left it. After they had traveled about for a while a wren
made a noise near them. They saw a blue hole in the heart of the
one who was traveling nearest to it. And after they had gone ona
while longer they came to the inner end of Masset inlet. When they
had traveled on still farther (they found) a hawk” feather floated
ashore. This they tied in the hair of the youngest. He put feathers
from the neck of a mallard around the lower part of it. It was
pretty.
Now they came to a temporary village. They camped in a house
in the middle which had a roof. They began eating mussels which
were to be found at one end of the town. He who was mischievous
made fun of the mussels. He kept spitting them out upward. By
and by they set out to see who could blow them highest [through the
smoke hole]. One went up on the top of the house and held out his
blanket, which was over his shoulder. By and by he looked at it. His
blanket was covered with feathers. They did not know that this was
caused by their having broken their fast.
And after they had walked about for a while in the town they found
an old canoe. Moss grew on it. Nettles were also on it. They
pulled these off, threw them away, and repaired it. Then the mis-
chievous one made a bark bailer for it. On the handle he carved
a figure like a bird. He carved it ina sitting posture. They tied a
~J
SU)
SWANTON] HAIDA TEXTS AND MYTHS
Q!apax.uUA’ GA DJI'ZG.EIDA LGINS
i/nhao 1 La/alg.o xa g.0/L.Ag.a la @a’ndax.itg.a’wan wansii’ea.
L) eanda‘lg.o qa’odihao 1a gi yii’nanag.ellg.oas gién nan I ee
stala’ g.a’-ilgalda gu la ga’nlinaL!xag.a’wah wansti’ga. Gié/nhao
Xd’ ga-i ee g.a x@’daxa Lga’-i lga-i g.el la’g ra gAnigalo.wa/asi. La g.a
pre uals ope! fan waAnsu’ga.
Gié’nhao Ldag.awa’-i u’ngu la te!aanod’g.adag.wasi’ gién I sti’ug.a
nan gitiea’ was le.é’da-i aA’fig.a tc!a’anawa-i g.el xag.a’se.alyan wAnsu’ga.
Gién la’e.a g.oha-ilua’-i L.a xé@’da Lga-l’ga-i gu Lia la’g.a xag.odie’si.
Gie/nhao la é/sfi aga’ L.g.a’/sg.as. L’? g.oxaga’fidi qa’odi Il x.al-
ha’ilua-i L.0 xé’da Lega-lga-i gu L! 1a gia’g@atAsi. Gié’nhao k!wai’g.alan
@sin @ana’n la Msxalsi. ‘* Hala’ dala’n j’sif gana’i 7’se.o sta. Can
eu ta qi!alag.a’figan.” Gié’nhao telaanua’-i g.ei gu L! Lisg.a/asi.
X.alha’-iluasi gién Lga-Pga’-i gu Lila giaga De@ANAsi.
Gién nan k!wai’as gi’sta na qa’g.agas é’sifi 1A L! L.g.a’sg.aga-i Lv
' se et’tg.a x.Alloa’mdax. as LT xa’iie g.a é’sifi x Pigg Sg@.asLas.
L.g.a’se.aga-i gi l Ie.oagaiya’g.ani g.aga’nhao | idja’i wansi’ga. L’
x. Alha’ Cas L.u la é’sifi xé da oa’ Danie Gién nan k!wai'yas é’sif
gana’xAn aga’fi Ista’si. Tg.at!a’ irene ha’nhao Ldag.awa’-i kig.a’n
wansu’ ea.
Giénhao sta 1a ga’ndax.itg.a’ wa wansi’ga. L’ ganda’ldig.o
qa’odihao da’te!i ? dagwu'lgi tkia’g.was. Ga-igti’sta nan L.’dadjia’s
klt’g.a gu TP g.dg.al xe'Isu la qi’fig.awah wansi’ga. Gié’nhao
ea Pista ba ganda'le.o qa’odihao G.ao sii’ g.a 1a ga’ndali!xag.a’ wah
wanst’ga. LL’ ganda’le.o qa’odihao skiii’ mskun tla’g.un ga’-itlaoga’-
ogadie’s. A’hao nan da’og. Anas la kiug.a’ wan ene ga. Xa'xa’ x.il
t!a’e.ona-i q!ol g.ado’ la’g.a la istag. wa’si. La’g.a 1a’gasi.
Gis’ nhao gt 8 la’na si’Idiyagas gu 1a ga’ndali!xag.was. Gié’/nhao
ya'kug.a ga ta’-ils sg.oa/nsan @.a’gitiagas @.aha’o 1A isg.a’ wan wansii’ga.
Gié/nhao Inaga’-i gia’ogi g.al q!a’awasi 1a ta’x.idig.oasi. L! st/ug.a
nah gitiga’was g.ala’-i g.an la qla’gasi. La x.utq!a’tlalgamasi.
Qa’odihao nai x.utcliya’-i L! qi’fix.idiya’a wansu’ga. Na wneul nan
qa’alas @ién k!ia’og.a 1A skit’ djilsi gién VP skiti g.ei Td nasi. ‘ v’odihao
et 1A qexai’asi. Lta’ng.o sg.u/nxan la skit’/gingia’ganas A’hao 1!
cutg.a’tgodax.idia hao gam g.An I’ u/nsate.ang.a’ wah wan J’ga.
Gié’nhao Inaga’-i gut la ga’nlalo.o qao’dihao Li-gansila’ga la
qe’xag.a’wan wAnsi’ga. La gut ki/nxana’agas. At 1a gut g.oda’ix.al
idja’s. La dafda’ig.og.awas gién 1a la Ee olg.aga’o.was. Gién nan
gitiga’ was k!o’dji-x.t ‘dao @.An L’g.olg.a Gidjigi’da gu gina la
q!a’it-xete’t-dag. ana’gas. @la-ita |” was. Gien tla’g.un g.a é’/sif nan L!
s
ne
35 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
bunch of feathers in the hair of one of their number, and he got in
forward with a pole. Another went in and lay on his back in the
stern. They poled along.
After they had gone along for a while they came to a village where
a drum was sounding. A shaman was performing there. The glow
[of the fire] shone out as far as the beach. ‘Then they landed in front
of the place, bow first, and the bow man got off to look. When he got
near [the shaman said]: ‘‘Now, the chief Supernatural-being-who-
keeps-the-bow-off is going to get off.” He was made ashamed and
went directly back.
And the next one got off to look. When he got near [the shaman
said]: ‘* Chief Hawk-hole* is going to get off.” And he looked at
himself. There was a blue hole in him. He became ashamed and
went back.
The next one also got off to look. When he got near he heard the
shaman say again: ‘‘ Now the chief Supernatural-being-on-whom-the-
daylight-rests is going to get off.” And he went back.
Then the next one got off. He (the shaman) said, as before: ** Now
the chief Supernatural-being-on-the-water-on-whom-is-sunshine is
going to get off.”
And another one got off to look. When he got near [he said]: ** Now
the chief Supernatural-puffin-on-the-water* is going to get off.” He
was also ashamed and went back.
And another got off. He (the shaman) said to him: ‘* Now the chief
Hawk-with-one-feather-sticking-out-of-the-water’ is going to get off.”
He looked at the shaman from near. He had a costume like his own.
Then he also went back.
Still another got off. When he, too, got near [the shaman said]:
‘** Now the chief Wearing-clouds-around-his-neck® is going to get off.”
And he, too, went back.
And another got off. When he came near [the shaman said]: ** Now
the chief Supernatural-being-with-the-big-eyes is going to get off.”
He remembered that he had been thus.’
And yet another got off. When he, too, came near the door [the
shaman said]: ‘‘ Now the chief Supernatural-being-lying-on-his-back-
in-the-canoe is going to get off.”
Then he got on again, and the oldest got off to look. When he came
near [the shaman said]: ‘* Now the chief who owns the canoe, Super-
natural-being-half-of-whose-words-are-raven, is going to get off.”
Then the eldest brother said: ** Truly, we have become supernaturai
beings. Now, brothers, arrange yourselves in the canoe.” Then they
took on board some boys who were playing about the town. They
put them in a crack in the bottom of the canoe. And they pulled up
grass growing at one end of the town for nests. They arranged it
around themselves where they sat.
SWANTON] HAIDA TEXTS AND MYTHS 39
kititqa’-idjalas gién es ua’ sq!a’no la sqlagi’ns da’fat la qaL.’gas.
Gién I sg.oa’na ¢’sif t!a’ig.a ta-ig.aL.’naL.gas. Gié’nhao I’ kitei’da-
x.itg.a’awan waAnsi’ ga.
L’ gida'lgiig.o qa’odi la’na g.ag.odi’a gu gaodja’o xega’ndia o. A’nsta
lA Luqa’/L!xag.oas. Gu nai sg.ag.adia’si. K!i/wa-i g.é’sta q!a’tgi
XAN 9.08. Vadaga lgidji’use.adia’s, Gié’nhao xe’tgu la kung.a‘ogil-
@.wasi g@ién nan sqe’wagas qea/ig.atlalsi. G.an TP a’xanag.ela’-i Lv
** Hak" in!ga’-i qat!alsa’-o i’/djin Sg.a’na-kitg.adji’gins.” Gié/nhao 1a
L! kile.e’idaxa’sLaiya’s gién silgia’i xan I qan.’gas.
Gién gi’sta la’na é@’sif qifg.at!a’lasi. G.an IT 4’xanag.ela’-i Li
“Vrloa-i qat!a’lsa-o rdjfi Skifi’mskun-xé’la.” Gién guda’i VP in
yas. L’ g.d/lg.alxe’las. Gien la u! kilg.é’daxasta’s gién I stith.’ga
Gién gi’sta la’na é’sin qea meat lalet fasi. La @’sifi g.an a’xana-
g.ela’-i La sii nan sg.a’gas sii han si’wus 1a gi’dafas ** Hak"
e’L!loa-i qaat!a’lsa-o e’djin Sg.a’na-sa’nu.ina-a/’ndjugins.” Gién la ési’i
sta stilse.a’sa.
Gién oi’sta la’na @/sti qat!a/las. T’sti gafa’xan i! si’wusi ‘* Hak"
VL!ea-i qat! A'lsanti Se es va-x.a’-iaa/ndjugins. ”
Gién jsin nati qei a’ Tore atia’lasi. G.an |’ a’/xanag.ela’-i L.u ‘‘ Hak"
lLlea-i qat!a’Isa-o é@/djin Se.ana-qoxan-a’ndjugins.” Gién la ési’f i!
kilg.e’idaxasta’s gién ' stil.’gas.
Gién isi nat gat!a’las. La é’sifi gafa’xan L! suuda’si ‘* Hak"
Vu!ga-i qat!a’lsa-o I’djin Skii’mskun-t!a’odjugins.” Gién a’xan nani
so.a’oas la qgé/ifas. Leu gina la gia’gins gana’i gina g-e’ida la
eia’ginAs. Gién la é’sifi stitL.’gas.
Gién ij’sifé’sii nai qati!a’ls. La é’sifii g.an a’xanag.ela’-i1 L.w
‘“Hak" i/u!ga-i qat!a’lsa-o idjan Yén-xé@letfi.” Gién la @sifi
stilL.’gas.
Gién sift nan gat!a’las. G.an I a’xanag-.ela’-i Lt ‘* Hak" nL! ga-i
qat!a’lsa-o @’djan Sg.a/na sqa’sg.etgins.” L.u Leu TV idjas g.an Ja
eutskida’i (une
ie Vsiné’sin nan qgat!a’las. La é’sif k!iwa’-i g.an a’ xanag.elai
Lu ** Hak" iL! ga-i qat!a’ Isa-o @’djifi Se. a’na-ta’-ig.aL.i’ngins.”
Gién 1 qgau.’gas gién nan k!wai'yas é@’sin qea’fig.at!Alsi. G.an I
a’xAnag.ela’-i Lv “Hake VL!ga-i Lua’-i dag.a’si qat!a’lganqasag.a’-o
é’djin Sg.a’na-kil-t!e’dji-ya'lagins.”
Gié’nhao l k!wai’ag.a han si’wus ** Ya’nhao = sg.a’ nag. wag.ea’1-
Ag.An. Hak" sta, aga’fi Ja L’g.olg.a-ga’-isLug.o.” Gién Inaga’-i g.ei L
g.axa’ na/fAsi lA in.g.oa’si. Lua’-i su!i/fa Luda’lasi g.a La da’sgitg.oasi.
Gién Inaga’-i gia’ogi q!An Ita’lg.a g.An 1a kin.’g.oas. Lg.et te!ixa’n-
g.oas g.ei g.ado/xalg.an la x! ta’ pale oat
40 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Then they started round the west coast. When the one who had
a pole slipped his hands along it, its surface became red. He alone
pushed the canoe along with his staff.
As they floated along, when they found any feathers floating about,
they-put them into a small box. If they found flicker feathers float-
ing about, they were particularly pleased and kept them.
Then they came to a town. A woman went about crying near it.
They took her in with them. When this woman’s husband came from
fishing with a net [he thought] some man had his arms around his
wife. Then he put burning coals on the arms about her. But it was
his wife who got up crying.’ It was she who was going about crying,
whom they took in.
Then they made a crack in the bottom of the canoe for her and put
her hand into it, whereupon it ceased paining her. They made her
their sister. They placed her above the bailing hole.
Then they came in front of Kaisun. And the woman at the head
of Dju, Fine-weather-woman,’ came to them. [She said]: ‘‘ Come near,
my brothers, while I give you directions. The eldest brother in the
middle will own the canoe. His name shall be ‘Supernatural-being-
half-of-whose-words-are-Raven.’'? Part of the canoe shall be Eagle;
part of it shall be Raven. Part of the dancing hats shall be black;
part of them shall be white. The next one’s name shall be ‘ Super-
natural-being-with-the-big-eyes.” The one next to him will be called
‘Hawk-hole.’ The next one will be called ‘ Supernatural-being-on-
whom-the-daylight-rests.” The next one will be called ‘Supernat-
ural-being-on-the-water-on-whom-is-sunshine.’ The next one will be
called ‘ Puffin-putting-his-head-out-of-the-water.’ The next will be
called ‘ Wearing-clouds-around-his-neck.’ The next will be called
* Supernatural-being-lying-on-his-back-in-the-canoe.? The next will
be called ‘ Supernatural-being-who-keeps-the-bow-off.” He will give
orders. Wherever you give people supernatural power he will push
the canoe. And the next younger brother will be called ‘ Hawk-with-
one-feather-sticking-out-of-the-water.’ And the sister sitting in the
stern will be called ‘ Supernatural-woman-who-does-the-bailing.’ Now,
brothers, set yourselves in the canoe. Paddle to Sta’ngwai.” It is
he who paints up those who are going to be supernatural beings. He
will paint you up. Dance four short nights in your canoe. Then you
will be finished.” That was how she spoke of four years.
Immediately, he (Sta’ngwai) dressed them up. He dressed them
up with dancing hats, dancing skirts, and puffins’-beak rattles. He
pulled a skin of cloud round the outside of the canoe. He arranged
them inside of it. Where they sat he arranged their nests. All was
finished.
This is the end.
SWANTON) HAIDA TEXTS AND MYTHS 41
Gié’nhao daosgua’ gut 1a gi'dax.itg.a’wah wansu’ga. Sq!a’no la
sqiagia’nas gut 1a Lhiya’-i Li t!a’sk!i-q!al sg.e’da L!a la sq!a’ginas.
La sg.u’nxAnhao tlask!ia’-i at Lua’-i kitgida’lasi.
L’ gida'lgfig.oas gut t!a’g.un ga-it!a’ogiida’las gién g.o'da k!u’dala
la V’stag.a’was g.ei la i’stag.0’gafas. Qaig.a’sg.a s@.a’ltclit t!a’ag.un
ea-it!a’oginda’las gién la i’sta@anas.
Gién la’na g.a’g.odia g.a’nsta la gida’lL!xag.a’was. L’ La’g.ei
nan dja’ada sg.a’-ilqa’g.onAs. Giénhao q!ada’n 1A la qau.’dag. was.
A’hao nafi dja’ada La’lg.a wa sta a’xada-in l fsg.a’was L.ti T? dja’g.a
t!a’loi nan tifa Lx.ia’ndies. L.i’hao g.otx.a’l da’djag.a t!a'Ig.a la
la wuu/Idaiyas. L’ dja’ag.a ula k!a’figifiaf g.ati’Idaiyas. Hao a
sg.a'-llewan q!a’dan 1A qa.’dag.awan waAnsi’ga.
Gié’nhao Lua’-i sti’fa la g.an 1A kidag.wa’si gién g.a I sula-i la
dadji’sgitg.wa’si, gién Lan la’g.a stleiga’i wansi’ga. La la
dja’asidag.e’ilg.was. Qa’tanxala’-i si’Ag.a 1A la g.e’ildag.oas.
Qa’-isun xe’tgu 1a ga-i/sLulaxa’g.aawafl wansi’ga. Gién Dji
qa’sg.a dji’na tla-djat la g.a’nsta qjéa’L!xasg.as. ‘* Ha’lgwa
dag.aig.a’fa hala’ da’lan di kifguga’nda Ya’kug.a k!wai'ya-i g.éts
hao tua’-i dag.a’sa. Sg.a’na-kil-t!é’dji-ya’lagins ha’nhao I kig.a’sga.
Lua’-i t!e’dji g.0’da-gi-x.ia’fiqasaf. L’ tle’dji ési’i xoeg.a’gasga.
Djidktia-i t!e’dji te.a'tqaasan; V Inag.wa’-i é’sif g.ada’sga. Lagiti’sta
nan qaas Sg.a’na-sqa’sg.etgins han kiag.a’sea. Lagt’sta nan qaas
és? Skidi’mskun-xé’la han kiag.a’sea. Lagt’sta nan qaas ési’fi
Sg.a’na-sa’nL.na-Andjt’gins han kiag.a’sea. Lagiti/sta nan qaas ési’i
on)
)
A
1
Sg.a/na-x.a’-iya-andju’gins han kiag.a’sga. La’gusta nan qaas ési’i
Qoxa’n-a’ndjugins han kiag.a’sea. Lagu’sta naf qaas é’sin Yan-xe’d-
eit han kiag.a’sga. Lagii’sta nan qaas ési’i Sg.a’na-ta’-ig.aL.7’ngins
han kiag.a’sga. Lagi’sta nan qaas é’sifi Sg.a’na-kitg.adjii’gins
han kiag.a’sga. lLa’hao tLua’-i g.a_ kitha’ndaasafi. Lgu dala’i
sg.ak!ui’sux.idie’s gién wa gui 1a kitgi’stga’nsga. Wai'gién lagii’sta
da’g.ona-i g.eida’s @’sifi Skiii’mskun-t!a’odjugins han kiag.a’sga.
Gién dja’asa-i t!a’fax.ua g.e’idas é’/sifi Se.a’na-djat-x.a’dagins han
kiag.a’soa. Ha-ida’g.a-ig.a’fa aga’i 1A L’g.olg.a-ga’-isLg.o. Sta’ngwai
la ta’ngax.itg.o. La’hao sg.a’na-qeda’s agai li’figas gién gi
D>
gingéda’iga. La’hao dala’i gi gifg.atea’sga. G.al gits sta’nsin Ja
x.liIgifigwat. Hao ou dala’ g.e’ilgi-ga’-istasas i’dji.” Ta’da
sta’nsifhao la kig.adai’yafi wAnsii’ga.
Gana’xanhao 1a la L’g.olg.asi. Dyjitktia-i at gandtc!ilg.a’giga-i
q!a-ix.itag.a’fiwa-i la tL’g.olg.asi. Lua’-1 g.a’lg.ado yan-q!al Ja
dafiguigalda’asi. Qali’ag.a Lila 1a L’g.olg.a-ga’-isLas. Lg.et L!
telixa’fas g.ei L! ta’lg.ag.ei 1A L’g.olg.as. A’hao g.eilgiga’g. ani.
Hao tan I’ g.e’ida.
42 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Compare with this the conclusion of the story of The-supernatural-being-who-
went-naked and a story in the Masset series (Memoirs of the Jesup North Pacific
Expedition, 1905, volume 5, part 1, page 213). It tells the origin of certain super-
natural beings who were supposed to speak through shamans, how they received
their names, etc. The headdresses here referred to are the elaborate structures with
carved wooden fronts, sea-lion bristles around the tops, and rows of weasel skins
down the backs. Things thrown into the fire were supposed to go to the land of
souls, hence the idea of sending men thither in that way is perfectly natural.
1This is said to have been the Pillar, a rock on the north coast of Graham island
(Haida name, Lg.ada’djiwas) .
2 The skii’msm or skii’/mskun. See A-slender-one-who-was-given-away, note 1.
SWANTON] HAIDA TEXTS AND MYTHS 43
*The one with a blue hole in his heart made by the wren. The Haida supposed
the heart to be situated just under the breastbone.
* Probably the one who had carved their paddle.
° The one in whose hair they had tied the hawk feather.
® Probably he who held out his blanket on top of the house.
7 Referring to the time when he had been put into the fire.
* Her husband mistook her own hands, which she held clasped about herself, for
those of some man.
*Dja is a stream near Kaisun, prominent in the myths. Fine-weather-woman’s
story is told in How Shining-heavens caused himself to be born.
10 His name is explained in the next sentence.
" An island lying a short distance south of Kaisun.
44 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
TcliN QA-'IDsiT
{Told by Richard of the Middle-Giti/ns]
Beaver’s store of food was plentiful. While he was away hunting
Porcupine stole his food. But instead of going away he sat there.
Then Beaver came and asked him: ‘* Did you eat my food?” “And [he
said]: ‘** No, indeed; how can the food of supernatural beings be taken ?
You have supernatural power and I have supernatural power.”' He
told him he had stolen his food. Then they started to fight.
Beaver was going to seize him with his teeth, but when he threw
himself at his face the spines struck him. After he had fought him
for a while Beaver went to the place where his parents lived. He
was all covered with spines.
Then his father called the people together. And the Beaver people
came inacrowd. .Then they went along to fight him. And at that
time he used angry words to them. Now they pushed down his house
upon him. They seized him. Then they took him to an island lying
out at sea, upon which two trees stood.
And when he was almost starved he called upon the animals which
were his friends.” He called upon his father. -He called upon all of
his friends. It was in vain.
By and by something said to him: ‘*Call upon Cold-weather. Cali
upon North-wind.”* He did not understand what the thing said to him
[and it continued]: *‘ Sing North songs. Then you will be saved.” So
he began singing: ‘* X.uné’ qa’sa x.uné’, let the sky clear altogether,
ha-+n hai+n hin hin.” After that he sat on the rock and, after he
had sung ‘** X.unisii’+, let it be cold weather; gaiyii’Lisii’+, let it be
smooth on the water” for a while North weather set in. The wind
accompanying it was strong. Then he began to sing for smooth
water. And, when it became smooth, the surface of the sea froze.
When the ice became thick his friends came and got him. But he was
not able to walk. .
Now after he had been taken into the house of his parents his father
called all the Forest people. And he gave them food. In the house
they asked him why they (the beavers) did this to him. And he said
they did it to him because he ate Beaver’s food. Then the Porcupine
people started to war with the Beaver people. But they did not
defeat the Beaver people. After they had fought for a while they
stopped.
After that, while they were gathering food, they seized Beaver.
The porcupines did. They were always plotting against him. Then
Ty
ca |
SWANTON] HAIDA TEXTS AND MYTHS
TcliN QA’-IDJIT
Telin gata’g.ahao qoa’naf wansii’ga. Gié’nhao sta 1A giaalga’-isi
sila’-ig.ahao la’g.a A’oda gataga’-i 1a’g.a 1a q'oldai’yai wansii’ga.
Gié/nhao sta qa’-idag.aatxan gu IA q!ao-ua’wag.Ani. Gié/nhao Telit
qa’L!xas gién laat of 14 kiéina’fag.ani ‘*Ata’na-i da gua gataga’-i na’g.a
isdai’yan.” Gién ‘*Ga’oano, Li’fgua L! sg.a’nag.was gata’ga L! isda.
Dan sg.a’nag.wag.a wai’gién di é’sifi sg.a’nag.wag.a.” La’g.a Ia
q!otda’n 1a la st/udas. Gié/nhao la gan JA g.ax.iltax.ida/fi wansi’ga.
Gié’nhao Telin TP q!ox.i’tg.an!xas gién gui aga’ la q!ada’s gién I’
xA/fat I’ma-i t!latsgida’nan wansu’ga. La 1a i’sdadi qa’odi Te!ina’-i
ya’g.alan naxa’fasi g.a 0 qaidag.ani. Gié/’nhao gam gu Lia la’g.a
1’ma-i ga’og. ANASI.
Gié‘nhao V g.d/fig.a la g.a’nsta itgtdai’yai wansii’ga. Gié’nhao
Telins xa’-idag.a-1 sk!ulg.e’ils. Giénhao 14 u! da’ox.idag.an. Gié’n-
hao ga’-i.ti sift ki/lat la da’g.afdaasi. Gié’nhao la gui la’g.a na’ga-1
Ja gui L! dadjit!aldai’yag.ani. Gié/nhao 1a t! gidjigiIdas. Gié’nhao
q!a’da nan gwai'ya gu qa’-it stif gixa’fa g.a la i! q!a-isLse.ai/yag. an.
Gié’nhao gu I 1.’te!idala’-i L.ti la at gia’g.oafi qe’g.awas gi 1a kidi’-
ganx.ida’g.an. G.o/fig.ani gi la kiii’gafi. LeusiTfi wa’L.uxan gi Ja
kii’gan. G.ado’ la g.é’tsei qa’odihao han ei’na IT sudai’yag. an ‘* Dja
ta’da gi ta kid/gaii. X.a’g.og.a gi Ia kiii’gafi.” Han gi’na I’ si’udas
gam la guda’nig.anas. ‘* X.a’oga sg.ala/fig.a ga ta st gié/nhao dan
qaga’nsga.” Gié/nhao la gi la kilga’ wag. an oor Me =e, | ase
x.uné’+: | dax.inafag.aski’g.a hti-+n hi+n hin hin.” Ga/-ista
tledja’-i la q!a’osi gién | :‘‘ X.tinisi’+:| | :tadag.ela’+:| | :gaiyd’-
Lisé’+: | | :u.a-1 fa+:|T sii qa’odihao Q!a’gaii-tadax.idai’yafi wan-
si’ga. Ta’djiwa-i da’fat g.a’te.oyi/Anasi. Gié’nhao L.ai'ya-i sift 1A
sa’dax.idai’yah wansii’ga. Giée’nhao Il L.a-ig.ea’las atguL.i’ 9.a'i-
yawa-i q!al qalse.ai’yafi wansi’ga. Qa’le.a-i gana’g.ela-i L.ivhao I’
Ita’x.ui P da/ou!xasg.aiyag.an. La wla qa’g.dfa-i g.ado’ g@.é’tski-
x.idag. An.
Gié’nhao I ya’g.alan naxa’fias g.ei la L! isdag.a’-i Lui VP g.d/fe.a
Lktié’ns xa’-idag.a-i gida’wafl wansti’ga. Gié’nhao 1A ga_ ta’das.
Na’-ig.ahao gi’nA g.aga’n la u! isdag.a’-i gi la at L! kié’nafiag.an.
Gié’nhao Telin gata’ga la ta’gas g.aga’n [a L! isdai’yafi D sa’wag. an.
Gié’nhao Te!ins xa’-idag.a-i at A’oda xa’-idag.a-i gut f’sdax.ida’g.an.
Gié’nhao Te!in gam u! Lla’+g.afag.an. Gié’nhao gu! sda qa’+odi
Lan gu L! g.eildai’yag. An.
Ga’-istahao gata’ gi L! ha’lxa qa’odihao Te!if i! gidjig.ildai’yag. an.
A’oda la isdai’yag.an. La g.a L! Leutgia’fiag.an. L.i’hao qa’-it
SD
46 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
they took him up upon a tall tree. And after he had been there a
while he began eating the tree from the top. He finally got down and
went away. He could not climb trees.
Telii is the Haida word for beaver, but I do not know the meaning of qa/-idjit.
This probably was originally a Tlingit story.
1These words are spoken ironically.
SWANTON] HAIDA TEXTS AND MYTHS 47
djin+ gui la x! q!a-istdai’yag.an. Gié/nhao gu I’ is qa’odi qa’-ida-i.
qa’dji gu’sta 1a tax.idai’yag.An. Gié/nhao | g.é’tg.atu!xat!als gién
la és’ qa’-idag.an. L? st!ala’ig.alg.a’Nan wanst’ga.
Hao tan I g.e’ida.
2The word “‘friends”’ here, as in most places where it occurs in this set of myths,
refers to clan friendship.
3North was a definite personality. Compare the story of Laguadji‘na.
48 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
THE GIRL WHO FED A RAVEN
[Told by Wi/nats, chief of the Seaward Giti/ns]
Her father came in from fishing. Then her mother cut up the fish,
and she tore up the liver and fat of the halibut and gave it to a raven.
After she had done this for some time spring came, and they were
hungry. Then they began to get things that were exposed at low
tide.’
One time the raven sat in front of her and made motions as if it
were eating something. Then she went to it. Chitons were piled up
there. She picked them up and gave them to her uncles’ wives.
And next day she again went after things that were exposed at low
tide and gave the things to one to whom she had not given them
before. The raven had begun helping her in return for what she had
done.
After that they went out with her again. She found the tail of a
spring salmon. She took that to the house also. The pieces became
Jarger and larger each time until finally she found a whole one. Then
she went again for things that were exposed at low tide. She found
a porpoise’s tail. She came in after finding it. During all that time
she gave food to her uncles’ wives.
One day she was coming in after getting things with them. As she
was walking along last in the trail in front of Tow hill two good-
looking men came to her. One came up on each side of her, and they
took her home with them. They came to a town and led her into the
house of the town chief.
After she had stayed there a while she heard them say: ‘‘The
one hunting for things at North cape” stays away a long time.”
She understood their language plainly. After some time had passed
they said: ‘‘ He is coming. Now he comes along, turning over at
intervals.” She went out with them to look at him. ‘*He comes
walking,” they said. Still the raven came flying. It turned around
as it came. They call it ‘‘taking a basket off one’s back.” In that
way it communicated news every now and then. It came in and said:
‘**T cut up a whale which had floated ashore at North cape.”
Then the town chief said: ‘‘Give the woman you brought food
in exchange for the help she gave you.” At once all of the town
people gave her food. They gathered for food halibuts’ tails and
heads and berries. They gave these to the woman.
SWANTON] HAIDA TEXTS AND MYTHS 49
XO/YA GI NAN DJA’/ADA G.A'XA GI'DAX.IDA’G.AN
L’ xa’tg.a xao-i’ntc!us. Gié’nhao I’ a’og.a a ae gien xagwa’-i
Lewul at g.a’-iasi g.ei 1a da’nnana‘fasi gién x0/-iga-i eT 1A oi/daganan
Wanst@an. Han P wa’gai qa ‘odihao qient.g.a’g.ada’-i Luu!
q!oda’lai wanst’ga. Gid’thao L! wa’nx.idan wansi’ga.
Gién xo-iga’-i TP ku’ng.asta q!a’wosi’ gién gina sqasala’i
Gié’nhao g.a lA qa’gasi. Gu t! a ig.awa ‘dies. Gié’nhao la xa’x.idesi
@ién gan dja’g.alafi gi la isda’si. Gién dag.ala’-ig.a sin L! wa’ne.asi
gién nan of IA ea lsdag.a-i ga’was g1 la ga Isda’s. Xo-iga’-i
xA’‘figian la gi k!anx.idai’yan wansi’gan.
Gién jst la at la wa’ ng.ag.as. Tlag.u’n Igia’da la qé@’xas. Ga-i
é’sif nagi la isda’si. Ga-i 6/sif’ wa gi g.asgida’ndixan I’ L.’seug.eils.
Gién f’sifi ? wa’ng.aias. Sqol tgiii’da é’sifi la qe’xas. La gé’xate!usi.
Khai ga’g.alan dja’g.alai gf 1a isdaga’fasi.
Gién gaatxa’n Lia at la wa’ng.atc!l’wus. Tao xé’tg.a klia kida’s
gut la g.odax.ua’ TV qa’giagafa’-i L.t la g.a’nsta ga ii’ndjida ha’na
sti ganda’ln!xas. Gié’nhao gutlg.a’sta la gi L! ga’nseits gién q!ada’i
la w! qga-idai’yafi wansi’/gafi. Gién la’na g.a’g.odia g.a’nsta L!
e@anda'lu!xas gién nafi la’na aog.a’gas na’-ig.ei 1a L! g.a’lqate!as.
Gién gu la isugwa’h (eMoey han Lt si’wus la gu’danas, “‘Qlaku’n g.a
nan sing.a’o.agaAn gaosg.oa’nanga.” Da’-ixan wu! kil la gi’dafas.
G.e’di qa eee rok Qa erat.” Lt sl’wus, ‘‘ Hak" kia’ la qagi’tx.is-
g.AIdag.andalga.” Gién tla atxan la gi JA anagoa’fg.agoa’g.as.
“LL? gagiagana’i” L! sa’was. I’la xo’ya x.ida/las. Aga’i la ga’fial-
daganda'las. ‘* Xéng.a’lsta” ha’nhao u! ki’g.adaganean. Gi'ale.ala’i
hao la g.alstga’fdaalai wanst’ga. L’ qatc!ai’yas gién han I si’wus,
*Qlaku’n gu kungan tf q!eitL’stgan.”
Gié’nhao Inaga’-i g.a nan @ ee han sa’wafl wAnsi’gafi
‘*Nan dja’ada dala’ i’stagan dala’ gi q!a’ngafgin gi 1A xa’figiai
eldag.ao.” Gién gana’xan Inaga’-i xa’-idAg.a-1 wa’L.uxan |A gi ad
isda’si. Xa’gu tkia’da gadji’l xd’ya ta'ga at g.an L! ta’ga ga’-ihao L!
ta’na i’sif wanst’ga. Ga’-ihao nani dj’a’das a L! gi’daiyai wansi’ga.
L.!a at la wa’ng.aiyas gti’hao l gaose.of’nafan wansi’ga. L’ xa’te.a
gam Leui’ I ta-ig.aga’-i g.An u’nsatea’fiai wanst’/ga. Sifg.a’lg.ada
xada’fi na’g.a q!e-u’ gi Lg.ao si’ug.a 1A q!a’o-ulai'yafi wansii’ga. Gién
qa’g.alan gi gataga’-i la isda’asi. T!e’djiat la giii’dag.awan Wansi'gafi.
Sqa’ polahan Y xa'tg.a 1/L!xagidag.ea’lafi wAnst’@an.
17137—No. 29—05——-4
No Anasl.
yeh
re
gl
50 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
At the time when she went with them for things that were exposed
at low tide she was lost for a long time. Her father did not know
where she was. One day she [was found] sitting in front of her
father’s house in the morning surrounded by the food. Then she
gave food to her uncles. She gave them a part. By trading with the
rest her father became a rich man.
After that she told her father what she had heard at the Raven town:
‘Father, a black whale lies at House point,’ they say. He who went
hunting cut it all wp. You would better go to it, father.” Then he
went thither. In truth, a whale lay there. Not one part of it was
gone. Only a little had been taken off the upper side of it. Then
they began cutting it up.
After he had cut up the whole upper part of it he was tired out.
Then he made a little house of driftwood and steamed himself. He
became stronger. Next he went away and told the town people about
it. Then all the town people went out and cut it up. That time they
finished it.
This is all.
SWANTON] HAIDA TEXTS AND MYTHS gl
Gié’nhao xo’ya lana’g.a gu kilgu la gtida’fag.an xada’fi gi la
nidja’‘fag.An. ‘* Ha’da-i, Na-iku’n gu hao kun 1.g.0/diafl wansii'ga.
Nani si’ng.ag.aiya’g.an hao I’ qleitustai/yag.an. G.a Ja qa’-it, ha’da-i.”
Gié‘nhao g.a la qa’-idafh wanst’/gaf. Yan kuna’-i wa gu L.’g.odiasi.
Gam I’ L’gusi wA sta ga’o-ug.anfas. L? t’na gina se.u/nxan sas
x.unAn aoe . Gie’nhao Ia la q!a’-itx.idafi wansii’ga.
Gién I ina 1a q!a-ith.’stas gién IT g.a’xag.ils. Gién gu la qas-
q!a’gidasi gién g.a ag A’ 1a silu’ng.alafesi. L? dagwi’g.astas. Gién
sta 1a qa’-idesi @i@n Inaga’-i xa’/-idag.a-i gi la @.A’nsta 1A sa/waf wAnsi’-
gan. Gién Inaga’-i xa’-idag.a-i wa’L.uxan I’ q!e’itg.aasi. Ga-it.ti’hao
la wu! ha’-iludayaf’ wanst’gan.
Hao tan Il g.e’ida.
Some refer to this story for the origin of the Raven ¢rest.
That is is, apes a easota chitons, ete.
* North cape (Q!aku’n) is the name by which this cape was supposed to be known
to the supernatural beings. By human beings it was called House point (Na-iku’n),
probably from the town that once stood there.
59 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
SOUNDING-GAMBLING-STICKS
(Told by Tom Stevens, chief of Those-born-at-House-point]
One whose father was a chief made gambling sticks. And one day
he sent out his father’s slave to call any one who might choose to
eamble. ‘‘Hu+” [he shouted].’ He did the same thing every day.
One morning some one spread out gambling sticks. Only his hands
were visible. The upper part of him was enveloped in clouds. And
he (the chief’s son) came and sat opposite him. After they had talked
about what property they would stake they began gambling together,
and he lost. Afterward he staked more. He continued to lose until
he lost all of his father’s property. Then he lost the slaves, and when
those were all gone he staked the rear row of the town. That, too,
went. And [he staked] the next row. That, too, was lost. There
were five rows of houses in his father’s town. And again he wagered
arow. That was also lost. He lost all five rows of the town. Then
he staked his father, mother, and sisters. And they were lost.
The people immediately made ready their canoes and got on board.
It was foggy. Then they went off, and after a while the voices of the
crowd became lost in the distance.”
And after he had gone about in the town for a while he began to push
along with a pole a cedar beam owned by his father, and he got it
down to the water.* Then he used his gambling-stick bag for a pillow,
put on his marten-skin blanket, and lay down upon it.
Now he floated about. Many nights passed over him. During all that
time it was calm weather. By and by something said to him: ‘‘ Your
powerful grandfather asks you to come in.” He looked in the direc-
tion of the sound. Nothing was to be seen. He saw only the ripples
where it had gone down. He was floating against a two-headed kelp.
Then he again covered his face, and something spoke to him as
before. Now he looked through the eyeholes in his marten-skin
blanket. After he had looked for a while toward the place whence
the voice proceeded a grebe’s* beak came out and [the bird said] at
the same time: ‘‘ Your powerful grandfather asks you to come in.”
Then he took his gambling-stick bag, grasped the kelp head, and
went down on it. It was atwo-headed house pole on which he started
down. He saw it when he passed into the water.
When he stood in front of the house his grandfather invited him
inside: ‘‘Come in, grandchild. I have news, grandson, that you came
floating about in search of mo as soon as you had lost your father’s
SWANTON] HAIDA TEXTS AND MYTHS 53
SInxB’Ga.No
SoUNDING-GAMBLING-STICKS
an .O/Ng.a eee !xagida’hao si’nhao la L’g.olg.ak!usLai’yai wansi' ga.
san ee og.a la tagina’fig.agoa’da. ‘* Hu+”
Sing. an. n at iii oe a’n 1A st’/ug@anasi.
Gaatxa’n ol’na taqo Idjwutas. Sula-i se.un qea/fgagasi. Sa’gui P
vil/nanL.x.ia‘iwas. Gién la xa’nlag.a la q!a’g.ou!xas. Ginagi’naga
gutg. A’n j’sis wa’se. oBa- it! ki’lg.ole.a aed gu’tei L! wa’x.idies, gién
la u! tell’gas. Gane O’L.ag.a f’sifi 1A wa’gas. La w! te!i’di qa’odihao
g.ong.ang.a ginagy’ eye la teli’daL.g.agas. Gién q!oly.awa’-1
no
12.
ana’
oO
ge
ti
«
-
o.el {sii oa sqa’dax.i’dasi oién oa-i 6’sin Waalaee -i L.u didAx.w’sta o%
£-0 , ga s je aX. sl 2 ge 2 OS re ra e X.U Sts ga
o.i’/o.eidas o.e/ista lA ga wa'so.oas. Ga-i sin qa-ttha’-ilusi. Gié
srt sev ay s* ‘ ve i ed re Ss" A. Te > Qe (3 Ss T en
orth “treo =i) = a Se ea PAV ’
oi'sta ga g.ag.odai/asi. Ga-i f’sifi qa’-ilsi. L eo O/ng.a lana’g.a
cu'te.a state’ildaiyan wansi’ga. L.g.a isifi la ga 2 Soars a
> ge. me c Ss Set seed N 5s? s- c
A) Am
é’sin qa’-flsi. Gién Inaga’-i stane’itxan 1a telida’asi. “Gién @.0/Ng.an
at ee at dja’asin 1a wa’sg.oas. Gién ga-i i’sifi qa’-Tsi.
Gafna’xAnhao Lu L! dag.aga’fas gt L! L.tgaldas gién gti’g.a L! qasa’-
gias. Yii/nafagaf wansi’ga. Wai'gién dar’sdaiyasi gién kitgulq!a-i-
dalsg.ag.A’ndixan kilga’o-usg.asi.
Gién Inaga’-i gu la qa’+g.ongwan qa’odi I g.d’fg.a tela da’g.agas
la kitx.una’nsg.as gién I la @.é’tg.atsg.adas. Gién sin-qa’oda-i aig.a
la telila’dag.eilsi gién k!u’x.u Ja tlalew'ds gién I ta’-iL. gas.
Gién | ga-iga’gigwa’+fas. G.ci av ol ‘g.a/ldjagaie winas. Kia’
la gi L.a’-iyas. Qa’odi gi’na I’ si’udas ‘‘ Dai tci’ng.a qo’niga-i dai
qa'tc!li-xa’lga.” Gila gé@’xan!xaiyasi. Gam gi’na gut q!ate.a’g. anas.
Sqa’le.a sg.u’nxan Ia qe’ifasi. Dqea’ma qa’dji se.astii Ig.ét P ga-i-
@.a'dasein.
Gién ?sif ees skides gién isi gana’ gi’na |’ su-udas.
Gién k!ux.ua’-i xa’ié g.e’ista la qifiq !o’ldar!xasi. Ga’eu sa’wasi ya’si
la qindiag. a’ wae hae k!a’da k!a’tdjin!xaga’-i ate uL.w’ ‘* Dafi
tci’/ng.a qo/niga-i aa qa’tclixalga.”
Gié’nhao stn-qa’oda-i gi A’ig.a 1A xa’g.atsi gién Iqea’maga-i qa’dji 1a
eidjig.1Idasi gién gu Ja qa’gias. Gia’g. an gETUR stim gut la qa’x.iat!als.
G.ayuwa’-i g.ei l ga’og.aiya-i L.t’hao 1a qea’nah waAnsu’gan.
Na-i soa ‘oi la gia/xaL!xaga’-i L.w V tei’ng.a DP qa’djixals. ‘* Qa’te!i
la tlakliving.a. G.O’fig.afi lana’g.a da tclidag. se atxa’n di goa’di
aga’t da ga’-igix.idas da’fat klitna’gan, t!ak!i’ Eee Gién la qate!a’si
eién lA la ga ta’das. A’hao Lg.a Vl’ qa’-isalafi wansii’ga ¢.o/Ng.an lana’g.a
la tel’dag.asLaiyes sta A.
<< Bt
54 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
town.” Then he entered, and he gave him food. He had fasted ever
since he lost his father’s town in gambling.
And when he was full [the man] said to him: ‘‘ Break off a bunch of
eambling-stick wood for me which [you will find] at a corner outside.”
He went out to it and broke some pieces off a bunch of sin.? Then he
sent him to get something else, and he broke off yew wood. He also
refused that. Then he said to him: ‘‘A bunch of itis by that corner.”
And after he bad taken all sorts of sticks, he broke some limbs
from a bunch of Raven’s-berry bushes* and handed them to him, and
he said: ‘That is it.” Then [the man] made it into gambling sticks,
and when he had finished them.he touched two with coals. He put the
figure of a sea otter on one and he put the figure of a young sea otter
on the other. Then he had designs made on five large clam shells.
They had figures of cumulus clouds. And he had five mats woven for
him. He had these made for him to stake.
He then said to him: ‘‘I will let you float away from here. When
one night has passed you will be in front of the town, and you will
eo to the front of the town and sit there, ready to gamble with the one
who won your property.” And he also gave him tobacco seeds.
‘* When you begin to gamble, put the stick that has the figure of a sea
otter upon your right shoulder. Put the one that has the figure of a
young sea otter upon the left shoulder. Divide the tobacco seeds
equally among those who come and sit on both sides of you to watch
you. They might say that you do not play fair, but the tobacco
seeds are so sweet that they will not say it.”
When he had finished giving him directions he brought out a small
box, and he opened successively five boxes that were one inside of
another. Then from the innermost one he brought out a hawk feather,
put it into the corner of [the chief’s son’s] eye, and turned it round.
And when he pulled it out, it was full of blood. Then he squeezed
this off, washed it, and pushed it in again. After he had done the
thing again it was clean, and he did the same thing to the one on the
other side. And when that had also become clean he put it also into
his mouth. Thence he pulled out dead lice that he had eaten. He
pulled them out stuck to the hawk feather. His eyes had become full
of blood from seeing his sister’s bloody heel. That was why he lost.
And he again gave him directions: ‘‘ When you gamble with him
pick up the pile that has the longest smoke, and when you have almost
lost pick up the one that has short smoke.”
He did so. When the man was opposite he took the one with the
long smoke. During all that time he lost. After they had almost
beaten him he took the pile with the light smoke. He took the djfl.’
At the time when he missed one of his father’s slaves laughed at
him. ‘Hi hi bi hi hi, Sounding-gambling-sticks is beginning to lose
SWANTON] HAIDA TEXTS AND MYTHS BO
Gién l tigi’ga-i Li han la la si’udas ‘* Hala’ kungida’-ig.a ‘kiii
sing !oldji’gan gii’sta digi ga taxa’L.” Gién g.a la qa’x.ulsi gién sin
eu qloldja’wasi ¢ o.e/ista lA ga gi’xatas. Gién gi’nA adia’asi 1a la
daogoa’das gién jevet ési’i la tlaxa’L.as. Gién ga-i gi Wsifi la’g.a la
goa'was. Gién han 1A la si’udas **Akungida’-ig.a js Pq! toldju’g gani.’
Gién eYna tkliii’na wa’L.uxan 1A f’sdaiya’-i tL. kungida’-ig.a x0/ya-
g.a’ng.a le.a-i q!oldja’was g.e’ista 1A ga gTxa’/Las gién JA gi 1a xa’sttelas.
Gién ‘*Ga-i f’sin” La gi lA si/wus. Gién Bee si’ng.An la L’g.olg.asi
eién Ja’g.a 1a g.eilet’ he a’-1 L.U la’g.a ga sqla’stif la x.titx.u’ idae. La
a qo-da’g.a fadas @ién nan lA sqetsg. adja’ o da’g.anadas. Gién sqa’ola-i
g.aLe’il ei @.An lA qtalanda’asi. Qwe’g.ao dag. ana’gasi. Gién lets
oine’il isin la g.an la xa’-idas. Wav see One a oA Ae la
wa'daiyan waAnst’ga.
Gién han Ia la siv’udas ‘‘A’sista dati I ga-ig.a’gix.idagin. Dati gi
g.al sg.oa’nsin g.e’il gién Inaga’-i xe’teu dati ga-ig.a’seit gién dat nad
tcliga’gan gi Inaga’-i q!axa’g.a a tlaq'! loltc!a’og.aL!xasaf.” Gién
gul-malga-i é@’sin la gi 1a i’sdas. ‘* Da si’ndax.it waigié’/na nan qo-
da’g.afas sg.d/lagi sqala’igu dasq!a’sgidan. Srii’nagi isi na sqet-
sg.adja’o da’g.anas dasq!a’sgidan. Gién gu'tlg.asta dan gi ga g.et-
gada’na dan @.an sindag.d’dafa xé'li g.ei ta gu’lg.aga-1 gutg.a/atg.a
sdan. Gién da itsdi’gutgafa g.a’nsta saog.e/iga. Gula’-i ma’lga-i
xa’olg.ada gién gam g.A’nsta 1A si’ug. Ang.oasan.”
La la ki’ngugafg.e’ileiga’-i L.t g.o’da x.a’tdju Ia teli’stsg.as gién 1a
la dangu’stareilas. Gién siii’ig.eista skiii’mskun t!a’g.un g.ada’ 1a
tla’ostas gién xa’fa ku’ng.ei 1a gi’dax.idas gién g.a 1A tg.a’-iealasi.
Gién 1a dant!la’osdaiyasi gién g.a’-iya tla’odjiwasi. Gién gut la
sL!La’si gién 1a L.i/nasi gién j’sifi wa g.ei 1a’g.a 1a gite!a’si. Gién f’sifi
wagana’xan g.e/idAsi gién sku’nxag.1 ilsi gién xa’nlag.a lana’ é’sif gana’i
Ja g.a la i’sdas. Gién la é’sifi sku’ ee ob -i L.0 VP xé'lag.ei ia la
el’dax.idasi. Ga-i g.e’ista ésii tlam 1a q!ot!a’oganas g.a’lafoda.
Skii’mskuna-i tlag.u’n et te!a‘Iskidesi wa da’fat la daft!a’ostasi. LL’
dja’sg.a st!agwa’-i g.a-iya’gas la qea’fas hao l xa’né g.a-iat st!axog.a’-
gan waAnst’ga. G.aga’ He la L! te!lix.ida’g.ani.
Gién han j’sin la la kifguga’fag.an. ‘La gi da wa’au!xa gié’na
nan g.alyawa’-i djins eo fan gié’na da ga Lsti’nda gie/na nan
@.a’yawa.1 k!ua’nsteligun. ’
A’si oe xAn la wa’gasi. L’ xa’nlag.a la’na i’sdisg.aias gién nan
g.ayawa’-i djins la djinlgoa’fias. Kid’! la g.aL.a’gas. La ga
Lstindawa’-i L.ai nani g.ayawa’-i lta’nans la teli/igas. Dyila’-i la
te!l’@ asi.
L’ g.au.o’dias L.t’hao Vl g.d/fig.a q!olg.a’wag.alafl sg.oa’na la g.aAn
k!aga’ii wansu’ga. ‘°° Hi hi hi hi hi Stnxe’gafio sqa’oala-1 isin 1a
te!i’dax.idiaf. Leudja’-i i’sifi la telidax.idia’i.” A’hao L kig.a’t 1a
ewa'lan waAnsi’us 1'dji.
o.An lA
>
56 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
his clam shells also. He is also beginning to lose his mats.” At this
time he discovered his name, they say.
Then he handled the gambling sticks, and the stick on his right
shoulder pulled out his djil.§ And the tobacco was too sweet for those
watching him on either side who saw it to tell.
So [his opponent] missed, and when he had finished the counts ten
points remained to him. They then again talked about what property
they should stake. He staked both the clam shells and the mats, after
which his opponent handled the sticks. Then he picked out the one
with fine smoke first. He picked the djil. Now he handled them in
turn, and when he pulled the cedar bark apart he handed it to the stick
with the figure of a young sea otter on it, which pulled out the djil.
He missed again. He was again left with ten points.
Then they again talked about what they should stake. When that
was arranged, his opponent handled the sticks, and he again chose the
pile with fine smoke. Again, he picked the djil. And when he had
again got through shufing the sticks and pulling them apart he pre-
sented them to the stick on the right side, which pulled out his djil.
That also made ten counts for him.
Then he tried to win back the people of his father’s town. He won
the five towns. And after those were all rewon, and he had won his
mother, his sister, and his father, they started home. He won them
back from Great-moving-cloud’s son, who had won them from him.
This was the son of the one who owns the dog salmon, they say.°
This is the end.
This is related as having taken place at the Ninstints town of SLtindagwa-i, which
was on the southwest coast of Moresby Island.
'See the story of Supernatural-being-who-went-naked, note 2.
* Passing over to their new owner.
* According to another man it was the cedar screen in his father’s house, which
cuts off a retiring room.
*Compare the story of Raven traveling, page 111.
°My interpreter called this birch, but the identification is rather uncertain. The
birch is not found on the Queen Charlotte islands.
SWANTON] HAIDA TEXTS AND MYTHS 57
Gién la é’sfii isdi’gas gién djila’-i sg.d’lagi la’na gi 1a’g.a djila’-i La
dansq!asta’si. Gién gutly.a ’sta la g.an ga sindag.d/danagas la ga
qe’inAsi g.aA’nsta saog.e’ig.a gula’-i xa’olg.atsi.
Gién I ee was gién teliwa’-i lA gi’gas gién sila’-ig.ei 1A gui
ta‘als. Gién Msi gwa’sgaoga-i I’ ki'lg. ate. asi. Sqa’oala-i at leudja’-i
da‘fat xAn 1a wasg.oa’si. Gién ¢ Seilpica! a f.0 PP xAniag.a 1!
fsdi’gus. Gién nag.astaga’ixan nan g.alyawa’-1 Ita’naAns Ia tell’sg.a.
Djila’-i la tell. Gién la é’sin isdi’s gién 1A LqA’nskitgiga-i L.u nan
Sqetsg.adja‘o da’g.afas gi la dak ladjilsi @ gién djila’-i la da’fisq!astas.
Gién ?’sin xan.ea/das. T/sti la gui ra’al.
r=)
. Ar _Aw~ : - . A ih
Gién fst wa’sg.oga-1 kilg.olg.a’si. G.eilgi’ga-i Lu sin lV xa’nlaga
L! Wsdi gién sii nafi g.aiyawa’-i Ita’+nans la teli’gas. Djila’-i
sin la tell. Gién Vsti Is L! qa’nskite?’ga-i L.u sg.d'lagi lana gi IA
daqgo/djit gién djila’-i la’g.a la da’fisq!astasi. Ga-i sin 1A gui La’alsi.
' = _ ~ oe hina = nt =~ mt
Gién g.0’hg.an lana’g.a xa’-idag.a-i isin 1a djinigoanas. Lnaga’-i
stare’il la telis. Gién Lig.aga’-i Lt a-u’f at dja’asin at @.0/Ng.an 1A
te!’sotna-i LG L! qasagai’yai wanst’ga. ‘* Qwé’ig.aqons” gi'tg.a
hao I te!ix.ida’shao 1a teliskiiiinan wanst’ga. Sqa’gi nan da’g.as
gi'tg.a hao idja’i wansi’ga.
Hao tan I g.e’ida.
6 Not Tene
7In this game a bunch of sticks was covered with fine cedar bark, divided into
two or three smaller bundles, and laid before the opponent. The latter then had to
guess in which was a certain stick, usually left almost undecorated, called the djil.
As often as he failed he kept on up to ten, which constituted the game. When the
second man handled the sticks the first guessed ten times plus the number of times
his antagonist had previously missed.
8The two sticks with designs were alive and pulled out the djil so that it could not
be pointed out by an opponent.
* He was also said to live in.a place within sight of the Land of sells and, when a
gambler died, he came over to gamble with him, staking dog salmon against souls.
If he were successful, there would be many deaths; if the gambler won, there would
be a great run of dog salmon.
U
58 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
To!aawvu'Nnxk!*
[Told by Jimmy Sterling of the Sta/’stas family]
After the parents of a certain child, which was in the cradle, had
gone about for a while with him they landed to get mussels. There
they forgot about him. And they started away. When they had
gone some distance from him they remembered him. They came back
toward him. When they came near they heard some one singing for
him. Crows sat above him in flocks. And when they got off to get
him he acted in the cradle like a shaman. They took him aboard.
Then his parents came to the town with him.
After some time had passed and he had grown to be a boy. people
began to die off on account of him. But his elder brothers and his
uncles were numerous. His uncles’ wives did not love him. Only the
wife of the youngest gave him food. His old grandmother was the
only one who looked after him. After they had been in the town for
a while, and his friends were entirely gone, he and his grandmother
made a house out of old cedar bark by a creek flowing down near the
town. And he went there with his grandmother to live.
Afterward he went to the town, and the wife of his youngest uncle
gave him food. When he grew old enough he hunted birds. All the
time they lived there his grandmother got food for him. And he also
made a bow for himself. He continually hunted birds. He continu-
ally whittled.
After he had hunted birds for a while he saw a heron sitting with a
broken beak. He told his grandmother about it. And his grand-
mother said to him: ** When you again see it sharpen its bill. When
people sharpen its bill it helps them, they say.”’ When he again saw
it he sharpened its bill. And after he started away and had gone
some distance it said to him: ‘‘ I will help you, grandchild.”
After that his grandmother began to teach him how to make dead-
falls.°. And then he began to set them at the head of the creek for
black bears. They ceased to see him at the town. Sometimes he went
to the town, received food from his youngest uncle’s wife alone, and
started off with it. They refused to have him at the town. There
was no house into which he could go. His youngest uncle’s wife
eave him food because they refused to have him. He kept going
there.
After be had set deadfalls for a while one fell on a black bear.
He carried it to the house. He did not waste the smallest bit of
its fat. He smoked it and ate it. At this time they began to live
SWANTON] HAIDA TEXTS AND MYTHS 59
To!laawu' NK!“
Naf ¢.a’xa g.agwa’Nk!ian.das hao a’og.alan wa da’inat telida’l qa’odi-
hao la da’nat g.al gi la qa’gaskitg.awas. Guha’o 1a gi Ia q!a’-iskit-
e.awafl wAnst’ga. Gién Ja sta 1A Luqi’-itg.oas. Lg.ét I o.é’tg.at-
e.awa’-i La la g.ei la giitg.atg.oa’sefi. La gui IA stilg.oas.
La g.An I’ a’xana-g.é'Ig.awa’-i L.ti la g.an L! sii’dies 1a giida’fig.oas.
Kta/ldjida la si’g.a tla’tg.ddies. Gién IA la da’ot!alg.awa’-i Li
g.ag.waDk!ia-i g.a la gu ga qa’wadies. Gién Ia la qa’g.aL.g.oas.
Gién Inaga’-i gu l’ ya’g.alan 14 da’iiat Isg.oa’si.
Ga’-ista g.a’g.ét qa’+odi l 1.a’g.ag.ea’lga-i L.u la g.a ga ga’gu-
x.idag.an. L’ J eaneave at qa’g.alafi L!a qoa’nag.an. La qa’g.a
es alan gam la g.a k!t’gagafga’fag.an. Nan da’og.anas dja’g.:
sg.unxan 1a gi gidaga’/fag.an. L’ na’ng.a q!a’-iyas sg.u’nxan la g.a
yxa’ndas. Lnaga’-i g.a 1A fsg.0 qa’odihao la ga ga’oudjih’ga-i La
na’nan da’fat Inaga’-i q!oIga nan @.A’nt.a koa”dagai’esi djing? ga'Ida
na la Lg.dlg.ag.dwag.an. Gién g.a na’nan da’‘nat 1A nag.e’Isi.
Ga’-istahao Inaga’-i g.a 1a qa’ sis gién I qa’g.a dja’g.a daog. ana’gas
la gi gi’daganag.an. L’ xeti’t te!i’ tee Gan iL.ua Gula
naxa’fig.oasi k!ii’thao VP na’ng.a la xéh’wanga’fagin. Gién la é’sin
le.@t q!éna’i w’g.dle.aiyas. L’ xeti’t tcli’nlgoaigi+ganas. L’
fa’oatgig@Aas.
L’ xeti’t te!fntg.oa’Ngan qa’+odihao te.6 k!a’da gwa’nga la qi’nq!ao-
awag.An. Gién nana’n gi la la su ‘udas. Gién han I na’ng.a I
st’udas, ‘I’sfii la da qe’ti _ vié’na VP kta’da q!a’L.an. Hak!oa’ng.étsi
k!a’da x! qana’si gién L!a gi q!aA‘Ngaf wansi’ga.”. Gana’xan isin la
la qea’figa-i v.a VY k!a'da la’g.a-la qaLai’yag.an. Gién Ja sta la
qa’-idaga-i L.u Lg.ét 1a sta V @.etg.ada’-i L.a 1a la stidai’yag.an ‘* Dan
eit q!a’figasea, tlak!i’ng.a.”
Gién ga’-ista VP na’ng.a sqia’ba VP sqa’tgadax.idag.an. Gié’nhao
o.A/nL.a-i qis g.ei tain gi IA sa) ones ida’g.an. Lan Inaga’-i gu la
L! qifx.ida’g.ani. Gia’atg.axan Inaga’-i g.a la qa’-idasi gién I qa’g.a
dja’g.a daog.ana’gas sg.un JA gi gi’das gién da’fat 1a qa’-idanas.
Lnaga’-i gu Lga-i gu 1A gi gwa/tgafagani. Gam Lgu g.ei |’ getline’
gd’g.anasi. La gi L! gwa’ig sila’ gas. G.aga’na I’ .a da’og. ANAS
dja’g.a 1a gi gi’dagafias. Ga’gi hao la édjana’g. an.
L’ sqa/badagafi qga’odihao tan la g.a ga ki!ada’g.an. La la
Siege eel eyes An. Gam I ¢.a-i Teattaja xan la da‘ig.anas.
>°
Vo
Vg
La’g.a la q!a-ix.?’lg.adasi gién isin es ra la ta’g.was. Hao uw! VP
djia ‘lag. tha’ p Ang.a’wag.an. L’ da’guiag.els k!i aiha6 sqa’ba-1 WA gl
on) £. tan) > ag.
la qa’/sgidaiyag.ani. Hao 7’sin I’ di soda’ io Ngas gién j’sin nan la tia’gan
waAnsi’ga. La é’sif g.a-i x.a’tdji xan gam Ja danga’iagin. Gién
60 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
well for the first time. As he became stronger he increased the num-
ber of his deadfalls. Now he again went to get [bears], and he killed
another. He did not waste the smallest piece of the fat of that other
one. And they also enlarged the house. He smoked the meat in
it. He also put meat into boxes [to keep it]. Now he began [regularly |
to get bears. Every time he went to look at his deadfalls bears lay in
them. They lay in all ten deadfalls. They then made their house
bigger.
When it was thought that they were dead of starvation his youngest
uncle’s wife had them go to look, because she thought that they had
died. Instead, his house was full of fat food. And the one she sent
to look came back and told her how he was situated. They then kept
it secret.
One night, after they had lived there for a while, his grandmother,
having remained awake, thought that her son was acting like a shaman.
She did not ask her son about it on the morrow. All this time he took
black bears from the deadfalls. Another time, when his grandmother
lay awake at midnight, her son again acted like a shaman. At this
time he started off with the end [of an unseen rope]. After some time
had passed he again acted like a shaman at midnight. His grand-
mother also perceived that. During all that time his grandmother did
not question him. After he had acted like a shaman for a while
Telaawu’nk!* named himself through him. ‘They had forgotten that
he had acted like a shaman at the time when they abandoned him in
the cradle. It now happened again. Now Te!aawu’nk!* mentioned
his name through him.
In the morning his grandmother questioned him for the first time.
His grandmother then asked him: ‘* Tell me, child, why did one whose
name the supernatural beings never [dare to] think of mention his name
through you?” Then he explained to his grandmother: ‘I began
dreaming about him at the time when I sharpened the heron’s bill.
On account of him it is easy for me to gather things.” This was the
reason why his friends were gone. When Tclaawu’nk!* speaks
through one his friends die, they say.
His grandmother then made him a dancing skirt out of an old mat.
She took off the edge on one side and fastened something to it.* She
also made a shaman’s bone for him. In the evening he performed
like a shaman. His grandmother led the songs for him. She sang
for him. Now he began to perform regularly. At this time people
began to come secretly from the town to look at him. But he still
concealed their condition as much as possible. They did not know
how the inside of his house looked.
At that time food had begun to give out at the town. They were
starving there. He then began to give food in return to the wife of
his youngest uncle who had given him food. They came thus to know
about him.
SWANTON] HAIDA TEXTS AND MYTHS 61
na’ea-i 6’sffi la uidag.a’wag.an. Ga-i g.a la q!a-ix.Vle.adasi. T/sti la
qia’-itgiasi. A’hao gi |A ha’lxax.idigiwag.ani, L’ da/ot!agaigas
kil sqaibaga’-i g.a 1a! g.a L.’g.0dix.idag.ani. Sqa’baga-i sq!ata’al
g.a xan la’g.a ga peeenre idae ant Gié’nhao na’ga-i jsin la
yu’ ang. eildag.awa’g.ani.
Lin.a’xan I ga’ntclig.wai la an Lt! guda’ns La Il qa’g.a
daog.ana’gas dja’g.a | qea’fg.adaiyag.an, V k!otu’lg.ag.wan la oan
la gi’dans tL. a. Hayi’fii la’g.a na’ga-i k!atk!a’ Eh adndn eran An
elna gia, g.a'-iya at A. Gién nani ta qea’fig.adaiyag.ani stiti!xa’si
gién Leu l’ o.éts la gi 1A sudaga’wag.an. Waigie’nhao la’g.a la
qolei’ndag.a’ wag.ani.
Gaatxa’n l’ naxa’ndihao qa’odihao g.al ya’ku I na’ng.a skii’/+-nadies
Lu | gi'tg.a gu ga qa’was la g.anda’fiag.an: Wai'gién dag.ala’-ig.a
gam gite. ai at of La kii’fangana’g.ani. Waik!ii'thao ta’na-i 1a q!ai’-
Ie alanganangini. Gaatxa’ nhao Vsin g.a’lx.ua TP na’ng.a sk!ii’nadias
L.u vs si aT gi’tg.a gu ga qa’wag.aAn. A’hao wu! kun da’fat la qa’-idag. an.
G.a'g = qa Fo dihao 7’sif g.al ya’ku la gu ga qa’/awag.an. Ga-i Wsffi
Ie ae a g.a/ndafag.ani. Wak!id hao gam tla’k!inafi at gi la kia’-
nang. eee I Ls ou ga qa/i@an aalcdelao Telaawu’nk!* la g.ei
kig.a’n k!wit!xai’yag.an. Ha’‘ohao 1 ku’ng.ag.agoa’ik!i g.a la gi 1!
q!a’-isgidag. An L.a 1A gu ga qa’awag.An. Ga’-igi l q!a’-iskitg.awag.ani.
Hao i g.a’nstag.afi qa’/L!xalyag.ani. Hai a’hao Tc!laawu’nk!* la g.ei
kig.a'l k!wit!xagai’yag. Ani.
Siigan.ana’-i L.i’hao Lnaot P na’ng.a la gi kii/nafag.ani. Gié’nhao
Y na’ng.a han la at kiii’nafag.an, ‘* Dja Iqén gasi/ihao gam sg.a’na
out gutg: awa’g.an dafi g.el o.a'lx.ua kig.a’i k!wi’L!xaudjai.” Li’hao
nana’fi gi la giate.ala’ Aine un ‘* Hao Ig.6 k!a’da J q!au!a’ atxa’nhao
la xe’tgu } qa’figax.idan. La g.aga’nhao oi’na of | ha’lxas di g.an
L.a/olg.An.” G.aga’nhao la’g.a ga ga’gtigag.ani. Hao Leu Lla’g.ei
la st’us gién L!a’g.a ga aed 2st nace Telaawu'nk!* a
Gieé’ nha6 lowsa’l g. ante !ttg.a’gia g.An VP na’ng.a la g.An L’g. ae alya-
gan. L’ k!ia/-i fe ng.eista la Gas x.istas gién g.e’ista la g.a gr na la
kit’x.aiyag.anl. Wai'gién sg.a-ski’ oe sift la g. An lA L fe olny a’o.ani.
Uié’dhao sifix.aia’-i g.a 1A sg.ag.aga’g.an. pu na’ng.a hao ane g@.An
git’gi L.’gigagag.an. Gién la g.an lA sa’wag.an. A’hao Lsg.a’g.aga-l
la iske’ nstaiyag.ani. Lnaga’-i sta hao la u! qifiq!o’IdaL!xagix.idag. an
asL.a’ A. Wasktie’n a’fig.a ta’lg.a la g.etdjiig.oa’si Lgu I’ g.éte.oa’s A.
Gam la’g.a nagoa’si g.An L! u’nsAtg.anag.ani.
Gié’nhao Inaga’-i gu ga taga’-i ha’-ilix.idai’yag.ani. Gié’nhao gu
L! k!oda’lag.ani. Gié’nhao I’ qa’g.a da’og. Anas dja’g.a la gi gi’dagafia-
g.an, giihao xa’figiaf la é/sii gi’dax.idag.an. A’hao L Ia g.ei L!
g.alqe’xaiyag. An.
Gié’nhao Inaga’-i g.a nan gida’g.a stleg.ia/lag.ani. Gié’nhao la g. an
L! sg.aL.’g.ax.idag.an nafi st!é’g.ils g.an A. Sifix.ia’s gién la g.ada/o
L! g.é’tx.idies. Ga’odjiwa-i xé’g. is la gtida’ns gién g.a La qa’-idag. Ani
62 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Then a chief’s son became sick in the town, and they began to get
shamans for him. In the evening they began to dance around him.
He who was going to be Tclaawu’nk!* heard the noise of the drum
and went over. He then looked into the place where they were per-
forming. He saw that he could be saved. The thing that caused his
sickness was plain to his eyes. But those who were performing
around him did not see it. They were unable to save him. During
all that time he was acting like a shaman in the place where he lived.
After some time had passed he sent his grandmother. He sent over
his grandmother to say that he would try to cure the sick man, but
when she repeated it (his words) to them they thought he could do
nothing. They even laughed at him. Those who had stolen a look
at him while he acted like a shaman then told the people about it.
They said they had better get him, and they got him.
As he was about to start he dressed himself in his own house.
He wore the shaman’s dancing skirt and the shaman’s bone that his
grandmother had made for him. He then started thither. He came
through the doorway performing like a shaman. Now he started to
perform around the sick man. And he saved the sick man. At this
time he ceased to try to hide himself. He came to the town. When
he was there they began buying the meat of him. And he got a great
deal of property in exchange, and the property that he received for
being called to the sick was also much. At this time he grew pros-
perous. He began to provide in turn for the one who had given him
food. During all this time they employed him as shaman. The fame
of him spread everywhere.
After some time had passed he saw that the Land-otter people were
coming to get him. During all that time he drank sea water. He
had many nephews. As soon as he saw that they were coming to get
him he asked his nephews which of them would go with him. He
began at once to collect urine. He also put blue hellebore into it.
Before this,t whenever many shamans were gathered together, they
made fun of him. Afterward, he had his nephews sink him in the
ocean. They went out to let him down. And they let him down.
They tied a rope to him, and they floated above him for a long space
of time. They were right over the deep place waiting for him to jerk
the rope. By and by, when he jerked the rope, they pulled him up.
At this time he saw the bottom of the Tlingits’ island. He was under
water there for many nights. He saw of the shamans’ houses, the one
that lay deepest. At this time he came to have more shamanistic
power.
When he came back from this [adventure] he saw that the Land-
otter people were coming to get him. Thereupon he asked of his
nephews which one would go with him. They tried to get ahead of
one another. ‘‘I am the one who will go with you,” each said to him.
SWANTON] HAIDA TEXTS AND MYTHS 638
Telaawu’nk!"-lina’-i a. Waigié/nhao g.ei la qintc!aiyag. an
gia g.ada’o g.é’das g.ei A. Waigié’/nhao Il qaga’nda-tifia’s 1a’e.a la
qintelai’yag.an. Gi’na g.aga’n I’ st!e’gas xana’g.a tea/olaiyag.an.
Waigié’n la g.ada’o g.éts ga-i Lla gam la’g.a qfig.a/fag.ani. L’
qaga’ndag.a-i g.ada’o L! g.étsgai’yag.an. Waktid’}a VP nawa’s g.a 1a
sg.a’g.agl+ ea’ Nagin.
G.ét qa’odihao na’nan g.a 1a kilqa’-idaig.ani. Nai st!@’igas g.ada’o
la g.é’tsiifas na/nafi 1A st’dag.adaiyag.an. Gién gi Ja ni‘dji ei oién
la g.an L! na’fagag.an. Hayi’filag.an w! k!a’g.a’g.an. Gié/nhao I’
sg.a’oa L.0 1A ga qi’iq!dldaganag.an xa-idg.a’-i la - A’nsta sa’wag’. An.
Gién han xan 1a u! i’sdaguda’fxalag. An. Gian la u! L.'x.idag. an.
Gié/nhao g.a La qa’-itx.idia’si L.v na’xan aga’t 1a L’g.dlg.aL.sLaiya-
g.An. L? na’ng.a ka’nde!ig.agia at sg.a-ski'djf la g. an 1’ clea lyag. An
la gia’gigag.an. Gié’nhao g.a IA qa’-idag. An. Kiwa’-i g.ei xan IA gu
ga qa’adalu!xatelai’yag.an. Hai uié’dhao 1a g.ada’o 1a @.é@txida’g. An.
Gién nan Ey aes la qaga’ndaiyag. An. Fino. L agai lag ie alee L!xa-
sg.oa’nanhagan. Hao x Inaga’-i oval g.é@’teadag.an. A’si gia’g.a-iya-i
ls ea la'g ova L! da’o.0x.idag.ani. Gién et la’g. a GEN EE, ani. Gién
L! st!le’ea g.a’nsta la L! L.g.a gi’naga-i @’sifi qoa’nag.an. Hao x VP
g.ja’'lag.an. A’hao L! xan Y gan asoida’ -iga L.wu 1A gi nan gidaga’t-
ag. An, la @’sif xa’igiani T qea’iga-i la x. ie g.an. Waktia’thao la u!
oes
L.
et
oO
=e
oO
>°
/
g.aganag.An. Le@.é’txan I kiina’gag. an.
G. et qa ‘edihao stgls xa’-idag.a-i V L.’x.iti’ng.asas la qgea’fag. an.
Sa’nu.ans kit lV tafaga’fag.an. LL? na’te.alan Sela laiyag.an. La 1!
L.'x.iting.oasas la qea’fi atxa’nhao nani Ja at idjiga’-i gi na’dalafi at Ia
kii/nanganhag.an. Gaatxa’nhao tciga’nsgan 1A xa’ xagatax.ida’g. an.
Gwai’ ee ia @’sif g.ei 1a Tsdaga’fae. ani.
Ku’ng.a 1! sg.agitda’os L.i’/hao la at L! na’fix.isg.alafiag.an.
Ga’-istahao na’dalan aga’i Ja x.i/da-indaiyag.an. Gana’xanhao
Ja la x.i’da-indaiyag.an. Gién la la x. LO ee La la
tladadag.a’wag.an. Gié’nhao dji'ifa gut 14 si’g.a la ga’ yiig.a’ wag. an.
Qwai'ya-i la da’fix.idastia’-i klia’og.a Lg.aldai ya gu hao Ila la
isdag.a’wag.An. Qa’odihao qwai Ja dafx.i’desnasi L.ivhao 1a la
da’a.x.itg.awag.an. A’hao L Inagwai’g.a g.wa'ul lA qea’fag.an.
G.al on hao l x.i’dag.agag.an. Sg.as-na-i ta’-ig.6 gia’wat!Als hao
lagea’nag.an. A’hao 1 g.étgia’fixan V se.a’g.a telig.ea/lag. an.
Asga’-ista la sti’IL!xas L.t0’hao sigtis xa-idag.a’-i T L.’x.iting.oasas
la gea’fag.an. Wak!iithao na’dalan at La SUNIL nde An, nani la at
Idjiga’-i gi A. Gut ku’ng.asgafi. ‘*Ta hao da’fat i’sg.asga” la L!
si’daganag.an. Waigié/nhao nan da’og.ana g.agwi'g.ag.an gam
dai’+Iskidag.aii kia’gua se.uw’nhao I ie.agifag.an. T'sii I
teiga’ndaiyaiag.An. ‘‘Ta hao i’sg.asga,” han hao V stuga’fag.an.
Giée’nhao IT k!wai’g.alan hayifi la g.an q!aga’fag.an. G.a’g.et
qav’odihao Ja t.! L.’x.itinga’wag.an. G.al ya’ku hao la tL!
64 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
The very youngest, who was good for nothing, was always near the
door. He used to urinate in bed. ‘tI will go,” he said. But his
elder brothers laughed at him. After some time had passed they came
after him. At midnight they came by sea and got him. He told his
nephews that they were coming to get him that night, and he told all
of his nephews to keep a sharp lookout. ‘* Let the one who thinks of
going with me remain awake. They will come to get me to-night.”
Now the one that urinated in bed slept near the door.
There was the picture of a mallard on the rattle that he owned. He
had it made for himself when he became a shaman. On this night
they came and got him.
They came in and took him out. He was unable to awaken his
nephews. The Land-otter people placed sleep’ upon them. But when
he tried to awaken the worthless one, he awoke him. And Tc!aawu’nk!?
took him by the arm. They got him for the son of the chief among
the Land-otter people who was sick. It was the Land-otter people
who put his nephews to sleep. From the youngest only they could
not pull away [the soul].
He now took his drum and the urine he had let rot, and they started
off with him. They had him lie on his face in the bottom of the
canoe. They did the same thing to his nephew. After they had gone
along for some time they said that the bottom of the canoe had become
foul, and they landed to clean it. This meant that their fur had
become wet. The cleaning of the canoe was done by their twisting
about. They then got in again, put them on the bottom, and started
off. After they had gone along for a while longer something touched
their heads. This, they felt, was the kelp under which [the otters]
were diving with them. After they had gone along for a while longer
they said that they were near the town.
They then took the coverings off them. When they came in front of
the town sparks were coming out of the house standing in the middle.
A large crowd of people waiting in that house also made a huge volume
of sound. Landing, they said to him: ‘‘Get off, Te!laawu’nk!.”
Now he got off with the rattle which had the picture of a mallard on
it and let it walk up in front of him. When it went up before him
it entered a different house from the one where the crowd of people
awaited him, and he entered after it. And he held his nephew tightly.
They said then that they were glad to have him. ‘‘Tc!aawu’nk!*,”
they said of him, ‘‘truly he isa shaman.” In this one lay the person
for whom they had brought him, but they waited in a crowd for him
in a different one. This was the way in which they tested him to see
how much power he had.
When he entered he saw many shamans gathered in the house. He
plainly saw a bone spear on the surface of the body of the sick man.
Just before this some persons had gone hunting from the town where
SWANTON] HAIDA TEXTS AND MYTHS 65
ta’ng.a-ing.a’wag.An. A’gia g@.ala’-i g.a la L! ta/ng.a-ing.oasés @. a’nsta
xA’nhao nadala’h gi la sa’wag.An. Gién na’dalaf’ wa’L.tixan aga’ii 1a
qiadana’-i daxa’lag.an. ** Di at nan fsetida ta g.a/lx.ua_ skiii/nagwaii.
G.a’lx.ua hao di i! ta’ng.a-fng.oa’sga.” Wai'gién nan teiga’iidies
a’hao k!iwa’-i t!a’og. an Tkia’gua ta-idai’yag. An.
yag.an. La’hao q!éna’f I’
Xa’xa gi ni’djina si’sa g.a’hao 1a dag.ai’
L’g.dlg.adaiyag.an |* sg.a’g.adas L.ti A. Gafiaxa’nhao asga’-i g.ala’-i
g.a la i! L.’x.iting.awag.an.
Waigié’nhao IA u! da’otelaiyag.an. Na’dalafi uski/nAfia-i g.ada’o la
g.étsg.ai/yag.an. Sigis xa-idag.a’-i hao gui qa u! djidai’yaf’ wansi’-
gan. Waigié’nhao naf a’ldjiwa-i dag.afai’as la L’gadanas. ~ La L!e
la uski’nxaiyag.An. Gié/nhao Telaawu’nk!". 1a gi sqd/tg.adag.an.
Sigts xa-idag.a’-i si’ug.a nati lana le.a’-ig.agagas gi’tg.a hao st!é’gas
g.A’nsta hao 1A L! L.’x.idag.an. A’hao Il’ na’tg.alai sigiis xa’-idag.a-i
L! Lklastas. Nan da’og.anagas sg.unxa’nhao la sta dafiL.LAg.a-i g.a-
da’o L! g.étsg.ai’yag. an.
Gién ga’odjiwa-i A’fig.a la isdai’yag.ani gién tciga’nse@an 14 xa’/xadai’-
yag.an f’sifi. Gié’nhao la da’fiat L! Liga’-idag.ani. Te!a’g.an la 1!
ta’-iguL.nadaiyag.an. L’ na’tg.a isi gana’xan 1! fsdai’yag.an. La
c=)
da’nat Luqa’ qa’+odi Liiwa’-i suiin da’g.afgadan w! si’usi gién 1!
ski’g.alaning.dganag.Ani. A’hao L! g.a’og.é dji’ga hao idja’i2g.an.
Liwa’-1 L! ski’g.alan hao x! q!0’x.tnafgafag.an. Hao fst fsisi’
gién teag.a’n Ja L! a’igada’ndag.was gién L! Liqa’-idanhag.an. 1!
Liga’ qa’+odi qas gut gi’na Igale.a’fafi wansii’ga. A’hao q!a-i xé’txa
la da’fat 1! tla’g.ag.oa’s hao la g.anda’fig.dgafiag.an. Liaqa’ qa’+o-
dihao Inaga’-i a’xanag.élifi L! sa’wag. an.
Gié’nhao xa-it.a’g.a 1A L! Afxa’osidag.a’wag.an. Lnaga’-i xéte.a’n
a’/xanag.ea'Iga-1 L.a ya’kug.a ga ta’-ig.ddies g.e'ista g.dsqald’tx.a
Igidji’'dai’yag.an. I'sifi na’-i g.a 1a ktia’og.a L! sk!alyt’ andies qag.a’n-
g.axé’eandaiyag.An. Waxé’tgu gig.a’ogiga-i L.t hao Ja 1! stidai’ya-
g.an, **Qa’tlalda, Telaawu’nk!".” Wai'gién si’sa xa’'xa da’g.afiagag. an.
L’ qa’t!als gién ku’ng.astag.af la qa’-idaiyag.an. DL? ku’ng.asta Ia
qa’it qa’odihao agia’g.a 1a ktia’og.a sk!i/laiva’g.an. Ila wla’hao la
ku’ng. Asta sisAg.a’-i la’g.a qatc!ai/yag.an. Gién g.6L.g.axa’n la é’sfii
qate!ai’yag.aAn. Gién na’dan gi’fg.an 1A dans.’dasei’+eag.an. A’hao
L law! x.unana’g.ag.an. Tclaawu’nk!* han hao 1a 4! sii’dagafiag. an.
oO
Ya’ngua al’ se.agag.a’o.an. A’hao gia’g.a nat g@.A’nsta la L! Lx. ittii-
g.a’wag.an g.a L.’g.ddies tla’ Lla’hao la k!ia’og.a g.a L! sk!ildai’ya-
g.An. A’hao Leu IA 1! se.a’nag. Anda’ wag. An.
L’ qate!iya’-i L.a na’xa L! sg.a’ga sk!ii'las la qea’
nani st!e’oas L.’g.ddies ski’dji qla qlala’t ta’djig.a la g.ei k!idji’dies
la’g.a la qea’fag.an. A’hao 1 sta Te!aawu’nk!* gia’gu i’sfs ga-i Inaga’-i
sta ga salyii’nag.An. Sret g.a’dag.a ski’djf q!a at L! kida’g.an.
i ga kliiLai’yag.an. La’hao a stlédai’yag.an. Gié/nhao 1a
g.ada’o la g.étx.idai’yag.an. Wai'gién han na’dan la kifgiiga’fag. an.
17137—No. 29—05
fag.An. Tadjx.ua’
le
oO
66 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Telaawu’nk!* lived. They speared a white land otter with a bone
spear. The creature that carried it away in him was sick here. Then
he tried to cure him. Now he had given the following directions to
his nephew: ** Even if they push you away from the drum hung on
the side toward the door, make motions with your head in that direc-
tion. Ic will still sound.” And he also thought, ‘‘I wonder what
will sing for me.” In the front part of the house were always two
persons with big bellies and black skins. These said to him as follows:
‘* They know about it, great shaman. They will sing for you.”
He began at once to act like a shaman. After he had danced
round the fire for a while be pulled out the spear, and [the sick otter]
stopped moaning. After he had again acted for a while he pushed
it back into the same place. They were anxious to see him when he
acted like a shaman, hence the house was full. They pushed him
(his nephew) from the drum, and even then he used his head to beat it.
The drum still sounded. At that time they said good things about
him: ‘*Telaawu’nk!*, great shaman, Tc!aawu’nk!*.” He now stopped
performing.
Then they went to bed. He awoke in the night and tried to stretch
himself. He pushed his feet against something that was near him. It
was the crooked root of a tree. He felt large roots running in every
direction. On the next day, when morning came, they again got up.
He looked toward the door. In the corners of the house on either
side hung halibut hooks. One having the picture of a halibut had
a halibut hanging down from it. One having the picture of a land
otter on it hada red cod hanging down from it. They gave those
[fish] to him to eat when they fed him. AIl the shamans around the
ocean were in that house.
The next evening he again began performing. ‘They gave him
many elk skins. There was a big pile on the side near the door.
Many boxes of grease also lay near it. After he had danced round
the fire for a while he pulled out the spear. He pushed it in again.
He pulled it out, and he stopped performing. He again put it in,
and [the otter] again began to suffer.
During all that time he had the urine mixed with blue hellebore,
which he had let decay together, hung by him in a water-tight basket.
After he had performed for a while the great shamans that were
around the house made fun of him. After he had gone round the
fire for a while he was doubled up as he moved, and they imitated
him near the fire. He then called for his power, and by its help stood
upright. The people in the house made a great noise at this. He then
again ran round the fire, took urine in the hollow of his hand, and, as
he ran about, threw it at them. All the shamans around the ocean
were nearly choked by the bad stench and said to him: ‘‘ Don’t,
Telaawu’nk!* You do not treat us well.” Large clams spurted water
SWANTON] HAIDA TEXTS AND MYTHS 67
Lkia’gua ga’odjiwa-i L! kit’te!isx.iawag. ani. **Gaodjiwa'-1 sta dan
D> D2 d
-_ °*Ay~ . ~ > rA
L! x.itq!ada’dao xan a qadji’fi uw! q@’-itq!a ee Wa'sktién
x@iga’Neasan.” Wai'gien han ‘sin I etida’fiag.an ‘“Gi’gus hao
g
di g.An gwigoa’saani.” Wai'gién tkia’gua o.a k ey da’mxao q!al
Ig.at Lgaigi’gas. Ga-i hao han I si’daiyai wanst’ga. ‘‘ Da’iig.a L!
unsidan se@.a qun dan g.an L! kladji’e as ?
Ganaxa’nhao la @.: ada! ola g.étx.idai’yaig.an. Te!a’anuwa-i @.ada’oxa
lA sg.ag.ag.u’ndi qa’odi la’e g.a qla
on)
la Raadini’ gig ‘tiganag.An. I’sin I’ se.ag.ag.u’ndi qa’+odi silgia’ixan
wa g.ei la’g.a la gic idjiga Vnag.ani. Gwa’lafi xan I sg.a’g.ax.idiya’-i L.i
lA = L! a’naguias na’si sk!iite!a’s gaodjiwa’-1 sta la L! x.ite.ada’si gién
ao la dank!osta’si gién aga’n
g.e/ixan qa’djii la ga’odjiwa’das ga’odjiwa-i wa’sk!ien x@’gafag.ani.
Ga-i Lu la at L! x.a’/nafaga’fagéeni. ‘‘Tc!laawu’nk!*, se.a yi'djao,
Telaawu’nk!*.”
sg.a/-ilgana. Inax.ua’ |’ Ina’og.a.” Gién I’ g!o’lg.a ha’yifi V’ tia’dji’fias.
> > “ bo) d
NSA At A~ ca = e Ra ! el ae | x dn
Gién sii g.a la qa’dasi. Ha’oxan gu'tg.a L! gug.a’dies 1 qe’ifas.
Gién fsfi q!olg.a’n gi gi la ni/djifa’-i L.0 i’sif lai! tia’dji’fas. Gana’n
la issta’nsinfa’-i L.a |’ kil 1a’g.a la ya’dastai’yai wansi’ga. Gién
qtolg.a’N gi da’-ixan gf la ni‘djinasi.
Gié’nhao g.a Ja qa’dasi. G.ei la qintclai’yasi. Yan I dja’g.a I
ma’ was la qe’ifas. Guta’t L! na’figanas. Gute.a’t aga’t L! Lq!a’g@as.
Gié’nhao sta la qa’-idesi. Si’fx.aiya-i g.a la qea”tc!idi qa’+odi g.<
la qa’at!adjan wansi’gan. Giée’nhao na-i g.el g.atcliga/fg.o tlatg.a
aga’ la so. A’le.attelias. Gie’nhao L! ski’nudi qa’--odi 1! ta’-istaiyas.
Na-i xa’/-idag.a-i q!ax0/@afia-iL.ti g.a la qi’gasi. Gu’tg.a ki'lotldia’si.
Gién q!asiia’-i L.t0 sta la qa’-idesi.
Gién sifgan.a’n xe’tg.a V ga’o-was. L’ ga’owas. L’ ga’owas.
L’ ga/owas. Si’ix.1 sta g.a/te.a P qau!’xas. L’ gii’daiia-i la’ogwafias.
G.oda’-i 1A qea’fasi. Q!axada’-i se.un wa g.a 1dja’N wansi’gan.
Dag.ala’-ig.a sifig.aL.a’n. xé/tg.a DP ga’o-ulas. Tlan g.ei la
q!a’-itnana’fas. La g.a’lgas at 1a ta’odas at la ski’ndas. G.e’ihao La
qa’-itgoafan wansu’ga. Gién |a xa’g.aL!xai’yai wansi’ga. Gam L
xa’-idag.a la qindaga’fasi. La se.u’nxan g,An A/’Ng.a u’nsadasi. Lan
P sg.a’/-ilas. L? gudana’-i la tgoa’fas.
t=) fo)
: Roe et - s ee = a :
Gié’nhao si’fx.aiya’s gién g.a La qa’atladjan wansti’ga, gién naga’-i
g.ei aga’fi Ia sqa’lg.attela’si. Gié/nhao L! qa’sLu!g.a’gas. Gié/nhao
riaou L! ta-ixa’iAs g.a la qa’gas. I'sifii gu’tg.a L! ki’Iguldi qa’odi L!
2 as ds A~LAC S g.e c qe = de Ss > Je » Ss je ae
ae Fe eis é f a = .
qia’sLia’-i L.G@ nafi Wifla’gas g.d/tg.a la xa'dax.its gién | g.d’tg.el
tlana’-i la gitela’si. Gam I fida’g.afias. Gién nan djada’eas isi
> >
gana’ 1a isda’si. La la q!ak!u’fu-i/fig.astas. Gién sta la qa’-idesi.
Stiig.an.ana’-i L.ti Ku’ndji Inaga’-i gu L! se.a’-igaxe’ganas. Nat
eida’ga djatina’gas dja’g.af da’fat k!odaxa’go-ula’fi L! si’/wus. Gién
la tla gidafna’-i la’gas. La Lila tcig.a’nsg.an g.a qadji’fi la L.a’/nas
> bo) 2 t=) cao)
. . eA Se Ls ~ A . =~
gién 1a taodai’yas gién xa/-ida-ma’sg.a gut a’fig.a la isda’si. Nati
dja’adas g.0’ga hao aga’fi effst!é’g.ildaiyan wansii’ga, gién P La’/lg.a
L.’sLtc!as gana’xanhao nani |a qata’-idaiyas g.a la qa’@an wansi’ga.
Gién Inaga’-i g.a’g.odi qa’odi Qa'leui Inaga’-i sta nan qa’-idafi
wansi’gan. L’ gagiaga’i qa’odi yélsqa’og.a-i st/ug.ei nan g.ANL.A
tamx.ié/nL!xa’si @.a/‘nsta 1a qa’L!xas. L.’xakuns ha’nhao I’ kig.ai’yaii
wansu’ga,
G.A’nL.a-i djfnxa nan xa’-idag.a qa’g.onasi. Gina k!t’gifasi o
oa > >
klug.a’wasi gién vi hi’g.agflda’si. Gién kigaya’nwa-i g.a’nL.a-i Inax. ui’
u q!a’dat!adjasi. Ligiag.a-g.ea’lasi. X.IL'x.ug.a’/dasi. Inax. ua’g.ea’]-
ga-i La Tk!ia’na-g.ea’/lasi. Ga’-ik!uginda’Idalsi. Gién nan e’tifas
> ta) cs)
° = « ° 2 & Ac . A . a . 1SA
gui’g.an isdai’yasi. Tci’na x.at stif g.e’ista 1a fsda’si la qe’ifasi. Gién
—
74 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Near the creek a person was walking about. He laid down some-
thing he held in his hand and stretched it out. He threw wooden
floats over the creek. They became sawbill ducks.” They flapped
across with it. When they got across they became wood once more.
They floated about. Then the man pulled it toward himself. One
saw him take two bright salmon out of it. He then laid the net to
dry on two alders standing there, took the two salmon, and went
toward the woods with them.
Now he (the on-looker) went down to the net. He counted its
meshes.’? There were seventeen (ten and seven), and he repeated the
number: ‘* Fifteen and two.” Then he started away. ‘‘ Fifteen and
two,” he said. He kept falling down; so he went back and counted
them again each time and started off anew. ‘‘ Fifteen and two,” he
said. Then he fell down and went back again. Again he counted
them, and he started off. He fell down. Then he forgot. That is
why, when one goes along over ground with which he is not familiar,
he always falls there.
At last he came away with the information, and the Food-giving-
town people came to own the net.
After this the people moved back to the town of Sqé’na. And they
made forms around which the meshes are twined. They made them
in preparation for making nets. And they also took the bark of the
Lal. When they had finished gathering these the Food-giving-town
women began to make nets.
At Gwi'gwans!i’,'* near the town of Sqé@’na, spring salmon ran into
a certain creek at that time. A man of the Food-giving-town people
owned the creek, but he gave it to his son. For that reason his sisters
began to put dirty things into the creek.” The supernatural being
of the creek then put on his clothing and his black-bear hat.’ He
had four dorsal fins. He started seaward along the bed of the creek.
And he became a rock close in front of it, and remained there, and
the creek was gone. The supernatural being of this creek was named
‘* Supernatural-being-of-the-four-days.”
After that they moved to Tc!ig.ogi’ga."" Then, when spring came,
they began to fish for flounders. One day they killed one of these.
They roasted it. When some persons quarreled in the town, and all
ran to see, a boy remained sitting by the flounder.’ Lo, something
‘an out of it. It came out quickly. The boy cried, saying that the
food had flown away.
And after they had fished for another space of time, one day, when
they were out fishing, something pulled hard against them. Then
they pulled it up. They did not know what it was. They came
home, and they carried the flounders on their backs. Then they
handed the thing they had pulled up back and forth. And a certain
person came to them. He looked. He said, *‘A-a-a aidja’si kluda’1
9919
cua idja’.
SWANTON] HAIDA TEXTS AND MYTHS 15
a’xada-i gu gal stif gixaNas gu lA qag.ada’si gién tci’na-i stin 0
xi’x.idasi gién di’tgi wa da’na baw
Gié’nhao ixada’-i g.a JA qa’g.asi. XA Tada la kfoa’indasi. La’alingt
dji’guagasi gién ‘* gatlag.a’-1 nae e.
sta la qa’-idesi. ‘* Gat!laga’-i Ina’fgi ge. rast’ n,” han Il si’us. Guién LP
L./tlaldaganas gién j’sin gui la st ti'Isi. Gién isin la k!oa-i’/ndagisi
gién isin sta la qa’-idesi. ‘*Gat!ag.a’i-Ina’fgi g.asti’n” han I si’us.
Gién l 1.’t!alda’s gién sii gui JA sti'leanasi. I’stié’stii la k!oa-
inda’si gién VP qa’-ides. L’ 1.’t!aldas. ole nhao gi LP q!a’-iseida’ nan
waAnsi’@An. Ga-i g.aga’nhao Lga’-i gi gi’na q!a’-idesi wA gut qa’@asi
gién wa gu L.’t!Aldag even wanst’@An.
Gié’nhao LA sqatg.a g.ateluusi gién Daiyt’-al-la’nas a’xada-i dag.a-
g.ea’lan wanst/@an.
Gié/nhao ga’-ista Sqé’na Inaga’-i g.a L! telisdia’lah wanst’e@a. Gie’n-
hao sq!a’sta gu L! L’g.olg.asi. A’xada-i g@.a’nhao L! wa’gan wansi’ga.
Gién Lal q!al ¢/sifi L! Msdas. L! t’sdagi’ga-i L.0 a’xada-i sin Daiyi’-
a-djina’s xai’g.ox.ida’f wansit’@an.
Gié’nhao eae Inaga’-i q!o'te.a Gwi'ewan-sLiif gu nan @. ANL.a’@As
g.eihao tlag.ona’g.ah waAnsi’ga. Naf Datiyw’-al-Inaga’ sg. AN. 4-1
dag.a'si, gi/tg.afi “la la la dag.adai’'yafii wansti’ga. T!a’g.ahao
dja’'se.alaf g. Ant.a’-i g.ei gi’na sqe’la Tsdax.ida’fi wanst’gan. Gié'n-
hao @.A’nL.a-i sg.a’nag.wa-i q!ala’ g.ei qatc!a’s gién tan-dadji’nda-
e.eils. Gién V Ig.a’na sq!asta’nsifas. Gién g.a’nL.a-i qa’li gut La
L./dax.itsg.al’yan wanst’gaf. Gié’nhao gia xan I Ie.a’ga qlai-
o.a’wag.Ani gién g.A/nL.a-i ga/ogtig.a’f wansu’ga. G.a’nL.a-1 s@.a’-
nag.wa-i hao S¢.a’na-sa’nL.ina-sta’nsins han kig.ai’yag. Ani.
Gié/nhao ga’-ista Tclig.ogi’ga g.a 6’/sin L! te!i’g.ax.una’fag.an.
Gié/nhao q!é’nL.g.a’g mda 1 L.U skanta/l gi L! xa’ox.ida’i wanst’ ea.
Qa’odihao @.: Nee n fan L! tia’-inte!awas. Lau! kidja’was. Lnaga’-i
gu gu'te.a ga ewi'siwus L! da’ox.ida’si t!a’lg.a nan g.a’xa ska’ndala-1
qa’-idjftwasi. Ska’ndala-i g.e’ista t!a’g.ane gina -g.aL!xai’yasi.
G.atgua’gan wansi’ga. Nan es sg.a/-las Inaat ‘*Ada’adaga-i
g.a-1x.1’dani ” ha’ niaes P sa’wan wansti’ oa.
Gié’nhao j’sif L! xa’odi qa’odi pce n L! xaoyé’nas gu gi’nA g.el
L! dandadjafi wansi’ga. Gién L! da’fiistlasi. Gam oi’na Idjaga’-i
o@.An L! u/nsatg.anas. 1! fsg.oa’eTda’fas gién ska’ndala-i L! u’nxat-
oflsi. Gién gi’na L! da’fsq!ari’ndjiwas gu'tei L! qé’fisq!ag.a’eana.
Gié/nhao ¢@.A’‘nstA nan qaL!xai’yas qea’fasi. Han I si’wus ‘‘A-a-a
aidja’si k!uda’-i gua idja’” han sa’wah wansu’g@an.
Sqé@’na Inaga’-ig.af’sfi L! telig.ax.a/nanas. Gu iL! naxa’i qa’odihao
eu nan Daiyt’-al-dji’naga gu dalgida’lafi wanst’ga. L’ qe’igAs gién
nan dja’da la qe’igas. Gién f’sif q!é’nu.g.ag.ada’-i L.0 Lga-i g.e’ista
ona sg.a/nag.wa L! g@.An L.’stas gién L! g.ag.a’telig.a’ wansu’gan.
G.a’odan-se.a’nag.wa-1 hao idja’i wansti’ga.
2 1 g@.asti’n’ ‘han la kig.ada’si. Gién
76 BUREAU OF AMERICAN ETHNOLOGY (pune. 29
They moved back again to the town of Sqéna. After they had
lived there for a while a woman of the Food-giving-town people
became pregnant. She gave birth to a girl. And when spring
returned some supernatural being came out of the ground and swal
lowed [the people] together with their canoes. That was Cave-super-
natural-being,”® they say.
Then she, too, went to Skidegate creek. While they were going
along by canoe it came after them. When it got near she threw her
child, which had just begun to creep about, into its mouth. It then
went under water, and they landed there. That is why the place is
named ‘* Landing-of-many-canoes.”
Then she and her husband went about crying. By and by, when
day began to break, they fell asleep. Very early in the morning
they heard a child cry. Then they looked where it cried. The
child was creeping about on top of a whale floating in a woodland
lake and crying. He then took away his child. She did right when
she threw her child into the mouth of the supernatural being.
The child grew up as rapidly as a dog. Now they went over
to Skidegate creek, and the girls walked along on shore. As she
walked along she sang. They tried to stop her. She did not listen.
After she had gone along for a time the supernatural being came
after them out of the woods with open mouth. She did not run
away from it.
When it came near her, she seized it. The children found out
that her finger nails were made of copper. She then tore it in pieces
and threw it round about. ‘‘ Even future people will see you lying
about,” she said. She threw its head down. It is the one (rock) that
they call *‘Chief.” The Food-giving-town people were then glad
because she had killed it.
After that they lived at Skidegate creek. They did not know that
she had power within herself disproportionate to her size. She
played for a while and brought ina salmon. She came in from play-
ing on a board. All that time she looked at it. By and by the
youngest of her brothers, who was full of mischief, ate her fish. And
he laid a bright humpback in its place.
When she came in from playing she looked in the place. ‘* My
child, Taxe’t,”*! she said. She was sad on account of her salmon.
She started it, that future people would be stingy.”
After they had lived there for a while her eldest [brother] lay dead
in the morning. On the next morning the next to the eldest lay dead.
On the day after that another one was dead. This went on until seven
had been found dead.
One night, while the youngest was in bed, his sister came and
sat at his feet. He drew himself together. His sister felt for his
buttocks. He was astonished. He then drew in his belly closer, and
SWANTON] HAIDA TEXTS AND MYTHS 77
Gié’nhao la é’sii Q!a’sta g.a Tse.a’wan wanst’ga. L’? Lugi’giig.o-
@.A/ndixaAn la g.An 1A L.staga’wan wansi’ea. L? a’xAnag.ela’-i L.ii’hao
P gi’tg.a Lx.uqa’goang.a’yagas. L’ xé'liag.ei la q!adai’yaii wansi’ga.
Gee g.agugia’si gién gu la fsg.ug.oasi. G.aga’nhao ‘* Lua’stadji-
of lgafia” han Lega-i kig.aA’N wAnst’ gan
Gién alan da’nat xan gu la sg@.a/-igadixa’fg.oas. Qa’odihao
sf’figat.andala’-i L.a l q!a’stg.oas. Si’fig.aL.an xé oe P git’/g.a nati
g.a/xa s@.a/-ilas. Gié/nhao Leu sa/oga-i gi la qing.a’was. St Ik!i’nxe
g.ag.odia’ ova kun ga/-in.gi’i wngut nan g.a’xas Lx.uqa’g.u’ndias.
I's se.a’-ildias. Gién gi’tg.an la .x.ida’i wansi’ga. Gi’na sg.a’-
nag.oa xeh’ag.ei git. a’ La q!atai’yas alha’o 1a ga Lia’ asiyan wAnsil’ ea.
Gié/nhao nan g.axa’/@As xa Ina’@ans gana’fh | isis. Gieén gaatxa’n
Vsii Qla’sta g.a L! telig.ax.und’fas. Gién L g.a’xa dja’da da’fiat
Leoa’t P ga’ndalg.awan wansi’ga. L? qa’giagans gut la k!udjuda’las.
La uw! ste’idas. Gam 1a guda’fig.afasi. L’? ganda’ldi qa’odihao
Ik!Vnxasta gina se.a’nag.was Lla g.a xela’i gt tg.a’pdaldaalah wan-
st’ga. Gam sta Ja qaga’iqia’g. Anasi.
Gié’nhao la g.an V axana’g.ila’-i Li 1a la gidjigitdas. Nan dja’das
suig.u’fi x.ia'lagas @.axaga’-i g.ei q@/xaiyan wansi’gan. Gién la g.ei
la da’fnanafas gién la la xa’gudjafas. ‘*G.o’tgtil xa’-idag.a-i xan
dan qiiig.awa’gasga” han I si’wus. L’ qa’dji la’g.a 1a q!adai’yag.an.
La’hao I’t!eas han t! ki’g.adaga’iga.” Giénhao Daiyi’-al-la’nas 1a
la tia’ gas at gadana’-i 1a’e@an wanst’ga.
Gién Q!a’sta gu L! naxa’ndies. LT) L.a’g.agas g.a’g.afi 1a i/sis g.an
gam w! u'nsatg.afan wansi’ga. L’? na’igan qa’odihao tel’na 1a
L.’sLtclai/yafi wansi’ga. Teli u’ngua I’ na’hg. atclus. Ktiat la gi la
qe ‘xaganAs. Qa’odihao I da’g.alaf sta’nsifxai’yas nan da’og.anagas
gitga’was la’g.a V ta’agafi wansi’ga. Gién IA silg.a telida’n x.al Ja
gana’n a e’ida 1a sila’-iag.a la L.ina’gaf wansu’ga.
L’ na’ig.ate!iwa’-i L.a V sila’-iag.ei la qé’xas. ‘* Ta’xetg.afi dina’t,”
han I a wus. Tei’na-i silg.a a’ig.a IT gi’/dafasi. L’ sila’-isi
xag.a’gases hao la ling.ai’yan wansu’ga.
Gut VP naxa’fi qa’odihao nan k!wai'yagas k!odan.’g.o-ulaiyan
wansi’ga. Gién dag.ala’-ig.a la ga’sta nan qaga’gas k!odan.’g.o-ulas.
Gién i wepinaoe Vsifi nai k!odan.’g.o-ulas. Han édji’ndixan
dji’guag.a k!0/daxa’g.o-ulasi.
Gién gaatxa’n g.alx.ua’ naff da/og.anas ta’-idig.a’ndixan lV dja’sg.a
Y tla gi qla’ou!xas. L’ sqansg.a/djudie’s. L’ dja’sg.a LP g.o’da
vgidafas. La qalai’yasi. Gién IV da‘tulda’s gién YL g.o’tg.ei I
dja’sg.a gi’na gitc!ai’yas l dalq!a’lgutsg.a’las. Gién la danisqlasdai’) yasi
eién 1a squ’ngudafasi. Gién sii gana’ la la isda’s. Ista P
dalulda’s. Gién 1a dafisq!asdai/yasi gién La qifisqa’gifasi.
Gié/nhao ¢.0’dax.uaga-i 1A dafsq!asdaga’-i L.t’hao VP g.atula’s gién
@.a'Itaxaga-i gi 1a xada’si gién dja’asifi sta la qa’gang.ada’gas. Gién
Y dja’sg.a la t.g.a da/awas. A’nan q!a’-ig.odies g.ado’xa da’g. an
or
A~
m
la
78 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
when his sister [tried to] shove something into his anus it passed up
along the surface of his belly. She then pulled it out and smelt of it.
She did the same thing again. Again he drew in, and when she
had pulled it out she looked at it.
And when she pulled it out the last time he rose quickly, took his
quiver, and ran out from his sister. His sister went after him. She
chased her brother about this island. After she had chased him
about for a while he ran from his sister into the house of Many-
ledges.” She stretched in her arm and drove him out again.
And after she had pursued him for another space of time he came
to Tree island.** He then shotsan arrow into the sky, and shot again
into the notch of that arrow. After he had done this for a while [the
chain] almost reached the ground, and he laid his bow upon [the end
of| it. It became a ladder upon which he climbed up. The ladder
drew itself up after him, and she only touched him.
Where he escaped in fright they cal) Ta’xet’s trail.”” She had the
first ta’xet. That is why they so name it. ‘* Thunder in your own
dress as you sit” [she sang]. ‘‘ Thunder in your own dress as you
Sit.”
She then returned to Skidegate creek. And she began to tell [the
people] their names: ‘* Thundering-in-his-ascent,” ‘‘ Supernatural-
woman-upon-whom-property-burst-down,” —** Supernatural-woman-
upon - whose - house - screen-a-hawk-sits,” ‘* Into-her-house-the- tide -
comes,” ‘* Her-house-is-kept-up-to-heaven-by-the-wind.”** She called
her sister *t Supernatural-woman-the-edges of-whose-skirts-thunder.”
She cailed herself ‘‘ Supernatural-woman-in-whom-is-thunder.”
She then took one of the Gi’tins’-servants”’ with her. Her younger
sister started seaward from her. She is the one over whom the
water breaks in front of Skidegate creek. Then she herself settled
down at the head of the creek. She is the one who owns the ta’xet.
One who does not handle them carefully (i. e., in accordance with
the tabus) is killed. The salmon are also found with cuts.
After the woman went up they began to fish with nets. The women
of the Food-giving-town people made nets. And, after they had fished
with them for a while, one night they saw Supernatural-woman-in-
whom-is-thunder. Underneath she wore a rainbow blanket. Over
it she wore a flicker blanket. They saw it. While they fished they
put words into a song about this: ‘*Going up grandfather’s creek,
moving about, and going up it to land as the tide comes in [she
appeared |.”
A cedar stood behind the town of Tclig.ogi’g.a, called ** Young-
cedar-woman.” Above that [on the creek] lived a certain woman.
She was unable to twist twine for a-net because her skin was covered
with hair. Then she found a surf scoter** which had floated ashore,
and she skinned it. She fitted it to her head. Its neck and head were
both intact. She put it on and swam about in it where they were
SWANTON] HAIDA TEXTS AND MYTHS 79
x.itqag.ongoa’fas. La x.itgi’ndal qa’odihao T!és-qoa’naiya na’e.a i
dja’asin sta La fee hiyar waAnsu’ga. G.e’ista 6’sif da’g.an 1a
xagada’ gas,
Gié/nhao 7
/
sin la la x.itg?’ndal peat bao Qa-it-gwa’-ig.a gu IA
b= ee an)
qantx xai/yan wansi’e@a. re qo’ya-iqa’@an 1a telila’si gién si’xodji
g.ei i/sin la telila’sii Han VP wag.a’ndixan hiffa’xan Lga-i g.a
kti-a’ng.adasi gién tg.e’da-i wa g.a V dasta’sgidesi. K!’wag.eilsi gut
la gala’si. K!iwa’-i la da’fat aga’i dang ramstata’si, gién dag.a’i gut
P xagilai’yan wansi’ga.
Gagi’t IA qag.a’ngaLai’yag.an nae Tla’xet-k!it/ag.a han tL!
ki’g.adaga. Taxeda/-i nafi Hi’fig.aiya’g.ani. Atha’o kliwa’-i 1!
kig.adaga’Dean. ‘* Leitgia’g. an g.a ta ga xe’oili’da Leiteia’e. an ga
IA ga ae i
Gié/nhao Q!a’sta g.a i’sifi 1a qa’-idafi ee Gién gu ki’g.a
LIA gi lasii J ole *Xe’oinda’ Has,” ** Se¢.a’na-djat-Le.a’ok !oa’n-
sg.as,” ‘*Sg.a’na-djat-lala’@.a-gut-skii’mskun-na’was,” ** Na’@.ei-ga’-
ilas,” ‘*Sins-g.a-na-x.uta’-ix.iwas.” Gié’nhao ‘‘Sg.a’na-djat-klia’g.a-
ees han da’og.anan 1A ki’g.adas. ‘*Sg.a’na-djat-g.a-ga-xe’-
gaAns” han aga’n la ki’g.adas.
Gién Gitingi’djats sg.oa’na q!ada’fi la qa’Idas. Gién VP daog.a’ng.a
fa fs ! . , ~Ina’ lwao
sin la sta qa’x.iaso.as. La’hao Q!a’sta q!a’tgu gu ga k!oa’nu!xaga-
Nan waAnst’ga. Gié’nhao g.a’nt.a-i qa’se.a aga’n 1a Le.a’g.eildaiyan
waAnsu’ean. lLa’‘hao ta’xeda-i dag.a’ wanst’ga. Gam 1! La’skitgu’t-
g.ahgAnea Nagin nan L! tia’g.ases. Gié’ free taxeda’-i q!a’si-laga’nan
wansu’@an.
Nani dja’adas gala’s sila’-ig.a hao L! a’xadax.ida’i wansi’ga. Datyu’-
al-djina’s a’/xada-i xai’wasi. Gién Il a’xada qa’odihao gaatxa’n Sg.a’-
na-djat-g.a-ga-x@’gans g.a’lx.ua L! qea’iahi wansu’ga. Taol gia’at
xe/dax.usta la ta’das. U’ngu sg.a'ltc!it gia’at la ta’das. La’g.a
L! qea‘fiai waAnsti’ga. L! a Uxadadi qa “afrlnee sg.a'laAfia-l wa gu la
sg.ax.ida’g.ani. “SA cane g.aog.a’ gut ta. Kudja’ giagandal wa gut
e =o een z
Telig.ogi’g.a Inaga’-i di‘tgu te!i gia’ganasi’hao L!djat han kig.ai’-
yan wAnsi’ea. La sagii’sta nan dja’da na’gas. Gam Leu a’xat la’ na-1
la Jgia’l Jifa’-i ga’og.afan wanst’gan. L’ q!al la’g.a g.a’awa L/djiwus.
= fo) o
Gié’nhao sg.il ga’-ik!ugawas 1a qgéxa’s gién 1A “ain waAnst’ga,
La gi 1A a’nlag.adas. L’ x.él wa g.ei sg.a’djiwus. La g.ei la a’nlas
eién wL! a’xadas g.ei la xé’tgu JA L.gffigoafas. Wa gu taxeda’-i
gi1en L! a xadas g.el Ay Xe FU A a LOAN AS. {& axeda -
axada’-i o.e’ista la sLista’si oién la aai'tsi oién a’fig.a la q!a’dacafiasi
axada’-1 o.e’ista IA sLista’s1 gien la qalisl glen Ang.a 1A q.adaganasl.
l’siné’sin aie la TEE Axada’-i ga dag.a’si tas xax.idesi’
@ién axada’-i at L! xaskitsg.a’si @ién oe ndax.unh wa’dag.a-i.” Gién
gaatxa’n g.a/lx.ua g.ei la L.gifgina’-i L.u dg.a at la nan qlatsg.a’s.
La gi qa’osgitsg.a’si. Gan la gu g.alg.a’g.anas. SifigaL.ana’-1 gu
nan dja’da t!e’sta ta’xet k!u’ng.odia gu L.’g.0-ulasi,
80 BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
fishing. There she took salmon out of the net, strung them up, and
cut them open.
She did the same thing again. The owners of the net picked up
eravel and threw it seaward at the net [exclaiming:] ‘*Sand-fleas’
8 One night when she swain out some one threw a stone at
her. [The scoter] gave forth a dull sound and disappeared from
sight. On the next day a woman lay there with a string of salmon.
After that some time passed. There was a certain man who had
many elder brothers, all of whom were married. They fished at
night. One after the other came home, and they roasted the salmon.
They ate with their wives. He wanted to do the same thing, and he
also married.
After he had brought home his wife he went fishing with them, and
he came back in the night and roasted a salmon. When it was cooked
he awoke their wives. ‘*Come and eat,” he said to her (his own wife).
‘‘Land otters eat at night” [she said], and she made her husband
ashamed.
The next night he went to fish with them again. And when they
came home they roasted another. When it was cooked, she kicked
her husband in the back with her feet, but he said to his wife: ‘** Land
otters eat in the night.” He made her ashamed also.
They then built a house in the town. Thev had the front of it
covered with feathers. When it was finished they called it Feather-
house. Afterward, although it stood back from the shore, the tide
rose to it. When it got even with it it began to fall. They told each
other that on account of that house they had almost had a flood.*°
One day, after they had been fishing, they came in. The wife of
one of them lay with her back to the fire. Aman had his arms around
her. Then he cut his hand off. But it was his wife who got up
crying. He did it by accident to her.*
One autumn a person went to Falling-forward to fish for silver
salmon. And at night his daughter fell asleep in the bow. He was
afraid then to awaken his child and ran the bow into the clay. He,
too, fell asleep. When he awoke in the morning he called to his
child. His child was gone. He then saw the tracks of a black bear
leading inland from the canoe.
At that time the town people became angry with the Black-bear
people. They reared a large number of dogs, and they made many
deadfalls.** There was not a trail without its deadfall. Immediately
they began to kill them.
After they had killed them in this way for a while the dogs started
after the bears. One day the dogs started right from the houses after
something. The people followed them. The bear climbed a tree
standing near. Her two young ones were with her.
They then spanned their bows. When they were ready to shoot
insides.’
SWANTON] HAIDA TEXTS AND MYTHS S81
Ga’-ista Inaga’-i g.a’g.odi_ qa’odihao nan k!wai’g.alaf qoa’nas
wa’L.uxan djatina’g.ai wansii’ga. Gién o.a’lx.ua L! a’xadas. 1!
ga’nlg.alaii!xas gién taxeda’-i x! gisefsi. Dja’e.alai da’fat 3!
ta’ganesi. Gil’ stala’si gié’nhao la é’sif djating.a’yah wansti’ga.
Gién I djatia’ngate!iwa’-i Litt Lla at la a’xadas gién @.a/lx.ua VP
qa’L!xas gién ta’xet 1A giidjia’was. G.ala’nstia’-i Lt dja’g.alaii la
yski’nxas. ‘Hala’ gata’” han la la si’das. ‘‘Sugiis hao g.a’lx.ua
Tip pes al a4 Ml oe alia "aC Va
gata’oa” gién La’lan 1a kilg.e’idaxasta’s.
D b=) > 5
; : : eee : :
Gién dag.ala’-ig.a g.a’lx.ua i’sifi tla at la axada’gas. Gién 1! gan-
da’In!xaga-i Lt isin L!A ga kitsei’ls. G-.ala’nstia’-i La 1La’/lant skwa-i
la tla’L.ganas gién han dja’g.afi la si’udas ‘‘Steus hao g.a/lx.ua
gata’ga.” Gién la é’sif la kilg.e’idaxastas.
Gién Inaga’-i g.a na Lt! L’g.ole.asi. Xa/‘fa w! tlag.onadai’yafi wan-
oO"
tan)
>
su’ga. L’ g.eilgiga’-i Li Tla’g.un-naas han 1a wu! ki’g.adas. L.i/hao
di‘da P i’djas sk!ii’xan la g.a ga’-ilx.ida’i wansi’ga. La at Li ga’i-
sLia’-i L.0 k!flo.ax.ida’fi wansi’ga. La tla’o.a Lila gi oa’-ilx.itskia'ii
L! suga’nan waAnsii’ga.
Gién gaatxa’n isi. i! a’xada qa’odi ¢.a’lx.ua L! axada’eate!a’was.
Nati dja’g.a skudji’dies. T!a’lgi nan @’lifa Lx.ia/ndies. Gié’nhao I’
sLia-i la’o.a la qla-itk!unai’yai wansii’ga. L’ dja’g.a Lila ga’fgifai
g.a’tulas. La la tdadja’i wansi’ga.
Gién ta’not Ku’ndji g.a ta-i gi nafi a’xadayii’nafi wanst’ga. Gién
g.alx.ua’ P gi’tg.a djada’g.a sqe’ux.ua I qladin.’gafi wanst’ga. Gién
gi’tg.an Lski/nAfa-i gi l’ Jg.oa’gas gién g.ala’-ig.a la ku’ndjigid’lan
wansi’ga. La é’sifi qladi’gas. Sifg.a’-i P ski/nxaiyas gitg.a’fi gi la
kiaga/fas. Gam |’ gi'tg.a ga’og.aflas. Gién Lua’-i sta tan stla’sal
kiteiIsi la qe’ifasi.
Gié’nhao Inaga’-i xa’-idag.a-i tins xa’-idag.a-i g. An st!é’xag.itx. idai’-
yan wansi’ga. Xa! of/f-Ina”’qoa’nas gién sqa’ba qoa’na isi L! L’g.ol-
g.as. Gam ugu kliti ki’da g¢.a Lila gia’gafa-i ga’og.Afesi. Gafia’xan
L! L!dax.i'tsi.
Wagana’n w! i’sda qa’+-odihao xa’ga-i f’sif ta’na-i dox.ida’i wansi’-
gan. Gaatxa’nhao na sta xan x@’ga-i ga da’wasi. Gié’nhao L.g.a ga
da’wasi. A’xanxan tana’-i g.atla’si. LL’ gi’tg.alafi stifi lagi xa/dasts.
Le.e'da-i i! tlaq!a’-ilaiyasi. La g.an git! g.a'lo.awa-i Lt stag.a’fi
la ng.ada’fasi gién kuna’n t!a‘lgi la Llaskiii’gafasi. Gié/nhao xa’ga-i
L! ku’ntclidan wansti’@an.
Gié’nhao qa’-ida-i gii’sta la g.an L! g@.agoyifig.oasi. Gién I f’st!al-
g.oas gién Ita’x.ulaf gut tana’-it!ana’nafasi. Gié/nhao 1a 1! ¢. Al@a’n-
dax.ite.a’wan wansti’ga, gién na’si ’ gutla’g.oasi. Gi'na k!a’na 1a 1!
>
tadag.oga’fai wansii’ga. Gam I kilotlg.a’fig.oas. Gié’nhao ta’na-i
ei'tg.ei nan qa’odi xa I q!ok!otu’lgag.a’ wan wanst’ga. Gién I a/og.a
x!
é’sif P si’Jo.a giida’ig.oas efik!otwa’laf wansi’ga.
17137—No. 29—05——6
$2 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
her she made a motion outward from herself and from side to side
across her nose.** They then tied the mouths of their dogs.
Then they called them to come down from the tree. And, when
they came down, the bear licked her friends. They then led them
home, and they liked the house. They gave them something raw to
eat. They did not speak. But after the cubs had played about for a
while the dogs killed them. And the sorrow of their mother for
their death killed her.
After they had killed bears for some time one of them went to see
his deadfall. It had fallen upon some creature like a human being,
and he had copper on his back. He brought it home.
After that a certain person went from the town. He entered Salmon-
point’s house. When the supernatural beings went past they let
themselves float into the house and ate all his food. Because he was
old they were not afraid of him.
Then his nephew* found a bullhead, skinned it, and dried the skin.
And one day, when the supernatural beings came by, he called to them
to come. On account of it his uncle became angry with him. All the
more he called them. By and by some turned thither. He placed
himself in the doorway. He made his needles stand up and, when
the supernatural beings floated in, he cut them. When they went
out he did the same thing again. The supernatural beings were afraid
of him.
One day he went to the house of Heaven-holder.” And | Heaven-
holder] said to him: ‘‘Human beings will ask me for pleasant
weather.”
Now the Head-of-creek woman of Skidegate creek had spoken as
follows: ‘‘I will remember you. After the Food-giving-town people
are all gone they shall become numerous again,” she said.
There they cut down a cedar. They split it up and carried it out
of the woods. Then they began to make a fish trap. And when
they had finished it they named it ‘‘Small-hole-in-the-ground fish
trap.” [The maker of this] gave the fish trap to his son. His wife
belonged to the Giti’ns and he (the.son) was the first of the Big-house
people.
The people of the Raven clan own the thunder.** Therefore, when
one of the Raven clan is about to die, it thunders.
This is the end.
This story consists of anumber of mythic or half mythic episodes detailing supposed
early doings of a Haida family which used to occupy the east shore of Moresby
island, between Skidegate inlet and Cumshewa point. Skidegate creek runs through
the middle of their territory and was their most important stream. This fact
accounts for the prominence of the Creek-woman of Skidegate creek in the legends.
Food-giving town (Daiyi’) was on Shingle bay, on the south side of Skidegate inlet.
In 1901 there were said to be but four survivors of the family, although the Haida
declared they had formerly been a large and prominent division, and they them-
selves claim that their chief was town chief of Sqé/na.
SWANTON] HAIDA TEXTS AND MYTHS 83
Ne. agiii' lai
Gié’nhao ta’na-i nu! L!da qa’odihao sqa’ba a‘fig.a nan qiie.
7 eién tla’g.o lA
wansu’@a. Gina xa’-idAg.a la g.a ga qladag.a’dies o
gv. Alq!a’-igifas. Gié’nhao IA la q!a-ig.an!xai’yan wansii'o%
g.Alq!a’-igifias. ( auc a qila-ig.aL!xai’yan wansil’ga.
Gié’/nhao Inaga’-i sta nan qa’-idan wanst’
a mlo-
gan. Tei’na-kun_ na’g.
g.ei la qa’tclas. Sg.a’na-qeda’s u!da’las gién Tci’na-kun na g.ei
da’lx.unante!’ganasi gién gata’ga-i la’g.a L! ta’gafasi. L’ q!aiya’s
g.aga’n la g.An L! na’Nagas,
Gié’nhao I na’tg.a ta’ma qe’xas gién 1A la tsta’s gién 1a la q!ag.adai’-
yan wAnsi’ga. Gién gaatxa’n se.a’na-qeda’s u!dala’-i 1.0 1A hateoa’das.
L’ qa’g.a tla’g.a la g.an stlexaga’nsi. Tla'lgi la xalgoa’dagafiasi.
Qa’odihao 14 gui ga L’stgils. Kliwa’-i g.a la qlog.a’wasi. Sinai la
gia“Idas gién sg.a’na-qeda’s da’lx.unaftetia’-i Lt 1a kitq!a‘iadi’gas.
Kiiigi idjiga’-i L.t sin gana’n la isda’si. La g.aga’nhao sg.a’na-qeda’s
la oi L! Ig.oa’g.adan wansii’ga,
Gié’nhao gaatxa’n Si’ngidjigit na g.a la qa’-idafi wansi’ga. Gién
han Ia la si’das ‘* Xa/-ides sii la di at gina’ig.ansga” han 1a oi la
sI’wus.
Waigié’nhao Q!a’sta qi’sg.a djina’ han ki'leulndja’wan wansit’ga
*Dala‘ig.a t giidagida’ig.asga. Daiyi’-al-la’nas ha-ili’ qa’odi fst
sk!i’lg.ilg.a’nses ” hao la stidai’yag. An.
Gié’nhao gu tcla u! skitg.a’g.af wanst’ga. Gién la g.ei L!
q!a’tnananas gién la x! g.a-ilgala’iu!xas. Gié’nhao gi’e.awa-i 1!
L’g.olg.ai’yai wanst’@anh. Gién LV g.eilgiga-i L.a Gig.a’o-a’ldaloas
han la uw! kig.adai’yaii wansi’ga. Gié’nhao gitg.a’fi gi’g.awa-i 1A
dag.adai’yai wansi’ga. L’ dja’g.a Gitina’g.af wanst’ga. L’ Na-
yu’ Ans-xa’-idag.a-i ku’ni hao idja’i wanst’ga.
Gién ga Xo-iga’sga-i ga xe’gan A’fig.a da’g.ai wansi’ga. A’thao
nan xo-iga’ k!otwa’lganqasa’eas gién ga xeg age an wAnsi’ga.
Hao t g.e’idan.
'A half mythic town on the northeast coast of Moresby island, just south of Spit
point.
* Creek-woman at the head of Skidegate creek; see below.
$One of the greatest Raven families among the Haida. They lived afterward at
Dadens, on North island, and later moved to Klinkwan and Muddy-stream town,
Alaska. Some are still living at the former place. The Pebble-town people of the
west coast are considered a branch of this family, and there was another offshoot,
the Inlet Middle-town people in Masset inlet. They occupied the middle row of
houses in Sqé/na, which was a five-row town. It is from this circumstance that
they are said to have derived their name.
*There were two families of this name reputed to have come from the same stem.
One occupied many towns on the southeastern coast of Moresby island, but is now
almost extinct. The other settled first at T!é, on the northwest coast of Graham
island, and subsequently emigrated to Kasaan, Alaska, where their descendants still
live. They are supposed to have received their name from haying occupied the row
of houses in Sqé/na next the beach.
*This family is said to have been so named because they occupied a row of houses
which ran out on a point. Theyare supposed to have occupied a similar position at
S4 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Rose spit, with which tradition connects them much more plausibly. They after-
ward lived at the mouth of Hi-ellen river and in Masset inlet.
6 Said to have been so named because they occupied the rear row of the five in this
town. They are reputed to have occupied a similar position in the old town at Rose
spit, and are more plausibly connected with that place. They settled later on
Masset inlet, although a branch moved to the west coast of Graham island.
7The same are mentioned in the story of Cloud-watcher, note 7. This is an Eagle
family, and probably should: not haye been mentioned here. The remaining five
families (leaving out the Food-giving-town people), which are Raven, are the ones
universally assigned to the five rows in this town. The Witch people seem to have
been brought in merely because their territory was near, and at one time they
appear to have lived still farther north.
Given by this old man as Tean x4/-idag.a-i, but more often spoken of as the
Q!oe/tas, ‘‘ Earth-eaters.’”’ These constitute a small family that formerly lived on
the northwest coast of Graham island along with the Middle-town people and part
of the Sand-town people, whom they accompanied to Alaska. They there owned
the town of Sukkwan. According to the Sqé/na tradition they were so named
because they lived near the trails, where there was much mud.
® Probably means something like ‘‘ People’s town.”’
The Haida name for this signifies ‘‘ Raven’s knife.”
Or merganser. According to one informant, the word used here, u!Ifgia’, is
applied only to the female merganser.
© Perhaps rows of meshes were meant rather than meshes proper.
13Commonly used for twine, but unidentified.
4 A bay lying outside of Spit point.
' Descent being in the female line, this man in giving the creek to his son gave it
out of his family and clan. Therefore the women of his clan did everything they
could to anger the river spirit.
16 This is the only case that I remember in which the river spirit was a man.
Said to mean ‘‘ where people continue to live,’’ or ‘‘ where people settle forever.”
18 This is as often, or more often, given as a halibut (xa/gu).
SWANTON] HAIDA TEXTS AND MYTHS 85
19Probably means ‘‘perhaps it is a beak,’’ or ‘‘I wonder whether it is a beak.’’
This was Rayen, the episode recounted haying taken place among these people.
*” Or Greatest-cave-spirit.
“The ta/xet is described as a small, bluish salmon. By some it was said to be the
sockeye, but others thought it a different fish.
2? Nowadays stingy people are said to be so because she was.
*8 A cliff standing back of Skedans.
“4 The inner and smaller of the two islets in front of Skidegate.
*'TA/xet’?s house was a sky mansion, whither all went who were killed in battle or
murdered. This part of the myth has evidently been built up on the apparent
identity of his name with that of the salmon above referred to, but the former is
from the Tlingit Ta hit, ‘‘Sleep house.’? Just above Skidegate village and nearly
opposite Tree island are two rocks, almost covered at high water. It is said that
one who goes between these two will see Ta’xet’s trail.
** Names belonging to the Food-giving-town people.
“7 The Giti’ns’-servants, or Gitingi/djats, were a division of the Giti/ns of Skide-
gate of low social rank. They formerly occupied a village called K!il, ‘‘ peninsula,’’
in Shingle bay, from which circumstance they came to have close relations with
the Food-giving-town people.
*8 See the story of He-who-travels-behind-us, note 6.
“They repeat these words, at the same time throwing gravel at the net, in order
to get many salmon. The word for ‘‘ insides,”’
wa‘dag.a-i, only used by the old people.
*” Because the house resembled, either in construction or name, one owned by a
supernatural being.
“t His wife had her arms wrapped around herself, but he mistook them for those of
aman; see the story of the Canoe People who wear Headdresses.
* See the story of Te!aawu’nk!", note 2.
“8 She was motioning them to take away the dogs and muzzle them.
“That is, the man who went down to his house.
* Or ‘‘ Holder-of-the-days,’’ a mountain not far from Salmon-point.
*° The thunder-bird is a crest of the Raven clan.
39
which also means ‘‘ manure,’’ is
86 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Srory OF THOSE-BORN-AT-SKEDANS
(Told by John Sky of Those-born-at-Skedans]
There lay Flat-slope’ town. At that time there was sickness in the
place. Da’te!i-ki’Istas’s” daughter, Woman-whose-feet-make-a-thun-
derous-noise, owned a knife that shut up.* Then Woman-whose-
feet-make-a-thunderous-noise died at Tcixoda’lx.a.* They said that
something carried her off on account of the knife. They then took
the body of Woman-whose-feet-make-a-thunderous-noise to Flat-slope
town. They also said that the knife belonged to Pestilence,’ and they
took it to the middle of the inlet. They then put feathers on it and
let it sink easily into the water. On account of the knife they owned
the sea water.°
Some time after that T!a’giao began hunting with dogs. One time,
while he was going after his dogs, the bear turned upon him. Then
the bear pulled the skin of his head from him. They went out and
got him. And they brought him away. They laid his body away,
and again they owned the sea, the land, and all the inlets.’
Then the Common-food-steamers* gave them a plate of copper for
their inlet. He was Wa’nag.an’s son.* He was the one [the bear]
killed at Khial. Anda woman of the Town-of-Cumshewa people” also
gave a plate of copper to Those-born-at-Skedans for her inlet.
After that Ski’lt!akinai' began to hunt with dogs. And his dogs
began barking at something at Lig.a-i.'" While he was following them
his leg slipped into some [crevice]. His leg was scraped to the bone.
He died there. And again they claimed the sea water, the inlets, and
the land. ‘The Common-food-steamers put out another copper plate
for G.ali’ns,” and the Town-of-Cumshewa woman put out another
copper plate for Qa’na.” They claimed all the islands along with
them. There was no land lying vacant.
Some time after that Wa’nag.an again came there (to Skedans) to
live. And he had a daughter, Flowing-property,’* when they settled
at Skedans. After that Flowing-property went to Skedans bay for
something. And a woman of the Witch people” went with her. to) Can) “ Ca) an)
wag.An. La i! L!nsguleigas gién hit!ag.a’n @.a’yuwa-i g.a L! ki’Iski-
dag. Ani Lga-i i/sif g.a’oaga-i wa’L.uxAn T’sin.
Cm) f=) t=) >
L.t’hao ga Da’g.afa-sé'lga tla’g.o A’fig.a g.a’oag.a-i sqa’ogu Aiea
tla’o.o q!a/-isLaiyag.aAni. Wa’nag.an gi’tg.a hao idja’e.an. Kiia’l
> Il - to) fo) ro) cos) Com)
. . oA A TF A +- Ay _ Aw~ x
gu’hao 1a ga isdai’yag.an. Gién nan Lqé/nul-dji’naga isi g.a’og.as
sqa’ogu Ag.a tla’g.o Q!0’na-qée’o.awa-i gi q!a-isLai/yag. An.
Ga’-istahao j’sii Ski'lt!akifiaf xagi’ag.ax.idag.an. Ga’-it.uhao
7 fo) f=)
Lg.a-i gu la’g.a xa’ga-i gada/osi. G.6’L.ag.a lA gaga’ndixan I yiil-
telai’yag.an. L’ ktial ski’dji se.u’nxanhao la’g¢.a wa g.ei sq!adja’wa-
“ >) t=) =) r=)
. u 7 |? k! }si/ 1A ale aN pa 1 ra! . 1 7a1'a1a 73) 1
@.An. G.ei V k!otalsi’ gién isin g.a’yuwa-i g.a’og.a-i wal’gién Lega-i
sin g.a L! kilskidag.ani. Ga Da’g.afa-sé’lgas isin tla’g.o kttq!a’i-
*A 1 .yAr ' A ~ A RNG s-) Ar A~
djitgwagag.an G.ali’ns sqa’ogu Aa, gién nan Lgé’nul dji’naga i’sin
> ene: 2 eee fo)
: see crate ae ee aS »
Qa’na sqa’ogu tla’g.o kitq!a’-idjilewagag.an. Gwai'telida-i da’fat
xA’nhao ga L! ki’lskidag.an. Gam Lgu Lga’-i g.a ga a’gixanag.a’fi-
ag. An.
Ga’-ista ga’g.et gqa’+odi i’sifi Wa’nag.an tcia’xau!xaiyag.an. L.i’-
hao Tlaogwa’g.anat la ge’igag.an Q!o’na L! Ig.a’sLas L.a A. Ga/-i-
stahao ig.a-i o.a Tlaog@wa’o.anat of/na ta’ne.aiyag.an. L.i’hao nan
cao} om) as) > co) co} Je
a oo 7 = 7X . = = = Ar _ A~
St!a’o-djidaga la at idja’g.an. Gién nan Da’g.afia-sé’lga f’sin la at
> cas) =s
ae: ee : a i
idja’g.an. Qagtfig.a’ndixan I xasitg.a’wag.an. L.t’hao T!aogwa’g.a-
c=) ; f=) fo) > S) 5S t=)
nat nan St!a’o-djidagas da’nat Il tea’L.g.adag.an. Ga’-iL.ii sg.a/-igaga-i
Br AL A. , . .s he tm ae jo.ahs Ay Am 2 Fis = erat
Is, fs, fs. Qa’odi la gi L! tiga’-i na’-ig.ahao isi g.a’yuwa-i at gwai’-
telida-i ga L! ki/Iskidag.ani. Q!0’na qé’g.awa-i a’fig.a dag.ag.ea’la-
o. Ani.
Ga’-istA Wa’nag.an. k!otula’-i si'tg.a siti Wa’nag.an han ki’g.a
nag.ea’lea-i L.u Gitko’na 1a qe’igag.an. La’hao Gutkwai'daxeldaiya-
> > eI “
An. Nan Q!a’dasg.o-qé’g.ao dji’daga Gitko’na i/nagag. an
g. . re Dee Je 2.é J as ¢ : A c 5? 2. .
=I
2
88 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
house] Gutkwa’-ida."* Gitko’na married a woman of Those-born-at-
Q!a’dasg.o-creek.”
One day he went out to hunt seal on Gwai'ya.*” When he went
with his spear for some hair seal that lay on the rocks, outside of
the hair seal lay a small killer whale with two dorsal fins and white
stripes. It looked pret.y. And he speared it.
And, when the killer whale wriggled away from the spear, it went
along the surface of the sea blowing. It went under at Corner-of-
mouth.*! They fled at once. When they came abreast of Gwi'g.al”
all the ‘broad water was crowded with killer whales. They were
jumping over the canoes. He looked southward. The surface of the
sea was covered. He looked northward. It was the same. The
mats** rolled toward him and stopped near by. The stringers” also
stood up on end and fell close to them. Te!a’g. ansq!a’gida-i” also fell
near by.
After they had fled for some time they landed at Gwi'g.al. They
then turned over the canoe among the driftwood. At that time the
killer whales were jumping about upon their tails on the dry land.
By and by they (his comrades) said. to Gitko’na: ‘* Come, let us try to
do something.” Big killer whales lay in the canoe cove. At that
time they took out tobacco for them. When they laid it down with
calcined shells behind it the g.d’/tgadugamlg.al™* took it into its mouth.
The big creature at once moved seaward. Immediately, all vanished
into the ocean.
When they got home the shamans did not say anything good about
him. They said he had better not go anywhere on the ocean for four
years. He had struck the son of Corner-of-mouth. The shamans
told his father and himself that the supernatural beings were talking
about him—whether they would let him fall from a steep place, or let
him fell a tree upon himself, or let him capsize. The shamans said
that they would give him up at the end of four years. During all
that time he did not go out to sea for anything. During all that time
he did not go after anything at all.
Skilanii‘nda spoke to him as follows: ‘‘ I see something strange
near you, and I will break something you love.” *’ One day they
made a box for him. He kicked it. The box then burst. Gitko’na
at once lay down in bed [for sorrow].
While he still lay there a white animal *® swam into Skedans harbor.
He at once told his father not to allow anyone to go to it. So his
father directed. Then he set out after it with three canoe compan-
ions. They pursued it. After he had shot at it in the inside of the
harbor for a while it led him out. At the same time a fog enveloped
him. They then beat drums for him and they threw skids one against
another. After two foggy nights had passed it cleared in the morn-
ing. Then some went toward Lake inlet.” Some also went to Rock-
SWANTON] HAIDA TEXTS AND MYTHS 89
Gaatxa’nhao Gwai’ya g.a xot gi IA saiya’nag.an. L.it/hao x0’da-i
ta’-istg.a q!a da’fat la qa’giagafa-i L.t x0’da-i q!adax.i/sta se@.a’na
Jo.a’na sq!asti’fi qla’lafag.a k!a’tdju v.l’ndaiyag.aAn. L’ ha’nagadas.
Gié/nhao q!a’ga-i at 1a 1a kida’e. ani.
L.ii’hao q!a’ga-i Ja g.e’ista Ikti’staga-i Lu se.a’naga-i ¢@.a’yuwa-i
q!atgut 1A sta kwaska’figifandalag.ani. Xe’lag.ot gu’hao Il gayu-
gai‘yag.An. Gana’xanhao sta IA ga-itg.oqa-itg.a’wag.ani. Gwi'geal
L.u I g.eilg.awa’-i Li L g.a’yao q!a’gas so.a’na at sk!uln!xai’yag. an.
Lua’-i tla’lgi kwax.a’otcligagafiag.ani. G.a’fixet gui | qé@’xaiyas.
G.a’yuwa-i q!Al-sk!a’daga. Q!a gui i’sifi P qé@’xaiyas. Ga-i fsfi
wagana’xang.et. Lgudja’-i la g.a sk!ax.una’fidalasi gién xa’iig.asta
xAn Lan idja’fag.ani. Sq!ag.awa’-i j’sif VP gia’xan!xasi gién I
xA’e.astaxan qlaga’fag.ani. Tc!a’g.ansq!a’gida-i isi q!an!xaga’i-
ag. ANI.
Ga’-it.uhao VP ga-itg.og7ig.o qa’odi Gwi'g.al gu lA ga-itg.og.a’/sgida-
@.Ani. L.i’hao ga’-ina-i st’g.a Lua’-i 1a dagt’t!aldag.awag. ani.
Ga’-in.uhao sg.a’naga-i klida’i at Lga-i qla’g.aga-i gut aga’f
c
kitqadadji’figafag.ani. Qa’odihao Gitko’na han tw! siidai’yag.an
**Ha‘la tlala’i i guda’ntclafi.” G.agaga’-i g.a’hao sg.a’na yii/anda
L.g@.oxa/Nglalag.aAn. Ga’-in.uhao gi’la-i wa g.a L! gia’lease.aiyag. Ani.
Wa di’'tgu gwa’ga-i da’fat i! i’sdag.a-i L.u @.6'tgadugamigala-i wa xeli’-
g.ei Ufsdai/yag.aAni. Gafa’xanhao naf yii’Ans L.’dax.itse.alyag. Ani.
Gana’xAnhao L gina na’odagas gagugai’yag. An.
L.i’hao l tsg.oa’s gién L! se.a’ga P qi/fgutg.afix.idag.an. L.t ta’da
sta’nsin g.An 1A L! gi’na ta’ng.axalga’fag.an. Xe’lAg.ot gi’tg.a hao
la ki'tadjag.an. Sg.a’na-qeda’s T xa’nsgu ga ki’las u! sg.a’ga VP
g.0/Ng.a gi at la gi sidaga’fag.an la L! L.goé’xalin at gwi'g.an 1a u!
xa/-ixalii at la L! xa’/s~xalafi. Ta’da sta’nsifig.eit gién la gi L!
qa-i’nsLaasan L! sg.a’ga lA gi st’gafag.an. K!iiithao gam I gi’na
ang.ag.anag.An. Kiii’thao gam gi’na 1A da’og.anag. Ani.
Skilanri’nda hao han I ki’figuganadaiyag.an: ‘‘ Dai gwa'di gi’na |
qénak!i’g.a gién gi’naga dan k!i’g.a t qa’-itgusLasga.” Ganaxa’nhao
la g.an g.o’da la L! Le.olg.ai’yag.an. La’g.a la la st!aqadai’yag.an.
L.t’hao g.oda’-i g.ei g.atlai/yag.an. Gana’xanhao Gitko’na ta-iqa’-
wag. An.
Ha’oxan I ta-idig.a’ndixan Q!0/na-g.ag.aga-i g.ei g.adaga’ndjao
L.giL!xate!lai’yag.an Gana’xanhao ¢.0’ig.an gam la g.a nan 1A Luqi’-
sg.axalo.a’‘fag.An. Gana’xanhao V g.0’ig.a sa’wag.an. Giée’nhao
tela’al Ig.unwa'lgu la L.g.a la telix.ia/fiag.an. La gi g.ag.aga’-i g.el
la teli/dju qa’odi la ga g.a'lgastagwa’gag.an. AtguL.u’ yii/nana-ila gi
qa’ogustaiyag.An. L.i’hao Q!0’na gu gaodja’o 1a gi L! sqotxe’gans at
tlak!u/nxét guta’t L! q!a’-itg.ag.adafigafag.an. G.al stifi yii’nafia-
g.ea’lea-i L.ti P qadji/sia-waiyag.an. Giée/nhao Sii-qa’li gui ga qa’-it.
Tlés-ku’n gui sii ga qa’-it. Ga-iL.t’hao a’la-i la’g.a i! qi’nsta-indja’-
ct
90) BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
point." They picked up his paddle. They again owned the sea.
They again owned the land.
After that his father died, and G.oa’tdao took his place.” His son
was Le.aklia’o. At that time they went to Gwai'ya to fish. He (the
son) begged some boys to accompany him thither. And they went out
ina crowd. ‘Then, as soon as they had taken out hadja,” they plucked
off their feathers and made fun of them.
After they had been doing this for some time they went to I’1!ga-i-
A’ndjusg.as*’ after L!ktia’o.” They then let down Lg.aktia’o into a
crevice. After he had taken off L!klia’o and given them to the children
for a while he tried to get out. The walls were jammed in against
his head. The tide was coming up to him.
They at once carried the news to his parents. His parents immedi-
ately took hides, paints, and feathers and went thither. They then
started a fire there and put these into it, and talked [through the fire |
to I'L!ga-i-a’ndjusg.as.** They asked to have him let out. When all
the property was destroyed the crevice became large and they pulled
him out of it. They (supernatural beings) started to take him because
he made fun of the ha’dja of I’n!ga-i-a’ndjuse.as.
After that they again went for birds. Then again, as soon as they
had plucked the hadja, they let them fly away. They made fun of
them. While they were going along the edge of a cliff Lg.aktia’o fell
down. And he fell from the cliff. When he was caught halfway
down they told him not to move. But still he did move, and fell again.
That time he was smashed to pieces below.
Then, when the children went home, his father told them not to
enter their houses. At once the parents of the children gave him
property. They paid him many moose skins. They then set him
(i. e., his body) up there. They made four posts for his grave.** It
is the one on [a post of | which there is a tree. After that boys stopped
playing with boys of Those-born-at-Skedans, because they had paid
for this injury.”
Before that a woman of Those-born-at-Skedans became a shaman.
When she began to perform she told her father to tie a dancing skirt
upon her. Her father did so. The supernatural power spoke to her.
He promised her ten whales.
After she had fasted for a while she went out, and something made
a noise near by, such as a person makes between his lips. When she
looked toward the noise she saw some mussels. Those were the souls
of whales. She said they were going to be in Skedans creek. After
ten nights had passed they went to look. Whales floated there.
There was a row of them. They found ten whales in the creek.
Even at this day their vertebra are to be seen there.
They said something against a supernatural power which was walk-
ing on the seaweed [on an island owned by Those-born-at-Skedans].
29
SWANTON] HAIDA TEXTS AND MYTHS 9]
‘sii g.ayuwa’-i ga L! kIskit. Lea-i
AL _A
1Ssin L:
wag.an. Ga’-it.u 1
ki'Iskit.
Ga’-ista g.0/fig.a k!otwa'lasi gién 1a si’lo.a G.oa/Idao nag.ea’lag. An.
oa
Ga’-it.u Le.aktia’o la ge’gag.an. Ga/-it.uhao Gwai'ya g.a L! xaona-
= Tinie =)
Mnsg.aiyag.An. Ga’-iguhao L g.a’xa la telag.a’nlifasi. Gié’nhao 1!
q!oa'Idax.idag.ani. Ga’-in.t hadjiga’-i L! L.’IL!xa La’guda L! gada’si
at L! na’fx.iso.alafiga’fag.an. |
L! isdadja’gadan qa’+-odi I’L!ea-i-a’ndjusg.as g.a L! q!0’sk!ax.una’i-
gaiyag.an. Ga-iL.a/hao nani Lladana’ g.ei Lg.ak!ia’o L! x.idate!ai’ya-
g@.An. L!k!iwa’-i la kitx.una’nsi k!iil g.axaga’-i gi la isdag.a’ndi
qa’odi P qax.ua/lg.at!xaiyas. L’ qa’dji ga q!oq!a’-isgidag.an. La @.a
gA-ildai'yag. an.
Ganaxa’nhao I’ ya’g.alan gi L! ki’ndaiyag.an. Gafaxa’nhao ya’g.alan
q!etq!a’mal at xa/-idA-ma’sg.a wai’gién Ita’ng.o fsda’si gién ova L!
egAnto.ala’fag.an. L.uv’hao gu L! tc!anii’g.adasi gién wa g.ei a’si L!
sisg.a’si La’guda I’L!ga-i-a’ndjusg.as g.a L! kiltgulga’fag.an. La 1!
qa’x.utxals. Gi'naga’-ixan ha’-iluse.aga-i L.t L!a’dana-i yu'xalsi g@ién
g.eista 1a u! danu!stai’yag.ani. I’L!ga-i-a/’ndjusg.as hadjiga’-i at la
nA’Nx.ise.alanasi tla’¢.a 1A oi stala’fix.idag. an.
Ga’-istahao j’sifi L! L!x.itgai’yag.an. Ga-in.t’ fsifi hadjiga’-i 1!
gada’si La’guda L! na/Igalaftsg.adaga’fag.ani. Ga/-iL.u ga L! si’k!ia-
ganag.ani. Nani stala’-i qo'‘lgut L! gandalg.a’ndixan Le.ak!ia’o L.t!al-
dai'yag.aAn. L.i’hao sta’la-i gii’sta |’ L.g.awai/ag.an. Tau.dja’ IP
L.inaga’-i Lt gam 1A 1! hildafixatganas. T!a’loi xan Ja hi/Idafia-i 1.0
‘sin V 1.’goe-lg.ai’yag.an. Ga’-it.uhao xe’da la g.ei g.atlai/yag.an.
Ga’-iL.u g.axaga’-i gandax.ida’-i L.u l g.6/fig.a gam ga’ndalL!xa-
xAlo.a/fiag.an. Gafiaxa’nhao L.t’hao g.axaga’-i ya’g.alafi I’ L’skuL!xa-
x.idag.an. Tc!i’sgu qoan ! wa'laiyag.an. Ga’-iL.uhao gu I’ 1! te!f’s-
Inagag.an. LL’ xa’da la’g.a L! Jei’stansifdai’yag.an. Haoxa’nhao gu
nan wneu qa’-it gia’e@an gui/djif. Ga’-ista hao Lan Q!0/na-qé@’g.awa-i
at L g.a’xa nafix.ida’g.an L! walai’yag.an g.aga’n A.
Ku’ng.astahao nan Q!d’na-qge’g.ao dji/daga —s@.a’g.adag. an.
La’hao sg.a’g.ax.idies gién xa/dai gifig.afi gantclilg.a’giga-i la
kitidji’skitxalag.aAn. Gafa’xanhao Il xa’tg.a waga’flag.an. Se.a’na
hao la gi sa’wag.an. Kun ta/al of la ki’/fgugafag. an.
L’ qia-isa’‘ldi qa’odi LT qax.ualg.aga-i Lai la g.ei gi’na
klutni’idaiyag.an. Gi Ja géxaga’-i L.t ta’xao 1A qea’fag.ani. A’hao
kuna’-i @.a’Janda-i idja’g.an. Wg.a-i-g.a’nu.a-1 qahi’ag.ei T’sgasaf 1a
sa’wag.An. Gana’xanhao g.ala’-i La’alg.ea’lga-i La L! qea’figagasi.
Wa g.ei kuna’-i g.ei L.’gilandalag. ani. Ga-in.gilafida’lag.ani. Ku’na-i
Laval g.a’nu.a-i qali’g.a L! qi’nstaiyag.ani. Haoxa’nhao wa g.ei
qa’maqamiga-i L! qifga’igan.
Sg.a’na sii la ki’/ldasg.awan wansii’g af, sqe’ua-g.ea’lai wansii’ga.
Gaatxa’n Gutkwa’-ida g.ei han nan suqatela’s. ‘* Dalq!a’-itgaleif gut
nan qag.o’Nea, auwlya’, auwiya’,” han l si’wus. Gié/nhao I qax.ua’las
99 BUREAU OF AMERICAN ETHNOLOGY taon1. 29
One day a certain person entered Gutkwa’-ida and said: ‘Some one is
walking about on Island-that-turns-about-with-the-tide.”** She then
went out and called toward it: ‘‘Who is it on that island, A’wiya
kuda’la.” *’ Then, they launched a canoe quickly, and went over to
look. There was nothing on it to be seen. And when they got |
back they wept much in Gutkwa’-ida.'* She had spoken against the
supernatural being. She died.
This was told by the best story-teller in Skidegate, himself a member of that
family. It was that division to which the town chief of Kloo belonged, and was
reputed to be one of the most powerful Eagle families on the islands. Part of the
family lived at Skedans, and, as may be inferred from the story itself, the town
chief of that place was generally father of the town chief of Kloo, who therefore
lived at Skedans before assuming his position at Kloo itself.
‘Tt was built upon a steep hillside on Louise island.
* Ki/Istas, ‘‘chief.’’ He was chief of Those-born-at-Qi/gials.
* Literally, ‘‘a knife that opens its mouth.’’ This statement places the date of the
story subsequent to white contact.
* A salmon creek.
*See the story of Big-tail, note 16.
®They claimed the sea water as blood money for the death of a member of their
family, the cause of that death having been sunk in it and it being the home of
Pestilence.
‘Again, this was because their chief had been killed in that country and his death
might have been due to one of the supernatural beings inhabiting it.
* A division of Those-born-at-Skedans of low social rank.
*Wa/nag.an being town chief of Flat-slope town.
” Another name for Those-born-at-Qa/gials, the ruling family of Skedans.
"A chief of Those-born-at-Skedans. The name means something like ‘ property
sounding.”’
" Skedans bay.
"That is, they pay blood money for his death instead of surrendering the inlets or
salmon creeks so named. G.ali/ns and Qa/na are the inlets referred to above.
'T am not absolutely sure of the correctness of this translation of Tlaogwa/g.anat.
"The Eagle family of Cumshewa, a town situated on the north side of Cumshewa
inlet, near its mouth.
16 Still another time, for the death of their kinswoman.
“Said to be a Tsimshian word. It was one of the favorite names of the chiefs of
Kloo.
SWANTON) HAIDA TEXTS AND MYTHS 93
gién gl la kivfigusg.asi, ‘‘Gi’sto Leu isudjt’gan a’wiya kiida’la.”
L.whao xu isin wt! q!a’dagias gién L! qifyii’nasi. Gam gina gut
g.alea’ ganas. Gién wa sta i’sg.ogila-i L.i Gutkwa’ida o.a i! sg.a’-i-
gayuAnas. Sg.a’na hao la ki’Idadjafi wanst’ga. L’ k!otwa’lag.an.
Hao x ku’ndju.
Very likely this should be, when given at length, Gut-qwé’g.a-ga-xé’gans,
**f House ]-upon-which-the-clouds-thunder.’”’ At any rate, the house of one of the
town chiefs of Skedans was so called.
9 A Raven family of Kloo, descended from the Raven families of the west coast.
*” Big Low island.
“I Name of a cape.
* An island.
*8 Various sea creatures, whether fabulous or not I do not know. The Te!la’g.an
sq!agida-i are said to be long sea animals that roll themselves up and unroll on the
water.
** A creature resembling a porpoise, except that it has large dorsal fins.
* These words are said to have signified that his wife was unfaithful to him.
When this happened to a man he would be unlucky, perhaps losing his life in
hunting or war.
*6 A young sea otter.
“7 Skincuttle bay.
*8 Between Copper bay and Cumshewa point.
*9 As chief of Skedans.
“This bird burrows to lay its eggs, except in rocky places. It was much hunted
by the Haida with torches.
5! A point at the eastern end of the larger Low island.
* This creature is probably something like a chiton.
‘The ‘‘Old-woman-under-the-fire ’’ usually carried messages from men to the
supernatural beings.
%* That is, the box in which his body was placed was supported by four posts.
%> The story-teller affirmed that, when he was young, children of other families did
not want to play with him for the same reason.
36One of the Skedans islands. See the story of Sacred-one-standing-and-moving,
Stone-ribs, and Upward, note 35.
57 An exclamation of astonishment used when something happens suddenly.
cS
—
BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
A Story Toitp ro Accompany BEAR SONGS
[Told by Job Moody of the Witch people]
A man began to set deadfalls. His son was always with him.
Whenever he went out to see them he found that in some way or
another they had got away from the deadfalls. And he now became
anery. He became angry with himself because he could not get the
black bears. Now he began fasting.
After eight nights had passed he became weak. In the ninth night
bis son lay by him, and some time before daylight he pushed against
his father with his feet. Then his father did not move, and he looked
at his father. He was already dead. He saw foam piled up in front
of his mouth.
Now, although his father was dead, he went to see his father’s dead-
falls. There was one in the first deadfall he looked into. Then he
pulled the bear out of the deadfall. He laid it face up to skin it.
Now, when he took his knife the bear’s body began to sing through
him:
Chief,’ chief [that Iam], be careful how you pull your grandfather around.
se careful how you pull around your grandfather as you sit beside him.
I am too much of a boy for you (i. e., too old). Chief, chief [that I am].
After he had skinned it he looked at one (a deadfall) farther inland.
One also lay in that. He pulled it out to skin it. Now he took his
knife. [It then sang through him]:
Chief, chief [that I am], I am already far away.
At the cliff, coming from my passage through the mountains,? I hold up my
head grandly.
Chief, chief [that Iam], I am already far away from it.
From my blue mountain I am now far away.
On the island I travel, led about proudly. From it Iam faraway. Chief,
chief [that I am].
He started for one still farther inland. One was also in that. He
pulled it out. When he laid his hand on his knife to skin it, that one
also sang through him:
Chief, chief [that I am], they say [that I have] green mountains.
They say that I went into the creek I own which stretches its length afar.’
Chief, chief [that I am].
His younger brother having disappeared, Marten traveled around
this island rapidly.*| He then heard people singing [these songs].
And he sent word back quickly. He said: ‘* The human beings have
already finished singing.” He immediately turned his marten skin
upside down and held his beating stick to dance for his younger
e
SWANTON] HAIDA TEXTS AND MYTHS 95
A Srory Toitp tro Accompany Brar Sones
i'to.a ihfa la gi L.’dadja-
Oo
t=)
Nan ilina hao sqa’badax.idag.an. L’
| Ss
g.An. Uie’dhao VP daot!aga’fgas k!iit la’g.a sqa’baga-i la’e.a Leuxa’n-+
ga Tsdaganas. Gié’nhao uié’dhao I’ st!exag.ia‘lag.an. Giénhao q!e-
na’i hao VP st!é’xag.ia’lag.an tana’-i g.ad6’ lA g.etsgia’si g.aga’n A.
Uié’dhao aga’t la g.e’idax.idag. an.
La gi g.a’la-1 sta’nsifixag.ea’lga-i L.ti 1 qada’og.a’xag.ia'lag. an.
G.a’la-i Laali’igisg.oa’nstigao g.ala’-i’g.a P gi’tg.a la at ta’-idaiyag. an,
gién si’figat.an sta g.adji/ifag.ela-i Li g.d’tg.an la Lg.ada’fae. an.
Gién gam I’ g.d/ig.a hildag.a’ns gién xa’fgusta i 1A qea’fagan.
L’ g.o’‘ig.a Lu.u’xan klotwa’las. Xélag.e’ista sqol q!a’-idjuL!xadies
lA qea’Nag. An.
| g
Uie'dhao ¢.0’ig.an k!otula’gas sk!ii’xan g.0/ig.afg.a sqabaga’-i 1A
qingai’yag.ani. Uié’dhao sqa’ba JA qénia’gaflas g.a xAn nail g.a
q!a’dag.adai’yag.An. Uie’dhao sqa’baga-i g.e’ista ta’na-i 1A daft. stai’-
yag.ani. Uie’dhao |’ u!staga’-i g.an xa’fagi 1a la dag.ag.a’wag.an.
Uie’dhao sqawa’-i la g.an la qagi’ga-i L.t ta’na-i k!d’da la g.ei
s@.ala/NL!xax.idaiyag. An.
=*©O’/ho ha haii’x.ia’a:
gi’stalasxa’n Ja tei’nan dann.g.d/skinan.
Chief (in bear be careful your [you] pull around,
language) grandfather
667 al od | b ah os . alagi =~
Gu'stalasxa’n Ja tei/na g.eiL.g.d’sginan,
Be careful your [you] pull him around
grandfather sitting beside him.
** Dani g.a di g.axa’ g.e’ida,: | | :o hali’rx.iéd: | | :4 hali’x.ias:
You for I am too much ofa chief chief
boy
~ e . ot —_
[A hali’x.ias was sometimes replaced by Suwayé’. |
t Ar
Uiée’dhao 1a la tstagi’ga-i L.a didax.i’sta lana’ i’sin 1a qea’figag.eala-
.An. La g.a i’sifi nafi L.’g.odi la é’sifi L!staga’-i g.an Ja dafiL.stai’ya-
.An. Uié’dhao sqawa’-i la g.an 1A g.agi’gag. an.
we 0
f “~ =— . . — — . >
Chief from I am already far away
Ldag.a’oxe’lagan sta stals gu I a’ndjudala-i | :4 hali’x.ias: |
My passage through from cliff at I hold up my head chief
the mountains greatly
A’hao sta di q!aixa’giwafii Ldag.a’o g.0/lg.alg.a’ii sta
Now from I am far away my mountain — blue from
A‘hao sta di q!laixagi’wan gwa-is gut 1 a’ndjudala-i | :hd sta di
Now from I am far away island upon I travel about from =I
proudly
q!aixa’giwan: | | :hali’x.ias.: |
am far away chief.
/
si nan ga
/
sit’ L!staga’-i
Hao i’sii di’da nafi idja’s g.a la qa’x.iagit. La g.a f
q!adag.a’di. La i’sifi wa g.e’ista la dafiL.’staL!xa. La 7
g.An sqawa’-i la qagi’ga-i L.ii la i’sifi la g.ei se.ala’n!xa.
96 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
brother. And they now made the words of the songs we are singing.
Then he acted as if he were choked. They then said: ‘* Go and get
the chief.” And they held him up. Marten was Black-bear’s elder
brother. '
One fall both had been gathering salmon, and he said to Black-bear:
‘** Younger brother, stand in the creek downstream. I will stand
above in the creek. I will float down to you the bodies of those I
kill.”
They did it at once, and his younger brother, Black-bear, went
into the creek below and stood there. Now, as soon as Marten got
into the creek above he floated one down, and his younger brother
below threw it out.
He was at some distance from where they lived. After he had
been gone for some time he came in to his wife and children, and as
he caressed his children he said: ‘* Fresh salmon, my daughter, fresh
salmon.” Now, she went out to get them and saw nothing. Then
she came in and said to her father: ‘t Father, 1 saw nothing there.”
And he said to his daughter: ‘* They lie just outside, my daughter.”
Now, she again went out. Again she could not find them. ‘‘ Father,
only gills [with entrails attached] lie outside.” ‘*Those are the
things, my daughter.” She then brought them in and roasted them.
And he went opposite to where they were being cooked and said:
‘‘!Give me] the milt of a salmon.”
He (the hunter) then went up to one farther inland. When he
came in sight of it one also lay in that. He pulled it out. Now, when
he took his knife they also sang through him:
Chief, chief [that I am],
When the sun rises I start traveling about.
[Now] I am lying under the deadfall. Chief, chief [that I am].
When he had gone farther back he came to still another in a dead-
fall. He also pulled that out. When he took out his knife that also
sang through him:
Chief, chief [that I am], my power is all taken away,
My power is all taken away.
Chief, chief [that I am], my power is all taken away,
My power is all taken away. Chief, chief [that I am].
After he had sung this song through he went still farther up. One
lay in that also. He pulled it out. When he began to skin it it began
to sing as before:
Chief, chief, whither did my great brother® wander proudly?
My mind shakes as I go about. Chief, chief.
SWANTON] HAIDA TEXTS AND MYTHS 97
| :Halix.ia’4 ha 4 halix.ie’:
Ldag.a’o-g. An g.olg.a’lan su @.AnL.g.a’fi
Chief chief my mountain green they my creek
say
hao x.ié’nte. Aldalan sti g.a A’‘g.a t L.’gisii halix.ia’ad halisi’ ye.
flowingalonginalong they in mine I went chief.
stream say
(L’? daog.a’ng.a gaosg.oa’nanas gié’nhao asi gwai'ya-i g.ada/oxa
K!ux.ugina’gits g.a’-idafaf wansi’ga. Gié’nhao Leu Lga-i g.a xAn L!
xa’-idag.a ga sii’diesi 1A guda’nasi. Gié’nhao silgia’i VP ki? ndganan
wanst’ga. Gién han I’ si’wus ‘‘ Xa’-it.a xa’-idAg.a-i Lila si’gaiya-i
g.eltgidai’yagan.” Gana’xanhao k!ux.ua’-i sa’eui a’fig.a la klig.a’-
@.eildasi gién tla’sk!ia-i 1A sq!agi’@an wansi’e@an da’og.Anani gi si’gia
@.An A. Giénuiéd sg.ala’i ga tlala’i st’ugaii L! gia” goyifas. Gié’nhao
P x.adax.idanan wanst’ga. Gién han 1a Lu! si’dag.an wanst’ga,
‘I’u!ga-i Ja dao.” Gién g.ei la L! sqatgia’+ xa’ figwaii.
K!a’x.u hao tain g.an k!wai’yan wansi’ga. T!a’nutgagas gié/nhao
st?fxan tei’na gi la ha’lxag.ogani wansi’ga. Giéen han tan 1a
si/daganan wansti’ga ‘‘Do’na-i t!a’x.ua Ja g@.Ant.a’-i g.a gia’ganan.
La é’sif sia’ @. AnL.a’-i g.a gia’ganasi. Teci'na-i ta Lida’ ie dan g.a
k!o’da ta da’tx.unant!atda’asan.”
Gana’xan lA g.etg.oa’si gién tan daog.ana’gas g.AnL.a’-1 g.a xé'da
L.Jagi gién gu la giaga’figiagan. K!ux.ua’-i é’sin sa hit!ag.a’n g. An-
L.a’-i g.ei 1a L.Jagia’ atxa’n I da’Iu.Jas gién |’ daog.a’ng.a t!a’x.ua T
klatag?’lgatas.
Naxa’fig.oas sta hao 1a idja’nan wansu’ga. L’ gaodji’inagas sta
dja’g.an at gitg.ala’i gu la qatela’s gién gite.ala’i ga la k!a’g.adies
eu i su’daganag. An: “G, aou.din djat tqén, g.a’oL.tin.” Uiée’dhao Ia
la daogoa”ga gién gam gi’na gut q! a a Gién TP qatela’s gién
xada’n gi 1a anne si: ** Ha’da-i, gam gi’na gut ah lato. A’fga.” Gien han
la 6/sifi gi’/tg.a sti’udas “Kia axA Hinde xa’o.odigani, djat Iqén.”
Uié’dhao f’sif ga la qa’/x.uk. T’stii gl la qi meat: ** Ha’da-i, djixu’l
so.u/nhao kiii xa’g.odiga.” ze djin, djat Igen, » Gién la xa’si-
telasi gién kidjia’osi. Gién wa’g.alafa-i xa’nigui 1A g.a’dasi gién han
l si’wus ‘*Ga-i g.e’ista q!adja’wa-i djat tgén.”’)
Gién didax.i’sta la’na g.a é’sifi 1a qa’-il. La g. an 1a g.atqea’seida-i
L.u 1A g.a Msi nati L.’g.odi. La @’sifi 1a daf.’sta uiéd la g.an Wsifi
sqa’wa-i 1A g.agi’ga-i Lu as g.ei sin 1A sg.alani!xa.
oO
=
ANA
| :‘*Ha la ye he ha la hala’fi ha 14 ya ha 1a ha li ha | :hali’x.iesi: |
chief,
| hali | :x.ie/sahalan: | : | Ha ha djigwi’s hao qag.a’-i sta ga hagua’thao
chief sun rises then about
I} qa’sgut gigié’nhis xé’txadit.g.a’ogwan. Hald’yi he ye | :hali’x.ias.: |
waar trav- dead falls under I am lying about. chief.
eling :
Ga’-ista didax.ui’ 1a qa-ila’-i gu ji’sifi naf ga qa’dagadi. La é’sifi
la dafz.’sta. La g.an sqawa’-i la g.agi’ga-i L.ai sii la g.ei la
sg.alaA’n!xa.
17137—No. 29
05
98 RUREAU OF AMERICAN ETHNOLOGY [BULL. 29
When he went up from that place he came to where another was
caught. He pulled it out. This was the seventh. When he again
took his knife it began singing as before: :
Chief, chief, tell me where he fell." [I do not know the place. Chief, chief,
chief.
That day he took out ten black bears. But his father died of thirst.
Ten black bears were taken in the deadfalls, and each of these sang a song through
the mouth of the human being. My informant, however, knew only seven of these.
'The word for chief used here, Hali’x.ias, is supposed to be that employed by
the Black-bear people or perhaps generally by the supernacural beings. It is used
as a refrain and often is repeated many more times than I have represented.
2 The black bears are supposed to have had a trail from one end of the Queen
Charlotte islands to the other, and back of Tasoo harbor there was supposed to be a
hole in the mountains through which they passed.
3 Referring to the episode narrated just below.
* Explains the reference in the last song. The first part of this episode tells how
Marten danced for his younger brother Black-bear, who was being killed in the dead-
fall, and sang the same songs that came out through the hunter; the remainder goes
back farther to explain the words of the last songs. Either Black-bear left none of
the salmon but the worthless parts for Marten to carry home or Marten ate them
himself.
5 See the story of The-one-abandoned-for-eating-the-flipper-of-a-hair-seal, note 3.
The word translated ‘‘ gills’? (djixu’]) is supposed to be in the Marten language.
* The bear’s sister is supposed to sing this.
7 Probably also supposed to be sung by the bear’s sister.
SWANTON] HAIDA TEXTS AND MYTHS 99
ee eda, vehi ia | hele: | : di eae elidjiwa-i ga
Chief. ravery, strength, etc.,
(repeated four times)
qi’nx.it-hat!a’leaf.:| | : ha @+lix.ia:
is all taken away. chief.
(repeated five times)
|: Dr gut gildjiwa-i_ ga qinx.it-hat!a’lgaf: | hélix.idsawa-i+
My power is all ‘taken away. chief,
| : hali’x.ias.: |
chief.
A’‘nis sg.a’lana-i ga 1a sugi’g ga-i Lt Msi didax.ui’ la qa’-Th La g.a
7 Am
sit nafi L.’g.odi. La é’sifi la dafit.’sta. La la L.’/stax.idia’-i Li
alewa’nxan I’ se.ala’tx.idi.
>
| ** Halix.ia ha ha ha ha: | gidja’x.ui gi’hao di da’ga q0’/naiya-i
Chief, which way my brother great
qaa’ndju+dal he le.
proudly travels about
Di q!a’nalg.a g.a hi'Idanda’Igai. | : Halix.id ha ha ha ha: |
My mind in while I go around is Chief.
shaking. (repeated three times)
| :Hali’xias. :
Chief.
(recited)
Ga’-ista é’sin di’tgi 1A qa-ila’-i La sii tan xan ga _qladaga’dies.
Gién la la aan stas. La da’nat dji’guaga-g.eit. Ist la g.An
sqawa’-1 1A g.agi’ga-i Lt day nxan I oe nx.idi.
| : °‘ Halix.idsé é:
Chief, = yhicht way” {did he] fa ion! the: “absent from
(repeated six or seven times) (where) place (or is wanting)
‘| :Halix.idsé é:| | :Halix.ias.: |
Chief. Chief.
(repeated four times, (recited )
voice falling at the end)
Ta’na-i La’alao wa g.e’igi la it!xai'yag.an. L’ g.0/fig.a L!a qadao’-
k!lotwa'lag. an.
Hao 1 g.e’idan.
100 BUREAU OF AMERICAN ETHNOLOGY [BUL1.29
Ficut at THE Town oF Da’x.uA
[Told by Moses McKay, sole survivor of the Seaward-Sqoa/Ttadas]
From Da’x.ua Ya” git sent to Masset inlet fora canoe. He belonged
to the Seaward-Sqoa’ladas.'. He was town chief at Da’x.ua. After
some time had passed they brought the canoe to him. Then, although
Ya’ git owned it, while it was being brought Sg.aga’io” bought the
canoe, his (Ya’git’s) head slave being then away fishing.* His (the
slave’s) name was Yu'lan.
He now came in from fishing. Then they said to him: ‘* Ya’lan,
Sg.aga’fio has bought the canoe.” He at once became angry because
they had taken away the canoe from his master. “Then he chewed
native tobacco. After that he tried to mix calcined shells with it, but
he was so angry he shoved it outside [of his mouth| against his cheek.*
And at night he went to the place where the canoe lay. He then
said: ‘‘Are you awake in the canoe?” And the one in the bow and
the one inthe stern replied. ‘‘We are,” they said to him. And he
further said to them: ‘‘It is well that you are. They say that Yu'lan
says that he is going to break up this canoe.”
And after he had waited some time longer, and it was midnight,
he went there again. And he spoke as before. And again they
answered him. He again went away.
And just before dawn, at the hour when it is always dark, he went
thither once more. Heagain asked: ‘‘Are you awake?” And they did
not answer him. He then struck upon the bow with his stone ax, and
one who was with him struck upon the stern. They split the canoe
into pieces. They then went away to the house.
When daylight came and people knew that he had smashed the canoe
they all moved at once. They put on their armor to fight one
another.- After they had put on their gorgets, helmets, and hide coats
they went out to fight one another with spears and bows.
Now, after they had fought for a while, they shot Yu'lan in one eye
and put it out. He went to the house. And after he had sat in the
house for a while news came to him: ** Yu'lan, we are being worsted.”
At once he again went out to fight. And after he had begun to drive
them back they put out his other eye.
He then crept to the house. While he was creeping along he fell
into a deep hole into which they used to defecate. Then he was
creeping into [the house] all covered with ordure. And his master’s
wife said to him: ‘*Ya’lan, you never used to ask how an affair was
.
SWANTON] _ HAIDA TEXTS AND MYTHS 101
FicgHt aT THE Town or Da’x.vA
Uy
Da’x.ua Inaga’-i g.e’ista hao Ya" git G.ao g.a La da”’g.ag.a’n gi
kinguga’Nag.an. Djax.ui’ sqoa’ladagag.an. La’hao Da’x.ua Inaga’-i
gu la’na-aog.aga’g.an. Gié’nhao ga’-ista g.a’g.et qa’odihao Lua’-i La gi
L! q!a’-istL!xatelai’yag. ani. Gié/nhao ha’oxan Ya’ eit P da’g.a’-i wa o.:
qa’gandixan Sg.aga’io Luwa’-i da’g.a’g.ani ha’leui st’g.a la’ VAT
ku’ndjaowaga’e@.ani xaoya’nag.ani sila’/-ig.a a. Yu'lan ha’nhao I’
kig.ai’ag. An. .
Uie’dhao V xaoi’ntclawag.an. Gié’nhao han Ja gi 4! sa’wag.an
*Yu'lan, Sg.aga’fio Luwa’-i da” gani.” Gana’xanhao I’ st!exag.ia’la-
g.ani l q!o/lg.a sta Luwa’-i L! da-isda’si g.aga’n a. Gié’nhao xa’-ida
gu'lg.a la xagadjai’yag.an. WatL.g.a gwa’ga-i la site!a’-i kia” gusta
Lia telida’n 1a su!i’nalandigoanag. an.
Gié/nhao si/ix.ias gién gia’gu Luwa’-i gig.odia’si g.a la qa’-idag.ani
J c Ae Sos > c > 4 c Sis i= qe > .
a
o
>
2.a NAN
Se
Gié/nhao han I’ sa’wag.an: ** Dalat’ gua Luwa’-i gi’g.a skii’na-igif.”
Gién sq!et’x.ua la gi nan a’+fas gién tla’ng.a f’sif gana’h. = ‘S Tlala’ti
g.e‘idan” han hao la git! sa’wag.an. Gién ‘* Dala’ii ¢.e’idag.a-i la’ga.
Yo'lai Luwa’-i g.ei dala’ig.a q!atnana’fsifa’n L! su’gan,” han hao la
XAN sa’ wag. An.
Gién ga’-ista la gu’tg.a qa’/odi g.al-ya’ku la g.ela
qa’-idag.ani. Giéen ku’ng.ada Tl sa’wag.an gana’i f’sifi |’ sa’wag.an.
Gién f’sif la gi L! kilg.ada’g.an. Gién i’sifi sta la qi/-idag.vani.
Gié’nhao ga’-ista si’fig.vat.an k!it’/sta g.alg.agtlganas L.i’hao siti
ba) ca) oe) co} f=) fo)
ga la qa-ida’g.ani. Gié’nhao f’sif V kidina’fag.an: ‘* Dala’fi gua skiii’-
nadia?” Giénhao gam xa’fgian 1A gi L! sug.afag.aAn. Gié’nhao
sq!e’ux.ua to.a-Llua’-i la skitk!a’dju gién la gi nati L.dadja’g. an fsifi
tla’ng.a nan skiteudja’wag.an. Lua’-i 1a skitsk!a’male.o. Gié/nhao
na gi sta la @a’ndax.itg.awag. An.
Uie'dhao sifg.aL.ana’-i L.0 Luwa’-i g.ei 1A skitlaga’-i gan L! u/nsat-
dala’-i Lt tlatoe.awai’yag.an. Gafaxa’nhao gutxa’nlag.a gut g.aAn L!
gia'-laiyag.An. Q!oe.a’giga-i sqé@’Idadjifa-i k!i’'te.agiga-i g.eilgiga’-i
L.i’hao tea’a at Ie.ét at gut L! daowa’ gag. an.
Uié'dhao gut i! i’sdadi qa’+odihao Yu'lafi’ xa’né sg.oa’na L! telida’-
lag.an. Uie’dhao na gi I’ qa’-idag.an. Gién nal q!ao-u qa’odi f’sif
la git! kindate!ai’yag.an: ** Yd’laf, w!a L! qat!a’e.o-gutg.a’ndax.idig.a.”
Gafaxa’nhao fsin 1 da’ox.idag.an. Gié’nhao 14 x.itstatax.itx.idaiya’-i
L.u l xa’iié sg.oa/na f’sifi 1a’g.a L! tclida’/lag. an.
Gié’nhao na gi aga’ P Lx.uqa’-idag.an. L’ qagig.afa’ndixan qoa’n-
lo.agia’i g.ei L.g.oetclai/yag.an. Gién V na’g.a-L.djus da’fat aga’i
la tx.uqatelai’yag.an. L.i’hao I q!o'lg.a dja’g.a DP st’daiyag.an:
102 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
started.’ Look at yourself.” ‘‘Well, noble woman, it is not so bad
as if I sat below by the creek.” ®
Ywlan could then do nothing. And his friends G.a’nq!atxa and
Sa’diya passed. They alone fought. But still the Seaward-sqoa’ladas
won the day.’
Then Sg.aga’io and his family fled to the woods. They were not
then called Pebble-town people. Sg.aga’fio’s family came to Pebble-
town and bought it. And the Sea-otter people * sold the town. Then
they had a town there.
The interest of this story lies in the fact that it tells of the first civil disturbance
among the people of Skidegate inlet, which ultimately led a part of them to move to
the west coast. This version was obtained from the last survivor of the Seaward-
Sqoa/fadas. Another, differing in some particulars, was obtained in English from
Wi/nats, chief of the Seaward Gitins, also an inlet family, and may be found in
Publications of the Jesup North Pacific Expedition, volume y, part 1, page 80. The
town of Da/x.ua stood just north of Lawn hill, at the entrance of Skidegate inlet.
‘One of the leading Raven families of Skidegate inlet. See notes to the story of the
House-point families.
? Chief of the family afterward known as Pebble-town people (see below). They
were originally part of the Middle-town people.
*Even in Haida the construction of this sentence is awkward, and translation
makes it worse.
a
SWANTON] HAIDA TEXTS AND MYTHS 108
*Yu'lan, gam gina g.et ku’nlg.ala-i of da kiii’nang.a’fgangin. Gu
da gin.” “A Widjao, elna da’g. ana tla’g.a q!a’o-uwa-i gana’ Leuag.é
da’ogus.”
Gie/nhao gam Lgu g.e’itlina-i Yu'lan g. an dey hg.agag.aAn. Gié/nhao
I dji’gin Ga ndintxa qi wai'gién Seine é’/sin. Ga-i sg.u’nxAnhao
eeeaien isdadai’yag.ani. Skiii’xanhao Djax.ui/-sqoa’ladaga.i gui ga-i
g.eio? qayii’lag.ani.
Gié/nhao Sg.ag.a’no gwai’giaganan da’fat @a’nstaiyag.an. Gam
xan wa'L.u g.a’xet-gu-la’nas han w! kig.adaga’fag.ani. Gié/nhao
@.a’xet Inaga’-i gi Sg.ag.Aogana wa’daxaL!xaiyag.an. Gié/nhao
Qoga’fas Inaga’-i at gié’taga’g.ani. Gié’nhao gu JA lanadag.eilg.a’-
wag. An.
: Hie anger was so great that he could ae eel el arm.
» Because he was always ready for a fight.
®That is, ‘‘as if I were away.’’ The woman taunts him that he who was always
foremost in fighting should be in that condition, and he replies that the warriors
succeed better when he is along than when he is away.
7 According to another informant the Pebble-town people won, but fled to the
woods for fear of the blood vengeance sure to follow. This, however, seems to be a
mistake.
’See notes to the story of He-who-travels-behind-us.
104 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
WaR BETWEEN THE WEsT Coast HAIDA AND THE TLINGIT
[Told by Richard of the Middle-Giti/ns]
The Tlingit destroyed Those-born-at-Stasaos' in Skidegate channel.
For that reason ten canoes went to war from Gu'dal,” and three canoes
of us came apart from the rest [when we were] among the Tlingit.
Then they (the others) plundered. They destroyed a fort. On that
account they had many slaves.
Then we landed on a fine beach, not knowing where the Tlingit
lived, and we started a fire. We acted as if we were visitors. And
after we had had a big fire there for some time seven Tlingit came to
us ina canoe. They asked us: ‘‘ What warriors are these?” Then
Ska’ngwai’s father said: ‘* We are not warriors. We come to buy food
of you.” And they said: ‘‘No; you are warriors.” Then we denied
it. We told them to come near shore, and they entered the mouth of
the inlet.
And after he (one of them) had talked for a while, he said: ‘‘ Get
[into] the canoe. I do not understand their pronunciation.”* As soon
as they got [into] the canoe they went off in fright. Then we pursued.
[The other canoes]. shot at them, one from each side, and we were
behind. And after we had shot for a while we upset them near an
island. One whom we had shot lay there, having fallen out into the
water. Then Xa’ixogutg.as‘ and his brothers started to get out to
fight, and I stopped them.
After that we went away and started across [to the Queen Charlotte
islands]. The wind blew strong from the north. In the middle of
the night a great wind arose. The canoe was split. I nailed the parts
together with some staples I had. We also tied ropes round the canoe.
Some of us cried from fright. We thought the other canoes had cap-
sized. This was the first time I experienced a strong wind since I was
grown.
At daybreak we were in front of Paint mountain.® And after we
had sailed from there for a while I shouted: ‘‘ He he he he he; chiefs’
nephews whom I have for sons-in-law, do not let your minds be down-
cast. We go out to have a warm time. Make your minds strong.”
Then they stopped weeping.
Some time after that our canoe came to Gwi'gwan-bay,® and there
was one canoe there. There we spent the night. When we left next
day another sail came in sight from Skidegate. Then we saw each
other. And we were glad to see each other. And when we came to
ra’dal the [other] warriors had taken thirty-eight slaves. We were
SWANTON] HAIDA TEXTS AND MYTHS 105
WAR BETWEEN THE West Coast HAIDA AND THE TLINGIT
Sta’saos qé@’g.awa-i hao Hi’nagits k!ée’djis g.a ha-ili’dase.aiyagan.
Ga-i t!a’guhao Guda’l sta La g.ata’al gu L! qa’-idaogan. Gié/nhao
Li’nagits si’g.a wia’sta ib! g.alg.u’nul g.atxadi’djfn. Giénhao
ga-i taskida’fagani. T!a’odji hao L! q!ai/yuwaidaiyagan. Wa/athao
ta’gidjigida-i qoa’ng ani.
Gién ga ta’djia la gu “i’nagits gam Leu naxafia/-i g.an iL!
t=) > ton) f=) f=) >
wnsatg.aAngan gién tlala’n te!a’nug.adagan. Aga’n tlala’i qanu’-
idjina’g.eildigan. Gié’nhao gu gindja’oga-i f’sdi qa’odihao L!a @. A’nsta
ga Li'nagida teladjiguag.aga g.a Luqa’L!xagan. Gié/nhao han it!
at kifina’ig an: ** Gi'L.g. An qa-idawa’-i hao @’djin.” Gié/nhao Ska’ngwai
9.0/'ng.a han st’/@an: “Gam tlala’n qa/idaog.aAngan. Gata’hao dala’i
t=) Cc > >
gi tlala’n da’xo-ingan.” Gién han su’gani ‘* Ga’oano dala’ qa-ida’-
wagAn.” Gié’nhao gi i! qa’dagane. Gién dia’nat L! ga’ yifxalgani
gién g.ag.aga’-i g.ei qa’x.iateligani.
Gién g.a 1a kilgu’Idi qa’odi han IT st’gan: ‘‘tua’-i ta da’og.o.
KiMeulia-i } kilseudaiyagani.” Gana’xanhao tua’-i L! da’oga-i La
ga’-itg.oqa-idani. Gié’nhao g.0’L.ag.a L! djiski’dani. * Dagwu'let ga
g.astin xa’dasi a’xan te!inlg.oa/figani. Gién tlala’n fsin g.d’te
: la'dj . Gié’ hs t LAr } 3 ~ A al li ~ x7 Vix s >
g.atie’djani. Gié’nhao wu! te!i’nlg.oafigin qa’odi nai gwai'ya gu L
telitgut!addagilgan. Gi’g.a nan L! tcliga’gani Lua’-i gug.e’ista
g.a’yuwa-i g.el L.x.ia‘igagifgan. Giée’nhao Xa’ixogutg.as-ga/fia V
da’ot!alx.idigan gién ga t q!a-igida’lgan.
Gié’nhao wa sta isdax.idani gana’xan Luda’ogani. Q!a” gusta ta’dju
yua/ngan. G.al ya’ku L!a gi tadja’o g.a’tg.oyua’ne@an. Lua’-1 g.a
Leu’shgani. Di ga k!atlo.askiiilu 1djin at 4a qa’tgogani. — [sti
Pa : * wae ae shen
Lua’-i L! dg.adjigt’sngani. LL! th’ te.ose.a’-igagangin. Djigi’n
xa'txatgwan tlala’n guda’igani. A’hao Lnot di ina’st g.a’nsta tadja’o
a/difo: ya ndane
La’djiga t g.a’ndang an.
— me
G.a-in. thao sifigaL.ana’-i gu Mas-idag.a’os xé’tgu 1A gi siigaL.a/nga.
Giée/nhao wa sta x.uqa’-flefh qa’odi qaga’ndjani ta g.atgada’eani: ‘* He
he he he he @’L!xagit na’tg.alai } qo’naldagan gam xé’da gudana’h
g.eidag.a’ig.o. Gi'hao tlala’n fsx.ia’gani a’hao ga kii’na tlala’i
g.andanginga. Gudana’fia La’djigadag.o.” L.i’hao sg.a’-ilia-i Lan
Ar ~
@.1lgani.
Gién ga’ista qa qa’odi Gwi'gwai-suiin gu é@’L!lg.a qaL!xagflgani
gién Lua’-i ga sg.oa’na é/sii wa gu idja’gani. Gu L! g.a’ldagane.
Dag.ala’-ig.a sta L! qasa’g.aga-i L.a ga g.asg.oa’na fsit Le.aet Ida sta
gix.iawa’-i gi’sdagani. Gién gu L! qi’figan. Gién guta’t aga’ 1!
xahalgan. Gién Guda’l gu w! i’si!xaga-i L.a L! qa’ido-i/ndjawagan
106 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
ashamed. Then it was reported that a woman said of us: ‘*‘ What open
place do they keep going out for, I wonder?”’ We immediately pre-
pared for war.
The people went then to the camps from Gi’dal. And after they
had fished for some time the fish were dried. Then we went to war
in four canoes. We started across from North island.’ We went
against the Klawak’ people.
We pulled up our canoes at the mouth of the inlet. The next day
we again went up the inlet. We went, went, went for a while and
landed where there was a strong tidal current. In one [stream] there
were plenty of dog salmon. After we had been there a while [we saw]
some broad sails coming from above. And it (the canoe) landed below
the place where we had pulled up our canoes.
He (the owner) had his wife and two slaves. Then he got off and put
on his cartridge box. And he passed up near the place where we were
watching. After he had gone a slave killed dog salmon in the creek
with stones. During all that time they talked Tlingit to one another.
And they started a fire at the foot of a tree which stood near them.
By and by, when evening came, he came down. From afar he spoke
Tlingit to them. Three persons presently came along behind him.
When two reports were heard the people ran down. The slaves
already had their hands in it (the canoe). The gun box was untouched.
There were five [guns] in it. Since he had come there he had lain
down on his back and spoken in the Tlingit language. The roasted
salmon was still stuck in the ground.”
Then they shot him from in front. And then he exclaimed: ** What
people have done this tome? Save me.”'! Then he (the assailant)
shot him again with a pistol. A male slave, however, escaped into
the woods. And when they ran down to his canoe there were cuts
of whale in it. By that time they were speaking Kaigani” together.
I then said to them: ‘‘ Why did you, who are Haida, talk Tlingit?
We would not have touched you.” Then she (his wife) said: ‘* We
did not think anything like this would happen.”
And when they got ready to start she said: ‘*Those who came with
us have a fire on the other side. They are Klawak people.” In the
night we went over to them. And we landed near. We ran toward
them. The fire there was large. And after we had gone toward it
for a while we peeped over a log. They lay asleep around the fire.
Just before daybreak we ran upon them. Then we seized a man to
enslave him. He resisted more fiercely than was expected. Then I
shot him. He fell. Afterward he rose. When he ran they shot
him again. After that he ran into the woods. We took all the prop-
erty of the men. We took six slaves. Many, too, we killed.
Then we got into our canoes. We prepared togo. And we arrived
over against Gasq’.'® In the night a south wind came suddenly upon
| SWANTON] HAIDA TEXTS AND MYTHS 107
xA/Idan La’ala-i te.u’nul wa gi sta’nsanxa L! ’sdagialagan. IL! g.e’ida-
xagan. L.i’hao nan dja’da han in! suda’fi 4! si’gaf: ‘‘Gi’'Lg.an
gadja’ wasi gi’hao 1A ga’-itax.ufgwa’-ani.” L.t’hao @.eida’f xan tlala’t
qa’idox.idigan.
Gié’nhao Guda'l sta Leanta’i g.ei L! qasa/gigan. Ga/-iL.u L! xao
vodi q!a’g.astgAni. Gién Lu g.asta’nsin gu L! qa’-idog Gie’
qa O Q +t BS adobe 4 . 3S 4 Br aols sin gu de qa -1C OgAn. x1e n-
hao Q!a-its-gwai’ya-i sta tlala’i Luda’+ogan. Wawa’k xa’-idag.a-i
hao tlala’n ta’ng.agan.
/
Ga‘iL.uhao g.a’oga-i q!e-ti’g.a Lua’-i L! L!stag@lgani. Dag-.ala’-ig.a
sin it! wu-i’sdax.ttloan. Isda’lgani. Qa’odi nan dji’wa-i djé’gas eu
Luwa’-i L! tstagi’lgani, nafi g.a sqa’gt qoa’na gu A. L.! @.éte.a’ndi
qa’+-odi sa’sta ga @Tx.ia’wa-1 gaostat!a’l@an. Gié/nhao ga’gu Lua’-i L!
istagila’digani gu L! xe’tgu la g.aski’dan. L’ dja’g.a fsi’s gién
xA‘Idana-i f’sin la’g.a sti?figani. L? qat!a’lgan gién g.eiga’l @. alqa’-i-
giga-i la daqa’-ilgani. Gié’nhao L! g¢.étg.a’ndies Lla gut la qa/lean.
Giénhao nan xa‘ldanas | sila’-ig.a sqa’gi gi g.a’nia-i g.ei IA
qladjw’gani. Kliiithao Li’nagit kile.ag? gutg.a’ la kileulg.d’gan.
Gién “! q!o'lg.a qa-it giaga’igan q!o'let la te!a’nog.adag.og an.
Qa’odi siftx.aiya’-i L.u la qau!xa’sga.gani. Wa’djx.ui xan g.a la
djilgita’ogadaleani. Qa’odihao VT di’‘tge.a ga Ig.u/nul @andax.i’dan.
Djigwa’-i sq!ast?’i wa gu q!ad0’gaga’-i L.a g.a L! x.a’ostagani. Taer’-
djigida-i Lgxan wa g.ei L! qAngixa/igani. Dyi’gu g.oda’-i wa g.a
gam gidjigiidag.agan. Sq!ane’it wa g.a idja’gani. L’ qa’L!xas gu
ss? > J > as + es . ho |-« 4 c se Je S . Je “ACY 5S
la ta-ig.a’gitwas gu Li’nagit kie.ag? la kileulai’agan. Ha’oxan
> roo) 5 fa) > 5S cop) fo}
~ be A A = °
wa’o.alana-1 kitseflaga’oani.
L.whao l gan g.ei la L! tcliga’gan. L.ai-+ ula han I sa’wagan:
*Gitg.A’n xa-idag.a’-i hao di sda. Di ta qaga’nda-kuxa’ogu.”
Giénhao dji’gu k!udja’o at fsif Ia la teliga’gan. Nan xa’Idana
Hinaga’e@an Lla agai tlaqaga’neilgan. Gién Lua’-i 1a’g.a L! da’ox.it-
ase s dad as- . je St > > . ~ 4 c c OE . c ake
—
sg.agAna-1 kun la q!eida’gan la’g.a ga'yifgifigan. Lua la @sti
eu'tg.a Qleits xa’-idag.a-i kite.agt eu’teg.a la kilgu’lg.ogan. L.a’hao
han la | sudag.0’@an: ‘*Gasi’niao dala’h Xa’-idag.as sk!iii’xan gu’tg.a
Livnagit kilg.agi dala kiteula’-udjaf. Gam dala’i g.a_ tlala’i
La’gaskig.a’faxanga.” L.t’hao han IT stigan ‘‘Ha’nigua gi’na
g.a’-itgasan tlala’l @udano’-udji.”
L.u’hao w! dag.a-ilansiia’-i Li han I sa’gan: ‘‘Inax.ua/hao it!
ta‘ogan ga @’djin te!a’nudig.a. Tawa’k xa-idag.a’-i hao r’dji.” Gié’n-
hao g.a/lx.ua tlala’fii ta’ng.ax.itt!e’djini. Gié/nhao q!d/'Ig.a tlala’ii
. . 1a’f a“ (ie 'a] f~ | fey id x 40 fa’ Q.1 Ww . y > 11’
e.agada’igant. Gién tlala’i da’ox.idani. Tec!a’nuwa-i wa gu yug.odr’-
gani. Gién g.a aga’ Ik!inxet tlala’ ganda'ldi qa’odi q!a’xo Iei’-
> >
g.odia t!a’le? gitlala’i gwasqa’fgani. Te!a’nuwa-i dji’/nxa q!axasLe.a-
wa’ er Ani.
Gié’nhao siig.at.andala’-i tL. tlala’i daon!xa’gani. L.a’hao nai
Vhna uw! xalda’fig.atda’gant. w!a 1a q!laixagi’Idagan. Gié/nhao la }
tel’gan. L’g.atu.ski’dan. Ga’-ista la gia’xau!xaganf. L’ g.adaga’-i
108 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
us, accompanied by rain. And after we had thrown over some of
the property we went back. [By and by] we sailed over [to Gasq’].
There was no place to land. But after we had gone on for a while we
found a landing place. Much rain fell.
After we had been there for a while a slave stood up in the canoe.
He called for his uncle’s supernatural helper., He did so because the
rain chilled him. By and by the rain stopped and a north wind set in.
At once we started across [Dixon entrance]. We reached the islands
the same day. The day after we sang war songs there. After we had
remained there for a while we came to Tc!a’at."
Here is the end of this.
1A Raven family at Te!a’at on the West Coast.
* A camping place of the West Coast people.
* Because the Haida spoke Tlingit with a foreign accent.
4One of Richard’s brothers, that is, one belonging to his family in the large sense.
5 A mountain on Banks island, which lies on the east side of Hecate strait.
® A bay that is close to Spit point at the entrance to Skidegate inlet.
7 A sarcastic reference to their nonsuccess.
8 The Haida name means ‘‘strait island,’’ referring no doubt to the narrow strait
which separates it from Graham island.
9A place still of considerable importance, having large canneries, on the west side
of Prince of Wales island.
0 This part of the narrative is somewhat obscure.
" He characterizes himself as of low caste in compliment to them: ‘‘Save me, your
poor seryant.”’
2 ««T anguage of the strait people.’’ It is almost identical with the Haida dialect
of Masset.
3 Forrester island; see the story of Haguadji’na, note 4.
44 See story of Sacred-one-standing-and-moving, note 31.
ae eee
SWANTON] HAIDA TEXTS AND MYTHS 109
Lu sii. la wu! teli’gan. Ga’-ista VD g.atgfIgan. IH’ ndjida-i
> = Cas) fo) A
ginag.a waL.uxA’nhao tlala’i gi’/+gan. Ga tg.u’nul hao tlala’fi
tagi’djigida’dagan. Qoan é’sif L! n!’dagani.
Gié’/nhao w! qa’-idawa-qau.’gan. Gié’nhao sta L! Lu-fsdax.i’dani.
Gién Gasq°® La’staxan L!Luda’ogani. Ga-i g.ala’-i g.a TL! gi xe-u'
dala’ da’fat sq!ag.e’idani. Gién xu! tada’figt qa’odi i! sti’Isg.agan.
Ga’-it.u L! x.iti’sn!xagilgan. Gam Leu g.a L! gig.a’ogial-lifa’-i
ga’og.Angan. Gié’nhao w! Lu-isda’l qa’odihao gia’gu I’stina 1!
qe’xagan. Dala’-i gug.oyti’Angan.
Gién gut L! isdi qa’odi Ligoag.a nan xa’‘ldafia ga’yiheth
5 Fo) £ oles c=}
_-_~ —_ e i Sas _—-f~ e s A~ hd
Qan sg.a’nag.wa-i gi Ja kiiga’fgan. Dala’-i IT gffix.uaiga’-i
hao VT gfhst’gan. Qa’odi I x.ilga’g.ada-i gana’xan q!a’gusta
kwe”’o.ax.idigan. .
Gana’xanhao LL! Luda’ogan. G.é’gixan 1! Luda’ou!xagflgan.
Dag.ala’-ig.a ga sta u! Idjii gu wu! qa-idji’L!xagan. Ga’-igu 1!
naxa’n qa’odi Tc!a’al g.a L! I/djin.
A’hao Lan a’sga-i g.e’ida.
110 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
ENGLISH TRANSLATIONS
RAavEN TRAVELING
[Told by John Sky of Those-born-at-Skedans]
Over this island’ salt water extended, they say. Raven flew about.
He looked for a place upon which to sit. After a while he flew away
to sit upon a flat rock which lay toward the south end of the island.
All the supernatural creatures lay on it like Geno’,’ with their necks
laid across one another. The feebler supernatural beings were
stretched out from it in this, that, and every direction, asleep. It
was light then, and yet dark, they say.
[Told by Job Moody of the Witch People 3]
The Loon’s place* was in the house of Nanki’lstas. One day he
went out and called. Then he came running in and sat down in the
place he always occupied. And an old man was lying down there, but
never looking toward him. By and by he went out a second time,
cried, came in, and sat down. He continued to act in this manner.
One day the person whose back was turned to the fire asked: ** Why
do you call so often?” ‘‘Ah, chief, I am not calling on my own
account. The supernatural ones tell me that they have no place
in which to settle. That is why I am calling.” And he said: **I will
attend to it (literally, ‘make’).”
{Continued by John Sky]
After having flown about for a while Raven was attracted by the
neighboring clear sky. Then he flew up thither. And running his
beak into it from beneath he drew himself up. A five-row town lay
there, and in the front row the chief’s daughter had just given birth
to achild. In the evening they all slept. He then skinned the child
from the foot and entered [the skin]. He lay down in its place.
On the morrow its grandfather asked for it, and it was given to him.
He washed it, and he put his feet against the baby’s feet and pulled
up. He then put it back. On the next day he did the same thing
and handed it back to its mother. He was now hungry. They had
not begun to chew up food to put into his mouth.
One evening, after they had all gone to bed and were asleep, Raven
raised his head and looked about upon everything inside the house.
All slept in the same position. Then by wriggling continually he
foto) >
a The first six of these stories belong to one series and are said to have been formerly recounted at
Skedans in the same order,
SWANTON] HAIDA TEXTS AND MYTHS i
loosened himself from the cradle in which he was fastened and went out.
In the corner of the house lived a Half-rock being,’ who watched
him. After she had watched for a while he came in, holding some-
thing under his blanket, and, pushing aside the fire which was always
kept burning before his mother, he dug a hole in the cleared place
and emptied what he held into it. As soon as he had kneaded it
with the ashes heate it. It gave forth a popping sound. He laughed
while he ate. She saw all that from the corner.
Again, when it was evening and they were asleep, he went out.
After he had been gone fora while he again brought in something
under his blanket, put it into the ashes and stirred it up with them.
He poked it out and laughed as he ate it. From the corner of the house
the Half-rock one looked on. He got through, went back, and Jay
down in the cradle. On the next morning all the five villages talked
about it. He heard them.
The inhabitants of four of the five towns had each lost one eye.
Then the old woman reported what she had seen. ‘* Behold what that
chief's daughter’s child does. Watch him. As soon as they sleep he
stands up out of himself.” His grandfather then gave him a marten-
skin blanket, and they put him into the cradle. At his grandfather’s
word some one went out. ‘*Come to sing a song for the chief’s
daughter’s baby outsi-i-ide, outsi-i-ide.” As they sang for him one in
the line, which extended along the entire village front, held him. By
and by he let him fall, and they watched him as he went. Turning
around to the right as he went, he struck the water.
And as he drifted about he cried without ceasing. By and by,
wearied out with crying, he fell asleep. After he had slept a while
something said: ‘‘ Your mighty grandfather says he wants you to
come into his house.” He turned around quickly and looked out from
under his blanket, but saw nothing. Again, as he floated about, some-
thing repeated the same words. He looked quickly around toward it.
He saw nothing. The next time he looked through the eyehole in his
marten skin. A pied-billed grebe came out from under the water,
saying **‘ Your mighty grandfather invites you in,” and dived imme-
diately.
He then got up. He was floating against a kelp with two heads.
He stepped upon it. Lo! he stepped upon a house pole of rock hay-
ing two heads. He climbed down it. The sea was just as good as
the world above.°
He then stood in front of a house. And some one called him in:
** Enter, my son. Word has arrived that you come to borrow some-
thing from me.” He then went in. An old man, white as a sea gull,
sat in the rear part of the house. He sent him for a box that hung in
the corner, and, as soon as he had handed it to him, he successively
pulled out five boxes. And out of the innermost box he handed him
#12 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
two cylindrical objects, one covered with shining spots, the other
black, saying ‘‘ITam you. That [also]is you.” He referred to some-
thing blue and slim that was walking around on the screens whose
ends point toward each other in the rear of the house. And he said
to him: ‘tay this round [speckled] thing in the water, and after
you have laid this black one in the water, bite off a part of each and
spit it upon the rest.”
But when he took them out he placed the black one in the water
first and, biting off part of the speckled stone, spit it upon the rest,
whereupon it bounded off. Because he did differently from the way
he was told it came off. He now went back to the black one, bit a
part of it off and spit it upon the rest, where it stuck. Then he bit
off a part of the pebble with shiny points and spit it upon the rest. It
stuck to it. These were to be trees, they say.‘
When he put the second one into the water it stretched itself out.
And the supernatural beings at once swam over to it from their places
on the sea. In the same way Mainland* was finished and lay quite
round on the water. ;
He floated first in front of this island (i. e., the Queen Charlotte
islands), they say. And he shouted landward: ‘* Gu'sga wag.elai’dx. An
ha-6-6” (Tsimshian words meaning ‘‘Come along quickly”) [but he saw
nothing]. Then [he shouted]: ‘‘Ha’la gudana’i Ig.a’gif @wa’-a-a”
(Haida equivalent of the preceding). Some one came toward the water.
Then he went toward Mainland. He called to them to hurry, [saying]
‘*Hurry up in your minds,” but he saw nothing. He spoke in the
Tsimshian tongue. Then one with an old-fashioned cape and a paddle
over his shoulder came seaward. This is how he started it that the
Mainland people would be industrious.
Pushing off again toward this country, he disembarked near the
south end of the island. On a ledge a certain person was walking.
Toward the woods, too, among fallen trees, walked another. Then
he knocked him who was walking along the shore into the water. Yet
he floated, face up. When he again knocked him in the same thing
was repeated. He was unable to drown him. This was because the
Ninstints people were going to practise witchcraft. And he who was
walking among the trees had his face cut by the limbs. He did not
wipe it. This was Greatest-crazy-one (Qona’f-sg.a’na), they say.
He then turned seaward and started for the Heiltsuk coast (idjin).’
As he walked along he came to a spring salmon that was jumping
about and said to it: ‘‘Spring-salmon, strike me over the heart.”
Then it turned toward him. It struck him. Just as he recovered
from his insensibility it went into the sea. Then he built a stone
wall close to the sea and behind it made another. When he told it to
do the same thing again the spring salmon hit him, and, while he was
on the ground, after jumping along for a while, it knocked over the
SWANTON] HAIDA TEXTS AND MYTHS 113
nearer walk But while it was yet moving along inside the farther
wall he got up, hit it with a club, killed it, and took it up."
He then called in the crows to help him eat it. They made a fire
and roasted it [on hot stones]. He afterward lay down with his back
to the fire. He told them to wake him when it was cooked. He then
overslept. And they took everything off from the fire and ate. They
ate everything. They then poked some of the salmon between his
teeth. And he awoke after he had slept a while and told them to take
the covering off the roast. And they said to him: ** Youate it. After
that you went to sleep.” ‘* No, indeed, you have not taken the cover-
ings off yet.” ‘* Well, poke a stick between your teeth.” He then
poked a stick between his teeth. He poked out some from his teeth.
He thereupon spit into the crows’ faces and said: ‘* Future people
shall not see you flying about looking as you do now .” They were
white, they say, but since that time they have been black.
And walking away from that place he sat down near the end of a
trail. After he had wept there for a while some people with feathers
on their heads and gambling-stick bags on their backs came to him
and asked him what the matter was. ‘‘Oh, my mother and my
father are dead. Because they told me I was born [in the same place].
as you I wander about seeking you.” They then started home with
him. Lo, they came to a house. Then they made him sit down.
One of the men went around behind the screens by the wall passage.
After staying away for a while [he came in and] his legs were wet.
He brought a salmon with its back just broken. They rubbed white
stones against each other to make a fire. Near it they cut the salmon
open. They put stones into the fire, roasted the salmon, and, when it
was cooked, made him sit down in the middle. There they ate it.
These were the Beavers, they say. They were going out to gamble,
but turned back on account of him.
One of them again went behind the screens. He brought out a dish
of cranberries, and that, too, they finished. Again he went in. He
brought out the inside parts of a mountain goat, and they divided
them into three portions, and made Raven’s portion big. Then they
said to him: ‘** You had better not go away. Live with us always.”
They then put their gambling-stick bags upon their backs and started off.
When it was near evening they came home. He was sitting in
the place [where they had left him]. Again one went in. He again
brought out a salmon. They steamed it. And they also brought out
cranberries. They also brought out the inside parts of a mountain
goat. After they had eaten they went to bed. On the next day, early
in the morning, after they had eaten three sorts of food, they put the
gambling-stick bags upon their backs and started off again.
He then went behind the screen. Lo, a lake lay there. From it
a creek flowed away in which was a fish trap. The fish trap was so
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114 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
full that it looked as if some one were shaking it. There were plenty
of salmon in it, and in the lake very many small canoes were passing
one another. Several points were red with cranberries. Lén'' and
women’s songs '” resounded.
Then he pulled out the fish trap, folded it together, and laid it
down at the edge of the lake. He rolled it up with the lake and house,
put them under his arm, and pulled himself up into a tree that stood
close by.. They were not heavy for his arm.
He then came down and straightened them out. And he lighted a
fire, ran back quickly, brought out a salmon, and cooked it hurriedly.
He ate it quickly and put the fire out again. Then, sitting beside it,
he cried.
As he sat there, without having wiped away his tears, they came
in. ‘* Well, why are you crying?” ‘‘I am crying because the fire
went out some time ago.” They then talked to each other, and one
of them said to him: ‘‘ That is always the way with it.”
They then lighted the fire. One of them brought out a salmon
from behind [the screens] and they cut it across, steamed, and ate it.
After they had finished eating cranberries and the inside parts of a
mountain goat they went to bed. The next morning, very early, after
they had again eaten the three kinds of food, they took their
gambling-stick bags upon their backs and went off.
He at once ran inside. He brought out a salmon, cooked it, and
ate it with cranberries and the inside parts of a mountain goat. He
then went in and pulled up the fish trap. He flattened it together
with the house.
After he had laid them down he rolled the lake up with them and
put all into his armpit. He pulled himself up into a tree standing
beside the lake. Halfway up he sat down.
And after he had sat there for a while some one came. His house
and lake were gone from théir accustomed place. After he had looked
about the place for some time he glanced up. Lo, he (Raven) sat
there with their property. Then he went back, and both came toward
him. They went quickly to the tree. They began working upon it
with their teeth. When it began to fall, he (Raven) went to another
one. When that, too, began to fall he sat down with his [burden|
on one that stood near it. After he had gone ahead of them upon
many trees in the same way they gave it up. They then traveled
about for a long time, they say. After having had no place fora
long time they found a lake and settled down in it.
Then, after he (Raven) had traveled around inland for a while, he
came to a large open place. He unrolled the lake there. There it
lay. He did not let the fish trap or the house go. He kept them to
teach the Seaward (Mainland) people and the Shoreward (Queen Char-
lotte islands) people, they say.
SWANTON] HAIDA TEXTS AND MYTHS #15
While he was walking along near the edge of the water [he saw|
a part of some creature looking like a woman sticking out of the
water at the mouth of Lalgi’mi.'’ He was fascinated by her, made
a canoe, and went to her. When he got near she went under the
water in front of him. After he had made a canoe of something
different he went to her again. When he got near to her she sank
into the water. He made one of something still different. Again she
sank into the water before him.
Now, after he had searched about for a while, he opened a wild pea
(xO/ya Lu’g.a, ** Raven’s canoe”) with a stick and went out to her in
it. When he came near to get her that time she did not go under
the water. He came alongside of her and took her in. She wore a
dancing skirt and dancing leggings. He then got the canoe ashore,
untied her dancing leggings and dancing skirt, and wiped her all over.
He ran to the woods, got a tca’Ig.a,"* and drew it over her for a
blanket.
He then launched the canoe and put her in it, and they started
landward.’? He set her ashore on the west arm of Cumshewa inlet
(G.a’oqons) and also took out the house for her, but kept the fish trap
in his armpit. He did so because he was going to teach [some one]
about it.
He then went back again. After he had passed along Seaward land
(the mainland) in his canoe for some time, behold, a person came along
by canoe. The hair on the top of his head was gathered in a pointed
tuft. And he (Raven) held his canoe off at arm’s length for a while.
The canoe was full of hair seal. Then he questioned him: ‘*Tell me,
where did you gather the things you have?” ‘* Why, there are plenty
of them” [he replied], and he picked up his hunting spear. After
he had looked between the canoes he speared something. He pulled
out a hair seal. ‘* Look in” [he said], and he (Raven) looked in. He
could see nothing. ‘*I say, I am this way (i. e., have bad eyesight)
because a clam spit upon me. Since then I have been unable to see
anything.” He then stretched his head over. He stretched it to
him. And, having pulled a blood clot out of his eye with his finger
nails, he put it back again. He used bad words to him, therefore he
did not take it out for good. Now, he (Raven) treated him well. He
made many advances to him, but he could not get [what he wanted]
and started off.
After he had gone along for some time, lo, Eagle '® was coming;
and he said to him: ‘* Comrade, I have been drinking sea water. You,
too, had better drink sea water.” And he drank some in his sight.
At once he defecated as he went along. Then Eagle, too, drank
some. He also defecated as he went, and he said: ‘‘ Cousin, come, let
us build a fire.” ‘* Wait, I am looking for the place.” Then Eagle
pulled a water-tight basket out from under his armpit and drank from
116 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
it. At once what he had drunk spurted from his mouth as he went
along. After they had gone along for a while they landed upon
certain flat rocks extending into the sea.
Then Raven went up first and lighted a fire. He again watched
Eagle as he kept taking out his basket and drinking water. He
intended to take it, but he did not have an opportunity. Eagle also
let the contents of his stomach run into the ground, and they went out
of sight. Then he (Raven) took a walk. ‘‘ lam going to drink,” he
said, and passed into the woods. Having taken roots and put root
sap into the hat he wore, he went to him. While coming back he
drank of it on the way. And he asked Eagle to taste it. He handed
it to him. He looked into it. He sniffed at it. ‘‘ Tell me, cousin,
why does your water smell like pitch?” ‘* Well, cousin, the water
hole was in clay.”
He then broke off tips of branches from a hemlock that had clusters
of twigs sticking out all round them and gave them to him. ‘* Cousin,
put these upon the fire.” And he put them upon the fire. Wa-a-a,
it burned brightly. And after he had done this a while, lo, Eagle
pulled out his basket. As soon as he saw that, he (Raven) ran to the
end of a clump of limbs and stepped heavily upon it to break it.
‘**Clump of branches, fall down, fall down” [he said], and it broke
and was coming down. Then he said to Eagle, ** Hukukukuk.” ”
Eagle ran from his water in terror.
Then Raven put on his feather clothing and flew away with it.
Eagle, too, put on his feather clothing and flew after him. He tried
to hook his claws into him, and water was jerked out of [the basket].
As this happened the salmon streams were formed. Eagle gave up
the pursuit, and he (Raven) continued scattering water out of his
mouth. After awhile he emptied the last where he had stretched out
the first [lake]. He treated this island in the same manner. After
that he emptied [the last] at the head of Skeena."*
Eagle was also called La’g.alam.””
Raven finished this. He then traveled northward. After he had
traveled for a while he came to where a village lay. He then put
himself in the form of a conifer needle into a water hole behind the
chief’s house and floated about there awaiting the chief’s daughter.
The chief’s child then went thither for water, and he floated in the
water that she dipped up. She threw this out and dipped a second
time, but he was still there. And when close to her he said: ‘* Drink
it.”
Not a long time after that she became pregnant. Then she gave
birth [to a child], and its grandfather washed the child all over and
put his feet to its feet. It began to creep about. After it had crept
about for a while it cried so violently that no one could stop it.
‘** Boo hoo, moon,” it kept saying. After it had tired them out with
SWANTON] HAIDA TEXTS AND MYTHS 1 ea
its crying they stopped up the smoke hole, and, having pulled one box
out of another four times, they gave it a round thing. There came
light throughout the house. After it had played with this for a while
it let it go and again started to cry. ‘* Boo hoo, smoke hole,” it cried.
They then opened the smoke hole, and it cried again and said: ‘* Boo
hoo, more.” And they made the space larger. Then he flew away
with it. Marten” pursued him below. Ta’Latg.a’dala,”’ too, chased
him above. They gave it up and returned.
He then put the moon into his armpit. And, after he had traveled
about for a while, he came to where Sea-gull and Cormorant sat.
He made them quarrel with each other. And he said to Cormorant:
‘**People tell me to brace myself on the ground with my tongue this
way [when fighting].” He then did it, and [Raven] went quickly to him.
He bit off his tongue. |
Then he made it into an eulachon. And he put on his cape and
rubbed this all over it, and he rubbed it on the inside of the canoe
as well. Then he also put rocks in and went in front of Qadadja’n.””
And he entered his house. ‘‘ Hi, I, too, have become cold.”
Qadadja’n was lying with his back to the fire and, looking toward
him, saw his canoe, covered with slime, lying on the water as if full.
He then became angry and pulled the screen down toward the fire.
Eulachon immediately poured forth. He then threw the stones out
out of the canoe and put them into it. When it was full, he went
off with them.
After he had distributed the eulachon along the mainland in the
places where they now are and had put some in Nass inlet, he left a
few in the canoe.
He then placed ten paddles under these, of which the bottom one
hada knot hole running through it. And he shouted landward to
where a certain person lived. She then brought out a basket” on her
back, and he said to her: ‘‘ Help yourself, chieftainess.” After she
had put them into [the basket] a while, and her basket was nearly full,
he stepped upon a stalk of Iqea’ma ** which he had provided and said:
**\-a-4, I feel my canoe cracking.” He then pushed it from the land,
and when she stretched out her arm for more [eulachon] he pulled out
the hairs under her armpit.
Fern-woman (Snandja’‘fi-djat) at once called for her sons. Both her
sons knew how to throw objects by means of a stick, they say.” He
immediately fled. And one of them shot at him and broke his paddle.
And after they had broken ten he paddled with the one that had a
knot hole. When they shot after him again he said ‘‘Through the
knot hole,” and through the knot hole went the stone. Thus he was
saved. He had dexterously got her armpit hair.
He then left the canoe. He came to a shore opposite some people
who were fishing with fish rakes in Nass. And he said: ‘* Hallo,
118 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
throw one over tome. I will give you light.” But they said: ‘t‘ Ha
ha’-a-a, he who is speaking is the one who is always playing tricks.”
He then let a small part shine and put it away again. They forth-
with emptied their canoe in front of him several times.
He then called a dog and said to it: ‘*Shall I make (or ordain) four:
moons?” The dog said that would not do. The dog wanted six. He
(Raven) then said to him: ‘‘ What will you do when it is spring?”
‘*When I am hungry I will move my feet in front of my face.” And
he made it as he (the dog) told him to do, they say.
He then bit off a part of the moon. After he had chewed it for a
while he threw it up [into the sky]. ‘* Future people are going to see
you there in fragments forever.” He then broke the moon into halves
by throwing it down hard and threw [half of] it up hard into the air,
the sun as well.
Thence he traveled northward. The smoke of House-point was
near him. He then pulled off his hair ribbon and threw one end of it
over here. He at once ran across on it. And he walked about the
town, peering in [through the cracks]. The wife of the town chief of
House-point had given birth to achild. And he waited until evening.
Then, at the time when they went to bed, he entered [the child’s| skin
and himself became newly born.
Every morning they washed him, and his father held him on his
knee. After a while his aunt came down to the fire. They handed
him to his aunt. After she had held him for a while he pinched her
teats. ‘‘Ha/oia,” she said. ‘‘Why do you say that, t.a?”’® ‘* Why,
he nearly fell from me.” The town chief was named ‘* Hole-in-his-
fin,” and his nephew was named ‘* Fin-turned-back.”
After a while he thought: ‘‘I wish the village children would go
picnicking.” And onthenext day the children of the town went picnick-
ing. They brought along all sorts of good food. And his aunt brought
him to the same place. When they had played for a while they went
away. After they had all gone his aunt sat there alone. He looked
about, entered his own skin quickly, and seized his aunt. And his
aunt said: ‘‘Do not take hold of me. Iam single because your father
is going to eat my gifts.” *’
Then, as soon as she started off, he became a baby again. His aunt
was crying and as she went had it on her mind to tell what had hap-
pened. He wished his aunt would forget it when she went in. And
she went in. After her brother had looked at her a while he asked:
‘¢ What is the cause of those tear marks?” ‘* Why, I discovered him
eating sand. That is why I am crying.”
He then started along by the sea and, having punched holes in the
shells brought up by the tide, he made two dancing rattles. And he
ran toward the woods. He took grave mats, frayed out the ends, and
fastened shells upon these. He made them into a dancing skirt. And
SWANTON] HAIDA TEXTS AND MYTHS 119
he said to the ghost: ‘‘Are youawake?” It got up for him, and he tied
the dancing skirt upon it. He also put the rattle into its hand. And
he said to it: ‘‘ Walk in front of the town. When you reach the mid-
dle wave the rattle in front of you toward the houses. A deep sleep
will fall then upon them.”
Now it began to dance, they say. When it waved the rattle toward
the town, just as he had told it to do, they began to mumble in their
sleep. They had nightmares. He then went into the first house and,
roughly pulling out a good-looking woman, lay there with her. And
he entered the next one. There, too, he lay with somebody. As he
went along doing this he entered his father’s house, went to where
his aunt slept, and lay with her.
And a certain old woman living in the house corner did not have a
nightmare. She had been observing the chief’s son in the cradle come
out of himself. Then he went outagain. After he had been away for
a while he came in and lay down to sleep in the cradle. He made the
ghost lie down again.
The town people told one another in whispers that he had lain with
his aunt, and his mother, Flood-tide-woman, as well. This went on for
a while; then, all at once, there was an outbreak. Then they drove
Flood-tide-woman away with abusive language. Her boy, too, they
drove off with her with abusive words. She was the sister of Great-
breakers,”* belonging to the Strait people, they say.
And they came along in this direction (i. e., toward Skidegate).
After they had come along for a while they found a young sea otter
opposite the trail that runs across Rose Spit (G.o'Igusta). His mother
then skinned it and sewed it together. Now she stretched it and, hav-
ing scraped it, laid it out to dry. When it was dried she made it into
a blanket for her son. He was Nanki’lst.as-lifa’-i,” they say.
And after they had traveled for a while she stood with her child in
front of her brother’s house. By and by somebody put his head out.
‘** Ah, Flood-tide-woman stands without.” ‘* N-n-n, she has done as
she always does (i. e., been unfaithful to her husband), and for that
reason comes back again,” said her brother. And again he spoke:
‘* With her isa boy. Come, come, come, let her in.”
Then she came in with her son. And her brother’s wife gave them
something to eat. By and by he asked of her: ‘* Flood-tide-woman,
what are you going to name the child?’ And she moved her hand
over the back of her head. She scratched it [in embarrassment].
‘*Why,l am going to name your nephew Nanki'lsias-tina’-i.” As
she spoke she held back her words hesitatingly. ‘* I tell you, name him
differently, lest the supernatural beings who are afraid to think of
him (the bearer of that name) hear that a common child is so called.”
While she was staying with her brother her child walked about. He
banged the swinging door roughly. ‘* Flood-tide-woman, stop that
=
120 . BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
child from continually opening the door in that way.” ‘* Why, chief,
I never can stop him.” ‘‘ Just hear what she says. What a common
child is continually doing the supernatural beings ever fear to do.”
On another day, while Great-breakers was lying down, he banged
the door again. He said to the mother: ‘‘ Flood-tide-woman, a
common child is doing the same thing again. Try to stop him.”
‘* Why, chief, I can never stop your slave nephew.”
And where he was sitting with his mother by the fire, on the side
toward the door, right there he defecated. And his uncle’s wife made
a pooping sound at him. ‘*I shall indeed go with that husband’s
nephew,” he heard his uncle’s wife say.*°
On the next day, very, very early in the morning, he started off.
After he had gone along for some time he came to some persons who
burst into singing sweet songs and danced. They then asked him: *‘* Tell
us, what are you doing hereabout?” ‘‘ Tam gathering woman’s medi-
cine.” ‘* Well, whatdo you call woman’s medicine? Is woman’s medi-
cine each other’s medicine?” ‘* Yes; it is each other’s medicine.”
Those women chewed gum as they sang. Then one of these gave him
a piece. ‘*This is woman’s medicine.” And one of them gave him
directions: ‘‘ Now, when you enter the house, pass round to the right.
Chew the gum as yougo in. And when your uncle’s wife asks itof you,
by no means give it to her. Ask of her the thing her husband owns.
When it is in your hands give the gum to her.” And he went away
from the singers. When he entered the gum stuck out red from his
mouth. Then his uncle’s wife said to him: ‘* I say, Natki|stas-dina’-1,
come, give me the gum.” He paid no attention to her. He then sat
down beside his mother, and to his mother he said: ‘* Tell her to give me
the thing my uncle owns. I will then give her the gum.” Then his
mother went to her. She toldit her. And to her she gave something
white and round. He then handed her the gum. While his uncle’s wife
chewed it and swallowed the juice he saw that her mind was changed.
Some time after that his fathers*' went by on the sea. And he said
to a dog sitting near the door: ‘‘ Nanki’lsias-tina’-i says he desires the
place where his fathers now are to dry up and leave them.” And
immediately it went out and said so. The tide left them high and dry,
and they were in great numbers. They made a scraping sound in their
efforts to move. He then said to his mother: ‘‘ I say, goand pour water
upon my fathers.” She then went down to them, and she did not look
upon her husband. She poured it only upon Fin-turned-back. _ And he
went to his mother and told her to pour water upon his father. She
acted as if she did not hear his voice. They were going to the super-
natural beings of Da’osgén” to buy a whale, they say.
Then he came in and said to the dog again: ‘*Go and say, ‘ Nanki’-
Isuas-Hia’-i says he desires the tide to come in to his parents.’” He
then went out quickly and said it. X.t-i-t-t-t1 (noise of the waves
coming in), and they at once were moving along far off on the water.
5
SWANTON] HAIDA TEXTS AND MYTHS 121
And, after they had been gone a while, they returned to that place.
And again he said to the dog: *‘Go and say, ‘ Nanki’Ilsnas-lifia’-i says
he wishes his parents to leave something for him.’” He then went out
quickly and said so. Something black was sent to one end of the town.
He went thither. A whale floated there.
After he had made a house of hemlock boughs he shot all kinds of
birds there. By and by a bufllehead came and ate of the whale. He
then wanted it. And heaimed justabove the top of its head. When it
flew it struck its head. He then skinned it and entered [the skin].
And he wished for a heavy swell, and it became rough, and he walked
toward the water. And when a wave came toward him he quickly
dived under it. After he had done the same thing repeatedly he flopped
up from the water, took the skin off, and dried it in his branch house.
He thus came to own it, they say. He kept it in the fork of a tree.
After he had shot there all kinds of birds something blue and slen-
der came and ate of it. It flew down from above. It ate sitting upon
it. He then shot it. He shot [only] through its wings. He (Raven)
was sad. And on the next day, early in the morning, he entered his
branch house. After he had sat there for a while it again came down
from above, making a noise as it came. And after it stood upon itand
had begun to eat he shot it. The arrow again passed quickly through
its wings. His mind was sad.
And on the next day, very early in the morning, he again went into
the branch house. Itcame by and by andate. And he now shot over it.
As it started to fly it was struck in the head. He then went down to
get it. He brought it into the branch house.
When he had skinned it, he entered it. He then flew up. After
he had flown for a while he turned quickly and came down. He
then ran his beak into a rocky point at the end of the town. At the
-same time he cried out: ‘‘G.ao” (Raven’s croak). Though the rock
was strong, he split it by his voice. After he had dried it in the
branch house he put it where he kept the bufflehead.
He then started off, they say. He went in and sat down by the side
of his mother. By and by his aunt said to her husband: ‘* Why do
you remain seated so long? Go and hunt,” she said to him. And
they brought out a war spear and a box of arrows, and they put pitch
on [the cord wound round the arrow point| for him. And at midnight
he went off in a canoe, and his place was vacant in the morning.
He (Raven) then went out and stood up out of himself (i. e., changed
himself). He put.on two sky blankets and painted his face. And, as
soon as he entered, his uncle’s wife turned her head. He went around
behind the sereens. And, after some time had passed, it thundered
on the underground side of the island.
And her husband came back and asked his wife: ‘** My child’s mother,
what noise was that, sounding like the one that is heard when I go to
129 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
bed with you?” And she laughed and said: ‘** Why, I guess I am the
same with Nanki’lstas-tina’-i, your nephew.”
On the next day, early in the morning, Great-breakers sat in the
place where the fire was. On the top of the chief’s hat (dadji’i skil)
that he wore a round fleck of foam swirled rapidly. Nanki’Istas-
Hifta’-i began to look around. And he went out, got his two skins,
put on his two sky blankets, and came in. His uncle had his hair tied
in two braids. Something on his head began turning around very
rapidly.
Then a strong current of sea water poured from the corner of the
house. And he put his mother in his armpit, quickly entered his
bufflehead skin, and swam about in the current. He dived many
times and again swam about. And when the sea water came up to the
roof of the house he floated out with it through the smoke hole.
He then quickly entered the raven’s skin. He at once flew up.
He then ran his beak into the sky. And his tail was afloat on the
water. Then he kicked against the water. ‘‘Knough. You, too,
belong to me.” There it stopped (lit., **came to a point”). It began
to melt downward.
And he looked down. The smoke of his uncle’s house looked pleas-
ing. He then became angry with him, at the sight, and started to
fly down. After he had flown for a while he ran his beak into it from
above, crying as he did so, **G.ao.” ‘*Oh, you shall own the title of
Chiet-of-chiefs (Ki’Ilstekun)” [said his uncle].
He then became what he had been before. He entered with his
mother. From that time he often set out to hunt birds. When he
‘ame in one day he said to his mother: ‘* Mother, Qi’fgi* says he is
coming to adopt me.” And his uncle said to her: ‘*Q!a’la idja’xan,**
Flood-tide-woman, stop that child from talking. We are, indeed, fit
to be adopted.”
After this had happened many times they saw something wonderful,
they say. Poeple came dancing on ten canoes. He then went out, put
on two sky blankets, and walked around on the retaining planks.
Said his uncle: ‘‘ What he brought on by his talking has happened.
I wonder how we are going to supply people and food.”
And, after he had walked about for a while, he kicked upon the
ground in the front part of the house on the right side. There the
ground cracked open. Out of it one threw up a drum from his
shoulder. They came pouring out. He went to the other side as
well. There he also kicked. ‘‘ Earth, even, become people” [he said].
Thence, too, one threw up a drum from his shoulder. And he did the
same thing to the ground in one of the rear corners. Out of that,
too, some one threw up a drum from his shoulder. He did as before
on the other side. And they danced in four lines toward the beach.
Out of his uncle’s house Tsimshian, Haida, Kwakiutl, Tlingit [came]
SWANTON] HAIDA TEXTS AND MYTHS 123
singing different songs.*” Yet his uncle said [sarcastically]: “We
shall indeed have lots to eat.” They sat down in lines, and around
the door was a crowd to serve the food.
Then Nanki'lstas-tina’-i said: *‘ Now go to my sister Si’ndjugwan
to get food for me.”* And a crowd of young men went to get it.
They came back with silver salmon and cranberries. And [he said]:
**Go to Yal-kina’ig.o,** too, to beg some for me.” Her house was also
full of silver salmon, cranberries, and sockeye salmon. They also
brought some from the woman at the head of Skidegate creek,** and
they brought some from the woman at the head of Q!a’dase.o creek.
It mounted up level with the roof. The distribution of food was still
going on when daylight came. On the next day, too, and on the next
day-|it went on]. At the end of ten days they went off in a crowd.
These [days] were ten winters, they say.
And he went off with his father Qi’igi. Soon after they arrived at
his village he invited the people to come. He called them for a feast.
He (Nanki'lstas) did not eat the smallest bit. And on the next day he
ralled them in to a feast for his son. Again he did not eat. Two big-
bellied fellows had come in. People took up cranberries by the box.
and when one of these opened his mouth they emptied a boxful into
it. They also emptied boxes into the mouth of the other.
On the next day his father invited them again, and they (the big-bel-
lies) came in and stood there. And again cranberries were emptied
into their mouths. Then NankiIstas went quickly toward the end of
the town. As he was going alone he came to open ground where cran-
berries were being blown out. He stopped up this hole with moss,
and he did the same to another. After he had entered he questioned the
big-bellied ones, who stood near the door: *‘I say, tell me the reason
why you eat [so much].” ‘* Don’t ask it, chief. We are always afflicted
in this way.” ‘* Yes; tell me. When my father calls in the people,
and you are going to eat, if you do not tell me I will make you always
ast W. all enter f, sit close to me while I tell you. Early in the
morning take a bath, and when you lie down [after it] scratch your-
self over your heart, and when scabs have formed on the next day
swallow them.”
He did at once as he was told. After he had sat still for a while [he
said]: ** Father, I have become hungry.” Upon this his father sent to
call the people. [The big-bellied persons] again came in and stood
there. Again was [food] emptied into their mouths. It did them no
good. And he again became hungry. He again called them in. Day
after day, for many days, he called them in. One day he went out
[to defecate]. They saw him eating the cranberries that had floated
ashore upon the beach [from Peoples duneil Thereupon they shut
the door upon him.
124 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
He now started off. By and by he came [back] and sat behind his
father’s house. ‘* Father, please let me in.” They did not want him.
‘* Father, please let me in. I will put grizzly bears upon you. I will
put mountain goats upon you.” * He offered him all the mainland
animals. ‘* No, chief, my son, they might wake me up by walking
over me.” ;
He then began to sing a certain song. He beat time by striking his
head against the house. The house began to fall over. And at that
time he nearly le€ him in, they say. And when he went away they
snatched off from him the black bear and marten [skins] he wore.
That time he went away for a long period. By and by they saw
him floating on the sea in front of the town in a hair-seal canoe.*°
He wore his uncle’s hat. On top of it the foam was swirling around
as he floated. As soon as they saw he had become changed in some
unknown manner the town people all entered Qingi’s house. And
after they had talked over what they should do for a while he dressed
himself up. The town people put themselves between the joints of
his tall hat. After Nanki’lstas had remained there a while the sea
water continued to increase. And Qingi, too, grew up. Then he
became angry and broke the hat by pulling it downward. Half the
people of his town were lost.
After he had been gone for a while he came and stopped in front of
the town. ‘‘ Nanki’Istas is in front on a canoe.” And his father
said: **Go and get him that I may see his face.” They then spread
out mats, and his comrades came in and sat there. His father con-
tinually gave him food. His father was glad to see him.
After food had been given out for a long time and evening was
come, his father sat down near the door. By and by he said: ‘** My
son, chief’s child, let one of your companions tell me a story.” He
then asked the one who sat next to him: ‘* Don’t you know a story ?”’*
‘*No,” they all said, and he turned in the other direction also. ‘‘ Don’t
you know one story?” ‘‘No; we do not.” He then said to his
father: ‘‘ They do not know any stories.” And his father, Qiigi,
said, ‘* It!@'i, let one of your companions relate to me ‘ Raven travel-
ing,’ by which he made Nanki'Istas so ashamed that he hung his head.
By and by, lo, a small, dark person, who sat on the right side, threw
himself backward where he sat. ‘** Ya-ya’-6-0-6-0-0, the village of the
master of stories, Qifgi.” When he said this the people in the house
were [startled], as if something were thrown down violently. ‘* Ya-
Iqea’ma *”
ural beings came and looked at a rainbow “ (a story name) moving up
and down in front of the village of the master of stories, Qingi. There
they were destroyed [said the next].” ‘* Ya-ya’-6-0-6-6-6
SWANTON] HAIDA TEXTS AND MYTHS -° 125
natural beings once came to look at Greatest-sea-gull and Greatest-
white-crested-cormorant throw a whale’s tail back and forth on.a
reef that first came up in front of Qifgi’s town. There they were
destroyed.” ‘* Ya-ya’-6-0-6-0-0, the supernatural beings came to see
Harlequin-duck and Blue-jay run a race with each other on the prop-
erty of the master of stories, Qingi. There they were destroyed.”
itself.‘ There they were lost.” ‘* Ya-yia’-0-0-0-6-6, the supernatural
beings once came to look at an inlet, which broke suddenly through
white rocks at the end of Qingi’s town, out of which Djila’qons came
knitting. There they were destroyed.” ‘* Ya-ya’-6-6-6-0-6, the super-
natural beings once came to see Ta’dalat-g.a’dala and Marten run a
race with each other in front of the village of the master of stories,
Qinvi. There they were destroyed.” [What the other three said
has been forgotten.*’ |
Then Nanki’Istas started off afoot. After he had traveled for a
while he came to the town of Ku’ndji. In front of it many canoes
floated. They were fishing for flounders.*® They used for bait sal-
mon roe that had been put up in boxes. He then desired some, and
changed himself into a flounder. And he went out. After he had
been stealing the salmon roe for a while they pulled out his beak.
Those people, who then sat gambling in rows in the town, looked at
the beak one after another. They handed it back and forth for the
purpose. NankiIsras looked at it, and said: ‘It is made of salmon
roe.” He then went toward the woods and called Screech-owl. And
he pulled its beak out, put it upon himself, and put some common thing
into [the owl] in its stead.
By and by they went out again to fish and again he went out. And
after he had jerked off many pieces of salmon roe a hook entered one
of his lips. They then pulled him to the surface and came ashore, and
[the owner] gave it to his child, and they ran a stick through it [to put
it over the fire]. And when his back became too warm he thought:
“T wish something would make them run over toward the end of the
town.” After some time had passed the whole town (1. e., the people
of the town) suddenly moved. And right before the child, who sat
alone near by, he put on his feather clothing and flew out through
the smoke hole. The child then called to its mother: ‘* My food flew
away, mother.”
He did not go away from the town, they say. On another day
they prepared some food in the morning. Crow invited the people to
a feast of cakes made of the inner bark of the hemlock and cranberries
mixed together. Among them they called him (Raven). And he
refused. ‘‘ No; you only call each other for mussels.” Afterward he
sent Eagle out to see what they did call each other for. And after
126 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
he had gone thither he said to him: ‘* They call each other for cakes of
hemlock bark and cranberries” ‘‘ Now, cousin, be my messenger.”
Eagle then said: ‘* The chief is coming.” ‘* No; we call each other for
mussels.”
Before they had begun eating he ran into the woods. After he had
made rotten trees into ten canoes he put in spruce cones, standing
them up along the middle. Grass tops he put into their hands for
spears. They then came around the point, and he walked near them
with his blanket wrapped tightly around him. ‘Terrible to behold,
they came around the point, men standing in lines along the middle of
the canoes. Leaving their food, the people fled at once. He then
went into the house and ate the cakes. Heate. He ate. Where the
canoes landed they were washed about by the waves.
He then started off. He traveled about. On the way he got his
sister neatly, they say. He then left his sister with his wife. And
he started off by canoe. He begged Snowbird*’ to go along with
him, and took him for company. He also took along a spear. And
short objects** lay one upon another on a certain reef. Then, when
they came near to it, the bird became different.” He took him back.
And he begged Blue-jay also to go, and he started with him. But
when they got near he, too, flapped his wings helplessly in the canoe.
And, after he had tried all creatures in vain, he made a drawing on a
toadstool with a stick, placed it in the stern, and said to it: ** Bestir
yourself and reverse the stroke” [to stop the canoe]. He then started
off with him. But when he got near it shook its head [so strong was
the influence].
He then speared a big one and a small one and took them back.
And when he came home he called his wife and placed the thing he
had gone for upon her. And he put one upon his sister as well. Then
Stwa’s (his sister) cried, and he said to her: ‘** But yours will be
safe.” ”°
After he left that place he married Cloud-woman. And, as Cloud-
woman had predicted, a multitude of salmon came up for him. But,
when they were on the point of moving and he went through the
middle passage of the smokehouse, salmon bones stuck in his hair, and
he used bad language that made his wife angry.’’ She then said to
the dog salmon: ‘‘Swim away.” From all the places where they lay
they began to swim off. And a box of salmon roe on which his sister
sat was the only food left in the house.
They then moved the camp empty-handed. And he made himself
sick. He went along in the bow beside the salmon roe. After he
had gone along for a while his sister smelt something, and he said it
was a scab he had pulled off with his finger nails. After she had
spoken about it many times as they went along he threw Stiwa’s’s box
empty ashore.
SWANTON] HAIDA TEXTS AND MYTHS are
And after they had gone along for a while they built a camp fire.
He then put yellow cedar upon the fire. After it had given forth
sparks for a while one flew between Siwa’s’s legs. -He then told her
a remedy: ‘‘ Now, go around in the woods exclaiming, ‘I call for
medicine.’ When something says ‘ Yes,’ go over to it and sit down
where a short red thing sticks up.” And after he had spoken to her,
and she had called about for a while, something said ** Yes.” And
after she had looked for it [she saw] something red sticking up.
Then she sat down there. Lo, she discovered her brother lying on
the ground under her.
He then became ashamed, and drew something with the tip of his
finger. Right there a child cried. And he took it out [of the ground].
And he put boards round it as people were going to do in the future.
Then the child became old enough to play. And he went around after
[the child]. One time when it went out to play it vanished forever.
Then he started to search for it. He put on his feather clothing and
flew over the whole of this country. He did the same upon Main-
land. When he could by no means find it, he heard that the super-
natural beings had taken it because he (Raven) used to fool them. He
then stopped searching. When the boy stood up, lightning used to
flash around his kneejoints. He was named Saqaiyi’l.
One day some one with disheveled hair came in. ‘* Father, I come
in to you.” Then he (Raven) spat upon his face. “*‘Saqaiyu’l was
not like that.” And when he went out, lightning played around his
knee-joints. He vanished at once. Then he cried; he cried.
Then he put his sister into his armpit and started off with her.
And after Siwa’s had finished her planting at Ramsey island he came,
stood on the inner side of Ramsey island, and begged all kinds of
birds to accompany him. They went after cedar-bark roofing in
preparation for a potlatch. They soon got this out upon the open
ground. He then caused the cedar bark to be left there.”
And, when they became hungry, he called all kinds of animals.
And, after they came floating in front of him on their canoes, he came
out wearing black, shabby clothing. He then spoke. They did not
understand. And they sent for Porpoise-woman. And when she
vame he (Raven) said: ‘‘ 1am the sides and Iam the ends, between which
I qAlaasti’s.”°’ Then she said: ‘* How would they get along if I were
absent? He wants them to fight him with abalones and sea eggs.”
They then threw these at him. Andheate. And, since the house was
too small, he started to potlatch outside. All the supernatural beings
whom he had invited came by canoe.
Then he made holes in the beaks of all kinds of birds. And Eagle,
too, asked to have his pierced. He became wearied by his importuni-
ties and made them anyhow. ‘That is why his nasal openings now
run upward,
128 BUREAU OF AMERICAN ETHNOLOGY [ BULL, 29
[Told by Abraham of the Q!a’/dAsg.o qé@/g.awa-i]
When he first started he decked out the birds. They were made of
different varieties, as they now appear to us, in one house. ‘Then, as
soon as he had dressed up the birds, they went out together. At that
time he refused to adorn two of them. When the house was too full
they said to those who sat next to the walls: ‘‘ Let your heads be as
thin as the place where you sit.” Those have thin heads.
The two he had refused to adorn went crying to the [various]
supernatural beings and came to Rose Spit, where they heard a drum
sound toward the woods. They went thither. When they came and
stood before Master Carpenter*! with tear marks on their faces, he
asked: ‘‘ What causes your tear marks?” They then answered:
**Raven” decked out the other birds. He said we were not worth
adorning.” ‘‘And yet you are going to be handsomer than all
others” [he said], and, having let them in, he painted them up. He
put designs on their skins (feathers). ‘Those were the Q!e’da-k!o’-
xawa.”®
[Continued by John Sky]
He went thence by canoe, and came to where herring had been
spawning. He then filled the canoe with herring, dipped them out
of the place where the bilge water settles and threw them toward the
shore. ‘* Future people will not see the place where you are.” ”
[Continued by the chief of Kloo of Those-born-at-Skedans]
And when he went away he came to where a spider crab sat. And
he said to it: ‘‘Comrade, do you sit here? Don’t you know that
we used to play together as children?” He then put his wings into
its mouth and took them out again. ‘*A little farther off, spider
crab,” he said to it, and it closed its jaws together. It began at once
to move seaward. And he (Raven) said to it: ‘*‘ Comrade, let me go.
When about to let me go you used to look at me with eyes partly
closed [as you are doing] now. Let me go. It will be better for us
to play with each other differently. Let me go.” By and by the sea
water flowed over him. Then it let him go.
And after he had traveled for a while he pulled off leaves from the
salal-berry bushes, stuck spruce needles into them, and came to where
an old man lay with his back to the fire. And he entered and sat
down on the side opposite him. ‘‘Hé,” he said, as if he, too, were
cold from going after something. Then the old man looked over to
him and said: ** Have I stretched out my legs, that one keeps saying
he is getting cold?” He then stretched out his legs, and it became
low tide. And, with Eagle, he brought up sea eggs to the woods.
[Raven also brought up a red cod, but Eagle brought up a black cod. |
They then made a camp fire. And Eagle roasted his.** It began to
drop fat into the fire. Then Raven roasted his, but it became dry.
SWANTON] HAIDA TEXTS AND MYTHS 129
And he asked to taste of Eagle’s. ‘* Cousin, why does yours taste
like cedar¢ Cousin, I will bring you a small bundle of bark from
the woods. When astump comes to you, rub this [black cod] upon
its face.” As soon as he went off Eagle put some ‘stones into the
fire. When they became red-hot, the stump came toward him. He
then picked up a stone with the tongs and rubbed it upon the stump,
and the stump went back: into the woods out of sight. By and by,
lo, he came to him with bark on his shoulder. His face was blackened
all over. ‘* Why, cousin, what has happened to your face?” ‘* Well,
cousin, I pulled some bark down upon my face.” ‘* Why, cousin, it is
as if something had burned it.” ‘* No, indeed, cousin, bark dropped
upon me.”
{Continued by John Sky]
On the way from this place he begged for canoe companions.” He
begged all kinds of birds to come. Then Blue-jay offered himself to
him, and he said: ** No; you are too old to come.” But he insisted.
He then seized him by the top of his head and pulled him into the
canoe. For that reason the top of his head is flattish. And he com-
pleted his begging for comrades.
They all got then into the canoe. And it set off. It went. It went.
It went. It went. They stopped in front of the Halibut people.
Hu-hu-hu-hu-hu,” they. came down to the beach in crowds. ** Raven
is going to war,” they said one to another as they came down to meet
him. And he asked them to go, too, as companions, and they went.
They fixed themselves along the bottom of the canoe like skids" and
started. They went. They went. And before daylight they landed
at the end of his (the enemy’s) town. Then his Halibut people lay [in
two rows], with their heads outward, along the path which extended
down from the house. Outside of them the birds also stood in lines.
They hid themselves behind the halibut. After they had been there
a while he came out wearing his dancing hat. When he came out one
of the halibut flopped his tail at him. He fell down. The next one,
too, wriggled his tail. So they continued to do until they brought
him in." Then he asked them why they did this to him. And they
said they did it because he blew too long. They then let him go. And
they started back. This was Southeast-wind, they say. After they
had gone along for a while they set down the halibut at their homes,
and the birds also went away.
And after he had traveled about for a while he came to some chil-
dren playing and offered to join them. ‘‘I say-y-y, playing children,
let me play with you-ou-ou.” ‘+ No-o-o; you would eat all of our hair
se-e-e al.” And he said: ‘‘ My grandfather has gone after some for
me. My father has gone after some forme.” They then let him play
with them. Then he devoured all of the children’s hair seals, and
they were all crying for them.
17137—No. 29—05 9
130 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
He also started away from that place. After he had gone along for
a while he found a flicker’s feather floating near the shore and said to
it: ‘‘ Become a flicker.” It at once flapped its wings.
And after he had traveled thence for a while he came to the place
where Master Fisherman™ and his wife lived. He wanted Raven’s
flicker; so he gave it to him. ‘‘Things like this are found on an
island that Lown.” And he said he would show it to him. And after
he said he would show it to him Master Fisherman baited a halibut hook
taken from among those hanging in bunches on the wall. When he
had let it down into the hole into which they used to vomit sea water
he pulled out a halibut, and his wife split it open and steamed it.
When it was cooked the three ate it.
They went to bed, and next day he took him (Master Fisherman)
to see the flicker island. ‘Then he arrived there and said to Master
Fisherman: ‘Do not get off.” Then he (Raven) landed. He broke
off the ends of cedar limbs. And he wounded his nose. As he went
along he let the blood run down into his hands. And he threw
around the cedar twigs with blood upon them. ‘Change to
flickers,” he repeated. Then they flew ina flock. And he brought
some in. ‘‘ Now, get off. There are plenty of them,” he said to
him. Then he landed.
[Continued by the Chief of Kloo.]
And he (Raven) lay down in the canoe and began to drift away
with the wind, and he (Master Fisherman) shouted to him: ‘‘ Say,
you are drifting away. You are drifting away.” He paid no atten-
tion to him.“* He got far off. Then he started away [by paddling].
Then he made himself appear like Master Fisherman, and landed in
front of his wife’s [house]. And he said: ‘* Behold, it was the one
always doing such things. There is not a sign of the things he went
to show me.” And after he had had her as his wife a while he said:
‘*My child’s mother, differently from my former state, I am hun-
ery.” Then she steamed a fat halibut for him, and he ate it. After
he had remained sitting for a while, he said: *t My child’s mother, dif-
ferently from my former state, I would like it.” Then he again
drank salt water. And after he had drunk salt water he baited the
halibut hook and let it down into the hole where sea water was vomited
out. The same thing as before happened. He pulled a halibut out.
And when his wife went after some water, lo, her husband sat near
the creek and said to her: ‘‘That was the same one who is always
doing such things. Stop all the holes in the house. As soon as he
drifted away from it (the island) I wished my hair-seal club would
swim over to me.” And to him it swam out. Then it brought him
to the land, they say.
Then he ran in with the hair-seal club. And he (Raven) ran
squawking about the house. By and by he knocked him down with
SWANTON] HAIDA TEXTS AND MYTHS 1s) |
his club. Then he threw him down into the latrine. And after he had
lain there a while he spoke up out of it.°° Then he took him out and
pounded him up again. He even pounded up his bones. And he went
down to the beach at low tide and rolled a big rock over upon him.
[End of so-called ‘‘old man’s story’ and beginning of ‘* young man’s”’ part ®%]
Then he was nearly covered by the tide. And he changed himself
in different ways. By and by, when only his beak showed above
water, his ten supernatural helpers came to him. Then they rolled the
rock off from him, and he drifted away. The first to smell him among
his supernatural helpers was a Tlingit, who wore a bone in his nose
[like the shamans. |
After he had drifted away for a while, some people came along in
acanoe. ‘* Why does the chief float about upon the water?” And
when they got within a short distance he said: ‘* He has a hard time
for going after a woman.”
And after he had drifted about a while longer, a black whale came
along blowing. And he thought, ‘‘ I wish it would swallow me.”
And, as he wished, it swallowed him. Then he ate up its insides.
After he had eaten all he thought: ** I wish it would drift ashore
with me in frontof a town.” And in front of a town it drifted ashore
with him.
After they had spent some time in cutting it up, they cut a hole
through right where he was, and he flew out. Then he flew straight up.
And he turned down at the end of the town, pulled off the skin of an
old man living there, threw away his bones, went into his skin, and
lived in his place instead of him. Byand by they asked him about the
something that came out of the whale’s belly. Then he said: ‘* When
something similar happened a long time ago they fled from each other
in fear.” At once they fled from each other in fear. And afterward
he ate the whale they were bringing up. This was why he had
changed himself.
{Told by Tom Stevens, chief of Those-born-at-House-Point. ]
And one time he had Hair-seal as his wife. Then they had a
child. And one day he went after firewood with him. His son was
fat, and, pleased at the sight of him, he wanted to eat him. Then he
said to him: ‘t] am within a little of eating you.” And after they
had come home, and had got through eating, he said to his mother:
** Ha ha+, mama, my father said to me: ‘I am within a little of eat-
ing you.’” And Raven said: *‘ Stop the child.” He made him
ashamed. After that he devoured him. °
{Continued by the Chief of Kloo.]
And after he had traveled about a while from that place he came to
another town. And he was eating the leavings cut off of the salmon
they brought in. By and by some of the milt® hung out of his
132 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
nose. Then he said to his cousin |EKagle]: **When I pass in front of
the town, cousin, say: * Wa-a-a"°, one goes along in front of the town
with a weasel hanging from his nose.’ And when he passed in front
of the village [he said], ‘‘ Wa-a-a, one passes in front of the town with
the milt of a salmon hanging from his nose.” Then he went back
to him and said: ‘* Cousin, say, ‘ Weasel, weasel.’?” But when he went
again he said the same thing. Then he made him ashamed, and he
went right along [without stopping].
And after he had gone along for a while he met some people coming
back from the hunt with many hair seals. Then he changed himself
into a woman. And he found a long, slender rock and said to it:
‘*Change into a child,” and it became a human being. ‘Say, you
who are coming, come and marry me.” Then the canoe was pointed
toward her. And she picked up stones, too, they say. After they
had gone along for a while she said: ‘the child wants hair seal. He
is crying for it.” Then one cut off a piece for it. Then she wished a
mist to fall, and it happened. Then they put mats over her, under
which she ate it. And she put grease on the stones and threw them
overboard. _ And she kept saying that it was the hair seal. Then they
gave some to her again.
Then they gave her as wife to one of them. Some time after he
had married her they gave her salmon roe to eat. And she saw
where they kept it. Then she went to the place at night. And
she ate init. But when she lay down afterward she found that her
labret was lost. And when they went [to the box] to get some again
in the morning they found her labret in it. Upon this she touched it
quickly with her lips and said: ‘* Lg.a’nsal sta’-is‘’ was flapping her
wings all night in my lip as she always does when she wants some-
thing that smells bad.” Then they handed it to her, and she put it
back into her lip.
And one day, when she went out with others to defecate, and stood
up, the tail coming from her buttocks was visible a moment. **A1-1,
what is that sticking from my son’s wife’s buttocks?” ‘* Why, this is
not the first time a Tlingit woman’s tail stuck out from her buttocks.”
By and by she told her husband they were about to come after her,
and she made them bring together firewood in preparation for it.
Then she changed excrement into people and made them come by
vanoe. Then they landed; but when they came in and sat down they
began to perspire. Right there they were melted. And she became
ashamed. Then they were completely melted. And she flew away.
And after he (Raven) had traveled on from that place he came to
where Water-ousel™ lived. And he (the bird) gave him food. By
and by he drove a stick into his leg, out of which salmon roe [such as
has lain some days after hatching] ran in a stream. He gave it to
him to eat: Then he started from that place. After he had traveled
SWANTON] HAIDA TEXTS AND MYTHS 133
‘for a while he came to where Sea-lion lived. And after he had given
him some food he roasted his hand, out of which grease dropped.
That he gave him to eat. He started off, and when he had traveled a
while came to where Hair-seal lived. Then he, too, roasted his hand
in the fire, and grease came out. He gave it to him to eat.
Then he went away and lived in one place fora while. After he
had lived there for a time Water-ousel came in to him. Then he
drove something into his leg, but only made himself faint away. And
he (the bird) was ashamed. While he was in the faint he went off.
Then he came to himself. And after he had continued living there
for a while Sea-lion and Hair-seal came in.” Then he roasted his
hand, but it was burned. And they left him. Afterward he came to
life again.
Parts of the young man’s story told by Walter McGregor of the Qa’-i-al-la’/nas
J g
He began to offer his sister in marriage, and when any creature
‘ame in to him he looked at its buttocks. When they were lean he
refused it. After he had done [lit., said] this for a while Sea-lion
wanted to marry his sister. Then he looked at his buttocks. They
were fat, and he let him marry his sister. They had two children.
G.é@’noa“ was the elder. Iwa’ldjida was the younger. Once Raven
went out fishing with his brother-in-law and thought: ‘*I wish hal-
ibut would come to me only.” Then he only caught halibut. And
his brother-in-law, Sea-lion, asked him: ‘‘Say, why do they come
to you?” ‘*That is something people are not brave enough to ask
for.” Then he again asked him, and he said to him: ‘* Well, they like
me, because I use a piece of skin cut from my testes for bait.” And
he told him to do the same to his. When he just touched them
with a knife, ‘** Wa-wa-wa-wa’, it hurts,” he said to him. ‘* Don’t you
see you are not brave enough for it?” Then he told him to do as
before. Then he cut off the whole of his testes and ate the fat part
of his brother-in-law. After he had consumed it he put stones in him
in its place, and came to his sister singing a crying song: ‘*Siwa’s’s
husband, my sister’s husband. Siwa’s’s husband, my sister’s husband.”
Then his sister asked him: ‘‘ What has happened, brother?” He paid
no attention to her. He sang the crying song. ‘* What is it?” she
kept saying. By and by she asked her brother: ** What has happened,
my brother Raven?” And he said to her: ** Where they always do so,
[the enemy] stood at House-point. With my great brother-in-law I
met them. My great brother-in-law fell without speaking a word.
I, however, went around and around them calling.” Then his sister,
too, sang a crying song. She had G.é@’noa on her back and held
Iwa’ldjida in her hands. Then she sang the crying song: ‘*G.é’noa’s
father, Iwa’ldjida’s father. G.é@’noa’s father, Iwa’ldjida’s father.” At
once they carried him up in a mat. And Siwa’s said: ‘*Say, chief,
134 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
why is your brother-in-law so heavy?” Then Raven said: ‘* You
always talk nonsense. This is not the first time a chief who has been
killed is heavy.” The rocks put into him made him heavy.
After they got him into the house they had Mallard-duck” doctor
him, and when he came in, and had gone around the fire for a while,
he said: ‘* Ha" ha" ha” ha" (quacking of duck), his brother-in-law, his
brother-in-law.” And Raven said: ‘t [Speak] differently, great doctor.
[Speak] differently.” ‘Then again he said, *‘ Ha” ha™ ha™ ha*, his
brother-in-law took out his insides.” Then he kieked him into the
fire. And just before he flew out he said the same thing. So they
came to know that he had killed his brother-in-law.
One time he let Cormorant marry Siwa’s, because he was the best
fisherman. And he went out fishing with him, and Cormorant alone
caught halibut. He (Raven) caught only a small one. Then he went
toward the bow to Cormorant and said to him: ‘* Let me see what is
upon your tongue.” And when he ran his tongue out he pulled it out,
and his voice was gone. ‘That is why the cormorant has no voice.
Then he pulled the halibut round toward himself [so that their
heads lay in his direction] and turned the small one toward him (Cor-
morant).“° Then they went home, and he pulled off-the halibut.
Jormorant motioned his wife to the halibut, and his sister asked:
‘Say, chief, why does he motion me to the halibut?” .Then Raven
said: ‘* He is trying to say he wants the head of a big one.” And she
asked her brother again: ‘‘ Say, chief, what has happened to your
brother-in-law?” ‘* Why, while I was fishing with him his voice left
him.” He wanted to eat all the halibut. That is why he took it out.
After he had gone on for some distance a sea anemone (?) looked
out from under a rock. He became fascinated at the sight of the
corners of its eyes, which were bluish, and said to it: ‘‘ Say, cousin,
come and let me kiss you.” And the sea anemone said: ‘* I know
your words, Raven,” and made him angry. Then he threw aside the
stones from it and steamed it Jin the ground]. When it was cooked
he ate it while it was still hot. Then his heart was burst with the
burning. That is why ravens do not eat sea anemones.
After he had gone along from there for a while he came to a town.
Having looked into the house [he saw] no people there. Then he
entered. Halibut and slices of smoked hair seal lay on the drying
frame. Only old wedges lay near the fire. But when he started to
carry off the halibut and slices of seal a wedge threw itself at his
ankle bone; on the other side the same thing happened, and he fainted
with the pain. Then he threw them from his shoulders and went
out. And he looked into a house near by. And he entered that, too.
There were plenty of hair seals and halibut there. On the wall was
some design drawn with finger nails. Then he started to carry some
out. When he came to the door something pulled his hair. He saw
——O ee
SWANTON] HAIDA TEXTS AND MYTHS 135
nothing. After they had pulled his hair until they made him weak,
he went out. These were the Shadow people, they say.
After he had traveled thence for a while he came to a house in
which the Herring people were dancing. The air (weather or sky)”
even shook above them. And when he looked in the Herring people
spawned upon his mustache. Then he ate the fish eggs. They tasted
bad, and he threw away his mustache.’* Then, having pushed in a
young hemlock he had broken off, he drew it out. The fish eggs
were thick upon it, and he ate them. They tasted good. He started
the use [of these limbs].
After he had gone on for a while he came to one who had a fire in
his house. And he did not know how to get his live coals. And
[the man] had bought a deerskin. ‘*Say, cousin, I want to borrow
your skin a while.” And he lent it to him. It had a long tail, they
say, and he tied a bundle of pitch wood to the end of the tail. Then
he came in and danced before him. As he danced his face was turned
toward the fire only. After he had danced for a time he struck his
tail into the fire and the pitch wood burned. Then his tail was
burned off. That is why the deer’s tail is short. Then he went into
his own skin and flew away with the live coals. His beak, too, was
burned off. And they pursued him. They could not catch him and
rame back. He got the coals neatly.
On traveling thence he found a devilfish’s nose (i. e., mouth) drifted
ashore. And he took it and came to Screech-owl. And he said to
him: ‘*Say, cousin, let me borrow your beak a while,” and he lent it
to him. Then he stuck the devilfish nose he had found in its place
and said to him: ‘**Say, cousin, yours looks nice. Youare fit to travel
about with the supernatural beings.”
After he had traveled on for a while his cousin (Eagle) came to him.
And, after they had traveled together for a while they came to an
abundance of berries, which Eagle consumed before he got there. On
that account he was angry with him. And he went quickly to the
beach, found a sharp tish bone, and stuck it into the moss ahead of
him (Eagle). ‘‘ Run into Eagle’s foot,” he said to the bone. And he
said to Eagle: *‘ Now, cousin, go right on here before me.” And as
he went along there the bone stuck into his foot. ‘* Cousin, let me
see it,” and he pretended to take it out with his teeth, but instcad
commenced to push it in farther. ‘* Wa-wa-wa, cousin, you are push-
ing itin.” ‘‘ No, cousin, it is because I am trying to pull it out with
my teeth.” By and by he pulled it out and said to him: ** Cousin,
wait right here.” Then he examined the ground before him [to select
an easy path]. And he ordered a chasm to form. It did so. And,
breaking off a stalk of Iqea’ma,” he laid it across the gulf and put
moss upon it. He made it like a dead, fallen tree. Then he went
back toward Eagle, carried him on his back, and started over with
136 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
him upon the dead tree. When he got halfway over he let him go.
‘*Yauwaiya’, what I carry on my back is heavy.” He burst open
below. Then he went down to him and ate his berries. He ate all
and started off.
After he had traveled for a while he came to a woman with a good-
sized labret weaving a water-tight basket, and he asked her: ‘‘ Say,
skan,*’ have you seen my cousin?” She paid no attention to him, and
he again said to her: ‘‘Say, skan, have you seen my cousin?” Again
she paid no attention to him. ‘*Skan, I can knock out your labret.”
“Don’t. Over yonder is a q!a’Ja** point, beyond which is a spruce
point, beyond which is a hemlock point, beyond which is an alder
point. At that point in front of the shell of a sqa’djix.a* on which he
is drawing is your cousin.” Then he started over, and it was as she
said. ‘Say, cousin, is that you?” [he said], and he pulled him up
straight, and they started off together.
After they had gone on they came to a town. They (the people)
were glad to see them. Then they began giving them food. When
they gave them berries to eat they asked Eagle: ‘* Does the chief eat
these?” And Raven said: ‘‘Say that I like them very much.” But
Eagle said: ‘*The chief says he never eats them.” And they only
ive them to him (Eagle). And again they gave him good berries to
99 82
gi
at, and he said: ‘* Those, too, the chief does not like.
When he was going on from there he came to a town in which the
chief’s son, who was the strongest man, had had his arm pulled out.
A shaman came to try to cure him. The chief’s son was the strongest
man. In trying strength with people of all ages by locking hands with
them he could beat them. By and by, through the smoke hole came a
small pale hand, and [they heard its owner] say: ‘‘ Gt’sg.a ga’msiwa”’
(Tsimshian words meaning *‘ Let us have a try”). And he put his
fingers to it. It pulled off his arm. They did not know what it was.
And he (Raven) alone knew that one of Gi’g.al’s® sons had pulled his
arm off. Then he flew to Gt’g.al’s town, went to an old man who
lived at the end of the town and asked him: ‘‘Say, old man, do you
ever gamble?” And he said he did. ‘*They say they pulled off the
arm of a chief’s son. I wonder where the person who did it belongs.”
And he said: ‘‘ Why, don’t you know? It was done by the one of
Guti’g.al’s sons who is always doing those things. The chief’s son’s arm
is in a box behind the screen in his father’s house.” And he (Raven)
said: ‘* Well, although everybody knows those things, I was asking
this.” Then he pulled off his (the old man’s) skin and entered it.
And next day he took a gambling-stick bag and walked with a cane to
the middle of the town. When he sat down he heard Gi’g.al’s sons say:
‘*You are always on hand, old man; we will gamble with you.” The
eldest wagered him his hair ribbon, and they gambled with him.
They lost the ribbon to him. Then it was too late to go home, and he
SWANTON] HAIDA TEXTS AND MYTHS VS 6
said: **I will stay right in your house.” And they said to him: ‘All
right, old man, sleep in our house so that we may gamble with each
other in the morning.” Then he entered, and they seated him near
two good-looking women. They gave him something to eat. ‘* Old
man, you are always ready,” they said to him, and they went to bed.
Then he broke wind. The women laughed at him every time as they
whispered together. By and by, when they were asleep,** he flew
lightly toward the screen and felt of the chief’s son’s arm which was
in a box. Then he waited for daylight and flew over it. As he did
so the ends of his claws touched the top of the screen. It sounded
like adrum. Then he lay down quickly. ‘*Alas! it is the one who is
always doing such things. Does the old man lie there as before?”
And the women said: ‘‘ Yes; he lies here. He has been breaking wind
all the time. - Now, he is snoring.” And he asked again: ‘‘Is the
chief’s son’sarmin the box?” And the women said: ‘* Yes; it is here.”
Then when they were asleep again and day had begun to break he
flew up easily behind the screen and seized the chief’s son’s arm in his
mouth. And when he flew away with it the ends of his claws touched
the top of the screen. When it gave forth a drumming sound all
looked up. He flew through the smoke hole. The chief said: ‘‘Alas!
it is he who is always doing such things.” Then he came flying to
the chief’s son’s father’s town and began to act as shaman around the
chief’s son. He washed the arm, which had begun to smell badly
[from decomposition]. Then they handed hima new mat [and he laid]
the chief’s son’s arm in place under it. At once his arm was restored.
They gave many things to him and much food as well.
He started from that place also. After he had gone along fora
while he came to a town. The town people were glad to see him, and
he went into a house. A good-looking woman lived in the house.
Then they went to bed, and he went over to the woman. When he
came to her she asked him, ‘‘ Who are you?” ‘*I am one who
came to this place for you.” But the woman absolutely repulsed him.
Then he went away from her. “And when the woman slept he went
to her again and put dung inside of her blanket. Then he cried: ‘* I
went to the chief’s daughter, but, finding something terrible there,
changed my mind.” And the woman awoke and said: ‘‘A’-a-a a-a’,
don’t tell anybody about it. I will give you a substance that my
father owns but always keeps secret.” And he said: ‘‘[Give me]
some.” Then she gave all to him. And the woman said to him:
‘Don’t lose it. With that you will have good luck. And when you
see anyone, you can adorn him with it,” she said to him. This is
what causes people to be good-looking.
After that his sister Siwa’s planted Indian tobacco in front of White
inlet. And, while it was yet in the garden, he calcined shells. But
before he pulled the tobacco out he became angry with the calcined
138 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
shells and threw them away. Where the calcined shells were the
surface of the rocks is white.
There he went out fishing for his sister. He threw the halibut
ashore. There is high, level land there called ‘* Halibut’s place.” He
named places, too, as he went along. ‘* Your name will be like this;
you will be called so-and-so,” he said as he went. Then he passed
over one place, and it called after him: ‘* What shall my name be?”
Then he said to it in the Ninstints dialect: ‘‘ Your name will be ‘ Salt
Stone,’ you common object.”
Then he set out to spear Bad Weather (Tc!i’g.a). He made a spear
with a detachable point. He used strong gut for cord. And he saw
its head pass. Then he speared it. And it tugged kim about in a
sitting posture. He kept hold of the cord and was pulled out to a
reef lying in front. After he had been pulled about there a while
the spear point broke. [The string] struck on the face of a declivity.
There the rocks show a white streak.
When he went away he stuck an eagle’s tail feather [into a certain
place]. That is called ** Eagle’s-tail-feather-stuck-in.”
After that he was love-sick for his uncle’s wife. Then he sat there
singing a song, at the same time striking his head upon the rocks for
a drum. There he madea hole. That place is called ‘* Moving-the-
back-part-of-the-head-about-while-singing. ”
[Told by ‘‘Abraham’’ of Those-born-at-Q!a/dasg.o]
One time, when he was going along with his cousin, he came to an
island of L!k!ia’o.*” At once he went out and ate them. After he got
through eating, he went back toward shore with his cousin. And when
they became thirsty he said to his cousin: ‘Take one stroke in the
water, cousin” As soon as he did so they came to Standing-water
creek, which was very far away. Where he drank there, there is a
water hole of the shape of his bill.
This is why, when people travel by canoe on the west coast, the
country is easy for them (i. e., they travel about easily). The place
where he and his cousin ate L!k!ia’o is called ‘* Pulled-off-with-the-
teeth.” *°
[Told by Tom Stevens, chief of Those-born-at-House-point]
When he (Raven) first started traveling about, numbers of persons
lay along the ground, acting as if ashamed. Then he pulled them up-
right as he ran along. These were the mountains.
Another version
[Told to Prof. Franz Boas by Charlie Edenshaw, chief of the Sta’stas]
Nenk‘ilstastifgai’s*’ mother was GerikrEdza’t (** Flood-tide
woman”). His father was Le.ang.ag ‘in (*‘ Dorsal-fin”’),** whose sister’s
son was called Le.anxe’la (** Hole-in-dorsal fin”). He was born in
SWANTON] HAIDA TEXTS AND MYTHS 139
Naéku’n. Now, Nenk‘ilstastifgai was crying all the time. The
people tried to quiet him, and they gave him various things to play
with, but he was not satisfied. There was a young girl, Qalgaitsadas
(‘‘Ice-woman”).*’ She also tried to quiet him. She took him in her
arms, and he at once ceased crying. He touched her breasts and was
quiet. After a little while she returned him to his mother. At once
he began to cry again, but when she took him again he quieted down
when he touched her breast.
The boy was growing up very rapidly. Now he was able to walk.
Lg.anxe’la was his mother’s lover. When his father, Lg.ang.ag‘in,
found this out he became jealous, and he sent his wife back to her
uncle, Nenk‘tlsras. Then she took her boy on her back and went to
her uncle’s house. About noon she felt hungry. She was going to
start a fire, but she did not succeed. She turned the fire drill until
her hands were sore, but she did not succeed in making a fire. Then
Nenk ‘ilsLasLingai went into the woods, where he took two large sticks.
He struck the ends together, and at once there was a great fire. His
mother was surprised to see it, but she did not make any remark.
In the evening they lay down and slept. Early the next morning
they proceeded on their journey. In the evening the mother tried
again to start a fire, but she did not succeed. Then the boy went to the
woods and started the fire in the same manner as on the preceding day.
Finally they reached the house of Nenk-ilstas, which was located
in Lg.ae’xa.*” A large pole was standing in front of his house.
Nenk‘flstas’s slaves were outside the house when Géuik‘rdza’t was
approaching, carrying her child. They entered the house and told
Nenk‘ilstas that she was approaching. He remarked: ‘*She is always
acting foolishly, therefore she has been sent back.” He told his
slaves to call her into the house. She entered and remained sitting
near the doorway. She did not go to the rear of the house. Her
uncle gave her food. The boy was defecating in the house all the
time. His excrements were very thin and spread over the floor, so
that the house smelled very badly.
The boy was staying with his mother. In the night, when every-
body was asleep, he arose from the side of his mother, left the house,
taking bow and arrows, and shot woodpeckers (sLO’ts’ada). He gave
them to his mother and asked her to make a blanket of their skins.
His mother dried these skins and -sewed them up. Then he began to
shoot whales, which he took to a little river near Lgae’xa, named
Xagusiua’s.“' Then Raven came right down from the sky, intending
to eat the whales. The boy tried to shoot it, but he was unable to
kill it. Raven flew away, but soon returned. Again the boy tried
to shoot it, but did not hit it. Finally, however, he succeeded in
killing Raven. He bid its skin between the branches of a large tree.
One day the boy said to his uncle: ‘** My fathers are going to come
140 BUREAU OF AMERICAN ETHNOLOGY _ (BULL. 29
from Naéku’n to look for my mother.” Then his uncle remarked: ‘‘ I
am afraid that boy is going to cause us trouble. Stop your talking.”
But Nenk‘ilsLastingai repeated his former statement. The following
day he said again: ‘*‘ My fathers are going to come from Naéku’n to
see me.” Again his uncle begged him to be silent, but he did not obey.
After a few days the people from Naéku’n arrived. . The beach was
covered with canoes. Then his uncle felt greatly troubled. He had
many slaves. The boy said to one of the slaves: ‘‘Go out and tell
them to come ashore.” His fathers were the Killer-whales. Then
they came ashore and fell down. His father and his cousin Lganxe’la
were among those whales. Then his mother took a bailer and
sprinkled some water over Lganxé’la, while she left her husband to
perish. After some time the boy said to a slave: ‘*‘Go out and call
the water to cover my fathers.” Then the tide returned, and the
whales returned to Naéku’n. The boy continued to shoot birds.
His uncle’s wife was making mats all the time. The boy was very
beautiful, but he continued to defecate in the house. His uncle’s wife
was sitting in the rear of the house. The boy had collected much red
gum, which he was chewing. One day he returned home just at the
time when his unele had finished his dinner and was washing his face.
Then his uncle’s wife asked him for some gum which was hanging out
of the boy’s mouth. The boy fell in love with his uncle’s wife, who
was sitting on the highest platform of the house. The boy crept
silently up to the woman and encircled her, placing his head under her
left arm, his body over her back, and his feet under her right arm.
When the woman looked down she saw that he was very pretty. His
uncle did not notice it. He (the uncle) was a great hunter, and he
always brought back a great quantity of food. Every evening, when
his uncle had gone out hunting, he visited the woman. [The boy was
staying in the house all the time; his soul went out hunting birds and
visiting the woman.| As soon as he reached the woman it thundered,
and he was much frightened. He defecated, and the house was so full
of excrements that the slaves had to carry them out in buckets. When
his uncle Nenk‘ilsLastifgai came home he was about to give the game
to his wife. He asked her why it had thundered that day. ‘*It is
sign that my nephew cohabits with you [he said].”
In the village T’ano” there was a chief whose name was Qing’. The
boy said: **I want Qing’ to come here to be my father.” His uncle,
who was sitting in the rear of the house, heard what he was saying.
He asked his sister to command the boy to be silent, but he continued
to say it. One day many canoes arrived on the beach. Then the boy
said to his uncle: ‘‘The chiefs are coming. What are you going to
do?” His unele did not reply because he was afraid. When they
approached the house the boy threw off his skin, and he was beautiful.
SWANTON] HAIDA TEXTS AND MYTHS 141
The chief who arrived here was called Qoeqqu’ns.” He lived in the
middle of the ocean. He was his mother’s father. The boy had
visited him and had borrowed his people, whom he took to his uncle’s
house. He had put on his woodpecker blanket, and he flew to his
grandfather’s house. He painted his face with a design of Ts’agul"*
and made himself very beautiful. When he returned he walked about
inside the house scolding his uncle: ‘* Why is there nobody staying
with you? Now, all the chiefs are coming, and there. is nobody to
receive them.” Then Nenk‘flstastiigai stamped his feet, and immedi-
ately the house was full of people. He had transformed the dirt on
the floor of the house into people by stamping once. In one corner of
his house were Qoéqqu’ns’s people, who spoke the Tsimshian language.
When he stamped with his foot in another corner of the house people
appeared who spoke Heiltsuk (or Wakashan). In the next corner,
when he stamped the ground, the Haida arose, and in the last corner
he also created Haida.
After a while Qing’ arrived. They performed a dance, and
Nenk‘ilsLtasLifgai gave them to eat. Then Qing’ returned to his own
country. The boy accompanied him. When he made the Tsimshian
he wore a flicker*? (Sqaldzit) blanket. Then he changed and wore
a woodpecker (stodz’adang) blanket. Afterward he used a Six-
astdalgang’® blanket. This is a large bird with yellow head, which
flies very rapidly. Finally he used a T’in® blanket. This is a bird
that is eaten in Victoria. When they arrived in Qing’s house
Nenk‘flstastifigai sat between Qing’ and his wife. The chief asked
him: ‘‘Are you hungry?” But he did not want to eat. He was chew-
ing gum all the time. In the house there were many people. Two
youths were standing on one side of the door when the chief was eat-
ing. The chief sent some food to them. Their skin was quite black.
Their name was Squl (‘* Porpoise”). They were eating ravenously.
The boy asked: ‘* How is it that you can eat so much?” They
replied: **Don’t ask us. Weare very poor because we are hungry
all the time.” But he insisted. He said: ‘* I can not eat, and I must
learn how to eat. You must assist me to learn.” They refused, but
Nenk‘tlstastifgai insisted. They: said: ‘‘ We are afraid of your
father. If we tell you, you will have bad luck.” But the boy would
not accept their statements. Then they became angry and said: **Go
and bathe, and when you do so scratch your skin and eat what you
scratch off. Do so twice.” The youth did so, and then he became
very hungry. He told his father: ‘‘I am a little hungry.” Then
the old man was very glad. He called all the people to see how his
child was eating. The people came, and when they had seen it they
returned. After a very short time the youth was hungry again. His
father invited the people, and after they had eaten they went away.
142 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
It was not long before the boy was hungry again. He could not get
enough to eat. He ate all the provisions that were stored in the
house. Then Qing: turned the boy out of his house and he was very
poor. He asked to be admitted again, but Qing’ did not allow him to
enter. Then he took his raven skin and put it on. He knocked the
walls of the house with his beak, asking admission, but he was refused.
He promised to give them fox, mountain goat, and other kinds of
animals. Then he went down to the beach, where he ate some excre-
ments. After a while he returned to the house and asked again for
admission. Then the boy grew angry, and wished the waters to rise.
The waters began to rise, and rose up to Qing”’s throat. Then Qing’’s
sister and her ten children began to climb up his hat, which was trans-
formed into a mountain, which may still be seen near the village.
There is another mountain near by which is called Qifg’i xa’‘iginEh
gutas’wa’s.
Then the boy returned to his uncle, and the people returned to their
villages. The boy was in love with his uncle’s wife, and his uncle
was jealous. Then he called upon the waters to rise, intending to kill
his nephew. The waters were coming out of Nenk‘ilstas’s hat. Then
the boy took the skin of a waterfowl (Q’é’sq’ut),°* which he put on.
The house began.to fill with water. Then he swam about on the water.
He was carrying the raven skin under hisarm. When the water rose
still higher, he flew up through the smoke hole and reached the sky.
He shot an arrow up to the sky, which stuck init. Then he con-
tinued to shoot, hitting the nock of the first arrow; and thus he pro-—
ceeded, making a chain which reached almost down into the waters.
Finally he fastened his bow to the lowest arrow and climbed upward.
When he reached the sky, he broke it, went through, and saw five
countries above. First he came to an open place in which many
berries were growing. There were salmon in the rivers, and the
people were singing. He was chewing gum. He tried to find the
singers, but he could not discover them. He passed the place whence
the noise proceeded, and turned back again. Finally, after a long
time, he found them. He saw a number of women who were singing.
He asked them, ‘‘Where did you obtain this song? I like it very
much.” Then they laughed at him, and said, ‘‘Did you never hear
that there are five countries up here, and that the inhabitants use this
song? They are singing about Nenk‘ilstasiifgai’, who is in love with
his uncle’s wife.” At that time he received the name Nenk‘flstasiin-
gal’. He wandered about in heaven for many years, singing all the
time.
He came to a large river, where he heard the people singing. He
came toa town near which he saw a pond. The chief’s daughter went
out to fetch water. Then Nenk-ilstastifgai’ transformed himself
into the leaf of a hemlock, and dropped into the bucket of water which
SWANTON] HAIDA TEXTS AND MYTHS 143
the chief’s daughter dipped from the pond. When she attempted to
drink, the hemlock leaf was in her way, and she tried to blow it away,
but did not succeed. Finally she grew impatient and swallowed it
with the water. After two months she had a child, and her father
was very glad. The child slept at his mother’s side, but at midnight,
when all were asleep, he traveled all over the country and came to a
town. The people were all asleep, and during the night he ate their
eyes. When the people awoke in the morning, they found that they
were blind. They asked one another, ‘*Did not you hear a story
about such a thing happening?” But the old people said they never
had heard of such a thing. The next night he proceeded to another
town, where he also ate the eyes of all the people. Then he did the
same ina third town. The people did not know how they lost their
eyesight. Finally he went to a fourth town and ate the eyes of the
people.
There was an old man in the corner of the chief’s house. He did
not sleep because he wished to discover how the people in the various
towns were blinded. One night he saw the boy arise from the side of
his mother and return early in the morning. He returned with his
skin blanket filled with something. The old man saw him sitting
down near his mother’s fire and taking out something round from his
blanket. While doing so he was laughing. Then the old man knew
that he had taken the eyes of the people.
When, the next morning, the people heard that the inhabitants of
another town had lost their eyes the old man said that he had seen
how the young man ate the eyes while his mother was asleep, that
he had carried them back to the house in his blanket, and that he had
eaten them sitting near the fire.
The floor of the house was made of stone. The chief then broke it,
took the boy, and threw him down to our earth. At that time the
vater was still high, and only the top of his totem pole was seen
above the surface of the water. The boy dropped upon the top of the
totem pole, crying ‘*Qa!” and assumed the shape of a raven. The
pole split in two when he dropped down upon it. Then the waters
began to subside, and he began his migrations.
He went to a rock from which the wind was blowing all the time.
He‘intended to kill the [s. e.] wind, X@io’. He tried to make canoes
from various kinds of wood, but they did not satisfy him. Then he
asked the birds to carry him there, but they could not do it. Finally
he took the meple tree, and he succeeded in making a good canoe.
He vanquished the wind and made him his slave.
Xausgana” was fishing for halibut. The Raven went to visit him.
He was kindly received, because Xausgana did not know that he was
trying to steal food wherever he went. One morning when he went
out fishing Raven said: ‘‘On my travels I saw a large island on
144 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
which there are a great many woodpeckers.” Xausgana believed him.
He said: ‘‘Let us go and see it.” One day, when the water was
‘alm, they started, accompanied by Xausgana’s wife. They paddled
toward the island, and Raven said: ‘*Stay here in the canoe while
I go ashore to hunt woodpeckers in the woods.” There were many
sLask’Ema (a plant bearing something resembling berries) in the woods.
Raven took one of these and struck his nose until it bled. Then
he transformed the blood into woodpeckers. Then he went back to
the canoe and said: ** Did you see the woodpeckers coming out of the
woods?” By this time many woodpeckers had come out from under
the trees, and Xausgana became eager to hunt them. Fishermen are
in the habit of tying the red feathers of the woodpeckers to their
hooks in order to secure good luck." ;
As soon as Xausgana had gone a hunting Raven went back to the
canoe. He lay down in it and thought: ‘‘ I wish that a wind would start
from the island and that the canoe would drift away!” He pulled his
blanket over his head and pretended to sleep. Nowa wind arose, and
the canoe drifted away. When Xausgana saw this he shouted: ** Wake
up! You are drifting out to sea!” but Raven did not stir. Then
Xausgana was greatly troubled because he had lost his canoe. As soon
as Raven was out of sight he assumed the shape of Xaéusgana and
turned the canoe toward his house. He went up to the house and
said to Xausgana’s wife:'' ‘*That man who came visiting us is
Raven. Heisa liar.” Then the woman gave him to eat, and after
he had finished the food he asked for more. The woman remarked:
‘*How does it happen that you are so hungry now? Formerly you
never ate as much as you do to-day.” She was unable to satisfy his
hunger. At night he lay down with her. He lived in the house, and
noone believed that he was Xausgana.
The latter was staying on the island, unable to leave it. After a
while he thought: ‘‘ I wish my rattle Fontd come here!” The rattle
obeyed his summons. Then he wished his bow to come. Then he
walked home over the surface of the water as though it were firm
land. He reached his village. After a while he saw his wife coming
out of the house. He called her and told her: ‘‘The Raven has
cheated you. Let us take revenge. Close all the chinks of our house
and lock the door. When everything is done shut the smoke hole;
then I will appear and take revenge.” The woman reentered the
house and acted as though nothing had happened. She prepared food
for him, and he ate. While he was eating he said all the time: *‘It is
strange how much I have changed. Formerly I was never as hungry
as | am now.”
Meanwhile the woman closed all the chinks of the house. Then
Xausgana entered. Raven put on his skin and tried to escape, but
Xausgana caught him and killed him. He broke his bones to pieces
SWANTON] HAIDA TEXTS AND MYTHS 145
and threw him into the latrine. On the following day when his wife
went to defecate Raven spit upward at her genitalia. He took the
body and struck it again, and he took a large stone and pounded it to
jelly. Then he threw it into the sea. It drifted about on the water.
One day many people went out in their canoe. When they saw the
body they remarked: ** Why is that chief drifting about on the water?”
And the body replied, *‘A woman is the cause of this.”
After a while he thought, ‘SI wish that a whale would come and
swallow me!” Then the whale came and swallowed him.
Here follows the story of the Rayen in the Whale.
The whale stranded and was discovered by the people. They came
and cut it. Then Raven thought: ‘tI wish that the chief’s son would
open the whale’s stomach, that I may get out again!” At once the
chief's son cut open the whale’s stomach. Then Raven flew out
right against the young man’s chest. The youth fell down dead.
Then the people were afraid, and ran away.
Raven flew into the woods, and assumed the shape of an old man.
He came back, leaning on a staff, and asked the people: ‘* Why are you
running away?” They told him what had happened. Then he said,
‘**T heard that the same events happened long ago. At that time the
people left the town, leaving all their property behind. I think it
would be best for you to do the same.” Then the people, who were
much afraid, left the village at once. Raven stayed behind, and ate
all their provisions.
Beaver’ was a chief who had his room in the rear of a very
beautiful house. Behind the house there was a large lake, where
Beaver went to play. Then he returned to his house. In the lake
there were many salmon, and on the shores were growing all kinds of
berries. When he returned home he carried a fish, which he boiled.
One day Raven, who desired to rob Beaver of his treasures, dis-
euised himself as a poor, ugly person. In this shape he went to
Beaver’s house. In the evening Beaver came home, bringing a fish
and berries, which he intended to boil. Raven arranged it so that he
should meet him. Then Beaver asked: ‘‘ What are you doing here?”
Raven replied: ‘‘My father has just died. He said that you are my
brother. We have the same ancestors. He told me to go to visit you
and to ask you for food.” Then Beaver invited him to his house.
He boiled his fish, and when it was cooked he let Raven partake of
the meal. He believed him and pitied him.
Next day Beaver went to the lake. He told Raven to stay at home.
Toward noon he returned, carrying a salmon, and be spoke kindly to
Raven, promising to feed him all the time. He told him that there
were always fish in the lake and ripe berries on its shores,
17137—No. 29—05 10
146 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
On the following day Raven went out to the lake. He rolled up
the water like a blanket, took a number of fish out, boiled them, and
ate them. When Beaver came home he found Raven crying and
pretending to be hungry. Onthe following day Raven went out again.
He rolled up the water, took it in his beak, and flew away. He
alighted on the top of a large cedar tree.
When Beaver went out in order to fish in his lake he found that
it was gone, and he saw Raven sitting on a tree, holding the water.
Then Beaver called the monster Ta’Lat’admga, '’ which ‘has a long
body, a long tail, and many legs; and he called all the beavers and the
bears and asked them to throw the tree down. The wolves dug up its
roots, the beavers gnawed the trunk of the tree, and all the animals
tried to do what was in their power. Finally the tree fell. Then
Raven flew off to another tree. They tried to throw this tree down.
All the animals of the forest helped Beaver. After they had thrown
down four trees they asked a favor of Raven: ‘‘ Please give us our
chief's water. Don’t make us unhappy!” But he did not comply
with their request. He flew away, and spit some of the water on the
ground as he flew along. Thus originated all the rivers on Queen
Charlotte islands. He also made the Skeena and Stikine rivers.
There was a man named K-?’Ikun, who lived at Skidegate. He
asked Raven to give him some water. Raven complied with his
request, but gave him very little only. This annoyed him so much
that he fell down dead. He forms the long point of land near Skide-
gate.'’* The same thing happened at Naéku’n.'? For this reason
there is a long point of land at that place.
This is the best known, as it is the longest, of all stories told on the upper north-
west coast, and many writers have given fragments of it. Although often spoken of
as the creation legend, it would be more correct to say that it explains how things
were altered from one state or condition into that in which we now find them.
Thus topographic features, natural phenomena, the tastes, passions, habits, and cus-
toms of animals and human beings are mainly explained by referring to something
that Raven did in ancient times. He was not the only originator of all these things,
but he was the principal, and for that reason he was known as Najfki/Istas (‘‘ He-
whose-voice-is-obeyed’’). Until Qi/figi adopted him he was called Nanki/Istas-tinia’-i
(‘‘The-potential-Nanki/IsLas’’). Some even said that Nanki/Istas was a great chief
who put on the skin of a raven only when he wanted to act like a buffoon. Among
the three peoples who have developed this story most—Haida, Tlingit, and Tsim-
shian—the Raven clan is also of very great importance, and it is evident to me that
there is a causal relation between the two facts. I have, however, discussed the
singular prominence of the Raven clan among the people in this region in volume vy,
part 1, of the Memoirs of the Jesup North Pacific Expedition, page 104.
Aware of the important position held by this myth, I made a special endeavor to
secure as much of it as possible and consulted several different story-tellers. The
main portion of the story was given me by John Sky, a Kloo man, who also related
the five next and that on page 86. A long section was added by Walter McGregor, who
belonged to the people of the west-coast town of Kaisun, and fragments were con-
tributed by Abraham, an old man of Kloo, by Tom Stevens, chief of Those-born-
at-House-point, the ancient people of Rose spit, and by Job Moody, a man of the
SWANTON] HAIDA TEXTS AND MYTHS 147
Witch people of Cumshewa and father of my interpreter. A second version is
appended. This was obtained in English by Prof. Franz Boas from Charlie Eden-
shaw, chief of the great Masset family Sta’stas. He spent his earlier years at Skide-
gate, so I am not certain whether it is more like the story as told at Skidegate or as
told at Masset. I am inclined to think, however, that it approaches the form in
which it was told by the people of Rose spit. While at Masset I secured several
additional texts bearing on events in the life of Raven, some of them differing con-
siderably from the above. An abstract of these texts will be found on pages 207-211
of volume v, part 1, of the Memoirs of the Jesup North Pacific Expedition. On
pages 233-238 of the same memoir will be found two sections of the story obtained
from two old Kaigani. They probably contain much of the Tlingit Raven story.
Finally, it must be stated that Raven is brought forward to explain so many local
phenomena that an absolutely complete Raven story is neither practicable nor
necessary.
'That is, the Queen Charlotte group.
* Probably belonging to the Actinozoa.
’ The principal family of Cumshewa.
*The proper habitat or dwelling of a human or supernatural being is described in
Haida by this word tcia.
® Rock from her hips down.
® That is, he could get along just as well under water as in the air.
‘The black pebble was to be placed in the water first, then the speckled one. A
piece of each was to be bitten off and spit upon the remainder.
* Literally, ‘‘One-lying-seaward,”’ or ‘‘Seaward-land.”’
* By idjin the Haida understand the coast of British Columbia from the borders
of the Tsimshian southward indefinitely. The people living along it, be they Kwa-
kiutl, Nootka, or Salish, are all called Ldjif xa/-idaga-i (ndjifi-people). Djifi =
Stan. 2?
A version of this episode obtained by Professor Boas runs as follows: ‘‘Qn his
travels Nanki’Istas saw a large salmon (ta/un). He said to him, ‘Come nearer.
Jump against my chest.’ He did so, and Nanki/lstas almost fainted. Then he
made a hole in the rock. He called the salmon a second time, asking him to jump
against his chest. The salmon did so and finally fell into the hole.’’
1 Len are joyful songs, usually containing Tsimshian, but more often sung in the
houses than out of doors.
@ Djia’djat qaga’n, lit. ‘“ Women’s songs,’’ were employed particularly when totem
poles and house timbers were towed in during a potlatch.
According to the best informed this was Bentinck arm, perhaps South Bentinck
arm, in the Bella Coola country, and this would agree with Dawson’s statement that
the Bella Coola are called Ighi/mi by the Tsimshian.
Probably the same as tco’lgi, a mainland animal like a mink, if not that animal
itself.
' That is, toward the Queen Charlotte islands.
The word used for ‘‘ Eagle’’ here is stg.a’m, a story name. It is evidently
identical with stqa’m, the Masset word for ‘‘butterfly.’’? Among the Masset Haida,
Butterfly takes the place of Eagle as Raven’s traveling companion.
™ An exclamation of warning.
8 Here there is repetition. The great lake formed by the last fresh water poured
out was at the head of Skeena river.
19 The derivation of this word is uncertain.
The story name of the marten, K!ux.ugina’gits, is here used. The common
name is k!u’x,u,
148 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
21This was a small bird which I have not identified. The word is said to mean
“Swilt-rainbow-trout,’”’ and it was thought to be the fastest of birds, just as the
marten was supposed to be the fastest animal.
” Qadadji/n, the owner of the eulachon, is a mountain on the south side of Nass
inlet at its mouth.
23 A basket with an open weaye, in which fish could drain.
*4 A tall, stiff grass growing near the shore of the sea. Not to be confounded with
a variety of kelp with large floats which has the same name.
»» The object to be projected was placed on one end of a flexible stick, which was
then drawn back and released.
*6 This word can not be fittingly translated. It is used in speaking to one’s very
closest relations.
27 That is, the food received from the family of the bridegroom when she married.
8 So.6/Ig.0-qo’na was one of the many names of Cape Ball, a prominent bluff on
the coast between Skidegate and Rose spit, Graham island. He was called the con-
troller of the tides.
*9 << The-one-who-is-going-to-order-things.”’
80 Said sarcastically. A man’s nephews, who were also to be his successors, lived on
terms of perfect freedom with his wife.
51 The men of his adopted father’s clan at House-point.
*% The west coast of Moresby island or part of it.
3 Qi/Ngi is said to mean ‘‘ Looking-downward,’’ because this mountain, which is in
the Ninstints country back of Lyell island, hangs precipitously over the sea.
34 An exclamation indicating very great wrath and used only by great chiefs.
8° One race came from each corner of the house.
36 «* Sitting-around-snuffing-like-a-dog,’’ the woman who lives at the head of Tele]
creek and owns all the fish that go up it.
37 “* Croaking-raven,’’ the woman at the head of the creek which flows into Skedans
bay.
38 From another man I learned that her name was S8g.a’/na djat Lg.a/gan at
na/nsg.as, ‘‘Supernatural-woman-who-plays-up-and-down-with-her-own-property,”’
referring to the fish, but in the story on pages 71-85 it is given as Supernatural-woman-
in-whom-is-thunder.
89 Meaning by ‘‘upon’’ upon the mountain called Qi/fgi. This is probably given
as the reason why there are so few mainland animals on the Queen Charlotte
islands. .
40 “4 hair-seal canoe” (xOt-10) is continually referred to as a canoe used by super-
natural beings.
4t The ‘‘you”’ is here plural, dala’f, all on the same side being referred to.
# See note 24.
The word used for rainbow here, qwe’stal, seems to mean ‘‘cloud cliff” or ‘‘sky
cliff.””. It is not the common word for rainbow, which is taol.
‘That is, the carving on it sang.
* Each of these speeches contains a sarcastic reference to the destruction of Qi/ngi’s
people.
46 Probably Platichthys stellatus, Pallas; Haida ska’ndal.
“’Or Oregon Junco.
‘8 These were feminine genitalia.
Supernatural beings were unable to bear the odor of urine, the blood of a men-
struant woman, or anything associated with these.
°° The people of the Raven clan, to which Raven’s sister necessarily belonged, were
thought to have better mora!s than the Eagle people.
5! T was unable to get my interpreters to tell me what these words were, but they
are contained in stories taken down on this coast in previous years,
)
SWANTON] HAIDA TEXTS AND MYTHS 149
® Certain rocks at this place are said to be the bundles of cedar bark which the
birds left there.
53 This sentence was contributed by an old woman of the Sta’stas family living
at Skidegate. She said that the meaning of qalaasti’s had been forgotten, but
thought that Raven used it because he was hungry.
‘Or Master Canoe-builder, a favorite Haida deity.
5> Here Raven is called Wi’git, aname by which he is sometimes known, especially
when he is identified with the being who determines the length of a child’s life
when it is born.
567 do not know the English equivalent. They are described as birds like ducks
and as having white spots.
57 Therefore it is always roily about the places where herring are spawning.
The beginning of this episode seems to have been omitted. Hagle caught a
black cod, which is full of grease, while Raven caught a red cod, which has firmer,
drier flesh.
5? The old man first started the story at this point, but next morning he said that
he had been talking over the proper place to begin with an old woman, and at once
recommenced as in this text. Perhaps the real reason was that he disliked to start
in immediately with a stranger at the beginning of the ‘‘old man’s story,”’
the most venerated part of the whole.
6 An exclamation indicating that great crowds turned out.
‘The skids upon which canoes were hauled overland.
® The halibut slid him over their backs into the canoe.
6§ Or “Supernatural fisherman,’”’ the God of Fishing.
®t Compare second yersion of story, given below.
6 Meaning carnal knowledge.
66 Using insulting and indecent words,
6’ This is where the division was made by my interpreter. It is not impossible
that much that precedes may have been included in the ‘‘ young man’s”’ story.
6°The proper place to insert this episode is uncertain, but this was thought the
best by my interpreter.
69 Haida q!a/dji.
An exclamation meaning
1 Name of the labret.
2 Or the American dipper.
8 My informant would have told this as two episodes had it not been for his wife,
who objected that it was simply repetition.
™The same as G.Ano’; see note 2.
The figure of a mallard was sometimes carved on shamans’ rattles.
It was customary to turn the heads of halibut toward him who caught them.
This word, sifi, refers particularly to the day-lighted sky. It also means ‘‘day.”’
78“ Raven’s mustache”’ is a kind of seaweed from which fish eggs were sometimes
gathered, but it did not serve as well as hemlock boughs.
See note 24.
*"Skan is an epithet applied to a person who refuses to reply when questioned.
*tSaid to be a tree similar to an alder.
8 aSqi/djix.a or sqa’djigu, a univalve identified by Dr. C. F. Newcombe as Fis-
suroidea aspera, Esch. Raven pretends to be a great chief and only communicates
with others through Eagle.
83 An island on the Tsimshian coast.
** When they stopped laughing he knew that they were asleep.
Probably related to the chitons.
6 Referring to the way in which the Haida strip these animalcules of their outer
skin.
which is
ce ?
pretty’ or ‘‘nice.”’
150 BUREAU OF AMERICAN EVHNOLOGY [BULL. 29
87 He-who-was-going-to-become-N anki/Isias.
88 See page 118.
* Or QaA/‘lg.a-dja’adas, the name of Raven’s aunt.
“The old town at Dead Tree point; see the story of Sacred-one-standing-and-
moving, note 3.
*' Probably means ‘‘ Halibut pool.”
® Old Kloo on the eastern end of Tan-oo island.
* Perhaps Qwé/g.ao-qons; see the story of Sounding-gambling-sticks, note 9.
% A fern.
*®See the story of He-who-was-born-from-his-mother’s-side, note 11.
“See the story of Laguadji/na.
The western robin (Onerula Migratoria propinqua, Ridgwood).
The bufflehead; see the story of Fights between the Tsimshian and Haida and
among the northern Haida, note 21.
See note 63.
0 From this it appears that these were flickers.
1'This is inconsistent with the previous statement that she accompanied them.
12Told to explain beaver tattooings.
108Ta/_.at is the word for rainbow trout or charr; ada means ‘‘different.’’
10¢Spit point.
10 ()r Rose spit.
SWANTON] HAIDA TEXTS AND MYTHS el
A-SLENDER-ONE-WHO-WAS-GIVEN-AWAY
[Told by John Sky of Those-born-at-Skedans]
Once there was a chief’s child, they say, a girl, for whom they
often hung out hawk down-on the end of a pole.’ Her father loved
her. She had two brothers; one was large and the other had just
begun growing.
Once people came in front of her father’s town in ten canoes, danced
while coming and stopped in front of the town. Then one of her
father’s slaves inquired: *‘ What are these come for?” ‘*They are
come to get the chief’s child.” And when they said ‘*The woman
refuses,” they went away weeping.
The next day others came dancing on ten canoes. Then again they
asked: ‘* What are these come for?” ‘*They are come to get the chief’s
daughter.” And those, too, they refused, and they went weeping
away.
Now, the day after a certain one in a hair-seal canoe,” wearing a
broad hat, stood there early in the morning. He had a surf-bird fora
hat. After they had looked at him in his hair-seal canoe for a while,
they asked him: ‘‘Why does the canoe come?” He said nothing.
They did not want him. They said to him: **The woman refuses.”
A round white thing was on top of his hat. This was a foamy wave.
The foam was turning round and round rapidly. As soon as they
had refused him the earth changed. Out of the earth water boiled up.
Then, when this island was half covered, the frightened town people
thought of giving the woman up. She had ten servants, they say.
And they dressed up one of these just like her. And they painted her.
And they put red cirrus clouds on her and two clear-sky blankets* and
sent her down to the chief. Then he absolutely refused her. He
would take none but the chief’s child. They dressed up still another
[slave] with dark mottled clouds which lie seaward, and they put two
marten-skin blankets on her and had her go down. Her, too, he
refused. He refused all ten in the same way.
Now, all of the town people with their children had gone into her
father’s house. Then they all cried, and, without painting her, let her
go. And the ten servants all went with her. When she stood near the
salt water the canoe came quickly to her of itself. [Then the stranger
gave them his father’s hat covered with surf-birds (te!fga’ldax.uan),
which would keep flying out from it and back again.] Now, when she
got in, the ten servants got in with her. What caused the canoe to
move could not be seen. When the chief’s child had got in they dis-
covered him floating at the place where he had been before.
152 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
And they made holes in the front of the whole house by pulling
off planks. Through these they were looking to see which way his
canoe went. After they had looked for a while [it vanished and]
they did not see in which direction. And they did not see that it had
sunk. And the direction in which the chief’s daughter had vanished
was unknown.
At times her father turned to the wall and cried, cried, cried. And
her mother turned to the wall and cried, cried, cried. One day he
stopped crying and said to his head slave:* ‘‘ Find out whither my
child went.” ‘** Wait, I will find out the proper time to go. I will go
to see whither your [child] went.” .
One morning, as day began to break and when it was a propitious
day for him, he started the fire, and, while the people of the house
whom he feared to have see him, slept, he took a bath. Now after his
skin became dry he turned toward the wall and brought out the tackle
he used for fishing. He untied it, and he took out blue hellebore, and
he put it into the fire. And after he had watched it burn a while, he
took it out of the fire, and he rubbed it on the stone floor-planks and
made a mark with it on his face.
Then he got ready to start. He was going to search for the chief’s
child. The chief’s child’s mother was with him.
And he was a good hunter. He had a sea-otter spear. When he
pushed off he threw the sea-otter spear into the water, and, throwing
_ its tail about, it went along forming ripples in its passage, and he went
with it.
By and by the canoe stuck. The same thing- happened to the sea-
otter spear, they say. Then he pulled the canoe ashore. The chief’s
wife got off, and he turned the canoe over. Long seaweeds were
growing on it. These were the things that stopped the canoe. He
had been moving along for a whole year. Then he took off his cape
and rubbed it on the bottom of the canoe and on the chief’s wife.
And he rubbed it on himself as well and became clean.
Again he shoved off the canoe. Then he threw the sea-otter spear
into the water again, and it moved on anew. He followed it. After
he had gone on, on, on, on for a long while, the canoe again stuck.
Then he pulled the canoe ashore still again. And he turned it over
again. [A kind of] long seaweed had grown on it, and on the chief’s
wife, too, and on himself. Then, as before, he took the cape off.
And he rubbed it on the canoe and on the chief’s wife as well. Then
he rubbed it also on himself. And after they had become clean
he launched the canoe again. Again he threw the sea-otter spear in,
and again they followed it. After he had been towed along by it for
a while he came to floating charcoal. There was no way for him to
pass through this, they say. He had brought along his fishing-
tackle box, and he looked into it. And in it he used to keep the [old
EE —EE—— a
SWANTON] HAIDA TEXTS AND MYTHS 153
spruce roots] taken off when he repaired his halibut hooks. When he
put these roots into the water, [the charcoal] divided, and he was towed
through. Not far away the canoe came to another place where it (the
passage) had closed together. And when he put some [roots] into the
water, as before, that also parted.
Then he was towed out of it and was brought to the edge of the
sky. Now, after it had shut together four times, he braced the spear
under it.” He went under. Then he pulled his spear out and put it
into the canoe. He took the paddle and began paddling.
By and by he could see the smoke of a great town. And he pulled
the canoe ashore some distance to one side of the town, they say.
After he had turned the canoe over he made the chief’s wife sit
under it. Then he walked to the town. When he came to the end of
the town it was low tide. A certain woman, with her infant on her
back, had come down to the uncovered beach. She held a basket in
her hand, and she had a digging stick and moved it before her as if
hunting for something. While putting something into the basket she
looked up to where he was seated. And, after she had looked for a
while, she did the same thing again. And, after she had rolled away
the stones, she put sea cucumbers into the basket. That was Property-
woman.°
When she again fastened her eyes on the place where he sat, she
said: ‘‘I know you.” And then he stood up. And he went down
on the beach and stood near her. Then she said to him: ‘** Do you
travel hither expecting to see the chief’s chila?” He said ‘* Yes.”
**You see this town. He thought grease into his son’s wife’s mind‘
because he gave away his father’s hat as soon as he married the
chief’s child. She is lying over there in a cave. When you have
entered pass along by the right side of the chief’s house and go behind
the screen. There you will hear news.”
Then he started away from Property-woman and went into the cave
to the chief’s child. And as she lay there she was winking her eyes.
He took his coat off and rubbed it upon her. And he tried to make
her situp. Invain. And he became angry because he was unsuccess-
ful. And, since he could not succeed, he started off.
He put on his two yellow-cedar blankets and walked about among
them (the people). And they did not see him. Then he went into the
chief’s house and to the right. It had ten tiers of retaining planks.
On the upper one, in the middle of the sides, one sat weaving a chief’s
dancing-blanket. Then from the blanket she was weaving something
said: ‘*To-morrow, too, one of my eyes [will still be] unfinished,
unfinished.” ®
Then, contrary to the expectations of those in the house, he went
round behind the sereen and a wonderful sight met his eyes, they
say. A large lake with several gravel points running into it lay there.
154 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
The points were red with cranberries. Canoe songs’? resounded across
it. Near the stream which flowed out of this large lake they had a fire
for [drinking] salt water.”
Then some people came in from picking berries. As she walked
past the last one snuffed with her nose. ‘‘I smell a human being”
[she said]. And he said to her, ‘‘Say! it is I you are speaking about.”
‘Tt was the yellow cedar-bark blankets ot the chief’s child’s ten serv-
ants whom they ate, which I am wearing that I smelt.” That was
Mink-woman."!
And now he turned himself toward the fire which they had made
[to warm] salt water. When he got near, one among those sitting
there in a group said: ‘*‘ What will happen when they (her family)
look for the chief’s daughter?” ‘* Why, what are yousaying? When
they look for the chief's child and return his father’s hat which he (the
son) gave away, he (the father) will make her sit down (i. e., restore
her).”’
After he had heard all the news he turned round. He remembered
the chief’s wife, ran back to the canoe and turned it over, but only
the chief’s wife’s bones lay there. Then he drew his coat off and rubbed
it upon her, and she awoke as if from sleep. She had been perspir-
ing. He put his arm into the canoe and pulled it into the water.
After he had let the chief’s wife in he came to the village. He tied
her into the canoe. He tied himself in the same way as the chief’s
wife. He tied himself as Property-woman had told him to do. They
were there tied in front of the chief's house. As they floated there
one came out of the chief’s house and said: ‘‘ Wait; they want the
chief’s wife to remain there. They are going to dance near by.”
After she had remained there for a while a thunderbolt [appeared to]
drop in the house, they say.
By and by feathers came out of the smoke hole ina point. After
it rose into the air it broke off. Then it came to them in a point and
struck them, and they both forgot themselves.
They came to themselves lying on the retaining timbers. And then
he untied himself and the chief’s wife as well. When he could walk
he untied her. Her son-in-law sat opposite the door, and they spread
out mats for her below. Then they came down and sat in the middle
of the side.” Then one brought food in a small basket. In it were
large clam shells, small clam shells, and two mussel shells. They
gave some to the chief’s wife. They let her eat. After different
kinds of food had been brought out and eaten and all was gone, they
brought a basket to the fire, poured water into it, and put stones into
the fire. When these were red-hot they put them into the basket with
wooden tones.
It boiled. Then the chief said something to a youtlt who was walk-
ing around the basket. Then he went into a storeroom in one corner
SWANTON] HAIDA TEXTS AND MYTHS 155
and brought out a whale on the end of a sharpened stick. He put it
into the basket. Now, when he had tried it with a stick and it had
become soft, he put the whale into a dish the shape of a chiton and
laid it down before them.
Now he again said something, and he (the youth) gave her old clam
shells to drink the soup out of. She was unable to drink with these.
Now she got her own basket and took out two large clam shells and
two mussel shells, whereupon the people all stopped in a moment as
when something is dropped.’ And the chief, too, looked at nothing
but those mussel shells. When his eyes were fastened upon them she
noticed it and stopped.
Then she handed the shells to her husband’s slave and had him give
them to her son-in-law. He made a place for them [on his blanket].
Now, after he had looked at them for a while, he said something, where-
upon they went to him to get them and put them away behind the
screen.
In the evening those in the house went to sleep, and they (the visit-
ors) also went to sleep.
When day broke a young hair seal was crying in the corner of the
house, they say. At daylight they started off by canoe.
Now the canoe lay on top of the retaining planks. There he
fastened the chief’s wife, and he fastened himself in the stern. The
thunderbolt dropped behind the screens which pointed toward each
other. When the feathers came out from it in a point toward the
fire and struck them they forgot themselves. When they came to
themselves they were on the ocean.
Now he untied himself, went to the chief’s wife, and untied her.
And when they went off it was the middle of summer when the young
hair seal cry. He picked up his paddle and started paddling. After
he had made two strokes he reached his master’s town.
The chief’s wife went in and sat down. She related to her husband
how his daughter was situated. Then the slave also went to his mas-
ter and told him what those thought who had had a fire for salt water.
He repeated what they said to him word for word.
At once he spoke to the one who had charge of the fire. Two per-
sons went through the town summoning the people. Immediately
they entered. The house was full. Then he opened supplies of good
food. He fed them. He fed them all. When the food was all gone
he told the town people what he had in mind. He told the town peo-
ple that he was going to look for his daughter. All were well pleased.
He told all the chiefs to start in ten canoes. They agreed.
But the next morning his oldest boy had disappeared. When they
began to get ready the next day the youngest also was gone.
For the chief and the chief’s wife each they drew the figures of
cumulus clouds upon ten clam shells. As many mussel shells were
6 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
inside of these. He had ten drawn for the elder [son] and he had ten
drawn for the younger. The town people who were going away all
gathered ten apiece [for the men] and five apiece for the women. And
after they had got through gathering them they waited for the two
sons who had gone off to marry. They got tired of waiting for them
because they wanted to restore their sister. The town people had
everything ready and were awaiting them.
The elder got home at midday. His hair was fastened with cedar
limbs. ‘‘ Mother, I have brought a wife to you. She stands outside.
Go out and get her.” So he spoke to his mother: ‘‘Oh! my child has
come.” She looked outside, and a woman stood. there having curly
hair parted and large eyes. This was Mouse-woman.
After the youngest had been away for a while, he, too, came back
at midday. He came in, his hair fastened with a small fern. Hai hi
hi hi hi++-+." ‘‘ Mother, I bring a wife to you. She stands out-
side. Go out and get her.” A wonderful person stood there. She
was too powerful to look at. Something short with curly hair and a
copper blanket [stood there]. ‘‘Chief-woman, come in.” She did
not wish to enter. ‘‘She does not wish to come in. She positively
refuses, my child; your wife positively refuses.” ‘* Why! she goes
by contraries,” he said to her as he stood up. He went out to his
wife, came in with her, and sat down.
Next day, very early, they went off. The town people all started
out together upon the ocean. The elder son’s wife sat up on one of
the seats, and the younger one’s wife concealed herself inside. She
(the former) sat up high to look after those who were starting off.
She always kept her small wooden pox with her wherever she turned.
When they were all afloat she hunted in it and took out a bone awl.
And she put it into the water. The water rushed aside as it cut
through. In behind it they placed the canoe. The bone awl began
to tow them along.
After they had been towed along, along, along, along, along for a
while, they came in sight of a broad band of smoke from a town.
Some distance from the town the elder brother’s wife told them all to
land. She talked to them. The elder brother had married Mouse-
woman so that they might follow her directions.
They stopped at this place, and she had them cut long sticks. They
got two poles at this place. The younger brother’s wife hid herself,
but the elder brother’s wife commanded the voyagers. The ten
canoes were still, and along the front of the bows and midway of the
‘anoes they put the sticks. ‘They fastened them to thwarts by wind-
ing ropes around them.’ That was finished. Then they started for
the front of the town.
They stopped in front of the chief’s house, and one came out of
the chief’s house. ‘* Wait, they direct you to remain still. They are
SWANTON] HAIDA TEXTS AND MYTHS 157
going to dance in front of you.” After they had remained there for
a while, they forgot themselves. Then they came to themselves lying
on top of the retaining planks. In the place where they woke up
they untied themselves. They also untied the poles that had been
fastened upon the canoes.
On top of the retaining planks they spread out mats. There were
crowds of people there on each side on the ten retaining planks.
The chief’s child was not there, the one they came after. Only her
husband sat there. Then they spread out two mats in front of the
place where he sat. In front of him the ten canoe loads of people
laid their clam shells. They filled the house up to the very roof.
Now they laid the hat on top of all. They gave it back to him.
**Come! send for my father. Tell him to hurry.” Then a youth
started on the run. ‘‘Is he coming?” ‘‘ He is close by.” Whiu-u-u-u
(sound of wind). The house moved. The earth, too, shook. Of all
the visitors who sat in circles not one looked up. But, while they hung
their heads, the younger brother’s wife raised hers up. Then she
looked toward the rear of the house and toward the door. ‘* Hold up
your heads. Have you, also, no power?” she said.
By and by the house shook again, and the ground with it. X.u-u-u.
The people in the house again hung their heads. Now she said again
**Hold your heads up. Have you, too, no supernatural power?” At
the same time he came in and stood there. Something wonderful came
in and stood there. His large eyelids were too powerful to look at.
Where he placed his foot he stood for awhile. When he took another
step the earth and the house shook. When he took another step and
the house and the earth shook, all of the people hung their heads; but
she (the youngest’s wife) said to them, ** Hold your heads up.” When
she said it louder the supernatural power that had entered took hold
of his head. ‘*Stop! mighty supernatural woman that you are.”
After that he came in. Nothing happened." He sat down near his son.
But when he first came in and sat down he laid his hands at once on
his hat.
With his father’s staff he divided the clam shells. He kept the
smaller part for himself. He made his father’s part large. ‘‘ Did you
send for your wife, chief, my son?” ‘* No, indeed; I have been wait-
ing for you.” ‘‘Send someone for your wife, chief, my son.” Then
a youth went to call her. ‘‘Is she coming?” ‘* Yes; she approaches.”
By and by the one whom they were after came in from the cave where
she had lain, and stood there. But she went to her mother first. She
did not go down to her husband.
Then his father began to dance. After he had done so for a while,
ne fell down. At once he broke in two in the middle. Out of his
buttocks feathers blew, and out of his trunk as well. One of the
servants stood up out of his buttocks, one out of his trunk, another
6s
158 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
out of his buttocks, another out of his trunk. All ten whom he had
eaten he restored.’ That was why he danced. On account of the
hat he had devoured the servants. He had put grease, too, into the
mind of the chief’s daughter by thinking. On account of the hat they
put her in the cave. By and by he came together. He stopped
dancing. He sat down.
Now they put more wood on the fire, made them sit down in a circle,
and began to give them something to eat. The feast went on even
until midnight, when they stopped. They stopped. They went
to bed.
When day began to break the young hair seals cried in the very
place where they had cried before. Then they prepared to start from
the top of the retaining timbers, where their canoes were lying.
Then her father-in-law called her. ‘* Noble woman,'* wait until I
give you directions.” And he whispered to her. He gave her direc-
tions as she sat near him. ‘‘ Chief-woman, I will come forth from
your womb. Do not be afraid of me.” And to her he gave a round
plate of copper, to which some strings and a chain were fastened.
It was named X.iut!a’la (Property chain (?)). ‘* Have Master Car-
penter make my cradle, chief’s daughter. Let lofty cumulus clouds
be around the upper edges, chief-woman, and around its lower edges
short ones. In those days human servants (i. e., human beings) will
gather food through me. When they see me sitting in the morning
the surface birds will gather food while I am governing the weather
(i. e., while I am in sight).” ”
Her parents (‘* fathers”) were waiting for her on top of the retaining
timbers, but, below, her father-in-law was giving her directions, to
which she was listening. After he had ceased talking, she got into
the canoe with her father. They fastened the canoes to each other;
they all fastened themselves. After the chief’s child got in, all forgot
themselves. When they came to, they were afloat upon the ocean.
At once they started off. In a short time he came to his village.
After it had lain still for a long time the chief’s daughter became
pregnant. When she began to labor they made a house for her out-
side. They drove in a stake, had her take hold of it, and went in.
Now he came forth, and, when she looked at him, she saw something
wonderful. Something flat stuck out from his eyelids. She rose
quickly and ran away from him in fright. ‘‘Awaiya’,” she said, and
the town was nearly overturned.
Then she quickly turned back toward him, laid her hands upon him,
and exclaimed as she picked him up: ‘‘Oh! my grandfather, it is I.”
The town was as still as when something is suddenly thrown down.
She brought him to the house. Her father put hot stones into a
urinal he owned, and they washed him,”
SWANTON] HAIDA TEXTS AND MYTHS 159
As soon as they went out for [Master Carpenter], he came on the
run. He held in his hand what he had taken off (i. e., cut out)! in
the woods. As soon as he came in he put the drawing on it, as the
chief's daughter told him. He pictured the clouds upon it. There
were two rows of them. He made holes in the cradle for fastening
the rope alongside of his legs.
Then they put him in. They brought out two sky blankets and
wrapped them round him in the cradle. After that was done they
launched the canoe. Five persons and the chief’s daughter went with
her son. Then they started seaward. They went, they went, they
went. When they found by looking about that they were midway
between the Haida country and the mainland they let him down into
the water. When they let him go he turned around to the right four
times and became like something flat thrown down. Then they went
away from him, and settled down at the place where they had been
before.
[He was the one who has his place in the middle of the sea. Some-
times when sickness was about to break out they saw him. Najfi.da’
sLas*” was a reef. |
[What follows is really a second story, but it was told as part of the same. Its true name is said to
be ** He-who-had-Panther-woman-for-his-1nother.”’]
Here on the Nass lay the town of Gu’nwa. Four slaves of the owner
of the town came down [the inlet] after wood. They cut the wood at
a sandy beach below the town and saw young cedars. They found
them for the chief’s wife. They did not believe their eyes [for joy
at finding them growing so conveniently to the water]. They finished
cutting the wood, loaded it on their canoe, and went up with the tide.
At evening they got back. The town people brought in the wood,
and he (the chief) called them in.
Then, after they had given away food for a while, he reported that
they had seen young cedars. At once the chief’s wife planned to go
for the bark. They went to sleep, and early in the morning she had
her husband’s canoe brought out. People of the town, the chiefs’
daughters and young men, all went with her. At once they floated
down with the current. Hu hu hu hu hu, much food,—cranberries
and salmon,—|they took with them]. Then they went down.
When they landed by the young cedars all the women pulled off and
dragged down [the bark] from those [trees] near by. They pulled it
off and dragged it out to her. When they had taken all from those
near at hand they became scattered.
She (the chief’s wife) sat with her back to the sunshine, pulling
cedar bark apart. She was not in the habit of eating much. Her
fingers were slender. She did not care for food.
After the sounds of the voices of women and men had died away
inland a person wearing a bearskin blanket with the hair side out
160 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
‘ame and stood near her. He held something like a pole. It hada
sharp point. It was half red, half blue. He was looking at the chief’s
wife, but she did not even glance toward him. He asked the chief’s
wife: ‘‘ How do you act when your husband calls the people [for a
feast|?” ‘* When my husband calls the people, I empty the whole
dish placed in front of the one sitting next to me into my mouth.”
She had children. One of the two boys she had could not creep.
‘* How do you act when your husband calls the people again?” ‘As
soon as my husband calls the people I put food into the dishes and,
bending down, eat out of them.” ‘‘ How do you act when your hus-
band comes in from fishing?” ‘*I go down, pull up my dress, swim
out to him, and swallow the two spring salmon which are on top.”
He drove the thing he had in his hand into her forehead, and, when
it stuck out at the back of her head and he had raised her arm, all of
her flesh dropped off. Then he sat down and entered it (her skin).
And he picked up her flesh and buried it in the sand at the foot of the
tree. After he had seated herself in the place of the chief’s wife,
they came down to her in crowds with the cedar bark.
All of them pulled their cedar bark apart. Among the crowds of
people that were there the chief woman did it. ‘‘ Woman, I am
hungry.” ‘‘ Well, there is a piece of white food in|[my box].” ‘‘In
mine, too.” ‘*In mine, too.” This [they said] because they wanted
to have her eat.
The one who was quickest broke up the piece of food and placed it
in front of her. She ate all of the little they gave her. While she
was doing it, at which they were very much pleased, they started out.
Later than the usual time for going to sleep they reached home. They
explained that they had started back in the night because the chief's
wife had begun to eat.
The chief commanded wood to be put on the fire. Then he called
the people. One of her children had nearly cried itself to death
when she reached home. When they handed it to her she pulled her
teats out and put one into her child’s mouth, but it ran away from her.
It was sucking aman. That is why it ran off crying.
The town people came in and sat down ina circle. After they had
roasted the salmon, had broken it up into small pieces, and had placed
some in a dish in front of the one sitting next to her she emptied it all
linto her mouth]. She did not chew it. When she emptied it into her
mouth the town people looked at her instead of eating. They were
astonished at the way in which she handled the food. But it was the
chief's wife [they thought].
Next day his wife was again hungry, and again he called the people.
While they were in astonishment at her [actions], the elder brother car-
ried his younger brother along in front of the town. Both went crying
along. He called the people. Then they let her pour the berries into
SWANTON] HAIDA TEXTS AND MYTHS 161
adish. To their surprise instead of doing so she bent over the tray.
The youths came back in a crowd with the empty trays. They were
astonished at what she did. It was not the chief’s wife that they saw.
Next day, very early, he (the elder brother) launched one of his
father’s canoes and put his younger brother in the bow. He paddled
off aimlessly out of Nass inlet, away from the town of Gu’nwa. After
he had gone down with the tide for a while a woman leaned halfway
out from a certain house and said: **Come hither.” The house had a
front sewed together with cedar limbs.” It was painted.
Then he directed his course toward it. After he had landed she
said to him: ‘* Stop with me. To-morrow you shall go on.” She
spread out mats woven in many colors for them. The chief-woman
sat on one side, the elder brother next to her, and the younger lay on
the other side of him. ‘Then she said to him: ‘* Let your younger
brother sit next to me.” He picked him up and made him sit next to
her.
For a long time he had had nothing to eat, since the time when they
were astonished at the actions of his mother. He was going to eat for
the first time with this woman. She turned round. Then she looked
into her box, took a dish out of it with the carving of a mouse on it,
und placed before him a single piece of salmon.
He bent down his head and thought: **After I have gone hungry for
so long this is very little for me to eat. What part will my brother
eat?” She was looking at his face and said to him: ** Why, just as it is,
the supernatural beings are never able to pick it up and eat it.” He
picked it up, and his younger brother also picked it up. Yet it was
still there. After they had eaten it for a while they had enough and
put [the dish] back.
After the dry fish was finished she put down a cranberry for them
as well. As soon as he thought about that, too, she looked into his
face again and said to him: ‘‘ Kat it. The supernatural beings are
unable to consume it.” Then he picked it up with a spoon and ate it.
When they were filled she put it back.
After it became dark she spread out the mat. There the chief-
woman lay down. The elder brother was going to lie next to her, but
she said: ‘‘ Lay your younger brother next me.” He picked him up
and laid him next her. As soon as he laid him down he lay as still as
one killed by a club. For the first time after he had cried so long he
slept.
While he (the elder brother) was asleep he heard a woman laugh,
and it awoke him. To his surprise his younger brother was playing
with the chief-woman. When his younger brother did a certain thing
to the chief woman [she exclaimed]: ‘‘ Yu-i’, now see how He-who
came-to-have-Panther-woman-for-his-mother plays with me,” As soon
17137—No. 29—05——11
162 - BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
as the elder brother understood this he began to cry [from jealousy |.
At the same time day broke.
At daybreak he began to get ready to go somewhere without know-
ing whither. Then she made him sit down. ‘Stop! let me tell you
something.” She brought her box out to the fire, took something
blue out of it, and bit off part for him. ‘‘ Now, my grandson, if any-
thing has too much power for you, swallow this and spit it upon your-
self.” Then she said to him: ‘* Right down the inlet lives the one
whom you came to see, the one for whose daughter you came. But
your younger brother shall remain with me, and after a while I will
marry him.”
Then he went down with the current along He was expecting to
meet Sqii’g.al’s daughter. There lay the large town in which lived
the woman he came to marry. After he had walked about in the
town for a while it became dark. Then he entered Sqii’g.al’s house.
He went in and sat down close to the door. The chief’s child sat
between the screens at the rear of the house. Around her walked
some women with their hair stuck together in bunches. Her father
set them to watch her so that she might do nothing foolish. When
day began to break, instead of going in to her, he went outside.
He went round the front of the house and followed a narrow trail.
At an open place near water holes human bones were piled up, and a
bull pine stood there. In the branches of this he sat down. After
he had been sitting there for some time red spots from the rising sun
appeared on the open ground. Then the chief's child came thither.
The servant who came in advance had a bone stuck.in her nose.”
She had a crooked war club. The one who came behind was dressed
in the same way. The leader had a human scalp in her hands. Their
hair was stuck together in bunches. She was a Tlingit woman. The
one behind was a Bellabella.”
She sat down, untied her blanket, and was naked. Then she went
into the water, turned round four times, and came out. Then the
Tlingit woman rubbed her back. The Bellabella woman, too, rubbed
her breast. After they had finished rubbing her she went into the
water a second time. After she had turned round to the right she
sat down on dry ground and turned her back to the sunshine.
When her skin had begun to dry he came out and seized her. The
moment that he seized her he quickly touched noses.” One servant
picked up her weapons with the scalp, ready to strike him, and the
other one, too, was ready to strike him with the bone club. But she
stopped them. ‘Do not kill him. I will marry him.” The human
bones lying around belonged to those who, haying become fascinated
at the sight of her, had seized her, and had presently been killed by
the servants.
SWANTON] HAIDA TEXTS AND MYTHS 1638
At the same place, beside the bull pine, they lay with each other.
The Tlingit woman sat down at her feet. The Kwakiutl woman sat
at her head. There they kept looking at her. When the sun was set
all four went home. Then she entered her father’s house. As she
went in she concealed her husband under her blankets. Her father
had his eyes fixed upon her and [said]: ** My child, what makes you
lame?” ‘*Father, a shell made my foot sore by cutting into it.”
Then they went in together behind the screens.
And in the evening the chief’s child lay behind the screens. Then
he lay with her, and he (her father) heard someone talking with his
daughter in the night. When day broke the chief commanded them
to put wood on the fire, and two slaves put wood on the fire. After it
had begun to burn up he said: **Come! look to see who is talking with
my child.” Then a young man went thither and said: ‘*Someone is
lying here with her.” And her father said: ‘*‘ Alas! I wonder what
roaming supernatural being it is!» Perhaps it is ‘ He-who-had-Panther-
woman-for-his-mother,’ whom I wanted my child to marry.” ‘*He
says he is the one, father [said his daughter].”
Then he spread out a mat next to himself and said: ** My child, come
and sit down near the fire with your husband.” Shortly she came
down and sat there with him. They put four hard stones into the fire.
When they became red-hot he put them into a dish standing near the
wall with the tongs. Then he had it set before his son-in-law. *
Like the preceding, this story is compound, there being in reality three distinct
tales. The first and longest is that to which the title properly belongs, and the
main theme, the story of the person abandoned to die who was supernaturally helped
and became a great chief. It is popular from Yakutat bay to the Columbia river.
The second part, the story of the man who married a grizzly bear, was appended
because the hero is said to have belonged to the same town as the principal char-
acter in the first part. It is a favorite Tsimshian story, and is referred to for the
origin of the secret societies. Another version, obtained by Professor Boas from
Charlie Edenshaw, chief of the Sta’stas, is appended. The concluding section, tell-
ing how the woodpecker obtained its brilliant plumage, seems to be altogether out
of place here, but my informant asserted that it was always told in this connection
at Skedans. It is the only part of the story manifestly Haida.
'There were many towns in Metlakahtla narrows, but this is Qi toga’, said to have
been the name given to Metlakahtla proper, where the modern town stands.
* That is, the town chief.
$Milt is probably what the word q!a/dji refers to. It was said to be ‘‘ white
stuff found in some salmon instead of roe.’? The translation of k!6’sgul as ‘‘ heart”’
is somewhat doubtful.
*The dog dug up a salmon creek.
5 It is difficult to follow the old man’s descriptions, but the accompanying diagram
shows how my interpreter illustrated the construction of this fish trap to me.
The trap is seen to be triangular with the apex pointing upstream. The two
sides of the triangle next this apex form the trap proper or gi/g‘awai (a). The
188 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
third side is flush with a weir running to the bank of the stream on either side, the
two parts of which are called the x.ia’-i (b) or ‘‘wings.’”’ Entrance to the trap is
given between two slanting sections called the gigwa/ngida (c), which are far apart
at the lower end, but almost come together at the upper. The remaining sections on
either side of the gigwa/fgida which close the trap are called Ig.aiyi/Ngadadji (d),
:b .
<_—— : <_<
ala
g- 6
Fic. 2—Plan of large salmon trap.
were made one fathom higher than the other parts, and were painted on the upper
section on the side downstream. In construction, posts were driven into the stream
bed along these lines and horizontal pieces laid between and secured with cedar
limbs. The salmon in their course upstream were led along by the ‘‘wings”’ to the
opening between the Ig.aiyi/figadadji, foreed their way through the apex into the
space above, and were unable to get farther or to return.
©The tg.aiyi/Ngadadji looked roundish.
7™The drying frames were constructed as illustrated in the diagrams on p. 189, the
first of which represents the frame looking from above, and the second, one end.
There were two such frames in each smokehouse, each occupying one side. The
slant of the upper poles accompanies the slant of the roof. The position of the fires
is also marked. Smokehouses in town were without any smoke holes, as they were
not occupied as dwelling places, while the smoke holes at camp were covered when
they began to dry fish. Boards were also placed above the fire in order to spread the
heat out and facilitate drying. The K!ia’sanai actually extended over all three
sections.
Si.a, the word used here, can not be literally translated for want of an equivalent.
It is only used when addressing a brother, sister, or very near relation.
*T learned nothing more about this supernatural being than what is contained in
this story, except that it was said to be like a bear. The word is Bellabella.
See story of Raven traveling, note 54.
(Qi !ol-djat is somewhat difficult to render. It is the feminine of one word for
chief, q!ol, but ‘‘ chieftainess’’? would convey a false impression, because it is associ-
ated with the idea of the exercise of a chief’s power by a woman. A q!ol-djat was
not one who exercised the power of a chief, but a woman who belonged to the ranks
of the chiefs, whether she were a chief’s wife or a chief’s daughter.
® Supported by ropes, because he was too full of arrows to rest upon the ground.
A man always communicated with his father-in-law and his mother-in-law
through his wife.
“The Haida word used here is the same as that for
‘oneness in clan,’’ since to marry the same man both had to belong to the opposite
clan. One of my interpreters said that this term might also be applied by a man to
the husband of his wife’s sister.
© Canoes were brought to land stern first unless the occupants were in great haste.
Among the many things the supernatural beings were supposed to do in an oppo-
site manner from men was to land bow first.
©The Haida at this point is somewhat obscure.
ce ?
one,’’ and appears to mean
— --
SWANTON] HAIDA TEXTS AND MYTHS 189
1 Every animal and every human being is supposed to be provided with a ‘‘thread
of life,’’ an idea not found elsewhere in America so far as I am aware. Lis, the
word used here, is also applied to threads of mountain sheep wool. Another name,
wa/nwa-i, is given in the story of How shining-heavens caused himself to be born.
8 A person’s luck in hunting would be destroyed by his wife’s unfaithfulness.
tt. Se —————————————— nner post
Qla‘idagilai
Q!a‘idagilai
Quter post C) ()inner post
Klia’sAnal
— ean
f
Taxasga@’gida
Inner post
Klia’sAnai
/
N
‘
‘
Inner post
Outer post
Surface of ground
Fic. 3.—Drying frame for fish, horizontal and vertical plans.
1’ See the story of Supernatural-being-who-went-naked.
20 “Something-white,’’? name given to the skin of some mainland animal obtained
in trade by the Haida.
*t Meaning ‘‘ How pretty it was!”’
“In the Masset version of the Raven story, Raven tells Woodpecker to go to the
dead tree which is to be his grandfather,
3 From Tlingit Kats!.
190 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
SACRED-ONE-STANDING-AND-MOVING, STONE-RIBS, AND UpwaARD |
[Told by John Sky of Those-born-at-Skedans]
In Sealion-town' one began to bathe for supernatural power. All
sorts of weak things came through him [making him worthless]. He |
stayed with his eight younger brothers and his mother.
By and by his younger brothers disappeared. It was not known
whither they had gone. Morning came and his mother wept. Again
when day broke she wept. One day, when she stopped crying, she
said: ‘* My eldest boy is as if he did not exist. When morning comes |
my mind is always the same” (i. e., without gladness).
After she had said this to him for some time he got tired of hearing
it and said to his sister: ‘*Sister, pour salt water into the box my
mother owns so that I may bathe in it.” Then she put on her belt.
She laid her mother’s stone box down near the door and poured water
into it.
Then her brother crept over to it and just managed to crawl into it.
After he had stayed in it for a while he could not keep his buttocks
under water. Then his sister pressed down on his back with the poker
which lay near the fire. After she had pressed down upon him for a
———
while she took away the stick. There was a small depth of water over |
his back. Now she pressed him down again, and, when she removed |
it from him, his back was well under the water. Then he broke the
sides of the box by stretching.
And again he called to his sister: ‘‘Sister, pour some water into
another of your mother’s boxes.” Then she again poured some into
one. He got into it and stretched his knees out init. He broke that,
too, at the joints.
And again he called to his sister: ‘Sister, pour some water into
another.” Then he broke that also at the joints. He did the same
thing to another one. He broke four with his knees.
Then he went into the sea. After he had remained .there for a while
something just touched him. He reached for it. He seized the tail
of a flounder. Now he called to his sister: ‘‘Sister, roast and eat
this.”
And after he had been in the water a while longer something again
touched him. He reached for it. He seized half a halibut and threw
it over to his sister. Then he said to his sister: ‘* Roast that. Do not
steam it.”
SWANTON] HAIDA TEXTS AND MYTHS 191
He seized a porpoise tail and a white porpoise’ tail. After he had
taken all kinds of sea animals he also threw up a whale’s tail. And
he said to his sister: ‘Steam that one however.”
After he had been in the water a while longer something touched
him. He reached for it. He felt nothing. And, when the same
thing happened again, he grasped farther away. Then his hand
nearly slipped off from [the something], and he seized it in both hands.
When the something had pulled him out of Skidegate inlet he tried
to stop at g.a’-ixa,* but then something cracked at the bottom of
the island. He held something nice which was almost transparent,
and put it around his head. That was Lg.o'tg.o-g.ao* (the hair of him
who tries the supernatural powers of men).
After he had put it around his head he swam up the inlet. He
swam in front of Gu'lga’ and passed over to Xa’na.° The water
was shallow and broad like a lake, and he traced a channel in it with
his hand and remained at its mouth.
After he had remained in the water for a while something came
walking toward him, making a booming sound as it advanced. Some
one stood on the shore opposite him. On the right side he held a
knot and a branch of g.ddaixo’sei.* On the other side he carried a
piece of common seaweed and some kwé’aogia’g.adan.*
‘*Come hither, grandson.” At once he went to him. Then he said
to him: ‘‘ Now, grandson, turn- your breast (or ‘ face’) to me.”
Immediately he turned his breast to him. He struck him with the
knot. It was as when something is rubbed into fine pieces. And he
struck him with the g@.ddanxo’se?. It became like the other. Then
he said to him: ‘t Now, grandson, turn your back to me.” And so he
did. He struck him with the kwe’aogia’g.adafi. He did not feel it.
Then he struck him with the seaweed. He nearly knocked him over.
Far off he recovered his balance.
** Wait a while, grandson. We will wrestle with (lit., ‘* feel”) each
other,” he said to him. ‘‘ Now, grandson, let us try each other.” And
they laid hold of each other. After he (the man) had shoved him
about he almost threw him down. Then he turned away smiling.
‘* Grandson, yours has more strength. Swim down the inlet.”
He went along; he went along and presently swam ashore at
Sealion-town. Then he dried himself by the fire and went to bed.
After he had been in bed for a while, and day had begun to break, he
went out.
Then he followed an indistinct trail. After he had gone along for
a while, he saw a shrew * trying vainly to cross an old log. Then he
put her across and kept his eyes upon her. She entered a bunch of
ferns lying some distance away.
Now he went to it. He moved it aside with his hand. To his
astonishment there was a painted house front there with the planks
6
192 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
sewed together. And she said to him, ‘‘Come in to me, grandson.
News has come that you want to borrow something of me.”
Then she hunted in her box. She bit off part of something for him.
‘‘Now, my son, here it is.” And she said to him: *‘When you get
home and go up to Gi'lga lake, take along your bow. There you will
shoot a mallard. Blow up its stomach and put its grease into it.
I know that what destroyed your younger brothers lives there. You
are going to restore your younger brothers. Eat some [of the
grease |.”
He went home and entered the house. After he had remained seated
there for a while, he went to bed. And next day early in the morn-
ing he went up to Gi’lga lake.’ Male and female mallards’ were
there. They were pretty. He prepared his bow and shot just over
the head of one of them. It fellas when something is dropped. Then
he got it ashore, made a fire for it, plucked and steamed it. He saved
its entrails.
Then he went down upon the beach and picked up a big clam shell.
Then he steamed the duck and put the duck grease into the clam shell.
He took out the duck meat to eat. Then he put a [hot] stone into the
duck grease. At that time the duck grease boiled over. All the
things that live in the forest said: ‘‘ Be careful! the duck grease might
spill.” Thus they made him ashamed. He did not eat the duck meat.
When the duck grease settled down, he put it into the entrails.
This is why, when the earth quakes, the Raven people tell [him] to
be careful of the duck grease. They say so because Sacred-one-
standing-and-moving was a Raven.
Then he went away. He saved the feathers and the duck grease.
And he came home. Then he went to bed.
When next morning tore itself, he went to Giga, took two children
thence, and went into the woods at the end of Sealion-town. When
the came to the lake, he looked about, pulled up two cedars entire,
fastened them at the butt end with twisted cedar limbs, did the same
at the top, and held the two trunks apart by means of a stick. He
laid it in the lake, bound the lees of the two children, and placed them
between.”
When they moved, a wa’sg.o"* came out on the surface in the space
between. Then he knocked out the stick and his head was caught, but
he pulled [his trap] under. The cedar came to the surface broken as
when something is thrown upward.
Then he went home and stood up the dead children with the pole in
front of the house. He kept them for the next day. And again he
went thither and took the two children, After he had looked around
fora while, he pulled out a large two-headed cedar, stump and all.
After he had split it, a wren jumped around him chirping: ‘*Tc!é
tc!é, my sinews,”’
enc Rites
SWANTON] HAIDA TEXTS AND MYTHS 193
Then he went to get it, pulled out its sinews, spliced them together,
and fastened the butt end and the top with them. And he put it all
into the water. After the children had been again suspended above it
for a while, the wa’sg.o came up and got them. Then he knocked out
the cross stick and he (the wa’sg.o) carried it down. After he had
carried it down, he floated up dead with it. Then he went to him and
pulled him out.
He pulled him up on the shore and was going to cut him on the top
of his head when it thundered. It also lightened. And the same
thing happened when he started upon his back. But, when he started
at the lower part of his back, nothing happened, and he cut him open
along the belly. His younger brothers’ bones burst out from it. ,
Then he fitted together his younger brothers’ bones and spit the
medicine Mouse-woman' had given him upon them. Immediately
they got up. And then he said: ‘* Sit down where you used to.” They
were glad to see each other.
After they had been there fora long time one disappeared. The
next day another disappeared. All eight of them disappeared in the
same manner, and he felt sad.
Then he went to Gu’Iga, passed along to the point on the side toward
the upper end of the inlet, and to his surprise heard the buzzing of
distant conversation on the other side. Then he pulled off the ribbon
with which he used to tie his hair and threw [one end of] it across.
Upon this he walked over and [found] a crowd of spectators at the door
of the middle house, in which people were talking. Then he passed
through them and looked in.
In the rear of the house a certain thing hung, under which one lay
face up. Out of it flames played at intervals. It was sizzling there.
While he looked on the person was driven out by the fire. The super-
natural beings filled the whole space in the rear of the house.
After he had sat there for a while, one stood up. He said: **Get
Stone-ribs, and settle him under it (the earth) forever.” He heard
what they said. By and by one went out. After a while he came
back, and they asked him: ‘‘Is he coming?” And he said: ‘* He is
near.”
Presently he came in. Like asonof one of the supernatural beings,
he wore a copper coat. He also had on a marten-skin’ coat. And as
soon as he had entered he lay under [the fire]. It was burning upon
his breast. Out from it sparks went.
A certain one stood near the door and another on the other side.
In the rear of the house sat his mother, Djila’qgons. The one standing
on the side toward the door said: ‘*They are talking about it. They
are talking about it.”'? The one on the opposite side also said: ** The
supernatural beings who talk about the places which they are going to
inhabit in the future also talk about this.”
17137—No. 29—05——138
194 BUREAU OF AMERICAN ETHNOLOGY | [BULL. 29
She called for one of the servants who sat among them. ‘* One-who-
moves-heaven-by-the-rapidity-of-his-motion, go and call Swimming-
russet-backed-thrush. I want to ask whether I went with him.” He
said that he went with the chieftainess. She asked to have him called
so that she might crosssquestion him about it.
There was no one to have his seat under this island.. Then one
day passed for Stone-ribs. Another day was about to pass for him.
The supernatural beings acted as if shivering. They were afraid.
They feared that he, belonging to the wrong side, was going to settle
beneath them."
Again those standing near the door spoke. They spoke as they
had done before. And One-who-moves-heaven-by-the-rapidity-of-his-
motion went to call Swimming-russet-backed-thrush. By and by he
came back. Then she asked him if he were coming, and he said: ‘* He
is coming.” ‘* Perhaps I went with him at Goose creek, where I dug
out wild-clover roots, or perhaps I went with him at lg.e’djis.” At
that instant he came in. He was good-looking. He had been gam-
bling. He held his hand to his face with fine cedar bark in it. He
wiped part of his face clean. As soonas he went over to the chief
woman he pushed himself into her blanket. She was looking at him.
She looked longer than was necessary."
Another day dawned for Stone-ribs. It was broad daylight for him,
and the supernatural beings were as if shivering with fear at the pros-
pect of having him settle down beneath them. Just before daylight
he was driven out by the burning.
Now, after they had thought for a while, one stood up, saying:
‘**Let them send for Sacred-one-standing-and-moving. They say that
he bathed in the ocean so much in order to settle down under it.”
Then he went out of the house, threw his ribbon across again, and
ran over uponit. And he said to his mother: **‘ They are setting out
to get me. You will go with me. She-upon-whose-feet-property-
makes-a-noise will also go with me.” As soon as he had finished say-
ing this, they came for him. And he said he would come by canoe by
himself.
Then he went to get his wa’sg.o skin, which he kept between the two
heads of a cedar, and he put it on while he was still in the house. He
walked about, too pretty to be looked at by anyone. Then they started
across. His mother steered, and his sister was in the bow. He stood
in the middle as they went. And his sister got off, then his mother,
last himself. .
They went up. His sister went ahead. She held the [duck] entrails
in her hands. His mother had the feathers inside of her blanket.
When he entered, the supernatural beings held their heads down to
him. He looked grand. He entered wearing the wa’sg.o skin.
And as soon as he entered he Jay down underneath. He was siz-
zling from the fire. Again it burned at intervals. When it stopped
SWANTON] HAIDA TEXTS AND MYTHS 195
burning, his sister greased [his skin] with the duck grease.. His
mother put feathers upon it.
By and by one night was counted for him. Then the supernatural
beings fastened their eyes upon him. Lo, another night was. about
to be counted for him. At this time the supernatural beings taiked
about the places where they were going to settle. They divided them-
selvesup. At that time one among them stood up. He said: ‘*Where
is the sister of the supernatural beings, Woman-people-want-to-have,
going to have her place?” ‘*I do not know. I do not know. I shall
have my place with my children a little way behind the chiefs among
the trees.”
By and by, when day began to break, they were looking on. Pres-
ently the Raven called. It was daylight. But then they discovered
him enter and lie down under it.” Then he came to have his place
under it (the island).
Then they went for Fast-rainbow-trout”’ and Marten. And they put
a string on him (Fast-rainbow-trout) and sent him up with it. Then it
was not long enough. He spliced hemlock roots to it. Marten went
down with the lower end.”'
Now the supernatural beings separated, leaving the town of X.a‘1-
na” for the various places they had already talked about settling in.
Now Stone-ribs traveled about upon this island. After he had tray-
eled for some time he entered the house and said to his mother:
** Mother, toward Cape G.a’nixet” some one calls for me, weeping.”
And next day he went about upon this island hunting birds. He went
about upon it as one does upon something small.
And again he said to his mother: ‘* Mother, she calls, wailing for
me as if she would never cease.” Then he said to her: ** 1 will go and
help her.” And she said to her son: ‘* Don’t, chief, don’t; they might
eall you ska’mdal.”** ** That is all right, mother; I am going to help
her.” ”°
Then, very early next day, he started off again, passed Q!a’dasg.o,”®
went around Skedans point, and came to Broken-shells-of-the-super-
natural-beings. At that time he took quicker steps. Then he ran over
to Village-that-stretches-itself-out. And he went along down the inlet.
Then he came near some white shells. Seaward, to his surprise, an eagle
was trying to catch something and almost succeeded several times.
Then he looked at it. Again it almost caught it in its flight. And
after he had thought about it he went down to it. And, when he got
there, a halibut was swimming about in the standing water. There
were stripes of copper along its edges. Out of its nose hung a weasel.
Now he caught the halibut in his hands. He was very glad to have
it. And when he was going to split it around the edges with his finger
nails it thundered; and when he was about to do the same thing along
196 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
the under side it again thundered; and when he was about to split it
along its upper surface it again thundered and lightning shot about.
Then he [split] it along its tail; and when he had finished skinning it
he put it on.
Then he went into the pond before him. Bullheads shot away from
him. When he opened his mouth, lo! the bullheads all went into it.
And he opened his mouth. From his mouth they came strongly and
quickly. They floated about dead. He got out of it and put it in
his armpit.
He had two coats. He had a copper coat and he had a marten-skin
coat. Before he started off, he practiced before his mother with them
on, and, when he nearly burst his mother’s house by swelling up, she
cried to him to stop.
He started and came to Le.ada’n village.” Then he skinned the
woman’s child, and lo! be was born instead. He grew up as rapidly
as a dog. Immediately he began to walk. One day, as soon as he
came in from out of doors, he wept so hard that they could not stop
him. She tried to stop him in every way. He would not be satisfied.
After he had cried for a while, he said: ‘*‘ Ha, bow-shaped object;
ha, bow-shaped object.” At that time she tried to stop him all the
harder. As he wept he made the motion of handling a bow. By
and by his mother pounded up some copper ornament she wore and
she also finished arrows for him.
He was hunting birds. He did not sleep. And, one day when
it was fine weather, they went for shellfish. They did not take his
mother with them. Then, after it had been stormy for a while, it
was again calm, and they went for shellfish.
Then he asked his mother if she owned a canoe. And, when his
mother said that she did own one, he went along with them and _ his
mother to get shellfish. While they were still going along the lead-
ing canoes had already landed. He landed his mother among the
‘ranoes which were floating about and remained floating back of them.
Now, when the baskets of those who had gone first were full, he lay
down in his canoe, and, using the canoe as a drum, beat upon it with
his bow. Then they made motions toward his face from the shore.
They spoke in low voices. And they loaded their canoes and went off
in terror. Before they had reached the village he told his mother to
hurry up. Then she put the mussels in the bow. His mother seated
him at the very stern, and they went Jandward from Q!a’g.awa-i.
As they went along in fright, he (Q!a’g.awa-i)* came after them.
And, when he came near, he opened his mouth for them. But, as he
was carrying them into his mouth in acurrent, [the boy] took his bow,
pushed his lips together, and shoved him back, and he went under the
water. They went on.
ee
SWANTON] HAIDA TEXTS AND MYTHS 197
When they came to her, his mother said she was saved by blowing
through her labret hole and putting her feet into the water. He
listened.
After they had lived there for a while, it became stormy weather
again. It was bad weather. When the mussels became spoiled for
food, it was again calm, and they again went out after mussels. Some
time after, he and his mother went out. After the baskets of those
ahead had been filled, he struck upon the edges of the canoe. And
again they opened and closed their hands to him for him to stop.
After he had watched them for a while, they went away in fright, and
he too went after them.
After they had gone on for a while, [Q!a’g.awa-i] again pursued.
He had five fins. Again, as soon as the current flowed into his mouth,
they floated inward. Then he (the boy) closed his lips with his hands
and shoved him back.
And, when they landed, they came down to meet her. They asked
whether he came to the surface, and she said that she blew through
her labret and put her foot into the sea. That was how she was saved,
she said.
And again it was bad weather. After bad weather had lasted for
some time, he went to a point toward the end of the town, entered his
halibut skin, and went into the water. Presently he came to a broad
trail, and, having traveled upon it for a while, arrived at the town of
Q!a’o.awa-i.
After he had peered into the houses, he looked into his (Q!a’g.awa-1’s).
In the rear of the house between the screens, which pointed toward
each other, sat his daughter. He fell in love with her, so that he
shook with desire.
Then, after he had gone around the town for a while, evening came,
and he entered his house. He sat down in the rear of his house. His
skin clothing had five fins upon it. He looked at it. Then they went
to bed. And, as soon as he went to her, they lay together.
Then day broke and the town people went fishing. After the
sounds had lasted for some time, he rose. To his surprise they were
fishing right in front of the town. Then he went into his halibut
skin. And, after he had swum around the edges of the canoes for a
while, he opened his mouth for them and closed it quickly. They
went quickly into his mouth. And, after he had kept his lips closed
around them for a while, he opened his mouth.
Now he went up and went toward the place he started from. Then
he went in. After he had sat there for a while, it was again evening,
and he again went to meet the woman. He was very fond of her. He
went to her and came back often. And, as he lay with [Q!a’g.awa-1’s|
daughter, he listened to them talking about himself and nothing else.
198 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
When they were out fishing, he entered his skin. He opened his
mouth for two [eanoes| and spit them out shoreward.
And again he went away, and, after he had sat in the house for a
while, evening came, and he went down to her. And he lay with [the
chief's] daughter.
He (the chief) was preparing to go out fishing with the others.
They brought out his skin clothing, and they brought out his war
spear and his arrow box. They put pitch on the points of these
[arrows] in case he (Stone-ribs) had too much power for him. And
he heard him say he was going to break his head with his teeth.
Presently day came, and he heard the sound they made as they went
out fishing. When it stopped, he arose, swam off again, and came out
on the surface near two canoes at one end. Then one waved a paddle.
They did this for Q!a’g.awa-i. He had not let out fishing lines.
Instead his canoe floated quietly among them.
He went thither, and those who were there pointed into the water
with their paddles. ‘‘ It is lying right there,” they said tohim. Then
he seized his spear. He looked at it. It was too small, however, and
he picked up an arrow instead. Then he speared it. He struck it in
the side and pulled it up. Then he said: ‘‘Is this the thing that
destroyed you?” and they said to him: **‘Do not speak like that.
That is it.”
Now he told them to begin fishing, and they pulled halibut in and
clubbed them. He was lying in the canoe. The skin of the Q!a’g.awa-i
had already been lying there for some time. After he had swelled up
so as to fill this, they found it out. Then [Q!a’g.awa-i] took his spear
and speared him. Instead of being harmed he stretched it more and the
canoe became covered with water. Immediately the salt water boiled.
He captured his skin. He opened his mouth for them. As many as
were fishing came fast into his mouth, but for some purpose he let
two persons go home. Then he came away with the rest. He let
them out toward the shore at a bay at one end of the town. From
the very shore they fell over landward like a pile of wood. They lay
near the shore without skins. Fins were on them.” Then he went
in to his mother.
Next day he said to his mother: ‘‘ Mother, I intend to go away from
you. Iam not really your son. I came and helped you because you
called for me as you wept. My mother’s place is in the middle of this
island.”
At once his mother sang crying songs. And on account of her cry-
ing he thought he would stay a day more, and he stayed near her
one night, but next day he went away.
As soon as he went out he put on his copper coat. Over this he
put his marten-skin coat. Over both he put his Q!a’g.awa-i skin
and started around the west coast wearing them. The supernatural
———
SWANTON] HAIDA TEXTS AND MYTHS 199
beings living there opened their doors for him. After he had tray-
eled about for some time [he came to] one living in the middle of the
island whose door was shut, and, as he passed by, reaching out side-
wise he took hold of him, and his house fell flat toward the sea.
And after he had traveled on he came to one fishing for black cod.
When he came opposite to him he said to him: ‘t Now, great chief,
Stone-ribs, that you are, going along carefully, let me have the head.
For that 1 am waiting here.” *°
Then he turned back toward him. He pushed his arm into a rocky
cave there, moved his arm about to make it larger, and gathered black
cod together in his arms. When there were many in his arms he
threw them into the cave. And he pushed him into the cave after-
ward. He (the man put into the cave) strung the fishing line with
them, put some also into his canoe, and went away. He towed the
string of black cod behind him.
Thence he wandered on for a while and entered Tc!a’al inlet.*!
Where the inlet almost closes together, lo! something lay face up
waiting for him. Its arms were half copper. It lay in wait for him.
Then he lay still in front of it for a while and looked at it. It had
five fins.
By and by, however, he let himself go on over its belly, and it
seized him. Even his insides it squeezed. Its claws even went
through his copper coat. He tried to swell up. In vain. Then he
entered the halibut skin and escaped between its claws. It got its
skin back because it belonged to the same clan [as Q!a’g.awa-i].
Then he passed through the strait. When he came to Spit-point he
(the point) let himself dry up on account of him. Then he remained
still fora while. After he had stood still for a time he jumped up and
flopped nis way across it. After he had done so he entered the water
on the other side. That is the Q!oas.*
After he had traveled on a while he came to where Rock-point’s house
stood. Swim-far-off* placed himself half out of the door. He was
afraid at the sight of his spines. He was looking at him, and he said
to him: ‘‘Go around far from me, chief. I shall kill you.” On
account of what he said he went around close to the island on the
other side from him.
After he had traveled farther [he came to where| two persons were
fishing from a canoe at the Cumshewa inlet fishing ground, in front of
Ta’og.al bay. The bow man was making guesses as follows: *t I won-
der whether he who they say has been traveling around the west coast
has passed this point.” Then the one in the stern said: ‘* Horrors!
what terrible thing will happen for what you have said. Let us go
home.” And he himself cut the anchor line, and they went off in
fright. Then he bit off half of their canoe and pushed the man in the
200 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
stern along toward the shore. Near Ta’og.al he threw [the other] up
from his mouth. He was changed into a rock there.
Then he went away. He stood up at Skedans bay, and inland, near
the trees, he turned his back to the sunshine. Lo! he felt sleepy
and lost consciousness. While he was in that condition [he heard] a
noise like x.u. He looked toward it. Lo! he (an eagle) had his skin
in his claws. Then he put on his copper coat and went after it.
The eagle flew inland and perched there. [A supernatural being
stood waiting for him. He had a war spear. He had a war helmet.
Then he (Stone-ribs) passed behind him on the run. When he was at
some distance he grasped him. His head was in his hand. Then he
threw it toward the head of the creek.”
There lay the town of Skedans.*” And the town chief there owned
Sand-reef.*° One day he went thither for hair seal and called the
people in [to eat them]. They kept taking them over by canoe. All
that time they called in the people for them. The town chief was
named Upward.”
One day he went thither. At the landward end of Gwai-djate® in
front of Qi’figilu some people in a canoe sang something. They used
the edges of their canoe asa drum. He went to them. He [arrived]
there, and lo! the song was about him. The song they composed was:
‘*Upward’s wife is always fooling with somebody.” *
Then he pulled them in. He asked them why they clubbed seals on
his reef. Hair seals were in their canoe. Then he fastened them to
two canoe seats. And he started homeward with them. When they
got even with Mallard-grease-in-hand on the north side of Island-that-
wheels-around-with-the-current®” one said to his younger brother:
‘“Younger brother, take him, take him.” Then both seized him at
once. They fastened him to the canoe. Then they took in his hair
seal and went back.
Now they took him into their father’s house. Those that he pulled
in were Farthest-one-out’s sons.” They laid him down in the middle
of the side of their father’s house** and told their adventures to their
father. And they said: ‘‘ Father, he spoke to us about what you gave
to us as a chief’s children. He pulled us into his canoe. He fastened
us in the-canoe.” And their father said: ‘‘ My child, chief, my son,
it is not as your slave father has said, but as common surface birds
He spoke like this, as if speaking to a slave.
Then they brought him in. And they brought in a large, water-
tight basket, put stones into the fire, and, when they became red hot,
put them into the water in the basket with tongs. When it boiled,
they put him in, canoe and all. Then they shook up the basket with
him in it, and, when it began to swell up, he held fast to the cross-seats.
Then they went to him. They laughed at him because he was afraid.
39
shall say.” *
SWANTON] HAIDA TEXTS AND MYTHS 201
After they had laughed at him for a while, his wife sat down hard
upon the top of the house. She was crying aloud. At the same
time she made holes in the top of the house with her fingers. Water
dropped into it. She asked what they were doing to her husband.
But just then he began to think of a copper drum he owned, [and it
came to him|. When he began drumming on it with the tips of his
fingers, the chief said: ‘*Take him and throw him out, chiefs, my
children.” Then they took him, and they threw him out along
with the canoe. Immediately she took her husband and went away
with him.
And, after he had stayed with his wife a while, he thought of the
words that Farthest-one-out’s sons put into [their songs] about him.
Then he slept apart from his wife. After he had done this for some
time, he woke up one night. Lo! he heard his wife talking with some
one. But he did not disturb himself, and, when day broke, he sharp-
ened a mussel shell knife he owned. And, when they went to bed, he
remained awake. The moon rose. When it became light, the end of a
rainbow came through the smoke-hole. He looked at it. It extended
to his wife’s [room]. Then the rainbow again drew itself out through
the smoke-hole.
After some time had elapsed, he heard some one talking to his wife.
When the talking ceased, he crept over thither. He seized the man’s
hair and cut his head off. Then he went out and fastened his head
over the door.
After many nights had passed, a woman came by canoe and stopped
in front of him. After she had remained there for a while, she said:
**Come, chief, throw down your nephew’s head to me.” He paid no
attention to her. It was Dyila’qons’s son, who had been in love with
his wife, whose head he had cut off.
Again she said landward: ‘‘Come, chief, put your nephew’s head
into my canoe.” He absolutely refused. Then she became angry
and almost struck the town with something that was half red, half
blue.*® And the town of Skedans almost tipped over. Then he went
out and pushed it back again as he walked along.
The woman said the same thing again, and again he refused her.
When she almost struck the town with her stick, it almost turned
over again. And again he straightened it with his feet. Then he
took the head and threw it out. And the hair-seal canoe* in which
she came started off of itself, while he stood still there and looked on.
Then he went along upon Trail-inland* and entered the water at
[point] Lying-seaward.** And he got his arms ready for her in the
salt water. Her servants were doing the paddling. When they got
above him, he laid hold of [the canoe]. Then they paddled backward.
They were unsuccessful.
Then the chief-woman said, ‘‘ Come in, chief, if it is you. Things
shall not be different from the way you want them.” And lo! Upward
202 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
rolled in through the bailing-hole. At once he went to the middle
where the chief-woman sat. He stretched his arm across, and they
lay there with each other.**
When they got home, she put her son’s head in its place, and he was
restored. After he had had her as his wife for some time, and it was
toward the end of autumn, the chief-woman began digging roots with
the servants. One day, after they had come home, they appeared
happy. He listened to them. HLle did not know why they acted that
way. He got firewood in readiness for their return from digging
roots. They came home together, and every time they were happy.
By and by, when they started off again, he went behind them. As
they went along in a line, they beat upon thin boards held in their
hands. They sang as they went. It sounded nice and sharp. The
chief woman went in advance. He observed them stealthily.
Then they sat down at a certain point down the inlet, and sang there.
The chief woman sat near the water. This he saw. By and by some-
thing having thick eyebrows came flying from above and sat near
her. He was good looking. They lay with each other.
Then he went home, and, when they came home, he said to his wife,
‘Say! to-morrow you better not go. I will go. I will get a great
quantity of roots of all kinds.” And next day he borrowed her belt
and dress, and had his hair parted while still in the house. Now they
sang as they walked. He went ahead of them.
He went to the edge of the water. He rolled away a rock with his
hands and picked a sea-cucumber from the place where it had rested.
Then he sat in the place where the chief woman used to sit. Shore-
ward the servants were also singing. By and by the person came fly-
ing down from above, sat near him, and lay down. And he cut off
his penis. He put the sea-cucumber in its place. He went up from
him making a noise.
Then he was happy, and he came home. He gave back the chief
woman’s labret to her. Next day very early the servants rose, and,
after they had eaten, they went outside. Just outside they sang the
song. Again they went off in a crowd singing.
Now he again went along behind them. After the chief woman
had seated herself, he came flying down again. They lay down.
When the chief woman turned toward him, lo! a sea cucumber had
been put into him. Then she wept. The servants also wept.
Then he went home and cut up firewood. And in the evening,
when they came home, instead of being happy, the servants had tear
marks on their faces. Then he asked them, ‘* Why are you all sad?
I guess you have become witches.” That was Snowy-owl with which
the chief woman lay. For that reason he used these words.
After he had lived with his wife a while longer, some one said
Ihe chief is coming.” Immediately they sent Marten into the
cer
SWANTON] HAIDA TEXTS AND MYTHS 203
woods. Then he pulled up a bunch of fern by the roots. He tied
the stalks together and sat down by the edge of the fire toward the
deor. Five Land-otter-women sat in the corner of the house and one
of them had Upward inside of her blanket.
Presently [the strangers] came in and sat in a circle. Then Raven*
called for one of the young boys who moved in a crowd on the side of
the house toward the door. And, after he had whispered into his ear,
[the boy] went out.“ And, after he had been away for a while, they
spread out a mat in the middle of the side of the house, and five persons
with matted hairsat upon it. After they had sat there for a while, one
of them began acting as a shaman, and they sang a song for him as he
acted. After he had done this for a while, he pointed at the one who
held Upward hidden. When they all went to her, he (Marten) pushed
the ferns on the fire. Immediately it became dark, and he was handed
to another. After they had pulled her up straight, they found noth-
ing at all upon her.
Then another acted as shaman and pointed at the one who was hiding
him. Then they started for her. Again Marten shoved the ferns into
the fire. While it was dark they passed him to another one. She,
too, they had stand up. There was nothing whatever upon her.
Again one acted as shaman. Again he pointed at one of them.
There was not a sign of a thing upon her. Still another acted as -
shaman. When he pointed at the one who held him, they went for
her. Then Upward changed hintself into a cinder and hid himself at
the edge of the smoke-hole.
Then the one who sat at the end of those who came by canoe with
Raven acted as shaman. And, after they had sung a song for him for
a while, he pointed up at him, and they went to get him. [He floated
up| and after he had kept coming down for a while, lo! they brought
Upward in.
Then they brought him before Wi’git, and he pulled his arm off.
And, after he had pulled his other arm off, he gave them to the one
(shaman) who sat next to him. Now he pulled out both of his legs
and gaye them to the shamans. And his body, too, he cut in pieces
and gave to them. Then they ate it. They consumed it all. And,
after they had sat there for a while, they became sick in the stomach.
They died. Their bodies were pulled away and thrown outside.
[The Story of Stone-ribs as told by Tom Price of Those-born-in-the-Ninstints-country ]
From the town of Lg.ada’n they began to go out fishing for black
cod. Then a creature having five fins at an island lying seaward
‘alled Q!a’g.awa-i pursued them. And canoes were rapidly carried
into his mouth by a current of water. But still they feared that they
were going to starve to death and went out fishing. Many escaped.
Mussels grew upon that island only. That is why they went to it.
YO4 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
And they would not touch their paddles to the edges of their canoes
[for fear of making a noise}.
-When he had nearly destroyed them all, Djila’qons’ son said: ‘tI
will go to the south country. I will kill Q!a’g.awa-i.” Then his
mother said to him: ‘*Do not do it, chief; they will say a’ndal to
you." After she had said so for some time, she told him he might go.
And, after he had gone along for a while, [when he reached] point
Skwai he became tired of walking and lay with his back against a
rock. Then a sound like the rushing of wind came to his ears, and he
looked in‘the direction of it. [An eagle] was almost touching a salt
water pool in front of him in its flight.
Then he went thither, and, when he looked into the pool, [he saw]
a small halibut floating there. Now he took it out. And, when he
tried to cut it open along the side, all the supernatural beings pro-
tested. It also thundered. In whatever way he tried it, he was
unsuccessful until he cut it open from its tail when nothing happened.
Now he skinned it and dried the skin in the sunshine. He was glad
to have it. And he went away with it.
By and by he came to the town of Lig.ada’n. It was evening and
he looked about among the houses. He looked for a place where a
child had just been born. By and by he saw a child lying in the cra-
dle. When they were asleep, he destroyed it. But he became born
in its place. His [new] mother was named Gwa’g.anat.
And, after he had grown somewhat, he asked to have a copper bow
and copper arrows made for him. All the time he was growing up
they went out fishing and he (Q!a’g.awa-i) swallowed them. And,
when they came in from fishing, Supernatural-sparrow** living in
front of the town ate all of their uncut halibut.
Then he began to shoot birds. He shot robins, the feathers of
which along with those of the flicker were on his cradle. After he
had become quite strong he killed geese and wild swans. His mother
asked him whence he got them, and he said: ‘* I am [getting them]
from tdas.** After that he also killed the big sparrow that lived
there.
After he had shot birds for some time longer he said he had lost a
black bird which he attempted to kill. He was sad about it. The
next time he went out he brought it in skinned. That was the raven.
Again he went out and flew around the island with its skin on. He
flew down from above. He shot it in the country he called das.
After he was able to fly to some height he said: *‘I am going to
kill Q!a’g.awa-i.”” Then his uncle said to his mother: ** Put charcoal
on the lips of that boy who is talking.” At once his mother did so to
him. They were afraid to mention the name of Q!a’g.awa-i near the
fire. They were afraid that ‘* Woman-under-the-fire” would take
SWANTON] HAIDA TEXTS AND MYTHS 205
over to him the boy’s words. He sat around with charcoal upon his
lips.°°
After that the town people went to Q!a’g.awa-i to get shell-fish, and
his mother was with them. Then he cried after them. He was faint
from crying. Now he told them plainly that he was going to kill
Q!a’e.awa-i. Then they took him with them. They fastened a weasel
skin im his hair, .and he took his copper bow and arrows.
After they had gathered mussels at the island for a while, they went
off home from him. In that place he sang songs, and he beat upon
the edges of his canoe with his bow, in lieu of a drum. They were
unable to stop him. And when they went off from him he again sang
the song.
At that time Q!a’o.awa-i came after them. Then the canoe went
into its mouth. And he came to himself in its belly, put on his hali-
but skin, and swelled up in its stomach. He killed it.
All of its five fins bad the figures of human beings at the base. At
that time he showed himself to be Stone-ribs. He told them that he
was the son of Djila’qons. At that time he told them the crests they
would use.
Then he traveled around the west coast, wearing the halibut skin.
‘Now a big mountain called ** Looking-at-his-own-shadow ” called him
in. He entered his house, and he was glad to meet him. After he
had given him some dried food he gave him half of a whale to eat.
When be had finished eating and was about to go out Looking-at-his-
own-shadow laughed at him. Then he said: ** Door, shut yourself.”
And the stone hanging door fell. Now there was no way for him to
go out. .
Then, right in the house, he put on his halibut skin. And, after he
had flopped around for a while, he got his fins under the edges of the
hanging door and threw it up with his tail. Whenit fell back it broke.
He shut all sorts of supernatural beings in, and they were entirely
unable to get out. Only he (Stone-ribs) did it.
After that he entered the house of *‘ Sunshine-on-his-breast.” He,
however, treated him well. After he had been given something to
eat, he went out of his house.
After that he entered Tc!i’da’s house.*’ He, too, was good to him.
Then he had on the Q!a’g.awa-i skin and let himself be seen by the
town people. That is why those born at Kaisun wear the Q!a’g.awa-i
as a crest.
When he started to leave that place, they told him that Greatest-
crab lived in the channel between the two islands. Still he went
thither. Just as he had heard, it opened its claws for him. And, when
he passed over it, it eut through the fins along the edges of his hali-
but skin with its teeth. Then Stone-ribs was sorry for this and went
back to it. He swallowed the crab.
51
206 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
After that he let himself be seen upon this island. The supernatural
beings were glad to see him because he saved the people from the
thing that made the south end of the island empty. Only two treated
him differently.
He went into Nasto”’s house,” also. After the latter had given him
food, he let him go feeling happy. After that he let out the crab in
Naden harbor. That is why there are so many crabs there.
After that Na-iku’n let himself dry up before him.** Then he
entered his balibut skin and flopped his way across overland. That is
the inside passage used by canoes. And, after he had gone on far-
ther, Spit-point also dried itself up in front of him. Then he entered
his halibut skin and passed it in the same way.’ That is the place
through which they pass by canoe.
Then he entered the house of Many-ledges. After he, too, had
given him something to eat, he went on. [| Many-ledges] was pleased to
see him. Afterward Qi’nigi’! asked him to come in. The supernat-
ural beings invited him in because they wanted to see Q!a’g.awa-i’s
skin. All that time he let them see his skin.
After that he went inland and sat down at point Skwai. After he
had sat there for some time something occurred like the quick passage
of a strong wind. When he looked toward it an eagle had his halibut
skin. But when he said ‘‘Alas!” all the forest beings told him not to
go after it. ‘‘It was not yours. Your mighty grandfather, ‘Chief,’”
let you have his skin. It was he who took his own back.” It was an
islet lying in front of point Skwai that lent him his clothing so that
he might use it to kill Q!a’g.awa-i.
And after that he again arrived at the town of g.ada’n. Now he
left his Q!a’e.awa-i skin there. He took his copper bow and four
arrows, but the weasel skin he tied in his hair. He wanted to show
them to his mother so that she would be pleased. [Because he wore
them] Those-born-at-Skedans have them as crests.
Then he went to his mother. And his mother was pleased with
him. Now he showed the copper arrows and the [skin of] Q!a’g.awa-i
he had killed to his mother and said that future generations coming
out from her should wear them as crests, besides possessing the songs.
And his mother asked him: ‘‘ Did they call you lak!i’1¢”** And he
said they did. Then he explained to her. ‘* When I was of some
height, and had been killing all sorts of birds, I said I would kill
Q!a’e.awa-i,” whereupon they used to say of me: ‘* Put coals on the lips
of that common person.” Instead [of being angry| his mother laughed
at him. His mother foretold what they would say to him when he
set out to help them.
This story, which practically includes three, is one of the most important and
interesting of all Haida stories, for, while two of the preceding are largely Tsimshian
and the Raven story is by no means confined to the Queen Charlotte islands, here we
SWANTON] HAIDA TEXTS AND MYTHS DOT
have heroes and places dealt with which are strictly insular, forming true Haida
“hero tales.”’ The first two sections are of particular importance and were espe-
‘cially well known. The second version of the story of Stone-ribs is of peculiar
interest as coming from a man of the town of Ninstints, where the descendants of the
people of Eg.ada’n afterward lived, and where this particular myth appears to have
been especially treasured. Si’xe, the word which I have translated ‘‘ Upward,”’
means more strictly ‘‘About-in-the-air,’’ referring perhaps to the escape of this hero
from his house in the form of a cinder. ‘‘Stone-ribs’’ was the translation given me
for G.odanxé/ wat by my interpreter, but g.6’dani is also applied to one who discovers
hidden things. The word for rib is xé/wi. :
1 Sealion-town (Qa-i-Inaga’-i) was an old town a short distance above Skidegate,
on the same side of the inlet. It was occupied by the people of Kaisun before they
moved to the latter town.
21 do not know the true name of this cetacean. It was described as “‘ like a por-
poise, only lighter in color.’? .The Haida word is q!an.
% An old story town near Dead Tree point, on the northern side of Skidegate inlet,
near its entrance.
* Eg.o’tg.o is perhaps a synonym for Da’gu sg.a’na, the usual name for the super-
natural being who tries the strength of heroes.
° Gu/iga is the Haida name for the small inlet above Skidegate, where the dogfish
oil works now stand which until recently were owned and operated by Mr. Robert
Tennant of Victoria. It figures largely in the myths, and many human bones have
been turned up there.
6 Xa/na is the name given to a small stream which falls into Skidegate inlet above
Lina island. It was probably from this that Skidegate inlet was called Xa/na qa/ti.
7G.ddafix0’sgi is said to be a tree like a wild crab apple.
* Described as ‘‘ a short, tough bush found in open spaces.
® Haida, Djigula’og.a. Usually it is Mouse-woman (K!a’gan-djat) who is met in
this way, and farther on in this same story the old man inconsistently relapses into
the customary name.
10 A small pond lying buried in the woods back of Gu/Iga.
Such seems to be the proper translation of xa’xa wai’gi djigina’g.é.
” The two trunks of the tree were sprung apart at the middle and held there by a
cross-piece as follows:
3)
el wo
Fic. 4.—Traditional device used in the capture of the Wa/sg.o.
This favorite Haida lake monster is represented with the body and head of a
wolf and the fins of a killer whale. It went after whales at night and could bring
back as many as ten at once upon its back, behind its ears, and in the curl of its tail.
14 See note 9.
' Referring to a scandal involving Djila’qons and another supernatural being called
Swimming-russet-backed-thrush.
'®This paragraph is very interesting, since it appears to imply that most of the
supernatural beings belonged to the Raven clan. Stone-ribs and his mother were
Eagles.
“The Haida here is somewhat obscure. By thrusting himself under her blanket
Swimming-russet-backed-thrush confirms the suspicions regarding his relations with —
Djila’qons.
208 BUREAU OK AMERICAN ETHNOLOGY [BULL, 29
18 She is the edible butt of a certain fern.
That is, he had come out from his wa/sg.o skin during the night, thus winning
by trickery.
20 See story of Raven traveling, note 21.
*I This is how String-of-the-days or String-of-heaven (Sins da’gil) was put in place
from top to bottom of the pole which extends from the breast of Sacred-one-standing-
and-moving to the firmament above.
“2 This is on the eastern end of Maude island, in Skidegate inlet, and became known
to the whites as New Gold Harbor because the Haida from the neighborhood of Gold
harbor, on the west coast of Moresby island, established a town here before moving
into Skidegate.
*3 At or near Cape St. James, with the exception of the Isles Kerouart, the extreme
southern point of the Queen Charlotte islands.
** Ninstints people of the best classes, used in addressing one another expressions
which elsewhere were only employed by or to the lower orders of people. Ska’mdal
was one of these. Others are given in note 47.
>The word for ‘‘help,’’ used here and in many other places, means help given in
a way entirely beyond the control of the person helped. It is usually applied to the
help given by supernatural beings.
6 A creek on Louise island flowing into Cumshewa inlet from the south. Anciently
a town stood there, and one of the Haida families took its name from the place.
“This stood on the shores of Moresby island, opposite the later town of Ninstints.
It is said to have been owned by the Skida’-i la’nas, a branch of the G.A/fixet
gitina’-i.
°8 ()!a/o.awa-i was the name of an islet near Ninstints and of the supernatural being
who lived under it. He went about in the form of a killer whale with five fins.
»” Though not specifically stated, there are probably a number of stones here into
which these people were supposed to be turned. ‘
*° Intended as a polite request for help.
*-Tela/at, or Old Gold Harbor, as it is sometimes called, was the most important
town on the west coast of the Queen Charlotte islands, and stood on the northern
side of a southern entrance to Skidegate channel. This southern entrance is the
Te!a/at inlet referred to.
* The canoe passage through Spit point.
33 A name given to the seulpin (q!al) on account of its spines. This episode
accounts for the shallows on the north side of Cumshewa inlet.
34 My interpreter said he had always heard this episode treated differently—in the
way in which it is told in the second version of the story.
3° Skedans is one of the few towns prominent in Haida story that have been occu-
pied in recent times. It stood on a tongue of land at the northeastern end of Louise
island. The name is a white corruption of the chief’s name. By the people them-
selves it was called Q!0/na, or Grizzly-bear town. Seaward from the site are several
islands and reefs, of which Island-that-wheels-around-with-the-current (Dalga/-il-
gatoif ) is the closest in and Farthest-one-out (Ga-ig.oq!a/-idjusg.as) the outermost.
6 See introduction to notes.
“7 The exact meaning of the archaic words used here (xa/u-u fi/fgifgwan ) has been
forgotten, but this is the idea involved.
*S See story of A-slender-one-who-was-given-away, note 12.
“Spoken sarcastically. See story of A-slender-one-who-was-given-away, note 19.
Canes half blue and half red were often carried by the supernatural beings.
Compare story of The one abandoned for eating the flipper of a hair seal, page 181.
*! See story of Raven traveling, note 40.
® Haida K!i/watelas, a trail which runs up the inlet from Skedans.
* Half a mile from the town.
——re
SWANTON] HAIDA TEXTS AND MYTHS 209
** Breaking the exogamic law, for they were both Eagles.
*® The word used here for Raven is Wi’git. Every fall Wi/git was said to come over
to the Queen Charlotte islands from his home in the Tsimshian country.
*“This youth was apparently appointed to apprehend Upward after he should
escape in the form of a cinder. :
Fa/ndal and lak!i/l were ‘‘common words’? not employed by the upper classes
unless in addressing those beneath them. Compare note 24.
* Klo’djix.a, the word used here, is said to be the same as tc!a’tc!a, identified by
one of my informants with the Rusty Song Sparrow, though this identification is
somewhat doubtful.
“ idas is the east coast of Graham island.
” Woman-under-the-fire repeated to the supernatural beings everything that was
said near it. But, if charcoal were instantly rubbed upon the lips of a person who
had said anything they did not want the supernatural beings to hear, Woman-under-
the-fire knew that it was not intended.
‘\ Teli/da is an island on the west coast in front of Kaisun.
» Nasto’ is the Haida name for Hippa island.
* That is the personal form of the spit did so.
** The same who appears in the Raven story.
© T’/ilgas, the word used here for ‘‘chief,’’ is a common name for supernatural
beings. It was also one of the names of Cape Ball.
17137—No. 29—05——14
210 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
SUPERNATURAL-BEING-WHO-WENT-NAKED
[Told by John Sky of Those-born-at-Skedans]
Including their mother and their sister there were ten of them.
Bad things came through the eldest." His younger brothers were
like the supernatural beings. One day one of his younger brothers
went out and shouted ‘* Hi-i-i-i-7.”" Then a cloud came out of the
ocean. It came down in front of Gi’lg.a.* One stood in the place
[which it touched| and they wrestled with each other. After they had
wrestled for a while the younger brother of Supernatural-being-who-
went-naked was pushed down, and’ he bewitched him. ‘*Go to the
flint point which sticks out in the rear of my father’s house,” [he said],
and he went thither with noise (i. e., quickly).
By and by the one who was born next to him also went out and
shouted. He called in the same way as the other had done, and again
the cloud came into the inlet. Again a person stood in the place
[which it touched] and wrestled with him. After they had wrestled
together for a while, he again knocked him down and said as before:
‘*Go to the flint point which sticks out in the rear of my father’s
house.” Then he went up into the air with noise.
Now he treated all seven in the same way. Afterward their mother
wept. When she was through weeping, she blew her nose out (i. e.,
cleared her throat) and said: **My eldest son is nothing. My mind
is so (i. e., sad) all of the time.”
Her daughter always took care of the fire. Every time they went
to bed Supernatural-being-who-went-naked slept in the place where
the fire had been. He was weak. He was unable to sit up.
Now he heard what his mother kept saying about him. Then he
called to his sister: ‘Sister, come and bring out one of your mother’s
stone boxes.” His sister poured some [water] into one, and, as he crept
thither, he fell on his side and almost fainted. After he had lain there
for a while he started to creep to it again, and he crept into it.
Then his buttocks were floating, and his sister picked up a poker and
pressed on his buttocks. After his sister had pressed upon him for a
while, she took away the stick from him. Lo, his buttocks were
covered with water. And, after he had been in the water for a while,
he stretched himself in it. He burst it.
Then his sister poured some water into another one, and he got into
it. After he had been in it a short time (lit., the length of a hand), he
burst it by stretching. Then he got into another. That, too, he
burst with his knees.
idpiaeaaaiad HAIDA TEXTS AND MYTHS = £21)
Now his sister poured some water into the remaining one. As soon
as he had got into it he stretched himself. He burst that also.
Then he went into the sea in front of Gi'le.a. And after he had
been in the water for a while something touched him lightly. When
he grasped for it he pulled off the tail of a flounder and threw it ashore.
After he had been in the sea a while longer he seized the tail of a hali-
but. He also seized the tail of a porpoise and the tail of a white por-
poise. And after he had been in the sea a while longer he seized a
whale’s tail. ** But steam those,” said he to his sister.
After he had been in the sea a very much longer time something
touched him. He grasped for it. He felt nothing. After he had
been in the sea for another space of time something again touched
him, and he reached quickly ahead of it. Something slender was in
his hand. Then his hand began to slip off, and he seized it with both
hands. Now something pulled himaway. At g.a’-ixa’ he got a new
foothold. After some time the bottom of the island cracked. Then he
fastened it around his head and came back up the inlet. He passed
close in front of Giti’'lg.a and lay still at the mouth of Xa’na.°
After he had been in the water’ there for a while something came
down from the head of the creek, making a noise as it descended, and
he listened as he stood there. Then the sound came near to him.
Now he looked in that direction. Fallen trees came down toward
him, striking against each other as they came. They came near him.
They came straight toward him. Then he ran ashore from them.
Upon this all the vegetation in the forest and all kinds of birds in
the woods called him a coward. ‘‘Is this the one who is trying to
obtain power for himself? His power is weak.” Then he jumped
into the water again, and they came upon him, striking together.
When they struck him he felt nothing. What had become old rotten
trees floated away from him.
And after he had been in the sea a while longer ice came down,
striking together on the way. And again he ran away from it, and
they said he was a coward. Then he again jumped into the water to
meet them. After they had struck on each side of him they floated
away, transformed into some soft substance.
After he had been in the water for another space of time rocks came
floating down, striking together, and he ran away from them. They
again told him he was a coward, and he again went into the water.
And they struck upon him. They became brittle rock and floated
away from him.
After he had been in the sea still longer he heard some one walking
toward him. He looked in that direction. Someone short and broad
with red skin was coming toward him. He held a knot in one hand
and some g.ddanxo’se? boughs.’ On the other side he held some
kwe’aogia’gadan twigs* and some seaweed.
Y12 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
And he said to him: ‘‘Come, let me whip you, grandson.” He
went to him and faced him. Then he struck him with the knot. He
did not feel it. Instead, it broke in pieces. And he struck him also
with the g.6danxo’se?. He did not feel it. And he also struck him’
on his back with the kwé’aogia’gadan. He did not feel it. Then he
struck him with the seaweed. He almost touched the earth with his
head.
Then they seized each other. He pushed Greatest-strong-man
down. Then he smiled at him, and went toward the woods upon the
ice. Landward stood a dead tree on the sea side of which a dead
limb stood out which he tried to pull off. He could not do it. But
he (the human being) went over to it and pulled it out. And he said
to him: *t Now, grandson, go home, for your things are there.” And
he went down the inlet. 3
After he had swum along for a while, he stood up at Gu’Ig.a. And,
after he had stood near the door for a while, he entered and dried
himself near the fire. He asked of his mother, who was weaving near
the wall: ‘‘Mother, have you any?” ‘‘Yes, chief, my son; when
something made you and shut you in the womb I had some made for
you. They are here.” Then his mother hunted in a box, brought
out two sky blankets,’ and gave them to him.
Then he sat down on one of the bedsteads belonging to his younger
brothers. He broke it by sitting. And he broke another by sitting
on it. After he had broken all by sitting on them he made one
for himself. And he also broke that by sitting on it. And, after a
stronger one with yellow cedar corner posts was finished, that, too,
broke down. And he gave it up. Then he fastened the pokers lying
near the fire together in the shape of a cross, laid dead salmon-berry
bushes across them, laid the planks on top of these, and sat down upon
them. That. however, was strong. .Then he went to bed.
Very early next day he went out toward the woods. After he had
traveled along for a while upon a faint trail, [he came to|a dead fallen
tree lying across the trail. There a shrew’ with cranberries in her
mouth was vainly endeavoring to climb over it. Then he put her
over and passed by her.
He came to a mountain covered with devil’s-club and began eating
it. And when he was half through evening came upon him, and he
stayed there over night. And next day he again be
evening came he had eaten all.
And the last he ate he spit out and said: *‘ Perhaps I shall become a
wa'sg.o if I swim about so much.” Then something up the inlet said
to him: ‘** Ah! Red-backed-grouse' hears your voice.” From down
the inlet something else said: ‘* Ah! Lluqaa’ndas'” hears your voice.”
Then he went home.
gan eating. When
D>
Pee eee aes
SWANTON] HAIDA TEXTS AND MYTHS 21S
‘Next day he again went toward the woods. There the mouse '’ was
trying to climb over. Again he put her across. And, after he had
traveled for a while, he came to a mountain covered with x.i/lg.oga."
Then he ate it, stayed there all night, and continued eating next day.
When he swallowed the last of it, he spit out part. He spoke the
same words as before. And beings spoke to him as they had done
before. Then he went home and went to bed.
Very early next day he went out to challenge some one to a wrest-
ling match. When he started to wrestle with the thing which had
destroyed his younger brothers, he said: ‘* Now, when you throw me
down, stand awaiting me.” Immediately they seized each other. Then
he was thrown down. As soon as that happened, he (the opponent)
pronounced the words. ;
And after he had gone through the air for a while, he came to the
flint. At once he rubbed a medicine Mouse-woman had given him
upon himself. Now, when he struck on it, he pulled it down. At
that time his younger brothers’ bones burst out of it. Then he spit
medicine upon them. And as soon as he got down [he found] the other
still standing there waiting for him. Then he threw him down.
‘Future people will see you.” He became a kind of brittle rock.”
After that his younger brothers again disappeared.
After he had lain in bed a while day broke, and he began to think of
the animal he had put over [the log]. Then he went thither. Lo, she
was again trying to climb over. He put heracross. And he watched
to see which way she went. Then she went in at the butt end of a
clump of ferns. Anda house stood there.
Then she said to him: ‘‘Come in, my son; news has come that you’
are going to borrow something from me.” Then he entered to her,
and she let him sit down next to her. Then she turned to the wall.
She took a tray out of one of her boxes. On both sides of it sat [carved]
mice. She placed a piece of dried salmon which was in it before
him. And he thought: ‘*I have been fasting a long time. Whata
small thing Iam going to eat.” Then she said to him: ** Eat it. How-
ever small it looks, it can never be consumed.” He took it. While.
doing so he looked. It was still there. And he again picked it up.
He was unable to consume it, and she put [the tray] back.
Then she again turned round toward the wall. She put a single
cranberry in front of him. Then he picked it up witha spoon. That,
too, he was unable to consume.
Then she turned round again. And she took something blue out
of the box.” Then she bit off part for him. ‘* Here is something for
you when you think of eating medicine. Go up to Gu'lg.a lake.
There lives Among-the-hemlock-boughs, who destroyed your younger
“
brothers. When you come to the shore opposite him where the ground
214 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
is trodden down by many feet, whistle for him, and when he comes out
to you and has nearly reached you drop on the ground quickly. Then
you will come to yourself sitting in his belly. Put medicine upon
yourself. Then you will restore your younger brothers. And when
your younger brothers are gone again run quickly to Sealion-town.
Then climb into the tree which lies seaward at the end of the trail run-
ning inland. When [a creature] comes to you from the sea push the
thing you are going to make into his ear, and when he staggers about
wounded climb into the tree again. At that place you will restore
your younger brothers again. After all have disappeared again and
you start after them you will keep on going forever as one with
supernatural power.”
Then he went away. After he had been in bed for a while, day
began to break, and he went up to the woods and reached his destina-
tion. There wasa place there trodden bare by many feet. The foot-
prints of human beings were in it.
Then, just as day began to break, he whistled. After he had done
this for a while something like a person with his hair floating upon
the water came along. When it got near him, he dropped flat, and,
after some space of time had elapsed, lo, he came to himself in its
belly. Then he put the medicine upon himself and stretched himself
in its belly. His younger brothers’ bones poured out. He, too, was
thrown out on top of them.
Then the hemlock was moving there. And he went to get it. He
struck it. It was as when something is split up fine. Then he laid
aside two branches and took two short ones. Then he threw one [of
‘the latter] so that it went into a tree. And he threw another one. It
stuck endwise intoa hemlock. He spitafterit. And he said: ‘* Future
people will use these as fishhooks in getting food.” *°
Then he spit the medicine upon his younger brothers. They arose.
And he said: **Go together to the place where you used to sit.” Then
he, too, followed them, and, after they had enjoved seeing each other
for a while, again one was gone. One after the other all seven
disappeared.
Then he whittled the hemlock limbs. He sharpened the ends and
put them over the fire. Then he took these at midnight and went to
Sealion-town. And he climbed up into a tree which stood at the end
of the trail.
After he had sat there for a while two pieces of pitchwood came
_ burning out of the ocean like lanterns. They came below him like
lanterns. Wonderful to see, a wa’sg.o'’ came and stood there. At
the tree lying seaward it sat. It was coming to him. It had a whale
in its mouth. It had another one in the curl of its tail.
And, when it got just under him, he sat down between its ears.
And he pushed the hemlock limbs into its ears. Then he again pulled
EEE
SWANTON] HAIDA TEXTS AND MYTHS 215
himself up into the tree. It staggered around underneath. At day-
break, when the raven called, it fell as if thrown down.!®
Then he pushed it about [preparing to skin it] and was going to cut
it open. But it thundered and lightened. Then he skinned it and
cut it open. He caused his younger brothers’ bones to burst out and
spit medicine upon them. They rose, and he said: ‘*Go to the place
where you used to sit.” The next day one was again missing and the
day after another. It went on in this way until all seven were again
gone.
And, after he had sat around for a while, he started off aimlessly.
After he had gone along for a while he heard something in the middle
of the island which sounded like a drum. Then he went to it. Lo!
he came toa trail. It had been recently trodden upon. After he had
traveled on this for a while he came to a house. The door was on
one side of the front. Inside of the house something made a noise like
a drum.
Then he looked in. A woman, wearing a brownish red cedar-bark
blanket, twisted threads. The doing of that caused the noise like a
drum. He sat outside of the door which was. much trodden about.
Then he went along and looked down. There was a salmon-berry bush
newly broken off. And he took it up. He punched her buttocks
with it as she sat working turned toward the wall. Then she turned
round and smiled upon him, and he talked with her for a while.
While he was still talking he heard a voice [saying]: ‘* Huk, huk,
huk, huk, huk, huk, huk, huk.” Then he looked toward it. Lo! his
younger brothers were trying to run apart from each other. Then he
went to them and spit medicine upon them. He put some on himself
as well and tried to pull them away. He was unable to do it. Then
he tried it again. Again he was unable to doit. That was Ga’gix. it-
woman, they say."
Being unsuccessful he went home. Then he came to Gi'lg.a. He
was going to enter his mother’s house, yet in spite of himself he
passed by in front. Then he turned toward it again and, when he was
near the door, he seized a pole which was in front of the house. But
it came away in his hand.
When he could not succeed in entering he wandered off aimlessly.
Soon he arrived at the middle of the top of the island. After he had
traveled about a while he came to an open space. Then he sat down
there. After he had sat there for a while he looked at himself. Lo!
he sat there naked, deprived of both his blankets. Some thick bushes
were there.
Then he turned his back to the sunshine. He held his head down
with his forehead in his hands. While he was sitting thus something
touched him. He looked for it but saw nothing. Then he got ready
for it, and, when this happened again, he grasped in front of it.
216 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
It was in his hand. It was soft. It felt like fur. It was like some-
thing phosphorescent. .
Then he skinned it and used salmon-berry bushes on which to
stretch it. But lo! it was slack in the middle. Then he put it ona
larger one. And he laid it out in the sunshine. He was going to
make blankets out of it. It became nearly dry. He was glad. And,
when it was nearly dry, things from the north end of the island and
who-went-naked is stretching his sky blankets.” They laughed at
him. Then he bent down his head. After he had sat there ashamed
for a while he left his blankets. ”
Now he started on. He traveled around and around this island.
One time, after he had traveled for a while, he heard some one sobbing
bitterly. He went thither. A house stood there. He ran to it so
fast that he kept falling. Then he looked in. In the rear of the
house stood one with tears running down and pitch on his face.
His earrings were long. From the ends of them small human beings
hung. Their throats hung downward. Their arms were moving as
they hung.
He struck the ground with his baton and cried hard. ** Thinking to
restore his younger brothers again as he had twice revived them, the
supernatural being started after them. While he was going, the
supernatural being went on forever.” So he heard him put words
into the song about himself as he wept.
And his boxes all had their ends toward the fire. There were four
tiersof them. Then he wanted to look into them. And he ran about.
After he had run around looking for something for a while he found
a big rock, long and narrow, and he put it on his shoulder. Then he
threw it up on top of the house. He pulled himself up after it. Now
he made a hole above him and let the stone fall in. It struck his head.
He dropped dead without moving.
Then he jumped down. He entered the door. He opened the box
lying nearest to him. It was all full of moose hides.*” Then he went
to the rear of the house also. There, too, he opened some. Then he
put five [hides] upon his back and went away. After he had run along
for a while, lo! he heard his baton sound. Then he came near him and
took one of his hides back. He put it on his shoulder. He did the
same to all five and went away from him. And he looked in the place
where he had been. He had vanished.
Then he went after him. Lo! he was crying out the same words as
before. Then he turned back quickly and picked up a larger stone
than the one he had before taken upon his shoulders. Now he put it
on top of the house and pulled himself up after it. Then he made a
hole right above him. He dropped the stone in. He fell down.
At once he jumped in, piled five blankets one over the other, and
sWAnron] HAIDA TEXTS AND MYTHS G17
went away with them. Before he had gone far, however, he took
these also from him. He remained in the same place looking at him.
Now he was unable to kill him. That was Master Weeper.
And, after he had traveled about for a while, he came to a swampy
place where skunk cabbage grew and jumped across it.” Then, after
he had gone on for a while, he came to a deserted town. A little
smoke came out of the house in the middle. He went to it and
entered. And an old man lay there, back to the fire.”” He looked at
him. Then he arose and gave him something to eat. But he did not
give him anything to drink.
By and by he said: ‘‘ Hu; Iam thirsty. I will go after some water
for myself.” ‘* Don’t do it, chief; those that destroyed my village live
there. Go over to the corner and drink there like me, your mighty
grandfather, who am doing without anything else.”
Then he went thither. It was a swampy place, full of skunk cab-
bage. And he turned around and defecated into it. And, after he had
defecated into it, he said to him: ** Manure is floating about here in it.”
Then he said: ‘*‘Alas! I wonder what I shall do.”
Then he said to him: ‘‘Ht; I am thirsty.” And he said to him:
‘*Don’t go, chief; the things that destroyed my village are there.”
But, without heeding him, he took the bucket and went for some.
And, after the water had flowed down four times, he took some.
He did not know what happened to him. To his astonishment he
‘ame to himself sitting in its belly. Then he stretched himself in its
belly. He burst it, and bones burst out of its belly. He put the
bones together. If one leg was lost he repaired it with salmon-berry
bushes. He spit medicine upon them. At once they got up. He
revived the right side of the town.
Immediately after that the water flowed down continuously. Then
he got some in the bucket, went in, and said: ‘* Grandfather, drink.”
Then he stretched his hand toward it. After he had looked at it for
a while, he turned away from it. He did not drink.
After [Supernatural-being-who-went-naked| had sat there for a
while, he said: ‘‘ Hi, everywhere people eat things found at low tide.
I want some devilfish. Iam going to get some devilfish.” ‘* Do not
do it, chief; the thing that destroyed my village lives there.” But,
without listening to what was said, he started off.
In the corner of the house on the side toward the door were two
sticks for hunting devilfish. Then he took both. And he gave him
the following directions: ‘‘After he has shot water from his mouth
four times, punch in at him. That is the way to endeavor to kill
him.”
Then he went. Something wonderful lived there. The supernat-
ural devilfish shot water at him, and it went right to the sky. After
it had shot out water four times, he punched it with a stick. But he
218 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
found himself in its belly. Then he spit medicine upon himself and
stretched out in its belly. He burst it. The mother of outbursts of
human bones took place. Then he put the bones together, and part
were missing. And he repaired them with any common material. Then
he repaired their eyes in the same way and spit medicine upon them.
At once all went away. And he said: ‘‘ When you get home, walk
about there.”
Then he dragged [the devilfish] along with the devilfish stick and
threw it inside the door. When he came in and sat down, Nanki’lstas
looked at him. As he was looking at him, Supernatural-being-who-
went-naked said: ‘‘ Now, grandfather, look about upon your town.”
Now he took his cane and went out with it. He looked to the right.
To his great surprise something wonderful had happened. People
decorated with feathers and having their faces painted walked about in
rows. Then he also looked to the left. There things were in the
same condition. Then he entered.
When he came in he brought out a urinal. And he threw some
white, hard rock from a box on which his head rested into the fire.
After he had looked at it a while, and it had become red-hot, he put
it into the urinal. Then he put the end of a sharp-pointed thing, half
blue, half red,’ into this and held part of the clothing he wore over
his nose.
Then he called for him. ‘*This way, my son; come and sit near
me.” Then he went to him, and he pressed on his nose with the stick
and pressed it down. Now he took off the sea-bass, bullhead, and
tomeod spines from him. After he had finished doing it he fixed him
up. Then he brought out a comb and combed him from the top of
his head. And he looked down. Lo! land-otter fur was piled up
below. He did the same thing on the other side of him. Nanki’lstas
pressed something upon his nose with his fingers because Supernatural-
being-who-went-naked had the ga’gix.it smell.
Then he combed his hair. He made it long, and he made two knots
of hair at his neck. He fastened them witha ribbon. He fixed him up
with the blue part [of his stick]. After he had been at it for a while
he poured water into a wash basin he owned and said to Supernatural-
being-who-went-naked: ‘* Now, grandson, look at yourself.” ”
Then he looked at himself. He had put on [a painting of] red mot-
tled [clouds] spotted with black, such as he out on the sea. He
looked at it and said ‘‘This is bad.” Then he wiped it off and put it
into his armpit. And, after he had put paint upon him for a while,
he looked at himself again. He had put on his face a red, striped
[cloud], such as lie toward the north.** And he did not like that.
Now he put more paint on him. He put broad stripes upon his face,
like those on the breast of a mallard. But he said that was good. He
fixed him up, because he had restored his town to life. And he gave
him two sky blankets.
SWANTON] HAIDA TEXTS AND MYTHS 219
Then Nanki’Istas said to Supernatural-being-who-went-naked: ** Now
you better go. The one your mind is troubled about lives near by.
When the servants come for water throw yourself into the water and
make yourself appear like one through whom worthless things come.
The ones coming first will not want to touch you; the last one will
take good care of you.” ;
Then he started and sat down by a water hole near Kaisun,*’ on
the west coast. After he had sat there a while they came after water.
Then they landed. They picked up the bucket. They came near
him. And, when they got near him, he made himself like those into
whom worthless things come and threw himself into the water. And
he lay floating about in it.
Then the one who came first threw herself backward. ‘* Yuwai’ya,
something is floating about in her water (i. e., the cbhief-woman’s).”
Then the middle one said: **Throw him out with a stick.” Now the
last one, who was lame, said: ** Handle him carefully. After he has
drunk whale soup he will become stronger.”
Then they broke off the stalk of a salmon-berry bush and took him
out carefully. Now they got the water, and, after they had taken it
down to the canoe, they remembered him. The lame one brought him
in with a stick and put him in the bailing hole.
And after they had landed they carried up the water. They steamed
the whale. Again they forgot about him. Then she who was lame
thought of him and said: ** We have forgotten about a crooked thing
which floated about in the chief-woman’s drinking water.”
Then the daughter of The-one-in-the-sea said: ‘‘Hurry and get
him.” And the lame one went and got him. She brought him up
with a stick. He was bent across the salmon-berry stalk. Then they
had him sit on the side toward the door. He warmed his hands at the
fire. Then they handed him whale soup, but, while he was reaching
for it and was moving it toward his mouth, he spilled it all. Then
they all laughed at him and gave him some more. The same thing
happened to that. 7
The chief-woman lived at Te!i’da.** And next day they went fishing
with a net. They pulled ina whale. And they cut it up.
While they were away he warmed himself on the side of the house
toward the doora while and said: ** Chief-woman, you [let me get some-
thing].” Then she said to him: ‘Go and get what you are talking
about.” But he crept over to her. He touched the chief-woman.
Then she seized him on each side of his head near his ears and knocked
him against the floor planks, holding him by the hair. And she said
to him: ‘**Go and sit on the side toward the door, you common thing.”
And he crept over there. Again he sat near the door.
After he had sat there for a while the chief-woman said to him, mak-
ing the sound of throwing out saliva between her teeth: ‘* Gitgit,”’
the slave they say I am without, go and get firewood.” Then he crept
290, BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
out and came out of his skin outside. Then he seized with both hands ~
a spruce, good for burning and covered with dead limbs mingled with
green ones, which stood upon a knoll, and he pulled it up, roots and
all. Then he threw it down from the knoll. It was broken in pieces
below. Then he collected the pieces. And he carried up the bark,
crept in, and put it into the fire. He piled [the wood] there, end up
[in the usual way ].
The servants had pulled in a whale. They were bappy.. Then,
after he had tried to communicate with the lame one for a while, he
told her about himself. ‘‘I have firewood. for you back here. ° Go
and get it. I am Supernatural-being-who-went-naked. Do nof tell
any one about me.”
Then the slaves were told to get firewood, and they brought it in.
And [the chief-woman]| again made a noise with her lips. ‘SI guess
it must have been Gitett who chopped down this firewood,” she ** said
to him.
One day he crept out. He got out of his skin. Then he stopped
making himself old. He determined to marry the chief-woman. __
Then he put upon his face the painting that Nanki’Istas had placed
there first. He put on his two sky blankets. And, after he had stood
there for a while, one of the servants came out. As soon as she had
looked at him, although still at a distance, she came toward him with
her arms stretched out. ‘‘No, no, no.” he said to her, and she went
in from him crying.
Then she said: **Come! look at Supernatural-being-who-went-naked
who stands just outside.” And another went out to him. He also
refused her. He refused ten. Then she who was lame went to him.
But he put his arm around her, and they stood there together.
By and by he entered and married the chief-woman. He stayed with
her for some time. Every evening there was a star at the rear of the
house. He thought nothing about it. One day something passing
under his pillow said: ** Supernatural-being-who-went-naked, does the
eating of black cod stick you here?”*’ After some time had passed
without his having thought anything about this, it said the same thing
again. .
One morning, as he still lay in bed with his wife, he asked to set a
net. And his wife said to him: ‘t Wait until I explain to you. You
have not strength enough to let it out farther. They never let out
more than one.” *°
Then he took the net which was hung in a corner and went to the
point. Whales swam about in the water. He let out two [meshes].
Two were in it. And he could not pull it in. The other [meshes]
were also pulled into the water. All five were pulled in. Then he
went away. And where he lay he breathed hard [from the exertion].
Then his wife asked him: ‘* Were the meshes of the net pulled out?”
SWANTON] HAIDA TEXTS AND MYTHS yl
“Yes,” said he. Instead [of being angry] his wife laughed at him.
‘**That is all right, for I will go to my father and get it.” *!
The day after she went to her father by canoe. All of the servants
went along with the chief-woman. Supernatural-being-who-went-
naked also went. They started. After they had gone along for a
while, they came in sight of the town. Then they landed, and her
father came down to meet her. And he asked his daughter: ** Why
do you come, chief-woman, my daughter?” ‘* Why, father, we came
after the net.” ‘*It is there in the house, chief-woman, my daughter.”
And he was glad to see Supernatural-being-who-went-naked. Then
they went in, and four hard white stones were put into the fire. When
they became red hot, they brought a tray made of white rock out from
the corner. ‘They put them into it and placed it in front of him.
Then his wife cried, ‘*‘ Ha"! ha"! every time I try to be happy (i. e.,
to be married) you use this sort of weapon.” Then he told his wife
not to say a word. And, after he had swallowed his medicine, he
picked up one with a spoon and swallowed it. It even went through
the floor planks. He did the same with all four.
Then they gave him a wash basin. After his wife had also washed
her hands, they brought out five black cod. And she told her husband
not to eat them. ‘‘It is something different,” she said to him. Then
they put these in front of him, and, after he had sat there for a while,
she said: ** He says that is not what it is.” Then [the servant] put it
back and they threw them out.
Then they put some more in front of him. Those, too, he did not
eat. And she said: *‘ He says that that is also something different,
father.” Then they threw away the steaming box and brought another
out, and they brought out five more black cod. Then she said to her
husband: ‘*They are black cod.” They cut them crosswise and
steamed them. When they were cooked, they put them into a dish.
And before they had taken these. she picked one up. ‘‘ Take care of
the head and bones of this.” And she gave him another. She gave
him those parts of all five black cod.
And she said to her husband: **Do not let them go. He will take
them out from inside your clothing so that you will not feel it.” And
she asked him many times: ‘* Have vou the heads still?” ** Yes, here
they are.” Next day they started off. Again she asked her husband:
‘‘Have you the heads?” ‘‘Yes, here they are.” ‘‘Have you the
black-cod heads?” ‘‘ Yes, here they are.” ‘*‘Have you the black-
cod heads?#” ** No-o-o I wonder why He-who-has-spines-for-earrings
turned round smiling.” *”
Hu hu hu bu hu, great quantities of black cod were put into the
eanoe. Then they landed and unloaded the black cod. And it was
evening, and they went to bed.
After many nights had passed, the something which had spoken
222 BUREAU OF AMERICAN ETHNOLUGY | BULL. 29
under his pillow before he again heard going along and saying:
**Supernatural-peing-who-went-naked, does the black cod stick you
here? Because you made Nanki’lsnas’ town alive, he restored your
younger brothers to life by letting himself be born from your mother.
He sat early in the morning between rocks with white and black
** Being in love with part of you, he has also come to you.”
And he looked out. Lo! he saw the tail of a marten pass in through
the star.**
Then he went thither. To his surprise there lay a woman asleep
with Nanki’Istas with the upper part of her blanket fallen away leay-
ing her uncovered. Then he pressed upon her with his hands and she
said to him: ‘*I used to want you, but lo! you got around late.”
And after that he sat down near the fire feeling unhappy. Then his
wife asked him: ‘* Why are yousosad?” ‘*Tam sad because I left my
mother not far from here,” he said, deceiving her. Then he started.
He put black cod into his canoe and started off. Then he came into
Skidegate channel and reached his [younger] brothers’ town.’ Lo! his
eight younger brothers came down to meet him.
Then they went in. And his younger brothers only cared to have
Natki’Istas for an elder brother. They did not care about Supernatu-
ral-being-who-went-naked. Before they even gave food, Supernatural-
being-who-went-naked began to give them something to eat.
Nanki'lstas had a bedstead in the rear of the house. Clouds were
over his head. They could not see his face. She (the wife of Super-
natural-being-who-went-naked) cut the black cod crosswise and steamed
them. Then they told Nanki'lstas to sit near the fire and put down
awash basinfor him. And the cloud upon his face crossed [the room].
He sat there washing his hands. ‘Then they set black cod before him.
They saw only his hands. |
His younger brothers ate with him, but Supernatural-being-who-
went-naked sat with his wife on the side of the house toward the door.
Nanki'lstas did not walk down. The clouds rose. He was fastened
to them. Then the clouds rested with him behind the place where the
wash basin was.
bands.
Now, when they were through, the cloud rose with him, and his
body was again to be seen on the bedstead. Then he (Nanki’Istas)
‘alled to his sister. After she had gone to him and he had talked with
her for a while, she went out. She brought in cranberries. The tray
had the figure of a ga’gix.it upon it. After he had sat eating for a
while he stopped, and his younger brothers ate the rest.
Then she again put stones into the fire. Then they laid the wash
basin down again, and the clouds again rose with him. Again he came
down there and sat down, and they put black cod in front of him.
Then he ate with his vounger brothers. At that time they did not see
his face. Then the wife of Supernatural-being-who-went-naked was
sad.
SWANTON] HAIDA TEXTS AND MYTHS 223
They say that NankiIstas was in love with Ga’gix.it woman in order
to restore the brothers of Supernatural-being-who-went-naked. In
order to restore the town of Supernatural-being-who-went-naked to
life he had let himself be born from the mother of Supernatural-being-
who-went-naked. Then the clouds rose. Again he sat up high.
Again | Nanki’lstas| called to his sister: ‘* Sister, come to me,” and
his sister said: ** Ht ha, always, when you send me after a thing, you
are going to give me something. By and by you take it away from
me again.”
Upon that he threw something down to her. It fell with a noise
like that of adrum. At once she went to get it. She covered it up
with her blanket. Then the wife of Supernatural-being-who- went-
naked recognized the thing she used to let her daughter have.”
Then she cried: *t Ha"-a ha"-a, I thought that I let only my daugh-
ter have that.” Then her mother-in-law said to her: ‘*Stop, chief-
woman; wherever the supernatural beings are settled they always wear
itas a crest. Chief-woman, it belonged to your husband’s sister and
her brother (Nanki’Ilstas). He is simply fooling her with the thing
you are talking about.” At once she stopped crying. She really saw
it. But still she believed what her mother-in-law said.
On the next day his brother’s wife again gave them black cod to eat.
When he sat up again he called to his sister. After he had talked to
her for a while she came down and sat near Supernatural-being-who-
went-naked, who sat with his wife. And she said: ** He wants some-
thing that he says your husband owns.” Then he did not know what
[| NankiIsnas| referred to.
By and by he thought of the skin of the wa’sg.o he had killed. Then
he ran toward the mouth of the inlet. And he pulled himself up to
the two cedar tops, between which he kept it, and pulled off the wa’sg.o’s
tail. Then he started back with it. He returned at once.
Then he said to his wife: **This must be the thing they speak about.”
Then she called her sister-in-law and gave the wa’se.o tail to Nank?Istas.
After he had looked at it for a while he put it on top of his hat. It
looked nice there.*®
At that time they again steamed black cod. And lo! the clouds again
arose. Then his younger brothers ate the black cod. Then his mind
was sick. Now she turned around and began weaving. After she had
done this for a while, lo! her brother-in-law had put himself around
her. He looked out at her from her clothing. She looked toward the
rear of the house for her brother-in-law. The form of Nanki’Istas still
sat up there. Then they lay there together.*’
But still she told her husband, Supernatural-being-who-went-naked,
not to be in love with anyone. ‘*Do not go with anyone, or I will go
down to my father.”
Then her husband began getting water in a water-tight basket in
which floated a hawk feather. Every time he came back she pulled
924 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
out the feather. Globular drops of water fell off, and she drank. One
time he lay with one he was in love with. And, when he came home,
his wife pulled out the feather. The water adhered to it.
Immediately she became angry. Her labret moved as if some one
had shaken it. Then she hunted in her box. At the same time her
tears fell as if something were poured out. Taking something out of
it she put it into her mouth. It wasa white powder. She spit it upon
her hands and rubbed it on the soles of her feet. Then her husband,
who sat near her, took some that fell about. He at once rubbed it upon
the soles of his feet. She did this because she was going to leave him.
Then she went down to the beach, and he followed her and went
away with her on the surface of the sea. She did not look at him.
Then she said to Supernatural-being-who-went-naked: ‘* You better
go back from me before I look at you.” And he said: ** What kind
of look is this dangerous look?” Then she looked toward him, and he
went right under water. There was not a sign of him. And she
entered her father’s house.
Then she said to her father: ‘* Father, I] made him fall in by look-
ing. I looked toward him. Come! try to fish him out.” Then her
father pulled apart the stone floor planks. He fished for him between
them. Then he pulled him out, with nothing but his joints holding
together. Then he spit medicine upon him, and he got up and went
toward his place.
And, after he arrived there, they sent for Master Carpenter. Then
he had a mountain placed upen ten canoes. And his younger brothers
were settled there one after the other. Then he put a sky blanket
upon his sister and seated her on the mainland. And he seated his
mother on the Haida country.**
Now, he put on a dancing blanket and dancing leggings and started
along on land near his younger brothers [who were going along in
their canoe]. He bent over as he ran, and farther off he stood up
straight. In that way Supernatural-being-who-went-naked became
the Swamp-robin.** And his younger brothers lay still on the water
out at sea. People sometimes become shamans [by getting power]
out of that canoe.
Like the preceding this seems to be a strictly Haida story, although the ga’gix.it
idea was also popular among the Tlingit of Alaska. This fact, together with its
length and complication and the insight it gives into the mythology of the Haida
people, render it one of the most interesting of all. One of the myths obtained by
me at Masset bore this same name, but resembled it only in the concluding portion,
the first part being like that of He-who-got-supernatural-power-from-his-little-finger.
''That is, weak supernatural beings or powers acted through him, rendering him
also weak, unlike his elder brothers.
2 The ery raised to summon opponents to a contest, especially to a trial of strength
or to a gambling contest.
5 See preceding story, note 5.
SWANTON] HAIDA TEXTS AND MYTHS 225
‘See preceding story, note 2.
5See preceding story, note 3.
5 See preceding story, note 6.
7See preceding story, note 7.
5See preceding story, note 8.
“See preceding story of A-slender-one-who-was-given-away, note 3.
The same inconsistency noted in the preceding story, note 9, is here repeated.
" Haida sqa/ote!il, which is said to give the idea of a grouse with a red thing on
its back. This is a mountain between the abandoned coal mine, near the head of
Skidegate inlet, and the west coast.
My! means ‘‘wedge,’’ but I did not learn the meaning of the remainder of the
word. It is a mountain lying in the opposite direction farther down Skidegate inlet.
18 A low herb said to be found growing on dead trees, with leaves like clover,
and a bitter taste like that of pepper.
“The wrestling took place by a rock almost buried in the beach gravel at GU/Ig.a.
Presumably it was this rock into which the strange wrestler was transformed.
1 Compare the preceding story, note 40.
16 Halibut hooks were usually made out of the stumps of limbs which had rotted
out of hemlock trees. Into these the monster was transformed.
See the preceding story.
SSupernatural beings hunt during the night and get home before ravens begin
calling. If they are detained in any way so that they hear the raven, they at once
fall dead.
1%” A man who just saved himself from drowning was supposed to be deprived of
his senses by land otters and become transformed into a creature called ga/gix.it.
This being had land otter fur all over its body, an upturned nose, and a face covered
with fish spines. It traveled all over the Haida country with the utmost ease. See
my memoir in series of Jesup North Pacific Expedition, volume vy, part 1, pages 26
and 27. It was owing to this transformation that he did not recognize his own
blankets when he felt of them.
This is the probable meaning of the word tci/sgu. They are not found on the
Queen Charlotte islands.
*1TIn reality this was Skidegate channel between Graham and Moresby islands, the
two largest of the Queen Charlotte group.
* This was Nanki/Istas, or Raven, the hero of the story of Raven Travelling.
*8 A bowl of water was the ancient Haida looking-glass.
*4*On the mornings of days that are going to be windy red streaks are seen in the
clouds which pass away quickly. This phenomenon is often referred to in the
stories, and one or both of the cloud designs here spoken of may represent it.
*» One of the two west coast Haida towns, of which it was the older and the greater
favorite in the myths. Instead of a ‘‘ water hole,’’ a creek named X.uad6/s is some-
times mentioned.
6 An island opposite Kaisun, prominent in story.
*“ Name given toa slave. ‘‘I am without,’’ because he was worthless.
*8 Said sarcastically.
*8People who went to the west coast found the food supply so excellent, owing
* especially to the presence of black cod, that they were loath to leave, and this expres-
sion was applied to them. This is supposed to have been the first time it was heard.
%°T understand meshes to be here referred to.
51 Everything that is thrown, or that falls, into the sea passes under the floor planks
of the house of The-one-in-the-sea, the greatest supernatural being in the ocean.
8? He-who-has-spines-for-earrings usually sits near the door of houses of the super-
natural beings, and can take away anything unbeknown to the owner. Because he
took away this black cod there are now none of these fish on the east coast of the
17137—No. 29—05——15
226 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Queen Charlotte islands. He is supposed to have stolen the black cod heads from
Supernatural-being-who-went-naked, and the latter, aware of this fact, refers to it in
the usual indirect way.
33 Perhaps some magic is referred to. Otherwise the sentence is obscure.
“This star was in reality the door of another room in which lived his present
wife’s daughter. Nanki/lstas was in love with her and the marten tail which passed
in there belonged to his marten cloak.
%>This is probably the same as the round object obtained by Raven from Cape
Ball’s wife, and appears to have been the thunder or to have had power to pro-
duce it.
36 Apparently Raven adopted this as a crest, but among men the wa/sg.o belonged
to the Eagle side.
37 Raven was able to make it appear that he was in one place, when he had actually
moved. His form was seen upon the bedstead while he himself had gone down to
the woman.
38 Perhaps this is another story of the origin of the canoe people referred to in the
story of ‘‘Canoe people who wear head dresses.’? The mother and daughter
became mountains.
39Or varied Thrush. Haida, sq!ax.ia/o.
SWANTON] HAIDA TEXTS AND MYTHS 997
HE-WHO-WAS-BORN-FROM-HIS-MOTHER’S-SIDE
[Told by John Sky of Those-born-at-Skedans]
She was a chief’s child. She was a woman.’ When she went out,
they braced the hanging door open for her, and she went out fre-
quently.” One day, when she came in, the stick slipped off, and the
edge of the door touched her upon the side and made her sore there.
By and by a hole appeared there, and, when the town people came to
know that, her father gave orders to abandon her. Next day they
left her.
Then she went down to the salt water and washed her [sore]. There
she put medicine upon it. One day, when she was washing, some
bloody looking matter stuck out. And she was unable to pull it out.
Then she again put medicine upon it and crept up to the house.
Next day she crept down to the water again, and, while she was
washing it, she again pulled at it with her finger nails. Lo, she pulled
itout. Then she laid it upon a stone, and, after she had put medi-
cine on herself, picked it up and moved toward the house. Then she
bent pieces of cedar bark, placed it in them, and put it side of the
house outside.
Now she went to bed. While her back was turned to the fire a child
cried. Then she rose quickly and, without standing up, ran out.
And something inside the thing she had bent together was crying.
She looked. » and his
SWANTON, ] HAIDA TEXTS AND MYTHS 229
awake? Do you not feel that the supernatural beings, whom people
are afraid even to think of, are gathering together against you?”
Then he ran out. He saw nothing. And he went out again. He
pulled along an old man and made him sit at the end of the town.
That was Heron,” they say.
One day he was again lying in bed. Then something passed under
his pillow saying the same words as before. Then he seized his bow
and went out. After he had looked about on the surface of the salt
water he glanced upward. When he came
near the end of the town [he said]: ** Wa-a-a, he has killed me.” Then
his voice was lost in the woods.
Now he had a crowd of people go over for the basket. And they
could not lift it. Then he went to get it. And he brought it in.
Then he began to call the people. Next day he called the people again,
and the day after.
And he became town mother [instead of the old chief]. The one
he sent off killed is He-who-travels-behind-us.*
[Sequel to the above, told by Edward of the Food-giving-town people]
Her brother (i. e., the old town-chief) was killed. Then she started
from the town. And she put the two bracelets she wore into the mid-
dle of ngido’*’. And she said: ** Through you future people shall see
a portent.” When something terrible was going to happen, they saw
them. Broad seaweeds lay upon them. They paddled off in terror.
Although they (the people) had before been living quietly, they moved
from that place at once. And she went up into the woods opposite.
She became a mountain there. They call it Sea-otter-woman.
This is also one of the most esteemed Haida myths. The version here presented
was obtained from the present chief of Kioo with the exception of the portion about
Sea-otter-woman, which was contributed by an old man of the nearly extinct Daiyu/-
a-la/nas or People of Skidegate creek. Qona/ts, the hero of the story, was one of
the Sea-otters (Qoga/fas), and, were any of those people still living, a much longer
version might perhaps have been secured.
'he.a/xet is a word applied to round stones lying on the beach. ‘‘ Pebble’? seems to
be the nearest English equivalent, although the Haida word perhaps denotes a some-
—
SWANTON] HAIDA TEXTS AND MYTHS 237
what larger variety of stone. This town was once occupied by the Sea-otters, who
sold it to another family, the Lg.a’xet-gu-la/nas, and moved to a place east of Skide-
gate called Q!o’stan-xana. More often the scene of the story is laid at this latter
place.
* That is, they were not to cut it because he was going to take all.
* A creek on the east coast of Graham island where the Haida of Skidegate inlet
used to assemble before starting for the mainland.
‘Compare Story of the House-point families, notes.
° The locally famous Rose Spit that runs out for miles at the northeastern end of
Graham island between Dixon entrance and Hecate strait. It was called Na-iku/n,
‘‘House point,’? by the Haida; but by supernatural beings it was supposed to be
called Q!a’kun, as in the story. This probably means North-point.
®Seil, the word translated ‘‘duck,’’ is said to be applied to the Surf Scoter or
“Coot”? (Oidemia perspicillata, Linn.), and also to the White-winged Scoter
(Oidemia deglandi, Bonap. ).
‘JT have not identified the root to which the Haida word Tag.a/nskia is applied.
*Some seemed to think that Qona’ts and He-who-travels-behind-us were the same
person. The word translated ‘‘ behind us’’ means ‘‘ back from the shore,’’ ‘‘inland,”’
or ‘‘back from the houses.’’ He-who-travels-behind-us is also identified with Super-
natural-being-on-whom-is-thunder (Sg.a/na-gut-hi/]afiwas).
* Slate creek, which flows into Skidegate inlet near its head, and along which the
famous slate is found, carved so extensively by the Haida.
238 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
HE-WHO-GOT-SUPERNATURAL-POWER-FROM-HIS-LITTLE-FINGER
[Told by Walter McGregor of the Sealion-town people]
At White-slope’ a certain person and his mother were disliked.
They made a house out of branches at one end of the town in which
they lived. When it was low tide he went down and brought up
something for his mother to eat.
After he had done this for some time he came to a heron with a
broken bill. Then he sharpened it. And it said to him: ‘* Grandson,
you helped* me nicely. I will also help* you. Keep this medicine
in your mouth.” Then it also gave him the feather on the tip of its
wing, and it said to him: ‘* Blow this under the armpit of the son of
the town chief. Even the supernatural beings will not know it.”
The child often played at having supernatural power. He had a
mat asa dancing skirt. He fastened shells upon it. Others he used
as a rattle. He had feathers he found as a dancing hat. He used
old cedar bark as a drum. One evening he went around the town.
He looked into some of the houses. A chief’s son sat in one of them.
Then he pushed the feather in between the side planks. When the
point was turned toward his armpit, he blew it in. As soon as it went
into the chief’s son’s armpit, he had a pain.
Then he went home. They got a shaman for [the chief’s son|. He
went over to see him practice. Some persons with black skins on the
side toward the door held burning pitchwood. Then he thought: ‘*I
wonder why they do not see the thing sticking out of him.” They
dropped their torches and ran out after him. He ran from them.
Those were The-ones-who-have-spines-for-earrings. °
The day after he went again. He wanted to see the shaman. When
he thought the same thing as he had thought before they ran out after
him again. At that time they discovered that it was the boy.
Then they set out to get him. He spit medicine upon the things he
had been playing with.‘ The dancing skirt had a drawing on it. The
drum had the picture of a wa’sg.o. The dancing hat, too, was finished.
They hung up five moose skins for him. He went thither, and the
beating plank beat itself as itecame in. They had opened the door for
him. While they were looking through it for him, his dancing hat
came out back of the fire.’ It did the same thing on the other side, on
the side toward the door, and on the opposite side. After it had come
up in all four corners he stood up. He took his feather. When he
pulled it out the pain ceased, and the sickness was gone. Just before
SWANTON] HAIDA TEXTS AND MYTHS 239
he went out he blew it in again. He did not think he had received
enough. Then he went away.
Next day they made the number of his moose skins ten, and he again
went there. Again the drum and the beating board went in of them-
selves. After he had entered as before he stood up. After he had
danced around for a while he pulled bis feather out for good. The
chief’s child slept.
He had many uncles. They kept their daughters for him. Among
these one was short on one side. That was the youngest’s daughter.
One time, when they were going on a picnic, he started. And he
changed himself into a salmon-berry bush near the trail and waited
there.
When the lame one came along behind he tangled himself up in
her hair. While she was trying to untie it, all left her. Instead, he
came and stood near her. Then he said to her: ‘SI will marry you.
Go with me.” Then she went with him. After he had entered the
house with her he spit medicine on her. He stretched her leg out.
It became well. He married her.
Then he threw away the house of branches and built a regular house
for himself. He made a bedstead which he and his wife always used.
One night, while he slept, the house moved with him, and he awoke.
He heard some one talking with his mother. When day broke he
opened his eyes. Something wonderful lay there into which he
awoke. The carvings inside of the house winked their eyes. The
carvings on the corner posts of the bedstead moved their tongues at
each other. In a rear corner of the house something stood making a
noise. That was Greatest Hopper,’ they say. Master Carpenter’
had became his father, they say.
When he arose [the latter] said: *‘Come! my child, let me fix you
up.” Then he went to him. He combed his hair. It hung down
broad and glossy even beyond his buttocks. He painted his face. He
was very handsome.
After he had lived a while with his father in that house he set out
to marry the daughter of Many-ledges. Then his father told him that
he destroyed the sons of the supernatural beings. And he let him
take his arrows. ‘‘ They fly around,’”* he said to him. One bore the
figure of a weasel. The other bore the figure of a mouse. He also
gave him some knots. ‘‘In his town driftwood never floats ashore,”
he said to him.
He had Greatest Hopper take him over. After he had gone along
for a while with him the capes before him were burning. Then he spit
medicine upon them, and he hopped quickly over with him. When he
got close in front of Ma’g.an® he felt extremely sweet. There were
very many stick-potatoes there. That made him so, they say. After
240 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
he had brought him to the end of Many-ledges’ town, Greatest Hopper
went back.
Then he changed himself into knots and at evening floated ashore in
front of the town, awaiting until his children came down to defecate.
By and by they came down. ‘‘See the driftwood which has floated
ashore. It is wonderful, because driftwood never floats ashore in
father’s village.” Then they picked it up and laid it down near the
door. Then they forgot it.
And, when they were going to bed, they thought of it and brought
it in. He (Many-ledges) started to cut it up with one of his five
stone adzes. It broke. Then he took another. He struck it with
that, too. That, too, broke. After the same thing had happened to
four, be split it in pieces with the last one. Then he was glad. And
he put it into the fire.
When the daughters went to bed he shot in as a spark. Then he sat
at the head of the bed and laid his hands on them. ‘‘ Who are you?”
[they said]. And he said, ‘“‘ItisI.” ‘*‘WhoisI?” ‘*Il am He-who-
got-supernatural-power-from-his-little-finger.” When he was a boy
and was whittling, something stuck into his little finger.’ That is
why he was so called. Then the woman" said: ‘t For him alone my
father has kept me.”
And, when she replied to him, he married her. When day broke
her father said: ‘‘ I wonder what supernatural being was talking to my
daughter last night. I had her for He-who-got-supernatural-power-
from-his-little-tinger.” Then she said to her father: ‘‘ Father, he is
the one, he says.”
‘*Now, my child, come down and sit by the fire with your husband.”
And they came down and sat there. They spread out a mat for him,
and he gave him food. They brought out berries and grease. Flames
came out of them. They put some into a tray and set it before him.
The woman told him not to eat it. After he had swallowed medicine
four times he took some. When he had taken two mouthfuls he
stopped. It passed quickly through his insides burning. He stood up
and, where he had sat, smoke rose.
Next day he said to his daughter: ‘* Let your husband go and get an
alder for me which stands behind the house.” And he got up quickly.
Then she clung to her husband crying. ‘‘Alas! the supernatural beings
think they can do everything. They have me marry their sons. By
and by he begins to do this way.” Then he said to his wife: °* Let
me go. I will see what he is going to do to me.” And she said to her
husband: ‘‘Go to it after it has come together and lightning has flashed
in it four times.”
Then his father-in-law gave him a stone wedge, and he went along
a trail running inland side of the house. After he had gone in some
distance [he saw] it standing far off. After it had come together and
SWANTON] HAIDA TEXTS AND MYTHS 241
lightning had shot in it four times he spit medicine before him and
went to it. After he had chopped at it a while and it had fallen, he
found himself inside of its mouth (lit.). There was no way to get
out. Something held him tight.
Then his father’s supernatural powers came to him. Four having
their hair tied in bunches with cedar limbs came quickly to him. Two
had wedges in their hands. Two had big hammers. Then they
worked at the alder, and they split it. They pulled him out. He
rubbed medicine upon himself and became as he had been before.
When he pulled it apart human bones burst out of it. Some of
these were like whole human bodies; some were just held together by
the ligaments. Then he trod the alder into bits and threw them
around. ‘*Those will be useful to the very last people.” Then he
carried half of it off on his shoulder, let one end down on the ground
in front of the house, and struck the house front hard. Then his
father-in-law said: ‘‘Alas! he has killed my supernatural helper.”
Then he went in and lay by his wife behind the screens. His father-
in-law had the fire quenched, they say."
Next day he again said to his daughter, ‘‘Come, my child, let your
husband go fora small devilfish of mine which lives toward the point.”
Then he again got up quickly. Again his wife clung to him. And
his wife said: ‘* They let me marry the sons of the supernatural beings
who think themselves powerful. By and by he begins to do this
way.” Then he said to his wife: ‘‘Let me go. I will see the thing
he uses against me.” Then she gave her husband directions. ‘‘After
it has spit upward and it has lightened four times go to it.”
Then he went to it. He shot it twice with the arrows his father had
given to him. After it had shot up water four times he spit medi-
cine in front of himself and went to it. After he had struck it with a
stick’® he was in its mouth.
When he was almost drowned in its slime he thought of his father’s
supernatural helpers. Again the four came to him. They had clubs
in their hands, and they clubbed it in the eyes. They pulled him out.
He was covered with slime. Then he spit medicine upon himself.
He became as he had been before. The bones in it were also many.
He pulled it apart and tore half of it in pieces and threw them
around. ‘* These will be useful to all future people.” And he carried
half of it off with a stick. He threw it in on the side toward the
door. Then his father-in-law said: ‘‘Alas! he has killed my super-
natural helper.” Then he entered and lay behind the screens with
his wife.
Next day he again said to his daughter: ‘‘Come! my child, let your
husband go after my little sea lion yonder.” At once he got up.
Again she clung to her husband while she cried. ** He always lets them
marry the sons of the supernatural beings who think they are strong
17137—No. 29—05——16
2492 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
By and by he begins to do this way.” Then he again said to his wife:
‘‘Let me go. Iwill see the thing with which he is going to do [harm]
to me.” And his wife gave him directions. ‘‘After it has looked at
you and growled four times go to it.” :
Then he started for it. He was going to kill it with a club which
his father-in-law gave him. After he had gone toward it for a while
he saw it lying there. After it had looked at him and growled four
times he went to it. When he came near it it breathed in. He went
into its mouth.
And again he thought of his father’s supernatural helpers. Again
they came to him bearing bone clubs. They clubbed the sea lion on
the head. They killed it. When he (the youth) was almost dead
they pulled him out of its mouth. Then he put medicine upon him-
self and was restored.
Then he pulled the sea lion apart. The bones of three persons fell
out of it. Then he tore half of it in pieces and threw them around.
‘** You will be useful to all future people.” And he carried off half of
the sea lion and threw it in through the doorway. His father-in-law
said: ‘‘Alas! he has killed my supernatural helper.” Then he lay
behind the screen again with his wife.
Next day he again said to his daughter: ‘*‘ Come! my child, let your
husband go for my little hair seal yonder.” And at once he arose.
Again his wife clung weeping tohim. ‘* Healways lets me marry the
sons of the supernatural beings who think themselves powerful. By
and by he begins to treat them this way.” And he said to his wife:
‘*Let me go. I will see the thing with which he does it.” ‘‘After it
growls and looks toward you four times go to it,” she said to him.
Then his father-in-law gave him a bone club, and he set out to it.
After he reached it, and the hair seal had looked at him and growled
four times he went thither, and it breathed in. He was in its mouth.
Again he thought of his father’s supernatural helpers, and again
they came to him bearing bone clubs. They struck the hair seal on
the head and killed it. Then they pulled him out, and he rubbed
medicine upon himself.
Then he pulled the hair seal apart. Half of the hair seal he pulled
in pieces and scattered around. ‘‘This will be useful to all future
people.” Out of this, also, poured the bones of two persons. Then
he carried off half of the hair seal upon his shoulder and threw it down
in the house. His father-in-law said: ‘*Alas! he has killed my super-
natural helper.” Again he lay with his wife behind the screens.
The day after that he said to his daughter: ‘* Come! let your husband
go and get my little eagle sitting yonder.” Again she did not want her
husband to go, and he said to his wife: ‘‘ Let me go as before. 1 will
see the thing with which he is going to do it to me.” Then she said
to her husband: **Go to it after its eye mucus has dropped four
5
times.”
SWANTON] HAIDA TEXTS AND MYTHS 243
Then he took his arrows. His father-in-law said that they pushed the
eagle down with a pole. Then he went thither. After its eye mucus
had dropped four times he shot it up through the belly. He went to
the other side also and shot it from that side as well. But it did not
do anything, they say.
Then he scattered half of it around. ‘*All future people will make
use of you.” And he carried half of it off on his shoulders. The
bones of two persons came out. Then he threw it into the house.
His father-in-law said: ‘*Alas! he has killed my supernatural helper.”
And again he lay with his wife.
Next day he said to his daughter as before: *‘Come! my child, let
your husband go and get my little clam on the point.” © And again she
went to her husband. Still he started thither. And she gave her hus-
band directions: ‘*Go to it after it has spit out water four times.”
And his father-in-law said: ** They get it by means of a stick.”
Then he gave him a digging stick, and he went thither. After it
had spit up water four times, he went to it and started to get it with
a stick; he suddenly found himself in its mouth.
When he thought of his father’s supernatural helpers, they came to
him holding flat, broad clubs. They struck on its ligaments (lit.,
‘feyes”),’* and they pulled him out. Then he scattered half of it
around. ‘‘All future people will make use of these,” he said. He
took half of it, went home with it, and threw it down in the house.
Alas! he has killed my supernatural helper.” Again he lay with his
wife.
The day after that he had a fire lighted. They rubbed hard, white
stones together, and it burned.” He told them to put stones into it.
At once they did so. When they became hot they put them into a
stone box lying near the door. Then his father-in-law told him to get
in. At once he stood up and, after he had spit medicine upon himself
four times, he sat init. It was cold.
Then they put the box cover over it. After he had sat there for a
while he tapped upon the side of it. Then he (his father-in-law) made
a no.se at him with his lips. He said: ‘tI guess I have killed him.”
By and by he stood up, throwing his hair back out of it. And he
kicked the box to pieces and threw the pieces around the side of the
house toward the door. His father-in-law became ashamed. He had
destroyed his ten supernatural helpers. After that his mind became
good toward him."
The devilfish he killed was in the cave at Skedans point, they say.
And his father-in-law, Many-ledges, was a cliff behind the town of
Skedans.
His mind had become changed toward him. After he had stayed
with his wife for a while he told his wife he wanted to return home.
Then she told her father, and her father said: ** Now, my child, go
944 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
with your husband. Just outside is a canoe.” Then her husband
went out. There lay an old canoe out from between the cracks of
which grass was growing.
Then he went in and told his wife, and she said to her father:
‘**Father, he hunted in vain for the canoe. He says there is only an
old one there.” ‘‘ That is it.” Then she went to it with her husband.
She kicked it on the edges and [said]: ‘‘Go seaward, father’s canoe.”
At once it was floating there. It went of itself either way. The
carving on the bow paddled. Then he told it to come near. It came
before him.
And he had his daughter take along all kinds of food. There was
a great quantity of it. He sent five slaves to take care of the canoe.
He had five boxes of berries and grease put in for the canoe. And he
said to his daughter: ‘* My child, when it is hungry it will point its
bow backward. ‘Then let your husband throw one box at its face.”
Then they started. He sat high in the bow with his wife, and the
bow carving paddled the canoe. After it had gone along for some
time the canoe turned its bow back. Then they pulled out one of the
boxes of grease and berries, and he threw it at its face. Again it went
on. After it had gone along fora while the canoe turned its bow
back again, and again he threw the grease and berries at its face with
aspoon. Then the canoe again went on."
After they had gone on a while longer they saw the town. The
whole town was alight with fires. They wanted to see the daughter
of Many-ledges. They asked: ‘‘ Who is it?” ‘‘It is He-who-got-
supernatural-power-from-his-little-finger coming with his wife.”
And they came down in a great crowd to the shore opposite. He
same ashore, and they took the food off. Then the five canoe slaves
went back. They took along the three boxes of berries and grease
which were left for the canoe.
Then his wife sat among the things, and he went up to the house
and told his mother to call her up. Immediately his mother went
down. She saw nothing there. There was only a cloud among the
boxes. Then she went up and said to her son: ‘‘I saw nothing there.
Only a cloud was there resting upon the things.” He said to his
mother: *‘ That is she.”
Again she went down, and she called her up. The cloud came up
after her. The cloud went near the place where her husband sat.
They wanted to see her. A great crowd awaited her. By and by he
said to his wife: ‘* Take off your hat.” Then she told her husband to
take it off, and he took it off. He put it behind himself. There the
cloud lay. A wonderful creature sat where it had been. She was
pretty, like a daughter of the supernatural beings. The ones they
had wanted him to marry looked in at her and wept as they did so.
And, after he had had his wife for a while, a whitish sea otter came
SWANTON] HAIDA TEXTS AND MYTHS 245
swimming in front of the town. After they had shot at it for a while
he also launched his canoe. He shot at it with his arrows. He shot
it in the end of the tail.'* After it had flopped about there for some
time he got it into his canoe. He came home. ‘Then he skinned it.
There were spots of blood upon it. On account of these his wife
washed it. After she had done this for a while she slipped seaward
upon it. When the water was as high as her knees a killer whale
went away with her blowing. She was stuck between its fins. Killer
whales went out to sea with her in a crowd.
He got into a canoe and went after his wife. They disappeared
under the water in front of him. Then he came back and went crying
around the town. By and by he questioned an old man who lived at
one end of the town. ‘‘ What supernatural being is it that took away
my wife?” he asked of him. ‘*Supernatural-being-always-in-the-
cradle took your wife away.”
Then he gave him all sorts of things. He gave him all kinds of
things that would be useful to him. ‘‘ Now, chief, I will let you have
my canoe. I will go with you. I willstand at the end of the trail, and
you shall get your wife,” he said to him.
He lent him his short canoe which lay outside. ‘‘ Raise it, chief.
Burn the bottom of it. Take twisted cedar limbs, Indian tobacco, and
tallow.” Then he did as directed.
When it was a fine day he went to him, but he said it was a bad day.
One day, when it was cloudy, he went to him not expecting anything.
He sat outside with his mat over his shoulder. He also had on his hat.
“It is a good day, chief. When we come to the middle of the sea the
sunshine will be upon us only.” Then he launched the canoe. He got
in the stern of his canoe. Immediately they set off.
After they had gone on for a while the sunshine came out, as he
had said. Then the old man said to him: ‘*t Look for a kelp with two
heads.” And they came to one. ‘‘ Now fasten [the canoe and leave]
me right here. This is his trail.”
Then he gave him directions. ‘‘ Right in the trail at the end of the
town Heron always repairs acanoe. He never lets a strange super-
natural being pass in. When he shouts, quickly put Indian tobacco
into his mouth. Also give him twisted cedar limbs. Then he will
conceal you.”
And he went down upon the kelp. He went along fora while upon
a trail in which were footprints and heard the sound of a hammer.
And he came to him. After he had looked at him for a while he
shouted. Then he put tobacco into his mouth. He also gave him
twisted cedar branches. Now he put him into his mouth.
Then the town people came to him ina crowd. ‘* Why did you
shout like that?” ‘‘I cried out because my awl slipped.” Then they
246 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
¢
said to him: ‘* No; you smell of human beings.” They hunted about
him. They did not find him. They went home from him.
Then he took him out and gave him directions. ‘* Supernatural-
being-always-in-the-cradle took your wife. His three-headed house
pole ' is always on the watch. Hide yourself from it. Did you bring
tallow?” And he said to him ‘‘ Yes.” ‘*‘ Two persons covered with
sores will come to get wood. Make their skins well. Rub the tallow
on them.”
He went back of the houses. After he had sat there for a while
they came to him. They called out to him. ‘‘ Do not tickle us by
looking at us,” said they to him, and they told him to come out to
them. Then he went to them. And he rubbed the tallow upon them
and healed their scabs.
Then they said to him: ‘ To-day they are going to put fins upon
yourwife, ‘That is why we came after firewood. When it is evening,
and we go after water we will cause the strings of our buckets to
break. We will let the water run into the fire. Go and get your
wife quickly in the midst of the steam. So they spoke to him.
AS soon as evening came they came after water with two large
buckets. He met them there, and they said to him: ‘* Prepare your-
self.” And, when they went in, he looked through the doorway and
saw that his wife had tears on her cheeks. They had Supernatural-
being-always-in-a-cradle, the one who married her, hung up as if ina
cradle.
When they got in near the fire, and on each side of it, with the
water the bucket strings were broken. While the house was filled
with steam, he went in quickly and got his wife. Then he put her
under his arm and ranaway with her. The house pole heads shouted:
** He-who-got-supernatural-power-from-his-little-finger has taken his
wife back.”
At once they pursued him. They ran after him in a great crowd.
Supernatural-being-always-in-the-cradle ran after them crying. He
came with his wife to the old man. Then he again put them into his
mouth. When the crowd came to him they asked him: *‘Old man,
did not He-who-got-supernatural-power-from-his-little-finger pass by
upon this trail? He has taken his wife back.” Then he said: ‘‘ I
felt nothing.” And they hunted about a little farther. When they
found nothing they asked him again: ‘* Did not you feel anything upon
it?” ‘* No,” he said. Then they said to him: ‘* You smell of a human
being.” And they pushed him down. They felt allover him. Then
he said: ‘‘You make me tired by your handling. You better stop
searching me.” Then they went home from him.
And afterward he took them out. And he said: ‘‘Go along care-
fully with your wife upon this trail.” Then they went along the
trail. After they had gone along for a while they came to the place
SWANTON | HAIDA TEXTS AND MYTHS a7
where the old man was. They got in with him and started off. After
they had gone on a while longer he came with her to the town. He
had got his wife back, and he stayed there with her always.
(The following excellent version of this story was obtained by Professor Boas from Charlie Edenshaw.
chief of the Sta’stas, a Masset family.]
In the village TI [on the west coast of Graham island] there was
a boy who lived with his grandmother. His parents were dead.
While he was still living in his little house with his grandmother, he
used to make wands with a little shell knife. While doing so he ran
a splint under his finger nail, which made his finger swell to an enor-
mous size. Therefore he received the name SLEg.otsg.a’ noe.
One day the boy met a crane whose beak was broken. He carved a
new beak for him out of wood. They were living in the last house of
the village. He had ten uncles who were all chiefs. One of his
uncles had a boy who was sick all the time. Now, the boy who had
healed the crane, took a small mat, which he tied round his waist like a
shaman’s apron. He made a rattle of cockleshell and carved a sha-
man’s wand for his own use. He tried to imitate the shamans who
were trying to heal his cousin. One day the youth went to his uncle’s
house, which was full of people. He looked into it and saw a bone
sticking in his sick cousin’s side. A black man was standing on each
side of the door. They were the porpoises. The boy thought: ‘* If I
am able to remove that bone my cousin will recover.” The two black
men said at once: **This boy says a bone is in the sick boy’s side, and
that he is able to pull it out.” Then the people laughed at him, but
they allowed him to try. The crane had given him a shaman’s powers,
although he did not know it. Then he pulled out the bone, and his
cousin arose, healed and well. Then he put it back again, and he was
sick again. Now the boy returned to his house. He said to his
grandmother: ‘* lam able to save my cousin.” She struck him, say-
ing: ** Don’t say so, else they will punish you.” But he was able to
see the bone in his cousin’s side, although nobody else was able to dis-
cover it.
Now the chief sent for his nephew. One of his slaves went to cail
him. Then his grandmother said: *‘ Surely, the chief is going to kill
us.” Then the boy took his mat apron, his rattle, and his wand and
went to his uncle’s house. There were many shamans inside. He
went around the fire, keeping the fireplace to his left. Then he pulled
the bone out of his cousin’s body, blew upon him, while the people were
beating time, and the sick boy recovered. Then he put it in again,
and he felt sick again. The sick boy said that he had felt better for a
little while, but that he was sick again. The other shamans tried again
to cure him, but they were unable to do so. Then the sick boy asked
them to send once more for his cousin. They sent for him, and, when
he came, they offered him all kinds of property, but he refused it.
248 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
But the two porpoises knew his thoughts, and said: ‘* Lk*anqéos’g.a’noe
(=Jumping-on-one-leg, name of the poor boy) wishes to have the para-
phernalia which his father wore when dancing.” His uncle promised
to give them to him. Then he pulled out the bone and healed his
cousin.
Now he wore a beautiful apron instead of his mat apron; he used a
wooden rattle instead of his shell rattle, and a bone wand instead of
his wooden wand. Now he was a great shaman.
After some time he heard about a great chief whose name was
T’éckoa’naye. He wished to visit him. He had a beautiful daughter
whom all the chiefs desired to marry, but he did not accept them. He
killed all her suitors. He invited them to a meal and made them sit
down near the fire. Then he put four stones into his fire, and, when
they were red-hot, he put them into a dish. Then he made them swal-
low the stones.
Now, Sirg.otse.a’noé intended to marry this girl. Before he went
there the crane visited him. He gave hima medicine which caused
water to gather in his mouth so that it cooled the stones. When he
reached the chief’s house he chewed this medicine and was able to
swallow the stones without any injury.
He came to a place where there were rock slides all the time. Then
he chewed a medicine called xu’ntsd’ala, and he came to a place near
Skidegate. Then he took his strap of mountain-goat wool. He threw
it over Skidegate straits and stepped across it, using it as a bridge.
Then he threw it down once more, and thus reached her house. He
thought: ‘‘I wish the girl would come outside to-night.”
Then she went out of the house and sat down on the beach to defe-
cate. The boy assumed the shape of a burl, which lay on the beach
in front of the house. The girl said to her slave: *‘Carry the burl
into the house,” because she wished her father to make a hook from
it. The slave carried it home and told the chief that his daughter
wished him to make a hook out of the wood. Then the chief asked
for his ax, intending to split the wood. When he hit it his ax broke.
Then the chief was sad. He took another ax, but it broke also. ‘Then
he threw the wood into the fire.
In the evening the chief’s daughter retired to her room, which was
separated from the main room by a large plank. When the wood was
burned the boy in the shape of ashes flew into the girl’s room. There
he assumed his human shape. She asked him: ‘‘Who are you! I[
want to marry no one but SiEg.otsg.a’noée.” Then he replied: *‘ I am
SiEg.otse.a’noé.” Then she was glad and allowed him to lie down with
her. They talked all night. Early the next morning the chief rose.
He spat and he thought: ‘‘ Who is talking to my daughter? I don’t
want anyone to become my son-in-law except SLEg.otsg.a’noe.” Then
his daughter shouted: ‘‘ He has arrived!” Then the old chief was glad.
———
SWANTON] HAIDA TEXTS AND MYTHS 249
He spread mats on the floor of the house and put four stones into the
fire. When the stones were hot he took a dish and ordered his slaves
to put the stones into the dish. They placed it before the young man,
who sat down on the mat. Then the girl said: ‘*‘ You always try to
kill my suitors by means of the red-hot stones.” The youth chewed
the medicine which he had received from the crane and rubbed his
body with it. Then he took the stones up in a ladle and swallowed
them one after the other. They fell right through his body. The
floor of the house was made of stone, and the stones broke it. The
young man was not dead. Then they fed him with salmon and berries.
On the following day the chief said to his daughter: ‘*‘There is a
devilfish at the point of land just beyond our village. I have tried
often to kill it, but I can not do so. Tell your husband to try to kill
it.” The young man started in his canoe, and reached the place where
the devilfish was living. Four times he chewed his medicine and
rubbed it over his body. Then he threw his harpoon at the eye of
the devilfish. As soon as he had done so he fainted, and the monster
swallowed him. But he was not dead. He merely thought: ‘I wish
your stomach would burst,” and at once the stomach of the devilfish
burst, and it was dead. The bones of many people were inside. They
dropped to the ground when the monster died. Those who had been
killed recently were still partly covered with flesh, while those who
had been killed long ago were only bones. He chewed some of his
medicine and spat on the remains. Thus he resuscitated them. He
took the devilfish and carried it to his father-in-law. He threw it
down in front of the house. It was so heavy that the house almost
fell down.
On the following morning the chief said to his daughter: ‘* There
is a tree not far from here. Let your husband go and fetch its bark.”
The young man took his stone ax and went to the tree. Then he saw
that the bark was sliding up and down all the time. Again he chewed
his medicine. Then he spat at the tree three times. Now he struck
it with hisax. He fainted rightaway. When he recovered his senses
he found that he was inside the tree. Then he only thought: ‘*I wish
the tree would break.” At once the tree burst, and with him the
bones of many people which the tree had killed fell to the ground.
He resuscitated them. Then he took the bark and carried it to the
house. He threw it down in front of the house and almost destroyed it.
Then his father-in-law was very sad because he could not overcome
his son-in-law. He did not speak a word. On the following day he
said: **Go and cut some alder wood for my fire.” He gave him an
ax, and the young man went. As soon as he struck the alder he
fainted. When he recovered his senses he found that he was inside
the tree. Again he thought: ‘‘ 1 wish the tree would burst,” and he
himself and many people whom it had killed came out of it. He
250 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
resuscitated them. Then he took one-half of the tree on his shoulder
and carried it home.
On the following morning the chief said to his daughter: ‘* Let your
husband catch the sea otter which lives not far from here.” He gave
hima harpoon. Then the young man went out. Soon he reached a
ave in which the sea otter was living. He chewed the medicine and
rubbed his body four times. Then he threw his harpoon. He fainted
right away. When he recovered his senses he found that he was in
the stomach of the sea otter, and he only thought: ‘tI wish it would
burst,” and the sea otter’s stomach burst, and with him the bones of
many people dropped out, whom he resuscitated.
The old chief had not been able to overcome SiEg.otsg.a’noe. After
a while the latter became homesick. He lay down and did not say a
word. Then the old chief asked his daughter: ** Why is your hus-
band sad?” She replied: ‘‘He is homesick. He wishes to return to
T7.” ‘‘Hm!” replied the chief. After a while he continued: ‘* Take
my large canoe and accompany him to his home.” The young man
went out to look for the canoe, but he could not find it. He only
saw an old rotten tree with long roots. When he returned to the
house, the old man asked: ‘‘ Did you find my canoe?” ‘* No,” the
young man replied, ‘‘we have only seen an old rotten tree.” ** That’s
it, that’s it!” said the old man. They returned, but when they
reached the place they could not find the canoe. They saw nothing
but an old rotten tree. They returned to the house; and, when they
informed the old chief that they had not been able to find the canoe,
he told them: ‘‘When you reach the tree again, say, ‘Go into the
water.’” They turned back, and, on reaching the tree, said: ‘*Go
into. the water, canoe of my father.” At once it was transformed
into a large canoe. It was full of geese (x‘It) which were crying all
the time. They were the oarsmen. The old chief gave them vast
quantities of provisions, and they started, the geese paddling the
canoe.
During all this time the youth’s finger was very thick and sore. In
the evening they camped. While they were asleep a great many
spirits which the crane had held captive in his finger by means of
sorcery escaped, killed his wife, and scattered over the whole world.
From that time the whole country of the Haida has been filled with
spirits. Then the boy said: ‘* Future generations shall always see the
spirits which were living in my finger.” Steg.otsg.a’noé traveled
on, and nobody knew what became of him. If he had not visited
the old chief, he (the latter) would still continue to kill people.
This is a popular story known both at Skidegate and Masset. A version obtained
by Professor Boas from Charlie Edenshaw at Masset is appended to the story I myself
obtained. It differs from that in several interesting particulars. That two such
es een
SWANTON] HAIDA TEXTS AND MYTHS Pray
distant points as Masset and Skedans should be combined in one myth seems rather
singular. The Haida equivalent of He-who-got-supernatural-power-from-his-little-
finger is SLO’g. ot-sg.4/nag. wa-i.
'The native name for Masset.
* As in the story of Sacred-one-standing-and-moving, note 25.
*Said to be ‘‘ the greatest ones who got power from what they heard.’? Compare
story of Supernatural-being-who-went-naked, note 32.
*Changing them into fine articles.
° While they were watching to see him enter through the doorway he came out
of the ground.
®See the story of He who hunted birds in his father’s village, note 7.
*Or Master Canoe-builder.
*This seems to mean that they went of themselves.
“The creek next north of Telel on the east coast of Graham island.
See second version.
" At this point the two women appear to resolve themselves into one.
© That is, the burning alder.
The stick used in getting devilfish is made of hemlock and has asharp, bent point
to pull up rocks and stones.
“The ligaments by means of which these bivalves close their shells are called in
Haida ‘‘eyes.”’
This was the way that supernatural beings lighted their fires.
1 Owing to the destruction of his hostile supernatural powers.
"My interpreter added that, while they were encamped near Cumshewa point
during this journey, He-who-got-power-from-his-little-finger awoke in the night and
found his wife gone. She had been lying next to the fire. For this reason, when
people camp, they now place the women next to the wall.
's That its blood might not injure the fur.
'" Great Haida chiefs often had two or three of these
their house poles.
‘*watchmen”’ on the tops of
bo
oO
bo
BUREAU OF AMERICAN ETHNOLOGY [BULL 29
TAGUADJINA OR G.ANA’‘OGANA
[Told by Walter McGregor of the Sea-lion-town people]
He and his wife were the only two in the town. An eel had destroyed
the town people. A big dog also stayed with them. Her husband
went fishing and always stopped at a fishing ground right in front of
the town. In his absence his wife went digging spruce roots, and the
dog always went with her. When her husband came home she
steamed a lot of halibut for him, putting it ina big tray. And he sat
above it. And, when he began to eat, his wife looked toward the
door. She was afraid to look at him. When her husband went fish-
ing again she did the same thing.
One day, as she bent down to dig roots, something startled her by
touching her buttocks. She looked toward it. Lo! he (the dog) came
to her, and she eried hard. And, when her husband again came from
fishing, she steamed food for him again, set it before him, and turned
round toward the door. Shortly she became pregnant.
One day, while her husband was out fishing, she gave birth. She
gave birth toa dog. A second one came forth and another. It went
on this way until there were nine. The middle one always showed its
teeth. That was the one that was going to be brave. The youngest
came forth with medicine inits mouth. Last of all a bitch came forth.
Counting that one there were ten.
Then her heart was not strong enough to kill them, and she put
grass into the cellar and put them into it together. And, when her
husband came home, she did not look as if anything had happened.
And next day, when her husband went fishing, she again went to dig
roots.
As soon as she had gone out from the house, a noise arose inside of
it. They were wrestling with each other there. The bitch was talking.
Then she went back. She peeped in at the door. Upon a pole in the
rear of the house hung their skins. In another place they were play-
ing with one another. And, when she made a noise with the door, they
quickly took down their clothing. Ina short time they were lying
near the fire with their feet drawn together. Then she put them into
the cellar again.
And, when her husband came home, he asked her: ‘* My child’s
mother, what made the noise in this town?” ‘*The dog was playing.
He was running over the floor planks.”
SWANTON] HAIDA TEXTS AND MYTHS PAGS)
Next day her husband again went fishing. Afterward she went.after
roots again. No sooner had she got out than a noise arose inside of
the house. At that time she did not return so soon. Then she
gathered a quantity of dry firewood and looked in again. Again the
skins hung upon the pole in the rear of the house. And, when she
made a noise with the door again, they went over quickly and pulled
their skins down. They lay around the fire. And again she put them
into the cellar. When Haguadji’na came home again he asked her:
**My child’s mother, what made the noise in the town?” ‘*The dog
was playing with himself and made a noise on the floor planks.”
When he went fishing again, the dog lay on the opposite side of the
fire. Then she threw a stone at him and said to him: ‘*‘ Who does not
get wood for the mother of his children?” And he got up. He
shook himself and went out. Then there was a noise behind the
house, and she looked at him between the house planks. One with a
big knot of hair which fell below his buttocks and a striped skin rolled
the firewood about. After the noise had gone on for a while outside,
he came in. He shook himself and lay down again on the opposite
side of the fire.
When her husband came home he asked her: ** Where did that good
firewood come from?” *‘* Why, that is [from a tree| which fell behind
us and which I rolled out to an open place.”
Next day her husband went fishing again, and she went after roots.
Just before she went out, she put wood on the fire. Soon after she
went out a noise arose in the house. Then she crept quietly thither.
She had shut the door to easily. When she looked in [she saw that]
the skins were again hung in the rear of the house. They were
pushing each other about.
After she had looked for a while they pushed each other toward
the corner, and she ran in quickly. She gathered the skins together.
quickly and put them into the fire. At once they burned up. Then
they sat in a row on the other side from her. One among them was
& woman.
Then she said to them: ** My children, when your father comes home
and eats, do not look toward him. After he is through eating I will
let you eat also. People never look him in the face.”
Then Sawat’xa ran out. His father was fishing seaward. He said,
** Ho hi’-u-u-u ha.'” The more his mother tried to stop him, the
more he shouted. When he (her husband) came home she again
steamed food for him. After she had laid it before him she turned
her face from him toward the door. Before he had eaten Sawali’xa
arose, picked up a fat piece from the edge of a split fish, and stood
around eating it. After he had finished it, he picked up another.
When he had finished that as well he pushed away the tray.
254 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
And he called to his wife: ‘*‘ My child’s mother, bring my cape to
me.” Then she brought it to him, and he put it on. Then he called
for the eldest: ‘‘Come here, my child, while I sing a song for you.”
Then he went to him. After he had sung for a while he pulled him
closer to his breast. He was as one who has gone to sleep. ‘* My
child is asleep. Let me lay him down.”
And he called for another. He also went to him, and, after he had
sung for him for a while, he pulled him close to himself. He acted
like the other. ‘* My child is asleep.”
After he had done this for a while, he got through with eight.
Then he called the last one, who had medicine in his mouth. After he
had sung to him for a while and pulled him closer to himself, he spit
the medicine upon his chest. Something sharp, like glass, fell from
him and stuck into the floor planks. Then he brought the back of
his cloak round in front. And, after he had sung for him again and
pulled him closer to himself, he again spat medicine upon his breast.
From that also the needles fell off.”
Now he became angry with him, and he was pushing him toward
his whetstone, which stood on edge in the rear of the house pointing
toward the fire. When he touched it, it ground the skin off of his
side. He put the medicine upon his palms and rubbed it upon him-
self, and it became well. After they had wrestled for a while he
threw his father down there. It ground away, and he was ground to
pieces. He killed his father quickly.
Then he went to his elder brothers, who were lying about, laid them
together, and spit medicine upon them. They all got up. [Each
said] ‘tI guess I must have been sleeping here.” All got up, and
they continued to live in that house.
Their names are as follows: The eldest was called G.osg.an.e’k!a;
[the next] He-whose-skin-is-of-white-rock, the next one, The-left-
handed. He wasa brave fellow. He who was full of mischief was
named Sawalhi’/xa, and one was called Lg.ana’o. He who had medi-
cine in his mouth was called La’ga-na’qati.*
Then they asked their mother: ‘‘Say! mother, why is this town
empty?” ‘*My child, a supernatural being at the south end of the
island destroyed your uncles. Since then it has remained this way.”
Then they said to each other: ‘‘ To-morrow we will go and look at it.”
And next day they went and looked at it. It lived ina cave. In front
of it was a pile of human bones. They looked and went away.
Then they made something with which to kill it. All nine twisted
cedar limbs. Afterward they spliced them. And then they twisted
them together. They made it long. It was also stout. Next day
they went to it. When they arrived they strangled their sister and
fastened her on the end of a pole. They used her as bait. They set
SWANTON] HAIDA TEXTS AND MYTHS 255
the snare in front of its den. After they had held their sister in front
of it for a while, it came out, and they drew her out before it.
When the snare was even with its middle they pulled it up. They
also pulled in their sister quickly and spit medicine upon her. At
once their sister seized the end of the rope. After they had pulled
against itfora while and began to be pulled down on top of each other
the cord broke, and they fell backward in a heap. Then they went
home.
And after they had thought for a while what they could use with
which to catch it they began digging roots. They traveled around
upon the island of Gasq’.* Upon it they got roots. And they also
twisted those. When the rope was long, they went to it again. They
again used their sister as bait. Again they put the snare in front of
it. When it put its head through, they slipped the knot down to its
middle. Again they pulled their sister in quickly, again they spat med-
icine upon her, and again she seized the end of the rope. After they
had been pulled down many times, as they held this, it broke, and they
fell backward ina heap. Then they went away again.
And they took dry strings lying upon the beach. As they went
around the island they carried them along. After that they spliced
them. At once they twisted them. When it (the rope) became long,
they went over there again. Again they used their sister as bait.
When that also broke, they gave it up. Nothing was left that-they
could use.
And, after they had lived there for a while, a wren chirped in the
corner of the house. It said ‘*‘ Guda/dixa-i” (‘‘sinews”).° Then they
felt strange about what it said, and all made blunt-pointed arrows and
bows. Then they began traveling about upon the island. Each kept
coming in with three or four [wrens]. At once their sister pulled out
the sinews, after which they twisted them together. It was slender.
When this was long they went to it again. They set the snare
in front of it. Again they used their sister as bait. When he again
came out they slipped the knot over him. They pulled their sister
away quickly and spit medicine upon her. At once she was pulling
along with them. All pulled upon it. It stretched out smaller. But
when it touched the face of a rock, that fell over. They were saying:
‘** Think yourself wren sinews.” °
After they had pulled at it for a while, something cracked at the
bottom of the island, and they pulled it up. They cut its belly open.
They cut human bones out. Then they laid the bones together. If
one part were missing, they broke off pieces of old limbs of trees and
put them in instead. Immediately La’ga-na’qat? spit upon it. And they
said to them: ‘* Goto the places where you used to live.” They killed
him, and they went home. ‘That was Supernatural-eel, they say.
256 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
And, after they had lived there for a while, their sister became
menstruant for the first time. By and by [they heard] some one talk-
ing to their sister. They did not know who it was that talked. And
again some one talked to their sister. Then they put pitch on the
mat. And again some one was talking with their sister. In the
morning they bathed in the sea.’ When they came in from it, there
were spots of pitch on the side of him who was mischievous. Then
they pushed him from one to another. They laughed at him.*
Then their mother said to them: ‘‘I guess they are laughing
because the Djugi’tg.a’s head is going to be hung up in front of their
menstruant sister.” At once they inquired of an old man who lived
at one end of the town. They asked about the thing their mother
spoke of. And they gave him twisted cedar limbs. ‘They also gave
him strong bones to make gimlets out of and Indian tobacco. He told
them where its place was. He told them that it slept there, and he
said it was easy to approach it.
Immediately they borrowed a fast canoe. They borrowed Fast-
rainbow-trout’s ° canoe. Then he stood in the middle, and, when they
paddled all together, he shot an arrow [forward]. It fell into the
water abreast of the middle of the canoe. Then they also borrowed
Steel-head’s canoe, and, as he shot an arrow, they paddled. It fell
near the stern of the canoe. But still they did not think it was
fast enough.
Then they also borrowed Jellyfish’s canoe.. It had a stern at each
end. They could pull it either way. It was not good looking. But
they borrowed it. He said: ‘I will go along with you.” They
burned the bottom of it. Then they put it into the water. One
stood in the middle and he (the jellyfish) stuck in his tentacles far off.
When they used their paddles he shot an arrow. It fell far back in
their wake.
Then they pulled it up and prepared to go in it. Presently, when it
was smooth at sea, they went to the old man. He was Heron, they
say. ‘‘It is a fine day” [they said]. And he said to them: ‘No,
brave men, it is a bad day.”
By and by there was a foggy morning. The mist was falling on the
water. Then he went to them. He sat outside. ‘* Launch your
vanoe. It is a fine day. At noon the mist will melt away under the
sunshine.” Then he gave them directions. ‘*When it sleeps phos-
phorescent light shines in its eyes. Then go to it. When there is no
phosphorescent light in its eyes do not go to it.”
Then they started off. After they had gone along for a while [they]
saw the phosphorescent light in its eyes. They had blue hellebore and
urine, which they had let rot, in their canoe. They took its hair into
their canoe noiselessly. Presently they cut off its head and put it in.
‘
EWANTON] HAIDA TEXTS AND MYTHS 257
Jellyfish stuck his tentacles into the land. Their paddles they also
plied together. Under their bow the current flowed so fast as to make
cracks [in the sea]. Into it they poured the blue hellebore and urine.
On the other side the current also cracked itself by its passage. They
treated that in the same way. At once they were in front of the town.
In a short time they had hung its head up in front of their sister.
Long hair hung down from it. ;
Next day some one came singing out of the ocean.'! He hada cane.
It was red. He came in front of the town and stood there. ‘‘ Give
me my son’s head or I will tip over your town,” he said.” Then two
ran quickly over to the old man. ‘*Old man, what shall we do? He
says he will upset the town.” ‘*After you have gone to the end of
the town, cover it with hard white stones. Cover it from bottom to top.”
Immediately they ran over and did so. And again he said: ‘‘ Give
me my son’s head or I will upset the town.” Then Sawali’xa said:
Tip it over.” He struck the end of the town with the red thing he
held. Instead of falling it sounded like a drum. He struck it in
front and from above. But it only sounded like a drum. Then he
gave it up and went out to sea. He vanished into the ocean.
Next day he again came singing some songs. After him came a_
crowd of red things. Those were fleas, they say. Then they went
quickly to the old man and asked him: ‘* What shallwe do?” ‘* Steam
urine and pour it out toward them.” Then they did as he said. ‘*Give
me my son’s head.” Then the fleas came toward the house, and they
poured urine around upon them. After they had killed half of them
he again started seaward. He disappeared into the ocean.
Next day he came again. He carried his staff. Some objects flew
in a crowd after him. Those were sixastt!a’loafa,' they say. Again
they inquired of the old man, and he told them to make blunt arrows.
And they did as directed. When he had said ‘*Give me my son’s
head,” they came quickly to the houses. Then they went out to them
and shot them. After they had destroyed half of those also he went off.
The day after this he again sang some songs. Behind him the sur-
face of the ocean came burning. At this time they again ran over to
the old man. He said to them (lit. ‘‘him”): ‘*‘ Now, brave men,
nothing at allcan be done. Save yourselves by flight.” At once they
fled away with his head. The land burned after them. When one of
them was burned up, he threw it to another. This went on until only
he who had medicine in his mouth was left. When his side was partly
burned he rubbed the medicine upon it, and it became as it had been
before. By and by he threw it (the head) into the fire. It stopped
there and went back.
Afterward he started along. He hunted where his brothers had
been burned. There was not a sign of their bones there, After he
17137—No. 29—05 17
258 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29.
had gone on for a while he called to the one who was mischievous
‘*Sawali’ha’+.” ‘*Here.” And where it sounded he went. Their
bones lay there all together. Then he spit medicine upon them, They
got up. Each said: ‘I guess I must have slept a longtime.” Then
they went seaward toward the open ground again,
And they rebuilt their house, which was all burned. They restored
their mother and their sister, and again they began living there.
One time [they heard] some one talking to their sister. He was
lying with her in the morning. That was North, they say. When
he warmed himself before the fire he warmed only his side. And the
one who was full of mischief was surprised at it and began making
shavings. He dried them. He whittled up pitchwood among them.
He put it with the rest.
One day, very early, his brother-in-law warmed himself. Hestretched
his blanket over the fire. Then he also reached over the fire and
threw the shavings into it. When it blazed up, he threw himself
backward. Lo! his penis struck upon his belly. Then they laughed
at him. And he said to them: ‘* You are laughing at me. You will
indeed stand against me.”'! And next day he went off.
Then he hung blackly about the head of the Stikine river. Snow fell
from him. Then one went out to look. He was lost. Then another
went to look, and he, too, was lost. It went on in this way until all
of them had disappeared. Only he who had medicine in his mouth
was saved. Then he also went to look.
As he went he saw that his elder brothers had been frozen to death.
He, too, got stuck on freezing ice but spit medicine upon himself,
and the ice fell from him. He made straight for the black place in
the sky. And he arrived. Out of his (North’s) anus ice hung. He
wet the points of his arrows with medicine and shot the ice. He ran
away, and ice fell in the place where he had been. He did the same
thing again. Then he went away.
As he went along he spit medicine upon his elder brothers who
had been frozen in their tracks. At once they walked along with
him. All went along together.
And, after they had gone along for a while, they came to where a
certain person lived. He gave them food, as was usual, and they slept
there that night. Then Sawali’xa remained awake. The one to whom
they had come in lay ina corner. He got up, tied fine cedar bark
upon the end of a stick which hung above him, and let them breathe
on it. Then he went out with it, and Sawali’xa went out after him.
Near a rill of water was a piece of cedar full of holes, out of one of
which he pulled a plug. Into it he pushed the cedar bark. Sawath’xa
was looking at him. And before him he came in, and he pretended
to be asleep. Presently he also came in.
SWANTON] HAIDA TEXTS AND MYTHS 259
Then he, in turn, put the cedar bark to his breath. And he went out,
and Sawali’xa pulled out the thing that had been stuck in and pushed
his in. Then he went to bed. The next day, after he had given them
some food, he took a bath. Afterward he became sick. He said that
his back and his head were sick. ‘*I must have done it to myself.”
Presently he was dead. That was Greatest Wizard, they say. Then
they went off. They came to their house.
By and by they started traveling again. They hunted birds. Then
one disappeared. It went on that way until all were gone. He who
had medicine in his mouth let himself be last. He followed the foot-
prints of his elder brothers. When he saw his elder brothers sitting
upon a broad stump he did not feel how he got there, but he was
sitting among them.
Then they broke their bows and arrows in pieces on top of it, and
they built a fire. And, after they had put them into it, they lay at once
on the level ground below. Then they also put themselves into it and
stood below.” It was North who did this to them. Then they went
home. They came to their house.
When they had traveled about a while after that they found a moun-
tain of ground hogs. They built a house there and made dead falls'®
for them. When cold weather began to come on they came out. They
made trousers out of ground-hog skins.
And, after they got back there, the next to the youngest could not
ratch any ground hogs in his*dead falls. He did not kill. even one.
And, when they went home, he refused to go. Each gave him two.
He refused them. Each offered to give him five. He also refused
those. Then they left him.
After he had lived there for a while a woman came to him one night
and lay down, and he married her. Then she asked him why he did
not succeed in taking them in dead falls, and he said to her: ‘*I could
in no way get them.” ‘*To-morrow make ten” [she said]. And next
day he did as he was directed. The day after he went out to look at
them. Ten ground hogs were in them.
And, after he had done this for a while, he had many, and early
one morning he went to see them. Then a whitish one went in before
him. His wife told him not to put a dead fall near it. Then he
longed for it and set one in front of it. The very next day it fell on
it. And he feared his wife and hung it on the outside of the house.
But, even from where his wife sat, [she said]: ‘* My mother says,
‘Alas! my child.” At once she started off. He tried to hold his
wife. He could not. When she got to the door she said: ‘*Come
to life again.” Immediately they began running off ina crowd. He
tried to club them, and he tried to stop them at the door. He could
not accomplish that, either. Then he went along among them. After
260 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
he had followed his wife along he went in at the same place where she
went in.
Then he stayed with his wife there again. They brought in all
kinds of things, among them tk!ié/nkunan.’ And, after it began to
snow, they went to bed. After they had lain in bed for a long time
day came. He stood at the door outside and shouted ‘* Daylight+-.”
They jumped up without the things they used for blankets. ‘* What is
it daylight from? Is it daylight from the 1k!ié’nkunan?”" they asked
sxach other. They looked at the snow and went to bed again. After
he had said this twice he gave it up and went to bed also.
By and by, when the snow melted, they put on their skins, and they
began bringing in roots. He, also, went with them. Presently one
called out ‘* People are coming,” and they went into the house.
Again they (his brothers) set dead falls. The posts for these dead
falls had figures of ground hogs upon them. They only saw the
shadow of the hands [setting them]. The figures were to call them.
One went thither and was caught. They pulled him out. The ground
hog looked out of the house. He almost went to it. His wife held
him back.
By and by he went thither, and it fell on him. Then they brought
him into the house and hung him up. And after they had begun to
skin him and had cut his neck open they struck something hard.
And, when they looked, lo! it was the copper from around the neck
of the younger brother they had left.” Then they told each other,
and they put his clothing upon him, and, after they had spit the medi-
cine upon him, he got up. He got up, saying: ‘tI must have slept a
long time.” His elder brothers were glad to see him. And they
started home with him. Anew they began living in their hoéuse.
And, after they had again traveled about for a while, the eldest ag
disappeared. Next day another was gone. One went after him, and
he, too, vanished. By and by he who had medicine in his mouth was
the only one left. Then he took his bow and followed his elder
brothers’ footprints from the side of the house.
After he had gone up the trail for a while [he came to where] a
feather hung. He found himself ina snare. Suddenly he was hung
up in the air. When he got tired he rubbed medicine upon his neck.
Very early next day one with vertical lines of paint upon his face
‘ame to him upon the trail inland. ‘‘ My snare is always lucky” [he
said]. Then he pulled him down. He heard him talk to the snare.
‘Do not let anything pass by you,” he said to it. Then he thought:
oain
‘*T wish he would carry me face up.” And he seized him by both
legs and carried him face up. And, when he stepped under a fallen
tree with him, he took hold of it. After he had tried to pull him
away fora while he let go. By and by he came to his house with him.
SWANTON] HAIDA TEXTS AND MYTHS 261
He came in and took him off. His elder brothers were cut up and
hung in the rear of the house.
When they were in bed he gathered together his elder brothers and
went away with them. After he had traveled on fora while he did
not see a sign of them. He had forgotten the medicine he had in his
mouth. Then he went back and spit medicine upon them, and they
became alive and started home with him. And next day they came to
their town.
Then they again started off. After they had traveled for a while
they disappeared from the one who had medicine in his mouth. And,
after he had hunted for them a while, he came to some one who was
using his head as a drum. Then he asked him: ‘‘Did my elder
brothers pass by here?” ‘* Did my elder brothers pass here?” he also
said. ‘*IT havea notion to kill you.” He, too, said the same thing.
**T have a notion to cut off your head.” He, also, said the same
thing. That was Greatest Echo, they say.
In whatever way he spoke he could get no answer. By and by,
when he said he would break wind at him, he became afraid. ‘* Don’t
do it, chief; don’t do it.” When he broke wind at him he disappeared.
He killed him, they say.
After that, when he hunted for his elder brothers again, [he came
to] a large, round stone with a slippery top on which a feather was
stuck, and on the side of which lay the bones of his elder brothers.
They died while they were trying to pull off the feather. Then he
again spit medicine upon his elder brothers, and they got up. Then
they went away with him.
After they had gone along for a while they came to where a woman
lived. She gave them all kinds of good food in the usual way. Her
dish had the figure of a mouse upon it. Then they went to bed in
her house. There were scratchings in her house all night. They
could not sleep. And, while it was still night, they wentaway. They
came to the house where their mother and their sister always stayed.
Then they started off again, and they gave their mother directions.
“Settle yourself in this house. We shall see you no more.” And
they took their sister away with them.
Then they went toward the head of the Stikine river. And, when
they started to swim across, although ten years had passed since their
sister had begun to menstruate, they told her not to look at them.
Then they took each other by the arm and swam across. He who had
medicine in his mouth was the last to enter the water. At that time
their sister looked toward them and all [except the eldest] became rocks.
And their elder brother sang some songs and looked at them. He
put the following words into the song: ‘* Even 1a’ga-na’qat? did not
swim across.””? They settled in this place.*!
262 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
The names of the heroes of this story, together with the localities in which the
actions are said to have occurred, mark it plainly as Tlingit. At the same time it
is well known and very popular among the Haida. I have a Masset version of the
story as yet unpublished. Laguadji’na is a Tlingit name (a’ki-teine’); Lg.ana’-
‘ogana is from the name of one of the brothers, Lg.ana’‘o, and means ‘‘Lg.ana’‘o’s
people’’ or ‘‘hg.ana’‘o and his brothers.’? One episode, telling how a gigantic
mouse was killed, has been omitted.
'Cry raised when the first canoe came in from fishing; also on other occasions;
see the story of Supernatural-being-who-went-naked, note 2.
>In the Masset story these are said to have been red cod spines.
*My informant could not remember the names of the remaining children.
* Forrester island, which lies about 20 miles out to sea from Dall island, and is said
to be covered with birds’ eggs during the breeding season.
>Compare story of Sacred-one-standing-and-moving.
® Said sometimes when a fish is hooked, in order to strengthen the line.
™The word used means that they were bathing in winter. Had it been summer a
different expression would have been employed.
‘According to others they said to him at this time, Wa/nan, qea’ga-i, ‘‘A little
farther off, brother-in-law,’’ a sarcastic reference to his relations toward their sister.
* Said sarcastically.
See the story of Raven traveling, note 21.
"This was The-one-in-the-sea.
"According to another account he said these words to Eg.ana/‘o, who replied:
“Awi’t kitgu’t!atda ta’’ (Hasten to tip it over).
SA species of bird which I have not identified.
'™ Said sarcastically.
Compare the story of the Canoe people who wear headdresses.
1 These dead falls may have been constructed something like the dead falls used
for marten (K!0/x.u sqa/baga-1), which were described to me as follows:
Fie. 5.—Diagram of marten deadfall.
A stake (a) was driven into the ground, and a small stick () carrying the bait
(c) at one end was fastened to this about midway up. Another stake (d@) was then
driven into the ground some distance in front of these and to one side. Over the
top of this another stick was laid extending toward the bait. At that end it was
held to the stick b by a noose lying in a notch just back of the bait. The bait was
also fastened to this noose. The other end of the stick e supported one end of the
stick f, which constituted the dead fall proper. This was weighted along the end g
SWANTON] HAIDA TEXTS AND MYTHS 2638
next to the ground; and it also had four posts (h) to guide it in its descent. They
were curved over from each side and fastened together at the top. To prevent the
animal from approaching the bait in any other way similar stakes were continued
up to and around it. Now, when the bait was pulled off, the noose came away from
its notch, whereupon the stick e flew up, letting f down upon the animal’s back.
The Haida name ford is x.a/fia k!udjigaé/no; for e, x.a/fia-i; for f, si/txa sqa’gida.
The weights are called qeng.ala/no.
"Only the roots of this plant were used.
'S That is, ‘‘ Has the snow melted from the roots of the tk!ié/nkunan?”’
Human or supernatural beings who have become animals are usually identified
in this way. :
*? In spite of having medicine in his mouth.
*! They not only ‘‘ became rocks,’’ but also continued to live under them,
264 BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
HE WHO HUNTED BIRDS IN HIS FATHER’S VILLAGE
[Told by Walter McGregor of the Sealion-town people]
He was a chief’s son. He wore two marten-skin blankets, one over
the other. After he had shot birds for some time he went along
among some bull pines, which stood in an open space behind the town
and presently heard geese” calling. Then he went thither. Two
women were bathing in a lake. On the shore opposite two goose
skins hung over a stick. The roots of their tails were spotted with
white.
After he had looked a while he ran quickly [to them]. He sat down
on the two skins. Then they asked him for their [skins]. He asked
the best looking to marry him. The other said to him: ‘*Do not
marry my younger sister. Iam smarter. Marry me.” ‘‘ No; Iam
going to marry your younger sister.” Now she agreed. ‘* Even so,
marry my younger sister. You caught us swimming in the lake our
father owns. Come, give me my skin.” Then he gave it to her.
She put her head into it as she swam in the lake. Lo, a goose swam
about in the lake. It swam about in it making a noise.
Then she flew. She was unwilling to fly away from her younger
sister. After she had flown about above her for a while, she flew up.
She vanished through the sky. "Then he gave her (the other) one
marten-skin blanket and went home with her. He put his wife’s skin
between the two heads of a cedar standing at one end of the town.
He entered his father’s house with her.
The chief’s son hada wife. So his father called the people together
for the marriage feast. They gave her food. Instead [of eating it]
she merely smelled it. She ate no kind of human food.
By and by her mother-in-law steamed some tc!al.* But she liked
that. While her mother-in-law was yet cooking them she told her
husband to tell her to hurry. They put some before her. She ate it
all. Then they began giving her that only to eat.
One day, when he was asleep, he was surprised to find that his
wife’s skin, after she came in and lay down, was cold. And, when the
same thing happened again, he began watching her. He lay as if
asleep. He felt her get up quietly. Then she went out, and he also
went out just after her. She passed in front of the town. She went
to the place where her skin was kept. Thence she flew away. She
alighted on the farther side of a point at one end of the town.
Then he went thither quickly. She was eating the stalks of the sea
erass which grew there. As the waves broke in they moved her shore-
SWANTON] HAIDA TEXTS AND MYTHS 965
ward. He saw it. Then she flew up to the place where her [feather |
skin had been kept. And he entered the house before her. Then he
lay down where they had their bed, after which his wife lay down cold
beside him.
They became nearly starved in the town. One day the woman said
to him from the place where she was sitting: ‘‘ Now my father has sent
down food to me.” Behind the town geese were coming down mak-
ing a great noise, and she went thither. They went with her. All
kinds of good food lay there, such as te!al* and wild clover roots.
They brought them away. For this her father-in-law called in the
people.
When this was gone she said the same thing again: ‘‘ Now my father
is bringing food down to me.” Geese again made a great noise com-
ing down behind the town, and she went thither. Again heaps of food
of all kinds lay around, and they carried that also out. For that, too,
her father-in-law called together the people.
At that time some one in the town said: ‘* They think a great deal of
goose food.” The woman heard it. Immediately she went off. Her
husband in vain tried to stop her. She went off as one of a strange
family would. In the same way he tried to stop her in front of the
town. She went to the place where her skin was. She flew up. She
flew around above the town for a while. Her heart was not strong to
fly away from her husband. By and by she vanished through the sky.
Then her husband began to walk about the town wailing. By and
by he entered the house of an old man at one end of the town and
asked him: ** Do younot know the trail that leads to my wife?” ‘* Why,
brave man, you married the daughter of a supernatural being too
great for people even to think of.” At once he began bringing over
all sorts of things to him. After he had given him twisted cedar
limbs, a gimlet, and bones,‘ he said to him: ‘t Now, brave man, take
oil. Take two wooden wedges also. Take, as well, a comb, thongs,
boxes of salmon eggs, the skin of a silver salmon, the point of a salmon
Oo,
spear.” After he had got all these he came to him. ‘‘Old man, here
are all the things you told me to take.” ‘* Now, brave man, ¢o on.
The trail runs inland behind my house.”
Then he started in on it. After he had gone on for a while he came
to some one who was looking upon himself ‘for lice. Every time he
turned around the lice fell off from him. After he had looked at him
unobserved for ‘a while he said to him: ‘‘Now, brave man, do not
tickle me by looking at me.® It was in my mind that you were com-
ing.” Then he came out to him and combed his head. He also put
oil on it. He cleared him of lice. He gave the comb and the hair
oil to him. Then he said to him: ‘*This trail leads to the place where
your wife is.”
266 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
He again started along the trail. After he had gone on for a while
[he saw] a mouse with cranberries in its mouth going along before
him. She came toa fallen tree. She could not get over it. Then he
took her by the back with his fingers and put her across. Her tail
was bent up between her ears [for joy], and she went on before him.
Presently she went among the stalks of a clump of ferns.
Now he rested himself there. Something said to him: *‘ The chief-
woman asks you to come in.” Then he raised the ferns. He stood in
front of a big house. He entered. The chief-woman was steaming
cranberries. She talked as she did so. Her voice sounded sharp.
And, after she had given him something to eat, Mouse-woman said to
him: ** You helped me when | went to get some poor cranberries from
a patch I own. I will lend you what I wore when I went hunting
when I was young.”
Then she brought out a box. After she had opened a nest of five
boxes, she took out of the inmost a mouse skin with small, bent claws.
And she said to him: ‘‘ Practice wearing this.” And, although it was
so small, he entered it. It went on easily. Then he climbed around
upon the roof of the house inside. And Mouse-woman said to him
again: ‘* You know how to use it. Now go on.”
Again he set out upon the trail. After he had gone along fora while
he heard some one grunting under a heavy burden. Then he came to
the place. A woman was trying to carry off a pile of large, flat stones
upon her back. The twisted cedar limbs she had kept breaking. After
he had looked at her for a while he went out to her. ‘*Say, what are
you doing?” Then the woman said: ‘* They got me to carry the moun-
tains of the Haida island. I am doing it.”
Then he took out his thongs and said to her: ‘‘ Let me fix it.” And
he bound the thongs around it. He said to her ‘** Now carry it on
your back,” and she carried it. It did not break. Then the woman
said to him: ‘* Now, brave man, thank you for helping me. The trail
to your wife’s place runs here.”
Then he set out upon it. After he had gone on for a while he came
toa hill in an open place on top of which rose something red." Then
he went to it. Around the bottom of this something lay human
bones. There was no way in which one could go up. Then he entered
the mouse skin and rubbed salmon eggs before him [on the pole].
He went up after it. When he stood on top of this he clambered up
on the sky.
There, too, there ran a trail, and he started off upon it. After he
had gone on fora while he heard the noise of laughter and singing.
After he had gone on a while longer [he came to where] a big stream
flowed down. Near it sat Eagle. On the other side also sat Heron.
Above sat Kingfisher. On the other side sat Black Bear. He (black
place agi HAIDA TEXTS AND MYTHS 267
bear) had no claws. He said to Eagle: ‘* Grandfather, lend me some
claws.” Then he lent himsome. At that time he came to have claws.
After he had sat there for a while a half man came vaulting along. '
He had only one leg and one arm. He had but half a head. He
speared silver salmon in the river and pulled them in. Then he
entered his silver salmon skin and swam up to meet him. When he
speared him he could not pull him down. Then he cut his string.
And the half man said: ** What did it is like a human being.”
Now he came to him. ‘‘ Say, did something pull off your spear
point?” ‘*Yes,” he said to him. Then he gave him the one he had.
That was Master Hopper, they say. After he had gone up [he came
upon] two large old men who had come after firewood. They were
cutting at the trunks of rotten trees and throwing the chips into the
water, when silver salmon went down in a shoal.
He went behind and put stones in from behind, and their wedges
were broken off. Then he (one) said: **Alas, they will make trouble
for us.” Then he went to them and gave them his two wedges. They
were glad and said to him: *‘* This house is your wife’s.”
Then he went out [to it]. He went and stood in front of the house.
His wife came out to him. Then he went in with her. She was glad
to see her husband. She was the town chiet’s daughter. He remained
in the town as her husband. And all the things they gathered he,
too, gathered along with them.
After he had been there for some time he came to dislike the place.
And his wife told her father. Then his father-in-law called the people.
In the house he asked them: ** Who will take my son-in-law down?”
And Loon said: ** I will take down your son-in-law.” And he said to
him: ‘* How will you do it?” And he said: **T will put him near my
tail, dive into the water right in front with him, come up at the end
of his father’s village, and let him off.” Then they thought he was
not strong enough for it.
Then he asked again. Grebe said the same thing. Him, too, they
thought not strong enough to do it. Then Raven said that he would
take him down. And they asked him: ** How are you going to do it?”
**] will put him into my armpit and fly down with him from the end
of the town. When I get tired I will fall over and over with him.”
Then they thought he could do it. :
They stood in a crowd at the end of the town looking at him. He
did with him as he had said. When he became very tired and was
nearly down he threw him off upon a reef which lay there. ** Yu-
waiya’, what a heavy thing Iam taking down.” Shortly he (the man)
was making a noise there as a sea gull.*
268 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
The interest of this story lies in the fact that it resembles well-known Eskimo
myths in certain details.
The episode with which it opens is told all the way round
the world.
! As was once customary with the sons of chiefs.
* Canada geese.
3 Plants with edible roots growing around the mouths of creeks.
4Such as were used to make awls and gimlets out of.
> Supernatural beings are often said to be tickled by having some one merely look at
them.
6 This is undoubtedly the pole held on the breast of Supernatural-being-standing-
and-moving, which rose in the middle of the Haida country and extended to-the sky.
7 Master Hopper (Lkienqa/-ixon), referred to in many other places throughout
these stories. He wasa one legged supernatural being, or a supernatural being having
one leg shorter than the other. Here he is represented as only a half-man.
8 That is, the man became a sea gull.
SWANTON] HAIDA: TEXTS AND MYTHS 269
THE STORY OF HIM WHOSE SISTER BROUGHT HIM FOOD FROM THE
LAND OTTERS
[Told by Abraham of Those-born-at-Q!a/dAsg.o, as related to him by an old Ninstints man]
He went out from the town to make a canoe. He had two children.
His wife was also with him. When he came in from making the
vanoe he said: ** Would that I had a sister to bring in food to me.”
One time at evening burning pitchwood came toward him.' His
sister, who had long ago been carried away by something? in the woods,
came into him with good food. She talked to him as she used to.
Then she said to him: ‘‘ Your brother-in-law is going to watch your
canoe [to see when it is time to move it]. When you are ready to
turn it over do not go to it for some time after daybreak.” So she
spoke to her brother.
When he was ready to turn it over he did not go to it for some
time. When he did go to it his canoe had been turned over. Then
he worked the bottom of it.
After that his sister again brought him food. Then his wife wanted
to give her something. She refused it. And they saw her put one of
the arms of a crab* they had eaten which was lying near the fire inside
of her blanket. Then they gathered some for her, and, when she
again brought food, they gave them to her. She even took their hands
along with them [for joy]. Every evening his sister came in to him with
food.
Then she said to her brother: *‘ When you are going to launch the
‘vanoe your brother-in-law says that you had better not go out to it for
some time after daybreak.* Your brother-in-law says he and his
friends will bring it out. When he has brought it out, your brother-
in-law says he wants you to bring it to him.” She also told him
whither he should go.
As soon as he had it ready for launching he did not go to it. When
some time had passed after daybreak he saw it sticking half out of
the woods near him. Immediately he and his wife launched it. Then
he went to the place whither his sister had directed him.
Soon he came toa town. They landed in front of those who had
come out of the houses to meet him. They placed his canoe where he
was going to finish it, and his sister led them into the house.
After she had given them food they went to bed. When he awoke
in the night |he found] be was pressed in by something. He could in
no way stretch out. Those were the roots of a large tree. When it
was day, a good house again stood there,
270 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Now, he lived there for a long time. All the while he worked on
his canoe. Every night the earth changed for him. In the morning
the house stood there just as it ought to appear.
By and by four persons went out by canoe to hunt coots. They
called bullheads coots. After they had been gone for a while only
three came back. He (the fourth) was killed because he forgot the |
mat to cover his knees. When they forgot this they never escaped.’
When his canoe was finished he steamed and spread it. At that
time his brothers-in-law helped him. After that he started to go out
init. All that time she (his sister) made the child dance. Already it
began to have a tail. Then she gave them directions. She said that
when they went outward they should not look back. She said that
the child, who was just able to talk, must not speak about that country.
And she also gave the same directions to him.
One time, after that, they started off. When they were some
distance away the child remembered the town. And, when he said
‘** How [well] we lived among them,” they were back again in front of
the town. When they again started and had passed beyond the place
where the boy first spoke he repeated the same thing, and again they
were back in front of the town. When they went away again they
kept straight on. Then they came to [their own] town.
Here it draws to an end.°
This is one of the numerous and popular land-otter stories and the only type of
story in which that animal appears in a role at all benevolent. Usually he is repre-
sented as trying to steal away some human being and make a slave of him, to
deprive one of his senses or turn him into a ga/gix.it (see story of Supernatural-being-
who-went-naked, note 19). Nevertheless, his peculiar nature brought him into inti-
mate relations with the shamans, especially among the Tlingit.
' Pitch wood supplied the place of a lantern.
> That is, by the land otters. One had looked at her while she was drinking
water. When this happened one was seized with fits, soon died, and went to
live among the Land-otter people.
* Haida, k!al, identified by Doctor Newcombe, of Victoria, as the kelp crab (Epial-
tus productus, Randall).
* Another version says that the land-otter brother-in-law also turned the man’s
canoe over when he was ready to work upon the inside. Canoes were first roughly
shaped upon the outside and then turned over so as to be hollowed out on the
inside.
°Tf a land otter forgot to take along the mat used to cover the knees of a canoe-
man while paddling, he was sure to be killed by human beings.
® One way of concluding a story. More often they say Hao tan I’ g.e’ida, ** Here
it comes to a stop,’’ Hao t a/sga-i kundjt’ga, ‘‘Here it comes to a point,’ or some-
thing similar. See the conclusions of the various stories. When a story is too long
to be told at one sitting, they break it off by saying, La 1 sit!é/dji, ‘‘ Let us make a
knot.”’
SWANTON] HAIDA TEXTS AND MYTHS 201
How sOMETHING PULLED A ROW OF EAGLES INTO THE WATER
[Told by the chief of Kloo, of Those-born-at-Skedans}
There lay the town of Skedans. The nephew of the town chief
there sat around whittling. He came to have many boxes of arrows.
And one day he put shavings into the fire in front of his uncle’s wife.
Then he saw her genitals.
Then he looked on as they were gambling. His uncle also sat
there. By and by a flicker came flying about. It showed red when
it spread its wings. Then he said **Just now I saw something in the
house exactly like that,” whereupon his uncle became ashamed.
Then his uncle had a block of cedar cut out, and they shaped it like
a canoe. Then they scraped off some pitch, put it into the cedar,
warmed it, and made him sit on it. Then they went out with him to
the open sea and put him in it. He was crying. He cried himself to
sleep.
By and by the wind blew from the ocean. After he had floated
for a time he floated ashore at Broken-shells-of-the-supernatural-
beings.’ Then he put his back to the sunshine, and the heat melted
him off.
Now he rose and came toa town. And at evening he peered into
the houses. After he had looked about for a while he looked into the
chief's house and [saw] a woman sitting between the screens which
pointed toward each other. She was pretty. He looked in at her.
And, when they all were gone to bed, he went in to her. And the
woman asked him: ** Who are you? My father keeps me for him
alone whom his uncle had taken toward the open sea.” And _ he said
to her: ‘‘I am he.” Then she let him lie with her. While he was
lying with her her father overheard.
Next day her father said: ** Come! let us see who was talking with
my child.” Then he said: ** 1 wonder what supernatural being got in
that way. I was keeping my daughter for him whom they said his
uncle had carried toward the open sea.” ‘It is he, father, he says.”
**Come down to the fire with your husband, child.” Then she went
down with him, and his father-in-law gave him food.
And, after he had stayed with her for a while, he told his wife that
he wanted to see his uncle’s town. Then his wife told her father.
And he told his son-in-law to bring him a box which was near the
wall. And, when he brought it over to him, he took four out of it in
succession, and began pulling from the inmost the feather clothing of
272 BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
an eagle. Then he gave him one among them in which fine black
feathers were mixed with white.
Then he went outside, put it on (lit., went into it), and flew up to a
high frame in front of the house. He flew easily. Then he flew down.
Soon he looked down upon his uncle’s town. Then he sat at Skedans
point. He looked from where he sat at his uncle’s town.
By and by some children came to him. And the children shot up at
him with blunt arrows. But every time they shot at him he sat lower
down. Inthe inside of [the skin] he made himself small. He changed
himself many times in a way his father-in-law had given him direc-
tions.” For that purpose he had given him one all of fine feathers.
Presently the boys were forbidden to shoot, and the grown people
began shooting at him. Every time they shot at him he came lower.
When a big crowd was about him, he seized one person by the top of.
his head. And, when he flew up with him, some one else seized his
feet. When he also went up another seized his feet. In the same
way they all seized. one another’s feet until he flew up with the whole
town. Then he flew seaward with them and let them fall there. They
became islands.* The town of Skedans became empty. Then he
flew up.
And all the time he was at this town they entered their feather
clothing just before daybreak and sat in line upon a kind of pole,
which was in front of the town. After they had discussed the place
they should go to they flew away. In the evening they flew back.
They returned with all kinds of things. They took whale tails, white
porpoises, porpoises; and halibut, red cod, spring salmon—everything
one can think of.
One time he told his wife he wanted to go out for food with them.
He wanted to go for the things they brought in. Then his father-in-
law again gave hima [skin]. He gave him one that belonged to a
young person. Then he put it on, flew seaward with them, and
caught spring salmon. His father-in-law was pleased with him.
And at daybreak his father-in-law warned him. He told him not
to touch a thing which stuck out of the water at Skedans point. And
one day, when he flew out with them, he looked at a whale, thought
it easy, and seized it in his talons. He did not feel it. At that time
his father-in-law was still more pleased with him.
And when day broke he told him all the places upon this island
where they get things. Then he sat with them in front of the house,
and even to the south end of the island the things under the waters,
fish and sea mammals,! were plainly visible to him.
One day he flew downward and nearly touched the thing sticking
out. And, when he did the same thing again, he siezedit. He flapped
his wings to pull it up. It acted like a solid object and nearly carried
him under the water. Another took hold of the end of his wing. He,
SWANTON] HAIDA TEXTS AND MYTHS DM he)
too, was drawn under, and another seized his wing. As soon as they
saw him they flew toward him from the south end of the island and
from the north end of the island. All flew about above him. They
alsosaw himfromthetown. The firstweredrawnin. They were nearly
all pulled in one after the other, holding each other’s wings, when the
town people, too, came flying thither. Those, too, were at once
drawn in.
Then his father-in-law and his wife dressed themselves. And, when
those also were almost drawn under, and his wife was nearly drawn
under with them, his wife’s grandmother also dressed herself. She
sharpened her claws which were dull. At the same time she said:
**Ha-i ha-i, what things happen by means of the claws of my child’s
husband, ha-i ha-i.” She was very old, they say.
By and by she flew out and seized her. After she had flapped
her wings for a while she saw one coming up. As she saw another
one come up something cracked at the bottom of the island. Then
she pulled them out. The thing came up with them. That was
Greatest-clam (stan),’ they say.
Then the town was restored. And he again began getting food for
his father-in-law as formerly. But Skedans continued to lie empty.
That is why the same thing keeps happening to it, they say.°
[Another version of this story, obtained by Prof. Franz Boas from Charlie Edenshaw, chief of the
Sta/’stas, a prominent Masset family.]
At Laltg-iwas,’ near Skida’ns, lived a chief and his sister, who had
ason. This young man loved the chief's wife. When the chief dis-
covered this he became jealous and thought of killing his nephew.
He sent his slaves to fetch gum. The slaves went and bought a canoe
load of gum, which the chief boiled. Then he covered the board
which covers the bow of the canoe with the gum. After this was
done he sent his slaves to shoot eagles, and he spread the down over
the gum so as to make it invisible. After he had thus prepared his
canoe he called his nephew. His slaves went into his house to call
him. He obeyed their summons, and went to his uncle’s house, who
requested him to go out to sea, hunting. The young man took his
quiver, which contained two bows and many arrows. The young
man asked his uncle: ** What kind of a blanket shall I wear when I go
hunting?” Then the chief gave him two marten blankets. He con-
tinued: ** What kind of ear ornament shall I wear when I go hunt-
ing?” His uncle gave him ear ornaments made of caribou skin
(ts EnLqal=caribou).
When the weather was clear and calm he started hunting seals (x6t).
Before they started the chief said to his slaves: ‘* When he harpoons
a seal push him so that he will fall on the board in the bow of the
17137—No. 29—05 18
274 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
canoe. He will stick to it, and then throw him overboard.” They
went out to sea, and, when the young man was about to harpoona seal,
the slave pushed him so that he fell down on the board. He was
unable to free himself because the gum was holding him. Then the
slaves took the board, threw it overboard, and returned home. They
said that the young man had fallen overboard and that they had been
unable to save him. Then all the people were sad.
The young man drifted about on the sea, and the wind drifted the
board ashore near a town. He crawled up toward the houses, but,
when the sun was shining warmly, the gum softened, and he was able
to free himself. He dried his blankets in the warm sunshine.
Now he heard two women singing. Their voices were very beauti-
ful. After a while they approached him. They were very beautiful.
They addressed him, saying: ‘‘ We know that your uncle is jealous of
you, and therefore he ordered his slaves to throw you into the sea.
Accompany us to our father’s country. It is not far from here. We
will look after you.” Then he accompanied them, and soon they
arrived ata large town. One of the girls was the chief’s daughter,
while the other one was her slave. She was the daughter of the Eagle.
Now they entered the chief’s house. He was offered a seat and was
given to eat. The chief was glad to see him. The girl’s mother,
whose name was G.Otso’na, was very old. She was quite bald. Early
every morning the Eagles went out hunting whales. When they
returned they gave the whales to the old woman. One day the youth
desired to accompany the hunters. He said to his wife: **Tell your
father that I wish to see how he hunts whales.” The young woman
told her father, who replied: ‘‘ Here is an eagle skin. Give it to your
husband.” He put it on and flew out with the Eagles. Before he
started, the old woman warned him, saying: ‘‘ Don’t try to catch a
clam. Its head looks just like that of a sea otter. A long time ago
one of our hunters tried to catch it, and it drowned him. For this
reason we are afraid of it.”
They went out to sea and saw many whales. The young man caught
one. He did not find it difficult to lift it. The eagle skin which he
had on was one the chief had used when he was a young man. For
that reason it made him very strong. In the evening they returned,
and he gave his whale to the old woman. He was so eager to go out
again whaling that he was unable to sleep. Early next morning he
started and continued to catch whales. Thus he continued to do for
many years. The old woman warned him frequently, saying: ‘* Don’t
try to catch that small black animal whose head looks like that of a
sea otter.”
One morning, when he started, he thought: ‘‘To-day I shall try to
catch two whales, one in each hand.” When he saw two whales he
SWANTON] HAIDA TEXTS AND MYTHS 275
swooped down and took one in each talon. He did not find them too
heavy and carried them home. He gave them to the old woman.
When he found that he was strong enough to lift two whales, he thought
he would be able to conquer the animal of which the old woman had
warned him. He started early in the morning, and, as soon as he saw
the clam, he swooped down on it and succeeded in lifting it. But soon
he felt his strength leaving him, and he began to sink down lower and
lower. Now the clam had dragged him down tothe surface of the water.
Then one of the Eagles came to his assistance. He took hold of his
wings and tried to pull him up, but in vain. The clam pulled him
down. Another Eagle came to their help, but they were unable to
overcome the clam. All the whale hunters came to their assistance,
but all of them were dragged down under the water.
Now only one of the Eagles was left. Hereturned home and told the
old woman what had happened. Then she said: ‘* Ngai, ngai, ngai!” She
sharpened her nails and put on her skin, which looked very old and
ragged. Now she wasanold Eagle, who had lost many feathers. She
flew out to sea, and sang: ‘* Why did my son-in-law disobey me? Neai,
ngai, ngai!” When she came to the place where the clam had drowned
the Eagles, she saw the wings of one Eagle only above the surface of the
water. She took hold of them and tried to lift them. She was almost
dragged under water; but gradually she began to rise. She tried three
times. The fourth time she succeeded in raising the Eagle. Again
she sang: ** Why did my son-in-law disobey me? Ngai, ngai, ngai!”
Then she heard a noise under water, ‘‘Ox!” Then she lifted all the
Eagles, and took them back home.
Now the young man resolved to take revenge on the people who
had killed him. He put on his eagle skin and flew to his uncle’s vil-
lage. ‘There he alighted on the top of a tree. When the people saw
him they attempted to shoot him, because they were desirous of
obtaining the Eagle’s feathers for winging their arrows; but they were
unable to hit him. Now his uncle’s son attempted to shoot him. At
once he swooped down, grasped him, and carried him upward. One
of the men of the village tried to hold the boy, but he also was lifted
upward; and thus he raised all the men of the village. He carried
them out to sea and dropped them into the water, where they were
drowned.
The young man continued to live there for many years, but finally
he became homesick. He did not laugh and stayed at home all the
time. Then the old woman asked her daughter: ‘‘ Why is your hus-
band sad?” His wife replied: ‘*He wishes to return to his uncle’s
village.” Then the old woman gave him the skin of the bird ten. [It
has a red throat, and is eaten by the whites].* He put it on and flew
back. The village was entirely deserted, because he had killed all the
OG BUREAU OF AMERICAN ETHNOLOGY [BULL 29
people. Only his two younger sisters remained, who had been hidden
at the time of his former visit. They were crying all the time. When
they saw the bird they made a noose of their own hair, and he allowed
himself to be caught.
‘See the story of Stone-ribs.
“So as not to be hurt by the arrows.
%See the story of Upward, note 35.
*The distinction shows that Haida zoology was fairly well advanced in at least one |
respect.
> Tdentified by Doctor Newcombe, of Victoria, as Tresus Nuttalli, Cony.
° That is, Skedans continues to be occupied and abandoned alternately.
‘La/lgix.iwas, another name for Many-ledges.
‘The western robin; see the story of Raven traveling, note 97.
oo
-~I
SWANTON] HAIDA TEXTS AND MYTHS 2
THE STORY ABOUT HIM WHO DESTROYED HIS NINE NEPHEWS
[Told by Walter McGregor of the Sea-lion-town people. ]
A town chief began letting his nephews have his wife.’ Every time
he led one away, and he never came back. He had them go and
get an old dead tree which he said he owned, and they never came
back from it. He let them [go after] bark and set a net fora cor-
morant which he said he owned, and they never came back. After he
had done this way for a while,. nine were destroyed.
And their younger brother came to know it. Then he began bath-
ing in the sea. After he had bathed for a while he became strong.
He smashed anything he took hold of. He also twisted and pulled out
spruce limbs. When he had become truly strong he began to make
various things. He finished two wedges. And he also took a
sg.u’nskaxaua shell.” He sharpened it. And he took a weasel skin
and feathers. And he pressed mud taken from the woods hard
together in his hands and made a hole within it. He made it large
enough to get into.
Then he put paint upon his face and sat on top of the house. After
he had sat there for a while his uncle came out. When he saw him
he went back. His uncle was always jealous. One came out to call
him in to his uncle. Then he went thither.
When he entered a mat was spread out for him. And, after he had
given him some food, he said to him: ‘* Nephew, you shall marry my
wife.” Then he lay with her.
Next day he said to him: ‘* Nephew, go and get a rotten tree I own
behind the town.” He had his two wedges hidden about him. His
uncle went ahead of him. He followed. He opened a crack where
it lay. Something braced it apart. Then his uncle dropped a wedge
in and asked him to get it. Then he went in and got it. He knocked
out the brace. The crack came close together. Then he heard his
uncle rejoice [saying]: ‘‘ Look at him whom I killed because he wanted
to marry my wife.” Then his uncle started off.
Then he began to cut it from the place where he was. And he cut
a hole and came out. Then he split it open. He took his elder
brothers out. Then he broke half of [the log| by jumping on it and
threw it around. And half of it he carried home om his shoulder and
threw it down hard in front of the house. That was his uncle’s super-
natural power, they say. Again he slept with his [uncle’s| wife.
Next day his uncle said to him: **Come! nephew, go with me to
get the cormorant I own which is sitting over yonder.” Then he
278 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
took his weasel and feather and went with him to get it. His uncle
set a net where some sticks stuck out on top of a very high cliff. A
cormorant got into it. Then he said to him: ‘‘ Now, nephew, get it.”
And, when he started down upon the pole, he pushed his nephew over.
Then he put himself into the feather and dropped easily. He heard his
uncle rejoice. ‘* Look at the one whom I killed because he wanted to
marry my wife.” Then he started off.
Now he entered his weasel skin and climbed up the cliff. And he
stretched the net across. In it he caught a number of cormorants.
After he had taken them out he tore his uncle’s net to pieces and
threw the pieces about. Then he took the cormorants on his back
and brought them into the house. They were his uncle’s supernatural
helpers.
The day after that his uncle went with him to get bark. He con-
cealed the thing he had made. He followed his uncle. By and by
[they came to] the bark which was burning, and his uncle took some
of it. Then he told him to get some also. When he did so he pushed
him into it. And he got inside of the mud he had pressed together.
He did not feel the burning. Then his uncle said he was glad. His
uncle said: ‘‘ Look at the man whom I lilies because he wanted to
marry my wife. He will try it no longer.’
When his uncle started away from him, he went to the place, pushed
the bark down, and threw it around. ‘Then he carried some home on
his shoulder and threw it down inside. That was his uncle’s super-
natural helper, they say. And again he slept with his [uncle’s] wife.
Next day he again said to his nephew: ‘‘Come! nephew and go with
me for a small cockle I own, which is just over yonder.” Then he
started thither with him. He took his knife. The cockle opened its
mouth. Then his uncle told him to get it and, when he went to get
it, he pushed him into its mouth. Again his uncle rejoiced. ** Look
at the one whom I killed because he wanted to marry my wife.”
When his uncle started off he cut the ligaments* with the knife and
pushed it open. Then he threw half of it around and carried half of
it off on his shoulders and threw it down in the house. He had
destroyed all of his supernatural helpers, they say.
Then he spread out a bearskin for them and had them lie there.
While he slept his uncle and his friends took him up and put him into
a box. Then his uncle put cords around it. And they took him far out
to sea toward the middle of the ocean. And there they threw him
into the water. Again he rejoiced and went home.
After he had floated about for some time he felt himself float ashore
upon the sand. When he was about to burst the cover by stretching
he heard two women talking together, saying as follows: ‘‘Cloud-
watcher,’ a box has floated ashore.” And, when he heard it, he did not
burst the box.
SWANTON] HAIDA TEXTS AND MYTHS 279
The two women removed the lid and pulled him up. Then Cloud-
watcher’s elder sister said as follows: **I will marry him because I
saw him first.” Then they led him home, and they led him into their
father’s house. They were glad to see him.
After they had given him something to eat he went out. And, after he
had walked about in the town for a while, he entered the middle house.
Numbers of eagle skins were hung there, and he entered one made of
fine feathers. He flapped his wings. He almost went through the
doorway. He seized the boards along the side of the door. Then
he came out of it quickly. And he entered his father’s house. His
father-in-law said: **I wonder why my skin tickles as if they were
playing with my feather clothing.” He was town mother, they say.
Next day, very early, he heard eagles making a noise. Then he went
out to look. The eagles sat in rows upon something raised high up in
front of the house.’ On it they made a noise. After they had spent
some time sharpening their talons they went hunting. After they had
been gone for a while and evening was come they returned with spring
salmon in their talons. Some of them had red-cod and pieces of whale.
Next day he heard them scream again in front of the house, and
he told his wife he wanted to learn to hunt. Then she also told her
father. And his father-in-law said: ‘t Now, my child, I will lend your
husband the one I used to go out fishing in when I was a youth.”
Then he brought out a box. He picked one out of it covered with
small, fine feathers. And, when he gave it to her, he said to her: ‘* Tell
your husband not to go toward something small which sticks out
near by.”
Then he flew seaward with them and got a whale jaw. He came in
before them. They caught all kinds of things. His father-in-law was
pleased with him. Then they cooked the whale. When they began
to eat it they pulled an old woman shaking with age out and said to
her: ** Drink whale broth, old woman.” And she did as they told her.
The day after that he flew out again with them. And he felt dif-
ferent (i. e., powerful). And he took a whale jaw. On the other side
he took a spring salmon. He flew home before all. They got all
sorts of things. And, when they again began to eat the whale, they
led in the old woman, and she drank whale broth.
When he went to hunt with them the day after he nearly touched
the thing which stuck out of the water with his claws and finally
seized it. After he had flapped his wings, as he held it, for a while he
vanished under the water. Then another seized his wings. He, too,
was nearly dragged under. And one brought news to the town that
he had seized the wrong thing.
Then the old woman sharpened her claws which were dull, saying
meanwhile: ‘‘ Ha-i ha-i, what wrong thing did my child’s (i. e., grand-
child’s) husband get hold of?” Her wings had lost feathers [from
280 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
age]. She flew down. She was unable to fly in a straight line. She
flew hither and thither. When about five were left she got there,
and, when those were nearly covered, she seized them with her claws.
After she had flapped her wings for a while, tugging at them, she drew
one of them to the surface. She was at the end of them. Something
cracked at the bottom where the thing was. She pulled it out.
Then they said: ** Put it far from the place where human beings
are going to get food.” And they dropped it far out at sea. Then
he seized the jaw of a whale and a spring salmon. He flew home with
them. He killed the thing they were afraid of. That was Super-
natural-clam,° they say.
And, after he had lived with his wife for some time, he went to see
his uncle’s town. He flew to the town wearing his eagle skin. And,
after he had sat at the end of the town for a while, he saw his uncle
come out. Then he flew away.
And early next day he flew seaward, picked up a whale, and dropped
itin front of his uncle’s house while they slept. Then he sat ona dead
tree that stood at one end of the town. After he had sat there for a
while some one came out. He called them to the whale, and they went
to it. His uncle said he would keep it for himself. He stood on top
of the whale.
Then he flew. He flew about above the place where his uncle was
walking about. And they laughed at him. They said ‘tHe wants
the whale meat.” And again he sat on the tree. After he had sat
there for a while his uncle said he wanted all of the whale for him-
self. He said that as he stood around. Presently he flew over to
him. He seized him by the knot in his hair and flew away with him.
After he had flown along for a while he discovered that it was his
nephew, and he said: ** Nephew, carry me back. You shall marry my
wite. I will give the town to you.” After he had flown on with him
a while longer he said the same thing to his nephew again. After he
had flown on still farther with him he dropped him in the open sea."
Then he flew landward, reached his uncle’s village, married his
uncle’s wife, and came to own the town. His uncle became a super-
natural being in the open sea.
" Anciently a man’s nephews, or at any rate the one who was to succeed him, lived
on terms of complete familiarity with his wife.
* The word is said to mean ‘‘ growing alone,”’ and is applied to a very large variety
of mussel which grows by itself.
* The word used here is xa/né, ‘‘eyes,’’ the ligaments which hold the shell together
being supposed to perform that function.
* Compare name of Cloud-watcher in story bearing that title.
° A horizontal or slanting beam of some sort is supposed to stand at the end of an
eagle town. The birds sit upon this before starting out for food.
°This bivalve (sqao) is identified by Doctor Neweombe as Glycimeris generosa,
Gould.
‘Sis or si/ga-i means the broad expanse of ocean away from inlets and bays.
ee ae
Re ee ee eee ee
Se ee! oe oY
uiilitehdnitettciiiitatiaceiet — ee TE
SWANTON] HAIDA TEXTS AND MYTHS 281
THE STORY OF ONE WHO SAW AN EAGLE TOWN
{Told by Abraham, of Those-born-at-Q!a’/dAsg.o, to whom it was related by an old man of Ninstints.]
He began gambling. After he had lost for some time he lost all of
his property. Then he began to bid the property of his clansmen.
When he had lost a great deal of that as well he was ashamed to enter
the house.
By and by he went to the end of the town. It occurred to him to
go into the woods. Then he did so. Then he thought of climbing a
mountain. At once he went thither. Before him eagles wheeled
about upon the mountain. Presently he came to a big town.
He saw eagles sitting upon something like a pole in front of the
town. They were looking into the sea for something.” Then he
began to live with them. With the feather on the very tip of his wing
one of them wiped something common out of his eyes. And in the
evening they said they were going fishing. Then they killed a whale.
Every evening they killed one whale.
By and by he started out fishing with a net. Then they told him
not to put the whole net into the sea. And, when he fished with them,
he let out two meshes. When he got something in it that time, it
carried it away. He did not worry about it. Some time after this he
descended to his home. Then he again began gambling. At that
time he won. At once he paid all his debts.
Originally this story must have been considerably longer.
1Or ‘‘friends;’’ Haida, tta’x.ulan.
* The story-teller also said that there was a great pile of bones here from the ani-
mals the eagles had killed and eaten.
282 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
THE ONE THEY ABANDONED BECAUSE HE WAS THE FIRST TO SPEAR
SEA LIONS
(Told by Walter McGregor of the Sealion-town people. ]
A good carpenter had two children. People went to a reef to hunt,
and he made spears for this. And he fastened them with cords. He
used any sort of strong thing for this purpose. He fastened a point
on the spear. Then they drove the sea lions into a pool of water on top
of the reef. Hespeared the sea lions. And he pulled in the spear handle
and put another point into it. He killed the sea lions in this way.
And, after he had done this for a while, one day they went thither,
let him off first, and abandoned him. But his youngest brother-in-
law paddled toward him. When he was far off he (the youngest
brother-in-law) tried to take away their paddles. He was fighting to
do so. He saw it. He called after them. They paid no attention to
him. They were unable to kill the sea lions. He only could kill
them. That is why they left him.
Then he cried for his children on top of the island. After he had
cried for a time he lay down near the pond. As he slept there some-
thing said to him: ‘The chief asks you to come in.” He looked for
the cause of it. He saw not a sign of athing. He saw something
dive into the lake. And, after he had lain a while longer, something
spoke to him as before. Then he looked through the eyeholes in his
marten-skin blanket. He sawa grebe' come to the surface of the
pond. After it had swum about for a while it said: ** The chief asks
vou to come in.” Then it dove.
Then he took a whetstone he had and jumped into the pond. He
stood in front of a big house, and they asked him to come in. He
entered, and they inquired of him: ‘* Why did you kill my servants?”
And he said: ‘*I did it to feed my two children.”
And he saw two small killer whales blowing about in a pool of water
in the corner of the house. Those were the chief’s two children at
play. He saw killer-whale fins hung up in bunches in the four corners.
Then they gave him something to eat. They dragged a sea lion
sitting on the side toward the door to the fire and put hot stones that
were in the fire into its mouth. And they also put halibut into its
mouth. When [the latter] was cooked they gave it to him to eat.
And after he was through eating they brought one of the fins which
were in the corner. And they warmed the lower end of it. And,
after they had bent him over, he put a whetstone on his back. When
they struck it on it fell off. On top of the stone floor planks the fin
lay shaking. They went to get another. After they had warmed
that in the same way at the fire they had him bend over. And he
SWANTON] HAIDA TEXTS AND MYTHS 283
placed the whetstone on his back. When they struck it upon him
that also slipped off. That, too, fell upon the stone floor planks.
And they got another one. When the same thing happened to that
they got along one. After they had warmed that, also, for a while
they kent him over. He again placed the whetstone on his back.
When they struck that one on, it also fell to the stone floor planks.
After four attempts they gave it up.
Then the chief said: ‘* Let him out. He refuses the fins. Put him
into a sea lion’s stomach.” And the chief said to him: ‘‘After you have
floated about and have struck against land four times, get out. You
will have floated ashore on good ground.” At once they put him into
a sea lion’s stomach, and he tied it together from inside. They threw
him out.
And, after he had floated shoreward and had floated against the land
four times, he got out. He had floated ashore upon a nice beach.
Then he again tied up the sea lion’s stomach air-tight and threw it out.
The stomach yanished seaward against the wind.
Then he started toward the town and stayed at the end of it until
evening. And in the evening he looked in at his wife. He saw that
his wife’s hair was burnt short and pitch was upon her face. He also
saw his two children sitting there. Then he tapped on the wall oppo-
site his wife, and his wife went out. Then he said to his wife: ‘* Bring
me my tools.” Then she gave them to him. And he said: ‘* Do not
let anyone know about me. Conceal it even from my children.”
And, when he started off from there, he took one from among some
children who were playing about and started inland with him. After
he had gone on for some time he came to where a big lake lay. Then
he cut on the lakeward side of a large cedar standing near it. And,
after he had cut it on the back side, it fell across the lake. Then he
split it from the butt end, and, as soon as he had split it, he puta
crosspiece in.
Then he twisted cedar limbs. He spliced them together. When
the rope became long he fastened the child to it. Then he let it
down between. After it struck the bottom, and he had held it for
a While it began jerking, and he pulled it toward himself. The lake
was also boiling. Its hands came out first. And when its head fol-
lowed them to the surface, he knocked out the brace quickly. It
struggled in it. After he had struck it several times it died.
Then he pulled it out. He was going to cut it open in front.
Lightning shot about. So he cut it open, beginning at the lower
part of its back. Then he skinned it. Its tail was nice. It was bent
over. Then he lighted a fire and dried it. That was a Wa’sg.o, they
say. When it was dry he rolled it up and brought it out.
Then he hid it in a forked cedar tree at the end of the town. He
put moss over it. Then he started for the end of the town and made
killer whales out of cedar. He put fins on them and kicked them into
2984 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
the water. But they only blew bubbles close to the kelps. Then he
said: ‘*Go where you are to be settled.” Those were the porpoises,
they say. And he also worked hemlock into killer whales. When ten
of those were also finished he kicked them into water. After they
had been gone for some time bubbles like steam arose seaward. And
he thought they were unable to do anything. And he said: **Go
where your place is to be.” Those were the white porpoises,”
they say.
Fine weather continued. All that time the people were fishing.
And the next day, after he had thought what he would use, he made
ten killer whales out of yew wood. The surfaces were variegated,
striped with white. Their bellies were white. The corners of their
mouths were also striped with white. The fin of one of them had a
hole in it, and one fin was bent over toward the tail. While he was
making them they moved. For them he laid a log down [hori-
zontally|. There he placed them, and he kicked them about. Pres-
ently bubbles of air rose far out at sea. Then he told them to come
in, and he pulled them up again. They had red cod, spring salmon,
and halibut in their mouths.
And in the evening he went to his wife. He looked in again. He
tapped opposite his wife, and his wife came out to him. And he said
to her: ‘‘ When they go out fishing again to-morrow tell your young-
est brother to fasten’a feather in his hair.”
The next day they went fishing, and he gave directions to the killer
whales. ‘‘ Destroy all the people out fishing. Break up their canoes
with your fins. Save only the one who has a feather in his hair.”
Then he kicked them off. After they had been gone for a while
bubbles rose beyond the place where the canoes were anchored.
Then the killer whales came back to the canoes. Bubbles of air rose
among them. The killer whales broke up the canoes with their fins.
They chewed up the bodies of the people. Only the one who had a
feather in his hair was left swimming about. And, when they were
destroyed, he got into the broken canoe, and the killer whales came
landward with him in a school. Then he got off in front of the town.
And he again called the killer whales. Then he gave them direc-
tions. And he said to the one that had a hole in its fin: ** You shall
be called: ‘ Hole-in-his-tin.”” And he said to the one with the fin
bent back: ‘‘ You shall be called: ‘ Fin-turned-back.’” Then he said:
‘“Go to Na-iku’n. Settle down there. That land is good. You shall
be called ‘ Strait people.’ ” *
And he went to his wife with the things the killer whales had caught
in their mouths. His two children were glad to see him.
And, after he had stayed at the town for a while, he went out while
they slept and put on his wa’sg.o skin. Then with his hands he merely
reached for something at the end of the town. He got half a spring
salmon.
WOES , ie
SWANTON] HAIDA TEXTS AND MYTHS 285
And his mother-in-law always hated him. She always got up very
early. He laid it down for her in front of the house. Then his
mother-in-law went out very early. She found half a spring salmon.
She was glad to have it.
The same night he put on his wa’sg.o skin. He let the water come
up even with his elbow. He took out half a halibut. Then he laid it
down for his mother-in-law, and in the morning she found it. The
town people had become hungry.
And in the night he again entered his wa’sg.o skin and plunged his
whole arm into the water. He seized a whole spring salmon. Then
he again left it for the woman, and she found it in the morning.
That night he again entered his wa’sg.o skin. And he let the water
come up as far as his shoulders. Then he took a whale jaw and put
it down for his mother-in-law. And she found that also.
Then his mother-in-law began acting like a shaman. And they
fasted with her for four nights. He was with them. His mother-in-
law was going to get power from him.
In the night he put on the wa’sg.o skin. He swam seaward. He
killed a whale. A spear stuck out of the nostrils of the wa’sg¢.o. He
killed the whale with that. Then he put it between his ears and swam
landward with it. And he laid it in front of the house, because she
said a whale would float ashore.
And again, while they slept, he swam out in the wa’sg.o skin. And
he took two whales. He swam landward with them. He put one
between his ears, and he also put one near his tail. Swimming land-
ward, he placed those also in front of the house.
The next night he swam far out to sea with the wa’sg.o skin on, and
he took ten whales. He had them on each side of his head between
his ears. He also had some lying crosswise near his tail. And he
piled them upon himself and had one in his mouth. Then he came
shoreward,
While he was still out at sea daylight came. When he reached shore
his mother-in-law came down to him wearing a dancing hat. Then he
stood up out of the wa’sg.o skin and said to her: ‘‘ Why is your face
hard? Does some supernatural power come through you by my
help?” And he made her die of shame. The wa’sg.o skin went off of
itself. Then he gathered his ten whales and told no one to cut them.
What he received from the sale of the whales made him rich. He pot-
latched ten times for his youngest brother-in-law. He kept him like
a chief’s son.
'The pied-billed grebe (Podilymbus podiceps). Cf. story of Raven traveling,
page 111.
*See the story of Sacred-one-standing-and-moving, note 2.
*Compare the story of Raven traveling, pages 118, 119.
‘Thus singularly suggesting the narwhal.
286 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
THE MAN WHO MARRIED A KILLER-WHALE WOMAN
[Told by Abraham of Those-born-at-Q!a’dasgo, who learned it from an old Ninstints man. ]
A man and his wife were abandoned at the town of Sqa-i' After
they bad lived there together for a while, his wife began getting mus-
sels at Stasqa’os' Every day she went there for mussels.
After a while he became suspicious of her. And one time, when she
went after mussels, he followed her stealthily. When she got near
the place where she was going to get mussels she went along singing.
She beat upon her mat with her digging stick in lieu of adrum. When
she got near the place where the mussels were a whale jumped ashore
sideways just in front of her. Then she went to it, and she lay with it.
And the whale went off blowing. He saw it.
Then he knew, and he went away. Then he began to sharpen a
mussel-shell at some place where she could not see him. It became
sharp, and one day, when it was low tide, he sent his wife to get spruce
roots for him.
Then he made clothing for himself like his wife’s, took the basket,
and wore the mat as a blanket. Then he went along the beach of
Stasqa’os. And, when he approached the place where his wife was in
the habit-of getting mussels, he used his mat as a drum. When he
sang the same words, the black whale came ashore on its side in front
of him. Then he went to it and cut off its penis. Then it got up
quickly and went into the water making a noise. Its cries died away
into the ocean.
Then he came home and built a fire. And he put stones into the
tire. Then he sliced it up, and, when the stones were hot, he
steamed it. After it was cooked his wife came home.
Then she asked her husband: ‘‘ What things are you steaming?”
‘‘T found some things which had floated ashore. I am steaming them
for you. They are cooked. Take the covers off.” Then they took
the covers off. Before they had even put them into the tray she took
the piece off of the top and ate it.
After she had taken one bite he said to her: ‘SIs your husband’s
penis sweet?” She dropped it at once. Immediately she turned
toward the door. Right where she sat she shook. Even the ground
shook.
And, when his wife started off, he tried to hold her. He could not.
Then she went out, and he went out after her. And, after he had fol
lowed her closely for a while, she went up in the bed of a creek at the
end of Stasqa’os. All that time he kept looking at her. And, when
SWANTON] HAIDA TEXTS AND MYTHS 287
she got up toward the mountain, she again recalled her husband's
words.
Now she sat on top of the mountain, and she again remembered
what her husband had said. And, while sitting there, she became
ashamed. Then she played in the earth with the tip of her finger.
She made a hole with her finger far into the island. She did not feel
how she did it. When she stood up she picked up some dirt and
threw it into it. ‘‘AIl future people will do this way to you.” *
Then she went away and came to the west coast. And she went
out on one side of Elderberry point. Then she jumped into the water
in front of her. He did not know that he had married a female killer
whale that had been born of a woman.* Then she settled herself
down before him. She becamea reef. It is called ‘* Woman.” When
people get off from a canoe upon it, it shakes with them, they say.‘
And there she again recalled her husband’s words, and she went
away from there also. Where she again settled down on the west
coast as a reef, they also call it ‘* Woman.”
Stories of this type are told throughout the Haida country.
'Sqa-i and Stasqa’os are town sites lying very near to each other and close to
Cape St. James.
“See the story succeeding. It is said that this has now become a high place from
the amount of earth thrown into it.
* Nor that killer whales are always in love with common whales.
* According to the shamans this was because the supernatural beings did not want
anything dirty, like human beings, upon them. The man who told this story
asserted that he had felt a reef shake under him, as here described.
288 BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
Hr WHO WAS ABANDONED BY HIS UNCLES
(Told by Abraham, of Those-born-at-Q!a/dasg.o, to whom it was related by an old Ninstints man.]
A man, along with his sister, was abandoned by his nine uncles.
They built a small house undera tree. He lived in this with his sister.
After they had lived there for a while two ravens came flying from
the west coast. ‘Then they sat on a branch of the tree below which
they lived and wiped their bills. Afterward they flew back in the
direction from which they had come. They disappeared over the
mountain.
After this had happened many times while they were living there
they began to be suspicious. Then they conferred with each other.
He asked his sister to go with him in the direction the ravens always
took when they flew over. Immediately they started up in the bed
of Stasqa’os creek.
When they got far up they came to the end of a trail. And they
went up upon it. When they got to the top of the mountain [they
found] a hole there. The bottom could not be seen. And when they
started to leave it they came back to it again. They kept doing so all
day. A short time after they had started from it they came back to it.
Then the man became angry, took dirt in his hand and threw it in.
““Yawaiya’+, it makes people come back who try to go away from it,”
said he.’ Then, when they started away, they came to the town-site
of Ku’ndi.”
Three rows of whales had floated ashore there. Those in the row
nearest land were rotten. Those in the next row were a little rotten.
Those next the sea were fresh. Killer whales came out to sleep on a
reef which ran out into the strait. They made a noise, touching each
other.
Then he and his sister constructed a house. When it was finished
he cut up some fresh whales. At the same time he steamed them.
And one night he heard something whispering to his sister. He did
not ask her about it. The night after that he again heard something
talking to his sister. Then in the morning he asked his sister: ‘*‘ What
talked to youin the night?” ‘‘ Brother,* they tell me a strange thing.
K!a’dana-point will marry me. If you agree, they say they will give
you much food. If you agree, they direct you to make a strong club.
When the house is full they direct you to stand outside the door.
Then they direct you to break their heads with your club.” He
agreed. Evening came again, and his sister was gone in the morning.
He finished his club. Then good-looking people came in to him.
a
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SWANTON] HAIDA TEXTS AND MYTHS 289
Some had curly hair. When there was a great crowd in the house
he stood outside. And, as soon as they went out, he struck them on
their heads. Right there they fell dead. They became sea otters
and hair seals. They say that K!a’dafia-point owns the west coast sea
otters. |
After some time had passed away, two of his uncles’ slaves hunted
forhim. They came to him. Then, after he had given them food, he
told them that they should not say how he was situated. He did not
give them food to take home, but one slave concealed a small piece
under his tongue for his child. Then they went home.
After some time had passed, his uncles came around Sta-i-point.
The slaves had told about him. That is why they were there. When
they abandoned him at Sqa-i his youngest uncle’s wife, although they
were watching each other, left him food enough in a neat way to last
him for some time.
As they came along his uncles’ daughters were dressed up and sat
high in the canoes. Near them coppers were raised upon poles. Then
he called in the youngest. But he refused the others. And they
started back.
Then he married the daughter of the youngest. And after that a
town arose there. They bought food from him. He became a chief
there.
See notes to preceding story.
‘Compare preceding story.
*On the west coast of Prevost island. It was owned by the G.A/fixet-qé/g.awa-i,
and this is the story of its foundation.
*The Haida word is L.a (see the story of The one abandoned for eating the flipper
of a hair seal, note 8).
17137—No. 29—05——19
290 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
THE STORY OF THOSE WHO WERE ABANDONED AT STASQA’OS
[Told by Abraham of Those-born-at-Q! a/dasgo, to whom it was related by an old Ninstints man]
Some people were abandoned at Stasqa’os, including a man, his wife,
and his mother-in-law. The latter owned some salmon eggs. When
it became cold and he was very hungry he wished his mother-in-law
would cut them open, and he brought in firewood. After he had built
a large fire he thought he would get something from his mother-in-law.
He was unsuccessful. He was hungry many mornings and brought
firewood to his mother-in-law, all the time expecting to get the salmon
egos.
By and by, when the snow was gone, he sent his wife out to get
spruce roots for himself. While his wife was digging spruce roots
she heard a puppy bark within the earth. Then she started to dig it
out. She dug out a little puppy. And she went home with it.
Then they reared it. It grew up very fast.
One morning, when they got up, two large fish lay outside. They ate
them. Next morning some lay there again. The number increased.
After the fish had been found there in this way for a while half a hal-
ibut lay there. Another time a whole halibut lay there. After there
had been halibut for some time porpoises began lying there. After
that had happened fora while hair seal began lying there. After they
had been found lying there for a time a whale’s tail lay there. Again
half of a whale lay there. The dog also became large.
After this, when they became tired of eating grease, she cut open
the salmon eggs. His mother-in-law gave some to him. He did not
look at them. |
When his mother-in-law had become tired of eating grease she
went after things found at low tide. Then he covered all the chitons
with rotten whale. Instead of eating them his mother-in-law went in
and sat down. There came to be whole whales |lying on the beach].
Stasqa’os beach was all covered with whales.
Then, unbeknown to her son-in-law, she collected urine. She put
hot stones into it, and, while the dog was out at sea and her son-in-law
was sleeping with his wife, she poured it into the sea. At once :
great east wind arose. When daylight came the wind increased.
Then he saw the dog’s ears show at intervals above the water in
front of Stasqa’os.'. After he had looked for a while they disappeared
around Ga’ixet-point.” After that the waves carried it along the
west coast out to sea. Presently it tried to climb ashore at a steep
REPO are omen.»
SWANTON] HAIDA TEXTS AND MYTHS 291
place near Q!adgwa-i.’ Its claws scratched great marks upon the
rocks. They call that place ‘* Dog-slipping-back.” The waves carried
it away from that also. After it had become very tired, The-one-in-
the-sea‘ called it in.’ It settled down in his house.
See notes to two preceding stories. Compare story of How one of the Stasa/os-la/nas
became wealthy.
J
‘See the story of ‘‘The man who married a killer-whale woman,’’ note 1.
“One of the southernmost points on Prevost island, but, according to Doctor New
combe, not identical with Cape St. James.
* An inlet.
* See the story of Supernatural-being-who-went-naked, note 31.
5 According to the statements of the shamans.
bo
co
bo
BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Hk WHO MARRIED THE DAUGHTER OF THE DEVILFISH CHIEF
[Told by Walter McGregor of the Sea-lion-town people]
He was going along in his canoe with his two children and his wife.
It was low tide. After he had gone along for a while [he came to a
place| where devilfish stones lay. A great quantity of leavings from
its (the devilfish’s) food were piled up there. He got off to kill it.
Then, while he was punching it with a stick the devilfish came out.
Immediately it wound itself around him and pulled him into its hole.
And, after his wife and children had remained there for a while, the
rocks were covered with water, and they went away from him. Then
the woman went home. She expected never to get him back.
The [devilfish] woman took him to her father’s town. At that time
he heard them use bad words! to the hair seals. When day broke he
hunted about for food among the waves below the capes, they used to
say. He remained with her in her father’s town.
After many years had passed he remained in bed two mornings. At
that time the chief asked his daughter: ‘‘ Why does your husband feel
badly?” Then she said to her father: ‘‘ He says he is homesick for
his mother and his sister.” Then he was going to let him go home
with his daughter.
Now he said: ‘* Two canoes are lying at the end of the town. Have
them launched for yourselves.” At once they launched two canoes in
front of the house, and they began to put things, with which the inside
of the house was full, into them. Before they had taken even a little
the canoes were filled. Then she went in one and her husband in
the other. Although there were no paddlers the canoes went along.
He came to his father’s town long after they had ceased to think of
him. Hu hu hu hu hu, his father’s town moved at once. Then they
carried the things up into his father’s house. And then they sliced up
the things he brought in sacks. He traded with this property. He
became a great chief. It consisted in food of all kinds such as is
found at low tide.
At that time his children, who had grown large, came in to him.
Then he took a slice of food, cut it in two, and handed it to them, and
they went out with it, the woman also. Her husband lived more
years among human beings than he had among the devilfish people.
With what he got by trading with the food her husband potlatched
five times.
a
WANTON] HAIDA TEXTS AND MYTHS 993
After he had lived there for some time he one day came to feel badly
over something. Right where he sat, in the back part of his father’s
house, with his wife he began to melt. She stretched her arms down
between the planks. She pulled her head in after them. Her husband
was left sitting there. Afterward her husband also went in between
the planks. She went back to her father’s town. And they never saw
them again.
The hero of this story was a shaman.
1 That is, sarcastic or insulting expressions or insinuations. The use of ‘‘bad words”’
is constantly referred to in the stories as a cause of trouble.
994 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
THOSE WHO WERE FASTING TO BECOME SHAMANS
[Told by Tom Stevens, chief of Those-born-at-House-point. ]
At the town of Skedans two own brothers fasted to become shamans.
After they had fasted for many years, the elder went out when the
time came for them to go to bed. And, when he entered, he said he
had come in from lying with a woman. He was telling a lie. He let
him feel between his legs. It was wet [as if washed]. That was how
he fooled him. Then his younger brother also went out, but he really
lay with a woman. When day came, he lay dead.
Then they put him into a box, and they placed him on a point,’ and
he (the second) kept crying near his younger brother. After he had
sat there for a while he heard the sound of a drum proceeding from
the ocean. Presently it got nearer. The canoe came in sight and
landed bow * first in front of Skedans.
Then two paddling in the bow wearing shamans’ hats* jumped off.
And they went toward the light coming from the doorway of the house
they used to inhabit. They ran inside. They came back. When
they got into their canoe they turned around. ‘They are not in the
house,” they said. :
And, when they started off, one saw where the body was laid. He
said: ‘*One of those we spoke through lies there dead.” - Then the two
with shamans’ hats got off quickly and took off the cover. He really
lay there. His elder brother did not see that they puiled off his skin.
Then they went down to the canoe, and he got in with them. When
they got in he got into the stern. They did not see him. And with
him they started seaward. Something round hung from the armpit
of the one who sat next to him. He saw that all had the same.
Then he squeezed that belonging to the one nearest to him strongly.
He almost died and acted as shaman for himself. When he blew* on
himself he let it go. At once he sat up in the canoe. There was not
the least thing the matter with him.
Then he moved slowly to the one in the middle and squeezed his
also. Then he, too, was about to die and acted as his own shaman.
After he had blown on himself for a while, he also let his go. The
chief had his nest® in the middle. He sat in it.
After he had done this to all in the canoe he also seized the chief’s.
He, too, began to die. His canoe companions acted as shamans for
him. ‘They blew upon him. But he did not let his go. They tried
to hurry each other. ‘‘Quick, paddle away with the chief to get a
shaman for him.”
Then they landed, and they got shamans for him. And they acted
around him, but he squeezed it all the more. All the shamans could
wer
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SWANTON] HAIDA TEXTS AND MYTHS 295
not heal him. Instead he squeezed it tighter. Then he began to die,
and they said ** Quick, go and get the chief,” and they went for him.
Then they went to get him, and they landed. But he was a great
shaman, and, as soon as he put his head in, he saw the one who had
seized him. And he said to him: ** Look out for yourself, grandson.
Those on the other side are not chiefs.”° He was chief among the
shamans, they say. His name was Sindja’na-i.
And, when he began to perform around him, he slackened his hold.
But, when another shaman began to act around him he squeezed it
harder, and he was dying. And, when still another acted around him
he squeezed it more again, and again he almost died.
And, when the chief shaman again performed, he let go his hold.
Then he got strong. All the time he said the same thing to him:
‘Take care, grandson. They are not chiefs on the other side.”’
And, when a different one performed around him he squeezed it
harder, and he began to die.
Then he acted around him again, and they said to each other: ** Give
the chief whatever he wants.” Then they brought a box from near
the wall and took his younger brother’s skin out of it. Nota part of
it was lost. His finger-nails and toe-nails were all there.
Then they put it before the big shaman and turned over to him all
kinds of property. These and the human being he put inside of his
blanket and went out. Immediately he took him over to Skedans, and
he gave him directions: ‘I will cause sickness at Skedans. When
one first falls sick and they do not get you, do not pay any attention
to him. He will die. And, when another is sick and they take prop-
erty to you, save him. And, when another is sick and they do not
take you, pay no attention to him. He, too, will die. When one
again falls sick, you will receive two pieces of property. When
another falls sick, yours will become three, then four. It will increase
until you receive ten pieces. When there are many sick, every time
one falls sick they will go for you alone. On the other side they are
not chiefs.”
Then they landed, and he put his younger brother’s skin on him.
He became alive. And what he told him happened. When many
fell sick they employed him only. In exchange for what he got he
became a chief. With it he potlatched.
.
I also obtained versions of this story at Masset and in Alaska. _
' Unlike other people, shamans’ bodies were set up in little houses on points dis-
tant from the town.
2 See the story of ‘‘The one abandoned for eating the flipper of a hair seal,’’ note 15.
* These were generally roof-shaped with the gable ends at the front and back.
* The usual way of removing disease.
* Compare the story of the ‘‘Canoe people who wear headdresses,”’ pp. 38, 40.
6 That is, he was able to accomplish more for the human being than the others
because he had more power and more property.
296 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
BIG-TAIL.
[Told by Job Moody of the Witch people.] —
Mouse-woman adopted him.’ Presently, after she had lived at
Skidegate for a while, supernatural powers began to try him. After
some time he began to be ashaman. By and by he became a real
shaman. ;
Then he prepared to dance upon the surface of the ocean. He was
going out after whales. Then they began to observe the regulations.”
[They did so for] five nights. The old people were afraid to let it
become ten nights. If the number of nights were even, they said his
supernatural power would be spoiled. For that reason they said they
wanted it uneven. When some said there were ten nights, and some,
too, said there were nine, the supernatural power came through him.
Then he asked them for his name. ‘* What kind of supernatural being
am I?” he said. Then they guessed at his name. By and by an old
man said: ‘* Great shaman, you are Supernatural-being-at-whose-voice-
the-ravens-sit-on-the-sea.”* Then he jumped up and ran around the
fire four times. And he named himself as follows: ‘‘ I am he, grand-
son. Iam he.”
While he was speaking through him he said to him: ‘‘ How many
whales are there going to be?” He said to him: ‘‘One floats at Point-
tlatas.”* And he said to him, ‘‘ One is floating below Ku’nga-i.”®
Then he (the shaman) looked there and the whale floated there. Then
he sent a person thither. He saw nothing. Only coots floated there.
And, since he did not find it there, he (the shaman) again looked,
and it was still floating there. Then he became angry, because he (the
spirit) kept fooling him.
Now he put tobacco into his mouth. After it he put in calcined
shells. Then he went down to the house of Supernatural-being-at-
whose-voice-the-ravens-sit-on-the-sea. And he entered his house.
And Supernatural-being-at-whose-voice-the-ravens-sit-on-the-sea said
to him: ** Big-tail, bring that box of mine to me.” Then he put his
box before him. ‘They sat at either end.
Then he took out a dancing hat with sea gulls carved upon it. And
at the very edges of the box Big-tail stopped him as he held it.
And he asked Supernatural - being-at-whose-voice - the - ravens-sit-on-
the-sea: ‘‘ What will happen when one sings for it?”® And he said
to him: ‘* There will be two whales.” Then he absolutely refused it.
And he reached his hand into the box for another one. When he
‘
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SWANTON] HAIDA TEXTS AND MYTHS 297
took that out he also seized that. ** What will happen when you sing
for it?” ‘*There will be two whales.” That, too, he refused.
Then Supernatural - being - at - whose -voice-the-ravens-sit-on-the-sea
hecame angry. Now he said to him: ‘*This he also refuses. What
can you do, Big-tail? I will destroy you with a strong current of
water.” And he said to him: ** Let it flow at me. Human beings will
langh at you.”
And, when they talked well to each other again, he took another
out. While they yet held this one between them, he saw it was a
chief’s dancing headdress with the carving of a hawk upon it.’ And
he reached right into the box for it. And they held it between them
in the box.
Then he again asked him: ‘* What will happen when one sings for
it?” And he said to him: ** There will be ten whales.” He also refused
that. While they held the dancing hat between them, some handsome
persons with curly hair over their foreheads and large eyes kept com-
ing out from behind the screens and going back again. He wanted
them and pointed at them. ‘* Let those persons sing.” And he refused
to give them away. All that time he also held the dance hat. By and
by he let him have [these along with] the headdress. ‘Then they struck
the two persons on the nose and pushed them out.
In that house he learned how to tie on the strings of the headdress.
When he had finished learning how the flicker feathers were going to
be placed upon it, he went away from him again.
Then he imitated the headdress. And, when it was finished, he
danced with it on. And he began to say: ‘‘The sea otter will come
floating.” And he said: ** One is floating on the seaward side of Sqai’-
*’ Then they went to get it. It was really floating there. As
he had seen already, blood was running out of its nose. After that, as
he sat in the house, he told them where another one was floating.
And when they went there it was really so.
Afterward they kept on being found in this way. When one was
out in a good place where currents met, he did not count whether
there were fifteen, twenty, or ten.” Then he said if they would give
him and his mother some of them, he would always have them found
floating in this way.
Then they began finding whales in the place where he had told them
there were whales, although they had not found them. They now
found them, although he did not say [again] that they were there."
They ceased getting sea otter.
Afterward, when he had acted as a shaman does fora while, he said:
‘*T wonder what is going on in the house of Supernatural-being-at-
whose-voice-the-ravens-sit-on-the-sea. 1 wonder why a drum sounds.”
Then he chewed tobacco and said he would go down and see. And he
fellasleep. After he had slept for a while, tcOxo’x6 (noise of waking
5
yas.
298 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
up) [was heard],"* and he called to his wife. He had married a woman
he owned (i. e., a slave). ‘* Middle,’ help me to sit up.” Then she
pulled him up.
And, after he had sat there looking unhappy for a while, he said:
‘* Supernatural-being-at-whose-yoice-the-ravens-sit-on-the-sea is going
to give a feast. The drum sounded because they are practicing songs.
He is going to invite all the supernatural beings. I will go down
again and look on.”
Some time after that his drum sounded again, he said, and he went
down to him again. Then he entered his door, and Supernatural-
being-at-whose-voice-the-ravens-sit-on-the-sea said to him, ** Big-tail,
I am going to invite the supernatural beings to a feast. Come and sit
near me so that we may both look on.” Invitation had already been
sent out.
After some time had passed, they began to come in. At that time
he put Big-tail in his armpit. The killer whales came in through the
doorway. The ends of their dorsal fins touched the roof of the house.
And, where they were to sit, they came out of their skins and sat.
After they had continued to come in in this way for a while, a cer-
tain one who had to cramp his fins to enter came in and sat down.
After that the house creaked. A strong current flowed in through
the doorway. Initagreatamount of seaweed was mingled. Through
the doorway there also came a black cloud. Rain blew on their faces.
All the supernatural beings held their heads down. Some time after-
ward a small being stood up where it had been. He wore a four-
crowned dancing hat. And he began to ask them: ‘‘ What will you
do with human beings? Are you going to save the human beings?”
_ Then there were again black showers. Snow also fell about the house.
And he again stood in his place. And he again asked them what was
going to be done with the human beings. Then there were again
black clouds. Hailstones also flew about the house and into their
faces. Again the supernatural beings held their heads down. And he
stood up in place of these and went in where he was to sit. Nothing
happened. That was South-east, they say."
During that time Supernatural-being-at-whose-voice-the-ravens-sit-
on-the-sea held him in his armpit. He let him look at the super-
natural beings. But the supernatural beings did not know it.
As before the house began to shake. Presently the feet of some-
one appeared coming in through the doorway. After some time
had passed he stepped in, and the house shook. Then the super-
natural beings said: ‘‘A”. He took a step with the other foot. Some-
thing with large, broad eyelids entered. Nothing happened.
Some time after that something came along making a rattling noise.
By and by she came in with a crowd of female servants. Djila’qons™
it was who came inamong them. She had her eyebrows painted with
ae
SWANTON] HAIDA TEXTS AND MYTHS 299
red paint. They entered. Something about her sounded like a rattle.
Big-tail kept his eyes upon her all the time.
But Woman-sitting-and-smelling ’ walked in before her. After
having sat there fora while she raised herself up. She began to
talk to Djila’qgons. She asked her why she had painted her eyebrows
red, and Djila’qons answered: ‘*I had it done on your account.” Then
she turned toward the wall and wiped it off. And she turned toward
the fire and sat down.
Some time after they say that Pestilence’’ came in. His canoe was
like a white man’s vessel. Sparks flew out of it. They went through
the house. For that reason the supernatural beings were afraid. The
things that came out of it are what cause sickness. The supernatural
beings feared they wouldstrike them. He refused to enter. He went
back.
Then the nephew of Supernatural-being-at-whose-voice-the-ravens-
sit-on-the-sea went out and said: ** You are not the only one who has
supernatural power. I have supernatural power. My uncle also has
supernatural power. So you better not come in.” Then he (the
nephew) entered, and, when he untied a little something against the
roof of the house, which was like a hollow tube closed with knots at
both ends, Pestilence’s canoe was quickly turned about. Then he
said he wouldenter. ‘‘I willgoin.” Presently he entered. Nothing
kappened. [They say it was Tidal-wave™ who owned that.| ATI that
time a space was left vacant in the rear of the house. No one sat
there. By and by the one who came in first sang. And, after he had
finished singing, he acted with a mask on from behind the screen they
had stretched across. After he had acted with the mask on fora
while, it split crosswise’ on his face, and snow came out of it ina
broad sheet. Then it fell first by the vacant seat. After that it fell
in front of the chief’s house. And after that his face also split verti-
sally." Out of the split the same substance fell. That was property,
they say.
Big-tail was guessing. ‘‘I guess it is he on whom we live [for whom
the vacant space is left]. It is for The-one-below.” *
The next one who came in also started to sing. Afterward he also
‘ame out from behind the screen wearing a mask. After they had sung
a ‘* Power-song” for him a while and put words into it, his face also
split open. Something white and broad fell down around the house
in front of the chiefs. Again it fell first by the vacant seat. When
they put words into it again it split vertically. Then it again fell first
by the vacant seat. After that it fell in front of the chiefs.
All the supernatural beings did the same thing. Sometimes one
stood up with his fins on. In that way the sleight-of-hand perform-
ances went on.
8300 BUREAU OF AMERICAN ETHNOLOGY ' [BULL. 29
After some time had passed Supernatural-being-at-whose-vyoice-the-
ravens-sit-on-the-sea also began to dance. Then he made a good
speech to the supernatural beings, after which he also sang. When
he had got through singing he, too, came out wearing a big mask.
He also wore a big fin. When they put words into the power song
his mask also split. Out of that, too, something white fell. Some
fell first by the vacant seat. Then they stopped singing the power
song.
There was a great pile of property for those in the house. Before
they entered their provisions came rolling in before them through the
door. They had two [boxes] or, if chiefs, four. Now they began to
eat. It was a whale. And they cut it around and around right from
its head and stretched it around in front of the supernatural beings.
They spliced another to that also, and then they all began to eat.”
After all had eaten for some time they stopped. All the big beings
went off.
Then Big-tail also went to Skidegate. After he had performed for a
time in the same way as formerly, and, when they were starving, all
began giving him the food they had saved up. Cranberries, wild
crabapples, sig.a’n,”! roots put up in cakes,” berries put up in cakes,
and grease, they gave him. ‘They gave these quietly to him while he
slept. There was also a quantity of Indian tobacco with them.
And, after he had slept for a while, he spoke again in the same way
as formerly, ‘“Tcdxo’."1 Then he got up carefully and gave away all
off of the top into the fire.** Then he also spilled out fresh water
around the fire. He gave these to Supernatural-being-at-whose-voice-
the-ravens-sit-on-the-sea. After that he ate all of it. That night he
performed.
And next day he said: ‘‘Go out to hunt.” Then they found a
whale floated ashore near by. And on account of that the Skidegate
people ceased being hungry.
Some time later Supernatural-being-people-always-go-to begged
him to accompany him. ‘‘ Big-tail, go with me to see my elder
brother.” And he did not know where he wanted him to go. Then
he went with him as he requested. Then he launched a square canoe,
he put Big-tail inside of his clothing, and they started off.
They went, went, went for a while, after which they came in sight
of something white in the ocean like a mountain, and he let him look
out at it. He said to him: ‘* Big-tail, there is the house of my elder
brother,” whereupon a strong wind arose, and they returned. ‘They
barely got home safe.
Then they dried themselves around the fire in the house of Super-
natural-being-people-always-go-to. They talked with one another
about it. He was among them. Then he said to him: ‘‘ Big-tail,
when another good day comes, come to go with me again.”
3
z
_ aor eae, °
SWANTON] HAIDA TEXTS AND MYTHS Stil
Some time afterward he went to his town again. And, when he
entered, he asked him: ‘* Big-tail, will you go with me again?” ‘‘Yes,”
he said to him. At once they started off again. After they had pad-
dled seaward for a while he said his house had again come in sight.
He let him look out. In truth his great white house appeared at
intervals over the waves. And again a strong wind arose from the
house. It drove them back again.
And, when they again got into the house, he called to him: ‘* Big-
tail, do not go with me again. My elder brother refuses to let you
see the inside of his house. That is why the wind is high for us. Do
not go with me again.” That was the only one among the super-
natural beings whose house he was unable to see. His name was
**Chief.””**
Some time after he got back Yié’yui” spoke through him. He made
things happen by speaking through him. Four whales floated about.
He did the same thing to him as the neighboring supernatural being
had done. ‘* Let me go, for I want to see why a drum sounds in the
house of Supernatural-being-looking-landward (another name_ for
Ya'ya).”
Then he lay down. He lay there for a while and entered his house.
Then some persons, with their fins together, stirred up soapberries in
something made of great boards painted on the outside, they used to
say.” They looked like Peninsula-point” soapberries, yet they were
different. Now he came home.
He spoke through him for a while longer. Then he became lame.
And, after he had sat in the house for a while, he said: ‘‘ Let me go
down to see why a drum is sounding in the house of Supernatural-
being-looking-landward.” Then he chewed tobacco, lay down, and
continued there for a while.
Now, when he entered his house, Supernatural-being-looking-
landward said to him: ‘‘I am glad to see you, Big-tail.” In those
words he said he was glad to see him. At this time they raised up
the stuff they were stirring up with a stick, and it stuck to it. Before
he had eaten of that he went up, and, when he awoke, he said: ** Why
did I come away so soon? I ought to have eaten whale tongue with
them.”
After he had sat there for another space of time, he said: **I won-
der why a drum has been sounding in the house of Supernatural-
being-looking-landward. Let me go down again.”
Then he chewed tobacco, and, while he lay there, he got into his
house. Even while he was in the doorway he called to him: ‘* Wait,
Big-tail, you better not go up from me. | will invite the supernatural
beings.”
Immediately he invited the people. They came in at once. When
all got in he began to dance before them. They who came in wore
302 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
fins. He dressed himself up and came in, and lay down in the rear of
the house, wearing a full killer-whale suit. His fins touched the roof
of the house. Then he came out of it, and, as he held it in his hands,
he said: ‘* Real dorsal fin. Real dorsal fin. What human beings call
in a common way a dorsal fin (lg.an). Real dorsal fin.” After he
had stood around a while, he said: ‘* Human beings keep saying this
about me. They keep saying that I used to be a human being.” *
Allin the house laughed at him. It was as if things moved the house.
Now they began eating what they had stirred up. They say they
were whales’ tongues. Now, when this was over, the coast. between
Skidegate inlet and House-point” was strewn with whale jaws which
had floated ashore. The things they ate in the house of Supernatural-
being-looking-landward really floated ashore.
A long time after that they again began to starve. And there was
nothing to eat at Skidegate. Then they took him to Da’x.ua”’, and
they lived there with him. And they were starving there. Then
they gathered edible fern stumps right behind them. Those they
ate. They hunted outward and inward.*” Sometimes one found the
body of a coot. They ate all these things.
One time he performed all night. Then Supernatural-being-look-
ing-landward said to him: ‘* Big-tail, have them stop making the little
supernatural women living along the shore cry.*' Say that I will give
the human beings something.”
And next day he repeated it to the people. ‘* Let no one go any-
where. Supernatural-being-looking-landward says he will give some
food to the human beings.” But still they all went out to look for
food again up and down the inlet.
That night he again sang a song for himself. In the night the wind
blew in from the sea. At daybreak he stopped singing. The day
after that one went out very early. Astonishing! He came in and he
said, ‘‘Get up quickly. It lies near Eagle-rock.” Astonishing!”
All moved at once. He did not eat of it because he was a shaman.
Now they were saved. They stopped starving.
At that time the slaves at Skidegate starved to death. Then a man
of the Seaward-sqoa'ladas set snares at La’stalan®’ for cormorants.
His slaves alone did not die. Then one tried to set snares near him,
and he refused to have him there. He obeyed and went off. He
was named Gi'stas. He killed people by means of witchcraft. That
is why they did what he told them to.
After another long space of time had elapsed, Welcome-point’s’
son spoke through him. He put words into his song inside of his
father’s house. He sang to get his father’s things he had promised.
He was unsuccessful. He sang for the spring salmon his father owns.
He was unable to get them. His father was stingy.
,
SWANTON] HAIDA TEXTS AND MYTHS 303
Now an old man in the house said: ‘‘ The chief’s son would do it if
he could. Even I will put out a few sea-eges.” The first time he
promised not the least thing happened. Because the old man said he
would put out a little, they had more sea-eggs than they needed in
Skidegate inlet.
Some time after this people went to Skedans, and he wanted to go
with them; and he went. And he arrived there with them. And the
day after they went to Li’nsii,*‘ and he went with them. Then they
landed at K!a’dasi!xa,” and he crept ashore. Then he lay in the sun-
shine.
Then they said to him: ‘‘ Hurry, Big-tail, and come.” And _ he
entered the house of Kw ndjigit.“° ‘tIs it you, Big-tail?” And he
said it was, and he was glad to see him. And now he saw the inside
of his house. He saw whale tails lying piled one over another in all
four corners. He was proud of-the inside of his house. He had the
most whales of all the supernatural beings. That is why he showed
it to him. He did not speak through him.
This story is one of the most important for an understanding of shamanism among
the ilaida. The word used for ‘‘tail’’ here is applied to the tail of a fish or whale,
and the word for ‘‘ big,’’ qo’na, also involves the idea of great power.
' Mouse-woman belonged to the Qa/gials qé/g.awa-i of Skedans; he was born into
the Seaward Sqoa/ladas.
* Fasting, drinking sea water, etc., to assist the shaman.
* This supernatural being lived under a reef in front of Dead Tree point. He is
said to have been identical with Qona/te (see the story of He-who-travels-behind-us. )
* The outer (i. e., eastern) point of Alliford bay on the southern shore of Skidegate
inlet.
°» Welcome point is just east of the preceding.
° That is, what will happen when one uses the songs belonging to this dancing hat.
‘One of the elaborate kind, with rows of weasel skins hanging from the back part.
He obtains sea otters with this instead of whales.
* Bare island, the outer of the two islands in front of Skidegate.
*They became so numerous that he did not bother to count just how many he got.
That is, they now found the whales in the places where, at his command, they
had before hunted unsuccessfully.
" An onomatopcetic word imitating the blowing of a killer whale. Having just
been with the killer whales, he makes this noise when he wakes up.
” His wife’s name: Haida, Yakutsi’.
' Seestory of ‘‘ How Master Carpenter began making a canoe to war with Southeast.”’
'“ The noted ancestress of the Eagles (see stories of Stone-ribs and Djila’qons) and
Creek-woman at the head of a stream flowing into the West Arm of Cumshewa inlet.
' Creek-woman at the head of Telel creek, east coast of Graham island. See story
of ‘‘ Raven traveling,’”’ note 36.
‘° Tn recent years more particularly associated with the smallpox.
'" See the story of ‘‘ How Master Carpenter began making a canoe to war with South-
east.”? Tidal-wave owned the tube full of water which produced a wave by being
suddenly opened.
'S Tn other words, he was wearing one of those composite masks of which such
numbers have been taken from this coast.
304 BURKAU OF AMERICAN ETHNOLOGY [BULL. 29
Or ‘ Sacred-one-standing-and-moving;’’ see story quoted in note 17.
*” All ate from one long piece stretched around the entire room,
oe kind of berry which I have not identified.
~The word used here, tag. A’nsgia, refers to a certain kind of root.
*3 Fire being the gateway between the material and the spirit world.
4 T’/L!gas, one of the names of Cape Ball, but applied to many pene supernatural |
beings also.
*The proper rendering of this sentence is doubtful, but the sense is as here
indicated.
6 Spit point, which closes the southern side of the entrance to Skidegate inlet.
*TAccording to some Qona’te became Supernatural-being-looking-landward at the
end of his career, but others said most emphatically that it was Supernatural-being-
at-whose-voice-the-ravens-sit-on-the-sea. Both lived, however, in the same neigh-
borhood.
*® That is, Ne-koon or Rose spit; a long sand spit that runs northeastward from
the corner of Graham island between Dixon entrance and Hecate strait. It is sur-
rounded by dangerous tide rips and is much dreaded by the Indans for natural and
supernatural reasons.
*%An old town site just north of Lawn hill at the northern entrance of Skidegate
inlet.
*° Toward Rose spit and toward Skidegate.
5.That is, the fern women; see the story of Sacred-one-standing-and-moving, note
48 and accompanying tent.
* Tn the neighborhood of Da’x.ua.
3A place near the site of New Gold Harbor at the eastern end of Maude island,
Skidegate inlet.
54 Selwyn inlet.
*° Unidentified.
864 cape in the inlet.
SWANTON] HAIDA TEXTS AND MYTHS 305
THE STORY OF HIM THROUGH WHOM IA’GUA SPOKE
{Told by Abraham of Those-born-at-Q!a/dasg.o, to whom it was related by an old man of Ninstints]
At Middle-town' Ha’gua spoke through a certain one. After he
had acted as shaman for a time, while they sang for him, he began to
whip something. At once he began to fast. All that time he
whipped it. The town people wanted to see it. They wanted to see
the thing he spoke about.”
After a while he sang that he held his supernatural power, Ha’gua,
in his teeth at the end of the town. His supernatural power also
made the water smooth for some time. All that time they fished for
black cod. Every time they came in from fishing those who handled
the lines gave him two black cod. His wife had a great quantity.
By and by Ha’gua told him to go out fishing with them. He went
with them at once. After they had fished for black cod for a while
and had started away, they came to a point of iron sticking out of the
water. Then the shaman sat upon it.? And he gave them directions.
**Go in, and then come out to meet me,” he said to him.
As soon as they had unloaded their black cod, they went out to
meet him. It was evening. They called out to one another. Then
they approached each other. When they called out after it had become
dark he answered them. At once they went to him. Immediately
all the canoes began to tow it ashore. They used a black-cod fish-line
for the purpose.
After they had paddled for a while, it became broad daylight, and
they towed it in at the end of the town. It was only for Those-born-
at-Sa’ki."
After they were through eating they began to split off iron wedges.
When they got through with that they began to hammer out the
iron. They made spears and knives of it. The news of this iron
passed over the island. At once people started to come for the iron.
They exchanged a slave for one piece of iron. They kept selling it.
They worked this into war spears throughout all of the villages.
After they had traded with this iron for a while, Inlet people * came
in ten canoes. After they had been there for a while, news came from
the towns up the inlet that they would try to make trouble for them
during the gambling. Then the Middle-town people said they would
not let them do it at their town. They were on the side of the Inlet
people. Secretly they made different arrangements. They deceived
[their visitors] by saying they were on their side.
17137—No. 29—05 20
306 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
One morning they came to gamble. As soon as they landed they
spread out their gambling mats. They formed a line on the side
toward the sea. The Middle-town people told the Inlet people not to
be afraid. At once they began to gamble. And after the town peo-
ple had put on their weapons they stood behind them. They held
their spears, and they held their knives.
After they had talked for a while over the betting and had begun
to gamble they stood with their spear points upward. Then they
turned around at once and speared all. They killed all. The others
did not scratch a skin in return. All their wives and their children
who were in the houses they enslaved. Not one escaped.
Then the news that they had destroyed them went over this island
and the news also reached the Inlet.*
After that one for whom they were going to get a grave post slept
alone. His mother-in-law, who was a widow, stayed with him. When
winter came he told them to make a pole in the shape of a killer whale’s
dorsal fin, the lower part with the carving of a grizzly bear upon it.
He belonged to the Slaves.”
At once they went out to get it. They came to tell him. They
pulled it ashore, and, after they had carved it for a while, it was fin-
ished. And the day before the one on which they were to raise the
grave post he pounded up tobacco and gave it to a shaman there.
Then his supernatural power entered him. They sang for him.
Very soon he got through. Then he said: ‘*‘There are many eyes of
strangers upon me. Over there, too, lies my trunk.”
Now it was night. In the night the Inlet people came to the town
and killed all the people. They enslaved all the women and the chil-
dren. All the time that he who got the grave post was supposed to
be sleeping alone he was in love with his mother-in-law. His name
was ** Sealion’s-neck.”
La’gua was a Tlingit spirit, and there were several stories told about him. The
following was taken down by me in English:
La’gua once ‘‘came through”’ a Tlingit. He was a poor man, but his Power told
him that some day he would be rich. By and by enemies came and carried him off
asaslave. While he was still a slave, his Power came to him again, and told him
that he would be a chief. He said: ‘‘No, how ean I be a chief, when I am a slave
sitting near the door? You better stop talking to me.’’ ‘‘ No, by and by you shall
be a chief.’’ He was a slave for five or six years, and during all of that time his
Power kept promising him that he should be achief. One night, when he was acting
asa shaman, his Power threw something called La/nas ya’/mag.a, which makes people
love each other, on the whole village, and everyone fell into a deep sleep. Then he —
and some of his fellow slaves filled two canoes with children whom they were going
to enslave, and the canoes went off without a paddle being used. Long after day
came the parents awoke and pursued, but, when the pursuers came near them, the
slaves’ canoes became islands covered with trees, and they were passed by. When
the pursuers passed on their way back, the same thing happened again. Finally he
reached his own town and, from the sale of the children he had taken off and from
pS esha
SWANTON] HAIDA TEXTS AND MYTHS 307
the property received from the relatives of the slaves he had liberated, he became a
great chief.
‘It belonged to the Sa’ki qé’g.awa-i, the greatest Eagle family at Ninstints and
that of chief Ninstints himself.
* My informant added that all of the people drank sea water with him for ten days
and repeated everything that he said. Every time he spoke he began with the word
Ha’gugwak. He said to them: ‘‘Shall I get this?’’ pulling at something meantime
with his teeth and hands. At the end of ten days he got it and told the singers that
he had pulled it ashore with his teeth, some of which were broken by the strain. It
was his supernatural helper.
* The shaman treats this iron just as he would a whale. Compare Memoirs Jesup
North Pacific Expedition, volume V, part 1, page 139. It is said to have been part
of some vessel.
* Masset inlet was called simply the Inlet as being preeminent and the people there
were called Inlet people. At the same time this latter expression was so extended
as to cover all the Haida of the northern coast of Graham island; all of those in short
who are now known as Masset people.
° Haida, Xalda/fig.ats, one of the leading Raven families of Ninstints.
308 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
CLOUD-WATCHER
[Told by Abraham of Those-born-at-Q!a/dasgo]
A Tlingit supernatural power spoke through him. After he had
acted as shaman for a while, and, when all were at T!a’Idi, the son of
the chief of the salmon spoke through him. At that time there were
no salmon on this island. Then the salmon came like a strong wind.
At that time he used to go into a deep place. His moose-skin
blankets had pictures of salmon on them. He also wore a dance hat.
He had a dancing skirt. He had rattles of puftin beaks.
At that time the chiefs refused to allow him [to go down]. They
told him he would swim away forever. Then he became disgusted,
so they said the salmon would be lost, and they let him go down.
They let one who was always truthful go with him. ;
Then they sang for him in the way he told them. ‘*‘ When I go
down, do not stop singing the spirit song until I get back.” Just at
evening he prepared to go, and, after he had danced around the fire for
a while, he went down. Immediately La’ma’ went after him. After
he had gone they sang for him, and he went into a deep place.
Then he lay still in the creek like a dog salmon. La’ma thought he
would swim away, and he held the lower edge of his moose-skin blanket
in his hand. After he had stayed in the water for a while, he jerked
like a dog salmon sending out eggs. After he had done this four times
he stood up. He was not wet ina single spot. All that time they
sang for him in the house.
Then there were great numbers of dog salmon in the creek. When
he stood up in the house all looked at him. He was not wet in the
least. Then dog salmon nearly surrounded the coasts of this island.
Before that there were few salmon, but a strong man dried three dog
salmon during a season. The strongest man got five. They put two
away, and, taking one along as provisions, they spent the winter in the
neighborhood of mussels.
He had them get a large drum off of the east side of a big cedar.
They used to hang that up.
After that Saqaiyu’l? spoke through Cloud-watcher at Yg.0’g1.
When his voice came through him he ran into the sea. Then he
started around the town begging. He came into a house and held
out his blanket. ‘* Dj x.undé’-7.°* They did not understand his
words. By and by in one house he entered Djat-gitc!i/igaga guessed
what he meant and put five plugs [of tobacco] into his blanket. At
once all in the town gave to him. They each gave him five plugs.
* OS dail Gal Sil!
The present Haida name.
* Aythya americana, Eyt. So identified by the story-teller himself in the museum
at Victoria. Haida, qadji/n-g. al-g.a’/ksta-i.
»Tnserted between the layers of cedar bark to be used for roofing.
6 Of the kind called skiii/msm; see the story of A-slender-one-who-was-given-away,
note 1.
SWANTON] HAIDA TEXTS AND MYTHS 30)
TSaid to be similar to the next piece mentioned.
* According to a Masset version Those-born-at-House-point were driven from the
town.
® One of the villages near Cape Ball.
“This was a portent of the destruction of the town mentioned below.
"The words are used for ditches or stream beds running through level ground, or
when some upright object falls over.
™ People of Masset inlet.
Or rather the place where trees have been burned off.
4 That is, Cape Ball’s.
1 Not far south of Rose spit.
6 Tow is an English spelling of the Haida name Tao. Whether the same or not, it
is identical in form with the word which means ‘‘grease.”’
‘TThe Haida expression is ‘‘upward,’’? which means toward the Stikine country.
8 See ‘“‘Story of the Food-giving-town people,’’ and notes.
171387—No. 29—05 21
o22 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
How THE SEAWARD-SQOA/YZADAS OBTAINED THE NAMES OF THEIR
GAMBLING STICKS
(Told by Walter McGregor of the Sealion-town people]
His father was a chief in Sealion-town.' His name was Poor-
chief’s-son.” One time his father was going to have a potlatch.
Then his father went to invite the Tsimshian. While he was gone,
Gasi’na-a/ndju® began to gamble. After he had gambled for some
time, he lost all of his father’s property. Then he put a bladder full
of grease into his gambling-stick bag. And he put it on his back and
went away.
After he had traveled for a while, he went in* at White-rocks. As
he went he ate all kinds of leaves.” Presently he wanted to defecate,
and he defecated at a rotten stump. And after that he again went
about eating leaves. After he had gone along for a while, he passed
over the bones of two human beings upon which moss was growing.
And, after he had gone on a while longer, he came to where two
streams flowed down from Dji’te!itga,® near which lay the fresh
bones of two persons. One stream was red. The other was blue.
Dji'te!itga’s manure made it red, they say, and his medicine made it
blue. Those who drank from the red one died there.
Then he took the grease out of his bladder, and he greased his
insides. Then he put his head into the blue one. After he had drunk
for a while, he lost consciousness. When he came to himself he was
standing in front of a big house with a two-headed house pole. And
they told him to come in. At once he entered.
The chief‘ in the house said to him: ‘* News of you has come, grand-
son. You gambled away all of your father’s potlatch property.”
Then the chief had a small box brought to him, and he took a hawk
feather out of it. Then he put it into the corner of his (the youth’s)
eye. After he had twisted it around there for a while, he pulled it
out and took out blood* and moss from it.
After he had finished both he said to him ‘‘ Let me see your gam-
bling sticks,” and he gave them to him. He squeezed them. Then
blood* came out. And, after he had touched his lips to his hands, he
cut around the middle of one of them with his finger nail. It was
red. And he said to him: ‘‘It’s name shall be Coming-out-ten-
times.” And, after he had touched his lips to his hands again, he cut
around on another of them near the end. The end of it was red.
Then he said: ‘‘ Its name shall be Sticking-into-the-clouds.”
SWANTON] HAIDA TEXTS AND MYTHS 323
As soon as he brought out his gambling sticks to him, he named
them. He continued to name them: ‘*Thing-always-carried-along,”
**Always-running-off,” ‘* Bloody-nose,” ** Shaking-his-head-as-he-goes-
along,” ‘*Common-one,” ‘* Rattling-bone,” ‘* Elderberry-roots,” and
** Russet-backed-thrush” (7).°
Large canoes were piled up in the corner of his house. That meant
that the Tsimshian had come during his absence. And two young
fellows who looked transparent were in his house. He said that one
should go with him. ‘* This one will go with you. He will take away
your djil when you gamble first." Do not choose the fine cedar bark
out of which smoke comes. Take that that has no smoke. After you
have counted seven, take the one out of which smoke comes. Then
begin with *Coming-out-ten-times.’” After he had got through telling
this to him, he said to him: **‘Go home.” Lo! he awoke.
Then he went out at the same place where he had started in. Below
the stump from which he had defecated lay a sea otter. He looked at
the sea. The sea otter was drifting shoreward. Then he went down
to it, took it, and dried it. And he went from there to Sealion-town.
When he had almost reached it, he came to some dogs fighting with
each other for a gambling-stick bag which lay on the left side of the
place where the broad, red trail came out. The dogs fought for the
fat which was in it. And he looked into it. A small copper was in
it. He took it, and he came home.
And he came to the ten canoes of the Tsimshian who had arrived.
He went in to his mother and ate as usual. He also drank water.
Next day gambling began. He went outandstaked thesea otter. They
tried to get ahead of one another in playing for it. The Tsimshian
wanted to gamble with him. Then one came to gamble with him.
The Tsimshian handled the sticks first. And he did not take the one
which smoked. After he had counted seven he took the one which
smoked. He got the djil.
Then he took up ‘‘Coming-out-ten-times” as they had told him.
|They said] ** He is losing as he always does.” Then he handled the
sticks. He counted ten. He had ‘‘Sticking-into-the-clouds” and
this one [besides his blank] left."' With them he won. He stopped
missing it. He handled the sticks. Then he held the blank over his
shoulder. He took it away.’ They did not see it.
He won every single thing from the Tsimshian. After he had all
of their property he also won their canoes. By and by a little old
man behind the crowd of his opponents, who had just bathed and had
the right side of his face marked with paint, wanted to gamble with
him. And, after they had staked property, the Tsimshian handled
the sticks. Smoke came out of both heaps of cedar bark. Then he
selected that which smoked the most. He got one of those with many
marks.'* And he handled them again. He took the one with the
324 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
smaller smoke. Again he got one of those with many marks. It was
a good day for him (the Tsimshian). That was why he (Gasi’na-a’ndjii)
could not see his djfl. He was the only one who beat him.
Then his father’s potlatch was over. They gave the Tsimshian their
canoes. Then he had the breast of his son tattooed. He had the
figure of a cormorant put on him. He had its neck run through him.
He had its wings laid on each side of his shoulders. He had its beak
put on his breast. On his back he had its tail put. He was the only
Raven who had the cormorant for a crest. No one had it that way
afterward. The Tsimshian went home.
He had his father’s house pole made like Dji’te!itga’s. At that time
he named the house ‘tT wo-headed-house.” The Seaward-Sqoa’ladas
own the gambling-stick names.
All Haida families do not have distinctive family myths as is the case among the
Kwakiutl and Bella Coola. Some, however, have stories telling how they obtained
the right to certain names, crests, etc., and the following is one of that number. It
explains the origin of the names employed by the Seaward-Sqoa/ladas, a Raven
family of Skidegate inlet, for the sticks in their gambling sets, and at the same time
how the Sealion-town people, an Eagle family, obtained the right to a certain style
of house pole with two heads. One of the old Kaisun houses, Na-qa/dji-stins, ‘‘Two-
headed-hbouse,’’ was named from a pole of this kind which stood in front of it.
1 At Skotsgai bay, near Skidegate; compare the story of Sacred-one-standing-and-
moving, note 1.
2 Probably intended in a reverse sense.
3 He was also called Sins-nafi-q!a/-igiaos, ‘‘ He-who-chews-the-days,’’ because that
was all that he had to live on during his fast and wanderings. He belonged to the
Seaward-sqoa/tadas; his father to the Sealion-town people. ~
* Into the woods.
°> The words for leaf and medicine are identical.
6 A mountain.
7Dji’telitga. A song comes into this story somewhere the words of which were
given me by the last survivor of the Seaward-sqoa/ladas. They are as follows: Gam
di da qé/fig. afiga, ‘‘ You do not see me’’ [because I am too great to be seen]. Prob-
ably this was Djii’tclitga’s song, heard before or at the time when Gasi/na-a’ndju was
taken into his house. j
8 This condition was usually supposed to be brought about by the sight of a men-
struant woman.
°The Haida name for this stick was Wi/dawit, which appears to be a duplication
of wit, the word for russet-backed thrush.
1 Compare the story of Sounding-gambling-sticks, notes 7 and 8.
1 That is, he had Coming-out-ten-times, Sticking-into-the-clouds, and his djil left.
For a further explanation of this game see story of Sounding-gambling-sticks.
” That is, the transparent being did.
18 The djil, which was the one desired, had few or no marks upon it.
SWANTON] HAIDA TEXTS AND MYTHS 325
How ONE OF THE STASA’OS-LA’/NAS BECAME WEALTHY
[Told by Walter McGregor of the Sealion-town people. |
His name was Sqi’lg.aalan.' His wife belonged to the Seaward-
sqoa'Jadas, and her name was A’‘Ig.a-siwa’t. They were camping at
Djita’.
And, when the tide was low, he went seaward. He heard some
puppies yelping. He looked for them. He could not find them.
Then he began to eat medicine. After he had eaten medicine for a
while, he went seaward again. Again he heard the puppies yelping.
After he had gone toward the place where they were yelping the
yelping sounded behind him. After he had done this for a while he
found two small pups among some stones lying in a pool of salt water.
Then he pick them up and stood up planks on edge for them
around a hollow between the roots of a tree behind the house. And
he had them live there. He hid them. He named one of them
Found and the other Helper. He fed them secretly.
When they became larger they went into the water early one
morning. They came shoreward together. They had a tomecod in
their mouths. They gave it to him. He said he had gone out to look
for it very early. And he brought it into the house.
Again they swam seaward. They brought in a red cod in their
mouths. When they started off again they brought back a halibut in
their mouths. When they became larger they brought in a piece
bitten out of a whale. All that time he said he had found the things.
When he had a quantity of food he carried the whale to his brothers-
in-law” at Skidegate as a gift.
They were nearly starved at Skidegate when he came and gave them
what he had. The day after he arrived he went for firewood. When
he brought it in the food was all gone. He wished to eat some
salmon eggs put up in bladders which his mother-in-law owned. She
did not give them to him. At that time he kept repeating: ‘‘1 guess
there will be plenty in the dogs’ house.” Then his mother-in-law
said: ‘* wonder what sort of dogs have grease all over their house.”
His mother-in-law was stingy.
Next day he again came in from getting wood and said the same
thing as before. And his mother-in-law again said: ‘* Il wonder what
sort of dogs have grease all over their house.”
Next day he started for Djilt’, and his mother-in-law went with
him. After they had gone along for a while they came to a porpoise
floating about, and his mother-in-law wanted it. He paid no attention
326 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
to her. After they had gone on for a while-longer, they came to a
hair seal floating about. His mother-in-law also wanted that. He
paid no attention to her.
After they had gone on for a while from there, they came to pieces
bitten out of a whale floating about. Those his mother-in-law also
wanted, and he said: ‘* Nasty! that is my dogs’ manure.” And after
they had gone on for another space of time, they came to a jaw good
on both sides. Then he cut off two pieces from it. and took them in.
Now he landed at Djila’, and he would let his mother-in-law eat
nothing but fat food. When his mother-in-law went down to get sea
egos he spilt whale grease around before her upon the sea eggs. He
also spilt whale grease around in the water. He was killing his
mother-in-law with mental weariness.*
Then the dogs brought in two whales apiece. He (each) had one
laid between his ears and one laid near his tail. |
His wife became two-faced (i. e., treacherous) to him. She discoy-
ered that the dogs always went out at daybreak. Then she allowed
urine and blue hellebore to rot together.
One day, when the dogs were coming in together, she put hot stones
into this mixture. And, when it was boiling, she poured it into
the ocean. At once the wind raised big waves. There was no place
where the dogs could come ashore. The dogs carried some islands
out to sea in trying to scramble up them. One is called Sea-eggs,
the other G.agu’n.
Then they swam southward. He watched them from the shore.
They tried to climb ashore on the south side of the entrance of Skide-
gate channel.* But they only made marks with their claws on the
rocks instead. They could not do it. Then they swam away. On
that account they call this place ‘‘ Where-dogs-tried-to-crawl-up-and-
slid-back.” Then they swam together to the channel.‘ They lie in
front of Da’x.ua.’ They call them ‘‘The Dogs.” °
He had many whales. He- filled up ‘‘ Whale-creek.” He bent
boxes for them, and he put the whale grease into them. By selling
these he became a chief.’
Compare ‘‘ The story of those who were abandoned at Stasqa/os.’’
‘And he was a member of the above family, an Eagle family on the west coast.
* In this case ‘‘brothers-in-law ”’ is synonymous with the entire family of his wife.
* According to the stories a person who lived entirely upon greasy food came to be
afflicted with mental lassitude; see the story of A-slender-one-who-was-given-away.
* First the western entrance of Skidegate channel (G.a/oia) is referred to, then the
channel proper which was called K!é/djis, a word applied to the stomach and intes-
tines of an animal or man.
° Close to Lawn hill.
° These are two rocks near the steamer entrance to Skidegate inlet.
‘The word used here, I’t!xagidas, is applied to a house chief and is almost syn-
onymous with ‘‘rich man,’’ there being no caste limitations to prevent one from
becoming a house chief.
SWANTON] HAIDA TEXTS AND MYTHS Beal
STORIES OF THE PITCH-PEOPLE
[Told by Walter McGregor, of the Sealion-town people]
Some persons went out hunting from Songs-of-victory town.’ And
one of them put on the skin of a hair seal and lay ona reef. Then
some went hunting from Food-steamer’s* town. One of them speared
the hair seal lying on the reef with his bone spear. But a human
being screamed.
They used to put on the skin of a hair seal, lie on a reef and make
the cry of a hair seal, and, when a hair seal came up, one sitting behind
him speared it. They speared him (the man) while he was doing that
way. Then they went off in terror.
And then they began fighting with one another. The Songs-of-
victory people went out first, and they killed Food-steamer’s wife with
arrows. Then they fought continually with one another. At that
time they killed each other off.
Falling-tide was a brave man among the people of Songs-of-victory
town. One time, when he got back from fighting, he threw his kelp
fish line into the fire. Then he occupied a fort. At that time he had
nothing to eat. He spoiled himself.’ After that they also killed him,
and only the town of Kaisun was left.
One day they stretched out a black-cod fishing line upon the beach
in frontof Kaisun with the intention of seeing how far down the house
of The-one-in-the-sea was. But, when they went out fishing, they
never came back. ‘Then that town was also gone.*
They used to go fishing at night, because they said that the black
cod came to the surface of the sea during the night.
Before this, when the town people were still there, a child refused
to touch some black cod. And, after he had cried for a while, some-
thing moving burning coals about called him through the doorway;
‘*Come here, my child; grandmother has some roots mixed with
grease which she put away for you.”
Then his parents told him to go out, and he went thither. It
stretched its arm in to him into the house, and the child said: ‘*‘ Hor-
rors,® something with large, cold hands grasped me.” Then it said:
‘*Grandfather has just come in from fishing. I have been washing
gills. That is why he says my hands are cold.”
Then his parents again told him to go out, and he went out to it. It
threw him into a basket made of twisted boughs. Then the child cried,
and they went out to look at him. He was crying within the earth.
328 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Then they began to dig. They dug after the sound of his crying in
the eartn. By and by they dug out the tail of the marten he wore as a
blanket. There are now ditches in that place.
The chief’s children in the town of Kaisun went on a picnic. They
had a picnic behind Narrow-cave.’ Then all went out of the cave from
the town chief’s daughter. Some of them went to drink water. Part
of them went after food. Some of them also went to get fallen limbs
[for firewood]. .
Then she thought ‘*I wish these rocks would fall upon me,” and
toward her they fell. Then she heard them talking and weeping out-
side. And, after she had also cried for a while, she started a fire.
Then she felt sleepy and slept. She awoke. A man lay back to the
fire on the opposite side. That was Narrow-cave, they say.
Then he looked at her, and he asked her: *tSay! noble woman,* what
sort of things have they put into your ears?” And the child said to him:
‘They drove sharp knots into them and put mountain sheep wool into
them.” ‘Then he took sharp knots out of a little box he used as a pil-
low. Now Narrow-cave laid his head on some planks for her, and she
pushed them into his ears. ‘*‘ Wa wa wa wa wa, it hurts too much.”
Then she at once stopped. And, when he asked her to do it again,
she again had him put his head on the plank. It hurt him, but still she
drove itinto hisear. His buttocks moved a while, and then he was dead.
Then she again cried fora while. She heard the noise of some teeth
at work and presently saw light through a small hole. Then she put
some grease around it, and the next day it got larger. Every morning
the hole was larger, until she came out. It was Mouse who nibbled
through the rock.
Then she was ashamed to come out, and, when it was evening, she
came and stood in front of her father’s house. And one of her father’s
slaves said she was standing outside. They told him he lied. They
whipped him for it.
Then her father’s nephew went out to look for her. She was really
standing there. And her father brought out moose hides for her.
She came in upon them. They laid down moose hides for her in the
rear of the house. She came in and sat there.
Then her father called in the people. She recounted in the house
the things that had happened. When she had finished she became as
one who falls asleep. They guessed that she had gone into his
.(Narrow-cave’s) house to live.
One moonlight night they (the children) went to Tc!ixoda’nq!et’® to
play. And two persons came to a boy who was walking far behind,
took hin off with them, and led him to a fine house.
SWANTON] HAIDA TEXTS AND MYTHS 329
Then they asked each other: ‘* What shall we give him to eat?”
‘*Give him the fat of bullheads’ heads.” And they gave him food.
In the night he awoke. He was lying upon some large roots. And
in the morning he heard them say: ‘There are fine [weather] clouds.”
Then they went fishing, and, when it was evening, they built a large
fire. He saw them put their tails into the fire, and it was quenched.
And next day, after they had gone out fishing, he ran away.
Then they came after him. And he climbed up into a tree standing
by a pond inthe open ground. They hunted for him. Then he moved
on the tree, and they jumped into the pond after his shadow.
Then they saw him sitting up there, and they called to him to come
down. ‘‘Probably,'? drop down upon my knees.” And they could
not get him. They left him.
Then he started off. He came in to his parents. He came in after
having been lost, and his mother gave him a ground-hog blanket to wear.
Then he went out to play with the others one day, and ‘something
said to him from among the woods: ‘* Probably is proud of his ground-
hog blanket. He does not care for me as he moves about.” He did
not act differently on account of this."' Those who took him away
were the Land-otter people.
The Pitch-people (Q!a’s 1i’/nas) occupied much of the northwestern coast of
Moresby island between Tas-oo harbor and Kaisun, but, when the Sealion-town peo-
ple moved to the west coast, they seem to have driven the Pitch-people out of their
northern towns. They werealways looked uponas an uncultivated branch of Haida,
and are said not to have possessed any crests. Later they intermarried with the
Cumshewa people. Some of the Cumshewa people claim descent from them, but
none of the true Pitch-people are in existence. The relationship of their culture to
that of the other Haida would be an interesting problem for archeologists. The
following stories regarding these people were obtained from a man of the Sealion-
town people who supplanted them.
1There were several Haida towns so named. This stood near Hewlett bay, on
the northwest coast of Moresby island.
2Given at length the name means “‘ putting rocks into fire to steam food.’’ He
was chief of the town of Kaisun before the Sealion-town people came there.
’ By destroying his kelp line he cut off their only source of food supply, and, as a
result, the fort was destroyed.
* All except one man, who was found there by the Sealion-town people on their
arrival, and of whose strange actions and unusual abilities many stories were told.
5 A similar story occurs in my Masset series where the old woman was used as a
kind of bugaboo to frighten children. The same was probably the case at Skidegate.
6 Ha/maiya, the Haida word employed here, is one used to indicate very great terror.
7™This was the usual picnicking place of Kaisun children.
®The Haida word, {’ldjao, used here is said to have a similar meaning to ‘ gentle-
man”? and ‘‘lady’’ in English.
® Perhaps another playground. The last syllable, q!ét, means ‘‘strait.”’
Or, more at length, ‘‘that is probably it.’’ Haida, Udjiga’-i.
That is, he did not lose his senses, as usually happened when one was carried off
by a land otter.
330 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
How A RED FEATHER PULLED UP SOME PEOPLE IN THE TOWN OF
Gu'NWA
[Told by Walter McGregor of the Sealion-town people]
The town children were knocking a woody excrescence’ back and
forth. After they had played for a while they began saying ‘* Haskwii’.””
The niece of the town chief was menstruant for the first time. She
sat behind the screens.
After they had played for a while a red feather floated along in the
air above them. By and by a child seized the feather. His hand
stuck to it. Something pulled him up. And one seized him by the
feet. When he was also pulled up another grasped his feet in turn.
After this had gone on for a while all the people in the town were
pulled up.
Then the one who was menstruant did not hear them talking in the
house. She was surprised, and looked toward the door. There was
no one in the house. Then she went outside. There were no people
about the town. Then she went into the houses. She saw that they
were all empty.
Then she began to walk about weeping. She put her belt on.
Then she blew her nose and wiped it on her shoulder. And she put
shavings her brothers had been playing with inside of her blanket.
Feathers and wild crab apple wood, pieces of cedar bark,* and mud
from her brothers’ footprints she put into her blanket.
By and by; without having been married, she became pregnant.
Soon she gave birth. Again she became pregnant. Again she bore
a boy. After this had gone on for some time, the youngest came out
with medicine in his mouth. He hada blue hole in his cheek. With
a girl they were ten.
And she started to rear them. She brought home all kinds of food
that was in the town. She gave this to her children to eat. Very
soon they grew up. They began playing about the house.
By and by one of them asked their mother: ‘‘Say! mother, what
town lies here empty?” And his mother said to him: ‘*‘ Why! my
child, your uncles’ town lies here empty.” Then she began telling
the story. The children of this town used to go out playing skitg!’a’-1-
e.adan. Then a red feather floated around above them. I sat behind
the planks. There I discovered that the town lay empty, and I was
the only one left. There I bore you.” Like this she spoke to them.
Then they asked their mother what was called ‘‘skitq!a’-ig.adan.”
Then she said to them: ‘‘They smoothed the surface of a woody
excresence, and they played with it here.”
Then they went to get one. They worked it, and, after they had
WIP,
SWANTON] HAIDA TEXTS AND MYTHS Sol
finished it, they played about on the floor planks of the house with it.
While they were still playing daylight came. And next day they also
played outside. The feather again floated about above them. Their
mother told them not to take hold of the feather.
After they had played for a while the eldest, who was heedless,
seized the feather. His hand stuck to it. When he was pulled up he
turned into mucus. After it had been stretched out five times the
end was pulled up. Another one seized it. He became a shaving.
After he had been stretched out five times he, too, was pulled away.
Another one grasped it. He became a feather. After something had
pulled him up five times he also left the ground. Another one seized
it. He became a strip of cedar bark. After something had pulled
him up five times he also left the ground. And again one seized
it. He became mud. After he had been stretched out five times he
left the ground. And another seized it. The same thing happened to
him; and after this had gone on for a while they were nearly all gone.
Then again one seized it. He became a wild crab-apple tree. He
was strong. And, while he was being stretched up, his sister went
around him. She sharpened her hands. ‘‘Make yourself strong;
[be] a man,” she said to her brother. When he had but one root left
his sister climbed quickly up upon him. After she had reached the
feather, and had cut at it for a while, she cut it down. A string of
them fell down.
He who had medicine in his mouth stood over his elder brothers.
Upon his elder brothers he spit medicine. Then they got up. And
the bones of those in the town who had been first pulled up lay around
in a heap. _ He also spit medicine upon them. They also got up, and
the town became inhabited.
They played with the feather. They went around the town with it.
By and by it began to snow. Then they rubbed the feather on the
fronts of the houses of the town, and the snow was gone.’ After they
had done so for a while the snow surmounted the house.
After some time a blue jay dropped a ripe elderberry through the
smoke hole. By and by they went out through the smoke hole. They
went to see Bill-of-heaven.°
After they had gone along for a while, they came to a djo'lgi’ walk-
ing around. Then he who was full of mischief tore the animal in
pieces and threw them about. After they had gone on some distance
from there, they came to a woman living ina big house. Her labret
was large. When she began to give them something to eat the
woman asked them: ‘*Was my child playing over there when you
passed ?¢” And one said to her: ** No, only a djo’lgi played there. We
tore it in pieces, and we threw it around.” ‘Alas! my child,” said the
woman. ‘* Door, shut yourself.” X6-6, it sounded.
Then he who knew the medicine became a cinder, and he let himself
go through the smoke hole. When he got outside, ‘‘Smoke hole, shut
ere BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
yourself” [she said]. That also sounded Xo-0. Then he ran quickly
to the place where they had torn up the djo’lgi and, gathering up the
pieces, put them together and spit medicine upon them. The djo'lgi
shook itself, and started for the house with him.
The djo'lgi tapped upon the door. ‘*Grandmother, here I am.”
And when she had said ‘* Door, unlock yourself; smoke hole, open
yourself,” so it happened. Then she began giving them food. She
gave them all kinds of good food to eat. That was Cliff's house, they
say. She is the djo’lgi’s grandmother.
And they stayed all night in her house, and next day she again gave
them something to eat. Then they started off. After they had tray-
eled for a while, they came to where another woman lived. And,
after she had given them food, they stayed in her house all night as well.
And, after he who was full of mischief saw that the woman was
asleep, he went to her daughter who lay behind the screen. And he
put her belt around himself. After he had lain for a while with her
her mother saw him. Then she took out the man’s heart and swallowed
it.6 Then he put her belt around her, went from her, and lay down.
Next morning, after she had given them something to eat there, she
called her daughter. She paid no attention to her, and she went to her.
She lay dead. Then she began to weep. She composed a crying song,
‘*My daughter I mistook.” Then they left her.
After they had gone on for a while they came to where a big thing
stood. When they pushed it down it fell upon two of them. Seven
escaped and went off. |
After they had gone on for a long space of time they came to a small
dog lying in the trail. One jumped over it. Right above it it seized
him with its teeth. Another jumped over it. He was treated in the
same way. It killed three and four escaped.
After they had gone on for a while longer they came to the edge of
the sky. It shut down many times. Then they ran under. Two of
them were cut in two and two escaped. They, however, saw Bill-of-
heaven.
Gunwa being one of the Nass towns, this story would appear to be an importation.
It is paralleled, however, by a Masset myth, the scene of which is laid in a Haida
town.
1A burl cut out of the side of a tree and used as a ball.
2 Probably a word made up for the occasion.
§ As all girls were compelled to do at puberty.
*Old pieces of cedar bark thrown away while making mats.
> Although snow continued to pile up, by rubbing their feather on the house fronts
they kept these clear.
6 This name Sins-k!ia/da is a little uncertain. The being referred to may have been
identical with Power-of-the-shining-heavens.
7A mainland animal, said to resemble a mink.
8 That is, she thought she did so, but in reality she took out her daughter’s.
SWANTON] HAIDA TEXTS AND MYTHS 333
How ONE WAS HELPED BY A LITTLE WOLF
[Told by Tom Stevens, chief of Those-born-at-House- point. ]
A certain person was a good hunter with dogs. He also knew other
kinds of hunting, but still he could not get anything. They were starv-
ing at the town. And one time, when he went to hunt, he landed below
amountain. And when he started up some wolves ran away from him
out of a cave near the water. In the place they had left a small wolf
rose up. Then he tried to catch it, and the wolf tried to fight him.
Then he said to it ‘* I adopt you,” and it stopped fighting.
Then he put it into a bag he had and went home with it, and he hid
it ina dry place near the town. After that he dreamed that it talked
to him. It said to him: ‘*Go with me. Put me off under a great
mountain where there are grizzly bears and sit below. Then I will
climb up from you toward the mountain and, when a big grizzly bear
rolls down, cut it up. And, when another one comes down, split it
open, but do not touch it.”
At once he took it away and put it off under a mountain. Then he
went up, and, while he sat beneath, a big grizzly bear came rolling
down. While he was cutting it up another came rolling down, and he
split it open.
Immediately afterward the small, wet wolf came down. It yelped
for joy. It shook itself and went inside the one that was split open.
At once it made a noise chewing it. It ate it, even to the bones.
Although it was so big it consumed it all. Only its skin lay there.
Then he put the parts into the canoe and brought them to the town.
And they bought them of him. When they were gone he took it (the
wolf) off again. They kept buying from him.
When his property was fully sufficient his brother-in-law borrowed
it. Then he gave him directions. ‘*‘Cut up the one that rolls down
first, but the last one that rolls down only cut open.” Then he gave
it to him in the sack in which he kept it.
Then he started with it and put it off beneath the mountain. Soon
after it had gone up a grizzly bear rolled down, and he cut it up.
Afterward another one rolled down, and he cut that up also. Then
the wolf came down. After it had walked about for a while it began
to howl. Then it started away, so that he was unable to catch it. It
went along on a light fall of snow.
And, when he got home and he (the owner) asked for it, he told him
it got away. He handed him only the empty bag.
3384 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
At once he bought hide trousers. He also bought moccasins.
Immediately he started off. He put the hides into a sack. Then he
landed where he used to put it (the wolf) off and followed its tracks.
He followed its footprints upon the snow lying on the ground.
Now, as he went, went, went, he spent many nights. He wore
out his moccasins and threw them away. All the while he followed
his son’s footprints upon the snow. He went and went, and, when his
moccasins and trousers were almost used up, he heard many people
talking and came to the end of a town.
Then he hid himself near the creek, and, when one came after water,
he smelt him. Then he saw him and shouted to him: ‘* So-and-so’s
father has come after him.” At once they ran to get him. His son
came in the lead. They were like human beings. Then he called to
his father. He led him into the house in the middle. The son of
the chief among the wolf people had helped him. The house had a
house pole.
Then they gave him food. They steamed fresh salmon for him,
and, when they set it before him, his son told him he better eat. Then
he ate. And, after they had fed him for a while, they brought the
hind quarter of a grizzly bear, already cooked, out of a corner. Then
they cut off slices from it and gave them to him to eat.
He kept picking them up, but still they remained there. They set
the whole of it before him with the slices on top. He did not con-
sume it. It is called: ‘* That-which-is-not-consumed.”
After he had been there fora while they steamed in the ground
deer bones with lichens’ on them. And next day they began to give
them to him to eat. Then he did not pick them up, but he said to his
father: ‘* Eat them, father.” He was afraid to eat them because they
were bones. Then he picked one up. But, when he touched it to his
lips, it was soft.
Every morning they went after salmon. They put on their skins.
Then they came home and brought three or four salmon on the
backs of each. They shook themselves, took off their skins, and hung
them up.
Presently he told his son that he wanted to go away. Then they
brought out a sack and put grizzly-bear fat into it. When the bottom
of it was covered they put in mountain-goat fat. There was a layer
of that also. After that they put in deer fat, as well as moose fat.
They put in meat of all the mainland animals.
After it was filled, and they had laced it up they gave him a cane.
It was so large he did not think he could carry it. And, when he
started to put it on his back, his son said to him: ** Push yourself up
from the ground with your cane.” Then he did as directed. He got
up easily.
Prt
SWANTON] HAIDA TEXTS AND MYTHS 335
Then he gave other directions to his father. ‘*‘ You will travel four
nights. When you camp for the night stick the cane into the ground
and in the morning go in the direction toward which it points. Stick
the cane into the ground where you come out. After you have taken
those things out of the sack, take that over also and lay it near the
cane. ‘Those things are only lent you.”
At once he set out. And, when evening came, he stuck the cane
into the ground. But the cane pointed in the direction from which he
had come, and he went toward it. And, when evening again came, he
stuck the cane in, and in the morning the cane was again pointing
backward; and again he followed it.
After he had camped four nights he came out. And he stuck in
the cane at the edge of the woods. And, while they were again ina
starving condition, he came home. They were unable to bring out
his sack. And, when a crowd took hold of it, they got it off [the
canoe], and, after they had taken the best parts of all kinds of animals
out of it, he took the sack back to the cane and laid it near by.
Then they also began to buy that. With what he got in exchange
he became a chief.” With what he got in exchange he also pot-
latched. After two nights had passed he went to see the place where
he had left the sack. He saw that they had taken it away.
Since wolves are not found upon the Queen Charlotte islands, this is necessarily a
mainland story, probably Tsimshian.
1T am not quite certain of the correctness of this translation of sqéna/wastia.
* The word indicates a rich man or house chief.
336 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
GUNANASI/MGIT
[Told by Jackson, late chief of Skidegate. ]
A certain woman of the upper class, whose father was a chief, was
squeamish about stepping on the dung of grizzly bears. They went
with her to pick berries, and then she started back. At that time her
basket strap broke. Now her basket upset. It upset four times.
In the evening, when her basket upset for the last time, two good-
looking fellows came to her and asked her to go with them. The two
persons begged her to go, and they said to her: ‘‘ A little way inland
are berries.”
Then she went back with them. And she said: ‘t‘ Where are they ?”
They said to the woman: ‘‘ A little farther inland.” Now it was even-
ing. And they led her into a big town. Now they led her into a big
house in the middle of the town which had a painting on the front.
A woman who was half rock sat in the corner of the house.
When they gave her something to eat [this woman said]: ‘*‘ When
you eat it, eat only the shadow.’ Only eat the cranberries they give
you to eat. Drink nothing but water. Do not eat the black, round
things they give you to eat. I have been eating them. That is why
Iam here. Iam half rock. When you go to defecate dig deeply
into the ground. Cover it over.”
Now she went to defecate as directed. And, when she went to
defecate, she laid copper bracelets on top and copper wire. She
finished. Now, after she was gone, aman went and looked at the
place. He saw copper wire and bracelets. Then the man shouted.
A crowd of people looked at it. Truly that was why she did not want
to step on dung. Now she became used to [her surroundings].
Now all in the town went out to fish for salmon. Afterward the
woman went after wood. Those who went after salmon came back
making a noise. Then the woman put wood on the fire. Those who
had gone after salmon came in. Now those who went after salmon
shook themselves. ‘The fire was quenched. Next day they again went
after salmon. Then the half-rock woman said to her: ‘‘Take knots.”
The woman did so. Now they came back again with noise. She
put knots on the fire. They came in. Again they began shaking
themselves. Then the fire was not quenched. Now her husband’s
mind was good toward her.
Then the woman began to dislike the place. Now they went out
again to get salmon. Then she told the woman who was half rock
that she wanted to go away. And she thought that that was good.
es
SWANTON] HAIDA TEXTS AND MYTHS oat
Then she gave her a comb. She also gave her some hairs. She also
gave her some hair oil. She also gave her a whetstone. While they
were out after salmon she started off.
Now she heard them pursuing her. They came near her. Then
she stuck the comb into the ground. And she looked back. She saw
great masses of fallen trees. Now those behind her had trouble in
getting through. While they were getting through with difficulty she
got a long distance away.
Again they got near her. She also laid the hair on the ground.
Again she looked back. There was a great amount of brush there.
Now they again had trouble behind that. Again she got a long dis-
tance away from them.
Now the pursuers again came near her. She also poured out the
hair oil. And she looked back. There was a large lake there. They
had to skirt its edges. Again the woman ran hard.
Now they came near her again. She stuck the whetstone [into the
ground}. And the woman looked back. There was a great cliff there.
They could not climb over it. And she came out of the woods near
the sea.
There one sat in a canoe seaward from her. The woman wanted to
get in with him. The chief wore a large hat. Upon the hat birds
flew around in a flock. His name was Sag.adila’‘o. ‘* Let me get in
with you. My father will give you ten coppers,” said the woman,
trying to persuade the chief.
Now the chief struck the edge of his canoe with his club. It came
in front of the woman. The woman got in. He struck the edges of
his canoe. Now it floated out at sea again.
Then the grizzly bears came out in a crowd. Close to them the
wolves also came out in a crowd. He struck the edges of his canoe.
The canoe bit off the heads of the grizzly bears. It also bit off the
heads of the wolves. He destroyed them all.
Now he let the woman look into his hair. She picked frogs out of
his hair. She was afraid to kill them with her teeth. So she bit upon
her finger-nails.”
Now he went home with his canoe full of hair seal. He came to his
wife, who was in front of the house. And his wife came to meet him.
His wife was glad that he had married another wife. The woman’s
name (i. e., his first wife’s name) was Qa’g.al-djat. Now he brought
her to the house. .
He went to hunt again next day, and he gave the following directions
to his [new] wife: ‘‘ When she eats do not steal a look at her. One
always makes her choke by doing so.” But still she stole a look at
her when she ate. And she saw her swallow a whole hair seal. She
saw her spit out the bones toward the door. Then she caused her to
17137—No. 29—05
299
“a
338 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
choke by looking at her. For that she killed the woman. a’g.at-djat
did it.
While her corpse was still lying in the house, Sag.adila’‘o came
home. Sag.adila’‘o saw his wife’s dead body. Now Sag.adila’‘o also
killed his older wife. He cut her in two. Then he put a whetstone
between the two parts. They ground themselves into nothing. Then
he awoke the woman. He married her again.
Now she had a child by him. - It wasa boy. He kept putting his
feet on his (the boy’s) feet. By pulling he made him grow up. Now
he came to maturity. He made him a small canoe like his own, and
he also made a club for him like his own. When he played with it in
the salt-water ponds it picked up small bull-heads with its teeth.
Then the woman came to dislike the place. And she went to her
own place with her boy. So he came to his own country. And her
son married his uncle’s daughter. Then he began to hunt. The name
of the town was Q!ado’.*
Now, after he had been hunting for some time, a white sea otter
came swimming about in front of the town. And he launched his
canoe. He shot it in the tip of the tail. Then his wife skinned it,
and he told her not to let any blood get on it. So she did not leave
any blood on it.
Now his wife asked for it. He gave it to his wife. The woman
washed it in the sea water. She put it into the sea. Then it slipped
off seaward from her. She took a step after it. It again slipped
down from her. She took another step after it.
Now she got stuck between the two dorsal fine of a killer whale. It
swam away with her. Then her husband launched his canoe. He
went after the killer whale. He paddled hard after it. Now he went
far off into the Nass after it. Then his wife disappeared under the
water in front of Killer-whale-always-blowing.*
Then he went back. And he came to Q!add’.. He kept blue helle-
bore until it had rotted. He also saved urine. And he also saved
the blood of those menstruating for the first time. And he saved
the blood of [any] menstruant women. He put them into a box.
Then he started off. He [came to the place] where his wife had
passed in. Then he took twisted cedar limbs, a gimlet, and a whet-
stone. Where his wife had passed in he came toa kelp with two
heads. He went into the water there upon the kelp. Marten
remained upon the water behind him.
Now he came upon a broad trail. He started along. He came to
La’mas.* Then he came to some women digging wild-clover roots.
The women said: ‘t I smell Nanasf’mett. One of the women said so.
Then the other one said: ‘* I also smell him.” Now he went to one of
them and opened her eyes. ‘*My eyes are opened. My eyes are
SWANTON] HAIDA TEXTS AND MYTHS 339
opened.” She said that because she felt happy. Then he opened
the eyes of the other. Then, for the first time, he learned his name.
Now the women asked him what he came for. ‘‘ 1 am looking for
my wife whom they carried away from me.” ‘* They passed right by
here with your wife. Isné’g.al’s*° son married your wife. The one
who married her is named ‘* Gitgida’mtc!ex. When you come to
the town be on the watch. A supernatural heron lives at the end of
the town. He is always watching. He is always repairing a canoe.”
Then he started. He came to the end of the town. Now the heron
discovered him. And the heron cried out. So he put the twisted
cedar limbs, the gimlet, and the whetstone into his hands. And he
put him into his armpit.
Now the town people came to see what terrible thing had happened.
They asked him: *‘Old man, why do you say that?” ‘* My sight
deceived me. . That is why I shouted.” And they went away from
him.
Then he let him out from his armpit. [He said]: ‘* The one who
married your wife lives in the middle house in the town, and_to-
morrow two slaves are going for dead hemlocks standing behind
the house. One of the slaves is named Raven. One is named Crow.
They are going to steam the fin to put it on your wife.”
In the evening he started from him to the town. He looked into the
house where his wife was, in which there were retaining timbers.’
And he saw his wife sitting near her husband. He returned to the old
man. And he spent the night in his house.
Next day he went behind the town. He came to where the dead
hemlocks stood. He sat down there. Now two slaves came there.
Then he went inside of the dead hemlock. Then they started to chop
down the firewood. And he bit off the end of the stone wedge. They
began to cry. One of the slaves said: ‘*‘ My master will talk to me as
he usually does.”
Now Gunanasi’mgit came out of the firewood. He took the end
of the stone wedge out of his mouth. It became as it had been before.
Then he cut down their firewood for them. He chopped it up for
them.
Then they said to him: ‘*When evening comes they are going to
steam your wife’s fin in the ground. Weare going out after water.
Now, when evening approaches, stand in front of the house. After
we have gone back and forth with water for a while, we will let you in.
After we have brought water a while we will let ourselves fall with
the water into the bottom of the house excavation. While we turn
the water into steam in the fire, pick up your wife.”
As soon as evening came he stood in front of the house. At once
they let him in. They went for water. Now the stones became red
340 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
hot. Then they had her fins ready. They hada stone box in readi-
ness on the side toward the door.
Now they went after water again, and the last to come in fell down
with the water. A big stream ran into the fire. Then a great steam
arose. And he ran over for his wife. He took her up in his arms.
Then he ran back with her.
[The house pole had three heads. Their -voices sounded an alarm.
They say they were always watching. |*
Then they found out that she was gone, and they went after her, all
the people in the town. Fast-rainbow-trout pursued him above.
Marten pursued him below.? The two slaves ran in advance. Now
they almost caught him, when one slave let himself fall. He let his
belly swell up. Then Mouse’? gnawed through his belly.
Again they pursued him. When they had nearly caught him again
the other slave let himself fall. Then Weasel" burst his belly with
his teeth.
Now he came to the place where he had gone down. He entered
his canoe. The one left to take care of the canoe had become an old
man. Now he fled. And the killer whales came in a crowd to his
stern. They pursued him. Then they almost upset him. And then
he spilled out the blue hellebore. They sank down from him. Now
they again came near him, and he again spilled some out. Now he
came with her to Q!ado’.
Then he came to the house with his wife. And he kept his wife in
the bottom of a box. There were five boxes fitting one inside the
other. Day broke. Now he watched his wife closely. One day,
when he looked for his wife, she was gone from the box. There was
a hole in the bottom of the box.
This is part of the famous Tsimshian story of Gunaqané/semgyet or Tsag-atila’o
(see Boas in Indianische Sagen von der Nord-Pacifischen Kiiste Amerikas, pp. 294-
300). The same episodes occur in one or two of my Masset stories, and in the story
of He-who-got-supernatural-power-from-his-little-finger of the present series, and it
is noteworthy that in all Haida versions the adventure with the killer whale occu-
pies a disproportionately large space. ‘That is also the section which is always taken
for artistic representation.
1That is, ‘‘Merely pretend to eat it.”
* Making a noise as if she were killing the frogs.
3 A town near Metlakahtla prominent in story
* A mountain on the south side of Nass inlet.
°This is a passage into Nass river.
®Tsné’g.al is the name of a mountain.
™That is, it was excavated beneath and the earth held back by rows of retaining
timbers.
‘Inserted at the instance of my interpreter.
*See the story of ‘‘ Raven traveling,’’ notes 20 and 21.
So Igi/yutsin was translated to me, though this is not the mouse usually spoken
of in the stories, which is Keen’s mouse.
1Tdentified by Doctor Newcombe as Putorius haidarum, Preble.
pe ee ee « ae bi ai a et Oe pt Th cys
SWANTON] HAIDA TEXTS AND MYTHS 341
STORY OF THE TWO TOWNS THAT STOOD ON OPPOSITE SIDES OF NASss
RIVER
(Told by Jimmy Sterling of the Sta/stas]
The people of these towns used to visit back and forth. They also
gambled together. From one of these several brothers went to hunt
beaver at the beaver lakes where they were in the habit of getting
them. They counted the days.*
When they came there and began to destroy the dam this was car-
ried over by the current, and they floated down in it. They barely
saved themselves far below. Now they knew that some regulation
had been broken. But still they continued to live where they were.
And there, too, they did not killa single thing. Then they went away.
Now they were certain that the wife of one of them was indeed going
with some one else.”
They camped at night near the town, and just before daylight the
eldest went to the town. He went to his wife. Some one lay with
his wife, and he cut off his head. Then he awoke his wife, and he
put the head above the door. At once he went out.
At once she began to dig a hole for the body, which was left in her
bed. Then her child was crying. At that time they asked her why
it cried. And she said it cried because it had defecated in bed, and
she was wiping it. Right there she buried [the body].
When day came she lay as she used to. Then her husband came in
with his younger brother. He acted as if he knew nothing about hav-
ing killed anyone. It was the son of the town chief on the other side.
When day came the chief’s son was missing. They visited each
other across the ice upon the river. They hunted about the town in
which he was missing. And they also hunted for him where he had
been killed.
Then they let a slave look for him secretly. They sent him after
fire. And he took his live coals and went away. When he went out
blood dropped upon his feet. And he did not look for the cause.
When he came to the middle of the river he let himself fall with his
live coals. Then he returned. He reentered the house where he had
got the live coals. Again he pushed charcoal into the fire on the side
toward the door. And when he went out he looked. He saw the
head stuck up on the side toward the door. When he got back he
told them he had seen his head.
At once they ran thither. Then they began to fight. And, after the
fight had gone on for a while, all the people of the town where the
342 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
person had been unfaithful to her husband were destroyed. They
also burned the town.
One woman, who was behind the screens when the town burned,
escaped to the woods with her mother. Then the town was entirely
burned. Only the woman and her mother were saved.
At once they traveled far inland aimlessly. While they were travel-
ing about aimlessly they came to a high mountain, and she called aim-
lessly concerning her child. ‘* Who will marry my daughter?” she
shouted loud and long. By and by Grouse* came flying to her.
‘* Why not I?” he said to her. ** What can you do?” Then he said:
** When summer comes, and I drum on the tops of the trees, they can
hear my voice everywhere.” Then she told him he was not good, and
he flew away from her.
By and by she spoke as she had spoken before: ‘* Who will marry
my child?” Then Sparrow‘ flew to her. And she asked him: ‘* What
can youdo?” And he answered her: ‘‘I will make summer and winter
succeed each other by my singing, and they will hear my voice every-
where.” Then she said to him: ‘* You are not good.” And he flew
from her.
When she called for her again, K!a’djix.u’ came flying toher. Then
she asked him what he could do, and he told her that when it was
summer they always liked to listen to his singing. Then she told him
he was not good, and he flew from her.
All kinds of birds, which she called for her daughter, wanted to
marry her daughter. She kept asking them what they could do, and
she refused them.
After that she again called for her daughter. She said: ‘*‘ Who will
marry my daughter?” And Deer came to her. ‘‘ Why not I?”
‘*What can you do?” ‘‘After I have traveled about I scatter earth
with my horns.” Then she refused him.
When she called again Black-bear also came to her. She asked him:
‘* What can you do?” ‘*I know how to catch fish. When I get
angry with anything I strike it with my paws.” ‘‘ You are not good.”
Then he also left her.
When she again called Grizzly-bear also came to her. ‘‘ Why not
I?” ‘* What can you do?” ‘* Tam powerful. When I become angry
with any sort of thing I tear it in pieces.” And she said that he, too,
was not good.
When she shouted again Beaver came to her, and she asked him
what he could do. Then he told her he could fell trees, and he knew
how to make a house in a lake. Then she said to him also: ‘* You are
not good,” and he, too, left her.
All the time she was asking for her daughter, all the forest animals
wanted to marry her daughter. Meanwhile she kept asking them what
they could do. All that time she refused them.
SWANTON] HAIDA TEXTS AND MYTHS 343
After that she again asked for her daughter: ** Who will marry my
daughter?” Then a handsome man came and stood near her, ** Why
not 1?” **What can you do?” ‘‘I will help you. I hear that they
burned your uncle’s town.” Then she thought he was good.
Immediately he took them up on either side. He said: ** Let neither
of you look out.” Then he tried to climb a lofty mountain with them.
After he had climbed for a while with them, the mother looked out.
She made him slide back. Again they stood below.
After that he again told them not to look out. And again he started
up with them. Again the mother looked out, and they stood below.
Every time he went up she looked out and made him slide back.
After he had tried many times, he pulled a limb out of a tree and
pushed her in in its place. ‘* Future people will hear your voice” [he
said], and he left her, whereupon her voice sounded behind him. She
is the creaking caused by limbs rubbing together, they say.
Then he went off with her (the daughter). And he brought her to
his father’s house. She had married the son of Supernatural-being-
of-the-shining-heavens.° When he came in to his father with her, his
father was very glad to see his wife.
After he had lived with her fora while, she hada child by him.
Again she brought forth. Now she began to have children by him.
She bore five boys and she bore one girl.
After she had reared them for a while, and they got to be of some
height, their grandfather taught them to gamble. After they had
eambled for a while, they fought together, and their sister put a belt
on and tried to stop them by seizing their weapons. He kept making
them fight together all the time they were growing up.
After they had been there for a while, their grandfather let them
return home. Then their grandfather brought out a box, and, after
he had opened a nest of five boxes, he gave them the innermost one.
He directed them: ‘‘ When you come to the place where your uncle’s
town used to stand, cover up your faces and pull off the cover from
this box. Even if you hear a great noise near you while you lie with
your faces covered over, do not look out. After the noise has ceased,
look in that direction. And, when a fight becomes too hard for you,
pull off the box cover,” he said to them.
Anew they started down. The five and their sister went down. But
their mother still remained with her husband. Then they came to
the place where the town had been. Then they lay under something,
and they pulled the cover from the box. Although something sounded
near them they did not look out. When the noise ceased, they looked
in the direction whence it had proceeded. Six houses stood in a line.
Then they started fires in all of these and began to live there. And
those who had burned the town saw people. Then they said: ‘* In the
place on the other side where you burned up the town there is another
344 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
town with smoke coming out of all the houses. Let us go over and
look at it.” Then one went over and looked at it. In truth, people
were living there.
After they had lived on either side for a while, one went over to
gamble. - All that time they were whittling. The youngest was left-
handed. His grandfather had given hima small wedge. He took good
care of it. He also had a knife. And to his sister her grandfather
had given medicine. When her brothers were killed, he had told her
to spit medicine upon them.
His elder brothers gambled, but he whittled near the fire. They
kept asking him to gamble. All that time he said: ‘1 have nothing
to stake.” ‘Stake against me the stone wedge you own,” they said to
him, and they laughed at him.
By and by he started gambling. At once his sister put on her belt.
For she knew he would fight. He was the one who always started the
fights when they lived with their grandfather. After he had gambled
for a while, lo! he began to fight with the one he was gambling against.
He had poked his stone seas. Then he killed the one ie fought
with.
At once they ran apart. Those on the other side came to fight in a
great crowd. After they had fought with them for a while and were
tired out, they went to get the box and pulled off the cover. Then
the town on the other side burned. They also destroyed the people.
They burned their town completely. When they killed her brothers
she spit medicine upon them, and they got up. She always had medi-
cine in her mouth.
When the fight was over they at once started down the valley of
Nass river. After they had traveled for a while, they came to a town
at the mouth of the river. After they had been there for a while,
they began to make war toward the Tlingit country. They destroyed
some people, and they returned. That was the beginning of their
wars.
By and by they went to war regularly. Every time people pursued
them they pulled the box cover off, a strong wind arose, and the
water burned. This was how they destroyed people.
After they had done this for a while, they went to the Stikine to
make war. When they pursued Nea that time, and a crowd of
canoes was very near them, they pulled off the box cover, but nothing
happened. When they had started out to war, they took a box like
the right one. They left the one by means of which they destroyed
people.
Then all were destroyed there. Their bodies were thrown into the
sea. The youngest, who used to make people grieve by his deeds,
they took to the shore, pushed a stick through his anus, and stuck him
up at the end of the town upon a point. In the evening his voice
Re ee ee ee
SWANTON] HAIDA TEXTS AND MYTHS 345
sounded, but still he was dead. This time they went to war they
disappeared for a long time. |
As soon as they had gone, their sister saw that they had forgotten
the box. By means of that they used to destroy many people. They
had disappeared.
Then they brought out the box, and his sister, along with their
wives, went after them. After they had gone on for a while, [they
came to where] cedar bark grew, and they pulled it off; and they for-
got they had gone out to give assistance. And, after they had gone on
for a while longer, they remembered they had come out to help them.
That is why women talk themselves into forgetfulness.
After that they went back. But now they went straight along.
Then people came out from the town to kill them. And, when they
~ got close to them, they pulled off the box cover, a strong wind arose,
and the sea burned. So she destroyed the people. Then they went
away, and she pulled her brother off from where he was stuck in the
ground, spit medicine upon him, and brought him to life. At that
time he went away with them. There was no way of knowing where
to look for the other brothers.
After they had returned he who was left-handed went far inland.
Something also took away the box from them. After he had gone on
for a while, he came to a lake far inland. After having sat near it for
a while, he saw something come out of it. It made a noise, and its
voice sounded loud. It always came to the surface at one spot.
He had a stone ax with him. He chopped down a cedar and split it
between its two heads. Then he put a crosspiece in it and tied a
twisted cedar rope to it." And he pushed it out to the place where it
(the creature) came out. After he had looked at it for a while, he
pulled the crosspiece out with the twisted cedar rope, and something
was caught in it. He pulled it ashore.
Then he began to skin it. Every time he tried, the Forest-people‘’
[said] he had better not do it. By and by he cut it open upon the
breast and skinned it. And he dried it. This was Loon, they say.
Then he put it on. When he dived under water with it on, he saw
all the things far out under water. He came up, got out of it, put it
into his armpit, and came out with it toward the sea.
After he had gone along for a while, he came toa town. After he
had been there for a while, he married a woman of the place. When
they had lived there for a while, they went up the Nass for eulachon.
He also went with his father-in-law. On the way they camped fora
while. They were very hungry.
Then he went behind the place where they were camping, entered
his loon skin, and went under water with it on. Under water were
two hair seals. He took one and brought it up. Then he stowed it
away.
346 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Very early next day he went after firewood. Then he brought it in
and took it up to the camp. His father-in-law was very glad on
account of it, and he called the people for it.
After that he again went after firewood, took his loon skin out from
between the two tree tops where he kept it, and put it on. Then he
saw a halibut swimming along and threw it ashore; and he brought it
in. Again his father-in-law called the people for it. Every time he
went for firewood he brought in hair seal or halibut. Each time his
father-in-law called the people for them. By and by they went away.
At that time some copper stuck out toward the sea from a cliff on
Mount Qatclig.a’n.’ Every time they went by there was a crowd of
people below. All that time they wanted to get it, and tried to bring
it down with their arrows. When they did the same thing below it
this time, they (the hero and his people) were also among them.
At that time a slave owned by his father-in-law shot at the copper
with his sling. ‘Then he struck his master’s wife with the sling. And
the slave became ashamed. That is why slaves are ashamed when they
make mistakes.
But he (the hero) hit it with the sling. And when it came down his
mother-in-law became frightened and said something about having it
go to the north. Thither it at once went. That is why there is much
copper to the north. If she had not been frightened, there would have
been very much copper in the Nass.
Afterward they set out and camped again. And from there his
wife, the slave, and himself went after something. When they moved
on they always wore their best clothes. Then he left his good clothes
in the canoe in order to get something. When he came back the slave
had put on his clothing and was sitting near his wife on the broad
thwart in the middle of the canoe. Then he did not want to make him
ashamed, so he got in at the stern and paddled them away. Because
this chief’s son did so to them chiefs’ sons now do not like to make
people ashamed.
Here he again hid his skin in the fork of a tree. Then he again
went for something. And he put it on and saw spring salmon swim-
ming about at the other side of the river. He took one and brought
it ashore. He brought it to the camp. His father-in-law also called
the people for that.
Again he went for something, entered his loon skin, and brought
out two. He also brought those to camp. His father-in-law also
invited the people for those. Every time the slave went with him and
saw how he used the skin.
After he had done so at this place for a time he began to gamble.
After he had lost for a while he stopped and went to the house. His
wife was gone from the house.'? Then he went to where he kept his
loon skin, and that too had disappeared.
SWANTON] HAIDA TEXTS AND MYTHS 347
Then he went down to the river. He looked into the water and saw
his wife wearing the loon skin lying with her arm round an old log
in the river. After she had put this [skin] on she thought she saw a
spring salmon. She seized it. But [instead] she seized an old log
lying under water. There she was drowned.
Then he pulled out his wife’s body and started inland in shame right
opposite. She alone knew what her husband did. And, after he was
gone, the slave began doing the same thing. Before he had done it
for a long time, in going out to a spring salmon which was swimming
about, he disappeared for ever.
This is why women always spoil things by meddling with them and
by talking; [why] slaves, too, are always ashamed when they make
mistakes.
This is another story of the rival towns so popular among Tsimshian and Haida
alike. Compare the story of A-slender-one-who-was-given-away and notes to same.
'To find a good day for hunting.
* The unfaithfulness of a hunter’s wife would cause him to have poor luck or even
bring about his death. Such was the case also in war.
’This word for grouse is a general one. The sooty grouse or ‘‘ blue grouse,’’? how-
ever, is said to have been called Ik!i/ng.a sqa’owa-i, ‘‘ wood grouse.”’
* Townsend’s Sparrow (Passerella iliaca unalaschcensis, Gmel. ).
5 Perhaps the Red-winged Black Bird (Agelaius phoeniceus, Linn. ).
® See the story ‘‘ How Shining-heavens caused himself to be born.”’
*This bird was caught like the w4’sg.o, in the story of Sacred-one-standing-and-
moving.
S All the spirits in the woods, be they quadrupeds, birds, or the spirits of trees,
sticks, and stones.
* A mountain on the south side of Nass inlet.
- That was why he lost.
348 BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
SLAUGHTER-LOVER.
[Told by Richard of the Middle-Giti’ns. ]
A chief in a certain town was married. Then he asked a good-
looking woman in a neighboring town in marriage. After a while he
married her. On her account he rejected the one he had first married,
and she sat around in the corner of the house weeping.
Then the uncles and the brothers of the one he had just married
came to him, and he gave them food. ‘They were unable to consume
the cranberries and: berries of all kinds which he gave them to eat.
During the same time, his brothers-in-law* gave him much property.
Once, when they went to bed, the one he disliked was weeping in
the corner for her dead child with pitch on her face. And in the
night she went to one of the chief’s brothers-in-law of medium age
who had paint on his face and feathers on his head. Then the woman
rubbed herself against the paint upon his face, and she rubbed herself
upon his hair. Then she went to where she had been lying.
Next morning the woman’s nose and face had paint upon them, and
her face had feathers upon it. And the man’s face also had spots of
pitch upon it. Then the chief took to his bed [with grief]. She did
this because she wanted to see whether he had really rejected her:
Then his brothers-in-law went away.
Some time after that he sent out to call his brothers-in-law, and his
brothers-in-law came to him. Then he gave them food. And they
went to bed. All slept. Then he put water on the fire, and he spilled
it on them. And their bodies lay there motionless. Then he dragged
the dead bodies of his wife’s brothers' and uncles’ to the bases of the
trees. And he again refused to have her.
Now her mother (the mother of his second wife) was saved and
cried about. She wept continually, holding her arms toward the sky.
Then the chief went to the town and killed all the old people in it.
And her mother went inland, made a house out of old cedar bark at a
certain mountain, and wept there. All that time she held her hands
toward the sky.
By and by her thigh swelled up. Before ten nights had passed it
burst, and a child came out. .Then she washed him. And not a long
time afterward he wept for a bow. Then she broke off a hemlock
branch and made one for him. Then he went out and brought in a
wren.” He skinned it and dried the skin.
The next time he went out he killed and brought in a song sparrow
that went whistling along. And he also skinned that. He went out
eee se ee ee ee re
SWANTON] HAIDA TEXTS AND MYTHS 849
after that and brought in a robin,’ and he ate its meat. There was
nothing [else] to eat.
. After he had been bringing them in in this way for a while, one day
he killed a black bear. After he had killed all kinds of animals, he
killed a grizzly bear. That he also brought in to this mother.
By and by he asked his mother: ‘* Mother, why do you live here all
alone?” Then she said to her son: ‘tMy son, they destroyed your
uncles. Your sister was married. Then your uncles went to her.
There they were destroyed. They also came after us. I escaped from
them. Therefore I am very careful where I go. Iam afraid to look
at the town.”
Then he asked his mother: ** Where is the town?” And she said to
him: ‘‘It lies over there.” And he said: ‘* Mother, to-morrow, I am
going to see it.” ‘*Don’t, my child, they will kill you also.” ‘* Yet I
will see it.”
And next day he went down to see his sister. With his copper bow
he went down to help her. He had concealed it outside from his
mother, they say, and, when he went out, he threw away that she
made for him just outside and took his own.
Now he went to the town. And he sat behind it and thought of his
sister. He had something round his neck. It was made of copper.
Then his sister came to him and he asked her questions. He asked
her how he treated her. And she told him that he treated her badly.
Then he pulled off what he had round his neck and gave it to his
sister. ‘*Tell him you found this for him. And, when it begins to
burn a little, run out from him with it and come to me again.”
Then the woman went in and said: ‘*‘ Here is something I found for
you.” When he took it, fire flashed out from it, and she ran out from
him. Then her brother handed her his bow: ‘‘Say the same thing to
him and run out from him.” Then she went in and she gave him the
copper bow. And at once she ran out. And behind her there was a
great noise of burning inside of the house. The whole town burned
the way (i. e., as rapidly as) a grouse flies away. Not even one was
saved out of it. He did it on account of his uncles.
Then he went with his sister to where his uncles had had their town.
And he asked his sister: ‘‘ Where do my uncles’! bones lie?” And she
said: ‘* They lie behind the burned town.” Then they went there and
put their bones together. And, after he had spit medicine upon them
four times, they sat up. Then his uncles' settled in the empty
houses.
Then he went to get his mother. Now his mother was already an
old woman. And he spit medicine over her, and she became young.
Then he settled his mother down in the town. And he spit medicine
upon the old people they had killed, and they also became young.°
And he went out in the evening and came in next morning, and he
850 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
told his mother he had killed a whale. And, when tney went down
to see it, a whale lay there. Then the town people cut it up. And
the next evening he went out and came in in the morning. And he
pulled some strings of halibut in in front of the town.
One day he called the people. At that time he gave them all kinds
of food. The things in the trays were not consumed. Then they
went away. Those he restored to youth were married. Then he
said: ‘‘I will give you ten whales to eat.” And, after they had
returned home and the next morning had come, ten whales were
floating in front of the town.
And after that he looked about in the neigboring towns for a wife.
In the evening he went out. He came in very early. All that time
he concealed the things with which he was born. Only his sister
knew about them. By and by he prepared to ask the chief’s daughter
ina neighboring town in marriage. Presently he was accepted and
all the town people went with him to get her. And she came in with
him.
Then his uncles gave him the town. And he frequently gave them
food. When he sent to call them in he told them to go out aimlessly
and get things for him. It was as if things flowed in through the
doorway, and he fed them.
After some time had passed he went to his father-in-law. Then all
his uncles again went with him. But instead of receiving him kindly
they used supernatural powers against him. Before anything they
tried against him came to him, it was gone. By and by his father-
in-law pulled him against a cloak he wore which was covered with
needles. Then the needles dropped from it, and he threw it into the
corner.
Then he said: ‘*Did you lie to me formerly?” And he began to
give his son-in-law something to eat. And, after he had got through
feeding him, he arose very early next morning, and, when he went to
the fire, something near him made a thundering noise. Now he sent
his uncles home. And he remained behind. After he had received
food there a while he asked his father-in-law to take him over. Then
he took him over, and his father-in-law [returned without] going into
the house. Then he said: ‘tI am giving you ten whales.” And the
morning after they got back ten whales floated in front of the town.
And he again feasted the people. By and by one of his uncles
came in to him, saying he was not in good circumstances. And he
said to him (his uncle): ‘* Live over there. You will be well off over
there.” And, after he had given his uncle food, he told his uncle he
had better go. ‘*Go. You will cease being poorly off. When I have
food brought to you, invite your elder brothers.” He went at once.
Food came in of itself after him. Then he called the people for it.
Enntremabevdest ty
yet es ©
a
SWANTON] HAIDA TEXTS AND MYTHS ool:
And then his wife became pregnant. And her thigh was swollen, as
that of his mother had been. Out of it came a woman. Within ten
nights she started to walk. She was he himself born again.
And before he went away he stole a look at his father-in-law. Then
he prepared to leave [him]. ‘*I will go to renew my town, which has
become old.” And one evening he started. He was gone for good.
And he came to his town. His town was old, and he spit medicine
upon it. It was as it had been before. Then his wife went back to
her father’s town.
And one of his uncles who was in the town went out one evening.
Something took him up. Then he took their wives also to the town.
That was the Moon who was helping them, because she raised her
hands and wept. Then he took all of his uncles up and let them
become his servants. There he took good care of them.
This was told me by an old man who had spent much of his youth among the
Kaigani, and it is probably a mainland story.
1 Brothers-in-law, brothers, and uncles are to be understood as applying to large
bodies of men who are members of the same or of the opposite clan.
* See the story of He-who-was-born-from-his-mother’s-side, note 4.
3The Western Robin (Merula migratoria propinqua, Ridgw. ).
*A common metaphor.
> Although restoration to life is common enough, restoration to youth is spoken of
nowhere else in the stories I have collected.
.
352 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
THE WOMAN AT NASS WHO FLED FROM HER HUSBAND
[Told by Jimmy Sterling of the Stastas]
A married woman consorted with a man. She grew to be very
much in love with him. Her child was rather a large boy. When he
(her lover) went to visit her she said to him: ‘‘I will let myself fall
sick, and I will let myself die. I will tell them to place me on a tree
top. On the night when they place me there go quickly and get me.
When you get ready to come up for me get some wet, rotten wood, out
of which the water will run and which will just fit the box.”
After she had gone with him fora while she let herself fall sick.
She then gave her husband directions: ‘* When I die place me on the
top of a tree. Ido not want to be on the ground.” As soon as she
died they put her into the box and put a strong cord around it. They
then put her between the two tops of a tree.
He who was in love with her went at once to her in the night. As
soon as he had found some wet wood he untied the ropes which were
around her and let her out. He then put the wet, rotten wood in her
place. She had told him to do this in order that the water might drip
out of the wood and they might think that it was the grease from her’
body.
He then told the woman where to wait for him the next day. And
he let her go before him. On the next day he went after her. He
told his friends that he was going to get furs.
They at once set out to go far ial and, after they had traveled
about for a while, he built a house for them ae inland, and they began
to live there.
Her husband constantly came weeping with Kee child to the place
where she had been placed on high. By and by [what he supposed
was| the grease from her body began to run down. That was the
liquid running out of the rotten wood. The man who went for furs
disappeared moreover. His friends thought that a grizzly bear had
killed him.
Where they stayed, far inland, there was plenty of all kinds of
animals, which he killed for them. They had plenty of all kinds of
-berries and salmon. And they wore hides sewed together. They
became like Wood Indians.’
Moreover, they began there to sing songs. The woman danced the
whole time. She also made up new words. During all that time she
taught her husband. She made up new words in order that when
she went back they should not know her. After they had stayed
there many years they went away. They carried on their backs skins
Le
:
SWANTON] HAIDA TEXTS AND MYTHS ade
of all kinds of animals prepared in unusual ways. Furthermore, the
woman dressed herself differently. She wore things such as the
Wood Indians wear. But the man did not dress himself so. They
now came back to the town.
The man said that he had come to a town while he was hunting
far inland, had there married the woman, and had remained there.
One night he said that his wife would dance. All the while she spoke
the words that she had composed for her husband. But her husband
said that it was her language.
All the people of the town then went into the house where she was,
and she began to dance before them. Her dances and her songs were
strange. Nevertheless she made them desire to come in and look
at her.
Whenever she danced her former husband and her child came and
looked on with them. When she ¢eased her dancing she pointed her
finger at her child and said something. Her husband then explained
her words. She said, [he explained], that she had a child like him in
her own country. She then called her child, and she cried.
When she first danced her former husband recognized the motions
that she used to make, and her voice. Although he recalled the one
who was dead, he did not believe that it was she. That was why he
continually went to look. Because she kept them up all night to see
her dance they were all asleep in the morning. They learned her
songs.
After a while, having positively identified his wife, he climbed up
to where she had been put and untied the box cover. Only rotten
wood was there. Some time after he had seen this, very early one
morning after she had danced, while they still slept, he went thither.
Then, after he had pulled from her face the thing that she wore as a
hat as she slept, he saw it was his wife. And while they slept he
killed them both.
Then they discovered it, but the woman’s friends were ashamed.
The man’s friends were also ashamed. Nothing happened.”
A similar story from the Alaskan Haida will be found in Memoirs of the Jesup
North Pacific Expedition, Volume V, part 1, page 263.
1Te!a’ogus, the word used here, is identical with ‘‘Stick Indians’? of the Chinook
jargon and is applied to all interior Indians, such as the Athapascan tribes and the
interior Salish. In this case it would refer either to the Athapascans or to the
kKitksan of the upper Skeena.
2 Both parties were so ashamed that no fight resulted and no blood money was
exacted.
17137—No. 29—05——23
354 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
THE REJECTED LOVER
[Told by Abraham of Those-born-at-Q!a/dasg.o.]
At Q!ad6’ a certain person fell in love with a woman. She then
refused to have him, but she told him to pull out his hair, and then
she would fall in love with him. He went again to talk to her. She
then told him to pull out his eyebrows and his eyetashes; she would
then fall in love with him. After that he went again to speak with
her. That time she told him to pull out his mustache and the hair on
his body. Only then, [she said], would she fall in love with him. After
that he again went to her. Then she absolutely refused him.
He ceased going abroad among the people. When he needed any-
thing he always went out at night. He began to work inside. He
whittled. After he had done this for a while he had filled two boxes.
And, when a moonlight night came, he went out.
He then shot the sky. He picked up another arrow and shot it into
the notch of the first. He did the same thing again and again. After
he had shot away his two boxfuls it hung a bow’s length from the
‘ground, and he laid the bow upon them. Heat once went up upon it.
After mounting for some time he came to a town. ‘That was the
Moon’s town, they say. After he had gone about the town for a
while some one said to him out of a big house: ‘** Your grandfather
invites you in.” And he entered. He (the Moon) then had him sit at
his right hand in the rear of the house.
After he had sat for a while looking at him, as he sat near him, he
had a box brought to him. He saw that all of his hair was gone. At
that time he saw only one box. After he had pulled them apart five
times he took a small comb out of the inmost one.
He then had water brought and began to make his face look as it
ought to look. Each time he wet his hands he rubbed them upon his
eyes. When he had made him good-looking he began to comb his
hair. He ran the comb down along half of his head, and when it had
passed below he took it off. And after he had done this to him three
times he stopped. After that he also made his eyebrows with the
comb, and his eyelashes, and he also brought out his mustache.
When he first came in he said to him: ‘*Grandson, news had come
that you were going to come up to let me set you to rights. I will
make you quite proper.
He straightway made him good-looking. He finished him. He
ras there many nights. Then he gave the chief directions: ** When
the one that you loved, who made you pull out your hair, comes with
+b oe
pe?
SWANTON] HAIDA TEXTS AND MYTHS 355
the others to look at you do not turn your face toward her. Turn
your back to her.”
He then went down again upon the arrows. Now he sat erect in
his father’s house, and all the town of Q!add’ came in to look at him.
Then the one with whom he had been in love looked in at him, and he
turned his back upon her. By and by, fascinated by the sight of him,
she died.
The first part of a longer Masset story resembles this. See Memoirs of the Jesup
North Pacific Expedition, volume V, pages 228 and 229. Also compare the story of
Big-tail of the present series. The scene of this, like many others, is located at the
Tsimshian town of Q!ad0’; see the last episode in the story of A-slender-one-who-
was-given-away.
56 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Her WHO GATHERED FOOD FOR AN EAGLE
[Told by Jackson, late chief of Skidegate.]
He had ten uncles. They gathered food at a certain salmon creek.
Then he went up, got very many salmon, and filled his canoe. An
eagle sat ona sand bar. He split open the salmon, threw them off
there, and paddled away with an empty canoe. On the next day he
again went out, split the salmon open, and threw them off. After a
long time the people came to know about the eagle.
They then gathered all kinds of berries. His mother was a widow.
His mother looked after his youngest uncle’s wife. For that reason
he picked wild crab apples and cranberries and gave them to his
uncle’s wife. And, when they moved away, since he and his mother
had done the best that they could for his youngest uncle's wife, they
stayed with them. The minds of the rest of his uncles became different
toward him, because he had gathered food for the eagle. .
Now they came to the town. After they had stayed in the town
for some time, and it was spring, they became hungry. He then
went to the wife of one of his uncles, but she said to him: ‘‘ Live
upon the food that you gathered forthe eagle.” He went out and
entered another house. There they said the same thing to him. He
went into the houses of his ten uncles, and every time they said the
same thing to him. When he went into the house of his youngest
uncle’s wife, they gave him the dorsal fin of a salmon, and he chewed it.
Now, when it was near the end of spring, they moved away from
him. They did not leave even a small piece of old cedar bark in the
town. And his youngest uncle’s wife explained to his mother. ** When
they start off, dig about in the place where I sit down to defecate.”
Now, when they pushed off, she was the last. And he dug about in
the place where she had sat to defecate. He then found a bag hold-
ing a humpback split open and small pieces of food of various kinds.
That was the only food obtainable where they were.
And his youngest uncle left them a little old canoe. And the boy
also started off, not knowing whither he was going.*
[Told by Wi/nats, chief of the Seaward-giti’ns. ]
Far away from where they left him was a rock. One day a young
eagle sat on the top of the rock. When it flew away, he (the boy)
went to the place. Beside the rock lay the tail of a spring salmon.
He picked it up and brought it to his mother. She steamed it, and
they drank the soup.
SWANTON] HAIDA TEXTS AND MYTHS 357
The next day he again looked toward the place where the eagle had
sat. It sat there again. And he again went thither. A camping place about halfway between Te!a/al. and Kaisun.
6 A stream 2 miles north of Telel.
7 Another creek. I do not know the location. 4
8 One of the purificatory war regulations was to drink a great deal of salt water and
then take fresh water after it, when the whole would be ejected. The same thing
was done at other times.
*That is, they thought that the use of sea water was more in conformity. with the
regulations.
10The shaman. Each war party was provided with one.
The war cry raised when rushing upon the enemy, like the Dakota Anhé’.
2 Because they had not yet met an enemy or taken a slave, and therefore had no
right to break the fast regulations.
8 The Haida word for this place, I’ngilin, looks as though intended for ‘‘ English.”’
The principal Hudson Bay Company post of this district was there.
14 An Eagle family at Masset. It was formerly regarded as one of low rank, but
the head of that family is now chief of Masset.
1 §o called from the name of their old town on Skidegate inlet. This is not a
family name, the members of this expedition belonging to the Giti/ns.
16The people of Skidegate, when they had an opportunity, were wont to intercept
West Coast war parties on their return through the channel and take their slaves
away from them.
A camping place on Maude island.
18 See the story of ‘‘Sacred-one-standing-and-moving, Stone-ribs, and Upward,”
note 31. f
SWANTON] HAIDA TEXTS AND MYTHS: atl
. WAR BETWEEN THE WEst CoAsT AND NINSTINTS HAIDA AND THE
Git?’sDA
(Told by Richard of the Middle-giti/ns]
The Ninstints people’ came to Kaisun in four canoes to ask us” to
go to war in their company. We then went along in four canoes.
And, after we had gone across, we entered Lalgi’mi.* During the night
we went in opposite to a fort. Some people were then camping in
the inlet. We began to shoot at them. There Amai’kuns was killed.
Gayi’ns* was wounded. Qoya’® was also wounded. He was one of
the brave men among us. There we took two slaves.
We went out from there. And those who went in advance came
upon some who were sailing along. The sound of two guns was heard.
Afterward an empty canoe drifted away. They enslaved two women.
And we went thither. And, while we were close to land, rejoicing
over the slaves, some persons came sailing round a point near us, and,
when they saw us, they jumped off. Then some landed behind them.
I then prepared myself and got off. And I pursued one who was
running along near the sea. After I had chased him about for a while
in the woods he jumped into the ocean. I took from him his yellow
cedar blanket with some of his hair. And, when he emerged farther
out, he held up his hands before my face. He then swam to me.
When he came near me he dove again. And he came to the surface
out at sea. I then began to shoot at him. And he swam landward
and squeezed himself tight against the face of a cliff. After 1 had
shot twice at him there, I stopped. He then climbed up a tree that
stood against the face of the cliff. And, although there was some
space between its top and the cliff, he bent it over, got a hold on the
face of the cliff, and went into a hole there. He could not climb
thence either down or up. We said one to another that he would die
there.
We then went away. We next made a fire and began to give each
other food. And after we left we began to fight against the fort.
We could not get away then. We could not get away.° But after-
ward they got us back [into the canoe]. And they shot one who was
crawling about on the-top of the house so that he fell down. And
after they lay out to sea for a while a man wearing a dancing skirt
and cedar-bark rings dragged down a canoe. A woman also came
after him. She came to us and talked to those who were in Ld0’gwan’s
canoe. They told her then to come closer. And some called to them
to shoot the man so that he would fall into the water. Ld0o’gwan
refused to allow it and started away from them. They then went off
in fright. We ran out of ammunition. Then we went away.
3) (fed BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
We then started from Point-dji’dao and, after we had spent four
nights upon the open sea, we came to G.a’nxet-kun.’ After traveling
two nights from there we came to Kaisun. We had really brought
nothing with us from the far country.
This is the end of the story.
My interpreter understood that the tribe attacked at this time was, as stated
above, a Tsimshian tribe, but he may have been mistaken. In that case it must
have been some tribe related to the Bellabella.
1Or people of G.A/fixet, a point near Cape St. James. These people comprised the
Xa/gi-town people, Sand-town people, Xalda/figats, Sa’ki-qe’ig.awa-i, G.a/fixet-
qe’ig.awai, and some minor divisions.
2~In Haida the third person plural is here used as is often the case where the first
person would be used in English.
4 This name is said to be applied to the Bella Coola by the Tsimshian. Perhaps
the inlet so called included Milbank sound, Seaforth channel, and Dean inlet.
* Perhaps this name means “‘floating.’’
°>The word seems to mean ‘‘precious’’ or ‘‘ valuable.”
6 The landing party found itself unable to withdraw without great danger.
7See the story of ‘‘Sacred-one-standing-and-moving, Stone-ribs, and Upward,”
note 23.
a3
SWANTON] HAIDA TEXTS AND MYTHS 873
Ramp BY THE NInNsTINTS HAIDA ON THOSE OF THE West Coast
[Told by Richard of the Middle-giti/ns.]
The Pebble-town people warred with the people of Ninstints. The
East Coast people were also at war with them. They were all at
G.ttea’n.”
From that place the father of Q!aolga’s went to hunt. Then they
saw a war canoe pass a place named Gia’g.és lying toward the south.
It came along close to the shore and passeds behind an islet. And
they did not know those who were in it.
And when it was far off he started straight out to sea. And, when
the rocky shore had nearly passed out of sight, he turned about. At
evening they heard the sound of his guns at G.étga’n. He had seen
the enemy. Then they went for two shamans who were there. And
they whipped the souls of the enemy. At that time they said that a
white raven flew into the inlet. After they had drunk salt water for
two nights all the warriors went out to meet the enemy.
After they had crept along close to the shore for a while they
feared to round Luqa’lgaldas.* So they stopped there. Some of them
said that Kaisun could be seen from there. By and by, however, they
went thither. They then saw some persons walking on the beach at
Kaisun.
After some time had passed the canoe came in front of them (those
at Kaisun). They got into it and went seaward. In the middle was
a shaman whipping the souls of his enemies. Then one [Ninstints
man] in it saw a strange sight. ‘* Look at the cormorant flying about.
It has no head.” And, when they looked at it, its head was lacking.
K!adja’-i alone* did not see this.
After they had gone on fora while a shot was fired at them. At
once [the guns shooting] downward resounded everywhere. It (the
sanoe) turned bottom up. And as they came alongside they shot at
them. And after they had destroyed them and had turned the canoe
over one person was in it. He alone they saved. When the first gun
sounded, the war chief said: ‘‘Sqas, take the gun away. It is not
time for that.”
They then went away. Now they sang war songs. And the next
day they went to get the heads. They then cut them off and dried
them in the sunshine. The shaman who had whipped the souls of his
enemies had his hair bunched together.’ He had told them to go back.
On the way they (the Ninstints people) saw portents. They heard the
374 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
sound of drying frames dropping from above. And Tia® also called
near them. He called, and blood spurted out of his neck.
This encounter was referred to by others. See Memoirs of the American Museum
of Natural History, volume vy, part 1, page 31.
'The usual word applied to the east coast of the Queen Charlotte islands means
‘“The coast where canoes can land easily.’’
2A camping place about 13 miles from Te!a/al.
Probably means ‘‘Canoe-going-about.”’
*The one who was saved. ;
°>A shaman might not touch his hair with his fingers, and in consequence it became
long and matted.
‘The supernatural power that presided over slaughter and made his presence
known ata time when it was about to take place. See Memoirs of the American
Museum of Natural History, v, pt. 1, p. 31.
“I
Or
SWANTON] HAIDA TEXTS AND MYTHS 3)
FIGHT BETWEEN THE KarGant AND West Coast Harpa
[Told by Richard of the Middle-giti‘ns. |
They had occupied Thin-fort. There were many black cod there.
Then they saw portents. The black cod, the day after they were
brought in, moved their mouths. And at one time a headless cormo-
rant came there.' Some time after that, they say that [the children]
who had a little fire in a cave below them and were picnicking there, ran
out of it. Some small being with disheveled hair and a yellow-cedar-
bark blanket over its shoulder came out of the cave. It was Super-
natural-slave* who was among them, they say. Its belly was big, they
say. Then they feared to play in the cave.
After that the rotten gills lying about groaned. Another day Tia
flew over to the fort from the opposite side. He said ‘* Tia, tia,” and
blood spurted out of his neck.’
One day, while they were away fishing for black cod, they (the
enemy) came upon them. These were the Kaigani, Sta’stas, and
Middle-town people. Then they shot up at the fort. My grand-
mother was born among them. That was why they did not touch her
people.* .
One man then shot from the fort. When his ammunition failed
they went up to the fort. They euslaved all of the Pebble-town peo-
ple. And, going out to those who were fishing, they destroyed half of
them also. Some escaped to Kaisun.
When the warriors started off they were told about a child of the
Middle-giti’ns,! whose cousin was carrying her on her back. They
would have taken her back, but were afraid. When they had recrossed
her friends adopted her.’ At the end of the following autumn they
brought her back.
After that they sent word by canoe that they wanted to make peace.
They (the West Coast people) then went thither. When they arrived
at T!e° no attention was paid to them. And, since their food was
gone, they wanted to buy food from one who lived opposite. He was
stingy, and they laid hold of him. Although he was a chief they
enslaved him. They also fought the people of T!e. And they killed
many of them, and those they enslaved were many. The Pebble-
town people made matters even.
And, after they had talked over where they should have a fort, they
made one on the west coast. Two were staying at K!it’sta. After some
time had passed the Kaigani people came to make peace. When they
stopped in front they began to shoot at them. When they fled they
She, BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
met the two persons‘ in a canoe. When they were going to enslave
them they jumped into the water. And they swam over to an islet.
They now fled in terror.
Some time after that they went to the Kaigani country to fight
again. Then they destroyed some people there. They enslaved ten
and killed many. And, while they were on the way back, the wind
was strong, and they threw some slaves overboard. They did this to
four. The Ktit’sta people then came to them. And they took the
slaves away from them and split up their canoe. They then started
home around by the West Coast shore. They went to Tc!a’al.* They
came to Lugi’nda,* where people were catching salmon. A single
slave was with them. The chief finished sending food through the
fire.*°
1Compare the preceding story. -
*A being who appeared to persons that were about to be enslaved.
’Since his grandmother belonged to one of these families or to a closely related
family they let her people alone.
4See the story of ‘‘A raid on the Tlingit,’’ notes.
°That is, members of her family in the Kaigani country.
6A town on the northwest coast of Graham island formerly owned by the Sand-
town people and later probably by a branch of the Rear-town people. Richard pro-
nounced the name T!1’x.1.
'The two persons just referred to as having remained at K!itsta.
*See the story of ‘‘Sacred-one-standing-and-moying, Stone-ribs, and Upward,”
note 31.
’ A creek on Graham island, running into the channel between it and Moresby.
To the souls of those who had been slain.
Fa ee
SWANTON] HAIDA TEXTS AND MYTHS ot
WARS BETWEEN THE STIKINE AND SITKA TLINGIT
[Told by Richard of the Middle-giti/ns]
The nephew of Céks lived at Sitka for the sake of some woman. He
was killed there. Then all the Stikine people went to Sitka to fight.
At that time they had a pitched battle there, and they destroyed many
Sitka people. After that the Sitka people also started out to war.
At that time the eulachon were running into the Stikine. After
they had filled the ground with holes they went out to get stones.
They did not have the right kind of stones there. They had only
whetstones. And, when they came from it, a man passed out by them
to get some. His name was Daol.' Then he gave them the following
prediction: ** They will kill me [and my family] when the tide is on
the ebb, and I shall never come back.”
As soon as the tide was out they went out to fight. The warriors
came upon him at the place where he was gathering stones. Then
they took him into the war chief’s canoe. He had left his gun behind.
They then made fun of him by telling him to do various things.
While they were talking to him the warriors (his friends) came into
the bay. They asked him then: ‘* One-who-is-always-mentioned, are
you still alive?” ‘*‘ Yes,” be said. He also asked: ‘‘Did you bring
my gun? Did you bring my knife?” ‘‘Yes.” ‘Give them to me.”
They then got his things to him.
When he put on his cartridge box some one shouted: ** [xia’+-1,*
One-who-is-always-mentioned has his weapons in his hands.” Then,
forgetting himself, he shot. Straightway they all shot. And he also
said that he pulled out his knife and kept striking them as he moved
forward. They then destroyed the Sitka people. They stabbed those
who there escaped to the woods. They said that two young fellows
then came from watching for their enemies. They took them into
Céks’s canoe.
They then went away. On the next day they collected heads.
Some of them got twelve. Others got ten. The heads were drying
in the sunshine, looking like clothes drying on a line and bellying in
the wind. Then Ceks, having called the people together, told them to
stop fighting. He told them that they had destroyed the Sitka people.
By and by they let the two youths that they had enslaved go. They
then ripped open the seams in a little, old, 3-fathom canoe: In it they
started off. They also gave them a small paddle. They thought then
that they would drown. In the summer after that they heard that
they had escaped.
378 BUREAU OF AMERICAN ETHNOLOGY ~ (BULL. 29
Some time afterward the Sitka people were coming to make peace.
And they got ready for them. They thought it well to make peace
[they said]. Then Ceks again called the people together, and they
agreed to destroy them. They then talked over how they should pre-
serve themselves from injury.
By and by the Sitka people came in many canoes. After they had
danced for a while in front of the town they came ashore, and the
dancers entered the house and danced there. Then property was given
to them. They gave them four or two slaves apiece as blood money.
After that they also danced in Ceks’s house. When nearly all were
in they shut the door, and they killed those outside and threw their
bodies over the cliff in front.
After they had killed all of those they crowded against each other
near the door. They then quietly pulled out one after another, stabbed
each one, and threw out the bodies. At that time a woman looked in
through the smoke hole. She held a knife. She made the motion of
cutting off heads. She said that they were going to destroy them.
Those who were dancing paid no attention to her. After they had
killed on for a while they began to discover it for themselves. But
still they kept dancing. Although only ten were left they kept dancing.
Presently they killed all. Six that they saved they let go home.
Some time afterward they began to visit back and forth. Once a
great many went to [Sitka], and Qala’x® paid a great sum to the Rus-
sians. Then many canoes came there and, when all the Stikine peo-
ple were inside the stockade, Qala’x began to fight them. And they
destroyed the Stikine people.
Some time after that they became good to each other. They began
visiting back and forth again. Then ten canoes came to the Stikine,
and Yaqoa’n began to kill them. And they destroyed all of them.
At that time they stopped visiting each other.
Some time after that Qala’x’s nephew was in love with the daughter
of a Russian. For that the Russians killed him. They then killed the
Russian’s son. They said that the Russians were going to fight them
with Qala’x, and they fortified themselves. They built the walls out
of big cedars. And they built the houses inside. They put flat rocks
along the fronts and sides of the houses.‘ And, after they had lived
there for a while, the Iron people’ came ina vessel to destroy them.
After they had shot at them ten times they called for Qala’x. When
he answered they shot at him still more.
After they had done this for a while they came off to fight them in
three boats. All had guns with bayonets. They came on land at once.
And, after they had prepared for them in the house, they went out.
They then shot at them. While the Russians were shooting by com-
mand they shot into them. They also threw out their cartridges
quickly and shot again. After they had done this for some time they
SWANTON] HAIDA TEXTS AND MYTHS 379
destroyed the Russians. Only those who had charge of the boats got
to the ship. Then the warship sailed’ away. [Meanwhile] they
strengthened the fort.
After two months had passed they came to fight them with two war-
ships. They then shot at them from both sides. At that time they
called to him: ‘‘Qala’x, are you stillalive?” ‘* Yes; Lam not afraid of
the cannon you use against me.” The cannon sounded then still more.
After some time had passed they went to get him. They then fought
again with the Russians. They also destroyed those. At that time
they took guns, coats, hats, and swords. After some time had passed,
they (the Russians) brought property over to the winners. ‘‘ Qala’x,
are you yet alive?” ‘‘Yes; I am still alive. I won. Now it is all
right for you to kill me.” When he said this, they raised the flags.
They then gave him clothing, food, rum, and ammunition. They let
him win. Many of the Russians were killed.
My informant heard this story from an old Tlingit from the Stikine. It is of pecul-
iar interest as containing a native account of the struggle between Baranof and the
Indians at Sitka. It differs from the Russian account, however, in so many particulars
that it is evident that few real facts are preserved. _
'The Tlingit equivalent of Di/la, ‘‘sand-hill crane’’.
* An exclamation indicating extreme terror.
3’ The chief at Sitka. He was really named Katlian.
* Rocks were filled in between two walls of timber.
° That is, the white people; in this case, the Russians.
380 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
FIGHTS BETWEEN THE Town-or-Tc!A’AY¥-GiIT!NS AND THE MID OLE-
GITI'NS
[Told by Richard of the Middle-giti’ns]
When I was still young I knew how to handle a gun. They went
then to Dadag.é’ni.' The Town-of-Te!a’al people’ fought together
there. They fought while they were drinking whisky.* At that
time G.Ala’-i’s nose was bitten off. Then they began to fight. They
shot at each other all night, and they killed a great many there.
Some time after that another fight broke out. The grandfather
of Nan-gut-tci’ng.a*t then owned two slaves. He went thither with
them and a gun. Although we tried to stop them, they then went
thither. They then fought there with them. They took the ramrod
from one of the slaves who then held Naf-gut-tci’ng.a’s gun. They
went then to ask for it. He held it for payment he said. At that
time they did not make a disturbance about it.
Some time afterward a vessel of the Iron people’ came there.
Nafi-gut-tci’ng.a then went out to it. While he was away Sitting-
chieftainess went to Brave-in-his-belly® to get the ramrod. And they
who were there pushed herdown. Then Naf-gut-tci’ng.a came ashore.
The Iron people had given him all kinds of food. He brought a lot
away. ‘There was a great quantity of all sorts of things.
They did not say a word to Nafi-gut-tci’ng.a. After they got through
eating I told him. But he laughed. He called Gax.i'Idia-i (one of his
slaves) and told him to go out and make an announcement. Then
Brave-in-his-belly also sent out to make an announcement. And after
that they killed four slaves belonging to him.‘ And Brave-in-his-belly
owned one slave. He killed him.
On the following day they gave him (Nafi-gut-tci/ng.a) a great
amount of property—ten slaves, three hundred blankets, five big
canoes, a great quantity of property. At that time he summoned the
people. Slaves and property were given to the Middle-town people,*
Earth-eaters,’ Dogfish-house people,'’ People - of - the- house - where-
they-always-have-plenty-to-eat,'? Raven-house people,'® People-of-
the-house-that- went-away-discouraged.'” They gave one [slave] to
Unable-to-do-anything."". They gave one to Qolgi’t.1' They gave
one to Far-away,"' to Qota’n,"' to Nasta’o," to Te!ix.1’. After that
they gave to all the house chiefs.
On the day after that they sent for Naf-gut-tci/ng.a, and on that
day they twice called us in. After several families had called us in
the Earth-eaters invited us. They had bee. giving us food for a
while, when a noise arose in the direction of a canoe that they had
)
ee ee
SWANTON] HAIDA TEXTS AND MYTHS 381
given us. As soon as some one said that the Town-of-Tc!a’al people
had broken it up the Earth-eaters went thither. They told us then
that we had better not go out. We all had guns. They told us not
to go out. But still we stood together among them.
Then the Town-of-Te!a’at people stood in lines around the edges of
the canoe, holding their guns ready. After they had quarreled for a
while Nan-gut-tci’ng.a came out, and a boy of the Town-of-Te!a’al
people shot at him. I, too, at once shot one. They then shot into the
Town-of-Te!a’al people. The dead bodies lay far apart on the ground.
Some sat up. Some tried to squirm up from their buttocks [having
been shot in the legs]. Four dead bodies belonged to the Earth-eaters.
Two others they wounded.
They at once began again to shoot each other. Many more of the
Town-of-Te!a’al people were killed. After they had given us food for
a while they took us over to Nafi-gut-tci’ng.a’s house. When they got
us in the sound of fighting ceased.
After that they also shot into our house. The house had three
stockades. Not a single bullet reached the house. They shot at us
from around the house while we ate. Early in the next day Nan-gut-
tci’ng.a called four families. And while they ate in the house the
Town-of-Te!a’al people again began to shoot at the house. And after
they had done this for a while we went down with our guns into a
trench extending toward the beach. And, while the Town-of-Te!a’al
people were shooting into the house from near by, we in turn shot at
them. We killed two. And afterward we ran in through the door-
way, one after another. We told of those we had killed. Then the
Town-of-Tec!a’al people went away.
And when they were done eating, he gave them all coats and good
clothing. Early in the next day he called the Earth-eaters. Then
they again shot at the house. They did not reach the inside. These
also went away.
After that they began to shoot at our bouse. After they had shot
at our house for four nights Naf-gut-tci’ng.a told us to get up very
early. And, after we were done eating, he had us wash our faces. He
gaye us tallow, and, when we had put it on our faces,” we painted
them. He then emptied out a big box of clothing. And as soon as we
had fitted ourselves we put iton. After that he emptied out black hand-
kerchiefs. We tied them around our heads. He was a great chief.
After that we sang a song. After we had sung four times we went
out to fight. We then began shooting at the four houses of the
Town-of-Te!a’al people while the Town-of-Tc!a’al people drew up
around us from the woods. And, after we had shot at each other
for a while, my gun became hot, and I put it into the water.
Naf-gut-tci’ng.a stood on the top of his house all of this time. He
held a large horn in his hand through which he talked to us. We
Shey BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
then waved something white that he could see. He knew by that that
not one of us had been killed.
After we had fought for a while, and when the sun was almost set,
the Middle-town people and the Earth-eaters came to fight. They
broke through the many Town-of-Te!ia’al people who were around
us. They told us then to go home, and we went home. But they
fought in our places.
When I came in they said that my breeches were bloody. I then
felt there. The back part of my thigh was torn. [at once became faint.
Early in the next day they shot at us again. And, after they had
shot at us for five nights, Naf-gut-tci’ng.a told us to begin fighting
again. When we first fought many of the Town-of-Tc!a’al people
were killed. There were also many wounded. And, after we had
fought for a while, and evening was come, the Middle-town people
and the Earth-eaters came and helped us. They let us go home. But
they had a pitched battle in our places. Some time after dark they
stopped shooting.
They shot intermittently at our house for more than a month after-
ward. They began shooting at our house just before daylight. One
day we did not heara gun go off. Then someone knocked at the door.
‘*Open the door for me.” That was Dyjig.é’g.as. ‘*The Town-of-
Tc!a’al people are gone.” They went away very early.
On the day following Naf-gut-tci/ng.a gave property to the Earth-
eaters. He gave them eight slaves, as blood payment for the four
persons that had been killed, and three hundred and twenty blankets.
Because Qolgi’t was very sorry on account of his canoe he gave him
a young slave. He was very glad to have him. And he also had his
canoe repaired. The day after he called them [to a feast].
After that they again came to fight with us. Then the Town-of-
Te! a’at people shot at us for two nights. After they had acted toward
us in this way for three months a ship of the Iron people came. Nan-.
gut-tci’ng.a then told the Iron people about himself. Then they left
us all kinds of ammunition.
After fifteen nights were passed they came after Naf-gut-tci’ng.a.
And then, too, the Town-of-Te!a’al people came to fight with us.
After they had shot at us for two nights they went away again. They
(the Iron people) then took Nafi-gut-tci’ng.a with them. His heart
was not strong enough to go without me. .So they took me as well.
We then started off. Some time afterward we came to Nass inlet.
Two vessels lay there. Then they started to settle there. They put
a stockade around the house, and the Nass people brought in cedar
bark. They paid a blanket for the bark of two cedars to be used as
roofing.’* When the house was completed they finished the warehouse.
They began at once to buy furs. All sorts of people brought furs
there to sell tothem. During the whole time what was dropped upon
SWANTON] HAIDA TEXTS AND MYTHS 383
the ground from the tobacco that they sold I put up into a sack.
When my father came from Masset I gave it to him. And Naf-gut-
tci’ng.a gave him many blankets from the trading house. My father
gave himacanoe. In it they went to the head of Nass inlet with
property to trade. At the end of ten nights the L0-fathom canoe was
full of furs.
At that time Nan-gut-tci’ng.a threw chips into the water and shot
at them. One youth then wanted the gun very much. And he asked
how much it cost. They told him then that they would let him have
it if he piled up furs to the muzzle as it stood on end. They then
stood the gun on end, and they piled up beaver skins alongside it. And,
when they reached the muzzle of the gun, they pressed them down.
And when [the pile] got lower they piled on more. By and by, when it
got even with the end, they stopped. And he also bought a longer
one. And he gaye six land-otter skins for the ammunition. He also
gave six land-otter skins for a bag of bullets.
They then went away. After five nights were passed they returned.
After they had lived there three years it was found to be too cold,
and they removed to Port Simpson. There also I lived with them
seven years. Nan-gut-tci/ng.a lived at the house of the Iron people.
After that he lived there all the time.
Here is all of this.
This story gives us an idea of what intestine conflicts were like among people on
this part of the Northwest coast. Strife having arisen between the Tc!aal-la’nas and
Ya’‘ku-ge’ig.awa-l, or Ya’ku-gitina’-i, to which latter family my informant himself
belonged. The Raven families among the Kaigani joined the weaker, and apparently
the aggrieved, party. The feud was not ended, however, until the chief of the Ya’ku-
qe’ig.awa-i went away to live with the white people.
This must have been a camping place, as I have never heard of a regular town
that was so called.
? A prominent Eagle family among the Kaigani. They were named from their old
town of Tc!4’at on North island. After the emigration to Alaska they owned the
town of Howkan.
*In Haida spoken of as rum (‘‘lam’’).
*His full name was Naf-gut-sa’nu.ans tci/ng.a, ‘‘One-upon-whom-there-is-day-
light,’’ but it is usually given in a shortened form as Nafi-gut-tci/ng.a, and, since
this is much less awkward, I have retained it throughout the story.
° See the story of ‘‘ Wars between the Stikine and Sitka Tlingit,’’ note 5.
6 A chief, and probably head chief, of the Town-of-Te!4’al people.
*To put his rival, who had not so many, to shame.
*See story of the Food-giving-town people, note 3.
*See the above story, note 8.
The four subdivisions of the Middle-town people.
1 Evidently, the respective chiefs. At any rate, Qotgi’t was chief of the Earth-
eaters. His name was also supposed to be that of a shaman among the Land-otter
people. Far-away (idjif) is the same name as that which is applied to the Kwakiutl
and their neighbors.
"Tallow or grease was put on before the face paintings were applied.
18So I understand this sentence. It is so abbreviated as to be obscure.
384 BUREAU OF. AMERICAN ETHNOLOGY [BULL. 29
FIGHTS BETWEEN THE TSIMSHIAN AND HAIDA AND AMONG THE
NORTHERN HAIDA
[Told by Richard of the Middle-giti’ns. ]
The Skidegate people went once to trade at Port Simpson! in sixty
canoes. The Pebble-town people’ also went there. And they traded
with dry halibut. They lived outside. There a Tsimshian, who was
with a white man, came to them. Sticks were given around to them
(the Haida). And afterward he took the sticks back again. They
planned to destroy them during the winter. That was why they
counted them.
A woman of the Giti’ns’-servants® named Bufflehead* sold .dry
halibut to the wife of Leiix.? She said it was too small and she
wanted to exchange it for more. Buftlehead then refused to give her
more in exchange. And they threw the dry halibut at Buftlehead.
She then threw the dry halibut in the face of Lgiix’s daughter, and
she went home erying.
Some one shouted, and I went out. They were throwing stones at
each other. They gave each other a thorough stoning. By and by
they stopped. And some time afterward a gun went off. Some one
shouted: ** They killed so-and-so.” Some time after that another gun
went off. Another was shot. Then it stopped fora while. When
evening came they began to shoot at us. All through the night they
shot at the Skidegate people. During all that time they shouted out
[the name of the person shot]. I was then without a gun, and I bor-
rowed one. I held it and two cartridge boxes. They shot at the sail
houses on the beach in which we lived. There was nothing behind
which we could shelter ourselves. Then I dug a hole for myself in
the sand and lay in it.
I then shot at some one who lay behind a log and was shooting, back
from the sea. I shot off his hat. When I shot at him again I shot his
gun away from him. He then ran away.
A hill lay behind us, from which they were shooting at us. I also
began to shoot at those. They also ran away. After they had shot
at us for five nights they stopped for a while.
Then the Tsimshian came to dance. They wanted to make peace
because we had killed Leiix’s nephew. We also enslaved two women
who were walking seaward from the town. By and by they started
to dance. We then gave them some property. After this had gone
on for a while they made the following arrangements. They said that
SWANTON] HAIDA TEXTS AND MYTHS 385
we might go with them to Laq!ala’m. And we said that we would
give them more property. We thought then that it was all right,
and we went to our canoes. While a part of the provisions lay on
shore the Tsimshian took the provisions. We then got into our canoes.
I pushed my canoe off with the many which were there. When the
canoes got away two remained. I then ran toward the fort at Port
Simpson.® There was yet a crowd of Skidegate people there. And,
while I stood there, two canoes with the dancers‘ in them were still
there. Then the Tsimshian pursued. They shot into the canoes,
pulled themselves close alongside, and in a short time they drifted
along empty. Then, when the two that were there started off, I ran
down from in front of Port Simpson house. I jumped into the stern.
Then the two dancers‘ [in their canoes] paddled backward. I took a
gun and shot them both. At that time I scared them. Those who
first went off took their property. A south wind was _ blowing.
Canoes drifted off empty.
They then shot much at us from Laq!ala’m. There was no gun in
my canoe. After that they again shot at us. Wethen fled. During
all that time the Tsimshian pursued us. That was a great disaster,
though the story of it sounds well enough. They pursued us far out
to sea. I was in my wife’s canoe.
When they got far out at sea they returned. They enslaved very
many of the Skidegate people. :
Then they (the Skidegate people) landed at L!g.a’odana-i.* At that
time a heavy rain set in. They called it ‘* The-rain-upon-the-skins-of-
dead-bodies.” And, when daylight came, I built a big fire. Then the
wounded sat around the fire. On the following day, when we started
off, a man of Those-born-at-House-point® was angry, because, he said,
we went off first. Then he and I were going to shoot each other.
They held us apart. And they went away.
And on the next day they stood crying in front of L!g.a’odana-i.
The Pebble-town people did not cry, however, because all of them
escaped. Fifty canoe loads were destroyed. The weather was bad.
And, while théy lay there, the one who had quarreled with me came to
me and pulled up his canoe alongside of ours. He then made peace
with me. He gave me whisky. And, after we had sent food through
the fire to those who had been unable to escape, we spent the night
in our canoes. We remained awake. We were afraid. We thought
that they might pursue us again.
And when day broke we went away. About noon they sailed over
to Skidegate. They laid the blame on Bufllehead, who had escaped,
They then asked her for property. Her husband was named Lu’g.ot.""
Then they began to give away property. He was about to make a pot-
latch. His house pole lay there for good. He gave the town all of
his property.
17137—No. 29—05 25
386 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
Some time afterward Gudiqa’yinao’s father came back. They had
been unable to get away from Port Simpson house, whence they came.
Before he could ask for blood money the Giti’ns’s-servants came there,
with paddles on their shoulders. They said that they had come to go
to war for him.
Some time afterward a great many Masset people went to trade.
They came to the Gyinxangi’g'! family. They say that there were
sixty canoes. After they had been there for a while they started off.
And, after they had traded, a Tsimshian shot at the canoes. The bul-
let then struck the canoe of a man of the Point-town family ’’ named
X.a’na.
His son then seized a gun and shot into a crowd standing on shore.
And he shot one down. They at once shot after them. They imme-
diately started off. The Tsimshian chased them. They made them
upset by shooting. They also destroyed them. They took them also
for slaves. They also enslaved many of the Rotten-house people.”
At that time they destroyed a canoe at Laxané’st * out of which two
men and a woman escaped. Many nights afterward, when some per-
sons came there for wood, they got away in their canoes. And in
them they came across. They were saved.
Those in Port Simpson house who could not escape were afterward
presented with a canoe by the Iron people,’ who let them escape.
Those also got home. Then, too, it was not a good time.
Gitqona’-i’s father went to Masset, and five families banded together
and began to drink sea water. During the whole time they practiced
how they would fight. A cartridge box then caught fire, and a man
was burned.
After they had drunk sea water for six- nights they set out to war
in ten canoes. And, when they reached the mainland, some stopped at
Q!ado’."" After they had looked for enemies on the opposite side as
well, [they saw] two canoes go out from Siwa’lins * after salmon.
They then quickly pulled toward them. They shot the man in the
stern, so that he fell over into the water, after which they closed with
the canoes. When they ran into them to fight they upset them.
They then even struck them in the sea. Gi’tg.ax.i'lifia killed three
people at that time. The Tsimshian had killed his wife, of whom he
was very fond. Four persons were inthe canoe. They also destroyed
two canoe loads which were farther off.
After they had watched for a while longer [they saw] three more
canoes sailing along. They killed all the people in those. They took
the heads of them all. After they had watched for some time longer
two canoes came with sockeyes. They went out also to those people
and killed them. On that day they destroyed seven canoes. On that
day they killed twenty-eight people. They enslaved one brave man
of the Tsimshian.
SWANTON] HAIDA TEXTS AND MYTHS 387
The Masset people were then happy. They went off singing songs
of victory. And they came to Masset singing songs of victory, for
they had made accounts even. But the Skidegate people did not come
out even.
But Gi’tg.ax.i/lifa’s canoe was unfinished. When he had finished
it he brought over to his brothers-in-law at Gasa’n’ the news that
their sister had been killed. His brothers-in-law belonged to the
Sand-town people.*”” When he came they, too, raised their canoes.
He also went with them. The Sand-town people went in four canoes.
They then began to watch Te!idalq!eda’-i.”* After they had watched
for a while four Tsimshian canoes came there. They then shot at
them. They made them upset, and they enslaved six women. They
killed many men. There Gi’tg.ax.i'lifia got some slaves. He gave
them to his brothers-in-law. Afterward they went home happy.
They sang songs of victory as they came to Gasa’n.
Three days later news came to GaAsa’n that one of the Yii’das” had
been killed at Howkan.* The Yi’das then went to Howkan to fight,
and killed six people there. And afterward the Town-of-Te!a’al people
also went to fight at Gasa’n. There they also killed many of the
Yi’das. They then began to war upon each other. In all that time
many were killed on both sides.
Some time afterward some of the Town-of-Te!a’al™ people went to
visit one of their friends who had married in Masset. After they
had stayed there for a while and were on the way home many of them
upset. A chief named Voice-at-evening was drowned. In the winter
his nephews went for his grave post. When it was almost finished
the Yii’das came there to fight and killed five of the Town-of-Te!a’al
people. The grave post lay there for good.
They at once began fighting again. Wherever they met they killed
one another. They killed each other during many years. They did
not make peace with one another. Some ure still bad to one another.
Some time afterward news came that one of the Sqoa’ladas” had
killed one of the Cod-people” at K!in’sta.*” He was a great chief.
He had a house hole at T!’g.an.** His nephews then killed a shaman,
Tela’nut, belonging to the Sa’gua-la’nas.” They shot ten bullets into
him. He was town chief. He owned the town of Qan. After they
had shot him and had walked around him for a while one of bis bunches
of matted hair, which was lying on the ground, rose up and lay over
his head. It went on in that way until all came to lie over his head.
When the Sqoa’ladas on the west coast heard that they had killed
Gitka’* they also went to war. They killed many of the Cod-people.
They also enslaved one of them.
After that one of the Sg.adji’gua-al-la’nas*! in Masset, named
Kilte!an, invited the people. And he had a dance. He pulled out ten
slaves that he owned in a string [holding each other’s hands]. After
388 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
they had taken home food one of the Middle-giti’ns*® named ne’k!t,
shot one of the Cod-people in the arm from between the houses. Upon
this his two younger brothers acted as if they were drunk. They
killed there a chief, Ga’la. He belonged to the Ya’gun-gitina’-i.™
He did not die at once. He died afterward. His entire family shot
at once at the house of the Cod-people. They killed two persons.
For ten days and nights they fought in the town. No one had a fire.
No one had water. When the chiefs’ wives, thinking that they would
not touch them, went for water the Ya’gun-gitina’-i smashed their
buckets with stones, and they returned. At the end of ten days the
Ya’gun-gitina’-i suggested making peace. They then stopped shooting
at the house.
By and by an old man, their uncle, came behind the town singing
catastrophe songs. He belonged to the Cod-people. After he had
sung fora while he made a good speech: ‘‘Chiefs, my brothers-in-
law, the war trail and the feather trail came out together at Na-i i’n-
djawa in the middle of the town. I went up by the war trail. I came
out upon the feather trail. * What town is this¢ What town is this?’
‘Chief, my son, this is the town of Ga’la, your father. You started
up on the war trail which comes out in the middle of your father’s
town. You fathers were troubled** about you. You came out upon
the feather trail.” He also spake so: ‘Is it my father’s town? Is it
indeed my father’s town? [I thought it was] some other.” ”
They then started to dance. After they had been for two days in
the woods, they were called toward the house. They came then and
stood in a line in front of the house. They had their guns ready.
Presently the Ya’gun-gitina’-i stood in lines opposite. They struck
each other with their guns. They struck each other with their knives.
By and by the Cod-people picked up two chiefs [of the Ya’gun-
gitina’-i]."" There was a great crowd of people. They picked them
up and laid them upon a bed of feathers in the rear part of the house.
Then two slaves were tendered as blood money to Those-born-at-
Ya’gun.*” And they refused them. They afterward tendered them
two more. Those they refused also.
Then Te!a’nut said: ‘‘Do I ask four slaves of you? My uncle is
worth ten slaves and four hundred blankets. I will not dance.” There
were many in the house. They did not pay any attention to the bad
words that he gave them.**
By and by the Middle-giti’ns began rapping on the front of the
house. They presently went in and got the dancers. They took them
up. They then brought them into the house of the Middle-giti’ns
because they had started the trouble.” They brought these in [to give
to them property]. They (the Middle-giti’ns) gave them the four
slaves. They also gave thema great quantity of property. They (the
Ya’gun-gitina’-i) began to dance in the house at once.
>:
Swanton] HAIDA TEXTS AND MYTHS 389
At that time the Giti’ns*® also gave property to them. It reached
beyond their expectations. After they had danced for four nights
the Cod-people came and got them. They also gave them six slaves
as blood money. And they washed their faces and began to dance.
Then the Skitg.a’oqao,‘t Middle-giti’ns, and Cod-people gave them
more property. They gave them seven hundred blankets.
Then Te!a’nut married his uncle’s wife, and they made him take his
uncle’s place. And, when he kept staying away from his wife, the
Middle-giti’ns talked roughly to him. After they had spoken to him
for a while they told him to leave the house.
But on the next day his wife had him call in his friends. He called
in all of the Eagles. After he had given them all kinds of food, and
evening was come, they left him. On the next day he called in the
Ravens. After he had fed them for a while it was evening, and they
went home. On the day after that he again called in the Eagles.
After those had gone home he again called in the Ravens. When
eighty boxes of grease and berries had been used up he invited the
Eagles to ten more, and they assigned while in the house the work on
his uncle’s grave post.*
They went to get it. After they had been four days away they
‘tame home. My father carved the grave post at once. It was fin-
ished. He then raised it, and the potlatch was over. He gave away
four hundred blankets, and slaves with them. They gave my father
slaves and twenty blankets for carving the grave post.
After that Te!a’nut quarreled with his younger brother. He asked
him then why he had not evened accounts at the time when they killed
his uncle. And his younger brother made him ashamed. On that
night he shot one of the Cod-people through the smoke hole. Again
they shot each other. After two days had passed they stopped fight-
ing. And they gave a lot of property for [the one killed]. They
made them feel good then.
'The word used here, Laq!ala’m, is properly applied to the tongue of land run-
ning out to the modern Indian town.
* Meaning the people of all the families of Tc!a/al.
*See ‘Story of the Food-giving-town people,’’ note 27.
*The Buffel duck (Charitonetta albeola, Linnzeus).
° The head chief at Port Simpson.
®The Hudson Bay Company’s stockaded inclosure.
7 Those who had come to procure blood compensation for Lgiix’s nephew.
® The last camping place before heading for the Queen Charlotte islands.
“See “Story of the House-point families,’’ notes.
This was one of the names of the chief of the Seaward-sqoa/Jadas.
"Given by Professor Boas, from Tsimshian sources, as Gyina angyi’ek, ‘‘ people
of the mosquito place.’’
" See ‘‘Story of the Food-giving-town people,’ note 5.
'S One of the subdivisions of the Giti/ns of Skidegate. So called from a house that
they once owned which the chief did not have property enough to replace until it
rotted very badly. There were several of these people at Masset.
bf
390 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
.
4 A Jong island south of Port Simpson.
lo That is, the white people.
'6 These were the Skitg.a’oqao, the Middle-giti/ns, the Giti/ns of Ya’gun river, the
Inlet-rear-town people (G.ao-si!an-Inaga’-i), and the Point-town people.
In Metlakatla harbor.
'S A creek into which very many sockeye salmon run.
Written by the whites Kasaan, the northernmost Haida town, situate on the
east coast of Prince of Wales island.
»” See ‘Story of the Food-giving-town people,’’ note 4.
*!1 A narrow passage near the entrance of Nass inlet.
* An important subdivision of the Sta’stas family living at this time mainly at
Gasa/n.
* The largest Haida town in Alaska, owned by the Town-of-Te!a’at people.
*4See the preceding story, note 2.
» A Raven family of considerable importance which formerly lived between Ren-
nell sound and Hippa island. They afterward moved to Te!a/al, and from there
into Skidegate.
*6 A Raven family at Masset. Formerly they lived near Hippa island.
“One of the chief Haida towns in ancient times. It stood on the north coast of
Graham island, opposite North island, and was owned by the Sta/stas, an Eagle family
of great importance. The name is thought to signify ‘‘ where the trail comes out.”’
*The principal town on the west coast of Graham island. It stood just south of
Port Lewis and was owned by the West-coast-rear-town people. The name is
thought to mean ‘‘slaughter village.’’
*® An Eagle family that is supposed to be a branch of the Tcéts-gitana’-i. Their
town was, as stated, Qan, which has a beautiful situation and a fine harbor just
inside the mouth of Naden harbor.
* The circumstances of his death are not related.
*1 See the story of ‘‘A raid on the Tlingit,’’ note 14.
* See the notes to the above story.
*’ The Masset people did not mention any family under this name, but the Sagui/-
gitana’-i (Up-inlet-giti“ns) are probably intended. They once had a town at the
mouth of Yagun river.
** More often ‘“‘are troubled about’? is expressed by the word gutxisg.ala’fig.an,
different from that used here, which is faigu’lgan.
*® The speaker affects not to have known that the town in which he has been fight-
ing is that belonging to his father’s people. He goes up into the forest by the war
trail—that is, fighting—and comes out upon the feather trail—that is, in peace.
“When peace was made one man from each side was generally taken up and
borne around upon the shoulders of his opponents. He was called the ‘‘deer.’’
The order seems to have been somewhat different in this case, two men being taken
from only oneside. It was evidently considered that only that family had a grievance.
* A synonym tor Ya/gun-gitana/-i.
* The bargaining is broken off at this point by the coming of the Middle-giti/ns,
and is resumed later when the Cod-people gave six slaves.
“It will be remembered that the trouble was started by a man of the Middle-
giti“ns shooting one of the Cod-people in the arm.
The Giti’ns of Masset, as the name might imply, seems to have been the largest
Kagle family. There were two principal divisions of this—the Maman-river-giti/ns
and the River-Sqadji/ns-giti/ns, named from streams flowing into the head of Masset
inlet, on which they camped.
”
‘Or Eges-of-Ski/tg.ao. This was the leading Raven family in Masset, and for-
merly they owned that town.
” He and his friends, the Eagles, assigned work to the opposite clan, the Ravens.
A man’s opposites always took care of his funeral.
SWANTON] HAIDA TEXTS AND MYTHS 391
WAR BETWEEN THE EGGs-OF-SKi’/TG.AO AND THE INLET-REAR-TOWN
PEOPLE
[Told by Riehard of the Middle-giti/ns]
They lived together in the town of Masset. In the fall they went
up the inlet to dry salmon. They camped then on both sides of
A’-in.' After they had dried salmon for a while some of the Eggs-of-
Ski’tg.ao went off in the night to hunt hair seal.
He (the leader) remained then during the night on one side of an
islet. ‘There, while he was trying to get a chance to shoot hair seal, a
gun sounded from across the point. Then a boy who was in his canoe
shouted like one who is shot. ‘* Wa’nani, wa’nani; they shot me.”
One who was with him jumped off then. Then he asked: ‘* Who
did it¢ Who did it?” Instead of answering, they pulled away from
him, and he shot toward them in the darkness. He shot the man
in the bow, so that he fell into the water. He*® then went home and
told his friends.
Some time after that, during the night, the child came home crying.
He told his friends what had happened. The Eges-of-Ski’tg.ao and
the Inlet-rear-town people at once began fighting. They shot at each
other through all the fall. Their wives being between the families
(i. e., of different families), their sons got dog salmon for them.’
By and by they went away. After the men of both families had
got into two canoes they fought in their canoes all the way down.
But the women came behind in canoes.*. And when they landed they
fought each other again on land. They shot at each other there all
night. There many of the Inlet-rear-town people were killed.
On the next morning they fought each other again. And, since the
Eges-of-Ski’tg.ao landed at White-slope’ first, the Inlet-rear-town
people passed by in front. At that time they began to settle at Yan.°
And they had a fort on an islet there.
After that they again began to fight each other. Then many were
killed on both sides. They fought through the winter and through
the summer around it. By and by, after they had settled at Yan,
one of the Eggs-of-Ski’tg.ao went over to them. Thereupon they
stabbed him in front of the town.’ Then they again went across to
fight. They killed four of the Inlet-rear-town people.
Some time afterward a whale floated into the inlet. They went
then to get it, and with the Inlet-rear-town people they jointly cut it
up. One of the Inlet-rear-town people was killed there with a war
spear. They started at once to fight again. They then again killed
392 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
each other. At that time all the sharpshooters among the Inlet-rear-
town people were destroyed.
Some time afterward a chief of the Inlet-rear-town people destroyed
a whole canoe load of the Eggs-of-Ski’tg.ao. The war began again at
once. While they were still trying to kill one another, when I was
yet a boy, there came a great pestilence,* and, when the people on the
Haida islands were being destroyed, they stopped fighting. Then
there was peace.
The first of these families was spoken of in ‘‘Story of the House-point families”’
notes; the second was one of several divisions of the Rear-town people referred to in
note 6 to ‘Story of the Food-giving-town people.’? My informant’s father belonged
to the Eggs-of-Ski’tg.ao or to a related family, hence his sympathies were rather on
their side.
1A stream, still so named in the charts, which flows into the upper expansion of
Masset inlet from the west.
2 The companion of the man who had been shot, or possibly the man himself had
merely been injured.
* Descent being counted through the mother, sons were bound to their mothers by
closer social ties than were husbands to wives.
4 Wives being of the opposite clan, other families would have been dragged into the
struggle had any of the women been struck. To avoid this their canoes followed at
some distance.
> The native name for most of what now constitutes the town of Masset.
6 This was on the opposite side of Masset inlet, farther down. Many of the house
frames are still standing.
7 He is said, howeyer, although covered with wounds, to have been preserved from
death by a medicine which he had gone on purpose to test.
‘The smallpox.
,
SWANTON] HAIDA TEXTS AND MYTHS 393°
WARS WITH THE NISKA AND T'SIMSHIAN AND CONFLICTS BETWEEN
HAIDA FAMILIES
{Told by Riehard of the Middle-giti’ns]
One of the Point-town people! lived in Nass. Word came that he
had been killed there. Then the Point-town people started to war.
After they had drunk sea water for a while they raised their canoes.
In the canoes Skilqe’xas* and Gia/olins were the war chiefs. Pres-
ently they started. They had their town at House-point.*
They then went by way of the Tlingit country. They even traveled
during the day. They discovered some dried salmon at La’mas.*
They (the Nass people) thought that thev did not care about the man
who was killed. After they had waited there until evening they went
out early in the morning. They killed then many of the Nass people.
They also took slaves. At that time Qogi’s ran after some. He ran
quickly to some women who were sitting together. He started to
bring out ten by the hair. He got only six of them out.
They got then all the heads of the Niska people. They got sixteen
slaves for Gia’olins, and they got thirteen for Skilqé’xas. Then they
occupied a fort at House-point.
After some time the Niska people came to fight in five canoes. That
time they began to fight at House-point. Five of the Point-town peo-
ple were killed. And one canoe load of Niska people was destroyed.
They then went away. :
And the Point-town people again went to war. That time they
fought at Nass village. They enslaved ten for Skilqe’xas. They also
enslaved eight for Gia’olins. They then returned to House-point,
singing songs of victory.
And while they were living at Hi’elan’ the Nass people came to
House-point to fight. The town of House-point was empty then, and
the Nass people burned the town. And the Nass people also seized
the provision house® of Skilqé’xas behind the town.
Then the Point-town people again went to Nass to fight. At that
time they met four canoes below the town of Lag.a’mk!ida.‘ And
they destroyed three. They again took some slaves that time. They
came away to “i’elan, singing songs of victory.
After they had lived there for a while, they thought the Nass peo-
ple too powerful for them, and they moved to Masset. After they
had lived there some time, the Nass people came to Hi’elan to fight.
When the Nass people came upon it very early in the morning they
found the town empty, and they burned it. And, when they saw the
394 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
smoke from Masset, the Point-town people went thither to fight. At
that time they had a pitched battle. They fought all day. Many
were killed on both sides. Four of the Up-inlet-giti’ns* went to fight
with them. Two of them were killed.
And, when they came back, the Up-inlet-giti’ns asked the Point-
town people to pay something for them. They gave then one slave
for the two men. And the Up-inlet-giti’ns went away and left the
slave. That evening they killed two of the Point-town people. The
Up-inlet-giti’ns began at once to fight with the Point-town people.
Many were killed on each side. After they had fought all winter they
talked of peace. They then gave many slaves back and forth as blood
compensation. Then there was peace.
When summer came the Point-town people weut to the Nass to war.
After they had been unable to find an opportunity to do any damage
for some time three canoes came along, and they pursued them. They
killed all who were in them. But they were Tsimshian. They enslaved
them.
On account of that the Tsimshian came to fight. Then they had a
pitched battle with the Point-town people. At that time many were
killed on both sides.
After that the Point-town people again went to fight. Some camp-
ers were then drying halibut at the mouth of the Skeena. They
destroyed them all. They also took many as slaves.
After that the Tsimshian again came to war. At that time they
took nine women as slaves out of four canoes in which the people had
gone out to pick berries. They belonged to many families. They
also killed three men. Some escaped to the woods.
Many families went at once to war together. They destroyed then
many Tsimshian who were camping out. At that time they also
enslaved a great number. Then they came to Masset, singing songs
of victory. Then they did not come again to fight. When it was
summer the Tsimshian came to make peace. And, while the whole
town danced together, they gave them property. When that was
over they wanted the Masset people to go across in their turn. Those
also then went over to make peace. They also gave them a great deal
of property.
The news then reached the Niska that they had made peace. And
they also came to dance [without having sent word in advance].
When the Nass people landed in front of the town they shot at them.
Many of the Nass people were killed. Part escaped, and some time
afterward they came to fight. At that time many were killed on both
sides.
Then the Point-town people also went to fight. They came to
Lag.a’ink!ida. That time the Nass people won. They killed many
of the Masset people. When they went to war the next time they
;
i,
SWANTON] HAIDA TEXTS AND MYTHS 395
killed many of the Nass people. And they killed a town chief named
Sqat!in. The Nass people were very sorry on account of him. They
wept and scratched their faces. The others returned singing songs of
victory.
And when they went thither to fight again the town of Lag.a’mktida
was empty. They then burned the town. They captured many boxes
of grease.
When they returned Skilqe’xas summoned the people. He said
that he would send feathers to the Niska. Then some of them did not
like it. And Gia’olins also summoned the people. He said the same
thing. Then all agreed. And they took over feathers to the Tsim-
shian. After that they carried them up to the Niska.
Some time afterward they came in ten canoes. They then carried
the dancers into all the houses. At that time they gave them a great
deal of blood money. They gave three slaves for the chief they had
killed. At that time there was not a single slave left in Masset.
They gave them all away as blood money. Then they went joyfully
away. Some were dancing; some were singing canoe songs. At that
time they also left feathers. They wanted the Masset people [to visit
them].
They then also went over. They gave them a great deal of blood
money. They had then a true peace with each other. The Nass
people also told them to come and get boxes of grease, and they went
over to get them. They [the Niska] then settled again in the burned
town. ‘The Nass people gave them boxes of grease.
And when they came home the Point-town people again ‘fought with
the Up-inlet-giti’ns. Five chiefs of the Point-town people were killed.
After they had fought for a while the Point-town people carried over
two copper plates to Q!laya’i.’ There they threw them into the water.
Then those, too, had peace with each other. They gave slaves back
and forth as blood money. And they had women on each side marry
with the opposites, because they feared that they would be angry
again. Now there was peace.
Afterward, when they had been visiting among the Tsimshian for
some time, one of the Rocky-coast-giti’ns ’ was killed among the Tsim-
shian. When they came to make peace on account of him they were
so easy to kill on the coast that they destroyed them. Then they
brought those [dead bodies] home also.
At that time some went behind the town of Masset to keep watch.
And when the Tsimshian had almost got ashore. behind Masset they
shot at them. They drove the warriors away. Then the Rocky-coast-
giti’ns went to war. They killed many Tsimshian.
Afterward, when the Tsimshian came to fight, they enslaved nine
of the Masset people. Then all the families again started to make
896 BUREAU OF AMERICAN ETHNOLOGY fort. 29
war on the Tsimshian. At that time they continually killed each
other.
At one time, when they went to war and had approached some who
were living ina lonely place, one came out on shore wearing a grizzly-
bear crest. They then thought that he was all right.!' They sue-
gested making peace. The warriors returned. And the Masset peo-
ple went to make peace. They then gave a great deal of property to
the Masset people.
After they had started away they shot another Tsimshian. The
Tsimshian then did nothing in return. They shot down the one who
was going to take Leiiix’s’’ place without his saying a word. Then he
did not want his nephew to be killed for nothing and came to make peace.
That time they gave a great amount of property to him. Then there
was peace again everywhere.
At that time he (Lgiix) felt very good and went to visit the Kaigani.
After they had gone along for a while they fell into the hands of the
Middle-town people, who were going to war upon the Niska. They then
shot at each other.. The Gitsqoal’é’te!i they completely destroyed.
Nine escaped along with Lgiix to the woods. They also broke up five
canoes. Part of the Middle-town people were also killed.
After two nights had passed the Tlingit came to him. During all
that time they lived on the food which had been thrown overboard and
had floated ashore. The Tlingit then carried news about Leiix [to
his people]. And the Tsimshian went to get him in four canoes.
Then he said that he was too great to be taken away. ‘‘ Do you come
after me because you think that our grandfathers ever got into
strange canoes? Leiix does not get into a stranger’s canoe.” '*
He then sent word to have food brought to himself. And, after
they had started away, they made a 6-fathom canoe. When it was
finished he came to his town. Then the house chiefs came and danced
before him.
Some time after they prepared for war. They set out. At that
time the Tsimshian destroyed the fort of Sidi’kun.” They enslaved
many of the Middle-town people. They killed then many of the
renowned men of the Middle-town people.
The Middle-town people began at once to eat medicine, and did so
all winter. When summer came they went to war. At that time they
killed or enslaved many Tsimshian. They went up directly [among
the Tlingit] to sell them. They got a lot of ammunition and guns
in exchange. Then they again fortified themselves.
Some time afterward the Tsimshian came against the fort. At that
time the Middle-town people went out in their canoes. They shot at
each other on the ocean. Only five of the Middle-town people were
killed then. But many of the Tsimshian were killed.
5 ome
naar: hem
SWANTON] HAIDA TEXTS AND MYTHS | 397
And, after the Tsimshian had started off, they said that they would
raise their canoes.“ On the very next day after they had raised them
they went to fight. They enslaved then very many women who were
out after berries. At that time they came to the fort singing songs of
victory. They remained there then on the watch.
By an by the Tsimshian came to fight again. And again many were
killed on both sides. Some time afterward they settled at K!aga’ni.
And, after they had lived there for a while, a 3-sailcanoe came. The
Middle people were going to destroy it then because a man of the
Eagle side who lived with them had gone to Masset and had been killed
there. One of the Middle-town people then came out to talk to the
Middle-born."
After it (the canoe) had approached the town for a while, the Middle-
born got ready for it. And when the canoe came in front they upset
it by shooting. The Middle-town people and the Middle people at
once had a pitched battle outside. Some of the Sala’ndas' who were
neutral went to look at the canoe. Under it they found the owner of
the canoe and his wife.
After they had fought and killed each other fora while they said that
Gi’tg.ax.i'lifa’’ was killed. He was kept under some slaves, but still he
was killed. Many also were wounded. When they told his grand-
father, he said: ** Be careful how you tell me that Gi’tg.ax.1/lina is killed.”
He thought he was too great to be killed. He went then to see him
sitting up. Then he turned around quickly. There was a high cliff
there. He was going to throw himself over, when they seized him.
Afterward, as he went crying around the fire, he dashed himself against
a [white man’s] anvil.
Gi'tg.ax.1'lifia’s elder brother, I'ldjiwas,!” was sitting at the time in
front of his younger brother. They then stopped shooting one another.
And Gi’tg.ax.i/lifa’s parents got ten slaves from the house of the
Middle-town people. Then I’Idjiwas asked the Middle-town people to
stay awake with [the body of] Gi’tg.ax.i'lifia. Although they had
just shot at each other, they were called for it.
Then they came in a crowd. ‘They were afraid to enter. By and
by they came in. They let them stay awake there. They were ten
nights in the house. All the time they.gave them food. And, after
they buried him, they gave property to the Middle-town people to
pay for the wake. After that I'Idjiwas started to kill the Middle-
town people.*” Each time much property was given as blood money.
By and by Naf-gut-tci’ng.a went off on a vessel. After that, when
a vessel came with him and they went out to trade, Gitkudja’os
approached IIdjiwas to kill him. Nafi-gut-tci’ng.a said to him:
‘Take care, they are coming to kill you.” At that time I’'Idjiwas
shot Gitkudja’os alongside the vessel, so that he fell into the water.
398 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
The crowd of people who were about then fled to their homes. When
ul had got in he went home. They then shot at him. He escaped
into his house,
The Middle-town people and the Middle people at once fought
together, Then they again gave a great deal of property to each
other. Some time afterward a vessel again stopped there with Naf-
gut-tc’ng.a on board. He then remained there. After they had
drunk whisky”! one of the Middle-town people shot at Naii-gut-tei’ng.a,
but his gun missed fire. He, however, killed the Middle-town man.
They fought again at once.
After peace had been made the father of I’ldjiwas bought a pistol
for him which was all silver. And, when he had it in his hand in
front of the town, his father’s younger brother asked to look at it.
At that time he told him that people could not be killed by it [but
only wounded]. So he shot his father’s younger brother with it.
And they again began fighting.
After that they also killed T’ldjiwas. They wounded him. After
he had remained alive for fifteen nights he held his gun loaded and
said: ‘‘ Now, they are coming down for me.” He then shot through
the smoke hole. And he talked again. ‘I am going up, and I will
throw down the planks that are inside his house. I will also throw
down his burning coals.” Then he said: ‘*‘ Now, Lam going up to be
with him.” After he had finished speaking he was as those who go to
sleep.
And, when evening was coming on, something made a slight noise
in the air. Then something red fell out of the sky. It happened as
he had said.”
Afterward Naf-gut-tci’ng.a killed one of the Middle-town people,
and they again had a fight. They again made peace with each other
after one of the nephews of Naf-gut-tci’ng.a was killed. After they
had given property to him, Naf-gut-tci’ng.a went away and settled
among the T’simshian. His nephews lived at K!aga’ni.
At that time a youth, Sg.a’gia, lived with Sg.ate!ida’leii, who took
care of him. Then he treated Sg.a’gia badly. Getting angry with
him, he drew blood. And two nights afterward he killed Sg.ate!ida’I-
gin. He then took his three slaves. When he was going to kill his
wife also she used good words to him. He went away in his canoe.
He then passed right by in front of K!aga’ni. He crossed the sea.
He went to Te!a’al.** Sg.a’gia’s gun was heard to sound at Kaisun*™ as
he came along. And, when he landed and stood among them, he
related his adventure.
All that summer, while they were fishing for black cod, he kept a
watch for war people. After they had caught salmon, they moved to
Skidegate inlet.
SWANTON] HAIDA TEXTS AND MYTHS 399
When we camped for the night [we heard] a Tsimshian named Xagu’n
of the Gitgwi'lgiaodji,” who had enslaved some Pebble-people, sing
songs of victory in front of us.
Some who were returning home from Skidegate were enslaved by
the Tsimshian. We then carried the news to Skidegate. At that time
we started to live at Xa’na.*° They then asked property of us on
account of what we had done to the Tsimshian.** After that, when we
were living at Kaisun, more news came. They said that some canoes
had been destroyed in Skidegate passage. Part of the people were
enslaved also. It happened to three families. They did it to the Git-
j’ns’-servants,** Those-born-at-Stasa’os,*”? and Those-born-at-Pebble-
town.*” The Tlingit were the ones who did it. When we came to
Xa’na Those-born-at-House-point *’ asked property of us for some
who had been captured. Then they first gave us property. After
that we also gave them property. When we came to Tc!a’al Those-
born-at-Stasa’os also asked blood money of us. We also gave to them
blood money.
After that the Ninstints people invited the people of Kaisun. The
Kaisun people went thither at once. And,after they had been there
for a while, they went after house planks. The Ninstints people
went out also to fish near by. Some time afterward they discovered
enemies. The Bellabella® destroyed or enslaved those who were out
fishing. At that time the Bellabella killed many of the Ninstints peo-
ple. They also enslaved many of the Sand-town people* of high
rank. Then they at once stopped getting the parts of the house.
Things went badly. We went away immediately.
1See ‘‘Story of the Food-giving-town people,’’ note 5.
* Means something like ‘‘seeing property.”’
3 Rose spit.
*See the story of Gunanasi’mgit, note 5.
5 At the mouth of Li’elani river, the Hi-ellen of the charts, and close to Tow hill.
® Many of the chiefs had houses, concealed in the woods in various places, in which
to cache their valuables.
7Or Lak-ungida (Dorsey in American Antiquarian, volume 19, 1897, page 279).
According to the same authority this was once a large town, but the population is
now not over 50.
* They were so called from their situation in Masset inlet with relation to most of
the other families. Tradition says that they formerly constituted one family with
the Seaward-giti’ns of Skidegate when the two were on the east coast of Graham
island. In comparatively modern times they settled in and owned the town of
Qlaya’n, Just above Masset. See also the story of ‘‘ Fights between the Tsimshian
and Haida and among the northern Haida,’ note 33.
* Lying Just above Masset on the same side of the inlet. The Up-inlet-giti’ns set-
tled this town first, but afterward the Point-town people joined them and oecupied
half of it.
The coast referred to is that between Masset inlet and Virago sound. The
Rocky-coast-giti“ns must be the four related families called Wi/dja gitina’-i, Tcéts
gitina’-1, T!o’tk!a gitina’-i and Djs xadé’.
400 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
On account of the crest he was wearing. This belongs to the Raven side among
the Haida, and was worn by the Point-town people.
”® Head chief at Port Simpson.
ST can not identify this name in other lists of Tsimshian families.
' He would come home only in his own canoe; they therefore went away and
made one for him.
1 A cape on the Kaigani coast.
16 Another name for the Middle-giti7ns; see the notes to ‘‘A raid on the Tlingit.’’
"An Eagle family among the Kaigani. Before the emigration they owned much
of the northwest coast of Graham island. Afterward some of them intermarried
with the Tlingit of Sitka and the Tongas.
18 Chief of the Middle-giti’ns; see the second story back.
The word means ‘‘nobleman.”’
20 He broke the peace several times in this way.
OL) Geproly Jbnany (1g Geo Prabion yy
2 This story is told in many other connections.
3 See the story of Sacred-one-standing-and-moving, note 31.
4 See the story of Supernatural-being-who-went-naked, note 25.
* Probably the Gyitwulgya’ts of Boas.
*6 Near the upper end of Skidegate inlet.
"7 By attacking the Tsimshian they had brought the latter against other families.
So the latter collected damages from them.
*8 See “Story of the Food-giving-town people,’ note 27.
2 See the story of ‘‘ War between the West Coast Haida and the Tlingit, note 1.
39 Said elsewhere to have been part of the Pebble-town-giti/ns.
31 See ‘Story of the House-point families,’’ notes.
* The name used would cover the Kwakiutl, giving that term its broadest applica-
tion, the Bella Coola, the coast Salish, and the Nootka.
“The Ninstints branch of this family; see ‘‘Story of the Food-giving-town people,”’
note 4.
’
SWANTON] HAIDA TEXTS AND MYTHS 401
FIGHT BETWEEN THOSE-BORN-AT-QA’/GIALS AND THOSE-BORN-AT-
SKEDANS
[Told by Abraham of Those-born-at-Q! 4’dasgo]
They were encamped in G.a’ogits' to gather fish eggs. Those-born-
at-Qa’gials and Those-born-at-Skedans lived on opposite sides. —
Once Koa’gians® won from Kustxa’s a large knife that his dead
father had owned. And he refused to give it to him. They wrangled
then with each other. Then Koa’gians went out and announced the
day tbat they had agreed upon for fighting. On the appointed day
they put on their armor. They used helmets, war coats, and gorgets.
Then Koa’gians asked: ** Whom shall I use for my fighting skirt?”*
And Sounding-property said: ** You shall use me for your fighting
skirt.” He was a youth. They even broke up their canoes to use the
pieces as gorgets.
Presently, when they were ready, they approached each other in
lines. Koa’giansacted as leader of Those-born-at-Skedans. Sounding-
property protected him below his breast. And Qagi’t acted as leader of
Those-born-at-Qa’gials. He, too, was a brave man, and he determined
to fight with Koa’gians. As soon as they were all engaged in battle,
Qagi’t speared Koa’gians, so that he fell. Then Qagi’t pulled him
toward himself and stabbed him with a knife. Sounding-property
also lay dead in front of him.
And, after they had fought for a while, Those-born-at-Skedans and
the Town-of-Dji’gua* people were driven back. And they did not go
near the place where they used to live. They went instead toward the
woods. And Those-born-at-Qa’gials pursued them.
Then the great chief South-east’ rested on two strong youths, and
they helped him up the mountain. And he heard the Skedans people
calling from behind: ‘*‘They are taking your beaver.” But still he
went away. South-east owned a beaver dish. That was what they
meant when they called to him.®
While they carried him along he repeated: ‘‘My beaver.” And
when they reached the top of the mountain all the men and women sat
with him, and he began to weep for his beaver:
1-1-i+, hi hi hi.” They then started away from there. And they came
to Dju-i’tga.* And, when he saw the inlet open out, he sang another
song:
** | :Wa yi'a hé €1é: | I look upon it, xe & EE
17137—No. 29—05 26
402 BUREAU OF AMERICAN ETHNOLOGY f [BULL. 29
| :Wiya hi ye hé yé: | There is now daylight (i. e., the trouble is
partly over).°
‘| :Wayi’a he’e eG: | ”
And after that they occupied Mountain-fort.’® Then the women of
Those-born-at-Skedans gathered a supernatural medicine. And, after
they had collected it, they gave it to One-going-to-be-the-elder-Sqaa’n."!
They put it then upon a charmed necklace, and they also put some
upon 2 looking-glass. One-going-to-be-the-elder-Sqaa’n then sent the
charm over to Wa’nag.an.'* And she sent over to Tcinxa’da’ the
mirror on which she had put the medicine.
As soon as they reached Skedans Wa’nag.an wore the charm and
Teinxa’da looked at himself in the mirror. They felt [the effects of]
the medicine at once. Tcinxa’da’s face, which had been touched by a
war spear’s point, had not healed. They went from Skedans at once
to get wives. Anda large number went along.
When they got near Mountain-fort they stood up. And they began
to sing: ‘*One will not even feel where he fell, a’hiya.”'* Then some-
one in the canoe repeated: ‘‘ That is the way it will happen.” ®
At that time Q!ayt’s got ready for them. He said that they might
get off the canoe, but perhaps he would not let them in. When they
had gone ashore they entered the house. When[Those-born-at-Skedans]
acted in an unfriendly manner, as if they were ready to do something,
all escaped to their canoe.
And, after they had gone up the inlet some distance, they came to
their brother-in-law. And he asked: ‘‘Say! brothers-in-law, why did
you come up here¢” And they said to him: ‘*They almost destroyed
us. We escaped by sea.” Then he said: ‘‘Come back then. I think
they did it to you because I was away.” Then they returned with him.
When they fought at G.a’ogits they had killed his nephew. He called
upon his brothers-in-law to go back because his mind was sick on
account of it. So, after they landed at the fort, they killed them.
They afterward made peace with each other. After that they ceased
to treat each other badly.
The first of these families was the principal family at Skedans; the second, the
ruling family at Kloo. The one was Raven; the other, Eagle. They were so closely
connected by intermarriages that quarrels seldom arose between them, and the one
narrated here seems to have been thought remarkable for that reason.
1 Selwyn inlet.
“One of Those-born-at-Skedans.
*The person who acted in this capacity defended the lower part of a warrior’s per-
son, which was not so well protected by the native armor as the upper part. He
answered somewhat to the Oriental ‘‘ armor-bearer.’’
*See the story of Cloud-watcher, notes. They were always allied with Those-
born-at-Skedans.
° One of the greatest names of the chief of Kloo,
ee ee ee en ee en Se eee ae TS ee,
» =
-.
SWANTON] HAIDA TEXTS AND MYTHS 403
®The beaver was a valued crest belonging to this family, and, although their oppo-
nents, being Ravens, could not wear it, the capture of an object upon which it was
figured disturbed in a measure their right to the crest.
7Tsimshian words.
* Dana inlet.
*The word si/Nx.i (‘‘evening’’) was often used as a synonym for “‘ grief.’’
On an islet between Dog island and Lyell island.
lM Niece of the town chief. Sqaan-q!ai’as (‘‘ The-elder-sqaan’”’) was the highest
name for a woman among Those-born-at-Skedans.
” Nephews of the town chief at Skedans, and the ones who stood next in sueces-
sion to his position.
#8 Conciliatory expressions.
404 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
WAR BETWEEN THE PEBBLE-TOWN PEOPLE AND THE SLAVES
[Told by Abraham of Those-born-at-Q!a/dasg.o]
Sg.aga’fio’ went from Te!a’at to visit Always-ready.*” After they
had gone along fora while on the sqa’djan* they came to Songs-of-
victory town.’ And, when they came near the shore, Always-ready
shot an arrow into the canoe. When he turned away he said: ‘* Mine
strikes in the way that it does when something is killed.” And Sg.a-
@a'ho paddled back behind Fin island. Then they took things out of
a box for the one who had been shot and put him in its place. And
they fastened a rope around the box and came to the town again.
They then landed, and the town people carried up the things. With
the rest of the property they brought up a big, heavy box. And,
after food had been given to them to eat and evening was come, Sg.a-
@a’io’s companions went to a flat rock lying in front of the town and
sat there. Then Sg.aga’fio, with two youths, went toward the upper
end of the town.
They (the town people) then untied the heavy box. A dead man lay
in it. Then all of the town people reached for their war spears.
They ran down to the others, who were lying idly about, and killed all.
Then the chief looked behind him. And he started into the woods
with the young fellows. At that time he shook this entire island.’
On account of that they began to assume the name ** Island-shaker.”
Then the two youths and Se.aga’fio wentaway. Many nights passed
over them. By and by they came to one who was making a canoe
behind X.i/das.°. The youths wished to kill him. While they were
talking Sy.aga’iio came to him. When he (the stranger) saw him he
said: ‘‘Alas! he must have been doing as he always does.”' Then,
without even putting away his tools, he went down before them. The
nan was a good canoe-builder, and he was a good bear-hunter. He
then went in and spread out three bear skins for them, and his wife
cooked food. And, when he had it set before him, Sg.aga’no said:
* Stranger,’ I shali not eat this food. This ground might see me.”
Only the youths ate the food. He then let them go in a new 5-fathom
canoe.
He gave them mat sails, paddles, and mats and food for the youths.
Then Sg.aga’iio said to the man: ‘* You had better not stay where the
people of Sqa’ma-y!e-u'" camp this summer. Stay near some sandy
beach. When we return from fighting we will put off in front of you
your friends who have been taken as slaves.” He then went to Tela’al
with the youths.
SWANTON] HAIDA TEXTS AND MYTHS 405
Then the Ninstints people began to live in a fort on the top of Sqas.
But, although they were afraid, the one who gave his canoe to Sg.aga’ fo
lived toward the sea at Ga’-igAn-kun.'' Then the people of Te!a‘al
went to war in successive parties. And they were on the water in
front of the fort.
Always-ready then came out of the smoke hole, and he walked
about on the roof wearing his armor. They shot at him then with
arrows. ‘They did not pierce him. He then went back and shot at
them in turn. The next time they went to war they climbed up to
the top of the cliff. They tried to roll down stones upon them.
These did not come near the houses. The stones all skipped over the
houses. And they again went home.
And, after they had held them besieged for a while, they were strait-
ened for food. Then Always-ready told his brother-in-law to make
ten bows for himself. And, after he had worked upon them for a
while, he finished them. Fine feathers were fastened near the tips.
And his brother-in-law gave them to him. He was glad to have them.
Then he gave up the big cedar bow he always used in favor of these
new ones.
The people of the town began to dislike him. His sisters and his
brothers-in-law were affected with the same feeling, because, on
account of him, they were always hungry.
One day his brothers-in law came in from fishing. His sister gave
him the white part of the belly of the halibut they had caught. On
account of that he went out fishing with three persons. He took his
ten bows with him, and he took his two arrow boxes. But he left his
cedar bow behind.
And on the day after he went fishing, very early, they again came to
fight. And, as he used to do, one came out on the top of the house
and said ** Ha-ha.” And when they shot up at him he went in. When
they again shot down from the fort, one of the floating arrows stood
on end in the water. They brought it in. From it hung a small
stone. Then they handed it to an old man among them, and, after he
had thought about it fora while, he said they did that as a sign that
he (Always-ready) was out fishiug. The ten canoes then started
seaward.
Five went out on each side of Xé@’na.’” They looked for him as
they went along, and, when they had nearly met at the end, they saw
him lying out to sea. Then they went to him. When he discovered
them he walked about in the middle of the canoe awaiting them. And
when they got near him he took one bow. He broke it. He took
another. He also broke that. When he had done that for a while he
broke all ten bows. His brother-in-law who had made his bows for
him had notched the rounded side of the bow under the feathers.
All broke just there.
406 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
He then threw the broken pieces of the bows and the two arrow
boxes into the sea. He did not seratch anyone’s skin. They were
afraid of him. When he threw his arrows away they went to him.
And they killed the three who were fishing with him, but him they
captured.
He then got into Sg.aga’fo’s canoe. They felt too glad to know
that they had taken him. Their minds were very good on account of
him. After they had gone along with him for a while they encamped
at a long sandy beach which is called G.a’nu.1.'° They there set him
ashore. They sat around him on the beach. They had heard that he
was brave, so they wanted to see him.
And, after they had looked at him for a while, they wanted to see
how well he could shoot. They then stood up a stick on the beach,
and Sg.aga’fio had something white hung upon it. They then gave
him a bow and arrows. He did not like the arrows. They handed
him then one with an iron point. And, when he had set the arrow on
the bow, he turned around quickly to where Sg.aga’fio’s nephew sat
behind him and shot him. He fell backward from the box on which
was sitting.
They bound him then and brought wood. And they built a large
fire upon the beach for him. They then laid him down with his back
to the fire. And, while the skin of his back was blistering from the
heat of the fire, they picked up live coals and rubbed them upon his
back. They asked him: ‘tAlways-ready, does it hurt you?” And he
answered: ‘‘Ha-i, no. The one whom | killed just now hurts you.
He went up before me. I shall go up after bim.™
He was then burned to death, and they looked at his entrails. One
lobe of his liver (4) was short. That was why he was brave. They
laid him then just back of the place where they were, at the edge of
the grass.”
He was gone from among the families. The trouble then stopped.
And they also put the chief’s son into a box and started sorrowfully
away.
When he (Sg.aga‘fio) ran into the woods at Songs-of-victory town,
and after he reached Te!a’al, a woman of the family composed a crying
song for him:
‘**Grandfather (i. e., Raven) shook the supernatural beings when he
moved grandly.”"°
The first of these families was the noted Raven family that owned Te!a/al, on the
west coast of Moresby island; the latter, one of the most noted Raven families among
the people in the Ninstints territory.
‘Chief of the Pebble-town people.
* Chiet of the Slaves.
* The name of the common type of Haida canoe used in old times.
* This stood on Moresby island opposite Hot Spring island.
SWANTON] HAIDA TEXTS AND MYTHS 407
° Tt is quite possible that an earthquake occurred at this time, the cause of which
Sg.aga/no attributed to himself.
® Probably an island
7 Always-ready was continually making disturbance.
* The word also means an indeterminate person and may be rendered ‘‘So-and-so.”’
* He does not wish even the ground to see him in such a plight.
’ Another name for Songs-of-victory town. Sqim is said to be the name fora
woman's needlecase.
" Or Ga/-igan point.
™ Ramsey island.
‘8 Fresh water or a fresh-water stream is called g. anu.
' Most persons who died by violence were supposed to go to Ta’xet’s house, which
was suspended from the sky. 2
' This was probably done out of respect, for the bodies of slaves were usually
thrown into the sea. The word translated liver is q!a/dji.
This refers to the earthquake and likens Sg.aga’fio to his grandfather Raven,
who belonged to the same clan. One name assumed by the head chiefs of this
family was Nanki’lstas, which was also one of the names of Raven.
408 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
WAR BETWEEN THE PEOPLE OF KLOO AND THE PEOPLE OF NINSTINTS
[Told by Abraham Those-born-at-Q!a/dasgo]
When they (the Kloo people) lived at People’s-fort' South-east” had
two wives. One was a woman of the Sand-town people,*® and one was
a woman of the Pebble-town people.* He loved the Ninstints woman,
because she was pretty. For that reason the Pebble-town woman
wanted her to do something wrong.
Then she began helping her to do it and told her husband that she
was receiving a man of the Town-of-Dji’gua people.’ He then took
her outside naked and whipped her. The-elder-Sqaa’n® loved her.
And she said of the Pebble-town woman, too: ‘*I know also about her
lover.” Then South-east heard it, and he began whipping her also.
The next day both had disappeared. They did not know then
whither the two women had gone. The news reached Te!a’al.’ News
also reached the other mother in the Ninstints country. One morning
both mothers appeared together in front of People’s-fort. Both sang
crying songs for their daughters. The Pebble-town woman and the
Sand-town woman both sang one [as follows]:
**On account of this my child moved about. On account of this,
when my child moved about, they ought to have heard the thunder,
when my child moved about on the way home.” *
He then let them come into the fort, and he gave them blood com-
pensation. He gave a slave to each of them, and he also gave a great
deal of property to each of them. Then the canoes parted. The
women went away satisfied.
When it was near summer he went to ask in marriage the younger
sister of the Sand-town woman whom he had married. And he came
to Many-chiefs at Sqa’djigit-awa’-i. And, after he had stayed a while
with his brother-in-law, he went away.
Before he had gone far the mother of Many-chiefs said to him:
‘*Many-chiefs, are you a man?”* He then became angry and took his
gun and his paddle. Then they pursued South-east. And while they
pursued him Many-chiefs was left behind. He did not have enough
canoe men.
Then South-east got off. As he fled into the woods he stepped
under a fallen tree, a small limb scratched his forehead, and a small
stream of blood flowed out down over his cheeks. Then the Ninstints °
people all came to him. They encircled him. They waited for Many-
chiefs,
SWANTON] HAIDA TEXTS AND MYTHS 409
One who was out of his senses said: ** Why do you let him sit there?
Kven for the blood that is running down his face you will be in a
predicament.” '® He then shot him. The name of him who shot him
was Ska’ndal. And they did not kill those who were with him.
Those they let go.
Half of the Town-of-Dji’gua people were at Lta’na. The news had
not yet reached them. And there there lived a man of Those-born-
in-the-Ninstints-country "' who was unmarried. He had just won in
gambling three sea-otter skins owned by a man of the Town-of-Dji’gua
people. His (the Jatter’s) name was Alder.
Then he (Alder) went out on Sg.aalti’t!x. As and ate medicine. There
he spent the night with the medicine on his stomach. He came home
the next day, and the day after that he began eating and drinking.
His sister, West-coast-clouds, gave him birds’ eggs to eat.
He had just picked up one and was shelling it when some one came
crying from a point at the end of the town. He then laid the ege
down directly and stopped all of them, for they had started the cry.
Then Alder, with his younger brother, went out to a ship [to which
the Ninstints man had gone].'”. And he said to his younger brother:
**T will kill him even if he has gone up on deck.” He was still on the
water below, and he held his canoe against it on the starboard side.
They then went thither. They looked at him (Alder) while he was
still far away, and they asked them: *‘ Why are they weeping on
shore?” Then he replied: **I do not know. After we got away from
land, they wailed behind us. They mentioned something about a
child falling into the water.” He deceived him in that way. And
the Ninstints man was yet below them on the water, and he put the
‘anoe alongside of his. His sea otters lay behind where he was sitting.
After he had remained beside him fora while he stabbed him. And
he said: **The chief has been killed. They are bringing home his
body.” He then took back his four sea-otter skins.
And, as soon as he had killed the Ninstints man, he went at once to
Strait-where-no-waves-come-ashore.”” He went for gunpowder and
bullets. which South-east had stored behind it. He also brought the
news to Strait-where-no-waves-come-ashore.
Then Gina’skilas * set a Sand-town woman outside to kill her. And
Alder stopped him. ** Do not do that, chief, my nephew. You are of
the same skin dirt.” And he let her in.
He then went over to the storehouse, crossing to it on a trail.
When he came out there Ninstints people were going away. And,
when he came down on the shore and stood opposite them, they said to
him: ‘tAlder, do you not see that your leg has been cut off7' I
wonder what you are going to use as weapons.” And he replied:
**Yes, you have cut off my leg. I shall not have a single thing as a
410 BUREAU Of AMERICAN ETHNOLOGY [BULL 29
weapon. Yet two nights from now I shall have procured weapons
by selling you as slaves.”
He then went away by canoe. He started at once with his younger
brothers toward the south. And they concealed their canoe some dis-
tance down the inlet from the fort. They then went up into the
woods. After they had gone along for a while Alder led them across
a point covered with trees.
After he had gone inland he came toa storehouse. And, having
thrown aside some skins and hides" stored there, [he came to] a box
of sea-otter tails that was among them. They afterward went away.
They started to watch by the fresh water opposite the fort. When
the tide rose high some people came singing from the fort. There
were three young women and a man of goodly size.
They then began to shoot at them. They killed the man and one
woman and enslaved the two others, and they went off in their canoe.
From the fort they heard his gun go off. They were in canoes in
lines, awaiting him. He then went into the midst [of them]. And,
when he came near, they moved apart for him. He passed through.
He sang a fleeing song:'* ‘* Waho-6-6 hé-000 wah6-6-6 hé-6-6-6+.”
And after he had fled for a time one of the Ninstints men held his
hand toward him with fingers outspread.'’ And he said: ** I wonder to
what place of safety Alder is paddling.” Then he answered: ‘* Slave,
Hemlock-bark-scraping-knife, chase me as fast as you can. Kill me
as soon as you can.”
And, when they came up to the place where they had killed the
chief, they talked one to another. They became frightened. ‘* He is
leading us to enemies near by; he is leading us to enemies.” They
then went back away from him. And he easily escaped them.
He reached home and set ashore the two slaves for Gina’skilas.
They took the two slaves to Skedans”* to sell them, and traded them
for guns and ammunition only. They gathered ammunition for war
as one collects food.
Now for a long time the war went along slowly. By and by the
war expedition started. After they had paddled along for a while
they came near the fort in the night. There was no noise of talking at
the fort, and they felt strange about it. And they let morning dawn
upon them opposite the fort. And when it dawned they saw that the
fort was empty, and they went to it. Nearly all of the property lay
in the houses. They then burned down the fort. They burned the
houses. They had no idea why the people had gone.
And, after they had started out of the inlet, they stopped at a large
bed of kelp. All made themselves fast to the kelp with their paddles.
Then Qla’siék*' began to perform in a canoe as a shaman does.
After he had performed for a while he began to whip the souls of the
SWANTON] HAIDA TEXTS AND MYTHS 411
enemy. And when he pulled toward himself something he had seized
in the air all the kelp broke.
Then all went on. After they had gone along for a while they
saw smoke. And Alder landed in front of Songs-of-victory town.
He went quickly then to the other side. When he had come to the
other side he came out behind a man who was carrying along drift-
wood at the end of the trail. He shot him from behind.
The Ninstints people discovered their enemies at once. Many-chiefs
held a new gun. Those left to care for the canoes then came round
the point. After they had anchored their canoes one came running
out from them (the Ninstints people). He had no gun. He held a
spear. ‘‘The Town-of-Dji’gua people are always like that (i. e.,
cowards). Shall I stop before I get there?”
They at once ran together, shooting. The Ninstints people were
driven back. The first time he fired the flintlock on Many-chiefs’ gun
broke in two. Nothing could help him. When they went back
Many-chiefs was wounded. He escaped with them into the woods.
Very many Ninstints people were killed then. Not one was killed
on the other side.
After they had gone into the woods after them for a while they
vame back. Then Gina’skilas stood in the place where they had
encamped near a whale. If one had two slaves, he gave him one.
If one had three, he gave him two. If one had one, he did not give
ittohim. At that time he became still more of a chief. In exchange
for those slaves he had a house built.”
And, after the Ninstints people had gone along for a while in the
woods, they lived in the mountains. Their kettles and all of their
property had been captured. They steamed whale in things that they
hollowed out.
While they lived there, before Many-chiefs’ wound was healed, he
practiced how he was going fight. He opened again his unhealed
wound. He died there. They then started away and came out oppo-
site Red-cod island.”
And those who had gone to fight went out again the next year to
fight on account of South-east. At that time they did not know where
they (the Ninstints people) lived. After they had gone along for a
while they came to a reef lying out from the mouth of a strait.
There Smoke got off. When he looked seaward he dropped to the
ground. He did so, because he saw fishing canoes.
On that day they had given to Kiii’nskina-i* the white part of a
halibut. That was why he was out fishing. They at once went out
from K!il* toward them, and they destroyed the people. Among
others they killed the chief. They then seized Hemlock-bark-scrap-
ing-knife on the water. ‘*‘ Hemlock-bark-scraping-knife, when the
412 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
chief was chased, did you not stop them?” ‘‘No,” he said. And
they struck him on the lips with the short sinker strings that they
held. They killed him with them.
They then skinned Kiii’nskina-i’s head, and were happy to have it,”
and they returned home with it. They ceased to think about South-
east. They stopped warring.
'Situate on an islet off the north shore of Tan-oo island, about midway between
its east and west ends.
2Chief of Kloo; see ‘‘ Fight between Those-born-at-Qa/gials and Those-born-at-
Skedans,’’ note 5.
* A Ninstints family; see ‘‘Story of the Food-giving-town people,
4See “Fight at the Town of Da’x.ua,”’
®*See the story of Cloud-watcher, notes.
6One of the most prominent women among Those-born-at-Skedans; see ‘‘ Fight
between Those-born-at-Qa/gials and Those-born-at-Skedans,’’ note 11.
TSee ‘‘Sacred-one-standing-and-moving, Stone-ribs, and Upward,’’ note 31.
SIntimating that she was too great for anything to have happened to her without
something being heard about it.
*Taunting him with having suffered his sister to be whipped unavenged.
Blood having been drawn from the chief, they would suffer for it in any case.
"Or the G.a/fxet-gitina’-i, a prominent Eagle family among the Ninstints people.
” He was about to trade the skins he had just won for European commodities.
8Tn earlier times this was the site of a town belonging to the X4/gi-la/nas.
4 At Masset the following explanation of this name was given: A man desiring to
become wealthy once ate a common plant called xat-gi/na (1. e., ‘‘common xat’’)
mistaking it for the true xat, which is supposed to be a powerful property medicine.
Nevertheless he became wealthy and assumed the name Gina/skilas, a contraction
of Xat-gina’skilas (‘‘ Wealthy-by-means-of-common-xat’’), in commemoration of
the fact. This Gina’skilas succeeded South-east as town chief of Kloo.
They now live in the same town and form parts of the same household.
16That is, his means of carrying on war had been destroyed.
The hides of some mainland animals.
18 A song supposed to prevent pursuers from overtaking one.
The worst insult that could be offered.
20 Haida, Q!0’na; see ‘‘Sacred-one-standing-and-moying, Stone-ribs, and Upward,”’
note 3d.
21.4 Tlingit name, like many of the names used by Haida shamans.
2 This one was erected at Skedans, where a part of Those-born-at-Skedans always
lived.
23Commonly called Ninstints from the name of its chief.
*4Chief of the Sand-town people of Ninstints.
22This is the name of a reef opposite Ninstints which is supposed to have been the
very first land to appear above the primeval waters.
26 Because he was a family chief, and his death paid for that of their own family
chief.
”” note 4.
.
note 2.
SWANTON] HAIDA TEXTS AND MYTHS 413
A FIGHT BETWEEN THE XA‘GI-TOWN PEOPLE AND SAND-TOWN PEOPLE
[Told by Abraham of Those-born-at-Q!4’dasgo]
At the town of Xa’gi' a woman of the Slaves” went outside before
she went to bed. She did not return. But instead of saying any-
thing they kept the matter in their minds. They did not know from
what town people had come to get her.
Some time afterward they discovered that she had been taken by a
man from the town of G.a’-idi* who had been in love with her. It
was a man of the Sand-town people. They went then in a large canoe
to demand the property which was given when a woman deserted her
husband. And they came there at low water.
When the tide was well up he (the seducer) went out and played
with his wife between the houses. He who had formerly had her as
his wife was the bow man. And, when he paddled shoreward, he said:
‘*Shoreward! Future people shall always remember me.” He then
took a bow and two arrows and jumped off with them. And he ran
up and shot his wife. Afterward he shot the man. At that time he
escaped into the canoe. They went away and landed. The man’s
mind was happy.
And Wada’ * thought his town was too great to have a woman taken
out of it. Then she (his wife) said to her husband: ‘*t Make it all
right with property.” He would not agree. He said they thought
his town was common. By and by she told her husband to go ahead:
‘* Make a stir about it. My children are clear of it.”
And the people of Chief-discovered’s town’ said the same things to
him that Wada’s wife had said. They could-not stop him. He also
thought that his town was too great. By and by they announced a
fight. They cleaned their spears. They agreed upon a day on which
to fight.
When the day at last arrived they came around Sqas point.’ One
in the town shouted: ‘* It is becoming dry [with the number of canoes].”
They landed at once at the end of the town. Then they went to the
town of Xa’gi. The people of Wada’s town stood in lines on the
beach awaiting them.
When they came together all the women went into the woods.
After the lines had approached each other for a while they got within a
spear cast, and one from Wada’s side shouted: ** Bring on the spear-
whetstones.’ One on the other side from among Chief-discovered’s
people also said: ‘** Ho, ho, you are not the only ones to have them.”
They thought that they had called spears spear-whetstones when they
414 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
answered. What they really intended was to call out ten persons who
were reckless and brave.
As soon as they came down they began to spear the people of Chief-
discovered’s town. At the very beginning Chief-discovered fell.
Wada’, however, escaped.
The people of Common-town* came in front and looked on from
their canoes. Only five canoes [of the Sand-town people] escaped.
He destroyed the people of Chief-discovered’s town. After they had
pulled the spears out of the slain they (the people of Common-town)
brought their canoes in front of the people of Chief-discovered’s town
and carried in the dead bodies. They did not wish to fight.
And the women came back. Wada’s wife, with her children, did
not come back. Although they hunted for her body they could not
find it. And the others carried up their dead. They did not, however,
take up the body of Chief-discovered. The ‘canoe was rolled about
by the waves with his body in it. He floated about in the bilge-water.
They treated his body in that way because they had lost so many
friends through him.
These were both Ninstints families of the Raven clan. The former was named
from an islet in Skincuttle inlet, which is said to have been the first land to appear
above the waters of the flood raised by Raven’s uncle; see the story of ‘‘ Raven trav-
eling.’’ From this they claimed to be the oldest Haida family. The Sand-town
people have been referred to in ‘‘Story of the Food-giving-town people,’ note 4.
' Kither on the island of Xa’gi, referred to above, or on the mainland opposite.
*See ‘‘The story of him through whom ELa/’gua spoke,’’ note 5. They were con-
sidered a part of Xa/’gi Ja/nas.
*Onasmall inlet east of Huston inlet. G.a/-idi is the name of a fish said to resem-
ble a smelt somewhat. This town was owned by the Sand-town people.
* Chief of the Xa’gi-town people. The word was one used when detaching certain
bivalves from the rocks. If these were taken by surprise this could be done with
ease.
> That is, G.a’-idi.
®’ Near one end of Xa/gi.
7The word they coined for the occasion, giving to it this application in order to
deceive their enemies.
8 Or ‘Bad town.’’ It is said to have been owned by the Sa’ki qé’g.awa-i; see ‘‘ The
story of him through whom Ha’gua spoke,’’ note 1.
SWANTON] HAIDA TEXTS AND MYTHS 415
WARS BETWEEN THE PEOPLE OF NINSTINTS AND THE PEOPLE OF
SKIDEGATE
[Told by Abraham of Those-born-at-Q!a’dasgo. ]
In the times before they had muskets the Skidegate people went
toward the south end of the island to fight. The entire town, includ-
ing both clans, went along and presently saw a fort on the landward
side of Ki’ntc!uwit. It was named Standing-fort.
After they had been fishing from the fort for a while something
talked with a woman who was cutting a fish. ‘*‘Come, cut a little
piece of fish' for me, younger sister.” They did not know what it
was that spoke. This portent happened because the fort was going
to be destroyed.
There was no way to climb up to the fort. They then laid a long
pole up the side of it. They used that to climb up on. Presently
the Skidegate people came in a crowd to the bottom of it. When
they were ready to go up some one shouted down from it: ‘* Do not
kill me. I belong to the Cumshewa-town people.” I am here with
them only for a short time.” They called to him then to come down.
But he did not believe them and did not go down.
By and by they started up the ladder. When they got halfway
up the ladder they poured whale grease down upon the ladder. They
got up over it with difficulty. They killed all the men and cut off
their heads. The rest [of their bodies] they threw down from tbe
fort. The space around it was filled up. After they had destroyed
them they enslaved the women and children.
And, when the war canoes started off, some young women and some
young men who had gone after spruce bark came out on the shore at
the time of their departure. They wished to go. They would not
take them. And they went to the fort after they (the warriors) had
gone away. And, while they were still some way off from the fort
they heard a great sound of voices. And, when they arrived there,
the air and blood rushing out of the mouths of the severed heads
made a great noise. At that time the Ninstints people were destroyed.
Ga’nx.oat* and the people of his village went to war later. And
after they had gone along for a while they landed. At that time the
Ninstints people were at Djig.wn.t And a man of the Sand-town
416 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
people’ who had gone out from the town after something saw unob-
served that enemies were ina certain place. And, after he had watched
them for a while, he shot one. No one was about.
He then cut off his head. With that he brought the news to the
fort. His name was Great-drum. Then the Ninstints people launched
a large canoe. They did not know that the Skidegate people were
lying in wait for them on the shore near the fort. After they had
gone along for a while they shot at them. They upset the canoe.
Then Tasgie’n and Ga'da-kula’ns got ashore with ammunition. Both
belonged to the Sand-town people. They shot at the Skidegate peo-
ple from behind rocks which leaned toward the sea along the edges of
the water. As soon as it was seen from the fort that they had been
upset they went to help them. Those were the Ninstints-giti’ns and
the Sa’ki-qe’ig.awa-i.°
Then they Janded. And they came behind the Skidegate people.
At that time Yti’'wa-i came to Ga’nx.oat, who was taking a bath in the
woods. He feared then to shoot him, he was sucha great chief. Then
he finished ‘* night-picks-up-the-village” (his daily fast).’
Lagina’idigidan also tried to help his sons by shooting. Then
Yut'wa-i came behind the Skidegate people and shot one. He (the man
shot) was all alone. He then cut off his head and put a string on it,
and he came out with it at the end of the lines of Skidegate people.
‘*Ho ho ho, ho ho ho, ho ho ho, Skidegate people, I am Yu'wa-i. I
am eating you up from behind.” And, when the Skidegate people saw
the head that he had on his back, even their sinews gave out [they were
so discouraged |.*
The Sand-town people lost an advantage by their foolishness. Their
new muskets and ammunition were sunk. Not long before a trading
vessel had come there.
And before this, after things had been going on quietly at the
[Ninstints| fort, Blown-away went out from the fort to fish. When
he came back from fishing his gambling sticks were gone from the
house. He then went to where they were gambling. He came to
where his nephew was using the gambling sticks.
Then he scolded his nephew on account of them. And he (his
nephew) threw the gambling sticks over a cliff. He then pulled his
nephew down on one side and stabbed him repeatedly. And he ran
toward the house. Then his (the murdered man’s) younger brother
ran after him. When he had almost got in his younger brother also
stabbed him twice in the abdomen. He, too, soon after was lying on
the ground. A woman was also killed the same day.
Here is the end of the story about this.
"The word means a piece of fish not kept for drying.
* Another name for Those-born-at-Qi/gials, the great Raven family of Skedans.
SWANTON] HAIDA TEXTS AND MYTHS AV]
’ Town chief of Skidegate. When I was at Skidegate the remnants of his grave
box and of the Chilkat blanket that was wound around his body were still to be
seen.
* An island.
° See “Story of the Food-giving-town people,’’ note 4.
® See “Story of him through whom Ea’gua spoke,’’ note 1. These families came
out to relieve the Sand-town people. Unlike the latter they are both Eagle.
7™The chief was fasting for property and success, and his fast was called ‘‘night-
picks-up-the-village.’? He probably took internal medicine at the same time.
8 Probably thinking that their chief had been killed.
17137—No. 29—05——27
418 BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
WARS BETWEEN THE PEOPLES OF SKIDEGATE AND K1Loo
[Told by Abraham of Those-born-at-Q!a/dasgo]
In the days when they used arrows the Skidegate people went
to Kloo to war. There they kept watch. Near by were some
women alone, digging roots. Near where the women dug they had a
large fire. They already had stones heated. Then they steamed their
nettle roots. The warriors were peering at them from behind. And
the nettle roots were cooked, and were cooked well. As they slipped
the skins off they kept saying ‘‘ Waha-iwa’n.””’
And, when they had finished this, they came out to them. They
enslaved the women. And, after they had brought them to Skide-
gate, they also owned the made-up word there that they had obtained
on the expedition. They said ‘* Ha-iwa’n” when they did anything.
The Kloo people then learned that they had captured the made-up
word. And four canoe loads of people went from Kloo to Skidegate
to make war.
They then pulled up their canoes on the inner side of Gi'lga and
concealed themselves there. After they had remained in hiding for a
while three persons went by below them in a canoe. The one in the
middle was light-looking and stout. His hair hung down loose.
They then passed behind a point. Then they launched one good-
sized canoe and pursued them. And they saw that they were near.
One of those in the bow then caught up a bow and shot an arrow over
them. When it fell near the bow all three at once looked around.
And they said to each other that it was Owner.” They came then
alongside of his canoe and killed them all.
They took the head of Owner, and they did the same to those who
were with him. Then they had their three heads stuck up on poles at
Kloo. The Town-of-Dji’gua people made immediately another new
word, ‘‘ without-even-looking-back.”’* And when the news of that
reached Skidegate they, in turn, were ashamed.
After some time had elapsed the Kloo and Skidegate people began
again to visit back and forth. Then the Skidegate people came to
Blood-fort. And, having determined to kill them, Koagia’ns counted
the people. They then destroyed them. Not even the skin was
scratched on their own side.
And, after they had killed all, a youth was missing from among
them. They then launched a canoe and hunted for him. He had
SWANTON] HAIDA TEXTS AND MYTHS 419
jumped into the water. He sat close to the edge of the sea on the
point on which the fort stood. They then found him. The Skidegate
man begged for mercy. On account of that they called the place
** Begging-for-mercy-cove.” And they killed him, too. Then a great
quantity of blood ran in the fort. So they called it ‘‘ Blood-fort.”
Some time afterward a woman of the Common-food-steamers* who
was married among the Ninstints people brought over food to her
friends in Kloo. They found Kloo empty. They were afraid because
they had destroyed the Skidegate people at Blood-fort. They were
all at T!a’Idi.® It was then that she arrived.
They slept then in the woods near the town of Kloo. One of the
two slaves who were with her told them to camp there [instead of on
the beach]. And he also heard the sound of paddling. He said then
to his mistress: *‘I say, let us go in over there. Some people passed
here in the night in canoes.” But his mistress did not believe what he
said, and they passed in on the south side of the island.
When they were going across the inlet they plainly saw some people
launching their canoes at a good sand beach. And they (the strangers)
chased them back. They then drove them ashore in terror. Her
companions escaped to the woods, and she remained behind alone.
She did not let them pull her in, but laid her head on the edge of the
canoe.
And she said: ‘Hurry, cut off my head. I do not want to bea
slave. I do not want to run away frightened either. Cut off my head
quickly. Just here, my brother used to say, yours were easily cut
off.”° She made a mark around her neck, and she kept talking. They
then cut off her head. And all that were with her escaped into the
woods.
They got the news at T!a’ldi, where all were living. They were
shut up there for a while as if they had been surrounded in one house.
By and by the Skidegate people again came to war. Opposite to the
place where they had drawn up their canoes some one was chopping
down a cedar fora canoe. He felled it and went away. __
Then they (the Skidegate people) asked the oldest of the warriors:
**When you used to chop down a cedar how did you think about it
during the night?” ‘‘I thought all night what one does when’ the
woman he is in love with accepts him. He will come to it again very
early.”
They then took three men over to it during the night. When he
came there early in the morning, they killed him. Then they went
over and got them.’
They then fell unexpectedly upon some who came out of T!AIdi by
canoe. One drew himself up into a tree which bent over the water.
He alone escaped. They killed the rest.
420 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
During all that autumn, until the very beginning of winter, there
were enemies around them. They were never free from them.
Then the man whose sister had been killed up the inlet from Kloo
could not get acanoe. By and by Gina’skilas* lent him a 5-fathom
canoe without thwarts fastened in it. And he and his younger
brother finished it. After they had finished it he (Gina’skilas)
changed his mind [about lending it]. And Alder called out to his
younger brother: ‘* K!wi'dafa-i,’ cut off the cedar limbs from the
canoe at once. If he says a word against it I will kill him.” He then
cut them off. They took no notice of it. And he could not get a
canoe.
All winter no one took a step anywhere. By and by one of them
went out to sea for something, yet came back safely. They saw that
spring was already beginning to come on. Then Alder and Grandson
went to Skidegate to war together.
Those who remained behind felt that the earth was different. The
ground shook, and the thunder rolled directly over them, and there
were landslides. A woman of Those-born-at-Q!a’dase.o, Woman-too-
dirty-to-be-touched,"’ owned four large clam shells, duck feathers,
and duck grease. She laid them (the clam shells) down and put the
duck grease into them. She put duck feathers along the edges. She
sat talking to them: ‘‘Be careful, your duck grease might spill.”
And it stopped. She believed it was stopped by her actions.”
The warriors arrived at Skidegate. Then they all (those left
behind) got ready to move at the same time. They had their canoes
loaded and anchored at the mouth of the creek. By and by,all started
off together. That day they encamped at X0’tdjix.oa’s.”” That night
they remained awake. Amasa’n and his family acted as sentinels.
The day after that they went off again. And, after they had moved
on for a while, they camped at Sqé’lugits. The two who had gone to
fight were also away. And, after having escaped from confinement,
they ate anything, having mussels and things in the woods for pro-
visions.
Gina’skilas then went out to examine a peninsula opposite the camp-
ing place. And a woman of Those-born-at-Q!a’dasg.o, West-coast-
clouds, and a slave also went out. And, as they went along, they met
the [two returning] warriors. Two scalps hung out of the stern of
the canoe. And they told her how they killed them.
‘“We found Skidegate empty. But still we did not go into the
houses.” Then they came back [to the canoes]. They concealed their
canoes at the seaward end of Skidegate. Afterward they went to look
at Skidegate. They found there sixty boxes of grease, stowed away.
They then broke them open with an ax. And the one whose sister’s
head had been cut off, while she was still alive, in the same way cut
off the heads of four youths who came after devilfishes.
ie eee ene
Jin
or eC fe
SWANTON] - HAIDA TEXTS AND MYTHS 491
And she went along before the fighters shouting. From the place
where Gina’skilas had gone to make an examination some came along.
And she shouted: ** Lx.id’/-+! Alder and Grandson found the town of
Skidegate empty. Their canoes are full.” She went toward a large
‘anoe coming toward her, telling the news. When she came near she
recognized GA’nx.oat’s'* canoe, named Sea-gull canoe."t She at once
paddled the canoe around, and they escaped to land. Alder and Grand-
son also landed there.
And Grandson’s canoe was carried away by the wind. But before
the Skidegate people arrived Ki'dja-i'® swam over to the canoe which
was drifting away. And he did not care for the canoe, but he took
the two scalps and swam ashore with them. He moved backward, sit-
ting down with the two scalps in his mouth. ‘* Now, Giti’ns,’® I am
glad to meet you.”
And the Skidegate people got off to fight there. The Kloo people
also came near from Sqé’lugits. They came together at once among
the woods. Hu hu hu hu, there was a great sound of guns there.
A man of the Skidegate-town people” and one of Those-born-at-
‘Q!a’dase.o' used to be good friends, and the Skidegate-town man
shouted to him: *‘* Property-always-running-about, are you among
them?” *Yes.” ‘*Go home. When the Giti’ns become angry not
even the grizzly bear can stand against them.” ‘* Indeed, I will go
home. I was born a grizzly bear from my parents, who are grizzly
bears. They had me at the front [in war].”
After they had fought there for a while Amasa’n and a Skidegate
man shot at each other over a thin rock at the edge of the woods, and
they kept it up. Behind Amasa’n were two persons, one of whom
held a spear. He asked for it. They refused to give it tohim. He
said that he would run over to the Skidegate man soon after he had
shot him.'? They did not give him the war spear.
Then they fought there. After they had fought there for a while,
and evening was coming on, Ta’-ilgwai fell. He was wounded. On
the other side Gidaga’figu also fell. They then called out to each side
to stop.”” They then ceased shooting at each other, and the Skidegate
people got into their canoes. And the Town-of-Dji’gua people also
got into their canoes when it was very dark.
When they (the women) escaped to land in fright Flood-tide-woman
went up among the mountains. When it became dark she went down
cautiously toward the place where they had camped. She was within
a month of giving birth to a child.
When she came near she heard some people laughing. And she (a
woman among them) recognized the voice of Gwai'ls. ‘* Uncle
Gwai'is” [she said]. And he answered: *‘A’waiya, [I thought] they had
taken you.” She (Flood-tide-woman) had come to the one with whom
he had been in love.”
499 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
And after they had camped there for a while one day, when the
sea was smooth, they went away. They looked at an island which lay
seaward from them. Half of them refused to use it. The rest
wished to use it. The place was good for houses, but there was no
water. They remained there all the day.
And they went away from it to Q!o’nakoa fort * and landed there.
All said it was good. It was a good place to keep canoes. Then they
built little houses at the fort. When they were finished they began
living in them.
Before the stockade and houses were completed one of the Penin-
sula people ** who had married a woman of the Common-food-steamers
brought over news to his brother-in-law. He brought the news that
T'ldjiwas ** had his canoe dug out in the rough. He had done that in
order to go to war. }
Before he brought the news three persons in a canoe were fishing
with floats. It was raining in the inlet where they were. And, while
they had the canoe turned bottom up over them, the Skidegate people
quickly turned over the canoe and killed them.
He (the Peninsula man) stayed all night at Q!o’nakoa fort and went
off the next day. When evening came his smoke [was seen] rising
from an island lying seaward.”? Then the strongest men went out
from the fort to see him. Where he was floating, at Land-point, a big
whale was drifting. He raised a smoke for his brothers-in-law on
account of that.
The people of the fort then all went out for whale. And they
encamped at G.a’ldjida for the whale. There they cut it up.
I'ldjiwas then had his canoe in the woods at Chicken-hawk town.”
They observed the Town-of-Dji’gua people cut up the whale. By and
by Two-voices went to Chicken-hawk town to cut Ig.et”’ with two
young men. After they had gone there they heard the sound of guns.
They shot Two-voices only. His companions they spared.
Shortly after the guns sounded he (I/ldjiwas) sailed by in front of
the camping place. He went too fast for them to even think of going
out to him.
And after they had waited a while for a good day they loaded the
whale and went off with it. And, although they wanted to go to
Q!o’nakoa fort, the canoes were so heavy that they went ashore at
Dog-fish fort.** This fort was the best of all. And they cleared away
the bushes and started to live there. Gina’skilas owned blankets orna-
mented with duck bills (lit., ** duck teeth”). He hung them all around
upon the stockade on account of a canoe that had come [with visitors].
And, when these were not quite enough, he bought ten with a slave
that a woman owned. They used to get twenty slaves for a sea otter.
In the following year all who were in Dog-fish fort went to Skide-
gate to war. And, after they had pulled up their canoes into the
SWANTON] HAIDA TEXTS AND MYTHS 423
woods in the inlet above Skidegate, they were discovered. All of the
Skidegate people followed them at once. They shot at them. They
shot one then in the canoes of the Kloo people. They got off on the
inner side of Ku’nga-i.”
At that time the Town-of-Dji’gua people took to the woods. When
they fled the one who had been wounded sat in the canoe. Just before
Ta’-ilewai got off he called to him: ‘*Ski’lg.atewans,” he said to him,
‘try to get off. Sit at the foot of a tree in the woods. When I get
to Cumshewa*’ [ will borrow a canoe and get you as soon as I can.”
Then he consented. He said: **All right.”
The Skidegate people then pulled off their canoes. Not long after
that the one they had wounded made a fire for his head. They then
went over from Skidegate and cut off his head.
And the Town-of-Dji’gua people went around by the point, camping
here and there. They had nothing to eat. And when they camped
they were cold. By and by they found a sea otter floated ashore.
They made a fire for it and steamed it in the ground. When it was
cooked they set some in front of Gina’skilas. But he said: ‘* You put
this in front of me to eat, but I will not eat it. The gravel might see
me.7 3"
They then started off and came to Cumshewa. And they attacked
Ta’-ilewai, because he did not do as he had promised [to the wounded
man]. They then borrowed a canoe at Cumshewa and went to Ske-
dans.*” They (the Skedans people) took them over to the fort.
And, after they had remained there for a while and it was again
fall, they again went to Tlaidi. And, after they were through with
gathering food, they again settled at Dog-fish fort.
And the summer after the succeeding winter some posts fell out of
the stockade. Later more fell. Then Gwi'suktinas called his nephew
and said to him: ** Chief’s son, the women can now go anywhere they
want to. Fighting lies on its back. War is over.” From that time
it was ended.
At this time chief Gina’skilas died. When Qa’-idjit became chief
in his place they had a town at Sea-grass.”’ .
Here is the end of this story.
‘Sometimes a made-up word so tickled the fancy of the people that a whole town
would take it up and repeat it upon all occasions.
* Chief of the Skidegate-town people; see note 17. This episode preludes the main
narrative because it was regarded a great thing to kill a chief.
* Referring to the chiet’s lack of watchtulness.
4See ‘‘Story of Those-born-at-Skedans,”’ note 8.
° A salmon creek.
® She taunts them by referring to the Skidegate people whom the members of her
own family had killed.
7Those who had killed the man.
“See ‘‘ War between the people of Kloo and the people of Ninstints,’’ note 14.
494 BUREAU OF AMERICAN ETHNOLOGY (Bur. 29
® Probably means ‘‘mentioned”’ or ‘talked of.”’
10 Hither to be understood in a contrary sense or, more probably, indicating that
she belonged to too high a family to be injured with impunity.
11 All this is explained in the story of ‘‘Sacred-one-standing-and-moving, Stone-ribs,
and Upward.”’
” “ Hair-seal-low-tide,’’ meaning the town where there are plenty of hair seal
visible at low tide. It was formerly a town of the Xa/gi-la/nas, but lay on the
extreme border of Ninstints territory, on Lyell island, near the northern end of
Darwin sound.
'S The Skidegate chief; see the preceding story.
Each family had its own list of canoe names.
'S Perhaps this should be K!e’dja-i, ‘‘ entrails.”’
16 The predominant Eagle family at Skidegate.
1 A leading Raven family in Skidegate inlet, one which formerly owned the town
itself. After losing this to the Giti/ns they moved up the inlet to Lina island, where
they had a noted village called Drum-town.
8 See ‘“‘Story of Those-born-at-Skedans,”’ note 19.
19 After the man had been shot he would finish the job.
»” Battles in armor often lasted for a long time without material injury to either
side.
21 This paragraph is a difficult one, but I understand it is as follows: The spirit of
the uncle Gwai‘is, about to be reborn through Flood-tide-woman, calls out. Just at
that time she comes to where the woman that Gwai’is formerly loved is lying, and
the latter, recognizing the voice, supposes it is indeed he. She speaks to him and is
answered again.
2 « A bove-the-edges fort,’’ on Alder island, north of Burnaby island.
°3 A part of Those-born-at-Qa’gials who received their distinctive name from the
fact that they originally lived on the outer point of the tongue of land on which
Skedans was built.
** One of the Skidegate chiefs. The name means ‘‘nobleman.”’
» Signals were often given by means of columns of smoke.
to I’ntt.” And, after they had given them food for a while, berries
were dropped upon the face of South-east, and Alder® did not like it.
Then they began to fight at the fort. And they destroyed the men
and enslaved the women.
They then discovered Axtua’ls swimming from the fort. Some
youths pursued him. And, when they got near him, one held a spear
over bis shoulder ready for him. He said to him: ‘* Spare me brother-
in-law,” but still he speared him. He broke his back.
They towed the body of Axtua’ls ashore. Those taken as slaves
then sang the same song for his body that had been sung for him when
he acted in the secret societies and got power from the sea otter and
when he performed sleight-of-hand feats.
Laweé’+ huwa’+ho-+ ho-+ lawe’+i ia/+ la+wé/+ huyii’” u6+ lawé/+ hu wi+
6+ lawé’+ hé+ iyié’+ 6+ 664+ lawé’+-i-+ iyaé’+6+
6+ lawe’+ yé+ huwii’+ 6+ hd-+ lawé’ée+ héhé+
iyé’+ 60+ 0+ lawe’+ hé hé iyé’/wa wa-+.
At that time they took forty slaves for South-east. All together,
they took seventy at that time. When they came home they started
to fortify themselves at Thin-fort.*
And, after they had been there for a while, Dje’basa’ came with
many canoes. They stopped in front of the fort and bought them
(the slaves) for grease, hides, and slaves. And, after he had bought
all and had started off, a woman whose lip around her labret was
broken through, the only one left, came out and stood there, and said:
** Dje’basa, chief Dje’basa, are you going to let your property rot at
such-and-such a place where it is stowed¢® Are you going to let it
rot at such-and-such another place where it is stowed?”
Then the canoe was backed toward her, and he gathered the boxes
of grease which were in the canoe together and landed them in exchange
for her. Then she also got in, and they went away.
When they first arrived there Dje’basa ate dry fish and grease in the
canoe. They saw that his mind was good. And South-east began to
speak of building a house with what he had obtained in exchange for
the slaves. And they were glad, and the Town-of-Dji’gua people sang
a song outside.
Wai-+ aiya’—- aiya’+ aiya’+aiya’ uydé’+ uya+ aya’+ aya/+ wa
al’ya-+- aiya’ha-+ aiya’ha aiya’ha haiya’haho haiya’hahe, ete.
4
496 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
At the time they sang they made a forward motion, and when they
moved much the platform fell. No one was injured. Then one of
them asked his child: ‘* Hi’ndju, is your brother there?” They then
sang another song: ‘‘ Hi’ndju, is your brother there?”
They removed then from the fort to Chicken-hawk town.’ But
there they built houses. After this a long time elapsed before there
was another fight. South-east was dead, and Gina’skilas* was also
dead, and Qa’-idjit® succeeded to his place. Then they cleared the
town of Sea-grass.'” He built Cave-house there.
And while Qa’-idjit was sitting idle in front of his house with a
Pebble-town woman,” whom he had married, Those-born-at-Skedans ™
‘ame from Skedans' to fight with him. They shot at him, and his
wife fell dead without uttering a word. But he got in safe. Then
he kept sending food through the fire to his wife." That made him
soon forget about his wife.
And when summer came he married a woman of Those-born-at-
Q!a/dase.o.'* The brother of the one that was killed also stayed there.
His name was Lii’g. ot.” |
One day Qa’-idjit painted himself and tied weasel skins in his hair,
in order to set out to eat berries. He started off. Liu’g.ot had made
a canoe and was smoothing it there. When his brother-in-law was
on the point of starting off he ran down toward his brother-in-law.
And he threw sand into Qa’-idjit’s face.”
And he asked for two guns which were in the bow. They were
afraid to hand them to him then. By and by they handed him one,
and he shot his brother-in-law. He shot true and killed him.
Those-born-at-Q!a’dase.o bestirred themselves at once and fired at
him. They shot him in the elbow. Then he lay there. That day
three were killed. Qa’-idjft was made to sit on the sand. But still
Qa’-idjft escaped into the house. And he lay in the back part of Cave-
house. He had two large blankets over him. Over these he also had
a cotton canoe sail.
Now those who had done that to him went to a lonely camping
place. And afterward they were afraid he was alive. They came to
kill him. It was moonlight. A boy who was sleeping with him woke
him. He then pulled himself out from under the blankets. And,
while he moved back from the fire, one was moving a ‘pistol '" about in
the smoke hole. He tried to shoot him. Twice his pistol failed to
go off. Then two guns were pointed through the smoke hole. When
they went off there were large holes in the blankets.
One day, some time afterward, he went out in front of the house
and sat idle. After he bad sat there for a while they stepped toward
him. He heard the sound of running feet. And, after he had aimed
his gun in that direction for some time, Naskii’l*® stuck out his head,
and he shot at his face. He fell there on his face.
SWANTON] HAIDA TEXTS AND MYTHS 497
Of those who came to attack him from the camp Naskiii’l was killed.
And the one who was with him went away. And another family
looked after the body. Afterward Qa’-idjit went to Ga’nx.oat, who
was living in Big-house.*' There he died. And his grandfather put
him into a big box.
Then the people who had shot him and were holding a fort in Lake
inlet brought over a peace offering.” They brought over one slave.
And the next year they also held a fort up the inlet from Sea-grass
town. Thither Two-in-one came from Daog.a’ilgaleii, which lies
seaward from Skedans, and got him. They came and got Naskiii’}*
to go to war with the Gita’mat.”” He went at once.
They then set out. There, at Gita’mat, they took many slaves for
him. Two-in-one,” however, had three. And, when they returned,
they built two large houses at Ata’na.”’ Presently they came to him
to ask for blood money. They gave then five slaves. And Those-
born-at-Skedans named their island **Sunny-fort.”** By selling the
slaves that remained Naskii’l built a house. There they say he began
to potlatch. Now they went from Sea-grass town to get his house
timbers. And they built his house at Sea-grass town. This is how
they got back to Sea-grass town.
After that time they procured more expensive seats [at the feasts
and potlatches|.** They now ceased to have trouble at Sea-grass town.
Here this ends.
Kitkatla was an important town and tribe belonging to the Tsimshian stock. The
town was on Dolphin island.
‘Chief of Sea-grass town. The whites’ name for this place, Kloo, is a corruption
of his own name, Xeu.
* A fort of the Kitkatla people.
*The one who appears in ‘‘War between the people of Kloo and the people of
Ninstints.”’
*Situate at the northeast angle of Lyell island.
* Chief of Kitkatla.
6 Referring to his storehouses; see ‘‘ Wars with the Niska and Tsimshian and con-
flicts between Haida families,”’ note 6.
“See the preceding story, note 26. The house that South-east built at that time
was so large that he named each half of it separately. The house pole was covered
with abalone shells.
‘See ‘‘War between the people of Kloo and the people of Ninstints,’’ note 14.
“See the preceding story.
See note | and the preceding story, note 33.
"A house was sometimes so named because it had a very deep house hole, mak-
ing it dark inside.
See ‘‘ Fight at the town of Da’x.ua,’’ note 2.
Tt is curious that this was the very family to which the town chief of Kloo him-
self belonged. The section living at Skedans comes to make war upon the chief of
the one living at Kloo.
?
“See the story of ‘‘Sacred-one-standing-and-moying, Stone-ribs, and Upward,”’
note 35.
428 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
© See the story of Moldy-forehead, note 2.
6 See ‘“‘Story of Those-born-at-Skedans,”’ note 19.
1 Also one of the names of the chief of the Seaward-sqoa/tadas.
8 Because he did not think that Qa/-idjit had honored his sister enough.
1 Haida, ‘‘short gun.’’
20 A shaman, who was also chief of Those-born-at-Q!4/dasg.o. This was the name
of his supernatural helper.
“This house was probably named after the original one which gave its name to
the ruling branch of the Giti/ns of Skidegate.
*~ The usual name given to Skincuttle inlet. Skincuttle is said to be a corruption
of the Haida sq!én-g.att (‘‘Sea-gull-went-up’’), a name used by some of the Skide-
gate people.
*3 A peace offering sent over as a sign that they would make proper reparation for
the death of the chief.
** Another chief of Those-born-at-Q!a’dase.o, of the same name as the one who was
killed.
* The northernmost tribe of the Wakashan stock; called by whites Kitamat.
*6 A man of Those-born-at-Skedans. The chief of Ninstints was also so called;
in fact, that is the meaning of the word Ninstints.
*" Hot Spring island.
** This was near Hot Spring island.
“The placing of chiefs at potlatches and feasts was regulated in accordance with
their wealth, the richer sitting nearer the inside house pole, inthe back part of the
house.
ae phy
aa]
SWANTON] HAIDA TEXTS AND MYTHS 4929
WAR BETWEEN THE PEOPLE OF KLOO AND THE TSIMSHIAN
[Told by Abraham, of Those-born-at-Q!4’/dasg.o]
The people at Chicken-hawk! town were at Wa’nats” prepared for
war and had done raising their canoes. They were going to Kitamat.’
And because the tides began to run too high for them to make the
start from Chicken-hawk town, they prepared at Llasi’g.a-i. When
the tide was high they started off.
Then some Skedans* people met them. And they gave them the
following news. Butllehead had thrown a dry halibut at I’nedlin,® on
account of which there was a fight." They heard that a woman of the
Town-ot-Dji’gua people’ had been killed. Then, instead [of keeping
on], they went toward the Tsimshian.*
They went on and took all the dry salmon a slave was getting in
Skidegate creek’ away from him. They took a large number of bun-
dles of salmon out of the canoe of one who was coming back from war.
After they had left that place they took away all the property of some
people who were living at Da’x.ua."°
They then went seaward and came to the mouth of the Skeena.
And they went toward Metlakatla'' and pulled their canoe up into the
woods. Close behind them were very many people in a temporary
vamp. After some time had elapsed they began to make a noise.
They then went to fight.
When they came out of the woods a Tsimshian shot a Haida. ‘*A,”
he was glad to have shot him. Then some Tsimshian got into a
medium-sized canoe and paddled off in fright. And the Kloo people
also got into one. The Tsimshian had one paddle, and the fighters
also had one.
And after they had chased them for a while, they chased them
ashore and seized them at the edge of the water. Only one escaped to
the woods. When they seized his wife she cried out, and he turned
around quickly with a knife. Then Djix.ia’al ran toward him. When
he got near he shouted at him. He (the Tsimshian) shook, and he
seized him.
They then got into the two canoes and went over to the place where
they had come out. They went over to the war canoes that were there.
On an island on which stood one tree, near the place where they came
out, sat Ni’swas.’” And the people of his town also sat there. The
Kloo people were unaware of it.
And, when they started off, one [Tsimshian] who was a good hunter
started after something [from the camp of Ni’swas]. He shot at them.
Then they started back.
430 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
They came across then, and the warriors.came to Raven-creek.””
Two canoes landed at a house that stood on the farther side of High-
point." After they had remained for a while in that house a Skidegate
man who used to be on good terms with a Kloo man ran in through
the doorway. Instead of sitting idle, Qena’-i’s father picked up his
weapons. One of them held ready before the door an ax which he
had in his hands. He brought news over in advance that people were
coming over from High-point town" to fight them.
Then they (the assailants) went back. And they also went away.
When the sun had passed behind the hills, they arrived at Chicken-
hawk town. At that time they sang a high song. They had brought
in ten slaves.
Then one whose canoe was empty went into Kitamat for a short
raid. After he had been gone for a while they heard the sound of his
guns. While they were living at Kloo he ‘brought in two slaves.
They took them for Kog.ogwa’i. By trading these he built a house.
It was named ‘‘T’ng#l{n-house.”
Some time after this they went to war on the Tsimshian in two
canoes. Gitku’n' and Gitaga’igiastas went. After they got into
the Tsimshian country they landed their canoes near Metlakatla.
After they had sat there for a while five persons came in a canoe after
devilfish. There were three women and two men, and the warriors
ran toward them in the woods.
The chief did not get off. But the others walked about on shore.
They took then the wife of Nisia’gantis, and they also took the wife
of hisnephew. And they seized the other woman in the woods. She
was very pretty, and they lay with her there and let her go.
They pushed them along then to the place where the canoes were.
And, when they started off, Nisna’ganis’s nephew walked about on the
opposite shore. He shot at them many times, but the gunpowder
only flashed. By and by they pulled out of range. And they went
seaward to Sqii’g.al. And, when they started across, they sang a
high song at Kloo.'* And they owned her (the chief’s wife) there.
The winter was not long for him (Gitku’n).”
The Tsimshian then came to fight for her ina crowd. And, when
they camped at Qal.*’ Hil*! sent a canoe to talk with them. He had
them tell the people that he was going to come for her. When harvest
time”? came, after he had said he would come back in many canoes,
a great many Kitkatla people came by canoe to Skedans. It was a
veritable crowd.
They stayed at the town of Skedans. The Kloo people also crossed
thither. The great Hil got K!uia’ns’s” sister and another woman who
had been taken south to the Bellabella.“* He brought both over.
On the night when the Kloo people came he began to dance. After
he had done this for a while he sent the two Ninstints people [to the
SWANTON] HAIDA TEXTS AND MYTHS 431
Kloo people] by striking them on the back. They struck Gitku’n
with a slave,” and Gida’fgiastas also went away with one. The
chiefs were in Mother-house.”*
After he had ceased dancing, Gitku’n also started to dance. After’
he had done so for a while, and had stopped, they had the wife of
Nisia’ganiis stand up, and the other with her. And, when they struck
her on the back to send her to the other side, she almost touched the
ground with her lips. They did the same thing to the other one. In
this way they exchanged.
After they got back to Kloo K!uia’ns and K!adja’-i paid for their
sisters. !uia’ns paid two slaves for his sister, alone with sea otters.
Ki!adja’-i also paid a slave for his sister, besides much property and
many guns.
After this winter came. When spring came Gitku’n joined the
secret society. At the end of two days he disappeared into the woods.
On the next day all the Kloo people went to Skedans. When they
set out they launched his canoe, which was called ‘* Reef-canoe.” *7
After they had loaded for a while, some came down in a crowd out
of Cave-house with a sail pulled tightly around them. Inside of it
many horns sounded. They got into the canoe and started across. It
went along in the midst of the other canoes, and something whistled
inside of the sail. All thought that Gitku’n was in it.
When they got near Skedans Reef-canoe changed still more. They
let the one who had fallen [that is, joined the secret society | at Kloo
be inspired at Skedans. When they stood in front of Skedans, he
(the spirit) suddenly made a noise behind Skedans, and Skedans was
in commotion. Hu hu, hu hu hu, Wa’nag.an”’* also acted tlala in a
different place. At this time they were so much taken up with it that
they did not know what they did. When they got Wa’nag.an into
Mother-house, the companions also attended to Gitku’n. They got
him into Rotten-house.*’ They then came ashore.
The day after this, about noon, Wa’nag.an went out and bit the
arms of the sons of Skedans chiefs belonging to good families.*°
After a time he bit the arm of Ga-ifa’ldana-i-yut’ans, when he too
joined the secret society. He was inspired. On the day after that
Ga-ina’Idana-i-ya/Ans went out and [feigned to] eat a Bellabella
woman that his mother owned.*' As he sat and moved around her she
pushed him from her and made a sound as if she feared him. By and
by he seized her and began to eat her. When he began to bite her
neck she died. The companions took care of him. He ate to the
middle of her.
One day, when the secret society was at it height, it was foggy. At
that time the two brothers of Nisia’gants’ wife came to fight. They
were Nistada’ and Nisiina’te.
During three days and nights it was foggy at sea. After that, when
432 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
they made land very early in the morning, they saw it (land) all at
once. They then pulled up their canoe on Gwa’-idjats.*”
Just at daybreak the sound of the bad secret society came to their ears.
When day broke they discovered that they were coming out to them
inacanoe. In the bow of the canoe persons were acting under the
influence of the spirits of the bad** secret society. They made noises,
and they said to each other that they smelt them. They fled then.
They forgot the board which holds the foot of the mast. Then some
who had gone after sea eggs shouted as they came back [at seeing’ their
white sail pass out to sea from Skedans. Then they split in two some
boxes of grease that they had and made a hole in the bottom with an
adze. Then one of them, lying on his back, held it there with his feet.
When they were some distance away they passed round in a crooked
course. Then they made-a board to hold the foot of the mast at Skide-
gate creek. After this time the people of the two islands had the board
to hold the foot of the mast nailed down inside the bow.
The next fine day after this they went home. They found their
minds were different, and they found their own country.
And, when the secret society was all over, they (the people) returned
to Kloo. When the middle of the following summer arrived they
came to get something for having had their sister enslaved. They
were allowed to land without disturbance. Before any food was given
to them they started to dance.**
**Ho+ ho+ hi ho+ hi+ ho+ hi+ ho+ hi+ ho+ hi ho+ hoga
haaa hoga hog.a ha ha gudixe’” [they sang].
They put a dance hat on Nistada’. They also struck Nistuna’te with
a copper plate (that is, they gave it to him). And he danced, holding it
by means of his neck [and chin]. Hu hu hu hu, it was a great dance.
The town people also struck him with some property.
This is the end. They had peace with each other.
* A place where the Kloo people were in the habit of camping before starting on a
war expedition.
3 See preceding story, note 25.
*See the story of ‘‘Sacred-one-standing-and-moving, Stone-ribs, and Upward,”’
note 39. ‘
° Port Simpson; see ‘‘A raid on the Tlingit,’’ note 13.
6 Given in the story of ‘‘Fights between the Tsimshian and Haida and among North-
ern Haida.”’
“See notes to the story of Cloud-watcher.
*The word used here, Tcimaski’n, is less common than Ki/lgat.
“See notes to ‘‘Story of the Food-giving-town people.”
1 See notes to ‘‘ Fight at the town of Da/x.ua.’’
See ‘The one abandoned for eating the flipper of a hair seal,’’ note 1.
™ One of the great Tsimshian chiefs.
18 See ‘“‘ Story of the House-point families’? and note 15 under it,
“Cape Ball. High-point town stood just north of Cape Ball,
ee et
SWANTON] HAIDA TEXTS AND MYTHS 433
Mature particularly old men were generally known by the names of their chil-
dren, as in ‘‘Story of the shaman, G. a’ndox’s-father.”’
Or ‘*Port Simpson house,’’ the inside house posts being carved to resemble
white people.
1 Chiet of Kloo.
'SGiven in previous stories. It was thought so much of that it was only used upon
very special occasions, of which my informant remembered five.
He was so happy over his success.
*” Bonila island.
*1 A name of Djé’basa.
So my interpreter translated the word. It was probably the season when berries
were gathered and roots and potatoes dug.
*8 This was the name of the chief of the Sand-town people, a Raven family at Nin-
stints. It means ‘‘dressed-up.”’
*4 See the story of ‘‘ Raven traveling,
* Cant word, meaning ‘‘ to give.”’
6A house belonging to the Qa/’gials qe’ig-awa-i. The name probably means
mother of houses,’’ referring to its size.
*7 See ‘‘Wars between the peoples of Skidegate and Kloo,’’ note 14.
*8 Chief or nephew of the chief at Skedans.
*® The word for house here, da, is properly applied to the retaining timbers used
to hold back the earth in houses having an excavation beneath them.
* This biting only produced a very slight wound. In later times, a chiefs son
having died of blood poisoning, it was made still milder.
31This eating was a pretense.
® One of the islands outside Skedans.
33 Because the novices, or the beings inspiring them, were violent, and the people
feared them.
%* Payment of k!a’da, remuneration for having enslaved a person, was accompanied
by dancing; payment of wal, remuneration for having killed or wounded a person,
was not.
17137—No. 29—05——28
”?
note 9.
‘
434 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
WAR BETWEEN THE PEOPLE OF KLOO AND THE BELLABELLA
[Told by Abraham of Those-born-at-Q!a/dasgo]
One time, when they were ready to go fishing toward the south,
Waters was dead at Sea-grass town.' A Tsimshian named Was was a
close friend of his and came to send food through the fire tohim. He
had four canoes loaded with boxes of grease. From him they learned
the news. The Tsimshian told them that the Bellabella* of the whole
inlet had their canoes all ready to make war on the Eagle people.’
They did not believe the news.
After they had bought their grease they went away. Then the Kloo
people also went southward, and after they had gone on for a while
they landed ata long sandy beach, and a shaman named Di'g.a-koya’k"*
performed there. His supernatural powers saw that the Bellabella were
coming that day. He said that his powers had looked at something
out at sea.
A Ninstints man who had been taken before acted as pilot for the
Bellabella. His name was Youngest-chief’s-son. And toward evening
the Bellabella saw the fires. They asked Youngest-chief’s-son:
‘“‘ Which have the bigger fire?” And he said: ‘*The Ninstints people’s
fire is the larger. The fire of Gitku’n’s’ people is the smaller.” The
Bellabella then turned toward that.
The canoes then gathered near the camping place. After they were
assembled [on shore] they ran out quickly. One then seized a woman
who was behind the house, and she knocked the Bellabella down. The
Bellabella still clung to her. The woman then seized a short stick and
struck him on the head with it.’ She then ran away from the
Bellabella.
And afterward the Bellabella canoes came along. Two also walked
along on shore. There they enslaved a Kloo man and his wife. And
they enslaved seven Kloo people at Q!o’na.°
And after he (a certain one) had tried to shoot [some one] near
Gi'tgua fort he came to one who was hammering silver. And, when
he got near him, he pulled the trigger of his gun without taking aim.
It went off, and he ran quickly to him and tried to cut off his head.
But, since he was looking to see if any were coming after him, he cut
on the chest. The Bellabella took in the body and went to G.ado’.
And they breakfasted there and slept in their canoes on the farther
side of G.a’nu. gin.
And, while it was yet daylight, the singing of a child came to their
ears from the other side of Xéna.* Winodtralt’sila, who had taken no
SWANTON] HAIDA TEXTS AND MYTHS 435
one, went to the place where the child was singing. They were
encamped behind the trees, and had a mat hung up on account of the
mosquitoes. He softly pulled it down. He saw those lying behind
it. At that time some one said to him ** Nda’jnda’.” He thought it
was adog. And, after he had also looked on the other side, he went
again to the place where they were camping.
He then told them how many there were, and he said that he alone
would have them. And he went thither. As he went toward the
place his gun went off. And those who were behind ran up. When
they got near he had come out near them on shore. He had cut off a
head. His skin was covered with blood. Holding the head hanging
from his mouth, he crept down with two knives in his hands. ‘There
they enslaved five.
They told them there that many people were encamped at Xéna-
point. The Kloo people told that to the Bellabella. They then went
to XNena-point. And they arrived there, and, after they had gathered
together, they lay in lines along the edges of the grass. Presently
they went to get them. After they had gone in a line toward them
for a while, they said *‘ Hak” and threw themselves upon them. And
there, too, they enslaved many Kloo people. Some, however, escaped
into the woods.
After they had got them into the canoe a north wind was blowing.
They then put up their sails. Many dead bodies were left behind
them. And, when they got far out to sea, they pulled off the head of
a man of the Cumshewa-town people’ named Stins who sat in the
vanoe, and threw his body overboard while it was still alive.
Then those who had escaped into the woods met at Skwa’-ikun
island. And they went toward the mainland on rafts. They then
made a big smoke toward Ninstints. And they came after them at
once and took them over to Ninstints. Afterward, when evening
came, they took them over to where they (their own people) were
fishing. It was a great piece of bad news. There was no peace for a
single family.
They stopped fishing then and went to Sea-grass town. After they
had gone along for a while they came to the body of the man whose
head they had taken off, floating near the shore. They put it into the
fire there." And they took along his bones. They reached Sea-grass
town. Hu hu hu hu hu, there was great wailing. They now pre-
pared for war. After they had prepared slowly for a while they
went off.
At that time they were not acquainted with the mouth of Bellabella
strait. Then, without knowing [where they were], they pulled up
their canoes into the woods early in the morning. And, when day
dawned, they saw Wawayié’la’s fort. The fort was named
Lai’Laik!ia-i.
436 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
And, when evening came, they wanted to see which side was the
best one on which to get off. And they went around it while the
Bellabella slept. Many log houses were on the lower part of the
point of the island. ‘They saw it, and they went away. They then
talked it over, hu hu hu hu hu.” On the day after the next they went
toward it just before daylight.
And, after they had gone along for a while, when the bows were
coming in in front of the log houses the bundles of masts in the bows
pushed back the canoes.
The fort people had sung all night for Wawayié'la, who was acting
in the secret society, and slept for weariness from using their voices.
When they were asleep they (the Haida) came in front of them.
After some of them had got near some one came out to urinate
and discovered them. The Bellabella then began to shoot at them.
And when daylight came the Town-of-Dji’gua people went ashore by
a reef lying off the point of the island. They then shot on their side.
Hu hu hu hu hu, there was a great noise of guns.
By and by they mentioned to Gtnana’otx.a™ that they might make
peace, but, when the Kloo people came out on the reef, they began to
shoot at them again. At that time they killed a chief of the Town-of-
Dji’gua people. They tried then to get his body, which was high up on
a rock, from behind. And some one thought of a hook he had in one
of his boxes. They then fastened this to the end of a pole, pulled it
through the skin, and by pulling a little at a time they got it in.
They shot at each other all day. By and by they got into their
canoes and started away. They shot at them from the fort. They
also shot into some who were ashore. When all got away they pur-
sued them from the fort. They were so strong that they escaped at
that time by canoe.
They came back then empty-handed. And they (the people at
home) felt good, because while the warriors were gone a man and his
wife had escaped and had returned. But, when they brought back
the dead body, they felt still more sorrowful than before. They
could do nothing.
That winter news came to the Bellabella through a canoe from the
Kitkatla people that when summer came Gitku’n was going to sweep
out the inlet from its head like a contagion. Then the Bellabella
people said: *‘ When Gilda’-it’ can never be entered how are you
going to sweep it out from the head?” When that news came
through Kitkatla,’® the Town-of-Dji’gua people said they would
destroy everything before them as when one spits out something.
At that time Ya’koeLas was showing how he would act when they
got hold of him. Ten Bellabella young men seized him, and he threw
them about. He said that he would do that to the Kloo people. And
in the very middle of summer they went southward fishing. They
SWANTON] HAIDA TEXTS AND MYTHS 437
fished there for a long time. They observed the war taboos there for
along tine. They drank medicine. And, when they had more than
enough dried halibut, they went away.
When they found a good sandy beach they landed. Thence they
started off to war. Hu hu hu hu hu, the great crowd of them! After
they had prepared for a while they went off. While they were away
the women observed the rules in two smokehouses. After ten nights
had passed, and the bows [of the warriors] canoes were turned about,
and they had started home, they turned around their sleeping places."
One night after that they came home. The noise of guns was heard.
Hu hu hu hu hu, there was a great noise of guns. When they got
near, the sound of the war songs came rolling along. In Waters’s
canoe the highest war song was sung.'* When they landed they
brought in many slaves. Among them was the great chief, Ya’koeras.
At that time they went up into the inlet. They spent many days
in it. And when they smelt smoke some went out to scout. They
then saw the house, and before daybreak they set out for the house in
a line.
When they got near a white man’s dog barked at them. At that
time A’nkusta'® performed as shaman. He then made a threatening
motion toward the dog. It stopped barking. And it came among
them and licked them.
When they got near they shot at them. Hu hu hu hu hu, they
finished shooting and ran in. Some went through the doorway and
some went in through the sides of the house. They dropped in
quickly in any way. ‘They seized at once upon those inside.
By and by one of them seized Ya’koetas. He threw him from him,
and he almost fell on his hands near by. But he did not loosen his
hands. Those in the house did not know, on account of the confusion,
what they were doing. One lay upon some one and called for his
family. Others pulled away his arms.”°
They now got all into their hands. At that time they lay upon some
slaves owned by Ya’koenas who had married each other. The woman
then said to her husband: **Cut him up among them.” And her hus-
band said to her: ‘‘Any place where water is drunk is all right.”
Their minds were not disturbed, because they were slaves already.
Then the chief, Ya’koeras, refused to leave the place. The Kloo
people then seized him, and he threw them off with a jerk. He then
moved himself little by little in the place where he had lain. He
moved toward an ax that was there.
After they had struggled with him for a while one of them found a
big coil of rope near the door. They tied him then. And they car-
ried him to the canoe. At that time he was put into Waters’s canoe.
The canoe then moved as if some one shook it. It shook because he
was afraid, and they were afraid of him.
438 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
The one who had escaped from among the Kloo people first captured
by the Bellabella then threw a spear at him out of another canoe, and
he raised his palm toward it, so that the spear ran into his palm. On
that account he also struck Ya’koeras in the face with a paddle. He
[Ya’koenas] did not turn away. He held up his heaa as before.
After he had been shaking [with fear] for a while Waters put on
him a cedar-bark ring that they had taken. Then, knowing that the
cedar-bark ring protected him from insult, he found that his life was
safe. :
When it was broad daylight the Bellabella said that some people
lived below on the inlet. Two canoes of Those-born-at-Q!a’dase.o**
started off. These were not anxious for their lives, because they had
taken nothing.
And after they had gone in that direction for a while they saw
smoke. Then Tcisgoa’n led, and two others went with him. A child
was playing at the time at the side of the house farthest from that to
which he came. He then ran toward him. And he chased him to the
house. Unable to catch him, he chased him into the house. When
he took hold of his mother he took him and his mother both. Those
in the house were frightened. He-who-was-going-to-be-Gia’gudjan
came in after him.
One person went behind the house. , Five persons went out, and he
seized one. He was anold man. And, when he laid hold of the other
four, a terrible fellow (a Bellabella) got hold of him. That (i. e., the
Haida) was Gilasta’gu. He let these four go. Then the Bellabella
began to stab him. After he had struck him four times his younger
brother came to him. And he also turned quickly upon him. And
another one who came up with a pistol he slapped on his nose. He
knocked him down. Then he (the Haida) shot him. He shot true,
but he did not feel it. He then struck him with hisown knife. After
he had done this several times he fell, and be cut off his head. They
say that the trunk afterward got up.
They then went to look for those who had gone into the woods.
They shouted out near by: ‘‘Ho ho ho’ho ho’, I am Hta’ngawons.”
There they got six persons.. They also killed one.
When they went away and passed out of the inlet they saw a canoe
in the distance. They then remained behind a point. They talked
jealously as to which canoe should take it. There were four. Three
were women. They then began to shoot at them.
Then they upset it, and Gi’tgoa swam over to one whom they had
wounded. The man ran then into the woods, and they pursued him
and struck him in the back of the head with a stone. And they also
broke his legs. They cut off his head. But they took the women.
Making an end of this, they went away. Afterward they went home.
After they came to Kloo all the chiefs talked over where they would
SWANTON] HAIDA TEXTS AND MYTHS 439
have their fort. They discussed the merits of a certain island. By
and by they all thought Town-fort * was a good one, because it was
within easy reach of T!a’ldi,** whither they went after salmon.
The men then went to it. After they had been putting up house
frames for a while, they also brought cedar planks there. Then they
put them up. Afterward they also brought the women there. They
worked upon the houses. After they had worked upon them fora
while they were done.
After they had lived toere for a while an old Bellabella man whom
they had taken died. They then dragged his body to a steep place.
Just before they threw it over they cut off the head. Then they threw
him down. And his little grandchild almost pushed one of the Kloo
men over. He grasped something at the edge of the cliff.
After they had lived there for a while they went to Skedans to
get a wife for the chief’s child, and they stayed there all night. On
the next day they came away. And, when they came in sight of the
fort, they (the fort people) saw Kudju’t (the woman they had come
for) sitting in the canoe. Their minds feeling good, they sang a pad-
dling song. When evening came her father-in-law called the people
to give them Indian tobacco. When they had the tobacco in their
mouths some said one to another: ** To-night we will fool them.”
And they went home.
After we had lain in bed fora while all at once the fort moved.
There was a great catching up of weapons. Two Kloo people were
shouting behind thin rocks which stood near the fort. They heard at
the fort the echo of their voices resounding from the shore. They
said that it was the Bellabetla.
They then tied up the slaves. And an old man living down toward
the shore added lies to it. He said that canoes had come below and
gone away from him. By and bya shaman who was there performed.
He had a knife in his hand. They sang a song for him there. Some
spirits straightway went out of him. He said he could not find any-
thing terrible by striking with his knife.
A brave chief of the Town-of-Dji’gua people had his house at a dis-
tance from them. They shouted to encourage him as he came from
it. They made a sound [like a snare drum] in front of the houses:
‘*A-a-a-a-a-a Wa-a-a-a-a-a.” He came down with a knife to meet any-
one [who might be there]. He passed down the trail that leads from
the upper inlet and came quickly out upon the trail on the side toward
the sea.
At that time some went away from the fort. They carried the news
to Skedans. They came quickly the next day to help them. And they
landed there. There they gave them a great deal to eat.
When fall came they were at T!a’Idi. In the summer after the fol-
lowing winter a slave that they had, whom young men used to watch,
440 BUREAU OF AMERICAN ETHNOLOGY (BULL. 29
began to defecate in bed so that they were afraid of him. He did this
because he had planned to get away. By and by he escaped with four
women. And they launched canoes and looked for him. They could
not find him anywhere. He went off with a gun, a cartridge box, and
a blanket.
And some Masset chiefs were also there. They had expected to trade
{the runaways] for some Kloo people that they had taken. Those also
went away. They then took two slaves from Qoei's.** There they
also took up weapons against each other.
Afterward, when the planting was over and the salmon berries were
ripe, they started southward. They again fished for halibut. Not
the smallest human being remained behind. And, after they had
gone along for a while, they landed at the place where they were
always accustomed to fish. They fished there. After the fishing had
gone on for a while they stopped and went away. They then landed
at a certain long sandy beach.
And Gitku’n sent some young men after something that they had
forgotten at the place where they had fished. A part of them also
went after salmon berries, and some hunted. And, while they (the
young men) were on the way one discovered mats belonging to the
Bellabella spread out to dry at the foot of the trees standing back of
the shore. And the two who were sent in search reached the place
where those were sleeping from whom they had parted and escaped.
They came to know about the enemy.
He (the head man) went at once toward the place where they had
landed. And he discovered enemies about that place. The Town-of-
Dji’gua people immediately went taither in two big canoes. And
Those-born-at-Q!a’dasg.o followed. And, when those who had gone,
came into the inlet they saw the enemy unobserved by the latter.
They then got off their canoes for them. And before they got oppo-
site some one shot at them. They then began shooting into them.
Then they pursued [the Bellabella] who led them along to where
there were eight more canoes in the woods. And the Town-of-Dji’gua
people began to watch in front of the canoes. At evening Those-born-
at-Q!a’dase.o also came there. After they had been there for a while,
Lda’ogwan” called out from among the Bellabella: ‘* Father, are you
in one of those canoes? I am Lda’ogwan.” Then Waters asked:
‘* Why is there such a crowd of people?” ‘*Some want peace; part
want war.” And he said to his daughter: ‘t People always use feathers
in making peace. They are inviolable.”
After she had talked [to the Bellabella] they heard the sound of a
canoe in the darkness. Then two persons put feathers on the chiefs.
And one of them asked for Gitku’n, but they pointed out to him a
different one.** He then put feathers on him first. But afterward he
put feathers on the chiefs.
SWANTON] HAIDA TEXTS AND MYTHS 44]
Then Lda’ogwan said: ‘*Do not let Skitg.adé’s talk, father. The
Bellabella are afraid only of his voice.” A while after this Skitg.adé@’s
stood up. ‘* Wawayié’la, Wawayiée’la are you sure of peace, sure of
peace? then let me hear the sound of some peace drum.” Some one
at once beat on the thwart of his canoe. ‘* Alas! that is a poor peace
drum.”?*
After the night had worn on for a while day dawned, and the Bella-
bella took to their canoes. After they had begun to launch their
‘anoes and had begun to get into them, those who had come to fight
went away. The Belijabella also went after them. The Bellabella
man who had escaped from Sea-grass town was with them.
After they had paddled almost past them they shot to one side of
the Bellabella. They again put in their cartridges and again they
shot. They then sang a chasing song. And they left the Bellabella
behind.
Not long before daybreak those who had gone to fight came around
the point. They said they had come near enemies. While they were
still telling the news the warriors (that is, the Bellabella) also came.
They gathered at an island that lay seaward from them. The land is
called Stit’djin.”*
At that time Wawayié’la asked Lda’ogwan: ‘‘Do people always
carry out what Gitku’n bids?” And she said: ‘* Yes, one of his uncles
always speaks good words for him. He (the uncle) will come.”
By and by La’ma went out with three men. He hada great feather
bag that Gitku’n owned under his arm. He stood up in front of the
place where they were. At that time the slave who escaped from
Kloo had a yellow cedar-bark blanket over his head in the stern of
Wawayié'la’s canoe. He tried to hide himself. They then left a broad
space open for La’ma between the ten canoes which were there, but he
went in at another place between the large canoes. La’ma recognized
the one who had escaped, jumped toward him, and seized him by the
hair. ‘*‘ Are you Gia’oistis?” he said to him, and he pulled his hair up
and down. The Bellabella looked at him.
By and by he put feathers on them. He put feathers on Wawayié'la.
He also put feathers on Ginana’otx.a. After he had put feathers on
all of the chiefs he went in.
After they had looked on a while two Bellabella came in the canoe.
All then went down to the beach. One Bellabella jumped ashore,
but they picked up the other, taking hold of him by the nose. They
made fun of him. But La’ma and another remained with the Bella-
bella. They took one into Gitku’n’s house; one they took into the
house of Waters.”
By and by the Bellabella started toward the place where the camp
was. Presently they came in. Then all were afraid. By and by
they got in front of them. After they had been there a while, Ya’ko-
4492 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
eLas went and stood outside. What he said when he talked in the
foreign tongue was: *‘ Bellabella; why, Bellabella, do you let your-
selves be killed on my account? Come in nearer.” When he ceased
talking all picked up their anchors and placed themselves farther in.
After some time had passed, a [secret-society| eagle made a noise
behind the town. Those in the canoes became ashamed.”” After they
had held their heads down for a while Gtinana’otx.a stood up in one
canoe. After he had sung a song by himself they began to sing for
him. At that time he jumped up and down as he danced.
Wa-+t ut ho yaé waho yo ya ha+- wa yii yi wa wo hiyi’ i ha wa
Lasaxd/nokwa La sawa 6 hi 6x.iii wa ha’ va é, ete.*!
At that time they took Ya’koeLtas out. They brought Lda’ogwan
ashore at once. Afterward all came ashore. Then the wonren carried
their things up. The things (guns) might go off against each other
[therefore the men held themselves ready]. The Bellabella also held
their guns. They took up their things into the houses into which
they had invited them. They carried off their mats into the woods.”
The Bellabella were hungry. ‘*Come and eat halibut after having
had a long fast.” And that day they went off. After the others had
left the uncle of a child that [the Haida] had captured gave them a
Skidegate man and much property for it. They now became good
friends forever. They ceased to fight with the Bellabella people.
And the following day they returned.
Here is the whole story about this.
1K loo.
2Used in its general sense, this word answers most nearly to the Haida Ldjin
xd/idag.a-i, although the latter is even more comprehensive.
’The word for Eagle people used here is the usual Tsimshian word for the Kagle
clan and is given by them to the Haida of Kloo, who are for the most part Eagles.
* Probably a Tlingit word.
°Chief of Kloo.
6 The Silver islands.
7 Hot Spring island.
* Ramsey island.
*See ‘‘A Raid on the Tlingit,”’ note 11.
0 See ‘*Wars between the people of Ninstints and the people of Skidegate,”’ note 2.
UT was told that this was done to enable the soul to go to Taxet’s house; see story
of the Food-giving-town pecple, note 25.
” Meaning that there was a great palaver.
See the story of Cloud-watcher, notes.
4 One of the leading Bellabella chiefs.
15 Said to be the native name for the inlet on which these Bellabella lived.
16 A Tsimshian town, also the Tsimshian part of the population of Porcher and the
neighboring islands. They lived always on terms of friendship with the Raven
people of Skedans.
17While the men were at war their wives observed certain regulations of a sym-
bolic nature, supposed to assist the warriors. Many slept in one house, with their
SWANTON] HAIDA TEXTS AND MYTHS 443
heads lying in the direction that the warriors had taken, and, when the war party
was supposed to have started back, they all slept with their heads turned in the
opposite direction.
8 Referred to in the preceding story, note 18.
See the story of Cloud-watcher.
*” After the contest was over the various families struggled to see who should carry
away the most slaves.
*1See ‘Story of Those-born-at Skedans,’’ note 19.
2 On an islet off the north shore of Tan-oo island. This was the second time it
was occupied. The first time was when South-east was chief. On this occasion it
was renamed Laitaik!ia’-i, after the Bellabella fort.
*8 See ‘‘Wars between the peoples of Skidegate and Kloo,’’ note 5.
** Name of a chief of the Point-town people. The escape of these slaves prevented
the Kloo people from recovering some of their own friends who had been taken to
Masset, whereupon they became angry and took away two slaves from this chief.
* Daughter of one of the Kloo chiefs, captured in the previous Bellabella raid.
*6 Probably fearing treachery.
*7 The words imply that it was such as a man of low family might use, and was
consequently of little value.
*8 Sti: means ‘‘sea eggs.”’
*? Exchanging hostages.
” Because they were not provided with anything that could match the eagle.
511 have recorded these words as well as I could, thinking that they might be
identified at some future time.
* Stealing the mats of the visitors. When visitors arrived the townspeople often
had sport with their property in taking it up, breaking open the bundles, and playing
pranks with it generally.
?
444 BUREAU OF AMERICAN ETHNOLOGY [BULL 29
WAR BETWEEN THE PEOPLE OF KtLoo AND THE GiTt’SDA
[Told by Abraham, of Those-born-at-Q!a/dAsg.o]
After they had spent some time in preparation they started off—
Those-born-at-Skedans,' the Town-of-Dji’gua people,’ and Those-born-
at-Q!a’dase.o.* They spent the night on the open sea. When they
approached Gitgia’g@as* day dawned for them. They were in eight
canoes.
Then four went sailing southward of them along in front. And
then they passed in at Gitgia’gas island, which stretched out before
them. After a little while the noise of guns arose there. Afterward
three persons came along in a canoe, the one in the middle standing
up. He was a Kitkatla man, who also called himself an Eagle.’
He asked them then: ‘*‘ What war is this?) What war is this? Iam
Lawa’y.” He then invited us. He invited the chief, Gitku’n, and all.
These people were going to hunt sea otter. He gave them a great
deal of food. And they stayed there over nignt. During the night
plenty of salmon’ came in. The next day they went away.
They kept then out at sea. They landed at Point Qa’lg.a-i. They
now began to keep the war rules there. The next morning they began
to drink sea water.’ They had three shamans. After they had drunk
sea water fora while G.a’ndox’s-father’ performed. He said then:
‘“War people, which will be good? Here is Town-singers; here is
Days.*°
By and by he told the war people to get their paddles in a hurry.
And they got their paddles. And they carried him away on their
paddles from where he sat on the sand. He then looked at them,
After some [other power] had gone out of him Ta’gua* went in. He
told them to put their hands upon his hair. All did so at once. His
hair was long. Very many warriors pulled his hair. When they let
eo he had few hairs left.
Afterward another performed. After they had sung for him a while
he rolled over and over in front of the eight fires which stood in a line.
When he came to the last one, he said ‘‘wa” in pain, because they
were going to leave one dead.
On the next day they went away. And they stayed at Dia’g.al all
night. On the day after that they reached the mouth of the inlet.
They hunted now for a suitable place to land canoes, because they
were cold at night. Then they landed the canoes. At daybreak they
hrought up two buckets of sea water, a small bucket and a large
bucket. And, while they drank, Ga’ndox’s-father performed. He
SWANTON] HAIDA TEXTS AND MYTHS 445
again asked the war people: ‘* Which will be good? Here is Town-
singers. Here is Days.” And, without thinking, they chose Days.
After they had sat there for a while Ga’ndox’s-father said: ‘*To
the woods, to the woods. I feel strange because my eye twitches.”
And after they had gone into the woods a canoe came along. After
it, another; after it, another. Lo! seven canoes passed in front of
them. Those were the Giti’sda people. They could not do anything.
They were waiting for the day that the shaman had appointed.
Although the | Haida] canoes stuck out [of the woods] they did not see
them.
During a previous war expedition a man whose wife was steering
for him passed in front of the place where they had landed. And the
woman came toward them. After she had come along for a while,
picking berries, she discovered the war canoes. She turned about at
once and ran away. Her husband in the canoe held a gun. At that
time six of them chased her. He-who-was-going-to-be Gia’gudjan ran
in after the woman. By and by he shot [the man]. He floated still
upon the water. They pulled him in. Then, however, they shot into
him and killed him.
On this night they camped at the same place where the person had
been shot. When day broke, a white canoe sail passed up in the mid-
dle of the inlet. On that night they landed farther up. Lda’oewan ”
acted as pilot. They were near the place to which they were bound.
They went along that night and stole up on the side opposite the
fort of those that they were going against. And those who went in
advance jumped off under a cliff. They got off where two canoes were
anchored. They pulled the canoes off. The fort people were gather-
ing salal-berries. And they smashed the canoes. On the shore near
them a slight crackling noise was heard.
Day began to dawn. Then they landed a little way off from this,
near the place whither they were bound. And two were sent to
reconnoiter. They came back at once on the run. They said that
there were very many salmon hooks stuck into the ground at the edge
of the water.
They now got off the canoes. I also got off with them. They
crossed a salmon creek in a crowd. Those who were friends kept
together. Two persons acted as leaders. These gave commands.
They told them to sit down. They sat down at once. By and by one
of those who had gone scouting came to them. He searched in his
box, and they thought he was looking fora weapon. Presently a
crackling arose in the woods, and they lay on the ground.
By and by, when they said ‘‘hak,”’* they ran into the house. I
went in with them. Wa wa wa wa, they tried to take each other for
slaves. Presently all got out. They discovered it [their mistake].
They then went out at once, And Gia’gudjai’s companions came
446 BUREAU OF AMERICAN ETHNOLOGY [BULL. 29
along at the same time."* Then [one canoe| had gone after some who
went to pick berries, and all went after it.
They followed them then for a while. They went to the place
where the canoe was to get the mats that were there. And they
jumped off and vied one with another in getting the mats. A cer-
tain one got off last. While they were standing about in the place
where the mats had lain [he saw] a new mat, and he was elad to
have discovered it and went thither. ‘There two women were lying.
He then seized them. He raised his voice and called his name.
When they came there and reached the two women they were sound
asleep on the top of the rock where they were sitting.
When they took them into the canoes one of ,them talked with
Lda’ogwan.'’” She afterward said to the warriors that they might
take the fort. ‘‘There are no guns there,” she said. They then
placed themselves behind a long, narrow point on the inlet above the
fort. From there they looked at the fort.
After they had been there some time Skitg.ade’s'® stood up and said
that he would go there. He summoned the brave men out of all the
canoes to go with him. They went then with him, the brave ones.
And they gave out the following plan: ‘‘ We are going toward the
place where they always steam hemlock bark.” And they told the
rest to follow them.
Coming along as if they were visitors, they moved their paddles
slowly. The people of the fort gambled in lines without paying any
attention to them. When they came near land the remainder also
came on. But they still did not concern themselves about them.
When they got near those who were in advance discharged their
guns. And the remainder also landed there. Hu hu hu hu, they
shot into them. Some had fled from the fort. They all landed in
fright on the shore opposite the back of the fort.
A man of the Giti’sda people then did the fighting. He ran about
on the top of the fort. Presently he shot a Kloo man dead. And, as
he ran about on the tops of the houses, they shot him, so that he fell
down between them. Two boys were with him. They went back a
short distance from the fort and*began to shoot down upon them (the
Haida) from above.
Now they (the Kloo people) fled. Seven canoes went out to sea at
once. We placed ourselves in hiding close by. By and by some one
shouted from out at sea: ‘*They are running down to the fort.”
These were three Kloo men who had hidden themselves there. At
that time they enslaved two children.
We went thither. Those that were out at sea also came in. They
started at once to seize the fort. Hu hu hu hu hu, they went into the
houses in a crowd, At that time I went for tobacco only. They
16
SWANTON] HAIDA TEXTS AND MYTHS AAT
enslaved all who were sitting in the houses. They took all sorts of
things.
Presently some one shouted: ‘‘Tldjiwas’s father’ fell.” They
immediately went to the canoes. When I passed between the houses
I came upon a dead body lying there. And one who came after me
cut off the head. I then moved down the face of a steep place toward
the sea in a sitting posture. A part of the people were off on the
water in their canoes. I was glad when I got into [a canoe].!®
Gia’gudjafi captured a box. After he brought it out and while he
was sitting near it he was shot. He was wounded. They got him in.
Half of them they could not get away from the fort. By and by three
stood in Reef-canoe." One began to load their guns. Presently they
started toward it. Sky” steered for them. As they went [toward
the fort] he shot toward the place from which they had been firing.
By and by they reached the fort. After they had gone up into it
they started back. At once they shot at them from the place out of
which they had shot before. After a while they got out safely.
When they got away the [Giti’sda] people came out to the fort.
They (the Haida) took away a small part of the property. The body
of the Kloo man was left there.
Now they started away. The two canoes of Gftku’n*! and his sons
went empty. The other people sang songs of victory. Then a mat
sail came along toward them. And one was in the canoe. Gitku’n
enslaved him.
This person said that some people lived farther down on the inlet.
He (Gitku’n) could not persuade them to go after them.
They got ashore then and sent tobacco to the Kloo man through the
fire.” At that time Gitku’n said to the Sqoa’ladas** man who had the
severed head: *‘Say, brother-in-law,** let me have his head instead of
you.” He threw it over to him at once. This is how the saying
**Somebody’s head cut off”” started.
When they afterward came out into open water they came out
directly opposite a big canoe that was going along the open coast.
They then pursued it, and it distanced the Kloo people. Afterward
they came to Kloo.
The Giti’sda, or Kittizoo, constituted the southernmost division of the Tsimshian,
being situated on Seaforth channel, an extension of Milbank sound. Unlike most
war stories, this does not begin by describing some previous injury inflicted by the
people attacked. The breakdown of old customs was evidently beginning at this
time, and it is said that no expeditions of importance have occurred since this one.
As is seen, my informant accompanied the expedition.
"See notes to ‘“‘Story of Those-born-at-Skedans.”’
*See notes to the story of Cloud-watcher.
*See “Story of Those-born-at-Skedans,’’ note 19.
* Perhaps Aristazable island,
445 BUREAU OF AMERICAN ETHNOLOGY [BULL, 29
°>The Tsimshian word for Eagle, Laxski’yek, is here employed.
6 This was a striking violation of the war taboos.
7This sentence is a little obscure.
8See ‘‘A raid on the Tlingit,’’ note 8.
* The one whose deeds are narrated in a previous story.
The people did not know what he meant by this.
See ‘The story of him through whom ELa’gua spoke.”’
The woman who also appears in the previous story.
3 See ‘‘A raid on the Tlingit,’’ note 11.
“This appears to mean that the other attacking party joined that to which my
informant belonged.
She being acquainted with their language.
16 See the preceding story. :
1 Perhaps the father of the Skidegate chief of this name.
18 The descent was so arduous.
The Kloo chiel’s canoe.
20 The one who related to me ‘‘ Story of Those-born-at-Skedans’’ and the six great
Skedans stories from ‘‘ Raven traveling’’ to He-who-was-born-from-his-mother’s-side
inclusive. Owing to his conduct at this time he claimed to be numbered among
the ‘‘brave men.’’ I esteem it fortunate that this old man’s life was preserved.
21 Chief of Kloo.
2 See the story of ‘‘Canoe people who wear headdresses,’’ notes.
See ‘Fights between the Tsimshian and Haida and among the northern Haida,”’
note 25.
“The word sta is used, he being of the opposite clan.
» Said by a man of one clan to a man of another and equivalent to ‘‘ Let me have
a part of it.”
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