{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_78871/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_78871","id":"gutenberg_78871","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/78871","summary":null,"tags":["Tlingit Indians -- Folklore","Tlingit language -- Texts","Tlingit mythology"],"text":"TRANSCRIBER\u2019S NOTE\n\nItalic text is denoted by _underscores_.\n\nThis book includes many accented characters with specific meanings.\nThese will display using Unicode combining diacriticals. Some examples\nof how these will appear on this device:\n\n \u012b i with a bar over it.\n \u1d00 and \u029f Small capitol A and L.\n x\u0323, \u1ef5, \u029f\u0323 x, y and small capitol L with a dot under them.\n \u0142 l with a cross bar through it.\n\nFootnote anchors are denoted by [number], and the footnotes have been\nplaced at the end of the story or song.\n\nTlingit transcriptions have been moved and consolidated to follow the\ncorresponding paragraph. This has some impact on the pagination. Line\nnumbers in the Tlingit have been renumbered to _page_-_line number_ to\nallow for matching with external references. Line numbers appear at the\nright of the line.\n\nThe interlinear transcriptions of the Tlingit have been replicated\nwith the English translation appearing directly under the original\nTlingit. Due to differences in how the combining diacriticals\ndisplay this spacing may not render correctly on every device. Phrase\nboundaries are delimited by at least two spaces on each side.\n\nSome minor changes to the text are noted at the end of the book.\n\n\n\n\n SMITHSONIAN INSTITUTION\n BUREAU OF AMERICAN ETHNOLOGY\n BULLETIN 39\n\n\n TLINGIT MYTHS AND TEXTS\n\n\n RECORDED BY\n\n JOHN R. SWANTON\n\n [Illustration]\n\n\n WASHINGTON\n GOVERNMENT PRINTING OFFICE\n 1909\n\n\n\n\n LETTER OF TRANSMITTAL\n\n\n SMITHSONIAN INSTITUTION,\n BUREAU OF AMERICAN ETHNOLOGY,\n\n _Washington, D. C., May 20, 1908_.\n\nSIR: I have the honor to submit herewith for your consideration the\nmanuscript of Tlingit Myths and Texts, by Dr. John R. Swanton, with\nthe recommendation that it be published in this Bureau\u2019s series of\nBulletins.\n\n Yours, respectfully,\n W. H. HOLMES, _Chief_.\n\n The SECRETARY OF THE SMITHSONIAN INSTITUTION,\n\n _Washington, D. C._\n\n\n\n\n CONTENTS\n\n\n Page\n\n Phonetic Key VIII\n\n Introduction 1\n\n Myths Recorded in English at Sitka 3\n\n 1. Raven 3\n\n 2. The Big Clam 21\n\n 3. English Version of the Story of the Four Brothers 22\n\n 4. Origin of the Killer Whale 25\n\n 5. K\u1d00ka\u02ca 28\n\n 6. The Land-otter Sister 29\n\n 7. The Land-otter Son 30\n\n 8. The Wolf-chief\u2019s Son 33\n\n 9. Wolverine-man 36\n\n 10. The Halibut People 38\n\n 11. Stories of the Monster Devilfish and the Cry-baby 40\n\n 12. The Woman who was Killed by a Clam 41\n\n 13. Root-stump 41\n\n 14. The Protracted Winter 43\n\n 15. Beaver and Porcupine 43\n\n 16. The Poor Man who Caught Wonderful Things 45\n\n 17. The Finding of the Blue Paint, and How a Certain Creek\n Received its Name 46\n\n 18. Various Adventures near Cross Sound 47\n\n 19. K\u0101ts\u01c3 49\n\n 20. The Unsuccessful Hunters 50\n\n 21. Origin of Iceberg House 52\n\n 22. The Woman Taken Away by the Frog People 53\n\n 23. How the Frogs Honored the Dead 54\n\n 24. The Brant Wives 55\n\n 25. Story of the Puffin 57\n\n 26. Story of the Wain-house People 58\n\n 27. The Alsek River People 64\n\n 28. The Youthful Warrior 69\n\n 29. The First War in the World 72\n\n 30. How Protestant Christianity was First Heard Of at Sitka 79\n\n Myths Recorded in English at Wrangell 80\n\n 31. Raven 80\n\n 32. Kak\u0113\u02caq\u01c3\u1d58t\u00ea 154\n\n 33. Origin of the G\u0323onaq\u1d00d\u0113\u02cat 165\n\n 34. A Story of the G\u0323onaq\u1d00d\u0113\u02cat 170\n\n 35. Origin of the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q 173\n\n 36. The Thunders 175\n\n 37. Origin of the Screech Owl 176\n\n 38. Little Felon 177\n\n 39. Origin of the Fern Root and the Ground Hog 180\n\n 40. The Halibut that Divided the Queen Charlotte Islands 180\n\n 41. The Image that Came to Life 181\n\n 42. Dj\u012by\u012b\u02can 182\n\n 43. The Self-burning Fire 186\n\n 44. The Giant of T\u0101\u02casna 187\n\n 45. The Woman who Married a Land Otter 187\n\n 46. The Land-otters\u2019 Captive 188\n\n 47. The Man Fed from the Sky 189\n\n 48. The Salmon Sack 192\n\n 49. Roots 192\n\n 50. The Mucus Child 194\n\n 51. The Salmon Chief 196\n\n 52. The Jealous Uncle 198\n\n 53. The Man who Married the Eagle 203\n\n 54. The Brant Wife 206\n\n 55. The Duck Helper 208\n\n 56. The Boy who Shot the Star 209\n\n 57. The Boy and the Giant 212\n\n 58. The Boy with Arrows on his Head 214\n\n 59. G\u1d00mn\u0101\u02catck\u01c3\u00ee 215\n\n 60. The H\u012bn-ta\u1ef5\u012b\u02cac\u00ee 217\n\n 61. The East and North Winds 219\n\n 62. The Big Beaver 219\n\n 63. Beaver and Porcupine 220\n\n 64. The Man who Entertained the Bears 220\n\n 65. Mountain Dweller 222\n\n 66. How the Sitka K\u00eeks\u1d00\u02cad\u00ee Obtained the Frog 224\n\n 67. Q\u0101q\u01c3\u1d00tcg\u016b\u02cak 225\n\n 68. The Beaver of Killisnoo 227\n\n 69. Story of the Grizzly-bear Crest of the Te\u02caqoed\u00ee 228\n\n 70. Story of the Eagle Crest of the Nex\u1d00\u02cad\u00ee 229\n\n 71. Story of the Killer-whale Crest of the D\u1d00q\u029f\u01c3awe\u02cad\u00ee 230\n\n 72. Story of the Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee Crests 231\n\n 73. Story of the Frog Crest of the K\u00eeks\u1d00\u02cad\u00ee of Wrangell 232\n\n 74. Story of the K\u0101\u02cagw\u1d00nt\u0101n Crests 233\n\n 75. Migration of the G\u0323\u0101n\u1d00x\u1d00\u02cad\u00ee to Tongass 233\n\n 76. The Woman who Married the Frog 236\n\n 77. The Girl who Married the \u029f\u01c3\u1d00\u029f\u01c3 237\n\n 78. The Woman who Married a Tree 238\n\n 79. The Girl who Married the Fire Spirit 239\n\n 80. Orphan 240\n\n 81. The Dead Basket-maker 240\n\n 82. The Crying-for Medicine 241\n\n 83. The Runaway Wife 242\n\n 84. The Rejected Lover 243\n\n 85. The Faithless Wife 245\n\n 86. The Woman who Married the Dead Man 247\n\n 87. The Returned from Spirit Land 249\n\n 88. The Sky Country 250\n\n Texts 252\n\n 89. The Origin of Copper 252\n\n 90. The Man who was Abandoned 262\n\n 91. The Shaman who Went into the Fire, and the Heron\u2019s Son 267\n\n 92. Mountain Dweller 280\n\n 93. K\u0101h\u0101\u02cas\u01c3\u00ee, the Strong Man 289\n\n 94. The \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q 292\n\n 95. Origin of the Frog Crest among the K\u00eeks\u1d00\u02cad\u00ee 294\n\n 96. How the K\u00eeks\u1d00\u02cad\u00ee Came to Sitka 295\n\n 97. The Four Brothers 297\n\n 98. The K\u00eeks\u1d00\u02cad\u00ee Woman who was Turned into an Owl 299\n\n 99. Moldy-end 301\n\n 100. Moldy-end (Wrangell version) 311\n\n 101. Q\u0101q\u01c3\u1d00tcg\u016b\u02cak 321\n\n 102. The Sea-lion Hunt 324\n\n 103. The War in the Spruce Canoe 325\n\n 104. Story of the K\u0101\u02cagw\u1d00nt\u0101n 326\n\n 105. Story of the K\u00e2\u02cack\u01c3e qoan 347\n\n 106. Origin of a Low-caste Name 369\n\n The Tobacco Feast 372\n\n Speeches Delivered at a Feast when a Pole was Erected for the\n Dead 374\n\n Words of Songs Taken in connection with Graphophone Records 390\n\n Abstracts of Myths 416\n\n Myths recorded in English at Sitka 416\n\n Myths recorded in English at Wrangell 429\n\n\n\n\nPHONETIC KEY\n\n\n \u0101 a longer and shorter forms of the Continental _a_, like _a_ in\n _far_\n\n \u00e2 as in _fall_\n\n \u1d00 as in _final_; a close approximation to _u_ in _cut_\n\n \u0113 e longer and shorter forms of the Continental _e_, like _a_ in\n _fate_\n\n \u00ea as in _bell_\n\n \u012b i longer and shorter forms of the Continental _i_, like _ee_ in\n _street_\n\n \u00ee as in _hit_\n\n \u014d o longer and shorter forms of English _o_, as in _flow_\n\n \u016b as in _rule_\n\n u as in _put_\n\n \u1d58 \u1d52 barely formed _o_ and _u_ sounds; rather qualities of the\n preceding consonant sounds than independent vowels\n\n q the velar _k_, not found in English\n\n g\u0323 the velar _g_ corresponding to the preceding, not found in\n English\n\n \u1ef5 a sound similar to but deeper than the preceding, pronounced\n by the younger Indians almost like English _y_\n\n x the velar spirant, pronounced like Spanish _j_ or German _ch_\n\n x\u0323 the palatal spirant, often mistaken for _h_\n\n c like English _sh_ in _short_\n\n dz as in _adze_\n\n ts as in _sits_\n\n dj like English _j_ and _dg_ in _judge_\n\n tc like English _ch_ in _church_\n\n \u029f not found in English, but resembling a rapid pronunciation of\n _t_ and _l_, or of _k_ and _l_\n\n \u029f\u0323 not found in English, but resembling a rapid pronunciation of\n _d_ and _l_\n\n \u0142 a spirant belonging to the same series as the preceding; not\n found in English though often represented by _thl_ or _hl_\n\n t, d, n, s, k, g, h, w, y approximate the sounds for which they stand\n in English though the agreement is by no means absolute\n\n t\u01c3, s\u01c3, ts\u01c3, tc\u01c3, \u029f\u01c3, k\u01c3, q\u01c3 are similar to _t_, _s_, _ts_, _tc_, _\u029f_,\n _k_, _q_, but are accompanied by a catch in the breath which\n sometimes gives the impression of a pause, and sometimes\n sounds like a sharp click\n\n k\u02ca\u01c3 when _k\u01c3_ is pronounced very far forward in the mouth it is\n sometimes set off in this way, but the distinction between\n the two sounds is by no means clear\n\n Labials are found only in a few words of foreign origin\n\n\n\n\n TLINGIT MYTHS AND TEXTS\n\n Recorded by\n\n JOHN R. SWANTON\n\n\n\n\n INTRODUCTION\n\n\nThe following myths and texts were collected at Sitka and Wrangell,\nAlaska, in January, February, March, and April, 1904, at the same\ntime as the material contained in the writer\u2019s paper on the Social\nCondition, Beliefs, and Linguistic Relationship of the Tlingit Indians\npublished in the Twenty-sixth Annual Report of the Bureau. For further\ninformation regarding these people the reader is referred to that\npaper, to Krause\u2019s Tlinkit Indianer (Jena, 1885), Emmons\u2019 Basketry of\nthe Tlingit Indians, Niblack\u2019s Coast Indians of Southern Alaska and\nNorthern British Columbia, Dall\u2019s Alaska and its Resources, Boas\u2019s\nIndianische Sagen von der Nord-Pacifischen K\u00fcste Amerikas (Berlin,\n1895), and the same writer in the Fifth Report of the Committee\nAppointed by the British Association for the Advancement of Science,\nto Investigate the Northwestern Tribes of Canada, and the two special\nreports on Alaska for the censuses of 1880 and 1890. Most of the\nethnologic information contained in the works of Veniaminoff and other\nearly writers is incorporated into the work of Krause.\n\nStories 7, 19, 94, 101, 102, and 103 were related by the writer\u2019s\nSitka interpreter, Don Cameron, of the Chilkat K\u0101\u02cagw\u1d00nt\u0101n; stories\n96 and 97 by Katlian, chief of the K\u00eeks\u1d00\u02cad\u00ee; story 105 by a Yakutat\nman, Q\u01c3\u0101\u02cad\u1d00stin; and all the other Sitka stories, including the texts\nnumbered 89\u201393, 95, 98, 99, and 104\u2014by an old man of the Box-house\npeople, named Dekin\u0101\u02cak\u01c3\u1d58. From Katishan, chief of the Kasq\u01c3ague\u02cad\u00ee of\nWrangell, were obtained stories 31, 32, 33, 38, 65, 67, 68, 69, 70,\n71, 72, 73, 74, 100, 106, and the potlatch speeches. Stories 34, 35,\n42, 50, 52, 53, 54, 57, 64, and 75 were related by an old Kake man\nnamed K\u1d00s\u0101\u02cank\u01c3, and the remaining Wrangell tales by Katishan\u2019s mother.\nThe last mentioned has lived for a considerable time among the whites\nat Victoria, but with one exception her stories appear to have been\ninfluenced little by the fact. Her son has been a church member and\nshows a moralizing tendency; at the same time he was considered the\nbest speaker at feasts in past times, and is supposed to have a better\nknowledge of the myths than anyone else in Wrangell. Dekin\u0101\u02cak\u01c3\u1d58 of\nSitka is also a church member but his stories appear to be entirely\nafter the ancient patterns.\n\n\n\n\n MYTHS RECORDED IN ENGLISH AT SITKA\n\n\n1. RAVEN[1]\n\nNo one knows just how the story of Raven really begins, so each\nstarts from the point where he does know it. Here it was always begun\nin this way. Raven was first called Kit-ka\u02caositiyi-q\u0101-y\u012bt (\u201cSon of\nKit-ka\u02caositiyi-q\u0101\u201d). When his son was born, Kit-ka\u02caositiyi-q\u0101 tried to\ninstruct him and train him in every way and, after he grew up, told him\nhe would give him strength to make a world. After trying in all sorts\nof ways Raven finally succeeded. Then there was no light in this world,\nbut it was told him that far up the Nass was a large house in which\nsome one kept light just for himself.\n\nRaven thought over all kinds of plans for getting this light into the\nworld and finally he hit on a good one. The rich man living there had a\ndaughter, and he thought, \u201cI will make myself very small and drop into\nthe water in the form of a small piece of dirt.\u201d The girl swallowed\nthis dirt and became pregnant. When her time was completed, they made\na hole for her, as was customary, in which she was to bring forth, and\nlined it with rich furs of all sorts. But the child did not wish to\nbe born on those fine things. Then its grandfather felt sad and said,\n\u201cWhat do you think it would be best to put into that hole? Shall we put\nin moss?\u201d So they put moss inside and the baby was born on it. Its eyes\nwere very bright and moved around rapidly.\n\nRound bundles of varying shapes and sizes hung about on the walls of\nthe house. When the child became a little larger it crawled around back\nof the people weeping continually, and as it cried it pointed to the\nbundles. This lasted many days. Then its grandfather said, \u201cGive my\ngrandchild what he is crying for. Give him that one hanging on the end.\nThat is the bag of stars.\u201d So the child played with this, rolling it\nabout on the floor back of the people, until suddenly he let it go up\nthrough the smoke hole. It went straight up into the sky and the stars\nscattered out of it, arranging themselves as you now see them. That was\nwhat he went there for.\n\nSome time after this he began crying again, and he cried so much that\nit was thought he would die. Then his grandfather said, \u201cUntie the next\none and give it to him.\u201d He played and played with it around behind his\nmother. After a while he let that go up through the smoke hole also,\nand there was the big moon.\n\nNow just one thing more remained, the box that held the daylight, and\nhe cried for that. His eyes turned around and showed different colors,\nand the people began thinking that he must be something other than\nan ordinary baby. But it always happens that a grandfather loves his\ngrandchild just as he does his own daughter, so the grandfather said,\n\u201cUntie the last thing and give it to him.\u201d His grandfather felt very\nsad when he gave this to him. When the child had this in his hands,\nhe uttered the raven cry, \u201cG\u0323\u0101,\u201d and flew out with it through the\nsmoke hole. Then the person from whom he had stolen it said, \u201cThat old\nmanuring raven has gotten all of my things.\u201d\n\nJourneying on, Raven was told of another place, where a man had an\neverlasting spring of water. This man was named Petrel (G\u0323\u1d00n\u016b\u02cak). Raven\nwanted this water because there was none to drink in this world, but\nPetrel always slept by his spring, and he had a cover over it so as\nto keep it all to himself. Then Raven came in and said to him, \u201cMy\nbrother-in-law, I have just come to see you. How are you?\u201d He told\nPetrel of all kinds of things that were happening outside, trying to\ninduce him to go out to look at them, but Petrel was too smart for him\nand refused.\n\nWhen night came, Raven said, \u201cI am going to sleep with you,\nbrother-in-law.\u201d So they went to bed, and toward morning Raven heard\nPetrel sleeping very soundly. Then he went outside, took some dog\nmanure and put it around Petrel\u2019s buttocks. When it was beginning\nto grow light, he said, \u201cWake up, wake up, wake up, brother-in-law,\nyou have defecated all over your clothes.\u201d Petrel got up, looked at\nhimself, and thought it was true, so he took his blankets and went\noutside. Then Raven went over to Petrel\u2019s spring, took off the cover\nand began drinking. After he had drunk up almost all of the water,\nPetrel came in and saw him. Then Raven flew straight up, crying \u201cG\u0323\u0101.\u201d\n\nBefore he got through the smoke hole, however, Petrel said, \u201cMy\nspirits up the smoke hole, catch him.\u201d So Raven stuck there, and\nPetrel put pitchwood on the fire under him so as to make a quantity\nof smoke. Raven was white before that time, but the smoke made him of\nthe color you find him to-day. Still he did not drop the water. When\nthe smoke-hole spirits let him go, he flew around the nearest point\nand rubbed himself all over so as to clear off as much of the soot as\npossible.\n\nThis happened somewhere about the Nass, and afterwards he started up\nthis way. First he let some water fall from his mouth and made the\nNass. By and by he spit more out and made the Stikine. Next he spit out\nTaku river, then Chilkat, then Alsek, and all the other large rivers.\nThe small drops that came out of his mouth made the small salmon creeks.\n\nAfter this Raven went on again and came to a large town where were\npeople who had never seen daylight. They were out catching eulachon in\nthe darkness when he came to the bank opposite, and he asked them to\ntake him across but they would not. Then he said to them, \u201cIf you don\u2019t\ncome over I will have daylight break on you.\u201d But they answered, \u201cWhere\nare you from? Do you come from far up the Nass where lives the man who\nhas daylight?\u201d At this Raven opened his box just a little and shed so\ngreat a light on them that they were nearly thrown down. He shut it\nquickly, but they quarreled with him so much across the creek that he\nbecame angry and opened the box completely, when the sun flew up into\nthe sky. Then those people who had sea-otter or fur-seal skins, or the\nskins of any other sea animals, went into the ocean, while those who\nhad land-otter, bear, or marten skins, or the skins of any other land\nanimals, went into the woods [becoming the animals whose skins they\nwore].\n\nRaven came to another place where a crowd of boys were throwing fat\nat one another. When they hit him with a piece he swallowed it. After\na while he took dog\u2019s manure and threw at the boys who became scared,\nran away, and threw more fat at him. He consumed all in this way, and\nstarted on again.\n\nAfter a while he came to an abandoned camp where lay a piece of jade\n(s\u01c3\u016b) half buried in the ground, on which some design had been pecked.\nThis he dug up. Far out in the bay he saw a large spring salmon\njumping about and wanted to get it but did not know how. Then he stuck\nhis stone into the ground and put eagle down upon the head designed\nthereon. The next time the salmon jumped, he said, \u201cSee here, spring\nsalmon jumping out there, do you know what this green stone is saying\nto you? It is saying, \u2018You thing with dirty, filthy back, you thing\nwith dirty, filthy gills, come ashore here.\u2019\u201d\n\nRaven suddenly wanted to defecate and started off. Just then the big\nspring salmon also started to come ashore, so Raven said, \u201cJust wait,\nmy friend, don\u2019t come ashore yet for I have some business to attend\nto.\u201d So the salmon went out again. Afterward Raven took a piece of\nwild celery (y\u0101\u02canaet), and, when the salmon did come ashore, he struck\nit with this and killed it. Because Raven made this jade talk to the\nsalmon, people have since made stone axes, picks, and spears out of it.\n\nThen Raven, carrying along the spring salmon, got all kinds of birds,\nlittle and big, as his servants. When he came to a good place to cook\nhis fish he said to all of them, \u201cHere, you young fellows, go after\nskunk cabbage. We will bury this in the ground and roast it.\u201d After\nthey had brought it down, however, he said, \u201cI don\u2019t want any of that.\nMy wife has defecated all over that, and I will not use it. Go back and\npass over two mountains.\u201d While they were gone, Raven put all of the\nsalmon except one fat piece cut from around the \u201cnavel\u201d[2] which is\nusually cooked separately, into the skunk cabbage and buried it in the\nfire. Before they returned, he dug this up and ate it, after which he\nput the bones back into the fire and covered them up.\n\nWhen the birds at last came back he said to them, \u201cI have been across\ntwo mountains myself. Now it is time to dig it up. Dig it out.\u201d Then\nall crowded around the fire and dug, but, when they got it up, there\nwas nothing there but bones.\n\nBy and by the birds dressed one another in different ways so that they\nmight be named from their dress. They tied the hair of the blue jay\nup high with a string, and they added a long tail to the ts\u01c3\u0113g\u0323\u0113n\u00ee\u02ca,\nanother crested bird. Then they named one another. Raven let out the\nts\u01c3\u0113g\u0323\u0113n\u00ee\u02ca and told him that when the salmon comes he must call its\nslime unclean and stay high up until the salmon are all gone.[3]\n\nNow Raven started off with the piece of salmon belly and came to a\nplace where Bear and his wife lived. He entered and said, \u201cMy aunt\u2019s\nson, is this you?\u201d The piece of salmon he had buried behind a little\npoint. Then Bear told him to sit down and said, \u201cI will roast some dry\nsalmon for you.\u201d So he began to roast it. After it was done, he set\na dish close to the fire and slit the back of his hands with a knife\nso as to let grease run out for Raven to eat on his salmon. After he\nhad fixed the salmon, he cut a piece of flesh out from in front of his\nthighs and put it into the dish. That is why bears are not fat in that\nplace.\n\nNow Raven wanted to give a dinner to Bear in return, so he, too, took\nout a piece of fish, roasted it, set out the dish Bear had used, close\nto the fire and slit up the back of his hand, thinking that grease\nwould run out of it. But instead nothing but white bubbles came forth.\nAlthough he knew he could not do it, he tried in every way.\n\nThen Raven asked Bear, \u201cDo you know of any halibut fishing ground out\nhere?\u201d He said \u201cNo.\u201d Raven said, \u201cWhy! what is the use of staying here\nby this salt water, if you do not know of any fishing ground? I know\na good fishing ground right out here called Just-on-the-edge-of-kelp\n(G\u012b\u02cack\u01c3\u00eecuw\u1d00ny\u00ee\u02ca). There are always halibut swimming there, mouth up,\nready for the hook.\u201d\n\nBy and by Raven got the piece of fish he had hidden behind the point\nand went out to the bank in company with Bear and Cormorant. Cormorant\nsat in the bow, Bear in the middle, and, because he knew where the\nfishing ground was, Raven steered. When they arrived Raven stopped\nthe canoe all at once. He said to them, \u201cDo you see that mountain,\nWas\u01c3\u0113\u02cat\u00ee-c\u0101?[4] When you sight that mountain, that is where you want\nto fish.\u201d After this Raven began to fill the canoe with halibut. So\nBear asked him, \u201cWhat do you use for bait anyhow, my friend?\u201d [Corvus\nrespondit, \u201cTestium cute ad escam praeparandam utor.\u201d Ursus aiebat\ncorvo, \u201cLicetne uti meis quoque?\u201d Sed corvus dixit, \u201cNoli id facere,\nne forte sint graviter attriti.\u201d Paulo post ursus aegre ferens aiebat,\n\u201cAbscide eos.\u201d Tum corvus cultellum acuens aiebat, \u201cPone eos extrema in\nsede.\u201d Postea corvus eos praecidit, at ursus gemens proripuit circum\nscapham et moriens incidit in undas extremo cum gemitu.]\n\nAfter a while Raven said to Cormorant, \u201cThere is a louse coming down\non the side of your head. Come here. Let me take it off.\u201d When he came\nclose to him, he picked it off. Then he said, \u201cOpen your mouth so that\nI can put it on your tongue.\u201d When he did open his mouth, however,\nRaven reached far back and pulled his tongue out. He did this because\nhe did not want Cormorant to tell about what he had done. He told\nCormorant to speak, but Cormorant made only a gabbling noise. \u201cThat is\nhow young fellows ought to speak,\u201d said Raven. Then Raven towed the\ndead body of the bear behind the point and carried it ashore there.\nAfterwards he went to Bear\u2019s wife and began to take out his halibut. He\nsaid to the female bear, \u201cMy father\u2019s sister, cut out all the stomachs\nof the halibut and roast them.\u201d So she went down on the beach to cut\nthem out. While she was working on the rest of the halibut, he cooked\nthe stomachs and filled them with hot rocks. Then he went down and said\nto her, \u201cYou better come up. I have cooked all those stomachs for you.\nYou better wash your hands, come up, and eat.\u201d After that Cormorant\ncame in and tried to tell what had happened but made only a gabbling\nsound. Raven said to the bear, \u201cDo you know what that fellow is talking\nabout? He is saying that there were lots of halibut out where we\nfished. Every time we tried to get a canoe load they almost turned us\nover.\u201d When she was about to eat he said, \u201cPeople never chew what I\nget. They always swallow it whole.\u201d Before she began she asked Raven\nwhere her husband was, and Raven said, \u201cSomehow or other he caught\nnothing, so we landed him behind the point. He is cutting alders to\nmake alder hooks. He is sitting there yet.\u201d\n\nAfter the bear had swallowed all of the food she began to feel uneasy\nin her stomach, and Raven said to Cormorant, \u201cRun outside quickly and\nget her some water.\u201d Then she drank a great quantity of water, and the\nthings in her stomach began to boil harder and harder. Said Raven, \u201cRun\nout Cormorant.\u201d He did so, and Raven ran after him. Then the female\nbear ran about inside the house grabbing at everything and finally fell\ndead. Then Raven skinned the female bear, after which he went around\nthe point and did the same thing to the male. While he was busy there\nCormorant came near him, but he said, \u201cKeep away, you small Cormorant,\u201d\nand struck him on the buttocks with his hand saying, \u201cGo out and stay\non those rocks.\u201d Ever since then the cormorants have been there. Raven\nstayed in that place until he had consumed both of the bears.\n\nStarting on again, Raven came to a place where many people were\nencamped fishing. They used nothing but fat for bait. He entered a\nhouse and asked what they used for bait. They said \u201cFat.\u201d Then he said,\n\u201cLet me see you put enough on your hooks for bait,\u201d and he noticed\ncarefully how they baited and handled their hooks. The next time they\nwent out, he walked off behind a point and went under water to get this\nbait. Now they got bites and pulled up quickly, but there was nothing\non their hooks. This continued for a long time. The next time they went\nout they felt the thing again, but one man among them who knew just\nhow fish bite, jerked at the right moment and felt that he had caught\nsomething. The line went around in the water very fast. They pulled\naway, however, until they got Raven under the canoe, and he kicked\nagainst it very hard. All at once his nose came off, and they pulled it\nup. When they landed, they took it to the chief\u2019s house and said, \u201cWe\nhave caught a wonderful thing. It must be the nose of the G\u0323onaq\u1d00d\u0113\u02cat.\u201d\nSo they took it, put eagle down on it, and hung it up on the wall.\n\nAfter that, Raven came ashore at the place where he had been in the\nhabit of going down, got a lot of spruce gum and made a new nose out of\nit. Then he drew a root hat down over his face and went to the town.\nBeginning at the nearer end he went through the houses saying \u201cI wonder\nin what house are the people who caught that G\u0323onaq\u1d00d\u0113\u02cat\u2019s nose.\u201d After\nhe had gone halfway, he entered the chief\u2019s house and inquired, \u201cDo you\nknow where are the people who caught that G\u0323onaq\u1d00d\u0113\u02cat\u2019s nose?\u201d They\nanswered, \u201cThere it is on the wall.\u201d Then he said, \u201cBring it here. Let\nme examine it.\u201d So they gave it to him. \u201cThis is great,\u201d he said, and\nhe put up his hat to examine it. \u201cWhy,\u201d said he, \u201cthis house is dark.\nYou ought to take off the smoke-hole cover. Let some one run up and\ntake it off so that I can see.\u201d But, as soon as they removed it, he put\nthe nose in its place, cried \u201cG\u0323\u0101,\u201d and flew away. They did not find\nout who he was.\n\nGoing thence, Raven saw a number of deer walking around on the beach,\nwith a great deal of fat hanging out through their noses. As he passed\none of these, he said, \u201cBrother, you better blow your nose. Lots of\ndirt is hanging out of it.\u201d When the deer would not do this, Raven came\nclose to him, wiped his nose and threw the fat by his own side. Calling\nout, \u201cJust for the Raven,\u201d he swallowed it.\n\nNow Raven formed a certain plan. He got a small canoe and began\npaddling along the beach saying, \u201cI wonder who is able to go along\nwith me.\u201d Mink came down and said, \u201cHow am I?\u201d and Raven said, \u201cWhat\nwith?\u201d (i. e., What can you do?). Said Mink, \u201cWhen I go to camp with my\nfriends, I make a bad smell in their noses. With that.\u201d But Raven said,\n\u201cI guess not. You might make a hole in my canoe,\u201d so he went along\nfarther. The various animals and birds would come down and say, \u201cHow\nam I?\u201d but he did not even listen. After some time Deer ran down to\nhim, saying, \u201cHow am I?\u201d Then he answered, \u201cCome this way, \u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee,\ncome this way \u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee.\u201d He called him \u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee because he never\ngot angry. Finally Raven came ashore and said to Deer, \u201cDon\u2019t hurt\nyourself, \u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee.\u201d By and by Raven said \u201cNot very far from here my\nfather has been making a canoe. Let us go there and look at it.\u201d\n\nThen Raven brought him to a large valley. He took very many pieces of\ndried wild celery and laid them across the valley, covering them with\nmoss. Said Raven, \u201c\u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee, watch me, \u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee, watch me.\u201d Repeating\nthis over and over he went straight across on it, for he is light.\nAfterwards he said to Deer, \u201c\u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee, now you come and try it. It\nwill not break,\u201d and he crossed once more. \u201cYou better try it now,\u201d he\nsaid. \u201cCome on over.\u201d Deer did so, but, as he was on the way, he broke\nthrough the bridge and smashed his head to pieces at the bottom. Then\nRaven went down, walked all over him, and said to himself, \u201cI wonder\nwhere I better start, at the root of his tail, at the eyes, or at the\nheart.\u201d Finally he began at his anus, skinning as he went along. He ate\nvery fast.\n\nWhen he started on from this place, he began crying, \u201c\u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee-\u012b-\u012b,\n\u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee-\u012b-\u012b,\u201d and the fowls asked him, \u201cWhat has become of your\nfriend, \u1d00xkw\u1d00\u02ca\u029f\u01c3\u00ee?\u201d \u201cSome one has taken him and pounded him on the\nrocks, and I have been walking around and hopping around since he died.\u201d\n\nBy and by he came to a certain cliff and saw a door in it swing open.\nHe got behind a point quickly, for he knew that here lived the woman\nwho has charge of the falling and rising of the tide. Far out Raven\nsaw some kelp, and, going out to this, he climbed down on it to the\nbottom of the sea and gathered up a number of small sea urchins (n\u012bs\u01c3)\nwhich were lying about there. He brought these ashore and began eating,\nmaking a great gulping noise as he did so. Meanwhile the woman inside\nof the cliff kept mocking him saying, \u201cDuring what tide did he get\nthose things?\u201d\n\nWhile Raven was eating Mink came along, and Raven said, \u201cCome here.\nCome here.\u201d Then he went on eating. And the woman again said, \u201cOn what\ntide did you get those sea urchins you are making so much noise about?\u201d\n\u201cThat is not your business,\u201d answered Raven. \u201cKeep quiet or I will\nstick them all over your buttocks.\u201d Finally Raven became angry, seized\nthe knife he was cutting up the sea urchins with and slit up the front\nof the cliff out of which she spoke. Then he ran in, knocked her down\nand began sticking the spines into her buttocks. \u201cStop, Raven, stop,\u201d\nshe cried, \u201cthe tide will begin to go down.\u201d So he said to his servant,\nMink, \u201cRun outside and see how far down the tide has gone.\u201d Mink ran\nout and said, \u201cIt is just beginning to go down.\u201d The next time he came\nin he said, \u201cThe tide is still farther down.\u201d The third time he said,\n\u201cThe tide is lower yet. It has uncovered everything on the beach.\u201d Then\nRaven said to the old woman, \u201cAre you going to let the tide rise and\nfall again regularly through the months and years?\u201d She answered \u201cYes.\u201d\nBecause Raven did this while he was making the world, nowadays, when a\nwoman gets old and can not do much more work, there are spots all over\nher buttocks.\n\nAfter the tide had gone down very far he and his servant went out. He\nsaid to Mink, \u201cThe thing that will be your food from now on is the sea\nurchin (n\u012bs\u01c3). You will live on it.\u201d The tide now goes up and down\nbecause he treated this woman so.\n\nNow Raven started on from this place crying, \u201cMy wife, my wife\u01c3\u201d Coming\nto some trees, he saw a lot of gum on one of them and said to it, \u201cWhy!\nyou are just like me. You are in the same state.\u201d For he thought the\ntree was crying.\n\nAfter this he got a canoe and began paddling along. By and by Petrel\nmet him in another canoe. So he brought his canoe alongside and said,\n\u201cIs this you, my brother-in-law? Where are you from?\u201d He answered,\n\u201cI am from over there.\u201d Then Raven began to question him about the\nevents in this world, asking him how long ago they happened, etc. He\nsaid, \u201cWhen were you born? How long have you been living?\u201d And Petrel\nanswered, \u201cI have been living ever since the great liver came up from\nunder the earth. I have been living that long.\u201d So said Petrel. \u201cWhy!\nthat is but a few minutes ago,\u201d said Raven. Then Petrel began to get\nangry and said to Raven, \u201cWhen were you born?\u201d \u201cI was born before this\nworld was known.\u201d \u201cThat is just a little while back.\u201d\n\nThey talked back and forth until they became very angry. Then Petrel\npushed Raven\u2019s canoe away from him and put on his hat called fog-hat\n(qog\u0323\u0101\u02cas\u01c3 s\u01c3\u0101x\u0323\u1d58) so that Raven could not see where he was. The world\nwas round for him [in the fog]. At last he shouted, \u201cMy brother-in-law,\nPetrel, you are older than I am. You have lived longer than I.\u201d Petrel\nalso took water from the sea and sprinkled it in the air so that it\nfell through the fog as very fine rain. Said Raven, \u201c\u00ce, \u00ee.\u201d He did not\nlike it at all. After Petrel had fooled him for some time, he took\noff Fog-hat and found Raven close beside him, pulling about in all\ndirections. Then Raven said to Petrel, \u201cBrother-in-law, you better let\nthat hat go into this world.\u201d So he let it go. That is why we always\nknow, when we see fog coming out of an open space in the woods and\ngoing right back again, that there will be good weather.\n\nLeaving this place, Raven came to another where he saw something\nfloating not far from shore, though it never came any nearer. He\nassembled all kinds of fowl. Toward evening he looked at the object and\nsaw that it resembled fire. So he told a chicken hawk (k\u1d00\u01c3k\u1d58) which had\na very long bill to fly out to it, saying, \u201cBe very brave. If you get\nsome of that fire, do not let go of it.\u201d The chicken hawk reached the\nplace, seized some fire and started back as fast as it could fly, but\nby the time it got the fire to Raven its bill was burned off. That is\nwhy its bill is short. Then Raven took some red cedar, and some white\nstones called n\u0113q\u01c3 which are found on the beach, and he put fire into\nthem so that it could be found ever afterward all over the world.\n\nAfter he had finished distributing the fire he started on again and\ncame to a town where there were many people. He saw what looked like a\nlarge animal far off on the ocean with fowl all over the top of it. He\nwondered very much what it was and at last thought of a way of finding\nout. He said to one of his friends, \u201cGo up and cut a cane for me.\u201d Then\nhe carved this cane so as to resemble two tentacles of a devil fish. He\nsaid, \u201cNo matter how far off a thing is, this cane will always reach\nit.\u201d\n\nAfterward he went to the middle of the town and said, \u201cI am going to\ngive a feast. My mother is dead, and I am going to beat the drums\nthis evening. I want all of the people to come in and see me.\u201d In the\nevening he assembled all of the people, and they began to beat drums.\nThen he held the cane in his hands and moved it around horizontally,\ntesting it. He kept saying \u201cUp, up, up.\u201d[5] He said, \u201cI have never\ngiven any feast for my mother, and it is time I did it, but I have\nnothing with which to give a feast. Therefore I made this cane, and I\nam going to give a feast for my mother with this wonderful thing.\u201d\n\nThen he got the people all down on the beach and extended his cane\ntoward the mysterious object until it reached it. And he began to\ndraw it in little by little, saying to the people, \u201cSing stronger all\nthe time.\u201d[6] When it struck land, a wave burst it open. It was an\neverlasting house, containing everything that was to be in the waters\nof the world. He told the people to carry up fish and they did so. If\none had a canoe, he filled it; if he had a box, he filled that; and\nthose that had canoes also boiled eulachon in them. Since then they\nhave known how to boil them. With all of these things Raven gave the\nfeast for his mother.\n\nAfter this was over he thought up a plot against the killer whales and\nsent an invitation to them. Then he told each of his people to make a\ncane that would reach very much above his head. So, when the killer\nwhales came in and inquired, \u201cWhat do the people use those canes for\nthat extend up over their heads?\u201d, he replied, \u201cThey stick them down\ninto their heads.\u201d They asked him several times, and he replied each\ntime in the same way. After a while one of the whales said, \u201cSuppose\nwe try it.\u201d Raven was glad to hear that and said, \u201cAll right, we will\ntry it with you people, but the people I have invited must not look\nwhen I put a cane into anyone\u2019s head.\u201d Then he went away and whittled a\nnumber of sticks until they were very sharp. After that he laid all of\nthe killer whales on the beach at short distances apart, and again he\ntold them not to look up while he was showing one how it was done. Then\nhe took a hammer or maul and drove his sticks into the necks of these\nwhales one after the other so that they died. But the last one happened\nto look up, saw what was being done, and jumped into the ocean.\n\n[7][Now Raven and another person started to boil out the killer whales\u2019\ngrease, and the other man had more than he. So Raven dreamed a dream\nwhich informed him that a lot of people were coming to fight with him,\nand, when such people really did make their appearance, he told his\ncompanion to run out. After he had done so, Raven quickly drank all the\nlatter\u2019s grease. By and by, however, the man returned, threw Raven into\na grease box, and shut him in, and started to tie it up with a strong\nrope. Then Raven called out, \u201cMy brother, do not tie the box up very\nstrongly. Tie it with a piece of straw such as our forefathers used to\nuse.\u201d The man did so, after which he took the box up on a high cliff\nand kicked it over. Then Raven, breaking the straw, flew out, crying\n\u201cG\u0323\u0101.\u201d When he got to the other side of the point, he alighted and\nbegan wiping himself.]\n\nNext he came to a large whale blowing along out at sea, and noticed\nthat every time it came up, its mouth was wide open. Then Raven took\na knife and something with which to make fire. When the whale came\nup again he flew into its mouth and sat down at the farther end of\nits stomach. Near the place where he had entered he saw something\nthat looked like an old woman. It was the whale\u2019s uvula (\u1d00n\u016b\u02cat\u01c3ay\u00ee).\nWhen the whale came up, it made a big noise, the uvula went to one\nside and the herring and other fish it lived on poured right in. Then\nRaven began eating all these things that the whale had swallowed, and,\npresently, he made a fire to cook the fat of the whale itself that hung\ninside. Last of all he ate the heart. As soon as he cut out this, the\nwhale threw itself about in the water and soon floated up dead. Raven\nfelt this and said, \u201cI wish it would float up on a good sandy beach.\u201d\nAfter he had wished this many times, the whale began to drift along,\nand it finally floated ashore on a long sandy beach.\n\nAfter a while some young fellows who were always shooting about in this\nneighborhood with their bows and arrows, heard a voice on the beach\nsay, \u201cI wonder who will make a hole on the top so that he can be my\nfriend.\u201d The boys ran home to the town and reported, \u201cWe heard a queer\nnoise. Something floated ashore not far from this place, and a person\ninside said, \u2018I wish that somebody would make a hole above me so that\nhe can be my friend.\u2019\u201d Then the people assembled around the whale and\nheard Raven\u2019s words very clearly. They began to cut a hole just over\nthe place these came from and presently they heard some one inside say,\n\u201cX\u014dn\u0113\u02ca-\u0113.\u201d When the hole was large enough, Raven flew straight up out\nof it until he was lost to sight. And they said to him, \u201cFly to any\nplace where you would like to go.\u201d After that they cut the whale up and\nin course of time came to the spot where Raven had lighted his fire to\nmake oil.\n\nMeanwhile Raven flew back of their camp to a large dead tree that had\ncrumbled into fine pieces and began rubbing on it to dry himself. When\nhe thought that the people were through making oil, he dressed himself\nup well and repaired to the town. There he said to the people, \u201cWas\nanything heard in that tc\u01c3\u0101n (his word for whale)?\u201d and one answered,\n\u201cYes, a queer noise was heard inside of the whale.\u201d \u201cI wonder what it\nwas,\u201d said Raven.\n\nAfter their food was all prepared Raven said to the people, \u201cLong ago,\nwhen a sound was heard inside of a tc\u01c3\u0101n, all the people moved out of\ntheir town so as not to be killed. All who remained were destroyed. So\nyou better move from this town.\u201d Then all of the people said, \u201cAll of\nus better move from this town rather than be destroyed.\u201d So they went\noff leaving all of their things, and Raven promptly took possession of\nthem.\n\nRaven once went to a certain place outside of here (Sitka) in his\ncanoe. It was calm there, but he began rocking the canoe up and down\nwith his feet until he had made a great many waves. Therefore there are\nmany waves there now even when it is calm outside, and a canoe going in\nthither always gets lost.\n\nBy and by Raven came to a sea gull standing at the mouth of a creek and\nsaid to it, \u201cWhat are you sitting in this way for? How do you call your\nnew month?\u201d \u201cY\u1d00d\u0101q\u01c3o\u02ca\u0142,\u201d[8] replied the sea gull. Raven was questioning\nhim in this way because he saw many herring out at sea. So he said, \u201cI\ndon\u2019t believe at all what you say. Fly out and see if you can bring in\na herring.\u201d This is why, until the present time, people have differed\nin their opinions concerning the months and have disputed with one\nanother.\n\nAfter they had quarreled over it for a long time, the gull became\nangry, flew out to sea, and brought back a big herring. He lighted near\nRaven and laid the herring beside him, but, when Raven tried to get\nit, he gulped it down. In another direction from the sea gull Raven\nsaw a large heron and went over to it. He said to the heron, \u201cSea gull\nis calling you Big-long-legs-always-walking-upon-the-beach.\u201d Then,\nalthough the heron did not reply, he went back to the sea gull and\nsaid, \u201cDo you know what that heron is saying about you? He says that\nyou have a big stomach and get your red eyes by sitting on the beach\nalways looking out on the ocean for something to eat.\u201d Then he went\nback to the heron and said to it, \u201cWhen I meet a man of my own size, I\nalways kick him just below the stomach. That fellow is talking too much\nabout you. Go over, and I will help you thrash him.\u201d So the heron went\nover toward the sea gull, and, when he came close to it, Raven said,\n\u201cKick him just under his stomach.\u201d He did so, and the big herring came\nout. Then Raven swallowed it quickly saying, \u201cJust for the Raven.\u201d\n\nGoing on again, Raven came to a canoe in which were some people lying\nasleep along with a big salmon which he took away. When the people\nawoke, they saw the trail where he had dragged it off, and they\nfollowed him. They found him lying asleep by the fire after having\neaten the salmon. Seeing his gizzard hanging out at his buttocks, they\ntwisted it off, ran home with it and used it as a shinny ball; this is\nwhy no human being now has a gizzard.\n\nThe people knew it was Raven\u2019s gizzard, so they liked to show it\nabout, and they knocked it around so much that it grew large by the\naccumulation of sand. But Raven did not like losing his gizzard. He was\ncold without it and had to get close to the fire. When he came to the\nplace where they were playing with it, he said, \u201cLet it come this way.\u201d\nNo sooner had they gotten it near him, however, than they knocked it\naway again. After a while it reached him, and he seized it and ran off,\nwith all the boys after him. As he ran he washed it in water and tried\nto fit it back in place. It was too hot from much knocking about, and\nhe had to remove it again. He washed it again but did not get all of\nthe sand off. That is why the raven\u2019s gizzard is big and looks as if it\nhad not been washed.\n\nNext Raven came to a town where lived a man called Fog (or\nCloud)-on-the-Salmon (X\u0101\u02catk\u1d00-kog\u0323\u0101\u02cas\u01c3\u00ee). He wanted to marry this man\u2019s\ndaughter because he always had plenty of salmon. He had charge of that\nplace. So he married her, and they dried quantities of salmon, after\nwhich they filled many animal stomachs with salmon eggs. Then he loaded\nhis canoe and started home. He put all of the fish eggs into the bow.\nOn the way it became stormy, and they could not make much headway, so\nhe became tired and threw his paddles into the bow, exclaiming to his\nwife, \u201cNow you paddle\u01c3\u201d Then the salmon eggs shouted out, \u201cIt is very\nhard to be in stomachs. Hand the paddles here and let me pull.\u201d So the\nsalmon eggs did, and, when they reached home, Raven took all of them\nand dumped them overboard. But the dried salmon he carried up. That is\nwhy people now use dried salmon and do not care much for salmon eggs.\n\nJourneying on, Raven came to a seal sitting on the edge of a rock, and\nhe wanted to get it, but the seal jumped into the ocean. Then he said,\n\u201cY\u00e2k\u01c3\u014dct\u01c3\u1d00\u02ca\u029f\u01c3,\u201d because he was so sorry about it. Farther on he came to\na town and went behind it to watch. After a while a man came out, took\na little club from a certain place where he kept it in concealment, and\nsaid to it, \u201cMy little club, do you see that seal out there? Go and\nget it.\u201d So it went out and brought the little seal ashore. The club\nwas hanging to its neck. Then the man took it up and said, \u201cMy little\nclub, you have done well,\u201d after which he put it back in its place and\nreturned to the town. Raven saw where it was kept, but first he went to\nthe town and spoke kindly to the owner of it. In the night, however,\nwhen every one was asleep, he went back to the club, carried it behind\na point and said to it, \u201cSee here, my little club, you see that seal\nout in the water. Go and get it.\u201d But the club would not go because it\ndid not know him. After he had tried to get it to go for some time, he\nbecame angry and said to it, \u201cLittle club, don\u2019t you see that seal out\nthere?\u201d He kept striking it against a rock until he broke it in pieces.\n\nComing to a large bay, Raven talked to it in order to make it into Nass\n(i. e., he wanted to make it just like the Nass), but, when the tide\nwas out great numbers of clams on the flats made so much noise shooting\nup at him that his voice was drowned, and he could not succeed. He\ntried to put all kinds of berries there but in vain. After many\nattempts, he gave it up and went away saying, \u201cI tried to make you into\nNass, but you would not let me. So you can be called Sk\u1d00n\u1d00\u02cax\u201d (the name\nof a place to the southward of Sitka).\n\nTwo brothers started to cross the Stikine river, but Raven saw them and\nsaid, \u201cBe stones there.\u201d So they became stones.[9]\n\nStarting on, he came to the ground-hog people on the mainland. His\nmother had died some time before this, and, as he had no provisions\nwith which to give a feast, he came to the ground hogs to get some.\nThe ground-hog people know when slides descend from the mountains, and\nthey know that spring is then near at hand, so they throw all of their\nwinter food out of their burrows. Raven wanted them to do this, so he\nsaid, \u201cThere is going to be a world snow slide.\u201d But the ground-hog\nchief answered, \u201cWell! nobody in this town knows about it.\u201d Toward\nspring, however, the slide really took place, and the ground hogs then\nthrew all of their green herbs, roots, etc., outside to him.\n\n[Postea corvus in litus descendit cum quidam eum certiorem faceret de\nquattuor mulieribus, quae essent in insula, maturitatem adipiscentes.\nDeinde conatus est muliebria genitalia conficere e cortice lini\narboris, et cum adveniret mediam in viam, quae in insulam perducebat,\nsimile nomine eam nuncupavit; sed res male processerunt. Cortex\nedidit vocem argutam at ille, ira incensus, in undas eum proiecit.\nEodem modo tentavit tabaci folia et alias res, sed inutile erat.\nPostremo processit in insulam, cui nomen erat muliebribus genitalibus\n(G\u0323\u00e2nq\u01c3\u0101\u02cat\u00ea). Eius comes vir quidem nomine Ignavus (Q\u01c3\u1d00tx\u0101\u02can) erat.\nCorvus autem aiebat ignavo, \u201cEtiam si aliquid minime pavorem tibi\niniicit, percute scapham.\u201d Mox ignavus scapham quassabat atque\nexclamavit, \u201cIam luna adest.\u201d Paene corvum in undas proiecit, qui,\netsi ipse hortatus cum erat ut id faceret, aegre tulit. Corvus omnia\ngenitalia, quae in insula erant, colligens, complevit scapham.\nDisponens ea locis in aequis, praeparvit dare propter ea convivium\nescis porci.]\n\nAfter this he said to the people, \u201cMake ear pendants because I am going\nto invite the whole world.\u201d He was going to invite everyone because he\nhad heard that the G\u0323onaq\u1d00d\u0113\u02cat had a Chilkat blanket and a hat, and he\nwanted to see them. First he invited the G\u0323onaq\u1d00d\u0113\u02cat and afterwards the\nother chiefs of all the tribes in the world. At the appointed time they\nbegan to come in. When the G\u0323onaq\u1d00d\u0113\u02cat came in he had on his hat with\nmany crowns and his blanket but was surrounded by a fog. Inside of the\nhouse, however, he appeared in his true form. It is from this feast of\nRaven\u2019s that people now like to attend feasts. It is also from this\nthat, when a man is going to have a feast, he has a many-crowned hat\ncarved on top of the dead man\u2019s grave post (k\u016bt\u012b\u02cay\u1d00).\n\nRaven made a woman under the earth to have charge of the rise and fall\nof the tides.[10] One time he wanted to learn about everything under\nthe ocean and had this woman raise the water so that he could go there.\nHe had it rise very slowly so that the people had time to load their\ncanoes and get into them. When the tide had lifted them up between the\nmountains they could see bears and other wild animals walking around\non the still unsubmerged tops. Many of the bears swam out to them, and\nat that time those who had their dogs had good protection. Some people\nwalled the tops of the mountains about and tied their canoes inside.\nThey could not take much wood up with them. Sometimes hunters see the\nrocks they piled up there, and at such times it begins to grow foggy.\nThat was a very dangerous time. The people who survived could see trees\nswept up roots and all by the rush of waters, and large devilfish and\nother creatures were carried up by it.\n\nWhen the tide began to fall, all the people followed it down, but the\ntrees were gone and they had nothing to use as firewood, so they were\ndestroyed by the cold. When Raven came back from under the earth, if\nhe saw a fish left on top of a mountain or in a creek, he said, \u201cStay\nright there and become a stone.\u201d So it became a stone. If he saw any\nperson coming down, he would say, \u201cTurn to a stone just where you are,\u201d\nand it did so.\n\nAfter that the sea went down so far that it was dry everywhere. Then\nRaven went about picking up the smallest fish, as bull heads and tom\ncod, which he strung on a stick, while a friend who was with him at\nthis time, named C\u1d00k\u01c3\u1d00\u02cak\u1d58,[11] took large creatures like whales. With\nthe grease he boiled out, C\u1d00k\u01c3\u1d00\u02cak\u1d58 filled an entire house, while Raven\nfilled only a small bladder.\n\nRaven stayed with C\u1d00k\u01c3\u1d00\u02cak\u1d58 and one night had a dream. He said to his\nfriend, \u201cI dreamed that a great enemy came and attacked us.\u201d Then he\nhad all the fowls assemble and come to fight, so that his dream might\nbe fulfilled. As soon as Raven had told his dream, C\u1d00k\u01c3\u1d00\u02cak\u1d58 went down\nand saw the birds. Then Raven went into the house and began drinking up\nhis grease. But the man came back, saw what Raven was doing, and threw\nhim into a grease box, which he started to tie up with a strong rope.\nRaven, however, called out, \u201cMy brother, do not tie me up with a strong\nrope, but take a straw such as our forefathers used to employ.\u201d He did\nso. Then Raven drank up all the grease in the box, and, when the man\ntook him up on a high cliff and kicked him off, he came out easily and\nflew away crying \u201cG\u0323\u0101.\u201d\n\nOne time Raven assembled all the birds in preparation for a feast\nand had the bears in the rear of his house as guests. All the\nbirds had canes and helped him sing. As he sang along Raven would\nsay quietly, \u201cDo you think one of you could fly into the anus of\na bear?\u201d Then he would start another song and end it by saying in\nmuch the same language, \u201cOne of you ought to fly up into that hole\u201d\n(i. e., anus). He kept taunting the birds with their inability to\ndo this, so, when the bears started out, the wren (wu\u02ca\u0142n\u1d00xw\u016b\u02cack\u1d00q,\n\u201cbird-that-can-go-through-a-hole\u201d) flew up into the anus of one of them\nand came out with his intestines. Before it had pulled them far out\nthe bear fell dead. Then Raven chased all of the small birds away, sat\ndown, and began eating.\n\nRaven never got full because he had eaten the black spots off of his\nown toes. He learned about this after having inquired everywhere for\nsome way of bringing such a state about. Then he wandered through all\nthe world in search of things to eat.\n\nAfter all the human beings had been destroyed Raven made new ones out\nof leaves. Because he made this new generation, people know that he\nmust have changed all of the first people who had survived the flood,\ninto stones. Since human beings were made from leaves people always die\noff rapidly in the fall of the year when flowers and leaves are falling.\n\nAt the time when he made this world, Raven made a devilfish\ndigging-stick and went around to all created things (shellfish\napparently) saying, \u201cAre you going to hurt human beings? Say now either\nyes or no.\u201d Those that said \u201cNo\u201d he passed by; those that said \u201cYes\u201d he\nrooted up. He said to the people, \u201cWhen the tide goes out, your food\nwill be there. When the tide comes in, your food will be in the woods,\u201d\nindicating bear and other forest animals.\n\nIn Raven\u2019s time the butts of ferns (k\u01c3w\u1d00\u0142x) were already cooked, but,\nafter some women had brought several of these in, Raven broke a stick\nover the fern roots. Therefore they became green like this stick. He\nalso broke the roots up into many layers one above another.\n\nDevilfish were very fat then, and the people used to make grease out of\nthem, but, when Raven came to a place where they were making he said,\n\u201cGive me a piece of that hard thing.\u201d That is why its fatness left it.\n\n[Corvus appellavit saxum, quod erat tectum algis, \u201cPudenda, ubi\ncrescunt crines.\u201d Nepotes patris eius rogaverunt, \u201cEsne capillatus?\u201d Et\nille respondit, \u201cSane, pudenda mea pilis vestita sunt.\u201d At modo habebat\nin mente copias algarum, quae protegebant saxum in quo sedebat.]\n\nOne time Raven invited all the tribes of little people and laid down\nbear skins for them to sit on. After they had come in and reached\nthe bear skins, they shouted to one another, \u201cHere is a swampy, open\nspace.\u201d That was the name they gave to those places on the skins from\nwhich the hair had fallen out. By and by Raven seized the bear skins\nand shook them over the fire, when all the little people flew into the\neyes of the human beings. He said, \u201cYou shall be pupils in people\u2019s\neyes,\u201d and ever since human beings have had them.\n\nNow he went on from this place and camped by himself. There he saw a\nlarge sculpin trying to get ashore below him, and he said to it, \u201cMy\nuncle\u2019s son, come ashore here. Come way up. One time, when you and I\nwere going along in our uncle\u2019s canoe we fell into the water. So come\nup a little farther.\u201d Raven was very hungry, and, when the sculpin came\nashore, he seized it by its big, broad tail intending to eat it. But it\nslipped through his fingers. This happened many times, and each time\nthe sculpin\u2019s tail became smaller. That is why it is so slender to-day.\nThen Raven said to it, \u201cFrom now on you shall be named sculpin (w\u0113q\u01c3).\u201d\n\nRaven had a blanket which kept blowing out from him, so he threw it\ninto the water and let it float away. Then he obtained a wife, and, as\nhe was traveling along with her, he said, \u201cThere is going to be a great\nsouthwest wind. We better stop here for a little while. I expect my\nblanket ashore here.\u201d After a while it came in. Then his wife said to\nhim, \u201cTake your blanket ashore and throw it on some branches.\u201d He did\nso and it became _Rebis bracteosum_ (Tlingit, c\u0101x). When they went on\nfarther the sea became so rough that his wife was frightened, and told\nhim to put ashore some of the fat with which his canoe was loaded. He\ndid this, but was so angry with his wife for having asked him, that he\nsaid to her, \u201cYou better put ashore your sewing basket,\u201d and so she\ndid.[12]\n\nThen he left his wife and went along by himself. He assembled very many\nyoung birds, and, when he camped told them to go after c\u0101t\u01c3k\u01c3, the term\nhe at that time applied to drinking water.\n\nAfterwards he came to a certain place and started to make a\nsalmon creek. He said, \u201cThis woman shall be at the head of this\ncreek.\u201d The woman he spoke of had long teats, so he called her\nWoman-with-long-teats-floating-around (H\u012bn-c\u1d00kx\u0113\u02cana\u1ef5\u00ee), saying, \u201cWhen\nthe salmon come to the creeks, they shall all go up to see her.\u201d That\nis why salmon run up the creeks.\n\nAfter this he went into the woods and set out to make the porcupine.\nFor quills he took pieces of yellow cedar bark, which he set all the\nway up and down its back so that bears would be afraid of it. This is\nwhy bears never eat porcupines. He said to the porcupine, \u201cWhenever\nanyone comes near you, throw your tail about.\u201d This is why people are\nafraid of it when it does so.\n\nNow Raven went off to a certain place and made the west wind, naming it\nQ\u01c3\u0101x\u014d\u02ca. He said to it, \u201cYou shall be my son\u2019s daughter. No matter how\nhard you blow you shall hurt nobody.\u201d\n\nHe took up a piece of red salmon and said to it, \u201cIf anyone is not\nstrong enough to paddle home he shall take up this fish and blow behind\nhim.\u201d\n\nRaven is a grandchild of the mouse (ku\u0142\u0113\u02ca\u0142t\u1d00\u01c3n\u00ee). That is why a mouse\ncan never get enough to eat.\n\nRaven also made the south wind (s\u0101\u02canaxet). When the south wind climbs\non top of a rock it never ceases to blow.\n\nHe made the north wind (x\u0323\u016bn), and on top of a mountain he made a house\nfor it with something like ice hanging down on the sides. Then he went\nin and said to it, \u201cYour buttocks are white.\u201d This is why the mountains\nare white with snow.\n\nHe made all the different races, as the Haida and the Tsimshian.\nThey are human beings like the Tlingit, but he made their languages\ndifferent.\n\nHe also made the dog. It was at first a human being and did everything\nRaven wanted done, but he was too quick with everything, so Raven took\nhim by the neck and pushed him down, saying, \u201cYou are nothing but a\ndog. You shall have four legs.\u201d\n\nOne time Raven came to a certain thing called fat-on-the-sea\n(\u1ef5\u012bk\u1d00t\u0101\u1ef5\u00ee\u02ca), which stuck out of the ocean. He kept saying to it, \u201cGet\ndown a little,\u201d so it kept going under the surface. But every time it\ncame up he took his paddle and cut part off. It did this seven times,\nbut, when he spoke to it the eighth time, it went down out of sight,\nand he never saw it again.\n\nAs he was traveling along in another place, a wild celery came out,\nbecame angry with Raven, and said, \u201cYou are always wandering around for\nthings to eat.\u201d Then he named it wild celery (y\u0101\u02canaet) and said to it,\n\u201cYou shall stay there, and people shall eat you.\u201d\n\nOnce he passed a large tree and saw something up in it called c\u1d00xd\u1d00\u02caq.\nRaven called out \u201cC\u1d00xd\u1d00\u02caq,\u201d and it shouted back, \u201cYou Raven.\u201d They\ncalled back and forth to each other for some time.\n\n[Advenit in alium locum et alligavit aliquid circum caput ostrei, quod\nprotrudebat ex arena. Appellavit idem \u029fdas-q\u0113\u02cat (viri pudenda).]\n\n\nSUPPLEMENTARY TO STORY 1\n\nNear a bay not far from K\u014dts\u01c3\u0113\u02ca\u029f\u01c3 there used to be a sea-water pond in\nwhich lived a beaver. Raven very much wanted to get at this beaver and\nkill it, so he dug two trenches in order to drain the lake at low tide.\nAfter the water had run out through them, and the beaver had become\nvisible at the bottom, he let down a kind of hook and pulled it up.\n\nRaven had tried every sort of thing as a post under this earth. Last\nof all he caught this beaver and made the post out of the bone of its\nforeleg [which is very solid]. That is why the world is now standing.\nOld-woman-underneath (Ha\u1ef5ic\u0101\u02canak\u01c3\u1d58) attends to this post, but, when she\nis hungry, the earth shakes. Then people put grease into the fire and\nit goes to her.\n\nAfter he had killed the beaver Raven killed also a big whale and got\nhis people to tow it to the place where the beaver had formerly lived.\nHe got four large canoes full of people to tow it up the rapids in one\nof the canals he had then made. After they had labored for many days,\nthey became tired, and he said to them, \u201cTake it easy.\u201d Finally he\nhimself became tired and said, \u201cTurn into stone.\u201d All did so, and to\nthis day you can see a large island there shaped like a whale and a\nstring of four smaller islands extending out from one end of it.\n\nRaven named several places in this neighborhood. One was Q\u0101g\u1d58\u1d00ntoqa\u02ca,\n(A-hidden-person); another Ts\u0113tk\u01c3 (Little Ladder). He named an island\noutside, \u0141at\u01c3\u1d00\u02can. Still another was called \u0141\u1d00qo\u02cax\u0323\u1d00s\u01c3, after the name\nof a small canoe, because one of these was passing at the time.\n\nBetween two mountain peaks just eastward of Sitka is a hollow\nfilled with trees supposed to resemble boys, so the place is called\nK\u01c3\u00eas\u0101\u02can\u00ee-\u0101\u02ca\u1ef5aodiha\u1ef5i\u1ef5a, Where-is-a-big-crowd-of-boys. Raven appointed\nthis as the place from which the sun would turn back north. A point\non the coast just north of Sitka was called by him K\u01c3o\u02ca\u0142ac\u1d00tq\u01c3a\u02ca,\nPoint-holding-things-back, because when a canoe passes it coming\ntoward Sitka it can not go fast (i. e., it does not seem to get by\nthis rapidly). Just north of this is a kind of bay which Raven called\nK\u1d00\u02cad\u1d00\u0142\u1d00tc-x\u0323\u1d00k\u1d58, Noisy-beach.\n\nFOOTNOTES:\n\n[1] Cf. story 31.\n\n[2] Perhaps the anal opening.\n\n[3] See _Twenty-sixth Annual Report of Bureau of American Ethnology_,\np. 455.\n\n[4] Perhaps Mount St Elias.\n\n[5] A song goes with this.\n\n[6] A song goes with this also.\n\n[7] This paragraph is perhaps misplaced, the incident being confounded\nwith another on page 17.\n\n[8] This name does not occur in the list given by this same man\n(_Twenty-sixth Annual Report of the Bureau of American Ethnology_, p.\n426.) He said it was the eighth month and according to his list the\neighth month is March, which he calls H\u012bn ta\u02can\u1d00x kay\u0101\u02can\u00ee d\u012b\u02cas\u00ee, \u201cMonth\nwhen things under the sea begin to grow.\u201d\n\n[9] Possibly the heroes of story 3. See also story 31.\n\n[10] This appears to be retrospective. Cf. p. 9.\n\n[11] Said to be a kind of bird. K\u01c3\u1d00k\u1d58 alone would mean \u201cchicken hawk.\u201d\n\n[12] This is evidently told to account for certain peculiarly shaped\nrocks.\n\n\n2. THE BIG CLAM\n\nAt the farther end of Tenakee inlet (T\u01c3\u012b\u02canag\u0323e) is a little bay called\nWhere-sweetness-killed-a-person (G\u1d00t\u0142q\u014d\u02cawag\u0323eya). One summer there were\nmany people encamped there drying salmon, and among them many lively\nyoung people. One day some girls took a canoe and crossed the bay to\na strawberry patch on the other side. Afterwards a man named Ts\u01c3\u0113\u029f\u01c3\nwent down into the water to wade over to them but was swallowed by a\nhalibut. So they named the place Kots\u01c3\u0113\u02ca\u029f\u01c3 after this man.\n\nNear this inlet is a high cliff in front of which a big clam formerly\nlived. It used to stick its head (lit. penis) high up out of the water.\nIt always had its valves open, and if a canoe passed that way, it would\nclose them on it (lit. shut its mouth on it), and the canoe was gone.\n\nRaven heard of this clam, and he instructed a little mink to call to\nit, \u201cStick out your head and let us see you,\u201d (\u012b\u0142i\u02ca\u0142-\u1d00n\u1d00xd\u0101\u02cax ts\u01c3\u1d00g\u0323\u0101\u02cax\ndust\u012b\u02can), while the people stood ready above with sharpened sticks.\nBut, instead of speaking as it was told, the mink said, \u201cRaven made\nclam\u201d (Y\u0113\u0142 dje\u02caaos\u00eeni\u1ef5\u00ee g\u0323\u0101\u029f\u01c3). Finally the mink said plainly as he had\nbeen directed, \u201cStick your head out of the water and let us see you,\u201d\nand it began to put out its head. He said, \u201cA little more.\u201d When it was\nwell out, all the people seized their sticks and plunged them into it,\ncutting the ligament which held the valves together so that they sprang\napart. Then the whole bay began to smell badly from it. On the rock\nslide back of the place where this clans used to run out its head all\nsorts of things now grow. It is called Clam-slide (Y\u0113s-k\u0101d\u00ea\u02ca).\n\n\n3. ENGLISH VERSION OF THE STORY OF THE FOUR BROTHERS[13]\n\nThere were four brothers who owned a dog of an Athapascan variety\ncalled dz\u012b.[14] They had one sister. One day the dog began barking at\nsomething. Then K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3, the eldest brother, put red paint inside\nof his blanket, took his rattle, and followed. The other brothers went\nwith him. They pursued it up, up, up, into the sky. The dog kept on\nbarking, and they did not know what it was going to do. It was chasing\na cloud.\n\nWhen they got to the other side of the world they came out on the edge\nof a very steep cliff. They did not know what to do. The dog, however,\nwent right down the cliff, and they saw the cloud still going on\nahead. Now these brothers had had nothing to eat and were very hungry.\nPresently they saw the dog coming up from far below bringing the tail\nof a salmon. After a while they saw it run back.\n\nThen they said to one another, \u201cWhat shall we do? We might as well go\ndown also.\u201d But, when \u0141q\u01c3ay\u0101\u02cak\u01c3, the youngest brother, started he was\nsmashed in pieces. The two next fared in the same way. K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3,\nhowever, braced his stick against the wall behind him and reached\nthe bottom in safety. Then he put the bones of each of his brothers\ntogether, rubbed red paint on them, and shook his rattle over them, and\nthey came to life.\n\nStarting on again around this world, they came to a creek full of\nsalmon. This was where the dog had been before. When they got down to\nit they saw a man coming up the creek. He was a large man with but one\nleg and had a kind of spear in his hand with which he was spearing\nall the salmon. They watched him from between the limbs of a large,\ndead tree. When he got through hooking the salmon, he put all on two\nstrings, one of which hung out of each corner of his mouth. Then he\ncarried them down.\n\nThen \u0141q\u01c3ay\u0101\u02cak\u01c3 said to his brothers, \u201cLet us devise some plan for\ngetting the salmon spear.\u201d So he seized a salmon, brought it ashore and\nskinned it. First K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 tried to get inside of it but failed. When\n\u0141q\u01c3ay\u0101\u02cak\u01c3 made the attempt, however, he swam off at once, and, if one\nof his brothers came near him, he swam away. Then the other brothers\nsat up in the dead tree, K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 at the top.\n\nWhen the big man came up again after salmon, \u0141q\u01c3ay\u0101\u02cak\u01c3 swam close up to\nhim, and he said, \u201cOh! my salmon. It is a fine salmon.\u201d But, when he\nmade a motion toward it with his spear, it swam back into deep water.\nFinally it swam up close, and the big man speared it easily. Then\n\u0141q\u01c3ay\u0101\u02cak\u01c3 went to the tail of the fish, cut the string which fastened\nthe big man\u2019s spear point to the shaft and swam off with the point.\nUpon this the big man pulled his shaft up, looked at it and said, \u201cMy\nspear is gone.\u201d Then he went downstream. In the meantime \u0141q\u01c3ay\u0101\u02cak\u01c3 came\nashore, got out of the fish, came up to his usual station on the lowest\nlimb of the tree, and sat down there. They had him sit below because he\ntalked so much, and because he was the most precipitate.\n\nThat night the one-legged man did not sleep at all on account of his\nlost spear. He was using it in working for the bear people. When he\ncame up next morning he had a quill in his hands which would tell him\nthings. He took this about among the trees, and, when he came to that\non which the brothers were sitting, it bent straight down. Then he\ncried, \u201cBring my spear this way.\u201d Although he saw no one, he knew that\nthere were people there who had it. Then he came to the bottom of the\ntree, seized \u0141q\u01c3ay\u0101\u02cak\u01c3 and tore him in pieces. So he served the next\ntwo brothers. But K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 had his dog, which he was able to make\nsmall, concealed under his coat and, after his brothers were torn up,\nhe let it go, and it tore the big man all to pieces. Because he had his\nred paint, rattle, and dog he cared for nothing. Now he put the red\npaint on his brothers\u2019 bodies and shook the rattle over them so that\nthey came to life.\n\nNext morning they got into the same tree again. Then they saw a man\nwith two heads placed one over another coming up the stream. It was\nthe bear chief. He hooked a great many salmon and put them on pieces\nof string on each side of his mouth. Next evening a little old man\ncame up. \u0141q\u01c3ay\u0101\u02cak\u01c3 came down and asked, \u201cWhat are you doing here?\u201d He\nsaid, \u201cI have come up after salmon.\u201d But he could hook none at all, so\n\u0141q\u01c3ay\u0101\u02cak\u01c3 caught a lot for him. Then \u0141q\u01c3ay\u0101\u02cak\u01c3 asked him: \u201cWhat does\nthat double-head that came up here do?\u201d The old man said, \u201cI will tell\nyou about it.\u201d So they said to him: \u201cNow we want you to tell the truth\nabout this? What does he really do when he gets home with his salmon?\nWe will get you more salmon if you tell us truly.\u201d And the old man\nanswered: \u201cWhen he gets home with a load of salmon, he leaves it down\nby the river. Then he takes off his skin coat and hangs it up.\u201d This is\nwhat he told them.\n\nThe next time the two heads came up and began to throw salmon ashore,\nit said all at once, \u201cI feel people\u2019s looks.\u201d[15] As soon as he came\nopposite the place where they were sitting, K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 threw his dog\nright upon him. It caught this big bear by the neck and killed him.\nEvery time thereafter, when the little old man came up, they questioned\nhim about the people in the place he came from.\n\nAt last they caught a lot of salmon and prepared to descend. Then\nK\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 put on the bear skin, placed his brothers under his arms\ninside of it, took strings of salmon as the bear had done, and\nstarted on. When he came in front of the houses he acted just like the\ntwo-headed man. First he entered the two-headed man\u2019s house and shook\nhis skin, whereupon his brothers and the dog passed behind the screens\nin the rear of the house and hid themselves. After that he began fixing\nhis salmon, and, when he was through, took off his coat and hung it up\nin the manner that had been described to him.\n\nToward evening a great deal of noise was heard outside, made over\nsome object. \u0141q\u01c3ay\u0101\u02cak\u01c3 very much wanted to go out and look, but they\ntried to prevent him. Finally he did go out and began to play with the\nobject, whereupon the players rolled it on him and cut him in two.\nAfter that the two brothers next older went out and were cut in two in\nthe same manner. After this K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 sent his dog out. He seized the\nobject, shook it and made it fly to the tops of the mountains, where it\nmade the curved shapes the mountains have to-day. Then it rolled right\nback again. When it rolled back, the dog became very angry, seized it\na second time, shook it hard, and threw it so high that it went clear\naround the sun. It made the halo of light seen there. Then K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3\ntook his brothers\u2019 bodies, pieced them together, put red paint upon\nthem and shook his rattle over them. They came to life again. Then he\ntook the dog, made it small, and put it under his arm; and they started\noff. Since that time people have had the kind of spear (d\u012bna\u02ca) above\nreferred to. The brothers started on with it, and, whenever they were\nhungry, they got food with it. They always kept together.\n\nAfter a while they came across some Athapascan Indians called\nWorm-eating people (W\u016bn-xa qoan). These were so named because, when\nthey killed game, they let worms feed upon it, and, when the worms\nhad become big enough, they ate them through holes in the middle of\ntheir foreheads which served them as mouths. \u0141q\u01c3ay\u0101\u02cak\u01c3 wanted to be\namong these Athapascans, because they had bows and arrows and wore\nquills attached to their hair. They used their bows and arrows to shoot\ncaribou, and, when they were pursuing this animal, they used to eat\nsnow.\n\nAfter \u0141q\u01c3ay\u0101\u02cak\u01c3 had obtained his bow and arrows they came out at a\ncertain place, probably the Stikine river, and stayed among some people\nwho were whipping one another for strength, in the sea. Every morning\nthey went into the water with them.\n\nAt that time they thought that \u0141q\u01c3ay\u0101\u02cak\u01c3 was going with his sister, and\nthey put some spruce gum around the place where she slept. Then they\nfound the spruce gum on him and called him all sorts of names when they\ncame from bathing. They called him Messenger-with-pitch-on-his-thigh\n(Naq\u0101\u02can\u00ee q\u01c3\u1d00cg\u016b\u02caq\u01c3o), the messenger being a brother-in-law of the\npeople of the clan giving a feast. They named him so because they\nwere very much ashamed. This is why people have ever since been very\nwatchful about their sisters. Because he had been fooling with his\nsister, when \u0141q\u01c3ay\u0101\u02cak\u01c3 went out, his brothers said to him, \u201cYou do not\nbehave yourself. Go somewhere else. You can be a thunder (h\u0113\u029f\u01c3).\u201d They\nsaid to him, \u201cH\u0101\u02caagun k\u0101d\u00ee\u02ca.\u201d[16]\n\nThis is why, when thunder is heard, people always say, \u201cYou gummy\nthigh.\u201d It is because \u0141q\u01c3ay\u0101\u02cak\u01c3 became a thunder. Their sister was\nashamed. She went down into Mount Edgecumbe (\u029f\u01c3ux\u0323) through the crater.\n\nBecause the thunder is a man, when the thunder is heard far out at sea,\npeople blow up into the air through their hands and say, \u201cLet it drive\nthe sickness away,\u201d or \u201cLet it go far northward.\u201d The other brothers\nstarted across the Stikine and became rocks there.\n\nFOOTNOTES:\n\n[13] This story was told by Dekin\u0101\u02cak\u01c3\u1d58. According to some, the story\nbegins with the birth of five children from a dog father. See stories\n97 and 31 (pp. 99\u2013106).\n\n[14] \u0141\u1d00k\u00eetc\u1d00ne\u02ca, the father of these boys, is said to have lived near\nthe site of the Presbyterian school at Sitka and to have used the\n\u201cblarney stone,\u201d so called, as a grindstone.\n\n[15] Meaning \u201cI feel that people\u2019s looks are on me.\u201d\n\n[16] It is said that no one knows what these words mean.\n\n\n4. ORIGIN OF THE KILLER WHALE[17]\n\nA man named N\u0101ts\u1d00\u0142\u1d00ne\u02ca, belonging to the Tsague\u02cad\u00ee (Seal people), made\nkiller whales. He first tried to carve them out of red cedar, then out\nof hemlock, then out of all other kinds of wood in succession. He took\neach set of figures to the beach and tried to make them swim out, but\ninstead they floated up on the surface. Last of all he tried yellow\ncedar, and was successful.\n\nHe made these of different sorts. On one he marked white lines with\nIndian chalk from the corners of its mouth back to its head. He said,\n\u201cThis is going to be the white-mouthed killer whale.\u201d When he first\nput them into the water he headed them up the inlet, telling them that\nwhenever they went up to the heads of the bays they were to hunt for\nseal, halibut, and all other things under the sea; but he told them not\nto hurt a human being. When you are going up the bay, people will say\nto you, \u201cGive us something to eat.\u201d Before this people did not know\nwhat the killer whale is.\n\n * * * * *\n\nAnother thing people did not know was that the killer whale could go\nashore and camp. One time a man married a high-caste woman and went up\nto the head of a certain bay with her, because he knew that the killer\nwhales always went there. On the way they saw a camp fire blazing upon\nthe shore. There were killer whales encamped here, but he thought they\nwere human beings and landed to see them. When they got close in, he\njumped into the water to urinate. All at once the killer-whale chief\nsaid, \u201cI feel people\u2019s looks. Go outside and look on the beach.\u201d But,\nwhen they saw him urinating, they started off, leaving their camp just\nas it was, jumped into the water, and swam away.\n\nThen he went up to the camp with his wife, and they saw all kinds of\nfood there. His wife said, \u201cIt is lucky that we came across this;\u201d and\nafter a while the man said, \u201cLet us cook some, my wife.\u201d Then the woman\ntook her cooking basket and put some water into it. Presently she said,\n\u201cWay out there is a canoe coming.\u201d It was a black canoe. She said, \u201cWe\nbetter leave this alone until the canoe comes so that we can invite\nthem to eat with us.\u201d Her husband said, \u201cAll right.\u201d By and by his wife\nsaid, \u201cWhat is the matter? To my eyes it does not appear like a canoe.\nIt is too black.\u201d It was really a young killer whale, under which the\nother killer whales were swimming to make it appear like a canoe. When\nthe supposed canoe reached land, the whales rushed ashore, seized the\nwoman, who had concealed herself behind her husband, and carried her\ndown to the sea. They took her away because her husband had taken their\nprovisions. This time, when the killer whales rose again, instead of\nappearing like only one canoe, they came up out of the water thick\neverywhere and began to swim down the bay very fast. Meanwhile the\nhusband went down to his canoe, got in, and paddled after them along\nthe shore. But, when they came to a high cliff where the water went\ndown deep, all the whales suddenly dived out of sight.\n\nNow the man climbed to the top of this cliff, fastened a bough to his\nhead and another slim spruce bough around his waist, filled the space\ninside of his shirt with rocks, and jumped into the ocean at the spot\nwhere his wife had disappeared, falling upon a smooth, mossy place on\nthe bottom. When he awoke, he arose, looked about, and saw a long town\nnear by. He entered the last house, which proved to belong to the chief\nof the shark people.\n\nIn this house he saw a man with a crooked mouth peeping out at him from\nbehind a post. A long time before, when he had been fishing, a shark\nhad cut his line and carried off the hook, and it was this hook that\nnow peeped out at him. It said, \u201cMaster, it is I. When your line broke,\nthey took me down here and have made me a slave.\u201d\n\nThen he said to the shark chief, \u201cIs there any news in this town?\u201d and\nhe replied, \u201cNothing especial in our town, but right across from us is\nthe killer-whales\u2019 town, and recently we heard that a woman had been\ncaptured there and is now married to the killer-whale chief.\u201d Then\nthe shark chief continued: \u201cThe killer-whale chief has a slave who is\nalways chopping wood back in the forest with a stone ax. When you come\nto him, say within yourself, \u2018I wish your stone ax would break.\u2019 Wish\nit continually.\u201d So the shark instructed him.\n\nThen he went over to the killer-whale town, and, when the slave\u2019s ax\ndid break, he went up to him and said, \u201cI will help you to fix that\nstone ax if you will tell me where my wife is.\u201d So he began to fix it\nin place for him. It was the only stone ax in the killer-whale tribe.\nThen the slave said, \u201cI always bring wood down and make a fire in the\nevening, after which my master sends me for water. When you see me\ngoing after water, come to the door and wait there for me. As soon as I\ncome in I am going to push over the fire. At the same time I am going\nto empty the water into it so as to make a quantity of steam. Then rush\nin and carry out your wife.\u201d\n\nThe man followed these directions and started away with his wife. Then\nhis halibut hook shouted, \u201cThis way, my master, this way.\u201d So he ran\ntoward the shark people\u2019s town, and they pursued him. Now the killer\nwhales attacked the shark people because they said that the sharks had\ninstructed him what to do, and they killed many sharks.\n\nIn return the sharks began to make themselves strong. They were going\nout again to fight the killer whales. They went to some rocks and began\nsharpening their teeth. Then they began the battle, and whenever the\nkiller whales approached, the sharks would run against their bellies\nand rip them open, letting out their entrails. The whole bay was full\nof killer whales and sharks. What happened to the woman is not told.\n\n * * * * *\n\nWhen the killer-whale tribe start north the seals say, \u201cHere comes\nanother battle. Here come the warriors.\u201d They say this because the\nkiller whales are always after seals. Killer whales are of different\nkinds, and the one that always swims ahead is the red killer whale,\ncalled \u201ckiller-whale-spear\u201d (K\u012bt-wus\u0101\u02can\u00ee). It was so named by the man\nwho made these animals because he shaped it long and slender. The\nTsague\u02cad\u00ee, to which this man belonged, are a branch of the D\u1d00q\u029f\u01c3awe\u02cad\u00ee;\ntherefore the D\u1d00q\u029f\u01c3awe\u02cad\u00ee are the only people who make the killer whale\ntheir emblem.[18]\n\nOn their way to us the first killer whales came into a bay called\nKots\u01c3\u0113\u02ca\u029f\u01c3, after Ts\u01c3\u0113\u029f\u01c3, the first man who came to that bay. They\nencamped at its head and the day after began digging into the cliff.\nThe land there is not very high, so they were soon through, laid\nskids down, and carried their canoes across. Some people watched\nthem. The killer whales always used to cross at the place where they\nlaid down these skids, and now people cross there. It is called\nKiller-whale-crossing place (K\u012btg\u016b\u02can\u00ee), but is now overgrown with trees\nand underbrush.\n\n[This place is said to be on the north arm of Tenakee bay, where a\ncanal has been projected to enable boats to reach Huna more easily.]\n\nFOOTNOTES:\n\n[17] See stories 59 and 71.\n\n[18] The W\u016b\u02cackitan must, however, be added.\n\n\n5. KAKA\u02ca[19]\n\nWhen K\u1d00ka\u02ca was taken south, either to Cape Ommaney or farther, a\nwoman came to him and said, \u201cI am in the same fix as you. We are both\nsaved[20] by the land otters.\u201d That is how he found out what had\nhappened to him. The woman also said, \u201cI am your friend, and I have two\nland-otter husbands who will take you to your home.\u201d Then she called\nhim to her and began to look over his hair. Finally she said, \u201cYour\nwife has put the sinew from a land-otter\u2019s tail through your ear. That\nis what has caused you to become a land otter.\u201d\n\nThen they took down what looked to him like a canoe, but really it was\na skate. The skate is the land-otter\u2019s canoe. When they set out, they\nput him into the canoe, laid a woven mat over him and said, \u201cYou must\nnot look up again.\u201d He did look up, however, after a time and found\nhimself tangled among the kelp stems. These land otters were going to\nbecome his spirits.\n\nOn their journey they started to cross a bay called K\u0113n to an island\ncalled T\u0113\u0142nu\u02ca, and, as daylight was coming on, they began to be afraid\nthat the raven would call and kill them before they reached the other\nside. It was almost daylight when they came to land, so they ran off at\nonce among the bushes and rocks, leaving K\u1d00ka\u02ca to pull up the canoe.\nThis was hard work, and while he was at it the skin was all worn from\nhis lower arm, so he knew that it was a skate.\n\nSome people traveling in a canoe saw his shadow there and tried hard to\nmake him out clearly, but in vain. They did not want to have him turn\ninto a land otter, so they said, \u201cK\u1d00ka\u02ca, you have already turned into a\nground hog.\u201d\n\nBy and by one of his friends heard him singing in the midst of a thick\nfog at a place near the southern end of Baranoff island on the outside.\nEach time he ended his song with the words, \u201cLet the log drift landward\nwith me.\u201d Then it would drift shoreward with him. Meanwhile he was\nlying on the log head down with blood running out of his nose and mouth\nand all kinds of sea birds were feeding on him. It was his spirits that\nmade him that way. The real land otters had left him, but they had come\nto him again as spirits.\n\nNow the people sang a song on shore that could be heard where K\u1d00ka\u02ca\nwas floating, but, although they heard the noise of a shaman\u2019s beating\nsticks, they could not get at him. Then the friend who had first found\nhim went ashore and fasted two days, after which he went out and saw\nK\u1d00ka\u02ca lying on his back on the log. He was as well as when he had left\nSitka. Then his friend brought him ashore, but the land-otter spirits\nremained with him, and he became a great shaman.\n\nFOOTNOTES:\n\n[19] See story 31, pp. 87\u201388.\n\n[20] So interpreters persist in speaking of the capture of a human\nbeing by anthropomorphic animals or other supernatural beings.\n\n\n6. THE LAND-OTTER SISTER[21]\n\nA man set out from Sitka to a certain camp with his children in order\nto dry halibut, for in those days that was how they had to get their\nfood. It was spring time. Then, too, they had stone axes and used small\nhalf baskets for pots in which to do cooking. His wife and children\nspent all of their time digging clams, cockles, and other shellfish\ndown on the beach and in laying them aside for future use. The man,\nmeantime, was hewing out a canoe with his stone ax. They had a hard\ntime, for they had nothing to live on except the things picked up at\nlow tide.\n\nMany years before this man\u2019s sister had been drowned, but so long a\ntime had passed that he had forgotten her. She, however, had been taken\nby the land otters and was married among them, having many children.\nFrom around a neighboring point she was watching him. Her children were\nall working to collect a quantity of food.\n\nAfter this the woman\u2019s husband told her to take a lot of food to\nher brother. All the land-otter-people are called \u201cPoint people\u201d\n(Q\u01c3\u0101tkwed\u00ee\u02ca); they have plenty of halibut, seal, etc. So she began\npacking these things up to take them to her brother. In front of his\ndwelling house her brother had a house made of branches, and one\nevening he heard someone come in front of his house and seem to lay\ndown a heavy pack there. Then the person said, \u201cThe place where you are\nstopping is wonderfully far from us.\u201d He went out and saw a woman but\ndid not know who she was because her arms were grown to her breast and\nher mouth was thrown open with her upper lip drawn up under her nose.\nBut the woman could see how he felt, so she said to him, \u201cIt is I. I am\nyour sister who lives a short distance away around this point.\u201d Then\nshe brought the basket into her brother\u2019s house and said to him, \u201cTake\nthe things out of the basket, for I have to return before the raven\ncalls.\u201d\n\nNext evening she came back with another full basket. This time she\nsaid, \u201cYou have three nephews who will come over and help you get\nhalibut and other things.\u201d So the little otters came to their uncle.\nFrom their waist up they looked like human beings; below they were\notters, and they had tails. Their mother came with them and began to\ntake her brother\u2019s children on her lap saying, \u201cLittle tail (\u029f\u01c3\u012bt\nk\u01c3\u1d00tsk\u01c3u\u02ca), little tail growing down.\u201d As she sang tails began to\ngrow down from them. Then their father looked at them, became angry,\nand said, \u201cWhat are you doing to my children anyway?\u201d Immediately she\nslapped them on the buttocks and said, \u201cUp goes the little tail, up\ninto the buttocks (t\u016b\u02caden\u1d00ts\u00ee y\u0113q),\u201d and the tails went up into their\nbuttocks.\n\nAfter his nephews had stayed with him for some time the man said within\nhimself, \u201cI have no devilfish for bait,\u201d and the same evening the young\nfellows were gone after it. Although it was high tide many devilfish\nwere found in front of his house. The young otters called good weather\nbad and bad weather good.\n\nOne day they went out with their uncle to fish, and, when he put his\nline down with the buoy on it, the little otters all jumped into the\nwater. They went down on the line and put on the hook the biggest\nhalibut they could find. After they had brought in the canoe loaded\ntwice their uncle had an abundance of provisions.\n\nIn the evening the otters had worked so hard that they fell asleep on\nthe opposite side of the fire with their tails close to the blaze. Then\ntheir uncle said to them, \u201cYour handy little tails are beginning to\nburn.\u201d On account of those words all became angry and left him, going\nback to their father. Then the man\u2019s sister came to him and asked what\nhe had said to his nephews. He said, \u201cI simply told them that their\nclothes were beginning to burn on them.\u201d So the otters\u2019 father tried\nto explain it, saying to them: \u201cYour uncle did not mean anything when\nhe said your clothes were beginning to burn. He wanted only to save\nyour clothes. Now go back and stay with him.\u201d So they got over their\ndispleasure and went back.\n\nAll that time the man was working upon his canoe. He said within\nhimself, \u201cI wonder how my canoe can be gotten down.\u201d Next morning his\nnephews went up, put their tails under it, and pulled it down. When\nthey got it to their uncle\u2019s house, he loaded the canoe and started\nhome with them, but quite near his town he missed them out of the\ncanoe. Then all the people there wondered where he could have gotten a\ncanoe load of such things as he had. He gave everything to his friends.\nThen his wife said to the people, \u201cSomething came to help us. We have\nseen my husband\u2019s sister who was drowned long ago, and that is the way\nwe got help.\u201d\n\nAfterward he went back to the place where he had received assistance\nbut saw nothing of those who had helped him. He hunted all about the\nplace from which his sister used to come but found nothing except\nland-otter holes. He became discouraged and gave up searching.\n\nFOOTNOTES:\n\n[21] See story 45.\n\n\n7. THE LAND-OTTER SON\n\nThere was a great famine at Sitka, and all the people went halibut\nfishing. Then a certain man went with his wife to the mouth of Redoubt\nbay. He had prepared barks some time before, and, when they got to this\nplace, they made a house out of them. They fished there for a long\ntime, but caught no more than one or two halibut a week. By the end of\ntwo months they had little to live on except shellfish and other things\npicked up at low tide.\n\nOne evening they caught a small halibut at their fishing ground. They\ncooked a piece of it and put the rest on the drying frame in the brush\nhouse the man had constructed outside.\n\nNext day they heard a noise there as if something were being thrown\ndown and moved about. The woman said, \u201cWhat can that be?\u201d Then her\nhusband went out and was astonished to see two medium-sized devilfish\nlying there. He wondered how they had gotten up from the beach. Then\nhe went in and said, \u201cWife (dja), I am in luck. There are two large\ndevilfish out there. I do not know who brought them. To-morrow morning\nwe will take them and see if we can not catch some halibut. The person\nwho brought them here is very kind, for I have been hunting everywhere\nvainly for bait.\u201d The woman sat down and considered. She said, \u201cDo you\nknow who brought them here?\u201d He said, \u201cNo.\u201d Then she said, \u201cI will tell\nyou who brought them here. Don\u2019t you remember that my son was drowned a\nyear ago, and no one has seen anything of him since? It must be he, who\nhas taken pity on us because he sees how poor we are. I will call his\nname if I hear anyone whistle to-morrow or any other night, for I know\nit is my son.\u201d So the woman spoke.\n\nIn the morning they went out with these devilfish and caught two\nhalibut. Evening came on. After they had reached home and it was dark,\nthey began to cook some halibut. Just as the woman was putting some\ninto the pot a person whistled behind the house. Then she said, \u201cWe\nhave longed for you, my dear son. Come in. Don\u2019t whistle around us.\nWe have been wishing for you for the last year, so do not be afraid.\nIt is only your father and I. Come in.\u201d Then it whistled again. The\nman went to the door, opened it, and said, \u201cCome in, my son, I think\nyou have come to help us because we are very poorly off here. The door\nis open. Come right in.\u201d So the father said. And without their seeing\nhim enter, all of a sudden he was seated opposite them with his hands\nover his face. Then they spoke to him, saying, \u201cIs it you, my son?\u201d He\nonly whistled [by drawing in his breath]. That was the way he spoke to\nthem. Toward midnight he began to speak. The father said, \u201cIs it you,\nmy son?\u201d The land-otter-man (k\u016b\u02cacta-qa) said, \u201cYes.\u201d He motioned to\nthem that there was something outside which he had brought for them. It\nwas some more devilfish. He said, \u201cIn the morning we will go out.\u201d The\nwoman gave him a pillow and two blankets for the night, and he slept on\nthe other side of the fire.\n\nSo early in the morning that it was yet dark he took his father by\nthe feet and shook him, saying, \u201cGet up. We will go out.\u201d He told him\nto take his fishing line, and they carried down the canoe. Then the\nland-otter-man stepped in and his father followed. His father gave him\na paddle. The canoe went flying out to the halibut ground. It was his\nson\u2019s strength that took them there so quickly. Then the land-otter-man\nsuddenly stopped the canoe. He took the line and baited a hook with one\ndevilfish tentacle. He baited all of the hooks and lowered them. Then\nhe tied the end of the line to the seat. He said to his father, \u201cPut\nthe blanket over you. Do not watch me.\u201d His father did so but observed\nhim through a hole in the blanket. The land-otter-man, without causing\nany motion in the canoe, jumped overboard, went down the line, and put\nthe largest halibut that he could find on their hooks. When he came in\nhe shook the canoe and his father pretended to wake up. He gave the\nline to his father who began to pull up. Very many big halibut began to\ncome up, which he clubbed and threw into the canoe as fast as he could.\nThen he turned the canoe around and started for home. The canoe was\nfull.\n\nOn the way the land-otter-man was in the bow holding a spear. After he\nhad held it there for a long time he threw it. His father could not\nsee that he had thrown it at a large seal. He brought it close to the\ncanoe, gave it one blow to kill it and threw it into the canoe. When\nthey came ashore it was almost daybreak. Then, motioning to his father\nthat the raven might call before he reached shelter, he ran straight up\ninto the woods.\n\nNow the man\u2019s wife came down and began cutting up the halibut. By the\ntime they had it all into the house it was dark. The same evening,\nbefore they knew it, he was with them again. Then the man took some\npieces of raw halibut, cut them into bits and placed them before him.\nHe turned his back on them and ate very fast. He could eat only raw\nfood.\n\nAbout a week later they told their son not to go into the woods at\nnight but to stay with them. So he did. When he wanted to go fishing he\nwould awaken his father while it was still dark, and they would start\noff. Each time they brought in a load of seal, halibut, and all sorts\nof things. They began to have great quantities of provisions.\n\nAfter that they began to see his body plainly. His mouth was round, and\nlong hair had grown down over his back to his buttocks. He took nothing\nfrom his father and mother but raw food.\n\nSome time after they began to pack up to come to Sitka. He now talked\nto them like a human being and always stayed with them. He helped load\ntheir canoe, and his father gave him a paddle. Then they set out, the\nland-otter-man in the bow, his father in the stern, and his mother\nbetween. When they came to Poverotni point (Kaodj\u00eex\u00eet\u00ee-q\u01c3a), the woman\nsaw the shadow of her son\u2019s arms moving, his hands which held the\npaddle being invisible. She said to her husband, \u201cWhat is the matter\nwith my son? He does not seem to be paddling. I can see only his shadow\nnow.\u201d So she moved forward to see whether he was asleep or had fallen\ninto the water. Her son was not there. The blanket he had had around\nhis knees was there, but he was gone. She said to her husband, \u201cYour\nson is gone again,\u201d and he replied, \u201cI can not do anything more. He is\ngone. How can I bring him back?\u201d So they went on to Sitka.\n\nWhen they came to Sitka, they reported all that had happened. The\nfather said, \u201cMy son helped us. Just as we got around the point he\ndisappeared out of the canoe.\u201d So his friends gave a feast for him. His\nfather\u2019s name was S\u1d00k\u012b\u02ca, and the place where they fished for halibut is\nnow called S\u1d00k\u012b\u02ca-\u012b\u02cad\u00ee.\n\n\n8. THE WOLF-CHIEF\u2019S SON\n\nFamine visited a certain town, and many people died of starvation.\nThere was a young boy there who always went around with bow and arrows.\nOne day, as he was hunting about, he came across a little animal that\nlooked like a dog and put it under his blanket. He brought it to his\nmother, and his mother washed it for him. Then he took the red paint\nleft by his dead uncles, spit upon the dog and threw paint on so that\nit would stick to its hair and face. When he took the dog into the\nwoods, it would bring him all kinds of birds, such as grouse, which\nhe carried home to his family. They cooked these in a basket pot.\nAfterward he brought the animal down, washed it, and put more paint\nupon its legs and head. This enabled him to trace it when he was out\nhunting.\n\nOne day after he had traced it for some distance, he found it had\nkilled a small mountain sheep, and, when he came down, he gave it the\nfat part. With the meat so obtained he began to take good care of his\nmother and his friends. He had not yet found out whether the animal was\nreally a dog.\n\nThe next time they went hunting they came across a large flock of\nsheep, and he sent the dog right up to them. It killed all of them,\nand he cut the best one open for it. Then he took down the rest of the\nsheep and dressed them. What the animal was killing was keeping some of\nhis friends alive.\n\nOne time the husband of a sister came to him and said, \u201cI wish to\nborrow your animal. It is doing great things in this place.\u201d So he\nbrought the little dog from the house he had made for it, painted its\nface and feet, and said to his brother-in-law, \u201cWhen you kill the first\none cut it open quickly and let him have it. That is the way I always\ndo.\u201d Then this brother-in-law took up the little dog, and, when they\ncame to a flock of sheep, it went straight among them, killing them and\nthrowing them down one after another. But, after he had cut one open,\nhe took out the entrails, threw them into the dog\u2019s face, and said,\n\u201cDogs always eat the insides of animals, not the good part.\u201d The dog,\nhowever, instead of eating it, ran straight up between the mountains,\nyelping.\n\nNow when his brother-in-law brought the sheep down, the man asked him,\n\u201cWhere is the little dog?\u201d And he said, \u201cIt ran away from me.\u201d That was\nthe report he brought down. Then the owner of the dog called his sister\nto him and said, \u201cTell me truly what he did with the little dog. I did\nnot want to let it go at first because I knew people would do that\nthing to it.\u201d His sister said, \u201cHe threw the entrails to it to eat.\nThat is why it ran off.\u201d\n\nThen the youth felt very sad on account of his little animal and\nprepared to follow it. His brother-in-law showed him the place between\nthe mountains where the dog had gone up, and he went up in that\ndirection until he came to its footprints and saw the red paint he had\nput upon it. This animal was really the wolf-chief\u2019s son who had been\nsent to help him, and, because the man put red upon its head and feet,\na wolf can now be told by the red on its feet and around its mouth.\n\nAfter he had followed the trail for a long distance he came to a lake\nwith a long town on the opposite side. There he heard a great noise\nmade by people playing. It was a very large lake, so he thought,\n\u201cI wonder how I can get over there.\u201d Just then he saw smoke coming\nout from under his feet. Then a door swung open, and he was told\nto enter. An old woman lived there called Woman-always-wondering\n(\u0141\u016bwat-uwadj\u012b\u02cag\u00ee-c\u0101n\u1d00\u02cak\u01c3\u1d58), who said to him, \u201cGrandchild, why are you\nhere?\u201d He answered \u201cI came across a young dog which helped me, but it\nis lost, and I come to find where it went.\u201d Then the woman answered,\n\u201cIts people live right across there. It is a wolf-chief\u2019s son. That is\nits father\u2019s town over there where they are making a noise.\u201d So the old\nwoman instructed him.\n\nThen he wondered and said to himself, \u201cHow can I get across?\u201d But the\nold woman spoke out, saying, \u201cMy little canoe is just below here.\u201d\nHe said to himself, \u201cIt might turn over with me.\u201d Then the old woman\nanswered, \u201cTake it down. Before you get in shake it and it will become\nlarge.\u201d Then she continued: \u201cGet inside of the boat and stretch\nyourself on the bottom, but do not paddle it. Instead wish continually\nto come in front of that place.\u201d\n\nHe did as she directed and landed upon the other side. Then he got out,\nmade the canoe small and put it into his pocket, after which he went\nup among the boys who were playing about, and watched them. They were\nplaying with a round, twisted thing called g\u00eetcx\u1d00nag\u0323\u0101\u02cat (rainbow).\nThen some one directed him to the wolf-chief\u2019s house at the farther end\nof the village. An evening fire, such as people used to make in olden\ntimes, was burning there, and, creeping in behind the other people, the\nman saw his little wolf playing about near it in front of his father.\n\nThen the wolf chief said, \u201cThere is some human being looking in here.\nClear away from before his face.\u201d Upon this the little wolf ran right\nup to him, smelt of him, and knew him at once. The wolf chief said,\n\u201cI feel well disposed toward you. I let my son live among you because\nyour uncles and friends were starving, and now I am very much pleased\nthat you have come here after him.\u201d By and by he said, \u201cI think I will\nnot let him go back with you, but I will do something else to help\nyou.\u201d He was happy at the way the man had painted up his son. Now he\ndid not appear like a wolf but like a human being. The chief said,\n\u201cTake out the fish-hawk\u2019s quill that is hanging on the wall and give\nit to him in place of my son.\u201d Then he was instructed how to use it.\n\u201cWhenever a bear meets you,\u201d he said, \u201chold the quill straight toward\nit and it will fly out of your hand.\u201d He also took out a thing that was\ntied up like a blanket and gave it to him, at the same time giving him\ninstructions. \u201cOne side,\u201d he said, \u201cis for sickness. If you put this on\na sick person it will make him well. If anyone hates you, put the other\nside on him and it will kill him. After they have agreed to pay you for\ntreating him put the other side on to cure him.\u201d\n\nThen the chief said, \u201cYou see that thing that the boys are playing\nwith? That belongs to me. Whenever one sees it in the evening it\nmeans bad weather; whenever one sees it in the morning it means good\nweather.\u201d So he spoke to him.\n\nThen they put something else into his mouth and said to him, \u201cTake\nthis, for you have a long journey to make.\u201d He was gone up there\nprobably two years, but he thought it was only two nights.\n\nAt the time when he came within sight of his town he met a bear. He\nheld the quill out toward it as he had been instructed and suddenly\nlet it go. It hit the bear in the heart. Still closer to his town he\ncame upon a flock of sheep on the mountain, and sent his quill at them.\nWhen he reached them, he found all dead, and, after he had cut them all\nopen, he found the quill stuck into the heart of the last. He took a\nlittle meat for his own use and covered up the rest.\n\nComing to the town, he found no one in it. All had been destroyed. Then\nhe felt very sad, and, taking his blanket out, laid the side of it that\nwould save people, upon their bodies, and they all came to life. After\nthat he asked all of them to go hunting with him, but he kept the quill\nhidden away so that they would not bother him as they had before. When\nthey came to a big flock of mountain sheep, he let his quill go at them\nso quickly that they could not see it. Then he went up, looked the dead\nsheep over, and immediately cut out the quill. All his friends were\nsurprised at what had happened. After they had gotten down, those who\nwere not his close friends came to him and gave payment for the meat.\n\nThe people he restored to life after they had been dead for very many\nyears had very deep set eyes and did not get well at once.\n\nAfter that he went to a town where the people were all well and killed\nsome of them with his blanket. Then he went to the other people in that\nplace and said, \u201cHow are your friends? Are they dead?\u201d \u201cYes.\u201d \u201cWell\nI know a way of making them well.\u201d He went up to them again with his\nblanket and brought them back to life. They were perfectly well.\n\nThis man went around everywhere doing the same thing and became very\nfamous. Whenever one was sick in any place they came after him and\noffered him a certain amount for his services, so that he became the\nrichest man of his time.\n\n\n9. WOLVERINE-MAN\n\nThere were people living in a certain town on the mainland. You know\nthat in olden times the people did not use guns. They hunted with bows\nand arrows, and horn spears, and it was very hard work to use them. So,\nwhen they were going hunting, they had to fast and wash their heads in\nurine. That is why in all of these stories\u2014which I am telling you just\nas they were told in the olden times\u2014food was very scarce and hard to\nget. Success depended on what things were used and how people prepared\nthemselves.\n\nOne day a certain man at this place began preparing himself by washing\nhis head in urine, and the following morning he dressed and started up\nthe valley carrying his horn spear. At the head of this valley he saw\na flock of mountain sheep, but he could not get at them, so he camped\nover night. In the morning he saw that a wolverine (n\u016bsk) was among\nthese sheep killing them off.\n\nNext evening he reached the top of the mountain and started into the\nbrush to camp, but came to a house with the door wide open for him. On\nthe inside hung pieces of fat from all kinds of animals the wolverine\nhad killed. He wanted to go in very much, but instead he sat down in\nthe brush near by and waited.\n\nPresently a man came along carrying a pack. This was Wolverine-man\n(N\u016b\u02casgu-qa). He said, \u201cMy trader, you are here. Why don\u2019t you step\ninside?\u201d Then they entered, and Wolverine-man took off his clothes and\nbegan wringing them out just like a human being. Then he heated some\nhot rocks, took his half-basket, chopped up the bones of a ground hog\nand put these into it along with the cooking stones. Then he said to\nthe man, \u201cGive me that k\u1d00nd\u1d00\u029f\u0101\u02cax. Give me that k\u01c3\u1d00x\u0323\u1d00\u02cakaok.\u201d These were\nhis own words which he was teaching to this man, and they mean, \u201cGive\nme my dish. Give me my little spoon.\u201d So, when one went up to the top\nof this mountain in olden times he called his dishes and spoons by\nthose names.\n\nThen Wolverine-man placed the food before his guest, but, when the\nlatter was about to take some, Wolverine-man said something that\nsounded strange to him. He said, \u201cThere he is picking it up. There he\nis going to eat it.\u201d It sounded strange. Then he kept on talking: \u201cHe\nis getting closer to the small bones. He is getting closer to the small\nbones. He is getting closer to the small brother of the big bone. He\nis getting closer to the small brother of the big bone.\u201d He did not\nwant the man to eat the small bones at the joint,[22] and it was from\nWolverine-man that people learned not to eat these. He said, \u201cI am not\nsaying this to you because I hate you. If anybody swallows these, the\nweather is not clear on top of the mountain. It is always foggy, and\none can kill nothing. This is why I am telling you.\u201d Meanwhile the\npeople in the camps hunted every day for this man but in vain.\n\nBy and by Wolverine-man said to him, \u201cGo around to the other side of\nthe mountain and sit down where the ground-hogs\u2019 places are.\u201d He went\nthere every day, but always came home without anything. Wolverine-man,\nhowever, brought him a great load every time. Finally Wolverine-man\ntold him to go and cut off two small limbs with his ax. People\ngenerally carried a stone ax when off hunting. With these he made a\ntrap for him and named it Never-lasting-over-night (\u0141ank\u0101\u02cak\u01c3\u00eex\u0113). It\nwas so named because it was certain to catch.\n\nWhen they went up next day, Wolverine-man said, \u201cI am going this way.\nDo not set your trap until you see a large ground hog going into a\nhole. Set it there.\u201d Soon after he left Wolverine-man he saw a big\nground hog going into its hole. He set up his trap there, stood near,\nand watched. Soon he heard the crack of his trap falling. He set it up\nmany times, and each time he caught one. He killed four that day. That\nis why the trap is called Never-lasting-over-night. From that time on\nhe increased the size of his catch every day, while Wolverine-man did\nnot catch much. When he got home with all his ground hogs Wolverine-man\nlay down by the fire and began singing, \u201cWhat I would have killed has\nall gone over to a lazy man\u2019s side.\u201d\n\nNext morning, when they again started off to hunt, Wolverine-man,\ninstead of continuing on his usual route, came back to see what his\ncompanion was doing. Then he climbed into a tree to watch him, began to\nplay around in the tree, and afterwards suddenly fell down. He wanted\nto deceive the trapper. This tree is a small bushy one called s\u01c3\u1d00x, and\nit is Wolverine-man\u2019s wife with which he had really been cohabiting.\nThe man, however, observed what he was doing, and returned home at\nonce, upon which Wolverine-man became so ashamed that he lay down and\ncovered himself with ashes.\n\nAfter that Wolverine-man told his guest to lie down and cover himself\nup. Then he took his urinal full of urine, with two white rocks in\nit, to another place. He was going to bathe to purify himself from his\nwife. After he had purified himself, he came home, put grease into the\nfire and began to motion toward his face and to blow with his mouth.\nThen he took a wooden comb and began to comb his hair. The man had\ncovered his head with the blanket but was watching through a hole.\n\nNow the man arose and said to Wolverine-man, \u201cI am going home to my\nchildren.\u201d Then Wolverine-man told him not to say where he had been but\nto keep him in remembrance by means of the trap. He had stayed with\nWolverine-man more than a month, and, when he went down, he had a big\npack of skins.\n\nThen he began to distribute these to all his friends, telling them that\nhe had discovered a place where there were lots of things, and that he\nhad a trap which never failed to kill ground hogs and other animals if\nset on the mountain over night. When he explained to the people how\nto set up this trap, a man named Coward (Q\u01c3\u1d00tx\u0101\u02can) said, \u201cI will go\nalong with you.\u201d This time they did not go way up to the place where\nWolverine-man had helped him but into one of the lower valleys where\nthere were many ground hogs. There they constructed a house out of dry\nsticks and began trapping. Coward had understood him to say that he\ncaught ground hogs by whittling up sticks near the hole. That was what\nhe was doing every day, until finally his companion said, \u201cWhat do you\ndo by the holes that you do not catch anything?\u201d He said, \u201cWhy, I have\nalready cut up two big sticks by the holes.\u201d Then the other answered,\n\u201cThat is not right. You have to cut and make a trap with which to trap\nthe ground hog.\u201d\n\nAfter that this man thought he would do the same thing to the tree he\nhad seen Wolverine-man do, but he fell to the ground and was barely\nable to crawl home. When he thought he had enough skins, he started to\npack up and return. The trap was very valuable at that time because\nit was new, and anyone borrowing it paid a great deal. So he became\nwealthy by means of it. He went to every other town to let people know\nabout it. They would invite him to a place, feast him, and ask him for\nit. He became very wealthy.\n\nFOOTNOTES:\n\n[22] The knee-pan or the ankle and wrist bones.\n\n\n10. THE HALIBUT PEOPLE\n\nThere was a very long town where people were fishing for halibut. One\nevening the daughter of the chief, whose house was in the middle of the\nplace, went down on the beach to cut up halibut, and slipped on some\nhalibut slime. She used bad words to it.\n\nA few days afterward many canoe loads of people came to get this girl\nin marriage, and she started off with them. But, although they appeared\nto her like human beings, they were really the halibut people. As soon\nas they had left the village they went around a point, landed, and\nwent up into the woods after spruce gum and pitch. They brought down\na great quantity of this, heated a rock in the fire and spread pitch\nall over it. When it was melted they seated the woman upon it. The two\nbrothers of this girl searched along shore for her continually, and\nfinally they discovered where she was; but she was dead.\n\nThen they felt very sad on her account and asked each other, \u201cWhat\nshall we do about her?\u201d They thought of all kinds of schemes, and at\nlast hit upon a plan. Then they went home, filled a bladder full of\nblood, and went out to the halibut fishing ground. The elder brother\nlet his younger brother down on a line, but before he got far he lost\nhis breath and had to be pulled up. So the elder brother prepared\nhimself. He put on his sister\u2019s dress, took his knife and the bladder\nfull of blood, and got safely to the bottom. When he arrived there he\nfound himself in front of a house. Some one came out to look and then\nsaid to the chief inside, \u201cHas your wife come out to see you?\u201d They\nthought it was the dead woman. So the halibut chief said, \u201cTell her to\ncome in,\u201d and he married her.\n\nAt this time the friends of the young man were vainly endeavoring to\ncatch halibut, and he could see their hooks. Instead of coming into the\nhouses these would fall around on the outside. They tried all kinds\nof hooks of native manufacture, but the only one that succeeded was\nRaven-backbone-hook (Y\u0113\u0142-t\u016b\u02cad\u1d00q\u01c3\u00ea), which came right in through the\nsmoke hole.\n\nAfter a while the halibut chief said, \u201cLet us go and take a sweat\nbath.\u201d [Frater autem puellae mortuae semper secum portabat vesicam\ncruore plenam, quo ungebat extrema vestem qua indutus erat, ut rhombum\ndeciperet, dicens, \u201cMensibus affectus sum; noli mihi appropinquare.\u201d]\n\nThat night, as soon as the halibut chief was asleep, the man took his\nknife, cut the chief\u2019s head off and ran outside with it. Everybody in\nthe town was asleep. Then he jerked on his brother\u2019s line, and his\nbrother pulled him up along with the head.\n\nAfter that they paddled along shore for some time, and on the way the\nelder brother kept shooting at ducks with his arrows. Finally he hit\none and took it into the canoe. It was shivering, and his brother said,\n\u201cLook at this little duck. It is dying of cold. I wish you were by\nmy father\u2019s camp fire.\u201d On account of these bad words the canoe went\nstraight down into the ocean.\n\nArrived at the bottom, they saw a long town, and some one said,\n\u201cGet out of the canoe and come up.\u201d Then the duck led them up into\nthe house of his grandfather, the killer whale\u2014for the killer whale\nis grandfather to the duck\u2014and a big fire was built for them. Then\nthey seated the brothers close to this and said, \u201cDo you think\nit is only your father who has a big fire?\u201d After they were so\nbadly burned that their heads were made to turn backward with the\nheat, they were thrown outside. There they became the ducks called\nAlways-crying-around-[the-bay] (\u1ef4\u012bk\u1d00g\u0323\u0101\u02caxe). You can hear them crying\nalmost any time when you are in camp. They never got back to their\nfriends.\n\n\n11. STORIES OF THE MONSTER DEVILFISH[23] AND THE CRY-BABY[24]\n\nMany people once went to a certain camp to dry salmon. They did not\nknow that a big devilfish lived under a steep cliff not very far from\nthis place. In olden times, besides using hooks, they caught salmon by\nmeans of traps (c\u1d00\u0142), and when the trap was full, they would take out\nthe fish and hang them on drying frames. When these people had many\nfish on the frames, they took off their covers so that the red color\nshone out on the ocean very distinctly.\n\nA man and his two brothers living at this camp were fond of hunting,\nand one day, when very many salmon were on the frames, they started\nout. While they were gone the devilfish saw the glow on the water from\nthe red salmon, threw his tentacles around the camp and swept every\nvestige of it into the sea. In those times a hunter washed in urine\nbefore going out hunting and was then sure to kill something, but on\nthat day everything the hunters speared got away. When they returned to\nthe camp, they saw many pieces of canoes drifting about the bay. Then\nthey were very sad on account of the loss of their friends, but they\ndid not know what had destroyed them.\n\nAfter they had remained there for four days, they told the youngest to\nclimb to the top of a high hill and watch them. Then the eldest told\nhis other brother to cut four young spruce trees, and he sharpened\nthese, making two for himself and two for his brother. Early in the\nmorning they loaded their canoe with rocks and prepared to meet the\ndangerous animal. They went out in front of the high cliff and began\nthrowing rocks down there, the elder saying to his youngest brother,\n\u201cLook down.\u201d\n\nAfter a while they saw the large devilfish coming up right under them.\nThen they took the sharpened sticks and began to pierce its flesh. The\nyoungest watched all that happened. When their canoe was broken up,\nthey climbed on top of the devilfish and continued running the sticks\ninto it until it died. When that happened it carried them down along\nwith it.\n\nThen the youngest brother started off to find some settlement, and when\nhe came to one, the people set out at once to look for his brothers.\nFinally they discovered the place to which the devilfish had floated,\nalong with the hunters and their canoe. But it did not get the salmon\nit had destroyed so many people for. Then the people gave a death feast\nand all cut their hair off short.\n\nIn the town to which these people belonged once lived a little boy\nwho was always crying. His parents tried to rear him properly, yet\nhe cried, cried, cried all the time. Finally his father shouted out,\n\u201cCome this way Dj\u00een\u1d00k\u1d00x\u0323w\u1d00\u02cats\u01c3a.[25] Pull this boy away, for he cries\ntoo much.\u201d Toward evening he repeated the same words, and this time a\nland-otter-man behind the house shouted out stutteringly, \u201cBring my\ngrandchild here and let him eat g\u1d00\u0142k\u1d00dax\u0323\u1d00\u02cak\u01c3\u1d58 to keep him quiet.\u201d So\nthe little boy was taken away and given what appeared to him to be\nblackberries.\n\nTwo days afterward they began searching for him, and they finally\nfound him far up in the woods. When they brought him down he had a\nbig belly and did not cry as loudly as he had before, so they thought\nthat something was wrong. Then they boiled some dried salmon and gave\nhim broth made from it. The heat of this broth expelled all of the\nsmall creatures that had been given him to eat under the appearance of\nblackberries. Spiders began running out of his mouth, ears, nose, eyes,\nand buttocks. His insides were filled with them, and they had eaten out\nall of his flesh. When these were expelled, nothing was left but the\nskin which they threw away.\n\nFOOTNOTES:\n\n[23] See pp. 150\u2013151, story 31.\n\n[24] See p. 145, story 31.\n\n[25] The name of some man that had been captured by land otters.\n\n\n12. THE WOMAN WHO WAS KILLED BY A CLAM\n\nThere was a famine at a certain town and many people had to depend on\nshellfish, so the women went down to the beach at low tide every day\nto gather them. One time a chief\u2019s daughter went down and reached far\nunder a rock to find some clams. Then a large bivalve called x\u012bt closed\nupon her hand, holding her prisoner. Presently the tide began to rise,\nand, when it had almost reached her, she began singing a song about\nherself. She kept on singing until the tide passed right over her. Then\nall felt sad and held a feast for her at which they put food, blankets,\nand other things into the water.\n\n\n13. ROOT-STUMP[26]\n\nThere was a certain town in which many people were dying of sickness,\nbut those who felt well used to play shinney on the beach every day.\nThen something came down through the air and one of them seized it\nand was dragged up from the ground. Another person grasped his feet,\nendeavoring to pull him back, but he, too, was carried up and another\nand another until there were ten. All of these were taken up out of\nsight.\n\nThe next day the same thing came down a second time, and ten more were\ncarried off. This happened every day until all the men in the town\nwere gone. Next it came to a woman, and all the women were carried away\nin the same manner except two.\n\nThese two women now walked along the beach calling for help. They did\nnot know whither their friends had gone. And every day they went up\ninto the forest after roots.\n\nOne day, after they had gone up into the woods, one of these women\nbegan swallowing root-juice, and it formed a child in her. This was\nborn and proved to be a boy. After he had grown a little larger, his\nmother named him Root-stump (X\u1d00t-c\u016bg\u016b\u02ca\u029fk\u01c3\u00ee). This is what helped her.\nAll the men who used to chop canoes away from town had also disappeared.\n\nThe child grew very rapidly and repeatedly asked his mother, \u201cWhere\nhave all my friends gone?\u201d She said to him, \u201cWe do not know. They kept\ngoing up into the air.\u201d When he was a little larger he began to test\nhimself. He would go up to a tree, seize a limb, and try to stretch\nhimself. Then roots would run out from him in every direction because\nhis mother had named him to have that sort of strength.[27]\n\nHis mother said to him, \u201cLook out when you go down on the beach to\nplay, because those who do so go up into the air and you will also go\nup. So look out.\u201d Then he ran down to the beach and began playing. All\nat once the thing came down. He seized it, and immediately roots grew\nout from him into the ground in every direction. So he pulled down the\nthing that was killing his people, and it broke into small pieces.\n\nThere was another being in the woods who always chopped and made noises\nto entice people to him in order to kill them. He was in the habit of\nkilling people by asking them to get into his canoe, when he knocked\nout a thwart so that it closed in upon them. He was the one who had\nkilled the canoe makers. Root-stump once found this man engaged in\nmaking a canoe, and the man asked him to jump inside. Root-stump knew\nwhat he was about, however, and jumped out too quickly. Then Root-stump\nwas so angry that he seized the canoe-maker and beat his brains out. He\nbroke up the canoe and piled it on top of him.\n\nThis boy grew up into a very fine man. He brought in all kinds of\nthings for his mother. If he were hunting mountain sheep and came to a\nchasm or other similar place, he would cross it by sticking his roots\ninto the ground on the other side.\n\nThis is why they say even at the present time to a woman who works with\nroots, \u201cDo not swallow the sap. You might have a baby from it.\u201d\n\nFOOTNOTES:\n\n[26] See story 49.\n\n[27] The exact words of the story-teller.\n\n\n14. THE PROTRACTED WINTER\n\nOne time some boys pulled a piece of drifting seaweed out of the water\non one side of their canoe and put it in again on the other. It was\nalmost summer then, but, for having done this, winter came on again and\nsnow was piled high in front of the houses so that people began to be\nin want of food. One day, however, a blue jay perched on the edge of a\nsmoke hole, with elderberries in its mouth, and cried, \u201cK\u00ee\u0142n\u1d00\u02caxe.\u201d This\nwas the name of a neighboring town. So the people took all the cedar\nbark they had prepared to make houses out of and went to K\u00ee\u0142n\u1d00\u02caxe where\nthey found that it was already summer and the berries were ripe. Only\nabout their own town was it still winter. This happened just beyond the\ntown of Wrangell.\n\nI tell you this story to show how particular people used to be in olden\ntimes about things, for it was only a piece of seaweed that brought\nwinter on.\n\n\n15. BEAVER AND PORCUPINE[28]\n\nA porcupine and a beaver were once very close friends.[29] They\ntraveled about everywhere and reported to each other all that happened.\nThe bear is very much afraid of the porcupine, but he hates the beaver.\nWherever the beaver has a dam the bear breaks it up so as to let the\nwater down, catches the beaver and eats him. But he is afraid of the\nporcupine\u2019s sharp quills, so the porcupine sometimes stayed in the\nbeaver\u2019s house, which is always dry inside.\n\nWhen the lake began falling, they knew it was caused by the bear, and\nthe porcupine would go out to reconnoiter. Then he would come back and\nsay to his friend, \u201cDo not go out. I will go out first.\u201d Then the bear\nwould be afraid of the porcupine\u2019s sharp quills and go away, after\nwhich all the beavers began repairing their dam while the porcupine\nacted as guard.\n\nBy and by the porcupine said to the beaver, \u201cI am hungry. I want to\ngo to my own place.\u201d Porcupine got his food from the bark and sap of\ntrees, so he told the beaver to go up a tree with him, but the beaver\ncould not climb. Then the porcupine told him to stay below while he\nwent up to eat. Soon they saw the bear coming, and the beaver said,\n\u201cPartner (x\u014d\u02cane), what shall I do? The bear is getting near.\u201d Then the\nporcupine slid down quickly and said, \u201cLay your head close to my back.\u201d\nIn that way he got the beaver to the top of the tree. But, after a\nwhile, the porcupine left him, and the beaver did not know how to climb\ndown. He began to beg the porcupine in every way to let him down, but\nin vain. After quite a while, however, the squirrel, another friend of\nthe beaver, came to him and helped him down, while the porcupine was\noff in a hole in the rocks with a number of other porcupines.\n\nBy and by the porcupine went back and saw his friend swimming in the\nlake. The beaver asked him down to the lake and then said, \u201cPartner,\nlet us go out to the middle of the lake. Just put your head on the back\nof my head and you will not get wet at all.\u201d Because these two friends\nfell out, people now become friends, and, after they have loved each\nother for a while, fall out. Then the porcupine did as he was directed,\nthe beaver told him to hold on tight, and they started. The beaver\nwould flap his tail on the water and dive down for some distance, come\nto the surface, flap his tail, and go down again; and he repeated the\nperformance until he came to an island in the center of the lake. Then\nhe put the porcupine ashore and went flapping away from him in the same\nmanner.\n\nNow the little porcupine wandered around the whole island, not knowing\nhow to get off. He climbed a tree, came down again, and climbed\nanother, and so on. But the wolverine lived on the mainland near by, so\nafter a while he began to sing for the wolverine (n\u016bsk) \u201cN\u016b-u-sgu\u0113-e\u02ca,\nN\u016b-u-sgu\u0113-e\u02ca, N\u016b-u-sgu\u0113-e\u02ca.\u201d He called all the animals on the mainland,\nbut he called the wolverine especially, because he wanted the north\nwind to blow so that it would freeze.[30]\n\nThen the wolverine called out, \u201cWhat is the matter with you?\u201d So he at\nlast sang a song about himself, saying that he wanted to go home badly.\nAfter he had sung this the whole sea froze over, and the porcupine ran\nacross it to his home. This is why they were going to be friends no\nlonger.\n\nThen the porcupine made friends with the ground hog and they stayed up\nbetween the mountains where they could see people whenever they started\nup hunting. One day a man started out, and when they saw him, the\nporcupine began singing, \u201cUp to the land of ground hog. Up to the land\nof ground hog.\u201d The man heard him. That is why people know that the\nporcupine sings about the ground hog.\n\nAfter this the man began trapping ground hogs for food and caught a\nsmall ground hog. He took it home and skinned it. Then he took off\nthe head and heated some stones in order to cook it. When he was just\nabout to put it into the steaming box the head sang plainly, \u201cPoor\nlittle head, my poor little head, how am I going to fill him?\u201d The man\nwas frightened, and, instead of eating, he went to his traps in the\nmorning, took them up (lit. \u201cthrew them off\u201d) and came home.\n\nNext morning he reported everything to his friends, saying, \u201cI killed\na ground hog, skinned it and started to cook the head. Then it said to\nme, \u2018Poor little head.\u2019\u201d After that he went out to see his bear traps.\nWhile he was endeavoring to tighten the release of one of these, the\ndead fall came down and struck him in the neck, making his head fly\noff. When he had been absent for two days they searched for him and\nfound him in his own trap. This was what the ground hog had predicted\nwhen it said, \u201cMy poor little head.\u201d They took his body down to the\nbeach, beat the drums for him, and had a feast on the ground hogs and\nother animals he had trapped.\n\nFOOTNOTES:\n\n[28] See story 63.\n\n[29] Wutcy\u1d00q\u0101\u02cawu, signifying friendship between people regardless of\nrelationship.\n\n[30] See _Twenty-sixth Annual Report of the Bureau of American\nEthnology_, p. 453.\n\n\n16. THE POOR MAN WHO CAUGHT WONDERFUL THINGS\n\nThere was a long town from which all the people used to go out fishing\nfor halibut and other large fish every day. In those times, before bone\nwas used, they made hooks of two pieces of spruce from young trees,\nsharpened the point and hardened it in the fire. For lines they dried\nslender kelp stems.\n\nA very poor man living at one end of the town fished among the others,\nbut did not catch anything. While they were having a good time fishing\nhe remained perfectly quiet, and they kept laughing at him. One day,\nwhen he pulled at his line, it acted as if it were fast to something.\nHe thought it had caught upon a rock and pulled it about in the\nendeavor to free it. All at once it began to come slowly up, and,\nalthough every one laughed at him, he held on.\n\nAfter he had brought it close to the canoe, he looked down and saw that\nit was a great live abalone caught in the flesh. Its color shone out of\nthe water. As it ascended it was so big that all the canoes seemed to\ncome inside of it, and it shone in every one\u2019s face. Then some people\nwho wanted to take this valuable thing away from him, said, \u201cCut the\nline. It is a great thing that you have caught. You better let it go.\u201d\nAfter a while he became tired of the people\u2019s talk, so he cut his line.\nThen it began to go down very slowly, shining all over.\n\nThen others came to him and said, \u201cYou did not do the right thing.\nIt is a very valuable thing you let go.\u201d He said, \u201cHas it sunk?\u201d So\nnowadays, when a person has lost a valuable thing, they say to him, \u201cIs\nit an abalone that has sunk?\u201d (D\u00ea\u02caca gu\u02canxa ak we wut\u01c3a\u02caq\u01c3) Whenever he\nthought about this he cried at the riches he had let go.\n\nAnother time they went out fishing, and he was with them. He had a\nsponge in his hand, and taking a piece of flesh out of his nose inside\nso as to make it bleed, he filled the sponge with blood and let it down\ninto the ocean. When he began to pull up his hook, it was again fast.\nHe pulled it up slowly, for it was very heavy. It was another valuable\nthing, the nest of a fish called \u00eecq\u0113\u02can. Then he filled his canoe with\nthese fishes, called the other canoes to him and filled them. After\nthat he stood up in his canoe and said, \u201cThe abalone has not been\ndrowned from me yet. I still have it.\u201d He distributed these fishes\nall over the town and began to get rich from the property he received.\nPeople gave him all kinds of skins\u2014moose, caribou, fox, etc. He had\ngreat stores of riches from having caught the abalone and the nest of\nfishes.\n\n\n17. THE FINDING OF THE BLUE PAINT, AND HOW A CERTAIN CREEK RECEIVED ITS\nNAME\n\nAt Sitka lived four brothers who were very fond of hunting. In those\ndays people liked to hunt about the straits north of Sitka for fur\nseals, sea otters, etc. One day, while they were out, they were forced\nto take refuge from a storm at a place near Mount Edgecumbe, called\nTown-on-the-inside-of-blue-paint-point (Nex\u0323\u00ee\u02cantaiataq\u01c3-\u0101n), and while\nhunting about this place during their long stay they discovered a\nrocky cave or overhanging cliff from which soft blue stuff continually\ndropped. The youngest said, \u201cI have discovered a valuable thing which\nwill be used for painting and for everything carved.\u201d\n\nAfter they had been there for a long time the weather became fine and\nthe sea smooth. Now in olden times people knew that everything was\ndangerous. When the brothers were about to start, they said, \u201cWe will\ntake some off now to carry home.\u201d So they knocked off a big piece,\nrolled it up among their clothes and hid it away. But the canoe had\nscarcely started before the sea began to get rough. When they were some\nway out they headed for an island outside of Edgecumbe which they had\nto pass. Then the eldest, who was steering, began to compose a song\nabout the course he was taking: \u201cWhich way shall I steer the canoe,\nstraight out into the ocean or straight on to the shore?\u201d The youngest\nsaid, \u201cThere is no way of getting home. Would it not be better to throw\nthis blue paint into the water? Then we can get ashore.\u201d So the eldest\nbrother put in the next verse as follows: \u201cWhich way shall we steer,\nstraight in or not? Shall we not throw this blue paint into the water?\nIf not how shall we be saved?\u201d Then he exclaimed, \u201cBring the blue stuff\nhere and tie it to my head, and I will be drowned with it so that\nthings shall eat me up with it.\u201d\n\nThey were not drowned, however, and reached shore in safety, so people\nstill speak of their bravery in not throwing the blue paint overboard.\nTo this day they say that, if you take anything from there, the weather\nwill be stormy, and people are still afraid to do it, but take the risk\nbecause the thing obtained is valuable.\n\nFor a long time after the brothers reached shore with this blue paint\nthe weather was bad and great rollers came sweeping in out of the\nocean. No one could go to sea after halibut.\n\nAt that time some people were camping a short distance north of Sitka,\nand one day two women went from there with their children to dig clams.\nThey came into a small inlet and made their camp. Then the women began\nbringing up shellfish, which they afterwards boiled to get the insides\nout, ran small sticks through them, and hung them up to dry for their\nchildren. One day they went down on the beach as usual, leaving their\nbabies in camp, and the smallest began crying. Then a child somewhat\nlarger shouted, \u201cThe baby is crying. The baby is crying.\u201d Its mother\nsaid, \u201cBury one of those cockles in the fire and cook it for her,\u201d\nbut the little boy understood his mother to say, \u201cDig a hole for your\nlittle sister in the fire and put her into it.\u201d So the little boy began\nto pull the fire apart and to make a hole in the middle of it. He\ntried to knock his little sister into this hole but she kept getting\nup again, so he shouted, \u201cShe keeps trying to get away from me.\u201d After\na while he became too strong for his little sister, put her in, and\ncovered her over.\n\nWhen his mother came up, she said, \u201cLittle son, where is your little\nsister?\u201d \u201cI have buried her in the fire. She is there.\u201d So after that\nthey named the stream Creek-where-a-person-was-burned (K\u1d00\u02caxs\u00eeg\u1d00n\u00eeh\u012bn).\n\n\n18. VARIOUS ADVENTURES NEAR CROSS SOUND\n\nThere is a place in the neighborhood of Cross sound called\nK\u01c3ud\u0113\u02cas-q\u01c3a\u1ef5\u00eek, which people used to frequent in olden times to hunt,\ncatch halibut, and so on. People were then in the habit of traveling\nfrom camp to camp a great deal. One time a man and his wife went out to\nget cedar bark off from some trees, and the man went quite a distance\nup into the woods from his wife with his stone ax and tree climber.\nThis tree-climber was an apparatus composed of ropes, with a board for\nthe climber to stand on. But, while he was high up in a tree, the board\nslipped from under the man\u2019s feet, and the rope held him tight to the\ntree by his neck so that he died. Since he did not come back, his wife\nwent home and reported that he was missing. Then they hunted for him\neverywhere, and finally a man found him hanging from the tree dead. The\ndead man was brother of a chief. So they took the board that had fallen\nfrom under his feet home, laid it across the neck of a slave and killed\nhim to be revenged on the board. They kept the board and exhibited it\nat feasts. Afterward people were called for the death feast.\n\nPeople continued going to the different bays hunting, and one day a\ncanoe with two men in it anchored close by a cliff. While they were\nthere one of them saw two huge devilfish arms moving across the bay.\nThey ran ashore and hid under a rock, letting the arms pass over them,\nwhile the devilfish took the canoe into its hole under water.\n\nThen the men started up the hill. On their way home they saw in a small\ncreek what appeared to be a little halibut, but on coming closer they\nfound that it was only a white rock which had that appearance.\n\nAfter they had reached home and had reported what had happened, all the\npeople began to chop at a log. Then they started a big fire and began\nto burn it. But, when it was half burned, they put out the fire by\nthrowing hot water upon it. They were going to take it to the devilfish\nhole and drown it there. So they took it over to that place and let it\ndown, but never saw it again.\n\nLater four other men went hunting by canoe one autumn to a place called\nW\u1d00t\u1d00s\u01c3\u0101\u02cax, where they encamped. By and by one of the party, on going to\nhis traps, found a big land otter in one of them. He took the bough of\na tree, twisted it around the land otter\u2019s neck, and carried it home.\nHe did not know what it was. As he dragged it home it went bouncing\nalong behind him and at every bounce something whistled behind him.\nArrived at camp he began to skin it. Then he said to his brothers, \u201cGo\nand get your pot ready to cook it,\u201d but, when they began to cut it up\nto put it in, something whistled. \u201cThat is just what I heard on the\nway,\u201d he said.\n\nAfter the pot had boiled and they had begun eating, something began\nto whistle in a tree near by and threw a rock down. They threw one\nback and soon rocks were flying back and forth. It was a great thing\nto fool with. By and by the men said, \u201cYou might cut our faces,\u201d so,\ninstead of throwing rocks, they seized long cones and threw these back\nand forth all night. Toward morning the being in the tree, which was a\nland-otter-man, began to hit people, and they on their part had become\nvery tired. Finally they tried to get him down by lighting a fire under\nthe tree where he was sitting. When it was burning well, all suddenly\nshouted, and he fell into it. Then they threw the fire over him, and he\nburned up. But when they started for the beach to go home, all wriggled\nfrom side to side and acted as if they were crazy; and when anyone went\nto that place afterward he would act in the same manner.\n\nThese men lived at a place called Person-petrified (C\u1d00kdah\u1d00na\u02ca), and\nwhen they came home, it was told them, \u201cA woman and her child have been\nlost from this place.\u201d This woman had been attacked by some strange\nman, whom she also killed with the pole which was used to take off\ncedar bark. At that time many persons had disappeared, and the people\nwere wearied out looking for them. Now, however, they were determined\nto find the murderers, so all got into one canoe and started along the\ncoast. After a time the high waves compelled them to encamp, and all\nwent up into the woods to hunt through them for a beach. Then they came\nto a house made of driftwood, where the murderers lived. They went\nto each end where the main stringer protruded, lifted it off of its\nsupporting posts and let it fall on the occupants. Those who tried to\nget out between the logs they killed. Then they set the ruined house on\nfire and burned it with all it contained; and they broke up the canoe\nbelonging to those people.\n\nClose by lived a shaman related to the same people. His spirits told\nhim that there was a mountain near by where flint could be obtained.\nHis spirits had so much strength that he went right to that place\nand broke it off. In those days every time a shaman cut an animal\u2019s\ntongue he had more strength, so, when his strength was all combined, it\namounted to considerable.\n\nAt that time the people did not have any flint, but, after the spirit\ndiscovered it, all knew where it was to be found, and they have since\nbrought it from there.\n\n\n19. K\u0100TS\u01c3[31]\n\nK\u0101ts\u01c3 belonged to the K\u0101\u02cagw\u1d00nt\u0101n and lived at Sitka. One day he went\nhunting with dogs, and, while his dogs ran on after a male bear, this\nbear\u2019s wife took him into her den, concealed him from her husband, and\nmarried him. He had several children by her. Indoors the bears take off\ntheir skin coats and are just like human beings.\n\nBy and by he wanted to go back to his people, but before he started she\ntold him not to smile at or touch his Indian wife or take up either of\nhis children. After his return, he would go out for seal, sea lions,\nand other animals which he carried up into an inlet where his bear wife\nwas awaiting him. Then the cubs would come down, pull the canoe ashore\nviolently, take out the game and throw it from one to another up to\ntheir mother. On account of the roughness of these cubs it came to be a\nsaying in Sitka, \u201cIf you think you are brave, be steersman for K\u0101ts\u01c3.\u201d\n\nOne day K\u0101ts\u01c3 pitied one of his children and took it up. The next\ntime he went up the inlet, however, the cubs seized him and threw\nhim from one to another up to their mother, and so killed him. Then\nthey scattered all over the world and are said to have been killed in\nvarious places.\n\nWhat is thought to have been the last of these was killed at White\nStone Narrows. When some people were encamped there a girl spoke\nangrily about K\u0101ts\u01c3\u2019s child, and it came upon them, killing all except\na few who escaped in their canoes, and this woman, whom it carried off\nalive, making her groan with pain. One man tried to kill it but did not\ncut farther than its hair. Finally all the Indians together killed it\nwith their spears and knives.[32]\n\nFOOTNOTES:\n\n[31] See story 69; also Boas, Indianische Sagen von der\nNord-Pacifischen K\u00fcste Amerikas, p. 328.\n\n[32] Because a human being married among the grizzly bears, people will\nnot eat grizzly-bear meat.\n\n\n20. THE UNSUCCESSFUL HUNTERS\n\nTwo persons very fond of hunting were in the habit of washing in\nurine, as was usual in old times when one wanted something very much.\nThen they went to a sea-lion rock, and one of them threw his spear\nat a sea lion but the point broke off the handle. The animal was the\nsea-lion-chief\u2019s son. Afterwards the man who had done it was drowned,\nbut his companion reached the sea-lion rock in safety. He looked about\nfor his friend, but could not see him, so he went up on top of the\nrock, lay down, and, pulling the grass over himself, fell asleep. While\nhe was asleep and dreaming, some one came to him and said, \u201cI come to\nhelp you.\u201d He awoke, but there was nothing visible except nesting birds\nflying about the island. Then he again fell asleep, and again he heard\nsome one come to him and say, \u201cI come to help you. The place you have\ndrifted upon is a house. When you hear the noise of a shaman\u2019s beating\nsticks, go straight to the door of the place from which it comes.\u201d\n\nSoon he heard the noise of the sticks, as the man had forewarned him,\njust a little below the place where he was lying. He stepped forward\nquietly, and lo! he came to the door of a fine, large house. Inside\nof this he saw those who were beating the sticks and a man lying sick\n\u201cwith pneumonia,\u201d out of whom the string of the spear hung. Then he\ncrept in quietly, hiding behind the people, and said within himself,\n\u201cIf it were I, I would push that spear in a little farther, twist it\nto one side and pull it out.\u201d Upon this everybody said, \u201cMake way for\nhim. This shaman says he can take the spear out by twisting it and then\npulling out.\u201d He said to himself, \u201cI guess I can do it,\u201d so he let them\nhave their way. Then he came out in the middle of the house, pulled\nhis blanket about himself, used his hand like a rattle and ran around\nthe fire just like a shaman. When he went to the spear and moved it a\nlittle, the sick man cried out. After that he let it alone for a while.\nHe wished very much that they would give him in payment a large animal\nstomach which was hanging on a post. So the man\u2019s father said, \u201cPay it\nto him.\u201d\n\nNow he tied his blanket tightly about himself and said, \u201cBring in\nsome water.\u201d Then he ran around the sick man again, and, when he came\nto where the spear was, he summoned all his strength, pushed it in a\nlittle, turned it round slightly and pulled it out. At once he pushed\nit into the water in the customary manner and blew eagle down upon it,\nwhen all of the white matter came out of the wound and the sick man got\nhis breath. After that he hid the spear quickly from the eyes of the\npeople.\n\nWhen he went out, the man who had first come to his assistance came\nagain. This was the puffin (x\u00eek). It said, \u201cTake that big stomach, get\ninside, and go home in it. After you get inside do not think of this\nplace again.\u201d He did as the puffin had directed, but, when he was\nwithin a short distance of the shore, he thought of the place where he\nhad been and immediately floated back to the island. The second time\nthe skin carried him right ashore. Then he got out, went home to his\nfriends and reported everything that had happened.\n\n * * * * *\n\nAnother canoe also set out to hunt in much the same way. After the\npeople had gone on for a very long time unsuccessfully, they came upon\na great seal standing out of the water, and one of the hunters speared\nit. It was nothing but an old log drifting about which had appeared\nto him like a seal. That night they anchored their canoe in front of\na steep cliff not far from this place and prepared to spend the night\nthere. By and by they heard a skate flopping along on the water near\nby, whereupon the steersman took his spear and struck it on one side of\nthe belly. Then the skate swam right down into the ocean.\n\nThis skate was a slave of the G\u0323onaq\u1d00d\u0113\u02cat who lived under that same\ncliff, and when the G\u0323onaq\u1d00d\u0113\u02cat heard him groaning under the house\nsteps where he always stayed, he said to one of his other slaves, \u201cGet\nup and find what he is groaning about.\u201d Then the skate said, \u201cThere is\na canoe outside here. The people in that canoe have done something to\nme.\u201d\n\nThen the G\u0323onaq\u1d00d\u0113\u02cat awoke all his slaves\u2019 nephews and said, \u201cBring\nthat canoe in here.\u201d\n\nPresently the man in the bow of the canoe awoke and looked about.\nTheir canoe was on top of the inside partitions of a house. He took\nsomething and poked his steersman quietly to awaken him, for he saw\nthat something was wrong.\n\nEarly in the morning the G\u0323onaq\u1d00d\u0113\u02cat awoke and said to his nephews,\n\u201cMake a big fire.\u201d Then he exclaimed angrily, \u201cIt is of no use to\nbother poor slaves. Why did they want to kill that slave?\u201d\n\nMeanwhile the friends of these people were searching for them\neverywhere.\n\nThen the chief told them to come forward, saying to them, \u201cYou will now\nbe judged.\u201d One could not see the part of the house near the door, it\nwas so crowded with the nephews and friends of the G\u0323onaq\u1d00d\u0113\u02cat (i. e.,\nall kinds of fishes and marine animals) dressed in every style. They\nsaid to them, \u201cTo what tribe do you belong?\u201d and the bow man replied,\n\u201cWe are of the K\u1d00tagw\u1d00\u02cad\u00ee family.\u201d Then the chief said, \u201cIf one is\ngoing to visit a person, he should enter his house in a polite manner\nand not destroy anybody. Let them wash their hands. Give them food and\ndress them up well. I am a K\u1d00tagw\u1d00\u02cad\u00ee myself, so you are my friends.\u201d\nThen they fixed them up well, dressing them and combing their hair. But\nat home the people were beating drums, because they thought these men\nwere dead.\n\nThen the chief said to them, \u201cWhen you build a house, name it Rock\nHouse (T\u1d00 h\u00eet). It is a good thing that we use each other\u2019s emblems.\u201d\nAfterward the G\u0323onaq\u1d00d\u0113\u02cat\u2019s people loaded their canoe, combed their\nhair with cottonwood boughs so that it smelt good, and let them go home.\n\nAnd when they first reached home they were dressed so finely that the\npeople did not know them. The chief said to his friends, \u201cA great\nliving thing saved us. He gave us a thing to go by which shall be our\nemblem, namely, that whenever we build a house we shall call it Rock\nHouse.\u201d\n\n\n21. ORIGIN OF ICEBERG HOUSE[33]\n\nA man and his wife were living at a certain fort. At that time some\ndisease came into the world and destroyed all of their uncles, fathers,\nand friends. Then the man thought within himself, \u201cI ought to give some\nsort of feast to my dead friends,\u201d and he began to gather berries.\n\nOne day a quantity of ice floated up on the beach below him. He took\nthis up piece by piece and put it into the house, treating the pieces\nas his guests. He poured a great deal of oil into the fire to make it\nblaze. Then he took dishes, put berries into them, and placed these\nin front of the pieces of ice to show that he was sorry for the dead\npeople, and desired to give some one a feast. After he had given to\nthem, the ice gave forth a kind of squeak as if the pieces were talking\nto him, though he could not make out what was said. It is from this\nsqueak that the people now know that he invited them, and it is from\nthis circumstance also that, when ice drifts down upon a person in\na canoe, he talks to it and gives it tobacco, calling it \u201cMy son\u2019s\ndaughter\u201d or \u201cMy son\u2019s wife.\u201d This is ahead of the Tc\u016bk\u1d00ne\u02cad\u00ee (i. e.,\nthe beginning of the Tc\u016bk\u1d00ne\u02cad\u00ee clan). Therefore they own Iceberg\nHouse.[34]\n\nAfterwards this man went out again. He said to himself, \u201cI will invite\nanyone out on the sea that hears me.\u201d After he had gotten well out in\nhis canoe he shouted, \u201cEverybody this way. Everybody this way,\u201d just\nas though he were calling guests, and immediately crowds of the bear\ntribe, thinking they were the ones invited, began coming down between\nthe mountains.\n\nWhen he saw these animals coming, the man told his wife to be\ncourageous, but for himself he said he did not care whether he lived or\ndied, because all of his friends were dead. When the bear people began\nto come in, he told them to go up to the rear end of the house, saying,\n\u201cIt is your brother-in-law\u2019s seat you are going to sit down in\u201d (i.\ne., that was where he formerly sat). His wife was somewhat frightened,\nbut he talked to them as if they were his own people. As he called out\nthe names of the dead men who had held those seats they would say in\nturn, \u201cHade\u02ca (present),\u201d and he would pass a dish up to the speaker.\n\nAfter they were through eating the chief of the bear tribe said to his\nfriends very plainly, \u201cDo not leave this man friendless, but go to him\nevery one of you and show your respect.\u201d So they told the man to lie\ndown in front of them, and before they left they licked him, meaning\nthat thereby they licked his sorrow away. They said, \u201cThis is because\nyou feel lonely.\u201d Then the bears started off.\n\nAt that time men from some other town came near, watched the big\nanimals come out and heard the man speak to them as if they were his\nown friends, but they were afraid to go near.\n\nFOOTNOTES:\n\n[33] See story 64.\n\n[34] This man can not have belonged to the Tc\u016bk\u1d00ne\u02cad\u00ee himself, because\nthe ice he invited must be of the opposite clan, but his wife may have\nbeen. He perhaps belonged to the T\u01c3\u1d00\u02caq\u01c3dent\u0101n.\n\n\n22. THE WOMAN TAKEN AWAY BY THE FROG PEOPLE[35]\n\nThere was a large town in the Yakutat country not very far back of\nwhich lay a big lake very full of frogs. In the middle of the lake was\na swampy patch on which many frogs used to sit.\n\nOne day the town chief\u2019s daughter talked badly to the frogs. She\ntook one up and made fun of it, saying, \u201cThere are so many of these\ncreatures, I wonder if they do things like human beings. I wonder if\nmen and women cohabit among them.\u201d\n\nWhen she went out of doors that night, a young man came to her and\nsaid, \u201cMay I marry you?\u201d She had rejected very many men, but she wanted\nto marry this one right away. Pointing toward the lake he said, \u201cMy\nfather\u2019s house is right up here,\u201d and the girl replied, \u201cHow fine it\nlooks!\u201d When they went up to it, it seemed as though a door was opened\nfor them, but in reality the edge of the lake had been raised. They\nwalked under. So many young people were there that she did not think of\nhome again.\n\nMeanwhile her friends missed her and hunted for her everywhere. Finally\nthey gave her up, and her father had the drums beaten for a death\nfeast. They cut their hair and blackened their faces.\n\nNext spring a man who was about to go hunting came to the lake to bathe\nhimself with urine. When he was done, he threw the urine among a number\nof frogs sitting there and they jumped into the water. When he was\nbathing next day he saw all the frogs sitting together in the middle of\nthe lake with the missing woman among them. He dressed as quickly as\npossible, ran home to the girl\u2019s father, and said, \u201cI saw your daughter\nsitting in the middle of the pond in company with a lot of frogs.\u201d\nSo her father and mother went up that evening with a number of other\npeople, saw, and recognized her.\n\nAfter that they took all kinds of things to make the frog tribe feel\ngood so that they would let the woman return to her parents, but in\nvain. By and by her father determined upon a plan and called all of his\nfriends together. Then he told them to dig trenches out from the lake\nin order to drain it. From the lake the frog chief could see how the\npeople had determined, and he told his tribe all about it. The frog\npeople call the mud around a lake their laid-up food.\n\nAfter the people had worked away for some time, the trench was\ncompleted and the lake began draining away fast. The frogs asked the\nwoman to tell her people to have pity on them and not destroy all, but\nthe people killed none because they wanted only the girl. Then the\nwater flowed out, carrying numbers of frogs which scattered in every\ndirection. All the frog tribe then talked poorly about themselves, and\nthe frog chief, who had talked of letting her go before, now had her\ndressed up and their own odor, which they called \u201csweet perfumery,\u201d was\nput upon her. After a while she came down the trench half out of water\nwith her frog husband beside her. They pulled her out and let the frog\ngo.\n\nWhen anyone spoke to this woman, she made a popping noise \u201cHu,\u201d such\nas a frog makes, but after some time she came to her senses. She\nexplained, \u201cIt was the K\u00eekca\u02ca (i. e., K\u00eeks\u1d00\u02cad\u00ee women) that floated down\nwith me,\u201d meaning that all the frog women and men had drifted away.\nThe woman could not eat at all, though they tried everything. After a\nwhile they hung her over a pole, and the black mud she had eaten when\nshe was among the frogs came out of her, but, as soon as it was all\nout, she died. Because this woman was taken away by the frog tribe at\nthat place, the frogs there can understand human beings very well when\nthey talk to them. It was a K\u00eeks\u1d00\u02cad\u00ee woman who was taken off by the\nfrogs, and so those people can almost understand them. They also have\nsongs from the frogs, frog personal names, and the frog emblem. All the\npeople know about them.\n\nFOOTNOTES:\n\n[35] See story 76. This myth is more often localized at Wrangell, and\nthe woman\u2019s name is said to have been Qa\u0142ts\u00ee\u02caxk\u01c3\u00ee.\n\n\n23. HOW THE FROGS HONORED THE DEAD\n\nOne time, when they were afraid of being attacked, all of the K\u00eeks\u1d00\u02cad\u00ee\nand K\u0101\u02cagw\u1d00nt\u0101n encamped on K\u1d00n\u1d00sq\u01c3\u0113\u02ca (St. Lazaria island). There are\ntwo parts to this island separated at high tide, and the K\u00eeks\u1d00\u02cad\u00ee\nencamped upon one, while the K\u0101gw\u1d00nt\u0101n lived upon the other. On the\nsame island there is also a small salt-water pond at the bottom of\nwhich was a creature called \u029f\u01c3\u012bn, and, being pressed for food on\naccount of their fear of the enemy, the allies often tried to bail out\nthis pond when the tide left it, to get at the sea animal.\n\nWhile the people were there, a chief of the K\u0101\u02cagw\u1d00nt\u0101n died, and, after\nhe had been in the house among his friends for eight days, one of his\nfriends said to the K\u00eeks\u1d00\u02cad\u00ee, \u201cTake care of his dead body.\u201d All the\nK\u0101\u02cagw\u1d00nt\u0101n chiefs marry K\u00eekca\u02ca (K\u00eeks\u1d00\u02cad\u00ee women). But the real frog\ntribe thought they were the ones who were summoned, because they are\nalso K\u00eekca\u02ca.\n\nThen all the K\u00eeks\u1d00\u02cad\u00ee made ready to go ashore to burn his dead body.\nThey chopped much wood and made a fire, while all of the K\u00eeks\u1d00\u02cad\u00ee and\nK\u0101\u02cagw\u1d00nt\u0101n stood around it, and everyone felt badly. All at once a big\nfrog, as long as the hand and wrist, jumped out from the place where\nthe fire was and began making a noise. All looked at it. It had come\nout because the frogs were the ones to whom the K\u0101\u02cagw\u1d00nt\u0101n had spoken.\nAfter that it jumped into the fire and burned up.\n\nThen all the people tied themselves up (g\u1d00\u02cax\u1d00n\u00ee) (i. e., tied their\nblankets around their waists, as they did when they were engaged in\nlifting the sun[36]) out of respect to the chief. All felt very badly\nabout the dead man, and one person said, \u201cIt will not be like draining\nout the \u029f\u01c3\u012bn lake (\u029f\u01c3\u012bn \u0101\u02caya). Let us go to war.\u201d So they captured\nslaves and killed them for the dead man, and, when they put food into\nthe fire for him, they also named the frog that it might receive some\nas well.\n\nFOOTNOTES:\n\n[36] See _Twenty-sixth Annual Report of the Bureau of American\nEthnology_, p. 430.\n\n\n24. THE BRANT WIVES[37]\n\nA K\u00eeks\u1d00\u02cad\u00ee youth lived with his father in a long town. When he was well\ngrown, he went about in the woods hunting with bow and arrows. One time\nhe came close to a lake and heard the voices of girls. When he got\nnearer he saw two girls bathing there. Then he skirted the shore toward\nthem, and, when he was very close, discovered two coats just back of\nthe place where they were. These were really the girls\u2019 skins. He took\nthem up, and they began talking to him, saying, \u201cGive us those skins.\u201d\nBut he said, \u201cI want to marry both of you.\u201d So he married both of them\nand took them to his father\u2019s house.\n\nBoth of this man\u2019s wives used to look over his hair to pick out the\nlice. When spring was coming on and the brants were coming from the\nsouth, the girls sat on top of the house with him and kept saying,\n\u201cThere comes my uncle\u2019s canoe. There comes my father\u2019s canoe.\u201d They\nwere beginning to get homesick, and they asked their husband if he\nwould let them go home. When the brants began coming, one would say,\n\u201cThose are my friends coming up. I am going to ask them to give me\nsomething to eat.\u201d So, when they were above the house, she said, \u201cGive\nme something to eat,\u201d and down came green herbs one after another.\n\nWhen it was time for the brants to start back south, both of the girls\nhad become tired. They wanted to go home. They knew when it was time\nfor their father\u2019s canoe to pass over, and just before it was due they\ntold their husband to go up into the woods after something. When he\ncame down, his wives were gone. He said to his father, \u201cDo you know\nwhere they went?\u201d but he answered, \u201cNo.\u201d\n\nThen the young man said, \u201cI will start down on foot to the place\nwhither I think they have gone.\u201d So he set out, and after he had gone\non for some time, he heard people making a noise. It was the brant\ntribe in camp. On this journey he took a bag full of arrows with\nmussel-shell points, and bows. For this reason, when he came back of\nthe place where they were, and they caught sight of him, they were\nafraid and flew away. Then he went down to the place where they had\nbeen sitting and found all kinds of green herbs such as brants live on.\n\nAfter this the girls said to their father, \u201cLet us camp a little way\noff. He has been with us for some time, and we have gotten his heat.\nTherefore let us camp near by so that he can come to us and be taken\nalong.\u201d But their father answered, \u201cWhen he comes behind us again and\ncamps, say to him, \u2018Our fathers[38] do not like to see your bows and\narrows. Get rid of them.\u2019\u201d They came to him and repeated these words,\nbut he said, \u201cI do not take them in order to do harm to your fathers\nbut to get game for myself. I wish you would tell them that I want to\ngo along, too.\u201d So they told him to come down, and, when he did so, his\nfather-in-law said, \u201cBring out the best coat. I want to put it on my\nson-in-law.\u201d\n\nAfter that his wives said to him, \u201cWe are going to start along with\nyou. When we set out do not think about going back and do not look\ndown.\u201d Then they put a woven mat over him and started. After they had\ngone on for some distance the man wanted to urinate and dropped down\nfrom among them on the smooth grass. The brants did not want to leave\nhim, and they followed. It was quite close to their real camping place.\nThe brant tribe was so large that he felt as if he were in his own\nfather\u2019s house. They would play all the evening, and he felt very happy\namong them.\n\nWhen they arrived at their real home, this man took off his bag of bows\nand arrows and hid it back in the woods so that they could not see\nit. In the same town were fowls of all kinds\u2014brants, swans, herons,\netc.\u2014and by and by war arose over a woman, between the brant tribe and\nthe heron tribe. They went outside and started to fight. The swan tribe\nwas between, trying to make peace. When they came out to fight for the\nsecond time, the brant tribe was pretty well destroyed by the heron\npeople\u2019s long, pick-like bills. It was from the herons that the Indians\nlearned how to make picks. This is also the reason why the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee\nuse the swan as their crest, for they are very slow, and the K\u00eeks\u1d00\u02cad\u00ee\nuse the brant as their emblem because they are very lively.\n\nThen the brant chief said to his son-in-law, \u201cYour wives\u2019 friends are\nalmost destroyed. Could you do anything with your bows and arrows to\nhelp them?\u201d You could not see whether these were brants or people. They\nlooked just like people to him. When he ran among them to help his\nwives\u2019 friends, he killed numbers at each shot and made them flee away\nfrom him. The heron tribe was so scared that they sent out word they\nwould make peace. So messengers were sent back and forth, and the heron\nchief was taken up among the brants while the brant chief was taken\nup among the herons.[39] They renamed the heron with his own name and\nthe brant with his own name. In making peace they had a great deal of\nsport and all sorts of dances. From that time on the heron has known\nhow to dance, and one always sees him dancing by the creeks. Then the\nbirds began to lay up herbs and all kinds of things that grow along the\nbeach, for their journey north.\n\nMeanwhile the man\u2019s people had already given a feast for him, and he\nnever returned to his father. He became as one of the brants. That is\nwhy in olden times, when brants were flying along, the people would ask\nthem for food.\n\nFOOTNOTES:\n\n[37] See story 54.\n\n[38] Meaning their father and his brothers.\n\n[39] See _Twenty-sixth Annual Report of the Bureau of American\nEthnology_, p. 451.\n\n\n25. STORY OF THE PUFFIN\n\nThere is a place called G\u0323\u0101n\u1d00xa\u02ca and a creek close by called\nG\u0323\u0101n\u1d00xa\u02ca-h\u012bn whither many people used to go to dry salmon and do\nother work. One day some women went out from there at low tide to a\nneighboring island to dig shellfish. They brought their canoe to a\nplace where there was a hole in the side of the island, but, when they\nendeavored to land, a breaker came in, upset the canoe, and drowned all\nof them except one. In former times, when this woman went by in her\nfather\u2019s canoe, she used to think the birds here looked pretty and was\nin the habit of saying, \u201cI wish I could sit among those birds.\u201d These\nbirds were the ones that saved her. They felt so happy at having gotten\nher that they flew about all the time.\n\nMeanwhile drums were beaten at the town to call people to the death\nfeast, for they thought that she was drowned.\n\nOne time a canoe from the village containing her father happened to\npass this place, and they said to him, \u201cLook among those birds. Your\ndaughter is sitting there.\u201d\n\nThe puffin chief had ordered the \u0142\u1d00gw\u00e2\u02catc\u01c3, a bird which lives on the\nouter islands and is the puffin\u2019s slave, to braid the woman\u2019s hair, and\nshe always sat on the edge of the cliff.\n\nHer father was very rich, so he filled many canoes with sea-otter,\nbeaver, and marten skins for the birds to settle on when they flew out.\nWhen they reached the place, however, he could not see his daughter,\nfor they had taken her inside. Then he became angry. They carried all\nsorts of things out there but in vain.\n\nAt last, about four days afterward, the girl\u2019s mother thought of the\nwhite hair that had belonged to her grandfather. In the morning she\nsaid to her husband, \u201cWe have that old hair in a box. What can we do\nwith it? We ought to try a stratagem with it. Suppose we put boards on\nthe canoes, spread the hair all over them, and take it out.\u201d They did\nthis, and, when they got to the cliff where their daughter used to be,\nthey saw her sitting on the edge with her hair hanging over. They went\nclose in. Then all the birds flew out to them, and each stuck a white\nhair in its head where you may see it at this day. The girl, however,\nremained where she was.\n\nThen these birds flew in to the puffin chief and told him about the\nhair. They thought a great deal of it. Therefore the chief told them to\ncarry the girl back to her father. But before she went he said to her,\n\u201cIf you are ever tired of staying with your father, come back to us.\u201d\nAt that time she had a nose just like one of these birds, because she\nhad wanted to be one of them.\n\nThe sea gull is also the slave of the puffin. Therefore the Huna people\nsay that when anyone goes to that place it calls his name, because it\nwas the slave of the puffin at the time when this woman was there.\n\nBecause some of their people were drowned at that island, all of the\nT\u01c3\u1d00\u02caq\u01c3dent\u0101n claim it. Later they built a house which they named after\nit.\n\n\n26. STORY OF THE WAIN-HOUSE PEOPLE\n\nPeople came to a fort to live and began to kill bears, ground hogs,\nporcupines, mountain sheep, etc., with spears, and bows and arrows,\nlaying the meat up in the fort. After they had killed some of these\nanimals they would cut off their heads, set them up on sticks, and\nbegin to sing for them.\n\nThere was a young man among them who had been put into a\nmountain-sheep\u2019s skin instead of a cradle as soon as he was born. When\nhe grew older he was able to follow the mountain sheep to places where\nno one else could get, so he killed more than the others. He would also\nplay and dance around the heads after they had been cut off and say, \u201cI\nwish my head were cut off, too.\u201d Then people sang about it. Meanwhile\nthe sheep were getting tired of losing so many of their number.\n\nOne day all the people went up to a mountain to hunt, and, finding a\nflock of sheep, began to chase them to a certain place where they could\nbunch all together. Suddenly this youth became separated from the other\npeople, and on the very top of the mountain was met by a fine-looking\nman who shone all over and had a long white beard. This man led him\nthrough a door into what he at first thought was a house, but it was\nreally the inside of the mountain. All at once it looked very strange\nto him. Piles of horns lay about everywhere.\n\nMeanwhile all of his friends had missed him and were hunting about,\nbut had to go home without him. They thought he was gone forever. They\nhunted for him every day and found his horn spear stuck into the ground\nat a certain place near the top of the mountain, but nothing more.\nAfter searching everywhere in vain they became discouraged and beat the\ndrums for him.\n\nMeanwhile the mountain sheep tried to fit a pair of horns on the young\nman\u2019s head. They heated these first in the fire, and tried to put them\non, when it seemed to him as if the insides of his head were all coming\nout.\n\nThe people kept up their search for him, however, and about a year\nafterward a man climbed up on the same mountain to hunt sheep. Above\nhim he saw a big flock, and he heard a noise as though some one were\nshouting or talking there. Then he went straight down, for he knew that\nit was the person who had been lost, and he knew that the mountain\nsheep had captured him. Pointing this mountain out to the people, he\nsaid to them, \u201cIt is he, for I know his voice.\u201d So all the people\nstarted up.\n\nNow the sheep could see whenever the Indians set out to hunt for the\nperson they had taken, and they said to him, \u201cThere come your friends.\nIf you will tell them to throw away their weapons, we will let you\ngo to them.\u201d So he said to his friends, \u201cIf you will lay down your\nhunting weapons, I will tell you what these mountain sheep say to me.\u201d\nAfterward he said, \u201cThey say that I am being punished because you are\ndestroying them too much, and, when you have killed them, you take the\nheads and put them on sticks.\u201d Although he was among the mountain sheep\nhe retained his own language. He said besides, \u201cThe mountain-sheep\nchief tells me to say to you that you must hang up the sheep skins\nwith their heads toward the mountain and the rising sun and put eagle\nfeathers upon them. They tell me to say, \u2018Do not put our heads on\nsticks. Grizzly-bears\u2019 heads are the only ones you should treat that\nway\u2014not ours.\u2019\u201d One could not see or hear this man unless he were\nspecially purified by bathing in urine. Afterward the sheep went right\ninto the mountain with him to the place where they have their homes.\n\nNow they tried in every way to recover him, and finally came out with\ndogs. Then the mountain sheep said to him, \u201cYou can go among your\nfriends after a while, but now you may talk to them from the top of a\nlittle cliff.\u201d So his friends came up underneath this, and he talked\ndown to them. By and by the sheep again changed their minds regarding\nhim, and one day he said to his friends, \u201cThis is the last time I shall\ncome to see you. If you are going to begin a war on my account, try it\nin the fall. Then they always come down into the thick timber below the\nglacier, and you can come up there with dogs.\u201d\n\nIn the autumn, therefore, they prepared to kill the sheep. The people\nwere told to put the sheep heads toward the rising sun and throw their\nskins about anywhere without drying, for they thought that this would\nmake the mountain sheep let their friend go.\n\nThen the mountain-sheep chief said to the man, \u201cThey are going to let\nyou go now, because all of your fathers are suffering very much from\nnot having their skins well dried.\u201d\n\nThe mountain sheep could easily see when all of his friends started out\nto fight for him, and they got him ready to send down to them. Then\nthey said, \u201cNow you will be allowed to start down to them.\u201d When they\ngot down far enough the dogs which were coming up in front met the\nflock he was standing among. Then they took off his mountain-sheep skin\nand put it aside, leaving him in human form, and he chased all the dogs\naway from them.\n\nHe stood in the midst of the flock of sheep, and all the people stood\nbelow. Then he said to his friends, \u201cDo not kill any more mountain\nsheep, for they will now let me go among you.\u201d So they broke all of the\nshafts of the spears they had used in fighting the mountain sheep and\nthrew them away.\n\nWhen he came down he smelt like the things that grow on the tops of\ncottonwood trees (d\u014dxkw\u0101\u02cank\u01c3). They brought him into the house and he\nsaw the mountain-sheep skins lying about there at random. Then he said,\n\u201cThey let me come among you again that I might have you dampen these,\nhang them up, and dry them thoroughly.\u201d After they had worked upon the\nskins for some time they put red paint upon them and eagle down. The\nman who had come down from among the sheep told his people to say this\nto the skins while they were doing so: \u201cWe will put your skins in just\nthe position in which they came off from the flesh.\u201d\n\nIn the morning all of the houses shook. Every piece of flesh that had\ncome off of the mountain sheep was in its place in the skins, and,\nwhen the man who had come back to them opened the door, they came down\nfrom the drying racks and marched off. But they had been so long among\nthe Indians that just before they reached the highest mountain where\nthey belonged they lost their way and became scattered over all the\nmountains. Because the mountain sheep once saved (or captured) a man,\nthey have beards and look in other respects like human beings.\n\nAfter this the mountain sheep sent a spirit called \u1ef4\u012bx\u0323\u00e2\u02ca\n(A-very-young-man (or -y\u0113k)) to the man who had been rescued, to be\nhis strength (y\u0113k). There was great rejoicing among his friends when\nthis spirit began to manifest itself in him, and all commenced to sing\nfor him. At the command of this spirit he had them make him a pair\nof snowshoes with which his spirit could take him around the fire, a\nshaman\u2019s mask, and bows and arrows.\n\nThen they came with him to Fort-by-small-lake (\u0100k\u01c3\u1d58 N\u016b), just west of\nJuneau,[40] and built a big house for him with inside rooms (t\u01c3\u0101q\u01c3),\ncorner and middle posts, the last mentioned being carved to represent\nthe Great Dipper (Y\u1d00xt\u00ea\u02ca). At that time the shaman fasted for four days\nand Y\u1d00xt\u00ea\u02ca (the constellation) appeared to him. So from that house the\npeople were called Y\u1d00xt\u00ea\u02ca-h\u00eet-tan (Wain-House people).\n\nThe mountain-sheep tribe gave this man the name of Sk\u014dwad\u1d00\u02ca\u0142, and he\nwas also called C\u1d00xtc\u0101\u02catc (Long-toothed-humpback). When his spirit was\nabout to work in him, two porcupine bladders were blown up and hung in\nthe house, and, when the spirit arrived, all stood up in the customary\nway. Then he put on his mask and his snowshoes, which were thrown down\non the floor for him, and carried his bow and arrows in his hand.\nAlthough he could not see through this mask, he climbed up on the walls\nof the inside rooms and ran around there backward. While there he shot\nat a bladder and the arrow passed straight through it.\n\nWhen the shaman\u2019s spirits left him he said, \u201cYou people are going to\nsee a wonderful gift. It is coming to such and such a place.\u201d In the\nmorning they went out with a dog and armed with spears, and before they\ngot far away the dog began to bark at a bear. Then the animal ran under\na log, and all climbed on top of the log prepared to spear it. The\nshaman had said, \u201cSomething is going to happen to one of you,\u201d and sure\nenough the first man that speared this bear fell down before it and was\ncaught and killed. Then the others quickly speared the bear through and\nthrough and killed it.\n\nMeanwhile a spirit came to the shaman, who had remained at home,\nsaying, \u201cYour friend has been killed by a bear.\u201d They brought the bear\nand the dead man\u2019s body down at once and laid the body before him in\nthe middle of the house. Then the shaman took some of the red paint\nwith which they had brought the mountain sheep to life and put it on\nthe body after which he began running around it. The third time he did\nthis the dead man sat up. The shaman always had such strength.\n\nSome time afterward he again began testing his spirits, because they\nwere going south to war, and, when they left him, he told his people\nthat they would destroy an entire town.\n\nWhen he was walking around in the woods a raven fell in front of him,\nand on getting back to the house he said to his clothes man, \u201cI am\nin luck.\u201d He told some one to return with him, and they found the\nraven still with life in it. Then he said to his friends, \u201cI will set\nup all these things.\u201d So he took sticks and set them all round the\nraven. \u201cBefore I cut it,\u201d he said, \u201cI will let the wings flap over\nit. This will be (i. e., represent) your enemies. Before I cut it I\nwill cause it to kill all of your enemies. The raven will have so much\nstrength.\u201d When they tested him[41] the spirit said, \u201cAll people on\nsticks,\u201d meaning that it wanted all of their foes to fall on sticks and\nbe destroyed when they fought. Then they prepared, saying, \u201cWe will\nstart.\u201d The shaman said, \u201cAt the moment when we arrive a man is going\nto chop down a tree in front of us.\u201d\n\nToward morning they came close to the fort, all prepared for fighting.\nAfter they had surrounded it a man came out with a stone ax and climbed\nup a tree to chop off limbs. Then they shot him with arrows, unnoticed\nby the fort people, so that he fell down dead. But a little while\nafterward the fort people said, \u201cWhere is that man who climbed the tree\na short time ago. He is not there now.\u201d At once they rushed together on\nboth sides, and all those in the fort were destroyed just as the shaman\nhad predicted. Then they returned to their own fort, which was also\nknown as Eulachon-trap fort (C\u0101\u0142 n\u016b).\n\nAnother time five women went around the island where they had their\nfort, after mussels, and came to a reef on the outer side. They left\ntheir canoe untied and it floated away. Then the tide began to come up.\nThey stood up on the reef with their hands in the air, singing death\nsongs for themselves, for they knew they were about to die. After that\nthe reef was called Woman reef (C\u0101 q\u01c3\u0101\u02cat\u01c3agu), on account of the women\nwho were destroyed there.\n\nA year after this some people went across from the fort to a lake\ninto which salmon run, and were surprised on encountering people.\nThey thought it was some war party from very far south and beat a\nprecipitate retreat to the fort. Then the people in the fort saw a big\ncanoe all covered with abalone shell come out from this place and make\nstraight toward them. When it had come close in, the chief questioned\nthese strangers and learned that they were on a friendly visit from\nYakutat. It took the strength of all the people to bring up this canoe.\nThen they made the fort chief a present of land-otter skins, marten\nskins, skins of all kinds. This was the custom in olden times, a slave\nbeing generally given back.\n\nThe chief at this place had a nephew named Y\u00eatx\u0323\u00e2\u02ca who was very fond\nof gambling. The fourth day that the visitors were in town the chief\u2019s\nnephew was away from home, and the fire went out. Then he acted as\nthough he were crazy. He went down to the valuable canoe of the\nvisitors, broke off the stern piece for firewood, and threw it indoors\nso that the abalone shells fell off of it.\n\nNext morning, when the man that owned the canoe got up, he saw that his\nstern piece was missing, and that burnt abalone shells were lying by\nthe fire. He called to his companions, \u201cGet up and let us be gone. Push\nthe canoe down and load it quickly.\u201d He had a number of copper plates\nand other property which he had not yet unpacked, and, after he had\ngotten a little distance from the fort, he landed and took these out.\nThen he went right back in front of the fort to destroy them on account\nof the injury he had received. When these people came opposite they\ntook out a copper plate, struck it on the edge of the canoe so as to\nmake it sound and threw it into the sea. They threw away four. Then the\nfort chief also took four coppers, flung them on the wall of the fort\nand threw them into the ocean.\n\n[I have explained to you before where this copper came from. It came\nfrom the Copper river. Probably this rich man came several times before\nthe fort. Coppers were valued according to their height when they were\nfirst made, some at four slaves and some at six.][42]\n\nWhen the Yakutat man came before this fort again, his copper plates\nwere all gone, and he began to use cedar bark. His people would tie\na rock on each piece and throw it into the water. Meanwhile the fort\nchief put his canoe on the walls of the fort and began to put Indian\nbeads, caribou skins, moose skins, and other articles into it. Since\nthese \u029f\u01c3en\u0113\u02cad\u00ee have the dog salmon for their emblem, the chief\u2019s sister\nbegan acting like one when it is shaking out its eggs. She pretended\nto be shaking out riches in the same way, and, while she did so, they\nthrew the canoe over the edge of the fort, and all the good things\nspilled out. The man from Yakutat was foolish to try to contend with so\nwealthy a chief. His name (i. e., the Yakutat man\u2019s) was K\u0101\u02cayesw\u016bs\u00e2\u02cat.\nThey chased him out with riches, and told him to come back again with\nmore property. A song was composed about this afterward to the effect\nthat he was simply fooling the people with this yellow cedar bark which\nwas not real property at all. (See song 43.)\n\nIn the same fort a woman gave birth to a boy, who exclaimed as soon as\nhe was born, \u201cHow many things there will be for all the people who are\nholding my mother.\u201d In olden times certain women used to hold a woman\nwho was about to give birth, and they were paid for this service. The\nchild grew very fast. He was going to be the greatest liar among his\npeople. After he was grown up and had a family of his own, his mother\ndied, and he started for Chilkat to invite people to the death feast.\nThis was before the Russians came.\n\nHe said to his children, \u201cPull away. Pull fast.\u201d He had started off\nwithout any of the property he had intended to take, but on his way\nIndian rice hailed into his canoe, and a large box of grease floated\ndown to him. When he got close to the mouth of Chilkat river he came\nin front of a waterfall. He tasted the water of this and found it\nvery sweet. Then he took all of his buckets and filled them with it\nso that they might put this water on the rice when they ate it. As he\nwas bound for Klukwan, the village farthest up the river, he said to\nhis children, \u201cBlow on the sail.\u201d They did so and passed right up to\nKlukwan. Then he stood up in his canoe and began to talk. They took all\nof his stuff up, and in the evening the drums were beaten as a sign\nthat he was going to give out property.\n\nHe began to cry in the customary manner as he beat the drums. Then he\ntook a piece of bark and put it in front of his eyes, upon which the\ntears ran down it in a stream. Afterward he gave out two copper plates\nand invited the people to eat what he had brought. Then the people\ndanced for him in return, and a man came in with something very shiny\non top of his head.[43]\n\nThat is all he told when he returned.\n\nFOOTNOTES:\n\n[40] Or on the side toward Sitka.\n\n[41] That is, when the people allowed him to perform before them.\n\n[42] An \u201caside\u201d by the story-teller.\n\n[43] This last was said to be \u201cthe way the story went,\u201d but otherwise\nwas unexplained.\n\n\n27. THE ALSEK RIVER PEOPLE\n\nOnce there was a famine among the people of Alsek (A\u0142s\u0113\u02cax) river. There\nwere two shamans there, one of whom began singing to bring up eulachon,\nwhile the other sang for strength in order to obtain bears and other\nforest animals.\n\nThe first shaman\u2019s spirit told him that if he would go down the little\nrapids he would see great numbers of eulachon. So he dressed up next\nmorning and went straight down under the water in a little canoe.\n\nThat night the other shaman\u2019s spirits came to him, saying that the\nfirst shaman would remain under water for four nights; that he had gone\ninto a house where were eulachon, salmon, and other fish and had thrown\nthe door open.\n\nAt the end of four days they hunted all around and found him lying dead\non the beach amid piles of eulachon. As soon as they brought him up,\nall the eulachon that were in the ocean started to run up river, and\neveryone tried to preserve as many of them as he could.\n\nIn the same town were two menstruant women, and the other shaman told\nthese that there would be a great many land otters about the town that\nevening. Just as he had said, at the time when his spirits came to him\nthat evening, numbers of land-otter-men came through the village. They\ncould be heard whistling about the town. Finally some one said, \u201cWhy is\nit that it sounds as if they were all where the two women are?\u201d Sure\nenough, they found that the land otters were talking inside of the two\nwomen. The ones that were inside of them were really land-otter-men,\nthat is, men who had been taken away by the land otters and made like\nthemselves.\n\nA person would often creep close up to these women to find out\nwhat they were, but every time something spoke out inside, \u201cDo\nnot sneak around here for I can see you.\u201d They could not get at\nthem. These land-otter-men had come to the women to turn them into\nland-otter-people also.\n\nA menstruant woman is the only thing that will enfeeble the power of a\nshaman\u2019s spirit, therefore, although the shaman endeavored to get these\nland-otter-men out of the women, his spirits kept turning back. When\nthe shaman\u2019s spirit came to him next evening, it said that there were\nmore land-otter-men coming to take away the ones in these women and\nthe women with them. He told the people to be watchful, because there\nwas going to be a great disturbance that night. When night came on the\npeople were all very much frightened at the noises the land-otter-men\nmade under the houses, and they had great trouble keeping the two women\nin their rooms so that they should not be carried off. All the people\nhelped them, but the land otters were invisible. After that nobody went\nout to camp for a long time. Then they said to the two women, \u201cTake\nyour bloody clothes to different beaches, leave them there, and tell\nthe land otters that they are too great animals to fight with weak\nbeings.\u201d In those times whenever a menstruant woman said anything of\nthat kind it had to be obeyed. So the land otters went off.\n\nThe shamans in those times were very strict and strong, and whatever\nthey saw was true. By and by these shamans said, \u201cSomething is going\nto happen to that great town there by the lake.\u201d When the things that\nhad happened in their neighbors\u2019 town regarding the land otters were\nreported to the people there, they said, \u201cAre you afraid of those\nthings that stutter and can not talk like you and I?\u201d By and by two men\nstarted hunting from this place. When they had reached the top of a\nneighboring mountain, they looked back and saw a great flood come down\nbetween the mountains and overwhelm their town. This flood was caused\nby an avalanche which poured into the lake and filled it up, forcing\nthe water out. Some human bodies were hanging to the branches of trees.\nThe men knew this had happened on account of the way they had spoken\nof the land otters, and, starting on aimlessly, they came to the town\nwhere the shamans lived.\n\nOne of these two shamans had a quantity of oil which he was going to\ncarry to another town. He wanted to buy skins of kinds different from\nthose his own people had. When they reached a camping place outside of\nthe town the man\u2019s spirit told him to go down to the beach at low tide\nand carry a hook with him. A shaman\u2019s spirits never liked salt things.\nThere he saw a very big devilfish under a rock, and his spirit said to\nhim, \u201cLook out, master, that is a big live devilfish.\u201d As soon as he\nhad hooked it, he saw what appeared to be two ducks flying toward him\nfrom either side, but they were really the devilfish\u2019s arms. Then his\nspirit told him to run up quickly on the bank, and he squatted down\nthere under a rock, while the devilfish\u2019s tentacles swept over him,\ncarrying all the forest trees along with them. Two days after this his\nspirit told him to set out again.\n\nWhen this shaman arrived at K\u01c3\u1d00k\u1d00nuw\u016b\u02ca, where many people lived,\neverybody wanted to see him and try his strength, because they had\nheard that he was a great shaman. One evening they began trying him.\nThey threw his mask on his face and it stayed there, covering up his\neyes so that he could not see where he was going. Then, when he ran\naround the fire, the people stuck out their feet to trip him, but he\njumped over them every time. This showed how strong his spirits were.\nAnother time his spirits came to him they built a big fire and he\nstarted around it. Then he threw the fire round upon everyone who was\nthere and as high up as the ceiling, but the fire hurt nobody. By and\nby his clothes man said, \u201cAnother spirit is coming to him soon, named\nGuts\u01c3caxo\u02cat\u01c3q\u0101.\u201d This spirit had a big knife in his hand with which he\nwould hit people on the breast. When it came to him, the shaman told\nthe older people to stand up straight and motionless and not to fear,\nfor if one got scared he would die. He hit one, and they laid him in a\ncertain place. Then everyone said, \u201cYou better kill that shaman, for\nhe has slain the best man in the company.\u201d After his spirits had gone\naway, however, the shaman went to the body out of which blood was still\nflowing and said, \u201cIt will be all right,\u201d while his spirits made a\nnoise. Then the man got up and jumped about. The people looked at the\nwounded place, but there was not so much as a scar upon it.\n\nAfter a while the shaman began trading off his grease to all who wanted\nit. One day he said, \u201cSomething is about to come up that will be very\ndangerous to you people.\u201d It was the moon. When the moon came up it\nshone brightly, and the stars were bright, but after a time the moon\nbegan to hide its face from them. That was what he had predicted. The\npeople, however, thought this was caused by the shaman himself.\n\nThen the leading men and women of the K\u0101\u02cagw\u1d00nt\u0101n dressed themselves up,\nput grease on the fire, and began dancing to dance the moon out. After\nawhile it came out just a little, so they felt very happy and danced\nstill harder. They continued doing so until the whole moon was out. At\nthe same time people took whatever property they had, held it up and\ncalled the moon for it. They say the moon acts in this way because it\nfeels poor and lonely, so, when the moon or sun does thus, they act in\nthis manner. After that the shaman went home and told his fellow shaman\nhow everyone had tried him in this place. \u201cWhen I went around the fire,\npeople put out their feet to make me stumble. They tried me in every\nway.\u201d\n\nThe shaman left at home was also trying to exert his power. His spirits\nwere singing inside of him in order to bring salmon into the creeks,\nand he told someone to make him a one-barbed hook (dina\u02ca). Whenever\nthe salmon he was after came he was going to use this in order to get\nit. When it came up it filled the whole of Alsek river and broke all\nthe hooks of those who tried to catch it. Then the shaman selected a\nsmall boy and said, \u201cThis little boy is going to hook it.\u201d So he gave\nhim the hook he had had made, and the little boy pulled it up easily.\nThe shaman\u2019s spirits had killed it. This salmon was so large that all\nin that town had a share, and even then it was more than they could\ncook for one meal. It was the biggest salmon ever killed. There are two\ncreeks in that region, and to this day a young boy can easily pull in a\nlarge spring salmon there such as is hard for an adult to manage.\n\nThere is a hole near by called Hole-Raven-bored (Y\u0113\u0142-djuw\u1d00tu\u02ca\u0142ia),\nbecause Raven made it long ago. In early times, whenever there was to\nbe a large run of eulachon or other fish, quantities of rocks came out\nof that hole. So people used to go there to look at it.\n\nIn one place Alsek river runs under a glacier. People can pass beneath\nin their canoes, but, if anyone speaks, while they are under it, the\nglacier comes down on them. They say that in those times this glacier\nwas like an animal, and could hear what was said to it. So, when they\ncamped just below it, people would say, \u201cGive us some food. We have\nneed of food.\u201d Then the glacier always came down with a rush and raised\na wave which threw numbers of salmon ashore.\n\nThe people were also in the habit of going up some distance above\nthe glacier to a place called C\u0101nyuk\u1d00\u02ca after soapberries which grow\nthere in abundance. The first time they went up they discovered\npeople who were all naked except about the loins, and there was a\nshaman among them who was reputed to have a great deal of strength.\nFor that reason they tried him. They took mussel shells, clam shells,\nand sharp stones and tried to cut his hair, but a single hair on\nhis head was 3 inches across, so everything broke. This shaman had\nmany spirits. Some were glacier spirits, called S\u012bt\u01c3 tu koha\u02can\u00ee,\nFair-girls-of-the-glacier; others were of the sky tribe called G\u016bs\u01c3 tu\nkoha\u02can\u00ee, Fair-girls-of-the-sky.\n\nThe shaman said that, on their way down, one canoe load of the\ndown-river people would be drowned as they passed under the glacier;\nbut the spirits of the shaman below told him about this, and he went up\nto see the Athapascan shaman. In those days shamans hated one another\nexceedingly. So the Athapascan shaman placed k\u1d00q\u01c3\u1d00naq\u01c3\u1d00q\u01c3, something to\ndestroy all of one\u2019s opponent\u2019s people, before his guest. The latter,\nhowever, all at once saw what it was and went home. Soon after he got\nthere, the Athapascan shaman died, killed by his rival\u2019s spirits, and\nhis spirits passed to one of his friends.\n\nThe shamans living on Alsek river had a great deal of strength. All\nthings in the sea and in the forest obeyed them. A rock just south\nof Alsek river, named T\u1d00\u02can\u1d00ku, has within it the spirits of a shaman\ncalled Q\u0101tsat\u00ee\u02ca. When a person wanted to kill some animal he placed\nthings there, and now the T\u01c3\u1d00\u02caq\u01c3dent\u0101n make a door like it and use it\nas an emblem. Near by is a place where many wild onions grow. They were\nplanted there by Raven.\n\nThere is a small river beyond Alsek to which the Alsek River people\nonce went for slaves. On their second expedition they killed a rich\nman, and those people, who were called \u029f\u01c3uq\u01c3oed\u00ee\u02ca, built a fort. Among\nthem was a very brave man, named \u0141ucw\u00e2\u02cak, who conceived the idea of\nmaking the gate very strong, and of having it fastened on the inside so\nthat it could be opened only wide enough to admit a single person at a\ntime. Now, when the Alsek River people came up again and tried to enter\nthe fort through this door, they were clubbed to death one at a time.\nBy morning there were piles of dead bodies around the door.\n\nThen the survivors begged \u0141ucw\u00e2\u02cak to let them have the bodies of those\nwho had been wealthy, but he climbed up on the fort and said, \u201cI will\nname my fort again. Know that it is Eagle fort. The eagle\u2019s claws are\nfastened in the dead bodies, and he can not let go of them. Poor as we\nare you always bring war against us, but now it is our turn. We have\ndone this work, and I can not let one go.\u201d Toward evening, however,\nhe had all of the bodies thrown outside, and climbed on the top beam\nof the fort where he walked about whistling with happiness. Meanwhile\nhis opponents loaded their canoes with the dead and took them home.\nWhen they burned these, they took all the women they had enslaved in\nprevious expeditions and threw them also into the flames. Then all\nthe Eagle people assembled, returned to Eagle fort, burned it, and\ndestroyed nearly everybody inside. \u0141ucw\u00e2\u02cak\u2019s body was not burned,\nbecause he was a brave man, and brave men do not want to sit close to\nthe fire in the Ghosts\u2019 home like weaklings.\n\nAnother time some Alsek people went visiting at a certain place and\nwere invited to take sweat baths. But their hosts remained outside,\nand, when the Alsek people came out, they killed them. One of their\nvictims was a man named S\u012bt\u0101\u02can, related to the Athapascans. He\nprotected himself at first by holding a board in front of his face.\nThen they said, \u201cTake down the board, S\u012bt\u0101\u02can. What we are doing now is\nespecially for you.\u201d In those times a person used to make some kind of\nnoise when he went out expecting to be killed. So S\u012bt\u0101\u02can uttered this\ncry, ran out, and was killed.\n\nAfter they had collected all of the dead bodies on a board a woman came\ncrying out of the town. Then they said to her, \u201cAre you really crying?\nIf you are really crying for the dead bodies, lend us your husband\u2019s\nstone ax so that we can cut firewood with which to burn them.\u201d In those\ntimes stone axes were valuable and, when one was broken, people beat\na drum as though somebody had died. It means that this woman was very\nsorry indeed for the dead people when she lent her stone ax for this\npurpose.\n\nWhen the Alsek River people heard of this slaughter they were very sad,\nbut first they started their respective shamans fighting. It was really\nthe shamans\u2019 spirits that fought. The shaman would stand in one place\nand say, \u201cNow we are going to fight.\u201d He would also perform with knives\njust as if he were fighting something, though at that time the shamans\nwere very far apart. Their spirits, however, could see each other\nplainly. They would also give the names of those warriors who were to\nbe killed.\n\nOn the next expedition from Alsek against the people who had killed so\nmany of their friends, they killed the same number on the other side.\nThat was the way people did in olden times. They kept on fighting until\nboth sides were even. Therefore they stopped at this point.\n\n\n28. THE YOUTHFUL WARRIOR\n\nA man belonging to the Wolf clan went hunting with his brothers-in-law.\nHe wore a black bear-skin coat. They went up a certain creek after\ngrizzly bears, but one time at camp he climbed a tree with his bear\nskin on and was filled with arrows by his companions who mistook him\nfor an animal. Then he said to them, \u201cI will not say that you filled me\nwith arrows. I will say that I fell from the tree.\u201d So, when they got\nhim home, he said, \u201cI fell from a tree.\u201d After he was dead, however,\nand his body burned, they found mussel-shell arrow points lying among\nhis bones.\n\nAfter this his friends told his sister\u2019s son to go up to the\nplace where he had been killed. The name of this place is\nCreek-with-a-cliff-at-its-mouth (W\u1d00t\u0142ag\u0323\u00ea\u02ca\u029f), and it is near Port\nFrederick. When the hunters came into camp with a bear the boy\npretended to be asleep, but really he was looking through a hole in his\nblanket. While they were cooking the bear some of them suggested that\nthey say to this boy, \u201cThe bear\u2019s soup is very sweet,\u201d but others did\nnot wish to. They tried to get the boy to eat some of it, but he would\nnot. Then they started home with him.\n\nAfter he had reached home he said to his mother, \u201cLet us go down to\nthe beach. I want you to look over my hair for lice.\u201d But, when she\ngot down there with him, he said, \u201cMother, I want you to tell me truly\nwhat my fathers meant. They said, \u2018Wake this young fellow up and let\nhim drink some of this bear\u2019s soup.\u2019\u201d Then his mother became frightened\nand said to him, \u201cYour uncle went to that creek. They shot him full of\narrows there.\u201d When he found that out he chased his mother away.\n\nWhen he was a few years older he began bathing for strength in winter\ntime. After people had whipped each other they would go to the shaman\nto see what he predicted. This had been going on for some time when\nfour persons went out of the town to carve things for the shaman. They\nwere gone so long that late in the winter it was thought they had been\nlost, and the shaman was consulted. They laid him in the middle of the\nhouse and tested his spirits in every way to find out what the matter\nwas. Finally, the shaman got his spirits to take a certain man up to\nthe sky to see if he could discover the missing men. The man he chose\nknew that the young man was preparing to kill some one, so, when he\nawoke, he said to him, \u201cTell the shaman that they are there (i. e.,\nin the heaven to which those go who are killed).\u201d And the youth said\nto the people, \u201cThe persons who destroyed my uncle are the same who\ndestroyed these. Let us go to war.\u201d\n\nThen they made a war hat for the young man all covered with abalone\nshells, and he went out to fight. Every time he went out he conquered,\nbecause he was strong. The missing men, however, got home safely. After\nsome time the youth came against a fort where lived an old sister of\nhis father, and this woman shouted down to him during the fight, \u201cI\nnever thought that that boy would grow into such a powerful man. When I\ntook away the moss[44] from his cradle he never felt how cold it was.\u201d\nSo the young man, when he got into the fort, inquired, \u201cWho said that\nto me?\u201d \u201cIt was your father\u2019s sister who said it.\u201d So he pitied his\nfather\u2019s sister, pulled off his war hat, and smashed it on the rocks\nin front of her, breaking the abalone shells all to pieces. He gave up\nfighting, and they made peace.\n\nSome time after this, however, he killed one of his own friends\nbelonging to another town, and they came over and killed two of his\npeople in revenge. After that every time the young man ate, he would\nsay, \u201cI will leave this good part for my enemy,\u201d meaning that he would\nfeed them on a good war. He always made fun of his enemies because he\nwas brave. So the people at this place, when they had destroyed all of\nhis companions, took him captive because he had talked so much. They\nwould not let him touch the bodies of his friends, and he said to them\nat last, \u201cLet me have my friends.\u201d \u201cWill you do this any more?\u201d they\nsaid. \u201cNo, I will not set out to war any more. Let me have my friends.\u201d\nThen they lowered a canoe into the water with himself and a few others\nwho had been preserved, and they started home with the bodies. On the\nway one of his companions said to him, \u201cI wish you would steer this\ncanoe well.\u201d \u201cIt can not be steered well,\u201d he said, \u201cbecause there are\nso few to paddle it.\u201d Some of the women belonging to his enemies were\nin the canoe along with them. When they burned their dead, they put\nthese women into the fire along with the bodies. Then the man gave up\nall idea of fighting. He was the last one left in that clan.\n\nAfter they had made peace on both sides, a man named Qoxt\u012b\u02catc came\nthere from Prince of Wales island on the way to Chilkat. He went to\nthe man who used to fight so much and said, \u201cHow is Chilkat? Is it a\ntown?\u201d He answered, \u201cIt is a notable town. A man has to be careful\nwhat he does there or he will suffer a great shame.\u201d Then he started\nfor Klukwan, which he wanted to see very much. He came in sight of\nthe first village, Y\u00eand\u0113\u02castaq\u01c3\u00ea, with many people going around in it,\nand said to his wife, \u201cPut on your earring [of abalone shell].\u201d The\nearring was called Earring-that-can-be-seen-clear-across-the-Nass\n(N\u0101\u02cask\u1d00n\u1d00x-dut\u012b\u02can). Then the man also put on his leggings and dressed\nup finely, for if one were not dressed up just right he would suffer a\ngreat shame. Afterward he began dancing in his canoe. When he came away\nfrom Chilkat he left his dancing clothes with the people but brought\nback a great quantity of presents received for dancing.\n\nA very rich man once started from Chilkat to K\u1d00q\u01c3\u1d00nuw\u016b\u02ca on a visit with\nhis wife and all of his property.[45] When they approached the town the\npeople heard his wife singing. She had a very powerful voice. Then they\nwere frightened and wondered what man was smart enough to reply to this\nwealthy visitor. There was a certain poor man who always sat with his\nhead down, and they kept taunting him, saying, \u201cWill you speak to that\nrich man?\u201d\n\nWhen the visitor came in front of the houses he did not speak to the\nmen who lived in them but to the dead chiefs who had formerly owned\nthem. No one replied, for they did not know what to say. After a while,\nhowever, the poor man seized a spear and rushed down to the rich man\u2019s\ncanoe. Then the people shouted, \u201cThere goes S\u1d00qay\u00ea\u02ca. He is going to\nkill this rich man. Stop him.\u201d When he got right in front of the canoe\nthey caught him, but he said, \u201cI did not want to kill this rich man,\nbut I heard people talking so much about him that I pretended to.\u201d His\naction had a sarcastic import, because others were so much afraid of\nthe visitor.\n\nThe rich man talked from the canoe for such a long time that they\nmade a long noise instead of speaking to him, to let him know that he\nhad talked too long about things that were past. Then they said to\nhim, \u201cJump into the water.\u201d This was formerly said to a visitor when\nblankets were about to be given away for some dead person, though they\nalways stood ready to catch him. Afterward they took the man up into a\nhouse, placed a Chilkat blanket under him, and gave him five slaves and\na canoe load of property for his dead friend. When he went home they\nreturned his visit.\n\nFOOTNOTES:\n\n[44] A piece of moss was placed in the cradle for sanitary purposes.\n\n[45] There seems to be no connection between this part of the story and\nthat which goes before except that both happened at K\u1d00q\u01c3\u1d00nuw\u016b\u02ca.\n\n\n29. THE FIRST WAR IN THE WORLD[46]\n\nA man named Xaku\u02catc\u01c3 was very fond of hunting and hunted almost every\nday with his brother-in-law, bringing home seal and all sorts of game\nwhich he had speared. There was no money in those days.\n\nIt was winter. One morning when he went out he speared a porpoise near\nthe place where a devilfish lived, and began to skin it there, letting\nits blood spread out over the water. He told his steersman to keep a\nsharp lookout for the devilfish.\n\nWhile they were moving along slowly skinning it, they saw the color of\nthe devilfish coming toward them from under the water. It had its arms\nextended upward ready for action.\n\nXaku\u02catc\u01c3 had a big spear ready by his side, while his brother-in-law\nbegan to sharpen his knife and thought to do great things with it. When\nthe devilfish came up out of the water he jumped into the midst of its\narms along with his knife and was swallowed so quickly that he was able\nto do nothing; so his brother-in-law had to fight by himself. After he\nhad fought with it for a long time he killed it, and it began to sink\nwith him. The canoe stood up on one end before it went under, and he\nclimbed up on the thwarts as high as he could go. At last the devilfish\nwent right under with them, and finally floated up again at a place\ncalled Narrow point (Ku\u0142\u00eesa\u02cao q\u01c3a).\n\nSome one must have witnessed this fight, for they cut the devilfish\nopen to see if the hunter were there, and found him stowed away snugly\ninside of it. That was the man that people often talk about in these\ndays as Xaku\u02catc\u01c3.[47] He it was who killed the devilfish.\n\nAfterward his spirit came to one of his friends. People now try to get\nstrength from him because he killed this devilfish. In olden times,\nwhen one killed a great creature, his strength always came to another\nperson. Then his strength came to a certain person, impelling him to go\nto war.\n\nThey used to put a light, thin-skinned coat on this person\u2019s back to\ntry his strength by endeavoring to pull it off, but they were not able\nto do so. They would pull this coat as far back as his shoulders, but,\ntry as hard as they might, they could not get it farther. Then [the\nspirit in this shaman] told his name. He said, \u201cI am Xaku\u02catc\u01c3. I have\nbeen swallowed by a devilfish, and I come to you as a spirit (y\u0113k).\u201d\nMany people came to see the shaman when he was possessed and to try him\nwith the coat which no one could pull off. What do you think it was\nthat held it on his back?\n\nAfter they had tested all of his spirits they started south to war.\nThey were always warring with the southern people. They and the\nsouthern people hated each other. When they went down with this shaman\nthey always enslaved many women and sometimes destroyed a whole town,\nall on account of his strength.\n\nThere was a brave man among the southern people, called Q\u01c3\u014dg\u0323a\u02ca, who\nliked to kill people from up this way. One time a little boy they had\ncaptured escaped from the fort where he was. He had a bow and arrows\nwith him. The brave man discovered where he was, went after him, and\npulled him out from under the log where he was hiding. But meanwhile\nthe spirits in the canoes of the northern people had seen Q\u01c3\u014dg\u0323a\u02ca. Then\nQ\u01c3\u014dg\u0323a\u02ca took the little boy down on the beach and said to him, \u201cShoot\nme in the eye.\u201d He put an arrow in his bow and took such good aim that\nthe arrow passed straight through it. The point of this arrow was made\nof the large mussel shell. The brave man fell just like a piece of\nwood thrown down. The little boy had killed him. Then all ran to the\nlittle boy and took off his head. The chiefs passed his dried scalp\nfrom one to another and wondered at what he had done. They named him\never after Little-head (Q\u0101c\u0101\u02cak\u01c3\u1d58), and the man he killed was called\nOne-Little-head-killed (X\u0323\u016bg\u0323\u0101\u02cawadjag\u0323et). Even now they relate how\nLittle-head killed the brave man. Then the northern people came around\nthe fort and destroyed everybody there, some of those in the canoes\nbeing also killed.\n\nAfter that the southern people started north to war. They had a shaman\namong them. On the way they came to a man named Murrelet (Tc\u01c3\u012bt).\nWhen this man was young, he had been trained to run up steep cliffs\nby having a mountain-sheep\u2019s hoof tied to his leg or neck, and being\nheld up to the walls of the house and made to go through the motions\nof climbing. They said, \u201cIs this the man they talk about so much who\ncan run up any mountain?\u201d This is what they said when they were chasing\nhim. Then they caught him and took him into one of their canoes.\n\nNow the war chief said to his friends, \u201cLet us take him ashore to that\ncliff.\u201d So they took him to a place called Bell point (Gao \u0142\u00eetu\u02ca)\nwhere part of the town of Huna is, to try him there. They said to him,\n\u201cMurrelet, go up this cliff.\u201d When he attempted it, however, he fell\nback into the canoe. All the people in the canoes laughed at him. They\nsaid, \u201cOh! you little thing. Why is it that they say you are the best\nrunner up this way?\u201d After he had fallen back the third time, he said,\n\u201cThis is not the way I am dressed when I go up a cliff. I always carry\na stone ax, a staff, and a flint, and I always carry along a seal\u2019s\nstomach full of grease.\u201d They prepared these things for him and gave\nthem to him. Then he started up, wearing his claw snowshoes, which\nmust have been shod with points as strong as the iron ones people have\nnow. He stepped up a little distance, shook himself, and looked down.\nThen he called like the murrelet and went up flying. The warriors were\nsurprised and said, \u201cNow give him some more things to put on his feet.\u201d\nThey talked about him in the canoes. They said, \u201cLook! he is up on the\nvery top of the mountain peeping at us.\u201d Then he lit fires all along\non top of the mountain. All the war canoes went along to another place\nwhere was a sandy beach.\n\nThen they tied all the canoe ropes to the body of Murrelet\u2019s steersman,\nintending to use him as an anchor. Murrelet heard him crying and\nran down the mountain toward him. He turned the world over with his\nfoes.[48] As he came he made a noise like the murrelet. When he got\nnear he told the man to cry very loudly. Probably this man was his\nbrother. It is rather hard to say. Then he said, \u201cI am going to cut the\nropes now. Cry harder.\u201d So he cut all of the ropes, and they ran off,\nwhile the war canoes floated away. Afterward, however, the warriors\nfound where they had drifted to and recovered them.\n\nThen they started for the fort toward which they had originally set out\nand captured it.\n\nOne high-caste woman they saved and carried south. They took good care\nof her on account of her birth. At the time when she was captured she\nwas pregnant, and her child was born among the southern people. They\nalso took good care of him; and while he was growing up his mother\nwould take some of his blood and put it upon his nose to make him brave.\n\nFor a long time he was ignorant that they were slaves, until one day a\nyoung fellow kicked his mother in the nose so that it bled. Then they\ntold him, but he said, \u201cYou people know that she is my mother. Why\ndon\u2019t you take good care of her even if she is a slave?\u201d After that a\nspirit possessed him. It was sorrow that made him have this spirit.\nThen he ordered them to make a paddle for him, and they made him a big\none. His spirit was so very powerful that he obtained enough blankets\nfor his services to purchase his mother\u2019s freedom. Afterward he got\nready to come north with his father and mother, and they helped him to\nload his canoe. Before he started his father\u2019s people asked him not to\nbring war down upon them. No one else went with them because his spirit\nwas going to guide them.\n\nWhen they were about to start they put matting over his mother, and,\nwhenever they were going to encamp, they never went right ashore but\nalways dropped anchor outside. How it happened they did not know, but\non the way up his mother became pregnant and what was born from her\nhad strength. This strength was what brought them up. During that\njourney the shaman never ate.\n\nWhen they came to the beach his friends did not know at first who he\nwas, but his mother related all that had happened. Then his friends\ncame in and began to help him show his spirits. He was getting other\nspirits from the country of the people he was going to war against.\nFrom his wrist up to his elbow he made as many black spots as there\nwere towns he intended to conquer, and, while all were helping him with\nhis spirits, the spots one after another began to smoke. His father\ntold him to remember the place where he had stayed and not destroy it.\nSo, when the spots burned, the burning stopped at the one at his elbow\nwhich he simply cleaned away with his hand. This meant that he would\nextinguish the fire at that point and not fight there.\n\nThen all of his friends prepared themselves and set out to war. They\ncame straight up to a certain fort without attempting to hide, and the\nfort people shouted, \u201cCome on, you Chilkat people.\u201d They had no iron\nin those days, but were armed with mussel-shell knives and spears, and\nwore round wooden fighting hats. They destroyed all the men at this\nfort and enslaved the women and children. Afterward they stood opposite\nthe fort, took off their war hats and began to scalp all they had\nkilled. When they got off they put the scalps on sticks and tied them\nall around the canoe. They called this, \u201cShouting out for the scalped\nheads\u201d (K\u0113cay\u1d00t-dus-hu\u02caktc). They felt very happy over the number of\npeople they had killed and over the number of slaves they had captured.\nThere were no white people here then, not even Russians. It was very\nclose to the time when Raven made us. The people who were doing these\nthings were K\u0101\u02cagw\u1d00nt\u0101n. They had started to war from \u029fuc\u0101\u02cacak\u01c3\u00ee-\u0101n and\nK\u1d00q\u01c3\u1d00nuw\u016b\u02ca.\n\nAfter that all the southern people started north to make war, coming\nby the outside passage. The first place they reached while rounding\nthis island was Murrelet-point fort (Ao\u0142\u00ee-tc\u01c3\u012b\u02cat\u00een\u016b). One canoe started\noff to spy upon them and was chased ashore but was carried across a\nnarrow strip of land and so got back. Therefore this place is called\nThings-taken-over (\u0100\u02can\u1d00xg\u1d00\u0142na\u02ca). Then they came right up to the fort,\ndestroyed it, and captured the women. There must have been a hundred\ncanoes coming to war. In those days they always used bows and arrows.\n\nA certain woman captured here said, \u201cThere is another town up the inlet\nfrom us.\u201d So they started up about evening and, when the tide was\npretty well up, passed through a place where there is a small tide rip.\nThey caught sight of the town far back inside of this and exclaimed,\n\u201cThere\u2019s the town.\u201d Then they landed just below it and started up into\nthe forest in order to surround it. When it became very dark they\nbegan to make noises like birds up in the woods. In the morning they\ndescended to fight, and the women and children began crying. They\ncaptured all. Meanwhile the tidal rapids began to roar as the tide fell.\n\nOne woman among the captives was very old. They asked her what time of\ntide to run the rapids, and she said to herself, \u201cIt is of no use for\nme to live, for all of my friends and brothers are gone. It is just as\nwell to die as to be enslaved.\u201d So she said to them, \u201cAt half tide.\u201d\n\nThen two canoes started down ahead in order to reach some forts said\nto lie in another direction. They rushed straight under and were seen\nno more. The old woman was drowned with them. So they made a mark\nwith their blood at the place where these two canoe loads had been\ndrowned to tell what had happened. It may be seen to-day and looks like\nyellowish paint.\n\nNext day the remaining canoes started out when the tide was\nhigh and came to another fort next morning. While they were\naround behind this a woman came out. Then they seized her and\nran a spear up into her body from beneath many times until\nshe dropped dead without speaking. So this fort came to be\ncalled, Fort-where-they-stabbed-up-into-a-woman\u2019s-privates\n(K\u1d00k\u01c3-kag\u016bs-wud\u016b\u02cawat\u1d00\u02caq\u00ee-n\u016b). Then the people fought with clubs and\nbows and arrows until all in the fort were destroyed, and started on to\nanother. When they made an attack in those days, they never approached\nin the daytime but toward morning when everybody was sleeping soundly.\nBoth sides used wooden helmets and spears.\n\nAt this fort the women were always digging a big variety of clam\n(called g\u0323\u0101\u029f\u01c3), storing these clams in the fort for food. The fort was\nfilled with them. So, when the assailants started up the cliff, one\nof the men inside struck him with a clam shell just under the war hat\nso that he bled profusely. He could not see on account of the blood.\nThen the man in the fort took an Indian ax and beat out his brains.\nAfterward all in the fort seized clam shells and struck their foes\nin the face with them so that they could not come up. They threw so\nfast that the canoes were all kept away; so that place is now called\nWhere-clams-kept-out-the-foes (Xa\u02caos\u00eexani-g\u0323\u0101\u029f\u01c3). For the same reason\nthis was the only fort where any people were saved, and on the other\nhand many of the enemy were destroyed by the fort people.\n\nNow they left this fort and came to another, landing on a beach near\nby, and between them and the fort was what they supposed to be a fresh\nwater pond. Then one of them called Little-bear-man, because he had\non a bear-skin coat, began to shoot at the fort with arrows. But the\npeople in the fort shouted to him, \u201cDo not be in such great haste. The\ntide runs out from the place where you are.\u201d Then the bear man said,\n\u201cThe people here say that the tide runs out from this place, but [I\nknow] that it is a fresh water pond.\u201d Presently the tide began to run\nout from it as they had told him, so he chopped some wood, made a fire\nand lay by it to wait. After the tide had ebbed they began to fight,\ndestroyed everybody there, and burned the fort down. Close by the site\nof this fort is a place called Porpoise-belly (Tc\u012btc\u00ee\u016b\u02cak\u01c3).\n\nThe warriors thought they were getting much the best of the people up\nthis way, but really only a few were left to look after the forts, most\nbeing collected elsewhere.\n\nAfter they had destroyed all the people in four forts they landed on\na long sandy beach to cut off the scalps. When there was no time to\nscalp, the heads were carried away until there should be more leisure.\nScalps and slaves were what people fought for, and they dried the\nscalps by rubbing them on hot stones or holding them near the fire.\nThen they again started north. This raid consumed the whole summer.\n\nSouthward of Huna was a fort on a high cliff, called Jealous-man fort\n(Caos\u00eet\u012b\u02cay\u012bq\u0101-nuwu\u02ca). It was named from the man who encamped there who\nwas so jealous of his wife that he would let no one else live near\nhim. When the foes all stopped in front of him, and he could hear them\ntalking, he began to quarrel with them, saying, \u201cYou big round heads,\nyou want to destroy all of the people up this way.\u201d While they were\ntalking back at him one of their canoes struck a rock and split in two,\nand, after they had rescued the people in it, they began talking about\nthis circumstance, saying, \u201cIf we wait any longer he will quarrel us\nover as well.\u201d So they left him and went on north.\n\nThe next fort they attacked is called Huna-people\u2019s fort\n(H\u016b\u02cana-q\u0101wu-nuwu\u02ca), and it stood just where they were going to turn\nsouth again. Here they had the greatest fight of all, and the fort\npeople killed many of them. Finally they broke up all the canoes of\nthese people and started south. At this time they were overloaded with\nthe slaves they had taken, but they went in to every fort they passed\nnear and broke up the canoes belonging to it. The last of these forts\nwas called Fort-that-rapids-run-around (D\u0101tx-x\u0101tk\u1d00n\u1d00da\u02ca-n\u016b). When they\nhad destroyed all of the canoes there, they said, \u201cWill you people\nbring any more wars upon us? You will not dare to fight us again.\u201d They\nfelt very happy, for they thought that they had destroyed all of the\nnorthern people, and that no more raids would be made upon them.\n\nMost of the northern people, however, were encamped along the coast to\nthe westward, and, when they heard what had happened, they came from\nYakutat, Alsek river, and other places to \u029fuc\u0101\u02cacak\u01c3\u00ee-\u0101n. They talked\ntogether for a long time and finally decided upon a plan. All the men\nbegan to sharpen their stone axes, and, when that was finished, they\ncame to a big tree they had already marked out and began to chop at\nit from all sides. This was the biggest tree ever known. While they\nworked, the women would come around it wailing and mourning for their\ndead friends. It took two days to chop this tree down, and, if anybody\nbroke his stone ax, they felt very sorry for him and beat the drums as\nthough some one were dead. Then they cut the tree in two and took a\nsection off along the whole length where the upper side of the canoe\nwas to be, and the head workman directed that it be burnt out inside\nwith fire. So all the people assembled about it to work, and as fast as\nit was burnt they took sticks and knocked off the burnt part so as to\nburn deeper and to shape it properly when it had been burned enough.\nThere was one heavy limb that they let stand, merely finishing about\nit. This work took them all winter. During the same time they bathed in\nthe sea and whipped one another in order to be brave in the approaching\nwar.\n\nToward spring they got inside of the canoe with their stone axes and\nbegan to smooth it by cutting out the burnt part. Then they began to\ngive names to the canoe. It was finally called Spruce-canoe (S\u012bt-y\u0101k\u1d58).\nThe thing they left in the middle was the real thing they were going to\nkill people with. Finally they finished it by putting in seats.\n\nNow they were only waiting for it to get warmer. In those days there\nwere special war leaders, and in fighting they wore helmets and greaves\nmade of common varieties of wood.\n\nThere was a shaman among these people named Q\u0101\u0142\u1d00\u02catk\u01c3 belonging to the\nN\u0101ste\u02cad\u00ee. Because they were going to war, all of his people would come\nabout him to help him capture the souls of the enemy. One time he said\nto his clothes man, \u201cGo out for food, and be brave. The head spirit is\ngoing to help you.\u201d So the clothes man went out as directed and the\nspirit showed him the biggest halibut in the ocean. For the float to\nhis line he used the largest sea-lion stomach, and, when he began to\npull it up, it looked as though the whole ocean were flowing into its\nmouth. But the shaman told him to be courageous and hold on though the\nhook looked like nothing more than a small spot. It did not even move,\nfor the strength of the spirits killed it, but it was so large that\nthey had to tow it in below the town. Then all the people who were\ngoing to fight cut the halibut up and began to dry it. There was enough\nfor all who were going to war and for all the women left at home. When\nit was dried they started to pack part away in the canoe. Then they\npushed the canoe down on skids made of the bodies of two women whom\nthey had captured from the southern people on a previous expedition and\nwhom they now killed for the purpose. Meanwhile the southern people\nthought that they had destroyed all of those at the north and were\nscattered everywhere in camps, not taking the trouble to make forts.\n\nFinally all the northern warriors got into the big canoe and they\nstarted south. It took probably ten days to get there. At the first\ncamp they reached they killed all the men and put the women and\nchildren down on the sharpened limb alive. Of one woman who was saved\nthey asked where the other people were, and she said that they were\nscattered everywhere in camps which she named. After they had destroyed\nthe second camp they enslaved more women, whom they also put upon\nthe sharpened limb. As they never took any off, the number on this\nincreased continually. Then they asked the woman: \u201cDidn\u2019t you expect\nany war party to come down here?\u201d She said, \u201cNo one expected another\nraid down here, so they built no forts.\u201d\n\nThe big canoe went around everywhere, killing people, destroying\nproperty, and enslaving women. The women captured at each place told\nthem where others were to be found, and so they continued from place\nto place. They destroyed more of the southern people than were killed\nup this way. When they thought that they had killed everybody they\nstarted north, stopping at a certain place to scalp the bodies. Then\nthey reached home, and everybody felt happy. They not only brought\nnumbers of slaves but liberated those of their own people who had been\ntaken south. Since that time people have been freer to camp where they\nplease, and, although the northern and southern people fought against\neach other for a long time, more slaves were taken up this way, so the\nnorthern people did not esteem the southern people very highly. This is\nsaid to have been the very oldest war.\n\nFOOTNOTES:\n\n[46] Cf. the first part of this story with story 11 and story 31, pp.\n150\u2013151.\n\n[47] Said to mean \u201cshaggy,\u201d referring to the thick, lumpy hair of the\ngrizzly bear. The man was probably one of the K\u0101\u02cagw\u1d00nt\u0101n.\n\n[48] Meaning that he sent sleep on them to make them sleep harder.\n\n\n30. HOW PROTESTANT CHRISTIANITY WAS FIRST HEARD OF AT SITKA[49]\n\nA man went south from Sitka and returned after two months. When he\ncame ashore he called all the people to a dance and told them that God\n(Dek\u012b\u02ca-anq\u0101\u02cawo, Distant-chief) had come down from heaven to help them.\n\nThen all the women made beadwork for their hair and ears. One evening,\nwhen they were through with that, they again began dancing. While the\nwomen danced they would fall flat on their backs. When this happened,\nin accordance with directions the man had received below, they brought\nup salt water, wet part of each woman\u2019s blanket and flapped it against\nher breast to make her come to. This prevented the smallpox from having\nany effect upon her. They kept on dancing a whole year.\n\nFOOTNOTES:\n\n[49] It is possible, however, that this was the result of Jesuit\nteaching on the upper Skeena.\n\n\n\n\n MYTHS RECORDED IN ENGLISH AT WRANGELL\n\n\n31. RAVEN[50]\n\nIn olden times only high-caste people knew the story of Raven properly\nbecause only they had time to learn it.\n\nAt the beginning of things there was no daylight and the world lay in\nblackness. Then there lived in a house at the head of Nass river a\nbeing called Raven-at-the-head-of-Nass (N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142), the principal\ndeity to whom the Tlingit formerly prayed[51] but whom no one had\nseen; and in his house were all kinds of things including sun, moon,\nstars, and daylight. He was addressed in prayers as \u1d00xcag\u016b\u02can, or\n\u1d00xk\u00eenaye\u02cag\u00ee, My Creator, and Way\u00eeg\u00eana\u02ca\u0142xe, Invisible-rich-man. With him\nwere two old men called Old-man-who-foresees-all-troubles-in-the-world\n(Adaw\u016b\u02cal\u01c3-ca\u02canak\u01c3\u1d58) and He-who-knows-everything-that-happens\n(\u0141iu\u02caw\u1d00t-uwadj\u012b\u02cag\u00ee-can). Next to N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142, they prayed to\nthe latter of these. Under the earth was a third old person,\nOld-woman-underneath (Ha\u1ef5ic\u0101\u02canak\u01c3\u1d58), placed under the world by\nN\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142.[52] N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 was unmarried and lived alone with\nthese two men, and yet he had a daughter, a thing no one is able to\nexplain. Nor do people know what this daughter was. The two old persons\ntook care of her like servants, and especially they always looked into\nthe water before she drank to see that it was perfectly clean.\n\nFirst of all beings N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 created the Heron (\u0141\u1d00q\u01c3) as a very\ntall and very wise man and after him the Raven (Y\u0113\u0142), who was also a\nvery good and very wise man at that time.\n\nRaven came into being in this wise. His first mother had many children,\nbut they all died young, and she cried over them continually. According\nto some, this woman was N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142\u2019s sister and it was N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142\nwho was doing this because he did not wish her to have any male\nchildren. By and by Heron came to her and said, \u201cWhat is it that you\nare crying about all the time?\u201d She answered, \u201cI am always losing my\nchildren. I can not bring them up.\u201d Then he said, \u201cGo down on the beach\nwhen the tide is lowest, get a small, smooth stone, and put it into the\nfire. When it is red hot, swallow it. Do not be afraid.\u201d She said,\n\u201cAll right.\u201d Then she followed Heron\u2019s directions and gave birth to\nRaven. Therefore Raven\u2019s name was really \u012atc\u1d00\u02cak\u01c3\u1d58, the name of a very\nhard rock, and he was hence called T\u1d00\u02caq\u0142\u00eek\u01c3-\u012bc (Hammer-father). This is\nwhy Raven was so tough and could not easily be killed.\n\nHeron and Raven both became servants to N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142, but he thought\nmore of Raven and made him head man over the world. Then N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142\nmade some people.\n\nAll of the beings N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 had created, however, existed in\ndarkness, and this existence lasted for a long time, how long is\nunknown. But Raven felt very sorry for the few people in darkness and,\nat last, he said to himself, \u201cIf I were only the son of N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 I\ncould do almost anything.\u201d So he studied what he should do and decided\nupon a plan. He made himself very small, turned himself into a hemlock\nneedle, and floated upon the water N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142\u2019s daughter was about\nto drink. Then she swallowed it and soon after became pregnant.\n\nAlthough all this was by the will of N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 and although he knew\nwhat was the matter with his daughter, yet he asked her how she had\ngotten into that condition. She said, \u201cI drank water, and I felt that I\nhad swallowed something in it.\u201d Then N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 instructed them to\nget moss for his daughter to lie upon, and on that the child was born.\nThey named him N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 also. Then N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 cut a basket in\ntwo and used half of it for a cradle, and he said that people would do\nthe same thing in future times, so they have since referred its use to\nhim.\n\nN\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 tried to make human beings out of a rock and out of a\nleaf at the same time, but the rock was slow while the leaf was very\nquick. Therefore human beings came from the leaf. Then he showed a leaf\nto the human beings and said, \u201cYou see this leaf. You are to be like\nit. When it falls off the branch and rots there is nothing left of it.\u201d\nThat is why there is death in the world. If men had come from the rock\nthere would be no death. Years ago people used to say when they were\ngetting old, \u201cWe are unfortunate in not having been made from a rock.\nBeing made from a leaf, we must die.\u201d\n\nN\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 also said, \u201cAfter people die, if they are not witches,\nand do not lie or steal, there is a good place for them to go to.\u201d[53]\nWicked people are to be dogs and such low animals hereafter. The\nplace for good people is above, and, when one comes up there, he is\nasked, \u201cWhat were you killed for?\u201d or \u201cWhat was your life in the\nworld?\u201d The place he went to was governed by his reply. So people used\nto say to their children, \u201cDo not lie. Do not steal. For the Maker\n(N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142) will see you.\u201d\n\nSome time afterward a man died, and Raven, coming into the house, saw\nhim there with his wife and children weeping around him. So he raised\nthe dead man\u2019s blanket with both hands, held it over the body, and\nbrought him back to life.\n\nAfter that both Raven and her husband told this woman that there was no\ndeath, but she disbelieved them. Then Raven said to her, \u201cLie down and\ngo to sleep.\u201d And, as she slept, she thought she saw a wide trail with\nmany people upon it and all kinds of fierce animals around. Good people\nhad to pass along this trail in order to live again. When she came to\nthe end of the trail there was a great river there, and a canoe came\nacross to her from the other side of it. She entered this and crossed.\nThere some people came to her and said, \u201cYou better go back. We are not\nin a good place. There is starvation here, we are cold, and we get no\nwater to drink.\u201d\n\nThis is why people burn the bodies of the dead and put food into the\nfire for them to eat. Burning their bodies makes the dead comfortable.\nIf they were not burned their spirits would be cold. This is why they\ninvite all those of the opposite clan as well as the nearest relations\nof the dead man\u2019s wife, seating them together in one place, and burn\nfood in front of them. It is because they think that the dead person\ngets all of the property destroyed at the feast and all of the food\nthen burned up. It is on account of what Raven showed them that they do\nso.\n\nBecause N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 got it into his mind to wish for daylight in the\nworld, he had wished for a grandchild through whom it might come. Now,\ntherefore, although he knew what answer he would receive, he sent for\n\u0141iu\u02caw\u1d00t-uwadj\u012b\u02cag\u00ee-can and questioned him to see whether he would answer\nright: \u201cWhere did this child come from? Whose is it? Can you tell?\u201d And\nthe other said, \u201cHis eyes look like the eyes of Raven.\u201d That is how he\ncame to get the name Raven.\n\nAfter a while the baby began to crawl about. His grandfather thought\na great deal of him and let him play with everything in the house.\nEverything in the house was his. The Raven began crying for the moon,\nuntil finally they handed it to him and quick as a wink he let it go\nup into the sky. After he had obtained everything else, he began to\ncry for the box in which daylight was stored. He cried, cried, cried\nfor a very long time, until he looked as though he were getting very\nsick, and finally his grandfather said, \u201cBring my child here.\u201d So they\nhanded Raven to his grandfather. Then his grandfather said to him, \u201cMy\ngrandchild, I am giving you the last thing I have in the world.\u201d So he\ngave it to him.\n\nThen Raven, who was already quite large, walked down along the bank of\nNass river until he heard the noise people were making as they fished\nalong the shore for eulachon in the darkness. All the people in the\nworld then lived at one place at the mouth of the Nass. They had\nalready heard that N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 had something called \u201cdaylight,\u201d which\nwould some day come into the world, and they used to talk about it a\ngreat deal. They were afraid of it.\n\nThen Raven shouted to the fishermen, \u201cWhy do you make so much noise?\nIf you make so much noise I will break daylight on you.\u201d Eight canoe\nloads of people were fishing there. But they answered, \u201cYou are\nnot N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142. How can you have the daylight?\u201d, and the noise\ncontinued. Then Raven opened the box a little and light shot over the\nworld like lightning. At that they made still more noise. So he opened\nthe box completely and there was daylight everywhere.\n\nWhen this daylight burst upon the people they were very much\nfrightened, and some ran into the water, some into the woods. Those\nthat had hair-seal or fur-seal skins for clothing ran into the water\nand became hair seals and fur seals. Hair seal and fur seal were\nformerly only the names of the clothing they had. Those who had skins\ncalled marten skins, black bear skins, grizzly-bear skins, etc., ran\ninto the woods and turned into such animals.\n\nPetrel (G\u0323\u1d00n\u016b\u02cak) was one of the first persons created by N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142.\nHe was keeper of the fresh water, and would let none else touch it. The\nspring he owned was on a rocky island outside of Kuiu, called Dek\u012b\u02ca-n\u016b\n(Fort-far-out), where the well may still be seen. Raven stole a great\nmouthful of this water and dropped it here and there as he went along.\nThis is the origin of the great rivers of the world, the Nass, Skeena,\nStikine, Chilkat, and others. He said, \u201cThis thing that I drop here\nand there will whirl all the time. It will not overflow the world, yet\nthere will be plenty of water.\u201d Before this time Raven is said to have\nbeen pure white, but, as he was flying up through the smoke hole with\nPetrel\u2019s water, the latter said, \u201cSpirits, hold down my smoke hole.\u201d So\nthey held him until he was turned black by the smoke.\n\nAfter this Raven saw a fire far out at sea. Tying a piece of pitchwood\nto a chicken hawk\u2019s bill, he told him to go out to this fire, touch it\nwith the pitchwood, and bring it back. When he had brought it to him\nRaven put it into the rock and the red cedar saying, \u201cThis is how you\nare to get your fire, from this rock and this red cedar,\u201d and that is\nthe way they formerly did.\n\nThus Raven (Y\u0113\u0142) went about among the natives of Alaska telling them\nwhat to do, but N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 they never saw. Raven showed all the\nTlingit what to do for a living, but he did not get to be such a high\nperson as N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142, and he taught the people much foolishness.\nAt that time the world was full of dangerous animals and fish. Raven\nalso tied up some witches, and so it was through him that the people\nbelieved in witchcraft. Then he told the people that some wild animals\nwere to be their friends (i. e., their crest animals) to which they\nwere to talk.\n\nOnce he gave a feast and invited persons to it from other places. He\nhad two slaves after that, named G\u00eedzag\u0323\u0113\u02cat and G\u00eedzan\u016b\u02caq\u01c3u. This is\nwhy the natives here had slaves. It was on account of his example.\nThere was a man who had no arm, so Raven thought he would be a shaman\nand cure him. This is how the Tlingit came to have shamans. After there\nwas death he showed them how to dance over the body placed in the\nmiddle of the floor.\n\nRaven also taught the people how to make halibut hooks, and went out\nfishing with them. He had names for the halibut hooks and talked to\nthem before he let them down into the sea. That is why the natives do\nso now. He also taught them to be very quick when they went out halibut\nfishing or they would catch nothing.\n\nHe also made different kinds of fish traps and taught the people how\nto use them. He made the small variety and a big trap, shaped like a\nbarrel, for use in the Stikine.\n\nHe taught them how to make the seal spear (k\u1d00t). It has many barbs,\nand there are different kinds. One is called tsa-c\u1d00x\u00eectdz\u0101\u02cas. It is\nprovided with some attachment that hits the seal (tsa) upon the head\nwhenever it comes to the surface, driving its head under water until it\ndies, and that is what the name signifies.\n\nThen he showed them how to make a canoe. This he did on the Queen\nCharlotte islands. At first the people were afraid to get into it, but\nhe said, \u201cThe canoe is not dangerous. People will seldom get drowned.\u201d\n\nHe taught them how to catch a salmon called \u00eecq\u0113\u02can, which requires a\ndifferent kind of hook from that used for halibut. The place where he\ntaught people how to get different kinds of shellfish is a beach on the\nQueen Charlotte islands called Raven\u2019s beach to this day.\n\nAfter he was through teaching the people these things, he went under\nthe ocean, and when he came back, taught them that the sea animals are\nnot what we think they are, but are like human beings. First he went to\nthe halibut people. They have a chief who invited him to eat, and had\ndried devilfish and other kinds of dried fish brought out. He was well\nliked everywhere he went under the sea because he was a very smart man.\nAfter that he went to see the sculpin people, who were very industrious\nand had all kinds of things in their houses. The killer-whale people\nseemed to live on hair-seal meat, fat, and oil. Their head chief was\nnamed G\u0323onaq\u1d00d\u0113\u02cat, and even to this day the natives say that the sight\nof him brings good fortune.\n\nWhile he was under the ocean he saw some people fishing for halibut,\nand he tried to tease them by taking hold of their bait. They, however,\ncaught him by the bill and pulled him up as far as the bottom of their\ncanoe, where he braced himself so that they pulled his bill out.\nThey did not know what this bill was and called it g\u0323on\u0113\u02cat-\u0142uwu\u02ca\n(bill-of-something-unknown). Then Raven went from house to house\ninquiring for his bill until he came to the house of the chief. Upon\nasking for it there, they handed it to him wrapped in eagle down. Then\nhe put it back into its place and flew off through the smoke hole.\n\nRaven left that town and came to another. There he saw a king salmon\njumping about far out at sea. He got it ashore and killed it. Because\nhe was able to do everything, the natives did all that he told them.\nHe was the one who taught all things to the natives, and some of them\nstill follow his teachings. After that he got all kinds of birds for\nhis servants. It was through these that people found out he was the\nRaven.\n\nOnce he went to a certain place and told the people to go and fight\nothers. He said, \u201cYou go there and kill them all, and you will have all\nthe things in that town.\u201d This was the beginning of war.\n\nAfter having been down among the fish teaching them, Raven went among\nthe birds and land animals. He said to the grouse (nukt), \u201cYou are to\nlive in a place where it is wintry, and you will always look out for\na place high up so that you can get plenty of breeze.\u201d Then he handed\nthe grouse four white pebbles, telling him to swallow them so that they\nmight become his strength. \u201cYou will never starve,\u201d he said, \u201cso long\nas you have these four pebbles.\u201d He also said, \u201cYou know that Sea-lion\nis your grandchild. You must be generous, get four more pebbles and\ngive them to him.\u201d That is how the sea-lion came to have four large\npebbles. It throws these at hunters, and, if one strikes a person, it\nkills him. From this story it is known that the grouse and the sea-lion\ncan understand each other.\n\nRaven said to the ptarmigan: \u201cYou will be the maker of snowshoes. You\nwill know how to travel in snow.\u201d It was from these birds that the\nAthapascans learned how to make snowshoes, and it was from them that\nthey learned how to put their lacings on.\n\nNext Raven came to the \u201cwild canary\u201d (s\u01c3\u0101s\u01c3), which is found in the\nTlingit country all the year round, and said: \u201cYou will be head among\nthe very small birds. You are not to live on what human beings eat.\nKeep away from them.\u201d\n\nThen he went to the robin and said: \u201cYou will make the people happy by\nletting them hear your whistle. You will be a good whistler.\u201d\n\nThen he said to the flicker (k\u016bn): \u201cYou will be the head one among the\nbirds next in size. You will not be found in all places. You will be\nvery seldom seen.\u201d\n\nHe said to the \u0142ug\u1d00\u02can, a bird that lives far out on the ocean: \u201cYou\nwill live far out on the ocean on lonely rocks. You will be very seldom\nseen near shore.\u201d\n\nThen he came to the snipes and said to them: \u201cYou will always go in\nflocks. You will never go out alone.\u201d Therefore we always see them in\nflocks.\n\nHe said to the \u0101sq\u01c3ac\u0101\u02catc\u00ee, a small bird with greenish-yellow plumage:\n\u201cYou will always go in flocks. You will always be on the tops of the\ntrees. That is where your food is.\u201d\n\nTo a very small bird called kot\u01c3ai\u02ca, about the size of a butterfly, he\nsaid: \u201cYou will be a very respectable bird. You will be seen only to\ngive good luck. People will hear your voice always but never see you.\u201d\n\nThen Raven came to the blue jay and said: \u201cYou will have very fine\nclothes and be a good talker. People will take patterns (probably\n\u201ccolors\u201d) from your clothes.\u201d\n\nThen he went to a bird called x\u0323\u016bnk\u1d00h\u0101\u02ca and said: \u201cYou will never be\nseen unless the north wind is going to blow.\u201d That is what its name\nsignifies.\n\nHe came to the crows and said: \u201cYou will make lots of noise. You will\nbe great talkers.\u201d That is why, when you hear one crow, you hear a lot\nof others right afterward.\n\nHe came to a bird called gus\u01c3yiad\u016b\u02ca\u0142 and said to it: \u201cYou will be seen\nonly when the warm weather is coming on. Never come near except when\nwarm weather is coming.\u201d\n\nHe came to the humming bird and said: \u201cA person will enjoy seeing you.\nIf he sees you once, he will want to see you again.\u201d\n\nHe said to the eagle: \u201cYou will be very powerful and above all birds.\nYour eyesight will be very good. What you want will be very easy for\nyou.\u201d He put talons on the eagle and said that they would be very\nuseful to him.\n\nAnd so he went on speaking to all the birds.\n\nThen he said to the land otter: \u201cYou will live in the water just as\nwell as on land.\u201d He and the land otter were good friends, so they\nwent halibut fishing together. The land otter was a fine fisherman.\nFinally he said to the land otter: \u201cYou will always have your house on\na point where there is plenty of breeze from either side. Whenever a\ncanoe capsizes with people in it you will save them and make them your\nfriends.\u201d The land-otter-man (k\u016b\u02cacta-q\u0101) originated from Raven telling\nthis to the land otter. All Alaskans know about the land-otter-man but\nvery few tell the story of Raven correctly.\n\nIf the friends of those who have been taken away by the land otters\nget them back, they become shamans, therefore it was through the land\notters that shamans were first known. Shamans can see one another by\nmeans of the land-otter spirits although others can not.\n\nThe first man captured (or \u201csaved\u201d) by the land otters was a K\u00eeks\u1d00\u02cad\u00ee\nnamed K\u1d00ka\u02ca. The land otters kept coming to him in large canoes looking\nlike his mother or his sister or other dear relation, and pretending\nthat they had been looking for him for a long time. But they could not\ncontrol themselves as well as he, and at such times he would discover\nwho they were and that their canoe was nothing but a skate. Finally,\nwhen K\u1d00ka\u02ca found that he could not see his friends, he thought that he\nmight as well give himself up to the land otters. Then they named him\nQ\u014dwu\u0142ka\u02ca, a word in the land-otter language now applied to a kind of\nfishhook which the halibut are thought to like better than all others.\nNowadays, when a figure of Q\u014dwu\u0142ka\u02ca is made, it is covered with a dog\nskin, because it was by means of a dog skin that he frightened the land\notters, and they also hang his apron about with dog bones. The shaman\nwho is possessed by him dresses in the same manner. From K\u1d00ka\u02ca the\npeople learned that the land otters affect the minds of those who have\nbeen with them for a long time so as to turn them against their own\nfriends. They also learned from him that there are shamans among the\nland otters, and that the land otters have a language of their own.\n\nFor two years K\u1d00ka\u02ca\u2019s friends hunted for him, fasting at the same time\nand remaining away from their wives. At the end of this period the\nland otters went to an island about 50 miles from Sitka and took K\u1d00ka\u02ca\nwith them. The land-otter tribe goes to this place every year. Then\nan old land-otter-woman called to K\u1d00ka\u02ca: \u201cMy nephew, I see that you\nare worrying about the people at your home. When you get to the place\nwhither we are going place yourself astride of the first log you see\nlying on the beach and sit there as long as you can.\u201d And her husband\nsaid to him: \u201cKeep your head covered over. Do not look around.\u201d They\ngave him this direction because they thought, \u201cIf this human being sees\nall of our ways and learns all of our habits, we shall die.\u201d On the way\nacross the land-otter-people sang a song, really a kind of prayer, of\nwhich the words are, \u201cMay we get on the current running to the shore.\u201d\n\nThe moment they came to land the land-otter-people disappeared and\nhe did not know what had become of them. They may have run into some\nden. Then he ran up the sandy beach and sat on the first log he came\nto, as he had been directed. The instant his body touched it he became\nunconscious. It was a shaman\u2019s spirit that made him so.\n\nBy and by K\u1d00ka\u02ca\u2019s friends, who were at that time hunting for fur seals,\nan occupation that carries one far out to sea, suddenly heard the\nnoise of a shaman\u2019s drum and people beating for him with batons. They\nfollowed the sound seaward until they saw thousands and thousands of\nsea birds flying about something floating upon the ocean a mile or two\nahead of them. Arrived there they saw that it was a log with K\u1d00ka\u02ca\nlying upon it clothed only in a kelp apron. The people were delighted\nto find even his body, and took it into their canoe. He looked very\nwild and strange. He did not open his eyes, yet he seemed to know who\nhad possession of him, and without having his lips stir a voice far\ndown in his chest said, \u201cIt is I my masters.\u201d It was a shaman\u2019s spirit\nthat said this, and to the present day a shaman\u2019s spirit will call the\nshaman\u2019s relations \u201cmy masters.\u201d\n\nThe old woman that saved him and told him to sit astride of the log was\nhis spirit and so was her husband. The log was the spirit\u2019s canoe. This\nwoman and her husband had been captured by the land otters long before,\nbut K\u1d00ka\u02ca was so strong-minded a fellow that they felt they could do\nnothing with him, so they let him go and became his spirits. They could\nnot turn him into a land otter because he did not believe that land\notters are stronger than human beings.\n\nAfter the people had brought K\u1d00ka\u02ca to a place just around the point\nfrom their village, he said, \u201cLeave me here for a little while.\u201d So\nmost of his relations remained with him, while two went home to tell\nthe people who were there. They were not allowed to keep it from the\nwomen. Then they made a house for him out of devil clubs and he was\nleft there for two days while the people of the town fasted. They\nbelieved in these spirits as we now believe in God. Before he was\nbrought home the house and the people in it had to be very clean,\nbecause he would not go where there was filth. After they got him\nhome they heard the spirit saying far down within him, \u201cIt is I,\nOld-land-otter-spirit (K\u016b\u02cacta-koca\u02canqo-yek).\u201d This was the name of\nthe old woman who first told him what to do. The next spirit was\nThe-spirit-that-saves (Q\u014ds\u00eene\u02caxe-yek). He sang inside of him the same\nsong that the land otters sang. It was his spirit\u2019s song and has many\nwords to it.\n\nAll the birds that assembled around him when he was floating upon the\nsea were also his spirits. Even the wind and waves that first upset\nhim were his spirits. Everything strange that he had seen at the time\nwhen the land otters got possession of him were his spirits. There\nare always sea birds sitting on a floating log, and from K\u1d00ka\u02ca people\nlearned that these are shamans\u2019 spirits. It is from his experience\nthat all Alaskans\u2014Tlingit, Haida, even Eskimo and Athapascans\u2014believe\nin the land-otter-men (k\u016b\u02cacta-qa). By means of his spirits K\u1d00ka\u02ca was\nable to stand going naked for two years. This story of K\u1d00ka\u02ca is a true\nstory, and it is from him that the Tlingit believe in shamans\u2019 spirits\n(y\u0113k).[54]\n\nAfter leaving the land otters Raven appeared at Taku. There is a cliff\nat the mouth of that inlet called W\u1d00s\u01c3\u1d00s\u01c3e\u02ca where the North Wind used\nto live, and Raven stayed there with him. The North Wind was very proud\nand shone all over with what the Indians thought were icicles. So the\nIndians never say anything against the North Wind, however long it\nblows, because it has spirits (i. e., power). Years ago people thought\nthat there were spirits in all the large cliffs upon the islands, and\nthey would pray to those cliffs. They had this feeling toward them\nbecause Raven once lived in this cliff with the North Wind.\n\nRaven observed certain regulations very strictly when he was among the\nrivers he had created. He told people never to mention anything that\nlives in the sea by its right name while they were there, but to call\na seal a rabbit, for instance, and so with the other animals. This was\nto keep them from meeting with misfortune among the rapids. Formerly\nthe Indians were very strict with their children when they went up the\nrivers, but nowadays all that has been forgotten.\n\nAfter this Raven went to Chilkat and entered a sweat house along with\nthe chief of the killer whales who tried to roast him. Raven, however,\nhad a piece of ice near him and every now and then put part of it into\nhis mouth. Then he would tell the killer whale that he felt chilly and\nmake him feel ashamed. \u201cIf I did not belong to the G\u0323\u0101n\u1d00xte\u02cad\u00ee family,\u201d\nsaid Raven, \u201cI could not have stood that sweat house.\u201d For this reason\nthe G\u0323\u0101n\u1d00xte\u02cad\u00ee now claim the raven as an emblem and think they have\nmore right to it than anybody else.\n\nIt was from Raven that people found out there are Athapascan Indians.\nHe went back into their country. So the Chilkat people to this day make\ntheir money by going thither. He also showed the Chilkat people how to\nmake tc\u00ee\u0142, secret storehouses maintained some distance out of town,\nand he taught them how to put salmon into these and keep them frozen\nthere over winter. So the Chilkat people got their name from tc\u00ee\u0142,\n\u201cstorehouse,\u201d and x\u0101t, \u201csalmon.\u201d\n\nRaven also showed the Chilkat people the first seeds of the Indian\ntobacco and taught them how to plant it. After it was grown up, he\ndried it, gathered clam shells, roasted them until they were very\nsoft, and pounded them up with the tobacco. They used to chew this,\nand it was so good that it is surprising they gave it up. They made a\ngreat deal of money at Chilkat by trading with this among the interior\nIndians, but nowadays it is no longer planted.\n\n * * * * *\n\nThen Raven went to a river beyond Copper river called \u0141\u1d00xa\u1ef5\u00ee\u02cak[55] and\ntold the people that they were to make canoes out of skins. There he\nfound a chief named \u1d00y\u0101\u02ca\u1ef5\u00ee, who had married the daughter of another\nchief by whom he had five children, four boys and a girl. His wife\nwas always making baskets, while \u1d00y\u0101\u02ca\u1ef5\u00ee himself went out camping or\nto other villages. He had a long box that he took about everywhere he\nwent and always had hung overhead. In those days each family tattooed\nthe hands in some special way. One time, when the chief\u2019s wife was\nsitting under this box a drop of blood fell out of it upon her hand.\nHer husband was away, so she took the box down and looked into it.\nIt was full of severed hands, and by the tattoo marks she knew that\nthey belonged to her uncles. She was very fond of her uncles and cried\ncontinually for them.\n\nAfter her husband had found her weeping several times he asked, \u201cWhat\nare you always crying about?\u201d and she said, \u201cI am getting tired of\nliving here. I want to go back to my father and mother.\u201d Then he said,\n\u201cWe will start back to your father\u2019s place to-morrow.\u201d So next day he\ncarried her and her children to a place not far from her father\u2019s town\nand let them off there telling them to walk across. Then he paddled\nhome.\n\nEven before she started across, his wife noticed that there was a\nheavy fog over her father\u2019s village, and when she got there she found\nit vacant. There was nothing in it but dead bodies, and she went\nfrom house to house weeping. Now after her children had thought over\nthis matter for a while, they skinned some of the bodies and made a\ncanoe out of them. It was the first of the skin canoes. It was all on\naccount of \u1d00y\u0101\u02ca\u1ef5\u00ee having murdered the people of that town. They tied\nthose places on the canoe that had to be made tight, with human hair.\nAfterward they took it down to the water and put it in, making a kind\nof singing noise as they went. Nowadays these canoes are made of all\nkinds of skins, but the hair used is always human hair and they sing\nin the same manner when they put them into the water. They also made a\ndrum out of human skin.\n\nAfter that all got into the canoe, and they started for their father\u2019s\ntown, singing as they went, while their mother steered. When they came\nin front of it the people said, \u201cThere is a canoe coming. We can hear\nsinging in it, and in the song they are mentioning \u1d00y\u0101\u02ca\u1ef5\u00ee\u2019s name.\u201d\nThat was all they could hear. The whole town came out to look at the\ncanoe. Then the eldest son arose in the canoe, mentioned his father\u2019s\nname, and said, \u201cGive me my uncle\u2019s hands. If you do not give them to\nme I will turn this town of yours upside down.\u201d When he started this\nsong again he began drumming and the town began to sink. It shook as if\nthere were an earthquake. Now the people of the town became frightened.\nThey went to \u1d00y\u0101\u02ca\u1ef5\u00ee and told him he would be killed if he did not let\nthe hands go. So he gave them up. When the children got these hands\nthey went away singing the same song. At that the town again began to\nsink and carried down all of the people with it. Afterward it resumed\nits former position, but it is said that you can see shells all over\nthe place to this day.\n\nAfter they had reached their own village Raven said to the eldest boy,\n\u201cGet some eagle feathers and put them on the mouths of your uncles and\nall the other town people. After you have placed them there blow them\naway again. Put their hands in their proper places, and put feathers\nover the cuts. As soon as you have blown the feathers away from their\nmouths, they will return to life.\u201d He did so, and all the dead people\ncame to life.\n\n * * * * *\n\nOne day Raven saw a whale far out at sea and sat down on the beach to\nstudy how he should bring it ashore. Then he got some pitchwood and\nrocks of the kind that was formerly used in making fire, flew out to\nthe place where he thought the whale would come up, and went into its\nopen mouth. He made a fire inside of the whale and cooked everything\nthere. Only he would not touch the heart. When the whale took in many\nfish he ate them. Finally he did cut the whale\u2019s heart out and killed\nit, after which it began drifting about from place to place. Then he\nsang: \u201cLet the one who wants to be high-born like me cut the whale open\nand let me out, and he will be as high as I am.\u201d He also sang: \u201cLet\nthe whale go ashore. Let the whale go ashore on a long sandy beach.\u201d\nFinally he heard waves breaking on a sandy beach, and he said again:\n\u201cLet the one who wants to be high-born like me cut the whale open and\nlet me out, and he will be as high as I am.\u201d Suddenly he heard the\nvoices of children. These children heard his voice, went home and\ninformed their parents. Then the people all came there and cut the\nwhale open, and Raven flew off into the woods crying \u201cQ\u01c3one\u02ca, q\u01c3one\u02ca,\nq\u01c3one\u02ca.\u201d\n\nRaven stayed up in the woods a long time in order to get the grease and\nsmell off of his feathers, and, when he came down again, he saw boxes\nand boxes of whale grease. Then he made believe he was surprised and\nasked the people where they got all of it. They said: \u201cWe found a whale\nthat had come right in here where we could get it easily. So we are\nmaking oil out of it.\u201d Said he: \u201cDid you hear anything inside when it\nfirst came ashore.\u201d \u201cYes! there was some strange sound in there, and\nsomething flew out calling itself q\u01c3one\u02ca.\u201d Then Raven answered, \u201cYears\nago just such a thing as this happened, and all of the people of that\ntown that heard the noise died. It brings bad luck to hear such a noise\nin a whale. You people must leave this right away. Don\u2019t eat any of it.\nLeave it here.\u201d Then all of the people believed him and left their oil\nthere. It became his.[56]\n\nNext Raven went to a place where many sea lions, seals, and porpoises\nwere lying about. Among these there were a number of children, who\ncut pieces of fat from the animals and threw them back and forth. So\nhe made himself look like a child and, when they threw him a piece\nof fat, he ate it. Finally the children missed their fat and said,\n\u201cWhat is becoming of all the fat we were playing with? It is all\ndisappearing.\u201d[57]\n\nThen Raven came to a large town where everyone appeared to have died.\nHe entered the largest house, and saw no one inside, yet he could feel\na person continually pushing against him. It was a ghost house, and the\ntown was called the Town of Ghosts (Qa\u1ef5ah\u0101\u1ef5\u00ee\u02ca \u0101n\u00ee\u02ca). Afterward Raven\nloaded a canoe with provisions from the ghosts\u2019 houses and started to\npaddle away, but he did not notice that a very long line was fastened\nto the stern of the canoe and secured at the other end round a tree.\nWhen he reached the end of this rope the canoe was pulled right back to\nthe beach, and the goods were all carried up to the house by invisible\nhands. One of the ghosts also dropped a very large rock upon his foot,\nmaking him lame.[58]\n\nNext Raven went among the Athapascan Indians of the interior beyond\nthe place he had reached before. There he saw a giant cannibal called\nCannibal-man. Knowing that this cannibal was very smart he tried to\nget the better of him, so he won his confidence and learned that he\nwas married to the black pine (\u0142\u1d00\u0142).[59] In the morning the cannibal\nbathed. After that the two became very good friends, and the cannibal\nsaid to Raven, \u201cI am going hunting, and I am going to get four animals,\ntwo mountain goats and two ground hogs.\u201d So the cannibal took a hide\nrope such as the interior Indians used to make and started. On the\nway Raven said to the cannibal, \u201cWhere is that man called Ts\u1d00\u02camaya?\u201d\nHe was another very powerful man. And the cannibal showed him where\nTs\u1d00\u02camaya lived.\n\nThen Raven stayed with Ts\u1d00\u02camaya, and they became good friends also.\nThe latter lived all by himself at that time, all of his friends\nhaving been killed by Wolverine-man (N\u016bsg\u1d00-q\u0101\u02ca). So he said to Raven,\n\u201cI do not know what to do with him. I would like to kill him.\u201d And\nRaven said to him, \u201cDo you see this spear? Go and get a bear skin and\nput it around yourself. Put the spear in such a position as to make\nhim believe he has killed a bear.\u201d Ts\u1d00\u02camaya did so, and by and by\nWolverine-man came along. He was very glad when he saw the bear and\nsaid, \u201cI have another.\u201d Then he picked the bear up, took out the spear\nand carried it home. After that he went to gather wood. While he was\ngone Raven made himself appear like a common blackbird and in that\nform said to Ts\u1d00\u02camaya, \u201cWolverine-man\u2019s heart is in his foot.\u201d Then he\ntook the little spear he had concealed in his long hair and gave it\nto Ts\u1d00\u02camaya, who speared Wolverine-man in the foot as soon as he came\nin. He was hurt badly but ran away from them. When they caught up with\nhim and told him they were going to kill him, he said, \u201cAll right.\u201d\nBut every time they killed him he came to life again until finally\nthey burned him. Then, when they were about to pulverize his bones,\nthe bones spoke up and said to them, \u201cPulverize my bones and blow them\naway. They will always be a bother to you and everybody else. I shall\nalways remain in the world.\u201d That is where the mosquitoes and gnats\ncome from.[60]\n\nAfterward Raven came to where a house was floating far out at sea,\ncalled K\u01c3u\u02cadat\u1d00n kah\u00ee\u02cat\u00ee. N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 had been keeping it there, and\nin it were all kinds of fishes, but Raven did not know how to get at\nthem. At the same place he also met a monster, called Q\u01c3\u0101\u02can\u1d00xg\u0323\u0101da\u1ef5i\u1ef5\u00ea\n(which seems to mean \u201ca thing that is in the way\u201d), who had spear like\nthe arm of a devilfish called, \u201cdevilfish-arm spear.\u201d Raven wanted\nthis, and obtained it by marrying the monster\u2019s daughter. Then he got\ninto a canoe, paddled out near the house, and speared it. Inside he\nheard all kinds of songs sung by different voices. These were the songs\npeople were to sing in the fishing season. When Raven threw his spear,\nit became very long and wrapped itself around the house so firmly that\nhe was enabled to take his canoe ashore. He had great difficulty,\nhowever, for as he did so he had to sing continually, \u201cI think so, I\nthink so,\u201d a song known to all of the Raven people. Whenever he stopped\nsinging, the house went back to the place where it had been at first.\nThis happened three times and the fourth time he got it in.\n\nAfter that the door of the house opened, and all kinds of fish came out\nof it. He sang, \u201cSome go to Stikine river. Some go to Chilkat river,\u201d\nwhich they immediately did. Then he sang again, \u201cSome go to the small\ncreeks to provide the poor people.\u201d That is how fish came to be all\nover the world.[61]\n\n * * * * *\n\nNow Raven went farther and came to a woman and a little girl all alone.\nShe was crying and Raven asked her, \u201cWhat are you crying about?\u201d \u201cI\nhave lost all of my friends. I am all alone here with my little girl.\nThe people kept going off hunting or fishing and never come back. What\nhas happened to them I do not know.\u201d Then Raven said to the girl, \u201cDo\nyou know the thing with which they make fire?\u201d She said \u201cNo,\u201d for they\nhad kept their fires all night since the other people were gone. Then\nRaven showed her how to make fire with the fire drill. He said, \u201cDrill\naway until you get a lot of this fine stuff. Then take some and eat it.\u201d\n\nAfter the girl had done this she became pregnant and gave birth to a\nmale child whom they called Fire-drill\u2019s son (T\u016b\u02ca\u0142\u00ee-\u1ef5\u1d00\u02cad\u00ee). Then Raven\nsaid to her, \u201cThere is a cold spring back here. Bathe your little one\nin it every day, and he will grow up very fast.\u201d To this day they call\nthat spring Water-that-makes-one-grow. The woman bathed him as directed\nand he soon grew up into a man very skilful at work of all kinds.\nFinally he asked his mother: \u201cMother, is this the way you have always\nbeen? Didn\u2019t you have a father, mother, and friends?\u201d But she said, \u201cWe\nhave always been this way.\u201d He was so bright that she would not tell\nhim. Then the child went on asking, \u201cWhose houses are those? I think\nthat you had friends who have all died off, and you will not tell me.\u201d\nSo his grandmother finally told him what had happened.\n\nThis boy was a good shot with arrows, but he said, \u201cWhat can I do? All\nthe canoes lying here are old and broken.\u201d In the night, however, his\nfather, Fire-drill, appeared to him in a dream and said, \u201cTake one of\nthose old canoes up into the woods and cover it with brush. No matter\nhow old it is. Do it.\u201d The morning after he had done this, he went\nthere and found a very pretty little canoe with all things in it that\nhe needed. Then his father appeared to him again, pulled the root of a\nburned tree out of the ground and made it into a little dog for him.\nHe called it G\u0323\u1d00nt (Burnt), and it could scent things from a great\ndistance. Although small it was as powerful as a bear. He also gave his\nson a bow, and arrows pointed with obsidian(?). Finally he gave him a\nvery powerful club called Q\u014dt\u1d00c\u0101\u02ca\u1ef5\u00ee-q\u01c3us.\n\nNow he thought of what his grandmother had told him, took his canoe\ndown, and prepared to go away. He told his mother that he might be gone\nfor two days and said, \u201cTake care of this fire drill. Hang it in a safe\nplace overhead, and, if I am killed, it will fall.\u201d He went along on\nthe water shooting at birds and suddenly saw a canoe coming toward him.\n\u201cThere is the thing that has killed all of my mother\u2019s friends,\u201d he\nthought. Then he began talking to his dog, his club, and his bow and\narrows, all of which could understand him.\n\nThe man coming toward him had only one eye, placed in the middle of\nhis face and from this fact was called \u029f\u0113c\u1d00w\u0101\u02cag\u0323\u00ee (Man-with-one-eye).\nHe was a very big man whose home was in a cliff. Then he said to the\nboy, \u201cIs this you, my nephew?\u201d He answered, \u201cIt is I.\u201d \u201cWhere did you\ncome from?\u201d \u201cFrom my uncle\u2019s village.\u201d \u201cYes, I know you.\u201d The one-eyed\nman could read the boy\u2019s thoughts and said to him, \u201cIt was not I who\nkilled your uncles and your mother\u2019s friends. It was the East wind and\nthe North wind.\u201d He mentioned all of the winds. But the boy knew that\nthis big man was after him, and he knew what he meant by talking to him\nso kindly. Then the big man said, \u201cLet us trade arrows.\u201d \u201cOh! no, my\narrows are better than yours. They cost a great deal.\u201d One of the boy\u2019s\narrows was named Heart-stopper (T\u0113q\u01c3-g\u0323\u014dts), because a person\u2019s heart\nstopped beating the instant it touched his body. Another was pointed\nwith porcupine quills, and a third with bark. The big man made the boy\nbelieve that his arrow points were sea-urchin spines, but in reality\nthey were only the seed vessels of fireweed. This man was a bad shaman.\nHe held his arrow points up, and said, \u201cDo you see these arrows?\u201d He\ncould see that the points were all moving. Then the boy said, \u201cIt is\nwonderful, but my arrows are not like that. They are only good for\nshooting birds.\u201d Now the shaman\u2019s object was to get Heart-stopper.\nFinally the boy said to the shaman, \u201cLook here, you call yourself my\nuncle. That is how you did away with my uncles and my mother\u2019s friends,\nis it? You will never make away with me so.\u201d That angered the big man,\nand before they knew it both had their arrows in hand, but the boy was\nthe quicker and killed his antagonist; the dog helped him. Then the boy\ntook the big man\u2019s tongue out and burned his body. All this time his\nmother was worrying about him.\n\nThen he paddled along by the shore and heard some one calling to\nhim. He thought, \u201cThere is another bad man.\u201d So he went to the place\nand discovered on a very steep cliff falling sheer into the water an\naperture with red paint around it and devil clubs tied into a ring\nhanging close by. Some one inside of this invited him in, and, as he\nwas very brave and cared for nothing, he went up to the entrance. The\nperson who lived there was the wife of the man he had killed. She had\nseen his canoe passing and thought, \u201cHe must have killed my husband.\u201d\nSo she said, \u201cYour aunt\u2019s husband went across that way.\u201d And the boy\nsaid, \u201cI have seen your husband.\u201d This woman\u2019s name was Knife-hand\n(Dj\u00eew\u1d00n-y\u012bs\u01c3), because she had a knife on each hand. She said to the\nboy, \u201cYou better come in here and let me give you food before you go\non.\u201d \u201cAll right,\u201d he said. So he entered and found her cooking the\nparts of a human being. She called the ends of its fingers, \u201ccrab\napples,\u201d its eyes, \u201cberries,\u201d etc. When he told her that he did not eat\nthat sort of food, she at once said, \u201cWell! let us have a fight then.\nWe will kill each other.\u201d He agreed and she went to a large rock where\nhe could hear her drawing both hands back and forth to sharpen them.\nAs soon as she had finished, she threw her hand at him, but he jumped\naside so quickly that it stuck in the spot where he had been sitting,\nand, when she drew her hand away, the knife remained there. Then the\nboy jumped forward, seized it, and threw it back with such good aim\nthat it killed her. He also cut her tongue out. He had no more than\nfinished with her, however, than he noticed that the entrance hole was\ngrowing smaller and smaller. So he made himself small also, crept into\none of the ermine skins he had tied in his hair, and ran out. When he\ncame home again with his canoe loaded down with seal and deer, his\nmother and grandmother were very glad to see him, for they had been\nweeping for him and worrying about him ever since he left. Now he told\nthem not to worry any longer because he had killed the bad people who\ndestroyed their friends.\n\nNext he said to his mother, \u201cMother, do not be afraid to tell me. What\nwas it that killed my uncles when they went back here hunting?\u201d By and\nby he went back into the woods to hunt and saw smoke rising a long\ndistance off. He came to a house and entered. There he saw a very old\nwoman called Old-mole-woman (K\u01c3\u1d00g\u1d00\u02cakq\u014dc\u0101\u02ca-n\u1d00k\u1d58). As soon as she saw the\nboy this woman said, \u201cMy grandson what is it that you are after?\u201d The\nboy felt that she was an honest old woman and said, \u201cI am looking for\nthe person that killed my uncles and all of my mother\u2019s friends.\u201d Then\nshe told him to come in and eat. She picked a small piece of salmon\nout from between her teeth which at once turned into a whole salmon.\nThat was the way she got anything she wanted, and it was the only way\nshe got her food. Then she said to the boy, \u201cGrandson, it is pretty\nhard to get at the beings that murdered your uncles. They are the hawks\n(k\u00eedj\u016b\u02cak). You must find their nests, which are very high up, and watch\nuntil the old birds go away, leaving their two young ones.\u201d When he\ncame to the nest, however, he saw that the old birds were away, so he\nwent up to the young ones and said to them, \u201cWhat do you live on?\u201d The\nbirds showed him numbers of human skulls and other human bones lying\nabout the base of the tree and said, \u201cThat is what we live on.\u201d They\nalso said, \u201cOur father and our mother always come just at daybreak. You\ncan not see them because they come in clouds. Our mother comes over the\nmountain in a yellow cloud and our father comes in a black cloud.\u201d Then\nhe said to the birds, \u201cDo not tell about me or I will kill you,\u201d and\nthey believed he would do it.\n\nSuddenly the boy saw the yellow cloud coming. He distinguished the\nmother bird bringing a human body for her children to eat. Then he\nkilled her and threw her down to the foot of the tree along with the\nbody she was carrying. After that he saw the black cloud coming and\npresently distinguished the father bird. The father bird said to the\nyoung ones, \u201cWhere is your mother?\u201d and they answered, \u201cOur mother\ndropped the dead body she was bringing and went down after it.\u201d As he\nwas sitting there talking the boy killed him also and threw his body\ndown. Then he said to the little birds, \u201cYou must never kill people any\nmore or live on human flesh. I will go and get something for you to eat\nuntil you are strong enough.\u201d So he went out hunting and brought them\na lot of ground hogs, saying to them, \u201cThis is what you are to live\nupon.\u201d So these birds now live only on ground-hog meat. They do not\nlive on human flesh any more. They kill their victims with rocks, and\na person who is about to become rich will see them throw one of these.\nThen he picks it up and it brings him good luck.\n\nAfter that he went back to the old woman and told her what he had done,\nand she was very happy to learn that these dangerous birds were killed.\nHe said to her, \u201cI am going back to my mother and grandmother. I and\nmy dog have obtained a great deal of food for them.\u201d He also gave a\nquantity of food to the old woman who had helped him. His mother and\ngrandmother were very glad when they saw him come back with the skins\nof those birds and a quantity of provisions.\n\nNow Fire-drill\u2019s son collected enough food and grease in boxes to last\nhis mother and grandmother all their lives and said, \u201cMother, I am\ngoing to leave you forever. I was not put here to be with you always. I\nhave done what I wanted to do. If what you have hanging overhead falls,\nyou may know that you will never see me again. But do not worry, for it\nis my duty to leave you.\u201d Then he went away.\n\nAs he was traveling along from that place, Fire-drill\u2019s son saw some\none ahead of him called Dry-cloud (Gus\u01c3-x\u0323\u016bk). He was able to travel\nvery fast, and he chased it. As he was running along he came to the\nmink people. He ran along again and came to the marten people. Both\nkept saying to him, \u201cWe want you to be our friend,\u201d but he paid no\nattention to them and kept on pursuing Dry-cloud. Then he came to the\nwolf people and stayed there.\n\nOne of the wolf chiefs thought a great deal of Fire-drill\u2019s son. One\ntime the wolves began talking about all those things that can run very\nfast, and finally they spoke about the mountain goats, how they can\ntravel about easily among the cliffs, and said that they were going out\nto hunt them. When they set out, all ran hard to see who could kill\nthe first one, but Fire-drill\u2019s son\u2019s dog killed a great number before\nanyone could get near them, so many, in fact, that Fire-drill\u2019s son\ntook only the leaf lard home to show how many he had gotten. Then the\nwolves all went up and brought down the dead goats, and they felt very\nmuch ashamed that they, who were noted runners and hunters, had gotten\nnothing. They wondered what they could do to get even with Fire-drill\u2019s\nson. Then they took a quantity of long stringy vines called\nmountain-eel (caya\u0142\u012b\u02cat\u01c3\u00ee), made them into rings and began playing with\nthem. They would let these roll down the sides of the mountains and\njump through them when they were at full speed. Anyone who got caught\nin one of these would be cut in two.\n\nFire-drill\u2019s son\u2019s wolf friend said to him, however, \u201cMy friend, don\u2019t\ngo near those people that are playing. You do not know anything about\nthe things they are using. They will kill you.\u201d He answered, \u201cNo, I\nwill not play with them, but let us watch them.\u201d So they went out and\nwatched them. Then Fire-drill\u2019s son said to his dog, \u201cNow, you play\nthere and throw it as high as you can.\u201d So the dog played with it and\nthrew it as high as he could. It was a fine moonlight night, and the\nring rolled right up to the moon, where it became the ring you see\nthere whenever there is going to be a change in weather.[62] After that\nhis friend, the wolf chief, said to the rest of the wolves, \u201cYou know\nthat this son of Fire-drill is a wonderful fellow. He can do anything.\nDo not try to injure him in any way, but treat him as a friend.\u201d[63]\n\nAfter that Fire-drill\u2019s son and his wolf friend went off together, and\nthe wolf said, \u201cSome strange being walks around here. Don\u2019t run after\nhim or he will take your life.\u201d It was Dry-cloud that he meant. \u201cDon\u2019t\nmind me,\u201d said Fire-drill\u2019s son, \u201cI know what he is. I only play with\nhim. I know that this fellow can\u2019t be killed, and I know that he can\nnot kill anybody else, but I have to follow him. That was my father\u2019s\nadvice to me.\u201d So they kept on after Dry-cloud and the wolf had to run\nwith all his might, but it did not seem to Fire-drill\u2019s son that he was\ngoing rapidly at all. Whenever the wolf got his tail wet in crossing\na stream he was too much tired out to shake it, so he simply yelped\nand Fire-drill\u2019s son shook it for him. By and by they saw smoke far\nahead of them and presently came to where an old woman lived alone by\nherself. They stayed with her for some time, and could see Dry-cloud\nas long as they were there, for he lived in the neighborhood of her\nhouse. Then they helped the old woman and collected a quantity of wood\nfor her. After that she said to the boy, \u201cGrandson, there is a big fish\nover yonder. It killed all of my friends in this town. That is why I\nam all alone here.\u201d He went to the place where she said the monster\nlived and found a red cod. He said to her, \u201cGrandmother, that is not\na monster fish. It is good to eat.\u201d So he took his bow and arrows and\ntold his friend to watch him. Then he went to the red cod and killed\nit, and, seeing that there were numbers of sharp spines upon it, he\ntook off its skin and dried it. He said to the wolf: \u201cMy friend, do\nyou know this woman? She is really Daughter-of-the-calm (Kaye\u02ca\u029f\u01c3\u00ee-s\u012b).\nShe is a very nice, pretty girl.\u201d Afterward Fire-drill\u2019s son married\nDaughter-of-the-calm and had a child by her named \u0141\u1d00k\u00eetc\u00eene\u02ca. He gave\nthis boy his dog and put the red-cod skin upon him as a shirt. Then he\nsaid to his wife: \u201cThis is going to be a very bad boy.\u201d[64]\n\n * * * * *\n\n\u0141\u1d00k\u00eetc\u00eene\u02ca lived at Sitka.[65] He had a wife from among human beings,\nand every day, while he went out halibut fishing, she dug clams. The\ndog, G\u0323\u1d00nt, that his father had given him he renamed C\u1d00q\u01c3. \u0141\u1d00k\u00eetc\u00eene\u02ca\nhad several children, but he killed all of them. He would take a child\nup, pet it, and sing cradle songs to it, and at the same time make\nhis red-cod spines stick into it so that it died. He also used the\n\u201cBlarney stone\u201d[66] as a grindstone, and killed some of his children by\nrubbing their faces upon it.\n\nHis wife mourned very much for her children, and finally thought of a\nway of being revenged upon him. She had a litter of puppies by the dog.\nThere were originally twelve, but seven died, leaving four male puppies\nand one female. These puppies grew up very fast. While the man and his\nwife were away fishing and digging clams the puppies played about the\nhouse, and the noise they made sounded just like that of children.\nBut the female always watched at the door, and when their mother ran\nup to stop them all would be lying about on the floor asleep. They\nkept getting noisier and noisier, and sounded more and more like\nhuman beings. Finally \u0141\u1d00k\u00eetc\u00eene\u02ca heard it and said to his wife: \u201cWho\nare these making so much noise here?\u201d \u201cIt is those dogs.\u201d Then she\nthought very seriously what she should do with the puppies. The next\ntime \u0141\u1d00k\u00eetc\u00eene\u02ca was out he heard them still more plainly, and now he\nthought that he heard human voices. He came ashore in great anger and\nsaid to his wife: \u201cIt is not those dogs that I hear talking.\u201d He was so\ndangerous a man that his wife was very much frightened.\n\nAfter that she formed a plan. So, when her husband went out halibut\nfishing the next time, she stuck her digging stick into the ground,\nput her blanket around it, and her hat upon the end. Then she ran up\nthrough the woods and hid herself, while the little dog was watching\n\u0141\u1d00k\u00eetc\u00eene\u02ca. After that she crept back to the house, which was made\nof brush, and in which they were again making a great deal of noise.\nLooking inside, she found that the boys were all playing about in human\nforms, their dog skins lying a short distance away from them. Then she\nquickly ran in upon them, exclaiming, \u201cYou must like to be dogs since\nyou wear dog skins,\u201d grabbed the skins and threw them into the fire.\nThe little dog that sat outside was the only one that remained in its\noriginal form.\n\nNow, when \u0141\u1d00k\u00eetc\u00eene\u02ca came ashore, and saw the children, he was angry\nand felt very much ashamed at having been outwitted. He did not know\nhow to kill them, for he thought they had more power than he. One,\nnamed K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3, was a shaman. He had his grandfather and the one-eyed\nman and his wife that his grandfather had killed as his spirits.\n\u0141\u1d00k\u00eetc\u00eene\u02ca thought that he would first quarrel with his wife, and, when\nhe came into the house, he began to throw and kick things about. But,\nwhen he began to beat his wife, the children jumped upon him and fought\nwith him. They also asked the dog to help them. Together they killed\nhim.\n\nAfter these boys were grown up, their mother told them many times of a\ncertain monster at a place called K\u1d00g\u0323\u0113\u02cat\u01c3, that had been killing many\npeople. Finally they set out to see it, anchored off the mouth of the\nbay, and killed it with spears and arrows. They took the skin from its\nhead. Then they went throughout Alaska, killing off the monsters of the\nsea and land that had troubled people and making others less harmful.\nThe natives say, if it had not been for those boys, they would be there\nyet. They made some of these monsters promise that they would not kill\npeople. The wolves, which were very destructive in those days, became\nless harmful through them. Although people in Alaska are afraid of\nwolves, you have not heard of anyone being killed by them.\n\nThere was one person called Tc\u0101k\u01c3\u00ee\u02cas\u01c3 resembling an eagle, who flew\naround and was very powerful. He would say to the bears and other game\nanimals, \u201cYou are going to be killed.\u201d Because he kept warning the\nanimals, human beings were starving, so the brothers came to him and\nmade him promise not to injure people or forewarn the other animals.\n\nAfterward the brothers left their mother at that place and went\nup to \u0141\u0101xa\u1ef5\u00ee\u02cak, where they had heard of a bad person called\nOne-legged-man (\u029f\u0113-\u0142aq\u01c3oc\u00ee\u02ca). His proper name, however, is\nMan-that-dries-fish-for-the-eagle (Tc\u0101k\u01c3-q\u01c3\u0113\u02cad\u00ee-\u1d00t-q\u01c3\u1d00n-q\u0101), and he\nis very fond of spearing salmon. First the boys came to the prints of\nhis one foot going up beside the river, and after a while they saw him\ncoming down toward them spearing salmon. His shirt was the skin of a\nbrown bear and had strength as well as he.\n\nAfterward \u0141q\u01c3ay\u0101\u02cak\u01c3 caught a salmon, took all of the meat out, and got\ninto its skin. Next day, at the time when they knew One-legged-man\nwas about to come up, \u0141q\u01c3ay\u0101\u02cak\u01c3 put it on again and laid himself in a\nsalmon hole in the creek. The big man, who was just coming along, saw a\nfine salmon go into the hole and said, \u201cWhat a fine-looking salmon.\u201d He\nthought that he could not get it, but, after he had stood watching it\nfor a while, it swam up toward him, and he speared it. Just as he was\ndragging it ashore, however, \u0141q\u01c3ay\u0101\u02cak\u01c3 cut the cord to his spear point\nwith a knife he had taken along and swam back into the water hole. Then\nthe big man looked at his spear and said to himself, \u201cMy fine spear is\ngone;\u201d but after he had observed closer he said, \u201cThis is not broken.\nIt is cut. I suppose it is \u0141q\u01c3ay\u0101\u02cak\u01c3\u2019s doing.\u201d After that he went on up\nthe stream while the brothers cooked salmon for their meal.\n\nBy a by they saw One-legged-man coming down again carrying a feather\ntied on the end of a long stick. He would point this feather at\ndifferent trees and then smell of it. Finally he pointed it at the\ntree in which \u0141q\u01c3ay\u0101\u02cak\u01c3 and his brothers were then sitting and said,\n\u201c\u0141q\u01c3ay\u0101\u02cak\u01c3 is in that tree.\u201d Then he spoke out saying, \u201cGive me my\nspear.\u201d \u0141q\u01c3ay\u0101\u02cak\u01c3 kept saying to his brothers, \u201cShall I go out and\nfight him?\u201d But they answered, \u201cNo, no, don\u2019t go yet.\u201d He was so\ndetermined, however, that he finally went out and was killed. Then the\nother brothers and the dog fell upon this man. After they had set their\ndog on him, they killed him. They took his bear-skin shirt off and\nburned his body. \u0141q\u01c3ay\u0101\u02cak\u01c3 had been torn all to pieces, but K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3\nput the pieces together, acted around him like a shaman, and brought\nhim back to life.\n\nThen \u0141q\u01c3ay\u0101\u02cak\u01c3 went along up to the head of that stream dressed in\nOne-legged-man\u2019s shirt and acting like him. When he got there he\nfound the largest two bears that ever lived. These were the wife and\nfather-in-law of the man they had killed. \u0141q\u01c3ay\u0101\u02cak\u01c3 threw down one\nsalmon before the woman and another very bright one before her father\njust as One-legged-man had been in the habit of doing. The woman found\nout right away that \u0141q\u01c3ay\u0101\u02cak\u01c3 was not her husband, but she made love\nto him and he took her as his wife. His father-in-law also thought a\ngreat deal of him. Every morning \u0141q\u01c3ay\u0101\u02cak\u01c3 would go off down stream\nafter salmon just as One-legged-man had done. On these expeditions he\nwas always accompanied by his dog, which kept chewing on something\ncontinually. He was really chewing those wild peoples\u2019 minds away to\nmake them tame so that they would not hurt \u0141q\u01c3ay\u0101\u02cak\u01c3\u2019s brothers. His\nbrothers all came to him.\n\nAfter that they began pursuing Dry-cloud like Fire-drill\u2019s son. Like\nhim they chased it from one kind of animal to another. They chased it\nfor months and months until they had followed it far up into the sky\nwhere you can see the tracks of \u0141q\u01c3ay\u0101\u02cak\u01c3 to this very day (the milky\nway). Finally they reached a very cold region in the sky and wanted\nto get back, but the clouds gathered so thickly about them that they\ncould not pass through. K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3, therefore, called his spirits to\nopen a passage. After they had done so his brothers fell through and\nwere smashed to pieces on the earth. K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3, however, had his\nspirits make him enter a ptarmigan (q\u01c3\u0113s\u01c3awa\u02ca), and reached the earth\nin safety. Then he shook his rattle over his brothers and brought them\nto life.\n\nBefore they ascended into the sky the brothers had killed all of\nthe monsters on Prince of Wales island and elsewhere in Alaska\nexcept one at Wrangell called K\u1d00xqoy\u00ea\u02candu\u1d00. When they heard about\nthis one, they went to He-who-knows-everything-that-happens\n(\u0141iu\u02caw\u1d00t-uwadj\u012b\u02cag\u00ee-can\u1d00\u02cak\u1d58) and said to him, \u201cGrandfather, we want\nyour canoe. Will you lend it to us?\u201d Its name was Arrow-canoe\n(Tc\u016b\u02canet-y\u0101k\u1d58). Then the old man said, \u201cWhat do you want the canoe for,\ngrandchildren?\u201d So they told him, and he said, \u201cThere is a very bad\nthing living there. No one can get to him. Several different kinds of\nspirits are to be met before you reach him. They are very dangerous.\u201d\nThen he gave them directions, saying, \u201cWhen the monster is sleeping, he\nhas his eyes open, but when he is awake he has his eyes closed, and he\nis then watching everything. When you see that his eyes are closed, do\nnot try to kill him. Approach him when his eyes are open. The canoe,\u201d\nhe said, \u201cis right round there back of my house.\u201d They went to look\nfor it but saw nothing at that place except an old log covered with\nmoss. They said to him, \u201cWhere is the canoe you were talking about?\u201d\nThen the old man came out and threw the moss off, revealing a fine\npainted canoe. Another name for this was Canoe-that-travels-in-the-air\n(Q\u1d00x\u1ef5\u012b\u02caxdoxoa), referring to its swiftness. All of the paddles that he\nbrought out to them were beautifully painted. Then they got into the\ncanoe and tested it.\n\nNext day they set out and soon came to a point named\nPoint-that-moves-up-and-down (Y\u00ean-yu\u0142u\u02ca-s\u01c3\u00eet\u1d00\u02cang\u00ee-q\u01c3a). Whenever a\ncanoe approached it this point would rise, and, as soon as the canoe\nattempted to pass under, would fall and smash it. They, however, passed\nright underneath, and it did not fall upon them. They killed it by\ndoing so, theirs being the first canoe that had passed under.\n\nBeyond this they saw a patch of kelp called\nKelps-washed-up-against-one-another-by-the-waves (W\u016bcxk\u1d00dut\u012b\u02cat-g\u012bc),\nwhich closed on those trying to pass, but they shot through as soon as\nthe kelp parted. Thus they killed the kelp patch, and the kelp piled up\nin one place, becoming a kelp-covered rock which may still be seen.\n\nNext they reached Fire-coming-up-out-of-the-sea (H\u012bn\u1d00x-qeg\u0323\u1d00\u02cantc),\nwhich rose out of the ocean quickly and fell back again. When it fell\nback they passed over it and killed it.\n\nAfter that they came to Dogs-of-the-sea (W\u016bc\u0142\u1d00d\u1d00g\u016b\u02caq-c\u1d00q\u01c3), after whom\n\u0141\u1d00k\u00eetc\u00eene\u02ca\u2019s dog is said to have been named.[67] These drew to each\nside and then ran together upon anyone who tried to pass between.\nArrow-canoe was too quick for them, however, and killed them by running\nthrough in safety. Then they became rocks.\n\nBefore the monster\u2019s dwelling were two mountains, called\nMountains-that-divide (W\u016b\u02cacq\u1d00dag\u0323\u1d00t-ca), which formed his doors. These\nwould separate and come together again. Arrow-canoe passed between when\nthey were separated and killed them. You can see them now, one on each\nside of a salt-water pond, looking as though they had been cut apart.\n\nAs soon as they had passed between these they saw the monster, a very\nbad shaman called also Shaman-of-the-sea (H\u012bn-t\u01c3\u1d00q-\u00ee\u02caxt\u01c3\u00ee). He looked\nas though his eyes were open, so they threw a rope made of whale\nsinew about his neck. Immediately he shook himself and broke it. They\nmade ropes out of the sinews of all the different monsters they had\nkilled, but he broke them. All the time they were doing this a little\nbird called Old-person (\u029faguq\u0101\u02cawu),[68] kept coming to their camp and\nsaying, \u201cMy sinews only, my sinews.\u201d So they finally killed this bird,\ntook out its sinews, and worked them into a very small thread. As soon\nas they threw this around the monster\u2019s head it came off. Then they\ntook off its scalp, which had long hair like that of other shamans, and\nthe rest of its head turned into a rock at that place. They now had two\nprincipal scalps from the two big monsters they had killed.\n\nWhen the brothers now returned to the old man and related what had\nhappened, he felt very good and said, \u201cThere would have been no person\nliving. This monster would have killed them all, if you had not\ndestroyed it.\u201d Everybody who heard that the monster was dead, was glad,\nand did not fear to go to that place any more.\n\nAfter this they returned to their mother and sister. At that time their\nsister had just reached puberty and was shut up in the house with a\nmat curtain hung in front of her. So they hung the shaman\u2019s scalp up\nin front of the curtain. They also made her drink water through the\nleg bones of geese and swans so that she should not touch the drinking\ncups. Her mother put a large hat upon her so that she should not look\nat anything she was forbidden to see. If one shouted that a canoe\nwas coming, or that anything else was taking place that she wanted\nto witness, she did not dare to look out. Since her time these same\nregulations have been observed.\n\nThen they left that place and moved south through the interior. Having\nkilled off the ocean monsters, they were now going to kill those in\nthe forest. Besides that, they hunted all of this time, killing bear,\nground hogs, and other animals; but their sister was not allowed to\nlook at any of them. Among other wild animals they told the wolverine\nand wolf that they must not kill human beings but be friendly with\nthem. They killed ground hogs, mountain sheep, and other animals for\nthem and told them that that was what they were to live upon.\n\nAt one place they saw a smoke far off in the woods and, advancing\ntoward it, came to the house of a man named He-whose-hands-see\n(Dj\u012bnqot\u012b\u02can). He was so called because he was blind and had his wife\naim his arrows for him. He said to \u0141q\u01c3ay\u0101\u02cak\u01c3, \u201cMy wife saw a grizzly\nbear and told me where it was. She aimed my arrow and I shot at it. I\nfelt that I had killed it, but she said I had not. My wife has left me\non account of this, and I don\u2019t know where she is or what I am living\non or how I am living without her.\u201d Then \u0141q\u01c3ay\u0101\u02cak\u01c3 and his brothers\ngave him ground-hog skins filled with grease and fat such as the\ninterior people used to make, also dried meat.\n\nWhile they were in the interior the brothers also made needles out of\nanimal bones and threads out of sinew for their sister to use behind\nthe screen. She worked with porcupine quills and dyed sinews, and it\nis through her that the interior women are such fine workers with the\nneedle.\n\nAfter they met this man the girl\u2019s brothers asked her to make a small\nnet for them. This net was patterned after a spider\u2019s web which\nSpider-spirit (Qas\u00eest\u01c3a\u02can y\u0113k) showed to K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3, saying, \u201cYou are\nto take this as a pattern.\u201d Then they took the old man to the creek and\nsaid, \u201cDo you feel this creek along here?\u201d Putting a long handle on\nthe net, they said to him again, \u201cDip this net into the water here. It\nis easy. You can feel when a fish gets into it.\u201d They gave him also a\nbasket their sister had made and said, \u201cWhen you want to cook the fish,\nput it in here together with many hot rocks.\u201d After showing him how to\ncook his fish they left him and came to another camp. There another old\nman lived who said to them, \u201cDo you see that mountain?\u201d There were two\nmountains close together. \u201cA very bad person lives over there named\nLong-haired-person (C\u1d00ku\u0142y\u1d00\u02cat\u01c3).\u201d So, after the brothers had gotten a\ngreat deal of food together for the old man, they left their mother\nand sister with him and went out to look for Long-haired-person. After\na while they came upon good, hard trails made by him along which he\nhad set spears with obsidian points, and presently they saw him coming\nalong one of these with his long hair dragging on the ground. He had a\nbone in his nose and swan\u2019s down around his head and wrists. Then he\nsaid, \u201cCome to my house. I invite you home to eat something. I know\nyou are there.\u201d He said this although he could not see them. Then the\nboys came out to him and called him \u201cbrother-in-law,\u201d and he said,\n\u201cIt is four days since I saw you, my brothers-in-law. Your story is\nknown everywhere.\u201d This Athapascan shaman\u2019s spirits were telling him\nall these things. So he took them home and gave them all the different\nkinds of food to which they were accustomed, not treating them as a\nwild man would. Then they said to him, \u201cYou see the old person that\nlives near by. Do not do any harm to him. He is our grandfather. If you\nsee that old blind fellow down yonder, give him food also. Treat him\nlike the other.\u201d Presently the shaman said to the brothers, \u201cLet us\nmake a sweat house.\u201d In olden times people used to talk to each other\nin the sweat houses, and the shamans learned a great deal from their\nspirits inside of them. That was why the shaman wanted them to go in.\nBut, when they were inside, and he and K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 had showed each other\ntheir spirits, it was found that K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3\u2019s spirits were the stronger.\n\nNow they returned to their mother and sister and took them to the head\nof the Taku river, where they spent some time in hunting. Then they\ncrossed to this side and, moving along slowly on account of their\nsister, they came to a place on the Stikine called in Athapascan\nH\u1d00k\u01c3\u00ee\u02cats, where they also hunted. Their destination was the Nass.\nComing down along the north bank of the Stikine to find a good place\nfor their sister to cross, they started to make the passage between\nTelegraph and the narrows, one of them taking the dog on his back.\n\nBefore the brothers set out, however, their mother covered their sister\nup so that she would not look at them until they got over. But when\nthey were half way across, they started back and it looked to the\nmother as if they were drifting downstream. She said to her daughter,\n\u201cDaughter, it looks as if your brothers were going to be drowned. They\nare already drifting down the river.\u201d Upon that, the girl raised her\ncovering a little and looked out at them, and immediately they turned\ninto stone. The pack that one of them was carrying fell off and floated\ndown a short distance before petrifying, and it may still be seen\nthere. The dog also turned to rock on its master\u2019s head and the mother\nand sister on shore. One of the boys had green and red paints with\nhim, such as they used to paint their bows and arrows and their faces,\nand nowadays you can go there and get it. Years ago people passing\nthese rocks prayed to them, stuffed pieces of their clothing into the\ncrevices, and asked the rocks for long life.[69]\n\nRaven was then living just below this place. His smoke may still\nbe seen there, and they call it Raven\u2019s smoke (Y\u0113\u0142 s\u01c3\u0113\u02cag\u0323e). When\nK\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 turned into a rock, Raven said, \u201cWhere is that shaman that\nwas going to come to after he had died?\u201d He meant that, while he used\nto restore his brothers to life by shaking his rattle over them, he\ncould not now restore himself; and people now apply these remarks to a\nshaman who has not succeeded in saving a person after he has been paid\na great deal for his services. They will say, \u201cWhere is that shaman\nthat could save anybody, but could not save the very person we wanted\nsaved?\u201d If a shaman were not truthful, they would say, \u201cHe is trying\nto have K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3\u2019s spirits but will never get them because he is not\ntruthful like K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3.\u201d[70]\n\n * * * * *\n\nAs Raven was traveling along after his encounter with the mother of\nFire-drill\u2019s son, he saw a sculpin on the beach looking at him and hid\nfrom it to see what it would do. Then he saw it swim out on the surface\nof the ocean and go down out of sight some distance off. After that he\nopened the door of the sea, went to the house of the sculpin, which was\nunder a large rock, and said to it, \u201cMy younger brother, this is you,\nis it?\u201d \u201cI am not your younger brother.\u201d \u201cOh! yes, you are my younger\nbrother. We were once coming down Nass river in a canoe with our\nfather and had just reached its mouth when you fell overboard and sank\nforever.\u201d Then the sculpin said, \u201cI can not be your younger brother\nfor I am a very old person.\u201d Said Raven, \u201cI want you to be next to me.\nThere will be many sculpins, but you shall be the principal one.\u201d So he\nplaced the sculpin (w\u0113q\u01c3) in the sky where it may still be seen [as the\nPleiades].[71]\n\nRaven saw a canoe out after halibut and said, \u201cCome ashore and take me\nacross,\u201d but they paid no attention to him. Then he said, \u201cIf you do\nnot I will put you up in the sky also. I will make an example of you,\ntoo.\u201d Then he held his walking stick out toward the canoe and they\nfound themselves going up into the sky. That is what you can see in the\nsky now. It is called The-halibut-fishers (D\u1d00n\u1d00\u02caq\u1d58s\u01c3\u00eek\u00ea).[72]\n\nRaven went to another place and determined to invite some people to a\nfeast, so he invited all the seal people. When each seal came in he\nsmeared its forehead with pitch, and, as soon as it got warm, the pitch\nran down over the seal\u2019s eyes and blinded it. Then he clubbed it to\ndeath.[73]\n\nHe went along again, saw a nice fat deer, and said to it, \u201cMy friend\nthis is you is it?\u201d There was a deep, narrow canyon near by and Raven\nlaid a rotten stick across it saying, \u201cLet us go across to the other\nside upon this,\u201d but the deer said, \u201cNo, I can not. It will break with\nme and I shall get hurt.\u201d \u201cNo, you shall see how I cross it.\u201d So Raven\nwent over and Deer tried to follow him but fell to the bottom of the\ncanyon and was crushed to death. Then Raven went down and ate him,\nstuffing himself so full that he could scarcely move. He then acted as\nthough he were very sad and pretended to cry, saying, \u201cMy friend, my\nfriend, he is gone.\u201d He pretended that the wild animals had devoured\nhim.[74]\n\nAfter this Raven went to ground-hog\u2019s house for the winter. The ground\nhogs go into their holes in September. At home they live like human\nbeings and to them we are animals just as much. So Raven spent the\nwinter with one of them and became very sick of it, but he could not\nget out. The ground hog enjoyed himself very much, but Raven acted as\nif he were in prison and kept shouting to his companion, \u201cWinter comes\non, Winter comes on,\u201d thinking that the ground hog had power to make\nthe winter pass rapidly. The ground hog had to stay in his hole for\nsix months, and at that time he had six toes, one for each, but Raven\npulled one of his toes out of each foot in order to shorten the winter.\nThat is why he has but five nowadays.[75]\n\nNext Raven married the daughter of a chief named Fog-over-the-salmon\n(X\u0101t-ka-qog\u0323\u0101\u02cas\u01c3\u00ee). It was winter, and they were without food, so Raven\nwanted salmon very much. His wife made a large basket and next morning\nwashed her hands in it. When she got through there was a salmon there.\nBoth were very glad, and cooked and ate it. Every day afterward she did\nthe same thing until their house was full of drying salmon. After that,\nhowever, Raven and his wife quarreled, and he hit her on the shoulder\nwith a piece of dried salmon. Then she ran away from him, but, when he\nran after her and seized her, his hands passed right through her body.\nThen she went into the water and disappeared forever, while all of the\nsalmon she had dried followed her. He could not catch her because she\nwas the fog (g\u016bs\u01c3). After that he kept going to his father-in-law to\nbeg him to have his wife come back, but his father-in-law said, \u201cYou\npromised me that you would have respect for her and take care of her.\nYou did not do it, therefore you can not have her back.\u201d[76]\n\n * * * * *\n\nThen Raven had to leave this place, and went on to another town where\nhe found a widower. He said to this man, \u201cI am in the same fix as you.\nMy wife also has died.\u201d Raven wanted to marry the daughter of the chief\nin that town, so he said, \u201cOf course I have to marry a woman of as\nhigh caste as my first wife. That is the kind I am looking for.\u201d But\nTs\u1d00gw\u00e2\u02can (a bird), who was also looking for a high-caste wife, followed\nRaven about all the time. He said to the people, \u201cThat man is telling\nstories around here. His first wife left him because he was cruel to\nher.\u201d For this reason they refused to give the girl to him. Then he\nsaid to the chief, \u201cIf I had married your daughter you would have had\na great name in the world. You will presently see your daughter take\nup with some person who is a nobody, and, when they speak of you in\nthe world, it will always be as Chief-with-no-name. You may listen to\nthis Ts\u1d00gw\u00e2\u02can if you want to, but you will be sorry for it. He is a man\nfrom whom no good comes. Hereafter this Ts\u1d00gw\u00e2\u02can will live far out at\nsea. And I will tell you this much, that neither Ts\u1d00gw\u00e2\u02can nor myself\nwill get this woman.\u201d This is why Ts\u1d00gw\u00e2\u02can is now always alone. Raven\nalso said to the chief, \u201cYou will soon hear something of this daughter\nof yours.\u201d All the high-caste men wanted to marry this woman, but she\nwould not have them.\n\nGoing on again, Raven came to an old man living alone, named D\u1d00mn\u0101\u02cadj\u00ee,\nand said to him, \u201cDo you know the young daughter of the chief close by\nhere?\u201d \u201cYes, I know her.\u201d \u201cWhy don\u2019t you try to marry her?\u201d \u201cI can\u2019t\nget her. I know I can\u2019t, so I don\u2019t want to try.\u201d Then Raven said, \u201cI\nwill make a medicine to enable you to get her.\u201d \u201cBut I have no slave,\u201d\nsaid the old man; \u201cto get her a man must have slaves.\u201d \u201cOh!\u201d said\nRaven, \u201cyou do not have to have a slave to get her. She will take a\nliking to you and nobody can help it. She will marry you. Her father\nwill lose half of his property.\u201d Then he made the old man look young,\ngot feathers to put into his hair and a marten-skin robe to put over\nhim so that he appeared very handsome. But Raven said to him, \u201cYou are\nnot going to look like this all of the time. It is only for a day or\nso.\u201d\n\nAfter this the rejuvenated man got into his skin canoe, for this was\nwell to the north, and paddled over to where the girl lived. He did not\nask her father\u2019s consent but went directly to her, and she immediately\nfell in love with him. Although so many had been after her she now\nsaid, \u201cI will marry you. I will go with you even if my father kills me\nfor it.\u201d\n\nWhen the chief\u2019s slaves found them in the bedroom at the rear of the\nhouse, they said to the chief, \u201cYour daughter is married.\u201d So her\nmother looked in there and found it was true. Then her father said,\n\u201cCome out from that room, my daughter.\u201d He had already told his slaves\nto lay down valuable furs on the floor for his daughter and her husband\nto sit on. He thought if she were already married it was of no use for\nhim to be angry with her. So the girl came out with her husband, and,\nwhen her father saw him he was very glad, for he liked his looks, and\nhe was dressed like a high-caste person.\n\nThen the chief related to his son-in-law how a fellow came along\nwanting to marry his daughter, and how Ts\u1d00gw\u00e2\u02can had come afterward and\ntold him that he had been cruel to his first wife. Said the chief,\n\u201cThis man had a wife. His first wife is living yet. I don\u2019t want to\nhurt his wife\u2019s feelings.\u201d\n\nAfter that his son-in-law said, \u201cMy father told me to start right out\nafter him to-day in my canoe.\u201d He was in a hurry to depart because he\nwas afraid that all of his good clothing would leave him. He said to\nhis wife, \u201cTake only your blanket to use on the passage, because I have\nplenty of furs of every description at home.\u201d So she took nothing but\nher marten-skin robe and a fox robe.\n\nAs she lay in the canoe, however, with her head resting on his lap\nshe kept feeling drops of water fall upon her face, and she said many\ntimes, \u201cWhat is that dripping on my face?\u201d Then he would say, \u201cIt must\nbe the water splashing from my paddle,\u201d but it was really the drippings\nthat fall from an old man\u2019s eyes when he is very filthy. Her husband\nhad already become an old man again and had lost his fine clothing, but\nshe could not see it because her face was turned the other way. When\nthe woman thought that they were nearly at their destination she raised\nherself to look out, glanced at her husband\u2019s face, and saw that he was\nan altogether different man. She cried very hard.\n\nAfter they had arrived at his town the old man went from house to house\nasking the people to take pity on him and let him bring his wife to\none of them, because he knew that his own house was not fit for her.\nThese, however, were some of the people that had wanted to marry this\nwoman, so they said, \u201cWhy don\u2019t you take her to your own fine house?\nYou wanted her.\u201d Meanwhile she sat on the beach by the canoe, weeping.\nFinally the shabby sister of this old man, who was still older than\nhe, came down to her and said, \u201cSee here, you are a high-caste girl.\nEverybody says this man is your husband, and you know he is your\nhusband, so you better come up to the house with me.\u201d Then she saw the\nplace where he lived, and observed that his bed was worse than that of\none of her father\u2019s slaves. The other people also paid no attention\nto her, although they knew who she was, because she had married this\nman. They would eat after everybody else was through, and, while he was\neating, the people of the town would make fun of him by shouting out,\n\u201cD\u1d00mn\u0101\u02cadj\u00ee\u2019s father-in-law and his brothers-in-law are coming to his\ngrand house to see him.\u201d Then he would run out to see whether it were\nso and find that they were making fun of him. Every morning, while he\nwas breakfasting with his wife, the people fooled him in this way.\n\nAlthough he had not said so, the father-in-law and the brothers-in-law\nof D\u1d00mn\u0101\u02cadj\u00ee thought that he was a very high-caste person because\nhe was dressed so finely. So they got together all their expensive\nfurs to visit him, and they had one canoe load of slaves, which they\nintended to give him, all dressed with green feathers from the heads\nof mallard drakes. One morning the people again shouted, \u201cD\u1d00mn\u0101\u02cadj\u00ee\u2019s\nfather-in-law and his brothers-in-law are coming to see him.\u201d Running\nout to look this time, he saw canoe after canoe coming, loaded down\ndeep. Then he did not know what to do. He began to sweep out the house\nand begged some boys to help him clean up, but they said, \u201cYou clean up\nyourself. Those are your people coming.\u201d The people of the place also\nbegan hiding all of their basket-work pots, and buckets.\n\nAs they came in, the people in the canoes sang together and all of\nthem were iridescent with color. They were very proud people. Then the\nold man begged the boys to carry up the strangers\u2019 goods, but they\nreplied as before, \u201cYou carry them up yourself. You can do it.\u201d So the\nstrangers had to bring up their own things into the house and sit about\nwithout anyone telling them where. The old man\u2019s sister was crying all\nthe time. Then the strangers understood at once what was the matter and\nfelt very sorry for these old people.\n\nAfter that the old man kept saying to the boys who came in to look\nat his visitors, \u201cOne of you go after water,\u201d but they answered, \u201cGo\nafter water yourself. You can do it.\u201d He tried to borrow a basket for\nhis guests to eat off of, but they all said, \u201cUse your own basket.\nWhat did you go and get that high-caste girl for? You knew that you\ncouldn\u2019t afford it. Why didn\u2019t you get a poor person like yourself\ninstead of a chief\u2019s daughter? Now you may know that it isn\u2019t fun to\nget a high-caste person when one is poor.\u201d His brothers-in-law and his\nfather-in-law felt ashamed at what they heard, and they also felt badly\nfor him. Then the old woman gave her brother a basket that was unfit\nfor the chief\u2019s slaves to eat out of, and he ran out to get water for\nhis guests.\n\nWhen he got there, however, and was stooping down to fill his basket,\nthe creek moved back from him and he followed it. It kept doing this\nand he kept running after it until he came to the mountain, where it\nfinally vanished into a house. Running into this, he saw a very old\nwoman sitting there who said to him, \u201cWhat are you after? Is there\nanything I can do for you?\u201d He said, \u201cThere is much that you can do\nfor me, if you can really do it. My friends are very mean to me. My\nfather-in-law and the other relations of my wife have all come to my\nplace to visit me. I married a very high-caste woman, and the people\nof my place seem to be very mean about it. I am very poor and have\nnothing with which to entertain them.\u201d He told all of his troubles to\nher from the beginning, and, when he was through, she said, \u201cIs that\nall?\u201d \u201cYes, that is all.\u201d Then the woman brushed back his hair several\ntimes with her hand, and lo! he had a head of beautiful hair, while his\nragged clothes changed into valuable ones. He was handsomer and better\nclothed than at the time when he first obtained his wife. The old woman\nthat brought him luck is called \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q-that-lives-in-the-water\n(H\u012bnt\u1d00k-\u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q). The old basket he had also turned into a very\nlarge beautiful basket. Then she said to him, \u201cThere is a spring back\nin the corner. Go there and uncover it and dip that basket as far down\nas you can reach.\u201d He did so and, when he drew it out, it was full of\ndentalia.\n\nNow D\u1d00mn\u0101\u02cadj\u00ee returned home very quickly, but nobody recognized him at\nfirst except his wife and those who had seen him when he went to get\nher. Afterward he gave water to his guests, and they could see dentalia\nshells at the bottom. The house was now filled with spectators, and\nthose who had made fun of him were very much ashamed of themselves.\nAfter he had given them water, he gave them handfuls of dentalia,\nfor which his father-in-law and his brothers-in-law gave him slaves,\nvaluable furs, and other property. So he became very rich and was\nchief of that town. That is why the Indians do the same now. If a\nbrother-in-law gives them the least thing they return much more than\nits value.\n\nNow he had a big house built, and everything that he said had to be\ndone. The people that formerly made fun of him were like slaves to him.\nHe also gave great feasts, inviting people from many villages. But,\nafter he had become very great among them, he was too hard upon the\npeople of his town. His wife was prouder than when she was with her\nfather and if boys or anyone else displeased her they were put to death.\n\nAs they were now very proud and had plenty of people to work for them,\nthe husband and wife spent much time sitting on the roof of their house\nlooking about. One spring the woman saw a flock of swans (g\u0323oq\u0142) coming\nfrom the southeast, and said, \u201cOh! there is a high-caste person among\nthose birds that I was going to marry.\u201d Another time they went up,\nand a flock of geese (t\u01c3\u0101w\u1d00\u02caq) came along. Then she again said to her\nhusband, \u201cOh! there is the high-caste person I was going to marry.\u201d\nBy and by some sand-hill cranes (d\u016b\u0142) flew past, and she repeated the\nsame words. But, when the brants (q\u00ean) came over, and she spoke these\nwords, they at once flew down to her and carried her off with them.\nHer husband ran after the brants underneath as fast as he could, and\nevery now and then some of her clothing fell down, but he was unable to\novertake her.\n\nWhen the birds finally let this woman drop, she was naked and all of\nher hair even was gone. Then she got up and walked along the beach\ncrying, and she made a kind of apron for herself out of leaves.\nContinuing on along the beach, she came upon a red snapper head,\nwhich she picked up. She wandered on aimlessly, not knowing what to\ndo, because she was very sad at the thought of her fine home and\nher husband. Presently she saw smoke ahead of her and arrived at a\nhouse where was an old woman. She opened the door, and the old woman\nsaid, \u201cCome in.\u201d Then she said to the old woman, \u201cLet us cook this\nred snapper head.\u201d \u201cYes, let us cook it,\u201d said the latter. After they\nhad eaten it, the old woman said to her, \u201cGo along the beach and try\nto find something else.\u201d So she went out and found a sculpin (w\u0113q\u01c3).\nThen she came back to the house and cooked that, but, while they\nwere eating, she heard many boys shouting, and she thought they were\nlaughing at her because she was naked. She looked around but saw no\none. Then the old woman said to her, \u201cTake it (the food) out to that\nhole.\u201d She went outside with the tray and saw an underground sweathouse\nout of which many hands protruded. This was the place from which the\nshouting came. She handed the tray down and it was soon handed up again\nwith two fine fox skins in it. Then the old woman said to her, \u201cMake\nyour clothing out of these furs,\u201d and so she did.\n\nAfter she had put the skins on, this old woman said, \u201cYour father and\nmother live a short distance away along this beach. You better go to\nthem. They are living at a salmon creek.\u201d So the girl went on and soon\nsaw her father and mother in a canoe far out where her father was\ncatching salmon. But, when she ran down toward the canoe to meet them,\nher father said to his wife, \u201cHere comes a fox.\u201d As he was looking for\nsomething with which to kill it, she ran back into the woods.\n\nThen she felt very badly, and returned to the old woman crying. \u201cDid\nyou see your father?\u201d said the latter. \u201cYes.\u201d \u201cWhat did he say to you?\u201d\n\u201cHe took me for a fox. He was going to kill me.\u201d Then the old woman\nsaid, \u201cYes, what else do you think you are? You have already turned\ninto a fox. Now go back to your father and let him kill you.\u201d\n\nThe woman went to the same place again and saw her father still closer\nto the shore; and she heard him say, \u201cHere comes that big fox again.\u201d\nThen she ran right up to him, saying to herself, \u201cLet him kill me,\u201d\nand he did so. Years ago all the high-caste people wore bracelets and\nnecklaces, and each family had its own way of fixing them. Now, as this\nwoman was skinning the fox, she felt something around its foreleg.\nShe looked at it and found something like her daughter\u2019s bracelet.\nAfterward she also cut around the neck and found her daughter\u2019s\nnecklace. Then she told her husband to come and look saying, \u201cHere on\nthis fox are our daughter\u2019s necklace and bracelet.\u201d So they cried over\nthe fox and said, \u201cSomething must have made her turn into a fox.\u201d They\nknew how this fox ran toward them instead of going away.\n\nNow they took the body of the fox, placed it upon a very nice mat, and\nlaid another over it. They put eagle\u2019s down, which was always kept in\nbags ready for use, on the body, crying above it all the time. They\nalso began fasting, and all of her brothers and relations in that\nvillage fasted with them. All cleaned up their houses and talked to\ntheir Creator (Cag\u016b\u02can). One midnight, after they had fasted for many\ndays, they felt the house shaking, and they heard a noise in the place\nwhere the body lay. Then the father and mother felt very happy. The\nmother went there with a light and saw that her daughter was in her own\nproper shape, acting like a shaman. Then the woman named the spirits in\nher. The first she mentioned was the swan spirit, the next the goose\nspirit, the next the sand-hill-crane spirit, the next the brant spirit.\nAnother spirit was the red-snapper head spirit which called itself\nSpirit-with-a-labret-in-its-chin (T\u016bts-ya-\u016b\u02cawu-y\u0113k), and another the\nfox spirit (N\u0101g\u0323\u1d00s\u01c3e\u02ca koy\u0113\u02cak). Now the father and mother of this woman\nwere very happy, but her husband lost all of his wealth and became poor\nagain.[77]\n\n * * * * *\n\nRaven went to another place and turned himself into a woman. Then\nshe thought within herself, \u201cWhose daughter shall I say I am?\u201d She\nsaw a sea gull sitting out on a high rock and thought she would call\nthat her father. Years ago a chief would always pick out a high\nplace in the village on which to sit in the morning, and when Raven\nsaw the sea gull she thought within herself, \u201cI am T\u1d00c\u1d00k\u012bt\u016b\u1d00\u02can\u2019s\n(Sitter-on-a-high-cliff\u2019s) daughter.\u201d A canoe came along filled with\nkiller whales returning to their own village, and she married one\nof them. When they got near the town, some one on the beach called\nto them, \u201cWhere is that canoe coming from?\u201d and one replied, \u201cWe\nhave been after a wife and we have her.\u201d \u201cWhich chief\u2019s daughter is\nthat?\u201d they inquired, because in olden times people never went for any\nwoman by canoe except the daughter of a chief. \u201cIt is T\u1d00c\u1d00k\u012bt\u016b\u1d00\u02can\u2019s\ndaughter,\u201d said they. \u201cIt is Cud\u0101\u02caxdux\u014d\u02ca\u2019s (Barked-hemlock\u2019s)\ndaughter.\u201d All of the killer whales believed this.\n\nAfter that, the killer whales began to notice that their food was\ndisappearing very rapidly, although they were always out fishing and\nhunting and had had their house piled full of boxes of grease. They\nsaid, \u201cWhat is wrong? What has become of all the grease and fat in\nthese boxes?\u201d They could not find out for a long time. Raven wore a\nlabret at that time set with abalone shell which was formerly very\nvaluable, and it is from him that high-caste people afterward used\nthese. After some time they found this labret in one of the boxes\nof grease and said, \u201cJust look at this labret in here.\u201d Then Raven\nexclaimed, \u201cIh! my labret, that is always the way with my labret.\nWhenever it feels like doing so, it will leave my lip and go off\nanywhere.\u201d\n\nBy and by Raven said, \u201cI wonder what is wrong that I have such bad\ndreams. I dreamt that all the people of this village were asleep, and\nmy husband went to sleep and never woke up. My dreams always come true.\nWhatever I dream surely happens.\u201d Late the next night she got a stick,\nsharpened the ends, and killed her husband; and early in the morning\nthey heard her crying, \u201cMy husband, C\u0101w\u1d00\u02cat-ka\u029f\u1d00\u02caqdag\u00ea\u2019s father.\u201d Years\nago, before the white laws came in force, when a chief used these words\nin his speech, people knew that he had a grudge against some one and\nwas going to murder him. The killer whales, however, did not know what\nshe meant.\n\nThen Raven told the people that her husband had said, \u201cTake me and\nplace me quite a distance from the town.\u201d They did so, and she said,\n\u201cWhen you hear me cry, I don\u2019t want any of you to pass the place where\nI am mourning. Tie up the fingers of my right hand. Allow me to eat\nwith my left hand only. You people must also wait upon me. You must\nbring me everything I eat. Also paint my face black.\u201d She being the\nwidow, they had to do everything just as she told them, and these are\nthe regulations people have observed up to the present time. When they\nheard her crying around the spot where her husband\u2019s body had been\nlaid, no one dared go near, and to this day those who go by a house\nwhere people are mourning have to be very quiet. Nor do they pass it at\nall unless they are compelled to.\n\nRaven stayed there mourning for a long time, but she was really eating\nthe killer-whale\u2019s body. After she had remained by it for a very\nlong time, she would come home chewing gum, but, when the husband\u2019s\nrelations asked her for a piece, she would say, \u201cNo, no one can chew\nthis gum but Maca\u02ca,\u201d which was the name she gave to herself.\n\nShe lived there for a long time, continually crying out of doors, but\nshe was really crying for joy because she intended to kill all of the\nkiller whales.\n\nWhile sitting outside one day a k\u0113k\u01c3\u1d58 (a small sea gull with black head\nand white body) flew past, and Raven said, \u201cHere comes the man I made\nwhite.\u201d By and by she saw another, called ku\u029f\u00ea\u02cata, also white, and\nrepeated the same words. Then some swans came along far up in the sky,\nand she said the same thing about them. The killer whales heard all\nthis and said, \u201cSince you have made them white, can\u2019t you make us white\nalso?\u201d \u201cIt will hurt you to be made white,\u201d said Raven. \u201cThose people\nthat came along were made white because they were brave.\u201d Then she\nsharpened the same hardwood stick with which she had killed her husband\nand told all of the killers to lie in a row. She began pounding this\ninto their ears, and so killed all of them but the last. This looked\nup in time to see what she was doing and rushed into the sea saying,\n\u201cRaven has finished us sure enough\u201d (Qothag\u1d00\u02cas\u00een\u012b\u02cay\u0113\u0142). Raven remained\nthere for some time eating the whales she had killed.\n\nThe reason why there are so many cowards among men nowadays is because\nRaven, being a man, made himself into a woman at that time. The people\nthat live single all their lives are such as came from Raven at that\nperiod. This is also why thieves are great talkers and, when they have\ngotten into trouble, have a way of getting out, and why some women are\nbad and deceive their husbands; for Raven said that his husband had\nwanted to be buried a long way from town, and they believed him. This\nis why the Tlingit used to be very careful of the way they spoke and\neven of the way they walked when in public.[78]\n\nAfter that Raven came to a fish-hawk (k\u016bnack\u1d00n\u1ef5\u0113\u02cat) and exclaiming,\n\u201cOh! my friend\u201d entered its house, where was a great quantity of food.\nHe felt very happy at the sight, and said to the bird, \u201cI will stay\nwith you all winter.\u201d Then he stayed so long that the hawk began to get\ntired of him, because Raven would not work. When he saw that the bird\nwas getting weary of him he would say, \u201cThe time for me to work hasn\u2019t\ncome yet. When I work you will have plenty of rest. You will not have\nto do a thing. This beach will be covered with all kinds of fish, and\nyou will be tired of preparing them.\u201d So the hawk would think of what\nRaven was going to do for him, forget everything else, and work all the\nharder to supply him with food while Raven stayed in the house. Raven\nwould also talk to him, saying, \u201cI remember to have seen you long ago.\nYou were very high-caste. I remember it very well.\u201d In that way he made\nthe hawk forget for a time all the bad feelings he had had toward him.\nBut finally the little hawk determined to go away, and he left Raven\nthere alone.[79]\n\nThen Raven went to another industrious bird, called h\u012bn\u1ef5\u00eek\u0142\u0113\u02cax\u0323\u00ee, a\nfishing bird living along the river. He called him \u201cbrother-in-law,\u201d\nand was invited to have something to eat, but next morning the bird\nleft him for he knew that he was a lazy fellow.[80]\n\nAfter that Raven came to the goose people, and married a woman among\nthem. By and by they said to him, \u201cWe are going to leave for other\ncountries. I don\u2019t think you can stand the journey.\u201d \u201cOh! yes,\u201d said\nRaven, \u201cI think I can stand the journey. If you can, I can.\u201d So they\nset out, and, when Raven became tired, his wife flew along under him\nto hold him up. Finally they came to camp and began going out on the\nbeaches to dig roots. Raven helped them, but he did not like the goose\nlife nor the food they ate, so he commenced to get very lean. One day\nhe killed a goose and began cooking it apart by himself, but they\ndiscovered him and said, \u201cHe is a man-eater.\u201d So they left him.[81]\n\nRaven went to another place, and they said to him, \u201cThere will soon\nbe a great feast here,\u201d and they asked him to make a totem pole. He\nfinished it, and, when they put it up, they had a big dance. The people\nwho gave this were of the Wolf clan, so he danced with one of the two\nRaven parties. Afterward he made a long speech to the host. Then they\ndanced again, and Raven held a spear in his hands. This meant that he\nwas going to invite to a feast next, and was done that they might give\nhim more than the others. So nowadays some are in earnest in doing this\nwhile others go through the performance and leave without keeping it in\nmind. Raven was the person who first had those dances and speeches.\n\nWhile they were engaged in the last dance the opposite company of\nRavens danced very hard and showed fight by crossing the line which\nis always set between. For this reason Raven would not go to the next\nfeast, to be confronted by these people. They sent after him many\ntimes, and when they finally became tired of sending, began the feast\nwithout him. Then he told his slave to go over and see if they were\nalready eating, and on his return he said, \u201cThey are having a grand\ntime. They are eating a great quantity of food.\u201d \u201cTake me there,\u201d\nsaid Raven to his slaves. So they went along with him, one on each\nside. When he came there he saw that they were having a grand time\ndistributing boxes of food to all the head chiefs, and he said to a\nslave, \u201cAsk them where this chief shall sit.\u201d He did so, but they went\non with their feast without paying the slightest attention to him. Then\nRaven made his slave ask again, \u201cWhere shall this chief sit? Where\nshall this chief sit?\u201d and again they paid no attention, although he\nshouted so that all in the house could hear him. When the people left\nhe was still standing around, so his slaves said to him, \u201cWhy were you\nso particular? We could have had a great deal to eat.\u201d After all were\ngone Raven ate the leavings.\n\nSo nowadays, when a person wants more than anyone else and makes\npeople send for him again and again, they go on with the feast, lest\nthose of the opposite party think that the host cares more for this\none person than for all the rest of them and leave his house. That is\nwhy they paid no attention to Raven when he did come. One reason why\nRaven stayed away was that he thought he would make them come after\nhim several times because he had promised to give a feast in return.\nNowadays a person who is going to give a feast acts in the same way,\nand people know by it what he intends.\n\nThe following winter Raven gave his feast. This was at Alsek river,\nand you can still see his house there with the boxes inside [a rock\nhollowed out like a cave with other rocks inside of it]. When they came\nin sight of that the Indians would pray to it.\n\nAs soon as his guests came, Raven went down to meet them with his bow\nand arrows. That is why people now go down with their guns. He had\nso much respect for his guests that he had all of his relations act\nas servants, washing their hands and waiting on them while they ate.\nTherefore the natives now act just so when they invite people from\nother towns. Raven taught that all who came after should do just as he\nhad done. He also prepared chewing tobacco for his guests.\n\nThen he began building his house, and, when the frame, consisting of\nfour uprights and two crosspieces, was completed, he and his friends\ndanced the first dance. In this dance people sing funeral songs.\nEight songs, or one song with eight verses, are used at this time,\nfollowing a certain regular sequence and, if one that does not know the\nsong starts it and begins with the wrong verse, it is looked on as a\ndisgrace to his people. The guests danced, wearing their masks, hats,\nemblem coats, and other festal paraphernalia. After that he distributed\nhis property, the people that had invited him before and the leading\nchiefs obtaining most of it.[82]\n\nAfter this Raven returned to the place where he was born and found\nthe box which had held the sun, moon, and stars, and which now\ncontained his mother, still hanging up in the house of N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142.\nThen he went out with his bow and arrows and shot a whale (y\u0101\u02ca\u00ee).\nIt floated ashore on the beach and every day he saw all kinds of\nsea birds sitting upon it, but he did not like the looks of any of\nthem. Finally, however, he shot a bird called c\u0101x and a large bird\nwhich was very pretty and had a bill that looked like copper. Then he\nwent to N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142\u2019s house, took down the box which contained his\nmother,[84] and liberated the flickers (k\u016bn) which she always kept\nunder her arms. When N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 saw that, he said, \u201cAll those pretty\nthings of mine are gone.\u201d They knew that Raven had done this, so they\ncalled him into the house, and N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 asked him if it was indeed\nhe. He said, \u201cYes.\u201d Then N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 said, \u201cGo and fell that tree\nstanding over there,\u201d for he wanted the tree to kill him. But when the\ntree fell upon Raven it could not kill him because he was made of rock.\nFinding him still alive, N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 called him in the following day\nand said, \u201cGo and clean out that canoe.\u201d It was a canoe just being\nmade, and when Raven got into it to clean it out it closed upon him.\nThen he simply extended his elbows and broke the canoe after which he\nsmashed it up for firewood. All this N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 saw, and again sent\nfor him. He came in, and they put into the fire a large copper kettle\nmade like a box, filled it with water, and put heated stones into it.\nThen they told him to get in, and they covered it over in order to\nkill him. Raven, however, again changed himself into a rock, and, when\nthey thought he was cooked to pieces and looked inside, they saw that\nhe was still there. Then they told him to come out.\n\nNow N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 was very angry and said, \u201cLet rain pour down all\nover the world, and let people die of starvation.\u201d Then it became so\nwet and stormy that people could not get food and began to starve.\nTheir canoes were also broken up, their houses fell in on them, and\nthey suffered terribly. Now N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 asked for his jointed dance\nhat and when he put it on, water began pouring out of the very top of\nit. It is from N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 that the Indians obtained this kind of\nhat. When the water rose so as to cover the house floor, Raven and\nhis mother got upon the lowest retaining timber. This house we are\ntalking of, although it looked like a house to them, was really part of\nthe world. It had eight rows of retaining timbers, and, as the water\ncame up, Raven and his mother climbed to a higher one. At the same\ntime the people of the world were climbing up into the hills. When\nthe waters reached the fourth retaining timber they were half way up\nthe mountains. When the house was nearly full of water, Raven had his\nmother get into the skin of the c\u0101x he had killed, while he got into\nthe skin of the white bird with copper-colored bill, and to this very\nday Tlingit do not eat the c\u0101x because it was Raven\u2019s mother. The c\u0101x,\nwhich is a great diver, now stayed on the surface of the water, but\nRaven himself flew to the very highest cloud in the sky and hung there\nby his bill.[85]\n\nAfter Raven had hung to this cloud for days and days, nobody knows how\nlong, he pulled his bill out and prayed to fall upon a piece of kelp,\nfor he thought that the water had gone down. He did so, and, flying\noff, found the waters just half way down the mountains.\n\nThen he traveled along again and came to a shark which had a long stick\nit had been swimming around with. He took this, stuck it straight\ndown into the sea and used it as a ladder on which to descend under\nthe ocean. Arrived at the bottom, he gathered up some sea urchins and\nstarted along with them.\n\nBy and by Raven came to a place where an old woman lived and said\nto her, \u201cHow cold I am after eating those sea urchins.\u201d As she paid\nno attention to him, he repeated it over and over for a long time.\nAt last she said, \u201cWhat low tide is this Raven talking about?\u201d He\ndid not answer, and presently she said again, \u201cWhat low tide are you\ntalking about?\u201d After she had asked him this question many times Raven\nbecame very angry and said, \u201cI will stick these sea-urchin shells into\nyour body if you don\u2019t keep quiet.\u201d At last he did so, and she began\nsinging, \u201cDon\u2019t, Raven, the tide will go down if you don\u2019t stop.\u201d At\nthe same time Raven kept asking Eagle, whom he had set to watch the\ntide, \u201cHow far down is the tide now?\u201d \u201cThe tide is down as far as half\na man.\u201d By and by he asked again, \u201cHow far down is the tide?\u201d \u201cThe\ntide is very low,\u201d said Eagle. Then the old woman would start her song\nagain. \u201cLet it get dry all around the world,\u201d said Raven to Eagle. By\nand by Eagle said, \u201cThe tide is very, very low now. You can see hardly\nany water.\u201d \u201cLet it get still drier,\u201d said Raven. Finally everything\nbecame dry, and this was the lowest tide that there ever was. All kinds\nof salmon, whales, seals, and other sea creatures lay round on the sand\nflats where the people that were saved could get them. They had enough\nfrom that ebb tide to supply them for a long, long time. When the tide\nbegan to rise again all the people watched it, fearing that there would\nbe another flood, and they carried their food a long distance back,\npraying for it to stop.\n\nQuite a while before this flood took place the shamans had predicted\nit, and those who worked from that time on collecting food were saved\nwhile the others were destroyed.\n\nAfter the flood Raven stayed in a town of considerable size. A man\nthere, named C\u1d00q\u01c3\u1d58k\u01c3\u1d58, collected all kinds of big sea animals, as\nwhales and seals, at the time of this great ebb and made a great\nquantity of grease out of them, while Raven collected only small fishes\nlike cod and red cod and obtained but a few stomachs full of oil. He\nwould eat this up as fast as he made it, but his companion worked hard\nso as to have a large quantity on hand.\n\nBy and by Raven said to C\u1d00q\u01c3\u1d58k\u01c3\u1d58, \u201cMy uncle, I had a bad dream last\nnight. I dreamt that there was war here and that we were all killed.\nYou must be on the watch.\u201d After that Raven said to the birds, \u201cYou\nmust make a lot of noise now.\u201d They did so and C\u1d00q\u01c3\u1d58k\u01c3\u1d58, thinking\nwarriors were coming to kill him, ran out of the house. At once Raven\nbegan carrying off the boxes of grease to a certain place in the woods.\nJust as he was at work on the last of these the people of the house\ncame back, pushed him into it, and tied him up, but he made a hole with\nhis bill and escaped. Then he went to the place where he had hidden the\nboxes and stayed there for a year, until he had eaten everything up.\n\nNext Raven returned to Nass river and found that the people there had\nnot changed their ways. They were dancing and feasting and invited him\nto join them.\n\nBy and by he came to where war was going on between two different\nparties, and he said to them, \u201cMake carved fighting hats, greaves, and\nwar coats to protect your bodies.\u201d The name of one village was G\u00eet\u01c3\u00ee\u02cakc\nand the warring families were the G\u00een\u1d00xd\u00e2\u02cay\u00eekc (or G\u00eetg\u00eec\u1d00\u0142k) and the\nG\u00eet\u1d00ndu\u02ca. The people of G\u00eet\u01c3\u00ee\u02cakc were getting the worst of it. There\nwere only three of them left\u2014the chief, his sister, and his sister\u2019s\ndaughter. So the chief began sending to all the villages for an aged\nman who was very smart and knew the old stories. Whenever he brought\nin an old man, however, the latter would talk of what good food he had\nbeen eating and what a high family he belonged to, or tell what a wild\nlife he had led when he was young, all which had no interest for the\nchief. He thought if he could find an old man that would tell him just\nthe old story he wanted, he would pay him well. Finally he found that\namong his enemies was Old-man-who-foresees-all-troubles-in-the-world,\nthe one spoken of at the beginning of this story, and he sent for him\nwithout letting the rest of his enemies know about it.\n\nAfter a while he heard this old man coming along, talking very loud,\nlike a brave person, and he thought, \u201cThis is the old man from whom I\nam going to hear the story.\u201d Then the old man said, \u201cChief, if you are\npleased with the story I am about to tell you, let me know how long I\nshall stay in your house, and, if you are not pleased, let me go at\nonce.\u201d After that he told him all about the brave people that had lived\nin times gone by, and said, \u201cAlways speak very highly of your enemies.\nIf you speak slightingly of them they will get above you. If you speak\nto them in a nice manner, you will be able to stand alone. If you speak\nto your enemies kindly, they will say, \u2018Let us give ourselves up to\nhim.\u2019\u201d Then the chief said to the old man, \u201cYou shall stay with me a\nlong time,\u201d so he stayed there, and next day they waited on him, giving\nhim water to wash his hands and face and food to eat.\n\nAfter that the old man sent for a piece of Alaska maple (q\u01c3\u0101\u0142q\u01c3\u0113\u02ca)\nand made a war hat out of it carved to resemble a wolf. Then he said,\n\u201cIsn\u2019t there a wolf skin around here somewhere?\u201d So they killed a wolf,\nskinned it entire along with the claws and teeth and put the dancing\nhat inside to fill out the head. He sent for another piece of hard wood\nfrom a tree called s\u1d00ks and made an arrow out of it. He burned black\nlines around the shaft of this arrow like those on gambling sticks.\nThen he said to the chief, \u201cYour sister shall sing the war song for\nyou, and your sister\u2019s daughter shall beat the drum. Put the wolf on\nwhile the song is being sung and go down toward that beach just below\nthe house. Jump over that rock four times.\u201d There was a big rock upon\nthe beach just below the house. As he gave these directions the old\nman made his voice sound as though he were making war. He began to\nexcite the chief. \u201cMy nephews,\u201d he continued, \u201care out in the canoe\nfarthest from the beach. Be careful how you use your arrow. Do not\npoint it toward that canoe.\u201d When the old man was about to leave him\nhe handed him the arrow and a bow and said, \u201cPut on your war clothes\nabout midnight. Then stand in front of your house and pretend that you\nare going to shoot. Stand with the arrow pointed toward your enemies\u2019\nvillage and say to the arrow just before you let it go, \u2018I am shooting\nyou to kill the chief of my enemies.\u2019 Then let the arrow go.\u201d After\nthat the old man left, saying that that was all he intended to tell him.\n\nThe chief did everything just as he had been directed. At midnight\nhe put on his war clothes and said to his sister, \u201cYou start the war\nsong, and let my niece go to the drum.\u201d Then he took the position the\nold man had told him and shot the arrow saying, \u201cLodge in the heart\nof my enemies\u2019 chief.\u201d He shot, and in the morning the people of that\nvillage saw that the chief was dead. They thought that he had died\nof heart disease, but, when they examined his body, they found the\nsmall arrow sticking into his heart. Then they cut this out and began\nasking one another, \u201cWhere has this arrow come from? What tribe does it\nbelong to?\u201d So they sent for the old man who had made it and, as he was\nexamining it, he said, \u201cI wonder to what place this belongs.\u201d Just then\nit flew out of his hand, and he said, \u201cRun out and see what it is going\nto say.\u201d So all ran outside, and the arrow flew up and down in the\nsky saying \u201cNu\u02cax\u0323gayu.\u201d This is the Tsimshian name of an animal, but\nthe old man made it indicate by that the village from which it came.\nAfter that it went across to their enemies\u2019 town. Now, when they saw\nthis, they got into their canoes and went over to fight. As soon as the\ncanoes had gotten around his house the chief said, \u201cI am not afraid to\nbe killed by you, because I know that you are all from a high family.\u201d\nThen he again had his sister sing the war song and his niece beat the\ndrum, and he acted as the old man had directed him. Just before he\ncame out he threw out ashes which looked like smoke and concealed his\nmovements. In the midst of this he came out and shot the arrow toward\ntheir canoes, which passed through every man in four of them. Then it\ncame back to him, and he shot it through four more canoe loads. Those\nwho were left went home.\n\nThe day after this still more came to fight him with like result, but\nthe next time he made a mistake, shot toward the canoe which contained\nthe old man\u2019s relations, and killed all of them. Then the arrow flew\nback to the old man, who sent it at the chief for whom he had made it,\nand killed him.\n\nNow the chief\u2019s sister put on her brother\u2019s war clothes, while her\ndaughter sang the song and drummed. With the arrow which had traveled\nback to her, she began killing off her enemies just as her brother\nhad done. So the people made fun of the old man, saying, \u201cI thought\nyou said you had killed that chief.\u201d \u201cI did kill him.\u201d \u201cWell! if you\nkilled the chief, who is it that is killing our friends?\u201d Still he kept\nassuring them that he had killed the chief. Then they started over once\nmore. But, this time, when the woman had shot and was running back into\nthe house, they saw by the apron she wore that it was a woman, and the\ncanoes started shoreward, the people exclaiming, \u201cIt is a woman. It is\na woman.\u201d When all had landed, and she saw that they were coming after\nher, she and her daughter escaped out of the rear of the house and ran\nup into the woods. From the top of the mountain there she glanced back\nand said to her daughter, \u201cLook at your uncle\u2019s house. It is burning.\u201d\nThey could see the fire and smoke coming from it. Then they felt very\nsad and composed songs which the Indians sing to this very day. They\ncried so hard that they fell asleep. After that they went farther into\nthe forest crying, and the mother said as she wept, \u201cI wonder whom I\ncan get to marry my daughter so that he can help me.\u201d\n\nBy and by Mink came to the woman and said, \u201cWhat is the matter with me?\nWill not I do for your daughter?\u201d \u201cWhat do you do for a living?\u201d she\nasked him. \u201cI have a smell that kills everything.\u201d Then the woman went\nstraight on without paying the least attention to him. Next Marten came\nalong. To this woman they appeared as human beings. And Marten said,\n\u201cWhat is the matter with me?\u201d \u201cWhat can you do for a living?\u201d He said\nhe was a very fast runner and could get anything he wanted, but she\nrejected him. Then she went on again singing as before, \u201cWho will marry\nmy daughter in order to help me?\u201d Next came Mountain-goat. \u201cWhat is the\nmatter with me?\u201d \u201cWhat do you do for a living?\u201d \u201cI can kill anything\nwith my horns. I live far up among the bluffs where nothing can harm\nme.\u201d He did not please her, and she went on past. Then Wolf came,\nsaying, \u201cWhat is the matter with me? Can not I get your daughter?\u201d\n\u201cWhat do you do for a living?\u201d \u201cI am a fast runner. I can kill anything\nI want. I have plenty to eat.\u201d He did not suit her, and she passed by\nhim, but he was so determined that he met her again with a mountain\ngoat in his mouth. She went right by, however, and came to a lake where\nshe repeated the same words. At that place she met a very fine-looking\nyoung man, Frog. \u201cWhat do you do for a living?\u201d she asked, and he did\nnot tell her what he did but said, \u201cAlthough I am small very few people\nlike me. Even the big animals are scared of me.\u201d After him Grizzly Bear\nasked, \u201cWhat is the matter with me?\u201d \u201cWhat do you do for a living?\u201d\n\u201cDon\u2019t you see how large I am? I am a very powerful fellow.\u201d He showed\nher his strength and what teeth he had, and said that he was very quick\nand active, but she refused to have him, and went on. Then she met the\nWild Canary (s\u01c3\u0101s\u01c3). \u201cWhat do you do for a living?\u201d she said. \u201cI am a\nfine singer.\u201d She went on and met another bird, called Ts\u01c3\u012bn\u00eeg\u0323\u0113\u02can\u00ee,\nand asked, \u201cWhat do you do for a living?\u201d \u201cDon\u2019t you see that I am\na very handsome fellow. All the women want to marry me.\u201d Then she\nwent along and met Fox, who said, \u201cWhat is the matter with me?\u201d \u201cWhat\ndo you do for a living?\u201d she asked. She noticed that he was dressed\nvery warmly in very beautiful clothing. \u201cI can run and get anything I\nwant,\u201d he said. \u201cI have plenty to eat.\u201d He did not suit her, and she\nwent right by. After a while there came Lynx (g\u0323\u0101k), who replied to\nher question by saying, \u201cI am a traveler and get all kinds of birds to\neat.\u201d Next she met Wolverine (N\u016bsk) which answered, \u201cI am a good hunter\nand I kill all kinds of animals.\u201d\n\nAfter that she went along sadly, repeating as usual, \u201cWho will marry\nmy daughter so that he can help me?\u201d Then she saw a man who shone all\nover, standing on top of a mountain. She came very close to him, and\nhe said, \u201cWhat is the matter with me?\u201d \u201cWhat do you do for a living?\u201d\n\u201cI move about as quick as thought. Wherever I want to go, there I am\nat once. My father is the sun.\u201d She said, \u201cLet us see him then.\u201d So he\nspoke to the sun. It was a cloudy day, but, when he spoke to it, the\nsun appeared and it became very warm. \u201cAll right,\u201d she said, \u201cyou can\nhave my daughter for your wife.\u201d\n\nAfter that the man took a limb from a tree and said to his\nmother-in-law, \u201cYou shall be this limb.\u201d He put her inside and\nshoved the limb back. Then he said to her, \u201cThe world will call you\n\u2018Woman-of-the-forest\u2019 (\u0100s-gutu\u02ca\u1ef5\u00eek-c\u0101). You will mock everybody that\nshouts or whistles. When they hear you they will know what it is.\u201d So\nshe became the echo.\n\nAfter this a spherical cloud came down and rolled up with them. As the\ncloud was going up, the man said to his wife, \u201cDon\u2019t look at it. Keep\nyour face hidden.\u201d When he told her to open her eyes again she saw that\nshe was in a beautiful place with flowers all about. It was his house.\nIt was a grassy country and there were all kinds of fruits about the\nplace.\n\nThere this woman had eight children, seven boys and a girl. She was\nvery much afraid of everything, and that is why women are so to-day.\nThen they built for these children a small house with a painted front,\nput up forty boxes of every kind of fruit and berry, also dried\nsalmon, grease, and other kinds of food, and stored the house with\nthem. They had bracelets and a marten-skin robe made for the girl, and\nher grandfather said to her, \u201cYou are going to be very quarrelsome.\nWhile quarreling you will always examine your bracelets.\u201d Then their\ngrandfather prepared war clothes for the boys and said, \u201cYou are now\ngoing down to fight.\u201d He also gave them a painted wooden wedge and\nsaid, \u201cKeep this with you all the time. When you are fighting and see\nthat your enemies are too strong for you, and you are getting beaten,\nput this wedge into the fire. While putting it into the fire, say\nthis: \u2018Grandfather, our enemies are beating us?\u2019\u201d Then they were all\nplaced, together with their house and its contents, in the spherical\ncloud and set down on the site of G\u00eet\u01c3\u00ee\u02cakc. As soon as it landed, the\nlittle house grew to be a big house with painted front, and the boxes\nof berries, salmon, and other provisions were all big painted boxes.\nEverything had been made small so as to come down without being seen.\n\nThen the children of the sun were all very happy, and made so much\nnoise that their enemies, who were out on the river fishing for\neulachon, heard then and said, \u201cThose are the bones of the G\u00eet\u01c3\u00ee\u02cakc\npeople that are making so much racket.\u201d As soon, however, as they found\nthat their enemies\u2019 village was repeopled they started off in their\ncanoes to make war upon them. They were so numerous that the children\nof the sun found they were going to be beaten and put their wedge into\nthe fire. Then the sun came out fiercely, and many of the enemy became\nso hot that they jumped into the ocean. The ocean was so hot that they\ndied there, while those upon land, becoming too blinded to fight, were\nalso killed.[86]\n\nTherefore nowadays people do the same thing. When they fight and a good\nman of high caste is killed, his friends do not come to their opponents\nas though they were angry. They use good words to them, and thereby\ninduce a man of equally high rank on the other side to come out and be\nkilled by them. If they went there talking meanly they would not get\nhim to come out. The woman who was saved remembered how her brother\nand all of her relations had been killed. Therefore she took good care\nin selecting a husband for her daughter, because she felt if she did\nso she would get all of her relatives back. That is why the Indians of\ngood family took such good care of a daughter in old times. They knew\nthat if she married well she would be a help to the family.\n\n * * * * *\n\nWhen the inhabitants of that town became very numerous the daughter of\nthe chief there used to go out berrying. One day, while she was out\nafter berries, she stepped into the manure of a grizzly bear and said,\n\u201cThat nasty thing is right in the way.\u201d Then the grizzly bear came to\nher in the form of a fine-looking man, and she went off with him but\nthey thought that a grizzly bear had killed her. Now the grizzly-bear\npeople watched her very closely, and, whenever she went out of the den,\nthey covered up her tracks. This girl had dentalium shells around her\nneck, and the bears were very much surprised to find one of these lying\nin her tracks every time they covered them over. Early in the morning\nthe male bears went out after salmon, while their wives gathered\nfirewood. They always selected wet wood for this, but the girl got\nnothing but dry wood, and her fire continually went out. She could\nnever start a fire with it. One day, however, an old woman called to\nher and said, \u201cYou are with a different sort of people. You are brought\naway from your own people. I got here because the same thing happened\nto me. Use wet wood like the rest of the women. Leave that dry wood\nalone.\u201d Then she used wet wood and had good fires.\n\nWhen this girl had lost almost all the dentalia from her clothing she\nthought, \u201cWhat is going to become of me?\u201d But the old woman said to\nher, \u201cDo you want to save yourself? Do you want to go back to your\nfather and mother? This is not a good place where you are. Now,\u201d she\nsaid, \u201cgo and get a piece of devil\u2019s club, a thorn from a wild rose\nbush, some sand, and a small rock. When you see these bear people\ncoming after you, throw that devil\u2019s club back of you first. Next throw\nthe thorn, then the mud, then the sand, then the rock.\u201d\n\nSo the woman collected these things and started off on the run, and\nafter a while she saw the bears coming behind her. When they had gotten\nquite close to her she threw back the devil\u2019s club and there came to be\nso many devil\u2019s clubs in that spot that the bears could not get through\neasily. While they were in the midst of these she got a long distance\noff. The next time they got close she threw back the thorn, and rose\nbushes covered the country they had to traverse, retarding the bears\nagain and enabling her to obtain another long lead. Next she threw back\nthe mud, and the place became so muddy that they had to wade through it\nslowly. After that she threw the sand which became a sand bank, and the\nbears slid back from it in attempting to cross. Finally she threw back\nthe rock, and there was a high cliff which it took the bears a long\ntime to surmount.\n\nBefore the bears had overcome this obstacle the girl came out on a\nbeach and saw a man in front of her in a canoe fishing for halibut. She\nsaid to him, \u201cCome ashore and save me,\u201d but he paid no attention to\nher. After she had entreated him for some time he said, \u201cWill you be my\nwife if I come to save you?\u201d \u201cLet me get into your canoe, and let us go\nout. Then I will talk to you about that.\u201d Finally, when she saw that\nthe bears were very close to her, she said, \u201cHave pity on me. Come and\nsave me.\u201d \u201cWill you be my wife, if I come and save you?\u201d \u201cYes, I will\nbe your wife.\u201d Upon that he came in very quickly, took her into his\ncanoe and went out again. He was fishing with a float on the end of his\nline, and, when he came back to it, he began pulling his line up. Then\nthe bears rushed down to the beach and shouted, \u201cBring us our wife.\nThat is our wife you have in your canoe. If you don\u2019t bring her to us\nwe will kill you.\u201d At first he paid no attention, but after a while he\nsaid, \u201cWell! if you think you can kill me, swim out here.\u201d Immediately\nthey plunged into the water and when she saw them coming the girl was\nfrightened, but the man said, \u201cDon\u2019t be frightened. My father was of\nthe Gin\u1d00xc\u1d00mg\u00ea\u02catk.\u201d[87] When the bears got close to the canoe, he put\nhis club into the sea and it killed them all. Then they went to his\nhome.\n\nThe morning after this, when her husband was about to go out fishing,\nhe said to the woman, \u201cI have a wife living on the other side of the\nhouse. She is a very bad woman. Don\u2019t look at her while she is eating.\u201d\nAfter her husband got home from fishing he waited on his new wife and\nwas very kind to her, and, when they were through eating, they went up\nto the top of the house to sit. Then she said to him, \u201cI am your wife\nnow. Anything you know or whatever you have seen you must tell me all\nabout.\u201d So her husband said, \u201cThis wife of mine is a very large clam.\nShe is very high. Nobody looks at her. You see that there is always\nwater in the place where she is sitting. Anyone that looks at her falls\ninto this water and drifts away.\u201d This man lived under ground, but the\ngirl thought she was in a house because she was as if out of her head.\nHer husband caught halibut all of the time to give to his monster wife,\nand the girl thought to herself, \u201cHow does that thing he feeds so much\neat?\u201d One time, therefore, as soon as the clam began eating, she lay\ndown, made a hole in her blanket and looked through it at the big clam\neating. She saw that it was a real clam. When the clam saw that she was\nlooking, it shot out so much water that the house was filled, and the\ngirl was carried underneath the clam by the current. When her husband\ngot home, however, and found the girl gone, he said to the clam, \u201cWhere\nis that girl?\u201d He became very angry with the clam and killed it by\nbreaking its shell. Then he found the girl\u2019s dead body in the water\nunder the clam, took it out, put eagle feathers upon it, and restored\nit to life. Therefore nowadays eagle feathers are used a great deal at\ndances and in making peace.[88]\n\nBy and by the man said to his wife, \u201cDo you know that your father lives\na short distance from here? Do you want to go to see your father and\nmother?\u201d She was very glad to hear that, and they started off at once,\nafter loading the canoe down with food, for this being was rich and\nhad all kinds of things. His canoe was a brown bear, which traveled\nof itself but had to be fed at short intervals.[89] Just before they\nreached her father\u2019s town, they landed, carried their canoe up and\nplaced all of the food under a large tree where it would keep dry. Then\nthe man stayed with it and told his wife to go over to her father\u2019s\nhouse. Her father and mother had thought that she was dead, so they\nwere very happy to see her. She said to her father, \u201cThere is a lot of\nfood close by here. I have brought it to you.\u201d At that time she looked\nvery filthy to them and her clothing ragged, though to herself she\nappeared beautiful. So her father was very much ashamed of her and gave\nher some good clothing. She also smelt to them very strongly of the\nbeach. Then they went over and brought in all the food, but her husband\ndid not come with them.[90]\n\n * * * * *\n\nAt that time the woman was pregnant, and presently she gave birth to\na boy. He was very smart like his father, though they did not let him\nknow who his father was. When he grew larger, he was a fine shot with\nbow and arrows, bringing in all sorts of small animals, and the other\nboys were jealous of him.\n\nOne time, when he was out in a canoe with other boys, hunting, he began\nshooting at a cormorant (y\u016bq), which kept going farther and farther\nout. All of a sudden it became foggy and they could not see their\nway, so they fastened their canoe to the end of a drifting log which\nwas sticking out of the water, and waited. Then some one came to them\nand said to the boy, \u201cI am after you. Your father wants you.\u201d At once\nthe boy lost consciousness, and, when he came to, found himself in a\nvery fine house on the mainland. The chief living there said, \u201cDo you\nknow that you are my son?\u201d He also gave him a name, C\u1d00mgig\u00ea\u02catk, and he\nthought a great deal of him, but the boy thought it strange that he\nnever inquired for his mother. Then he gave his son abalone shells and\nsharks\u2019 teeth (c\u1d00xd\u1d00\u02caq) as presents. He also made him a club and said\nto him, \u201cWhenever you are among wild animals and find there are too\nmany, put this club down and it will fight for you. When you see seals\nor sea lions sitting on the rocks, put it down and it will kill them.\u201d\nAfter this it seemed to the boy as if a door were opened for him, and\nhe saw the canoe he had left with the boys in it. They said, \u201cWhat\nhappened to you? Where have you been?\u201d But he only answered, \u201cDid not\nyou see me sitting on the very top of this log?\u201d He was so smart that\nthey believed him. Then they reached home safe and the grandparents\nwere very glad to see him, but only his mother knew what had\nhappened. Like his father, the boy was a great hunter and fisherman.\nBefore he came the people of that town had been starving, but now,\nespecially since he had obtained the club, they had plenty to eat. His\ngrandfather\u2019s house was always full of halibut, seal, and sea-lion meat.\n\nThen his grandmother said to him, \u201cGrandson, do not go over in that\ndirection. None of the village people go there, and those who have\ndone so never returned.\u201d This, however, only made the boy anxious to\nsee what was the trouble, so he went there and, killing some seals and\nhalibut, put them into the water to entice the creature up. Finally he\nsaw a gigantic crab (s\u01c3a-u) coming up in the sea, so he put his club\ninto the ocean, and it broke the crab\u2019s shell and killed it. Then he\nand his slave pulled the big crab ashore, and he took a load of its\nflesh home to his grandparents. His grandparents had worried all the\ntime he was away, but his mother knew that her son had power over all\nkinds of fish, because his father is chief of the sea. Everything in\nthe sea is under him.\n\nAnother time his grandmother said to him, \u201cThere is a place over in\nthis direction where lives a big mussel (y\u012bs\u01c3). No canoe can pass it\nwithout being chewed up.\u201d So he went to the mussel and killed that.\nHe took all of its shell home, and the people throughout the village\nbought it of him for spears, arrow points, and knives.\n\nAt the same time he also brought home a load of cockles, clams, and\nother shellfish. In the Tsimshian country the shellfish are fine, and\nthe mussels are not poisonous as they are here. In April the Alaskans\ndo not dare to eat shellfish, especially mussels, claiming that they\nare poisonous. It is because he killed the big mussel that they are all\npoisonous here. Since his time, too, boys and girls have done whatever\ntheir fathers used to do.\n\nAfter that the boy married and had a son who was very unlike him. His\nname was Man-that-eats-the-leavings (Q\u01c3a-\u012b\u02cat\u00ea-c\u016bka-q\u0101), and, when he\ngrew up, he was worthless. He seemed to see the shellfish, however, and\nunderstood the shellfish language.\n\n * * * * *\n\nAt the same time the daughter of the chief in a certain village not far\naway went out of doors and slipped on slime which had dropped from a\ndevilfish hung up in front. She said, \u201cOh! the dirty thing.\u201d About the\nmiddle of the following night a fine-looking young man came to her,\nand she disappeared with him; and the people wondered where she had\ngone. This young man was the devilfish, whom she married, and she had\nseveral children by him. Meanwhile, as she was their only child, her\nparents were mourning for her continually. After some time had passed,\nher parents saw two small devilfishes on the steps of the chief\u2019s\nhouse early in the morning, and the people said to the chief, \u201cWhat\ndevilfishes are these here on the steps?\u201d He said, \u201cThrow them down on\nthe beach.\u201d They did so, but the little devilfishes came right back.\nThey threw them down again, but the chief said, \u201cIf they come up the\nthird time, leave them alone. Let them do what they will, but watch\nthem closely.\u201d Then they came right into the chief\u2019s house, and one\nclimbed into the chief\u2019s lap while the other got into that of his wife.\nHe said, \u201cMy daughter must have gone to live among the devilfishes.\u201d To\nsee what they would do, he said, \u201cMy grandchildren, is this you?\u201d Upon\nwhich they put their tentacles around his neck and began moving about.\nThen he gave them some food on long platters, and they acted as though\nthey were eating from these. Afterward he said, \u201cTake those platters\nand follow them along to see where they go.\u201d They did so and saw them\ndisappear under a large rock just in front of the town. So the people\ncame back and said to the chief, \u201cThey went under that large rock down\nthere. Your daughter must be under there also.\u201d When the people got up\nnext morning they saw on the steps the platters they had taken down,\nwiped very clean.\n\nNow the chief felt very badly, for he knew what had happened to his\ndaughter, so he said to the people in his house, \u201cGo down and invite\nmy daughter, and say, \u2018Your father wants you to come to dinner.\u2019\u201d So\nthey went down and said, \u201cYour father has sent us to invite you, your\nchildren, and your husband to come to dinner at his house.\u201d \u201cWe are\ncoming,\u201d said the woman from under the beach, \u201cso go back. We will be\nthere soon.\u201d She knew the voices of all of her father\u2019s servants. When\nthese came back to the chief, he said, \u201cDid you ask her? Did you go\nthere?\u201d \u201cYes, we were there.\u201d \u201cWhat did you say to her?\u201d \u201cWe told her\njust what you wanted us to say to her. She said that her husband, her\nchildren, and herself would be here soon.\u201d\n\nSo the people watched for her, and by and by she came up along with her\ndevilfish husband and with the two little devilfishes right behind her.\nHer marten-skin robe was rotten, all sorts of sea weeds were in her\nhair, and she looked badly, although she had formerly been very pretty.\nHer father and mother were very sorry. Then they set out food for them\nand afterward took the trays down to the place where the little ones\nhad gone under the rock.\n\nNow the chief invited all of the people into his house, gave them\ntobacco to chew, and told them how badly he felt. After they had\ntalked the matter over for a while they said to him, \u201cYou might as\nwell have all the devilfishes killed. When those small ones are grown\nup you do not know what they will do to your house.\u201d So they invited\nthe devilfishes again, killed the big one, threw the little ones down\non the beach, and kept the girl. By and by, however, the girl said to\nher father, \u201cThere is going to be a terrible war. All of the devilfish\nare assembling. Don\u2019t allow any of the people of your town to sleep at\nnight. Let them watch.\u201d So, when night came on, they could see large\nand small devilfishes coming in through every little crack until the\nhouse got quite full of them, and some people were suffocated by having\nthe devilfishes cover their mouths. The devilfish that they had killed\nwas chief among them.\n\nJust then Man-that-eats-the-leavings came to that town, and they told\nhim what a hard time they were having every night with the devilfish,\nso he stayed with them until evening. When they came in this time he\nseemed to have control over them, and they ceased bothering the people.\nThe large devilfishes are called d\u1d00g\u0323as\u0101\u02ca. The small ones, which they\nthrew down on the beach, are those that the Alaskan Indians see, but\nthese do not injure anyone now because their grandfather was a human\nbeing.\n\n * * * * *\n\nAfterward they bathed the girl to take all the devilfish off of her,\nand put fine clothing on her. Her face was very pretty, so that all the\nneighboring chiefs wanted to marry her. In olden times a good looking\nwoman was considered high-caste, for they knew she would marry well,\nand a good looking woman among the high-caste people was considered\nvery high.\n\nAmong those who wanted to marry this girl was\nMan-that-eats-the-leavings. He lived in a brush house at a place where\ngarbage was thrown out. He was a fine shot, however, and one day he\nwent to a lake behind the town where a loon was swimming about and shot\nit. When the arrow struck it gave forth a sound like a bell and swam\nright up to the shore. Then he went down to it and found, instead of a\nloon, a canoe made out of copper. This was, in fact, the grizzly-bear\ncanoe that had belonged to his grandfather. It had long since been\nforgotten. Next he found a piece of a painted house front (q\u01c3\u0113n) and\nshook it, upon which a grand house stood there with four horizontal\nhouse timbers, and he lined the inside of this house with copper plates\nmade out of the copper canoe. Then he married the chief\u2019s daughter\nwithout her father\u2019s consent and took her to his house.\n\nBy and by the chief\u2019s daughter was missed, and they hunted for her\nthrough all of the houses, but they did not look into the old brush\nhouse, for they thought she would never go there. They thought that\nshe might have gone back to the rocks again, and they dug up all of\nthe large rocks to look underneath them. Finally, however, they saw\nher going into the brush house and told her parents, and her parents\nfelt very badly on her account. All got out spears to kill her husband,\nbut her mother said, \u201cI am going there to see her first.\u201d So she went\ndown in great anger, but found the door already open for her, and, when\nshe went in, each side of the house shone so brightly that she could\nhardly keep her eyes open. She saw that the house was full of very\nnice things, so she said to her daughter, \u201cDaughter, are you married?\u201d\n\u201cYes, mother, I am married.\u201d Her mother had intended to take her home\nand have her husband killed, but instead she put the fire out and sat\nin the ashes, as was customary in the case of a woman whose daughter\nmarried without her consent. It meant that she wanted property. And\nbefore she had sat there very long, her new son-in-law handed out eight\nbright copper plates and sent her home, and she told her husband all\nthat she had seen. Then they laid their spears aside, and the following\nmorning they saw a beautifully painted house standing where the brush\nhouse had been. Now the chief invited his daughter and her husband to\na feast. The servants that were sent with the invitation were finely\ndressed. When they got there, they said to the girl, \u201cWe are sent\nafter you by your father; he wants you to come to a feast, you and\nyour husband.\u201d They did so, and, after food had been served, he gave\nhis son-in-law eight slaves, one for every copper plate his wife had\nreceived. And to this day, when a girl runs off with some one, and her\npeople find he is all right, they do all they can for her.[91]\n\n * * * * *\n\nBy and by this chief\u2019s daughter had a little boy who proved to be\nvery smart and became a great hunter. He used to hunt far up on the\nmountains for mountain goats and other animals. One time he fell from\nthe top of a mountain and lost consciousness, and, when he came to,\nhe saw many men standing about him in a circle. They had cedar-bark\nrings around their heads and necks. Then they said to him, \u201cWhat kind\nof spirit do you want, the Raven Spirit or the Wolf Spirit?\u201d and he\nsaid \u201cThe Wolf Spirit.\u201d So they held white rocks over his head, and he\nbecame unconscious. That is how he got the spirit. Then he ran around\nscreaming, naked except for an apron, while all of the Cliff Spirits\nand all of the Forest Spirits sang and pounded on sticks for him. They\nalso tied up his hair like a wolf\u2019s ears. This is the origin of the\n\u0141uq\u1d00na\u02ca, or secret societies, and the one this man first started is\nsaid to have been the Dog-eaters\u2019 society. He sang a song, too, only\nemployed nowadays by a high-caste person when he is initiated. It is\ncalled C\u012bn\u0101\u02cax\u0142k\u01c3, and goes this way, \u201cI am above the world. I walk in\nhigh places. There is nobody else after me. I am alone.\u201d Those who\nbecame \u0142uq\u1d00na\u02cas after this were not like him, because he said, \u201cI am\nalone. There is nobody after me.\u201d They only imitate him.\n\nThere are many kinds of \u0142uq\u1d00na\u02cas. Some are dog-eaters and some pretend\nto eat the arms of people. It is previously arranged between the\n\u0142uq\u1d00na\u02ca and his father what he is to do and whom he is to injure, and,\nafter the spirit has come out, the father has to pay a great deal\nof money for damages. The \u0142uq\u1d00na\u02cas are always found at feasts, and\nhigh-caste people stand around them. The people who learned from this\nboy first are those in the direction of Victoria, and there they think\nthat a person who has performed many times is very high. It is only\nvery lately that we Alaskans have had \u0142uq\u1d00na\u02cas. \u0141uq\u1d00na\u02ca is a Tsimshian\nword meaning y\u0113k.[92] When they perform up here, the southern Tlingit\ndance Tsimshian dances and the northern Tlingit Athapascan dances.\n\nAfter this youth had come back to his people from the woods and had\nshown them all about the \u0142uq\u1d00na\u02ca, he went to the Queen Charlotte\nislands and came to the greatest chief there. Then the people at that\nplace said to him, \u201cIt is terrible the way things have been going on.\nWe have wizards (nuks\u01c3\u0101\u02cat\u00ee), who kill men in a sly way. There is one\nvery high-caste person here who has taught himself to be a wizard.\u201d And\nthey told him this man\u2019s story.\n\nHe and his friend were very dissolute young men who wanted very much to\nbe wizards, and the former begged his slave to tell him what to do. \u201cIf\nyou want to become one very much,\u201d said he, \u201cgo down there and sleep\namong the driftwood left by the tide. Then you will see what it is.\u201d\nThey did this, and a very nice looking woman came to them and taught\nthem witchcraft. This was the mouse (k\u01c3uts\u01c3\u012b\u02can). They thought that it\nwas a fine thing. After a while the woman again appeared to them in a\ndream and said, \u201cWould you like to be among the geese and brants?\u201d They\nanswered \u201cYes,\u201d one saying, \u201cI will be a goose;\u201d the other, \u201cI will be\na brant.\u201d At once they flew off in those forms. They thought that it\nwas a fine thing to be wizards, and would spend all their nights going\nabout that way, never coming in till morning. For that reason the town\npeople began to suspect that something was wrong with them. Nowadays a\nperson among the natives who sleeps much is said to be of no account,\nfor it was through sleep that witchcraft started. They also say that a\nwizard has no respect for anything and never speaks to his neighbors.\n\nFinally a certain man began to drink salt water and fast in order to\ndiscover the wizards. He also made a medicine. Then he dreamt about\nthem, and went to them, telling them everything he knew. The two\nyoung men replied, \u201cDon\u2019t tell about us. If you keep it to yourself\nwe will pay you ten slaves. We will let you win ten slaves from us in\ngambling.\u201d And they did so.\n\nThis is the story that the \u0142uq\u1d00na\u02ca man told to his friends when he came\nhome, and wherever he told it there began to be wizards. Therefore\nwitchcraft came to Alaska through the sons of \u1d00y\u0101\u02cay\u00ee[93] and through\nthe Haida. They also learned from the Haida that witchcraft may be\nimparted by means of berries. When women are gathering these, they do\nnot pick up the ones that are dropped accidentally, no matter how many\nthey may be, because that is what witches do.\n\nThe shamans say it is this way: A man claims that he sees a large\ncreek. It is witchcraft. A smaller creek flows into this. It is the\nlying creek. Another creek comes into it. It is the stealing creek.\nStill another creek comes into it. It is the profligates\u2019 creek. All\nthese are in witchcraft.\n\n * * * * *\n\nOne time Raven came to a place called Cold-town and said to the boys\nthere, \u201cLet us go shooting with bow and arrows.\u201d He took down his own\ncanoe and they started out, but presently the canoe upset and the boys\nwere all drowned. Then he said to them, \u201cYou will stay here.\u201d They are\nthe \u012bk\u1d00g\u0323\u0101\u02caxe, sea birds whose voices can be heard at a long distance.\n\n * * * * *\n\nNext Raven went to T\u0101n-\u0142ut\u016b\u02ca (the southern end of Prince of Wales\nisland) and saw a man there named Qon\u1d00\u0142g\u012b\u02cac.[94] Raven said to him,\n\u201cWhat are you doing here?\u201d \u201cI am a great gambler,\u201d he said. \u201cI love to\ngamble.\u201d Said Raven, \u201cYou are a gambler but you can not win a thing.\nIf you eat forty devil\u2019s clubs and fast many days you will become a\ngreat gambler. You will win everything you wish. But why do you want\nto learn gambling?\u201d The man said, \u201cI have been gambling steadily and I\ncan not win anything. A person won from me my wife\u2019s clothing and all\nof my food and property. Since I have so disgraced myself, I have left\nmy town and have come here to die.\u201d Said Raven, \u201cGambling is not very\ngood. There will always be hard feelings between gamblers, yet I will\nshow you how. One of the sticks has a red mark around it. It will be\nnamed n\u0101q (devilfish). You will see the smoke of n\u0101q. When you get the\ndevilfish, you are lucky. As long as it keeps away from you, you are\nunlucky.\u201d Then he said to the man, \u201cMake a house for yourself out of\ndevil\u2019s clubs first and stay inside while you are fasting. After you\nhave fasted four days, Greatest Gambler (\u1d00\u0142q\u0101\u02ca-s\u01c3\u0101\u02cat\u00ee) will appear to\nyou.\u201d\n\nWhen the man had fasted for three days, living on nothing but devil\u2019s\nclubs, he started to look for more. Then he found a devil\u2019s club, as\nbig around as a large tree, covered with scars, and he took the bark\noff in eight different spots. Then he went to sleep and dreamed that a\nman came to him. He said, \u201cDo you know that I am Greatest Gambler? You\ntook the bark off from me in eight spots. It was I standing there.\u201d\nThen Greatest Gambler said to him, \u201cWhen you leave this place, look\naround down on the beach and you will find something. When you reach\nyour own village do the same thing again, and you will find something\nelse.\u201d\n\nNext morning a real person came to him and said, \u201cI want to see your\ngambling sticks.\u201d So he showed them to him, and he gave them their\nnames. He gave all of them their names at that time. Each stick had\na certain mark. One was named devilfish and the others were called\nafter other kinds of animals and fish. They are the same to-day among\nboth Tsimshian and Tlingit.[95] The two principal sticks besides the\ndevilfish are tuq (a small bright fish found in the sand along shore)\nand \u0101nc\u0101\u02cadj\u00ee (a small gregarious bird which seems to feed on the tops\nof trees).\n\nAfter Greatest Gambler had showed him how to gamble he prepared to\nreturn to his people. When he was getting ready he looked about upon\nthe beach and found a sea otter lying there. When he reached the first\nplace where he had camped on coming away he camped there again and on\nlooking around as directed found a fur seal. He took off the two skins\nthere and dried them. It took him a whole day.\n\nWhen he at last entered the village everybody made fun of him, saying,\n\u201cAy\u00e2\u02caoQon\u1d00\u0142g\u012b\u02cac\u201d (said to be Haida words meaning \u201cCome and let us\ngamble, Qon\u1d00\u0142g\u012b\u02cac\u201d). He had made a shirt out of the sea otter and a\nblanket out of the fur seal, so they were anxious to gamble in order to\nwin those things. When they first heard him speak of gambling they made\nfun of him, thinking to beat him as before, and the same one who had\nbefore won all of his goods sat down opposite. He was a fine gambler\nand therefore very rich. When they started to play, the poor man began\nto go through all kinds of performances, jumping up, running about, and\nsaying funny things to his opponent, so that the latter became confused\nand could not do anything. The poor man began winning his goods, and,\nwhen he got tobacco, he would treat the crowd about him with it.\nFinally the poor man said, \u201cThat is enough. I am through,\u201d but the rich\nman answered, \u201cStay and let us gamble more,\u201d thinking that he would\nget all of his goods back. The poor man, however, said he was through\nbut would be willing to gamble with him the next day, and he left his\nopponent sitting there feeling very badly. The same day, however, his\nopponent went over to him again and again asked him to gamble. \u201cOh! let\nus wait until to-morrow,\u201d he said, and he spoke kindly to him. Finally\nthey began again. Whatever words the poor man used toward his opponent\nat this time, people use at this day. By and by he said to the chief,\n\u201cLet us gamble for food next. I want to feed my people.\u201d Then the rich\nman was angry, sat down, and began gambling with him for food. Again\nhis opponent won everything and said, \u201cThat is enough. We have plenty\nof time to gamble. We will gamble some other day.\u201d So they stopped,\nalthough the chief would have persevered, and the poor man invited all\nof his friends in order to give them the food he had won.\n\nNext day the chief again brought over his gambling sticks, and they\nrecommenced. Whenever the poor man saw that his luck was turning, he\nwould jump up, run around the circle of people, who were watching him\nclosely, run to a little creek near by, wash his hands very clean\nand return to gamble. He did that over and over again while he was\ngambling. Sometimes he would run off and chew upon a piece of dried\nsalmon. Then he could see the devilfish smoke much better. This\ntime they staked slaves, and he won quite a number, after which he\njumped up, saying that he had gambled enough. The chief begged him to\ncontinue, but he said, \u201cNo, we have gambled long enough. I will gamble\nevery day with you if you desire, but this is enough for to-day.\u201d\n\nNext morning they gambled again. A big crowd always followed him to the\ngambling place because the way he acted was new to them. He would jump\nup, call certain of his lucky sticks by name and say, \u201cNow you come\nout.\u201d Before he began gambling he mixed his sticks well together and\nsaid, \u201cThe \u0101sq\u01c3anc\u0101\u02cadj\u00ee sticks will come out.\u201d So they came out, flew\naround and around his head and settled among the other sticks again. He\nwas the only one who could see them.\n\nBy this time the chief opposing him had become fairly crazy. He had\nnothing left but his house, his sisters\u2019 children, his wife, and\nhimself. He wanted to stake his sisters\u2019 children, but his opponent\nsaid that he would not gamble for people. Then the chief caught hold\nof him and begged him, and his own friends came to him and said, \u201cWhy\ndon\u2019t you gamble and win those friends of his? You are very foolish not\nto.\u201d \u201cI do not want to gamble unless I can win something,\u201d he said.\n\u201cWhat good will those people be to me? I can not do anything with them\nafter I win them.\u201d \u201cYou will have the name of having won them. Remember\nwhat he did to you. He did not have pity on you. When he won your\nwife\u2019s clothes did he give them back?\u201d Then the poor man moved a piece\nof painted moose hide, called ck\u01c3ut\u01c3\u00ea\u02ca, around in front of the chief.\nIt made him very angry, but he dared not say anything. The chief lost\nhis nephews, his house, and his wife\u2019s clothes and offered to stake his\nwife, but his opponent refused until his cousin said, \u201cGo on and get\neverything he has. If you do not want them you can give them back.\u201d So\nhe won his wife also. Then he put his gambling sticks away, refusing\nto gamble for the chief himself, because he knew that there is always\ntrouble at the bottom of gambling. But his friends said, \u201cIf he is\nfoolish enough to stake himself and his wife, go on and gamble. After\na while he will feel it in his face (i. e., be ashamed).\u201d So he played\nonce more and won his opponent also.\n\nThen he said, \u201cSince you have staked everything and I have won, I\nsuppose that this is all. Do you remember how you won everything from\nme? You were very hard on me. You even won my wife\u2019s clothing, and you\ndid not give me anything back. You left me in such a condition that I\ncould not do a thing to help myself and my wife. You know that I have\nwon you. You belong to me. You might be my slave, but I will not be\nthat hard upon you. I have won you and your wife, but I don\u2019t want to\nclaim you. Take your wife also. She is yours and I don\u2019t want to claim\nher either.\u201d\n\nHigh-caste people did not become gamblers, because they always\nremembered this saying. They always told their children that gambling\nbelonged to lower people and was not work for an honest person. On\naccount of what happened at that time a gambler will now get crazy over\nthe game, and think, when he is using the last money in his purse, \u201cI\nam going to win it back. I may win it back with the last cent I have.\u201d\nSo he keeps on and on until he goes through with everything. The whole\ntown knows that he is going crazy over gambling, but he thinks that\nhe is doing the right thing. When a gambler wins a lot of things from\nanyone nowadays, he remembers Qon\u1d00\u0142g\u012b\u02cac and gives some of them back. He\nis not as hard on him as the chief was to the poor man.[96]\n\nIt is from Qon\u1d00\u0142g\u012b\u02cac also that the gambling sticks have different names\nand that there are different kinds of n\u0101qs and different sorts of\nc\u012bcts. These c\u012bcts are lucky gambling sticks, but the lucky medicine\nthat a gambler obtains is also called c\u012bct. In order to get it he has\nto fast, remain away from his wife, and keep what he is doing secret.\nAt that time he wishes for whatever he desires. This medicine also\nmakes a person brave and is used when preparing for some important\naction. The name c\u012bct is said to have come from a wolf which had\nsomething stuck between its teeth. When a certain man got this out, the\nwolf said, \u201cI will show you my c\u012bct. I will tell you what it is.\u201d\n\nPeople who cheat have gambling sticks like birds that are able to fly\naway, and they keep the names of these sticks to themselves.\n\nIt is since the time of this first gambler, too, that people have had\nthe custom of saying to a gambler, \u201cWhy don\u2019t you give a feast with the\nfood you have won?\u201d\n\nGamblers claim that when the sticks move in a certain way while they\nare gambling, it means death in the family. If they keep the rules of\ntheir c\u012bct it will tell them what animal they are going to kill when\nthey are out hunting.\n\n * * * * *\n\nAfter the rich opponent of Qon\u1d00\u0142g\u012b\u02cac had lost all of his property,\nhis wife left him, and he went away from that town. He made a bow and\narrows and wandered about in the forest like a wild animal. Coming down\nto the beach at a certain place, he found a fine bay and built his\nhouse upon it. There he began to collect clams and fish which he dried\nfor himself. He was gone all winter, but in those times the Indians did\nnot care for foolish people, viewing them as though they were dead, so\nhis friends did not look for him.\n\nWhile he lived in that place the chief heard a drum sounding from some\ndistant place, but he did not take the trouble to see what it was.\nFinally he discovered that the noise was caused by a grouse and said\nto it, \u201cI see you now. I have been wondering what it was that I heard\nso much.\u201d Then he said to the grouse, \u201cYou are a great dancer, are you\nnot?\u201d \u201cYes, I dance once in a while when I am lonely.\u201d \u201cCome along and\nlet us have a dance. I am pretty lonely myself.\u201d So that evening he\nsaw all kinds of birds, which were the grouse\u2019s friends, and they had\na dance. They danced so much that this man forgot all that he had been\ngrieving about and felt very happy. Therefore people always dance for\none who is mourning, to make him forget it. This is where the first\ndance came from.\n\nThen the chief said to the grouse, \u201cHow came you to know about\ndancing?\u201d \u201cThere is a person out on that island who knows a lot about\nmedicine. He knows how to make medicine for dancing and fighting.\u201d \u201cYou\nmust let me see him,\u201d said the man. The bird answered, \u201cIf you want\nto see this great medicine-man you must fast to-morrow. This is the\ngreat person who knows all about medicines.\u201d Now, after the chief had\nfasted, he went to sleep and dreamed that a man came to him, showed\nhim a certain leaf on the marsh and said, \u201cTake that leaf and put it\ninto this sack. Then go down toward the beach. As soon as you get down\nyou will see an eagle lying there. Take off its claws and feathers,\nand, after you have put the leaf in them, draw the cords so as to pull\nits talons tight around it. After that go down to where the waves are\ncoming in, and at the place the tide has left, stoop down, pretend\nto pick up something and put it into your sack. That will be the\nwave. Then take a feather from the back of the head of an ayah\u012b\u02caya (a\nsolitary bird that continually flies about on the beach) and put it\nwith the rest. You will become a great dancer like that bird. Finally\ntake this medicine to a point running far out into the ocean where the\nwind blows continually. Tie it there to the top of a tree, where it\nwill always be blowing back and forth.\u201d\n\nThe man did as he had been directed, and the day after began to think\nof composing a song. On account of the medicine this was not hard for\nhim. He also felt that he could dance, and began dancing the same\nevening. While doing so he was very light upon his feet. He was as if\nin a trance, not knowing exactly what he was doing. Then he thought\nto himself, \u201cI am going to the next town.\u201d So he went there and began\nsinging, and it was soon noised about, \u201cA man has come here who is a\ngreat singer. He is going to dance to-night.\u201d Then all the people went\nto that house where he was to dance. He danced and taught the women\nhis songs, which were very sad. He sang about the different clans\n[among the Haida], picking out only good clans. So the young women of\nthose families began to bring him presents, and each thought, \u201cI will\ngive the most.\u201d They gave him all kinds of things, robes, fur shirts,\nblankets, leggings. He was becoming very rich through dancing.\n\nIn the same town was the young son of a chief who wanted very much to\nlearn to dance and said to him, \u201cHow did you come to learn to dance?\u201d\nHe answered, \u201cI have medicine for dancing.\u201d \u201cYou must show me how. I\nwill pay you well. I want very much to learn.\u201d Then he showed him how\nto make the medicine. He said, \u201cYou have to fast. If you do that you\nwill learn. Fast to-morrow, and the next day I will take you up to the\nwoods.\u201d When they went up he said, \u201cAfter you have learned how to do\nthis, you must think of composing a song, and you will see that you\nwill be able to do so at once. You will be so happy over it that you\nwill feel as though you were making a great fire.\u201d In the morning the\nyoung man sang and found he could compose songs. Then he went up to the\nwoods and danced all alone by himself. Like the other, he felt light as\nif he were in a dream. By and by it was reported all over town, \u201cThis\nchief\u2019s son can compose fine songs.\u201d He danced for them, and, because\nhe was a younger person than the other, he danced far better. At this\nthe youth\u2019s boy friends said to him, \u201cWhat makes you do such a thing?\nIt doesn\u2019t look right for you to do it.\u201d They tried to make him believe\nhe was above dancing, because they were jealous of him. So he went to\nthe man who had instructed him, and the latter said, \u201cPeople will do\nthis (i. e., dance) all over the world. You will soon hear of it. You\nand I will not be the only ones doing it. They say this because they\nare jealous of you.\u201d The youth had composed so many beautiful songs\nthat all the girls had fallen in love with him. That was why the other\nyouths were jealous of him. The first dancer also said to him, \u201cIt is\nnot high-caste people like yourself merely who will compose songs.\nEverybody will learn these and compose others. Anybody that composes\nsongs like this after having made medicine will have his name become\ngreat in the world.\u201d\n\nWhen this youth had told his father all he had learned, his father\nasked all the people of that town to come to his house and repeated\nit to them. Then he said, \u201cI do not think it is well for a high-caste\nperson to compose songs and be a dancer. They say that a person\u2019s name\nwill become very high and be known everywhere if he composes songs\nand becomes a dancer, but a chief\u2019s son\u2019s name is already high, and a\nchief\u2019s name is known everywhere. Why should he compose songs and dance\nto make it so? It is better that the poorer people should do this and\nmake their names known in the world.\u201d If the chief had not said this,\npeople that compose songs and dance would be very scarce among us. It\nis because the chief said, \u201cLet it be among the poorer people so that\ntheir names may be known,\u201d that there are so many composers and dancers\namong us. For no chief composes or dances without giving away a great\ndeal of property.\n\nThus it happens that there are two kinds of dances, a dance for the\nchief and his sons and this common or Haida dance (Dek\u012b\u02cana \u1d00\u029f\u01c3\u0113\u02cax). In\nthe latter, women always accompany it with songs, and, if the composer\nsings about some good family, members of the latter give him presents.\nWhen the chief is going to dance, he has to be very careful not to say\nanything out of the way. He dances wearing a head dress with weasel\nskins, a Chilkat blanket, and leggings and carrying a raven rattle.\nHe is the only one whose voice is heard, and he speaks very quietly.\nMeanwhile, until it is time for them to start singing for him, the\npeople are very quiet and then only high-caste people sing. The Haida\ndance, however, is always accompanied by noise. It is rather a dance\nfor pleasure, while the chief\u2019s dance is more of a ceremony. Although\nmost of the people who witness it are high-caste, anyone is welcome.\nAll watch the chief\u2019s actions and listen to his words very closely.\nIf he makes the least mistake, showing that he has not studied his\nwords beforehand very well, they have too much respect for him to say\nanything to him at that time. Next day, however, after he has found it\nout, if he does not take his words back, the people that had heard will\ndisgrace him by giving away a great deal of property. The Haida dance\nwas done away with years ago, while the chief\u2019s dance has been given up\nonly in very recent times.\n\nAfter this the man that first taught dancing married in that town and\nforgot all about the wealth he had lost. This shows that he was not\nsmart, for a smart man, when he loses a very little of his property,\nthinks of it and next time tries to do better. One time he and his\nwife went away in a canoe and upset. His wife was drowned, but he was\ncaptured by the land otters who named him T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f, and he has\nstrength like that of a shaman among them. When anyone is drowned by\nthe upsetting of his canoe, they say \u201cT\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f has him.\u201d\n\n * * * * *\n\nOne time four boys went out hunting from Klawak with bow and arrows.\nThey saw some black ducks and shot at them, but the ducks kept swimming\nout to sea, drawing them on. Far out the canoe upset. They hunted for\nthe boys for days and days, but could not find them. Then some property\nwas given to a shaman named Tuxst\u0101\u02ca, who sent his spirit after them to\nthe point on the beach from which they had set out. Then the shaman\nsaid, \u201cThe spirits of the boys seem to have taken the road to the\nland-otters\u2019 dens.\u201d Therefore they kept on until they saw the boys upon\na point of land, but, as soon as the latter saw them, they ran into\nthe dens of the land otter. Then the town chief said, \u201cLet the whole\ntown gather pitchwood and burn up the land-otter dens.\u201d So all of the\npeople went thither in their canoes, made fires at the mouths of the\ndens and killed the land otters as soon as they came out. All perished\nbut a few, who said, \u201cIt is T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f\u2019s fault that they have burned\nup our houses and our food.\u201d Then T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f jumped into the sea from\nthe other side of the point with the boys all around him, so that they\ncould not be found.\n\nAfter this the shaman said, \u201cThe land otters are going to make war upon\nthe people here,\u201d and soon after they did so. The people attacked them\nin return and they warred for some time. Many people fell down suddenly\nand were taken sick, while others were injured by having limbs of trees\nfall upon their heads. The shaman said that these mishaps were really\neffects of the land-otters\u2019 arrows, made of the shells of the spider\ncrab. The people were also suffering from boils and pimples all over\ntheir bodies, and he said that these were produced by the poisonous\nshells. So many were dying that all became frightened. Whenever anyone\nwent out hunting or fishing he would be troubled with boils and itching\nplaces and have to return. The shaman\u2019s spirits, which the land otters\ncould see, were the only things they feared.\n\nFinally the shaman saw that there were two white land otters, and he\nsaid, \u201cIf you can get hold of those you will be all right.\u201d Then a\ncanoe with four men started off, and the shaman sang with them telling\nthem that his spirits were going along also to look after them. He\nsaid, \u201cYou will be lucky. You will get them. As soon as you get them\nput feathers on their heads.\u201d So they went away and camped for the\nnight. They were unable to sleep, however, on account of the strange\nnoises about their camp as if people were talking in very low tones.\nStill they could not see anything. They would say to one another,\n\u201cDo you hear that?\u201d \u201cYes,\u201d they answered. It was caused by the two\nhigh-caste white land otters who were talking to Tuxst\u0101\u02ca\u2019s spirits.\n\nNext morning the men arose very early, and the eldest said to the one\nnext in years, \u201cGet up. I have had a queer dream. I dreamt that we\nhad a deer and that we were taking our deer to the land-otter den.\u201d\nThen one of them answered, \u201cYou have had a lucky dream. Let us start\nright away.\u201d So they took the canoe down and set out. Going along on\nthe opposite side of the point on which they had camped, they saw the\ntwo white otters swimming in the water. The shaman\u2019s spirits had been\nholding them. Then the men said to them, \u201cStay there. We have had you\nfor a long time now.\u201d So the otters remained where they were, and they\ncaught them and put feathers upon their heads. They were making deer of\nthem. They took them home to the fort in which they dwelt and carried\nthem in. All the people danced for them. And that night, after they\nhad retired, the people dreamt that the land otters were dancing the\npeace-making dance. Some of the people said, \u201cThey really danct,\u201d but\nothers replied, \u201cNo, they did not dance. We only dreamt it.\u201d Still they\ndressed up to dance in return. All were fasting, as was customary when\npeace is about to be made. They also fed the land otters and waited\nupon them very carefully.\n\nBy and by the shaman said that the land otters were coming, so the\npeople made ready for them. They soaked a very bitter root, called\ns\u01c3\u00eekc, in water for a long time. Some said, \u201cThey are not coming.\nThe shaman has made that up,\u201d but others believed him and got ready.\nFinally the shaman said, \u201cTo-morrow they will be here.\u201d The next\nmorning it was very foggy and they could not see far out, but they\nheard a drum beating. At length the land-otter-people came ashore, and\nthey helped them carry their things up to the houses. One of these land\notters had two heads, one under the other. It was T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f. All\nsaid, \u201cWe depend on T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f.\u201d Then numbers of land otters came\ninto the house, but, as soon as T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f appeared at the door,\neverybody there but the shaman fell down as if dead. The shaman in turn\nfilled his mouth with the poisonous water they had prepared and spit\nit about upon the otters, rendering unconscious all that it touched.\nThe land otters, however, shouted, \u201cKeep away from T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f. Let\nhim do his work.\u201d So T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f danced, saying, \u201cHa, ha, ha.\u201d When\nthey started a song, the land otters mentioned T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f\u2019s name in\nthe manner of the Indians. When they were through with their dance, all\nof the people woke up, and the land otters also came to. But, when the\nhuman beings got up on their feet, all had vanished including the two\nwhite ones.\n\nThen the village people said to one another, \u201cDid you see the dances?\u201d\n\u201cYes,\u201d they answered. They knew something had happened and did not want\nto admit having missed it. \u201cDid you see this T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f?\u201d \u201cYes.\u201d \u201cHow\nwas he dressed?\u201d \u201cHe had two heads and wore a dancing apron. He carried\ntwo large round rattles. As soon as he moved around sideways we all\nwent to sleep.\u201d\n\n * * * * *\n\nNow all the people were very happy because the salmon were running, but\nbefore they had left the town Raven came to them and said, \u201cDon\u2019t leave\nthe town. Stay right here. Don\u2019t go to any of the salmon creeks.\u201d They\nwere very hungry for salmon, however, and said to four boys, \u201cGo to the\nsalmon creek close by and get some salmon for the village.\u201d So they\nwent there and filled their canoe.\n\nThis salmon stream runs down into a sort of lake, and, while they were\nupon this paddling homeward, they heard some one calling to them.\nPresently a man came down through the woods and shouted, \u201cStay where\nyou are, and I will tell you something.\u201d Looking at this man, they\nsaw that he was naked and painted red all over. He said, \u201cWhen you\nhave gone a short distance, the fellow sitting in the bow will fall\nover. When you have gone a little farther, the next will do the same.\nA little farther still the next one will fall over. You fellow in the\nstern will reach home and tell the news. It is through the shaman\u2019s own\nspirits that he is killed.\u201d\n\nThey could not understand this last saying for the shaman had been\nalive when they left, but all things happened just as the man had\npredicted. After they had gone a short distance the man in the bow fell\nover with blood pouring out of his mouth. The same thing happened to\nthe next two. When the steersman reached town with the three bodies\nthey asked him what was the matter, but he said, \u201cDo not ask me any\nquestions. Give me something to eat quickly.\u201d So they gave him some\nfood, and, after he had finished eating, he said, \u201cAs we were paddling\nalong from the creek with our salmon, a man came out of the woods\nsaying, \u2018Stay where you are and I will tell you something.\u2019 So we\nstopped, and he went on, \u2018When you get a short distance from here, the\nman in the bow will drop over, a little farther the next one and a\nlittle farther the next one. There will be three. It is what the shaman\nsees that kills him.\u2019 It has happened just as he said. And he said to\nme, \u2018The fellow in the stern will get home and have something to eat.\nJust as soon as he has eaten he will drop over.\u2019\u201d And so it happened.\nJust as soon as he had told the story he dropped over dead. Then the\nshaman asked for his apron, hat, and necklace as if he were going to\ndoctor some one. As soon as he had dressed, he turned himself around\nthree or four times, as the shamans used to do when they were dying.\nAfterward blood began to flow from his mouth, and he died.\n\n * * * * *\n\nNow the people of that town were very much frightened, and none of them\nwent away. They had heard before that the land otters have death and\nall kinds of sickness for their bows and arrows, but until then they\nhad not believed it. Afterward the people began to starve, and the\nchildren especially suffered very much. One child, who must have been\nvery poor, would cry at night with hunger. After he had been crying for\nseveral nights in this manner the people saw a torch coming toward the\nhouse and heard the bearer of it say, \u201cCome here, grandchild, and I\nwill feed you on q\u01c3o\u0142k\u1d00d\u1d00k\u00ea\u02cax\u0323.\u201d The child did so. This man was named\nMan-with-a-burning-hand (Dj\u00eenakax\u0323\u1d00\u02cadza), because his hand was always\non fire and what he called q\u01c3o\u0142k\u1d00d\u1d00k\u00ea\u02cax\u0323 were ants (w\u1d00n\u1d00tu\u02cax). This\nhappened at T\u1d00\u02caqdj\u00eek-\u0101n, the old town of the Klawak people.\n\nNow the father and mother of this child looked about for it, weeping\ncontinually. As they were passing a certain cliff, they heard a\nchild crying there, and, raising a flat rock which appeared to cover\nan opening, they saw it lying inside. Then they saw that ants were\ncrawling out of its nose, eyes, and ears. After that many other\nchildren were brought thither, and their parents said to them, \u201cLook\nat this. Man-with-a-burning-hand did this because the child cried\nso much. You are always crying too. This will happen to you some\nday if you do not stop.\u201d Back of the site of T\u1d00\u02caqdj\u00eek-\u0101n there is a\ncliff still called Man-with-a-burning-hand. This story was mostly\nfor children, and, when a child cried too much, they would say, \u201cDo\nnot cry so much or Man-with-a-burning-hand will get you.\u201d The story\nwas known all over Alaska, and the children were very much afraid of\nMan-with-a-burning-hand.[97]\n\n * * * * *\n\nIn the same town, T\u1d00\u02caqdj\u00eek-\u0101n, lived a chief named G\u0323\u1d00\u0142w\u0113\u02cat\u01c3 belonging\nto the Tak\u1d58ane\u02cad\u00ee family. He was bathing in the sea for strength\nevery day, and the people of his village bathed with him. In the cold\nmornings he would rise, run down to the sea, and rush in. Then he would\nrun up to a good-sized tree and try to pull a limb out of it. He would\nafterward go to another and try to twist it from top to bottom. He\nwanted to do these things because he was trying to become a killer of\nsea lions.\n\nThe same chief had a nephew who was thought to be very weak and a great\ncoward. He would not go into the water, and the people teased him\nby pushing him over, when he would not do a thing in return. He was\nvery slow. The man\u2019s real name was Dukt\u01c3\u016b\u02ca\u029f\u01c3 (Black-skin), but they\nnicknamed him \u1d00tqah\u0101\u02cas\u01c3\u00ee. His real name may also have been a nickname\noriginally, applied to him because he was ugly.\n\nAt the same time Black-skin was merely feigning weakness, and, though\nhe continued to lie in bed when the others bathed, at night after all\nwere asleep, he would steal off and do the same thing himself for hours\nand hours. He remained in so long that he had to float to rest his\nfeet. On coming out he would throw water on the ashes of the fire so\nas to make it steam and lay his mat on top. That was the only bed he\nhad. The people thought that he was a low, dirty fellow, but in reality\nhe kept himself very pure and would not lie or steal. He did not say\na word when they made fun of him, though he was strong enough to have\ndone almost anything to them if he had so desired. When they sent him\nafter big pieces of firewood he acted as if they were very hard to\nlift, and they thought he was so lazy that they gave him very little to\neat.\n\nThe people went on in this way, bathing every day with their chief,\nwhile Black-skin bathed at night. After they were through, the village\npeople would make a big fire, take breakfast and then go after wood. As\nsoon as the people came up, Black-skin moved into a corner and slept\nthere. One night, while Black-skin was bathing, he heard a whistle that\nsounded to him like that of a loon. He thought, \u201cNow that I am seen I\nbetter let myself go.\u201d So he went toward the place where he had heard\nit and saw a short, thick-set man standing on the beach clothed in a\nbear skin. This man ran down toward him, picked him up, and threw him\ndown upon the beach. Then he said, \u201cYou can\u2019t do it yet. Don\u2019t tell\nanyone about me. I am Strength (\u0141ats\u012b\u02can). I have come to help you.\u201d\n\nToward morning Black-skin came in feeling very happy, for he thought\nthat he had seen something great. He kept thinking of Strength all the\ntime. He could not forget him, but he was quieter than ever in his\ndemeanor. When they were playing in the house he would never pay any\nattention, and, if they said mean things to him, he let them go on\nunnoticed, although he belonged to the family of the chief. Anything\nthey wanted they asked him to get, and he got it. In olden times the\nboys used to wrestle in the chief\u2019s house while their elders looked on,\nand they would try to get him to wrestle also. Sometimes the little\nboys would wrestle with him, and he pretended that they pushed him\ndown. Then they would make fun of him saying, \u201cThe idea of a great man\nlike you being thrown by a child.\u201d\n\nWhen he went in bathing again, this man felt very happy for he knew\nthat he had strength. Anything hard to do, when he looked at it,\nappeared easy to him. That night he heard the whistle once more. He\nlooked round and saw the same man, and the man said, \u201cCome over this\nway. Come over to me.\u201d Then they seized one another, and as soon as the\nshort man felt his grip, he said, \u201cDon\u2019t throw me down. Now you have\nstrength. You are not to go into the water again. Go from here right\nto that tree and try to pull the limb out.\u201d So he went to the tree and\npulled it right out. Then he put it back again. After he had done so,\nthe man told him to go to the other tree. \u201cTwist it right down to the\nroots,\u201d he said. So he did. Afterward he untwisted it and made it look\nas before.\n\nJust after he got to bed the people started in bathing. As they passed\nhim the boys would pull his hair saying, \u201cCome on and go in bathing,\ntoo;\u201d but he paid no attention. After they had bathed they went up to\nthis limb as usual, and G\u0323\u1d00\u0142w\u0113\u02cat\u01c3 pulled it out with ease. Black-skin\nlay in bed, listening to the shouting they made. Then G\u0323\u1d00\u0142w\u0113\u02cat\u01c3 ran to\nthe other tree and twisted it to the very root. When they came home,\nthey told the story to one another, saying, \u201cG\u0323\u1d00\u0142w\u0113\u02cat\u01c3 pulled out that\nlimb.\u201d The chief himself felt very proud, and the people of the village\nwere very happy that he had done so, especially his two wives. Then\nthey tried to get Black-skin out of bed. They laughed at him, saying,\n\u201cYour chief has pulled out the limb. Why couldn\u2019t you? He has also\ntwisted that tree. You sleep like a chief and let your chief go bathing\nin the morning.\u201d They laughed at him, saying, \u201cHe is sleeping in the\nmorning because he has pulled out that limb and twisted that tree.\u201d\n\nThey had been bathing in order to hunt sea lions, so the young men\nsaid, \u201cTo-morrow we are going after sea lions. I wonder which part of\nthe canoe Black-skin will sleep in. He is such a powerful fellow.\u201d\nAnd one boy said, \u201cWhy this Black-skin will sit in the bow of the\ncanoe so that he can land first. He will tear the sea lions in two.\u201d\nBlack-skin listened to all this, but he paid no attention to them. The\nwhole town was going all day long to see the place where the limb had\nbeen pulled off and the tree twisted down to the root. Those people\nalmost lived on this sea-lion meat, but it was very scarce and only\npowerful people could get it. For this reason they picked out only the\nstrongest fellows from among those who had been bathing with the chief,\nto go after them to the sea-lion island. This island was very slippery\nbecause the sea lions stayed there all of the time and very few could\nget up to the place where they were. That is why they went through such\nhardships to get at them.\n\nThe elder of the chief\u2019s two wives had had pity on Black-skin, and\nwould do little favors for him on the sly. So Black-skin, after he had\nbathed secretly, came to his uncle\u2019s wife and said, \u201cWill you give\nme a clean shirt; it doesn\u2019t matter much what it is so long as it is\nclean, and something for my hair?\u201d \u201cAre you asked to go?\u201d she said. He\nreplied, \u201cI am not asked, but I am going.\u201d So she prepared food for\nhim and put it in as small a package as she could. All prepared and\ngot into the canoe. Last of all came down Black-skin, and, when they\nsaw him, they said, \u201cDon\u2019t let him come. Don\u2019t let him come.\u201d Seeing\nthat he was determined to get in they began pushing the canoe out as\nfast as they could. Black-skin then seized the canoe, and they struck\nhis fingers to make him let go. It sounded like beating upon a board.\nAnd, although all of them were shoving it out, he exerted a very little\nof his strength, pulled the canoe back, and jumped in. Then the people\ntalked very meanly to him, but the chief said, \u201cOh! let him be. He will\nbail out the canoe for us on the way over.\u201d So he sat in the place\nwhere one bails. The uncle might have suspected something after his\nnephew had pulled back the canoe, but he did not appear to. As they\nwent rapidly out they said, \u201cBlack-skin came along to tear the sea\nlions in two.\u201d They asked him, \u201cHow many sea lions shall I skin for\nyou?\u201d But Black-skin said nothing.\n\nThe sea-lion island had very precipitous sides against which great\nwaves came, so G\u0323\u1d00\u0142w\u0113\u02cat\u01c3 waited until the canoe was lifted upon the\ncrest of a wave and then jumped ashore. He was a powerful fellow, and\nseizing a small sea lion by the tail smashed its head to pieces on the\nrocks. Then he thought he would do the same thing to a large one. These\nlarge sea lions are called q\u01c3\u1d00t\u01c3-cu-q\u0101\u02cawu (men-of-the-islands). He went\nto the very largest of these and sat astride of its tail, intending to\ntear it in two, but the sea lion threw him up into the air, and, when\nhe came down, he was smashed to pieces on the rocks.\n\nNow, when Black-skin saw what had happened to his uncle, he felt badly.\nThen he put his hand into his bundle of clothes, took out and put on\nhis hair ornament and his shirt, while all watched him, and said, \u201cI\nam the man that pulled out that limb, and I am the man that twisted\nthat tree.\u201d He spoke as high-caste Indians did in those days, and all\nlistened to him. He said to them, \u201cTake the canoe closer to shore.\u201d\nThen he walked forward in the canoe, stepping on the seats which broke\nunder his weight, precipitating their occupants to the bottom of the\ncanoe. The young men that were sitting in his way he threw back as\nif they had been small birds. Then the people were all frightened,\nthinking that he would revenge himself on them for their meanness, but\nhe jumped ashore where his uncle had gone and walked straight up the\ncliff. The small sea lions in his way he killed simply by hitting them\non the head and by stepping on them. He looked only at the big one\nthat had killed his uncle, for he did not want it to get away. When he\ncame to it, he seized it and tore it in two. A few of the sea lions\nescaped, but he killed most of them and loaded the canoe down. While he\nwas doing this, however, his companions, who were very much ashamed of\nthemselves and very much frightened, paddled away and left him. They\nsaid to the people in the town, \u201cIt was Black-skin who pulled out the\nlimb and twisted the tree.\u201d Then the town people were troubled and\nsaid, \u201cWhy did you leave him out there? Why didn\u2019t you bring him in?\u201d\n\nMeanwhile Black-skin took out the sea-lion intestines and dried them.\nHe had nothing to make a fire with and did not know what he should do.\nSo he lay down and went to sleep, his head covered with his blanket.\nThen he heard something that sounded like the beating of sticks.\nSuddenly he was awakened by hearing someone say, \u201cI have come after\nyou.\u201d He looked around, but could not see anything except a black\nduck which was swimming about in front of him. Then he saw the black\nduck coming toward him and said to it, \u201cI have seen you already.\u201d It\nanswered, \u201cI am sent after you. Get on my back but keep your eyes\nclosed tight.\u201d So he did. Then the duck said again, \u201cNow open your\neyes.\u201d He opened them and saw that he was in a fine house. It was the\nhouse of the sea lions. It is through this story that the natives to\nthe present day say that everything is like a human being. Each has\nits \u201cway of living.\u201d Why do fish die on coming out of the water? It is\nbecause they have a \u201cway of living\u201d of their own down there.\n\nMeanwhile the elder wife of the chief, who had helped Black-skin, was\nmourning for her husband and nephew. Her husband\u2019s body was still on\nthat island. The older people were also saying to the people who had\nleft him, \u201cWhy did you do it? A powerful fellow like that is scarce. We\nwant such a fellow among us.\u201d Then the widow begged the young men to go\nback to the island and bring home her nephew and her husband\u2019s body but\nthe younger wife did not care. Finally some other people did go out.\nThey saw the body there, but Black-skin was gone. Then they took aboard\nthe body, loaded the canoe with the bodies of sea lions, and went\nhome. When they heard of it the wise people all said that something\nwas wrong. The shamans said that he was not dead and that they would\nsee him again. They said that he was off with some wild animal. This\ntroubled the village people a great deal. They felt very badly to think\nthat he had kept himself so very lowly before the low-caste people, and\nthey feared that he was suffering somewhere again when he might just as\nwell have occupied his uncle\u2019s place.\n\nBlack-skin, however, continued to stay among the sea lions. They looked\nto him like human beings, but he knew who they really were. In the\nsame house there was a boy crying all the time with pain. The sea-lion\npeople could not see what ailed him. Black-skin, however, could see\nthat he had a barbed spear point in his side. Then one of the sea lions\nspoke up saying, \u201cThat shaman there knows what is the matter. He is\nsaying, \u2018How is it that they can not see the bone in the side of that\nchild?\u2019\u201d Then Black-skin said, \u201cI am not a shaman, but I can take it\nout.\u201d So he cut it out and blood and matter came out with it. Then they\ngave him warm water to wash the wound, and, since the young sea lion\nbelonged to high-caste people, they said to him, \u201cAnything that you\nwant among us you can have.\u201d So he asked for a box that always hung\noverhead. This box was a kind of medicine to bring any kind of wind\nwanted. The sea lions would push the box up and down on the water,\ncalling the wind to it like a dog, whistling and saying, \u201cCome to this\nbox. Come to this box.\u201d So the natives now whistle for the winds and\ncall them. Then the sea-lion people told Black-skin to get into it,\nand, as soon as he did so, he saw that he was very far out at sea. He\nbegan to call for the wind that blows shoreward, and it carried him\nashore. Then he got out of the box and hung it out on the limb of a\ntree in a sheltered place. He did this because the sea-lion people had\ntold him to take very good care of that box and not go near anything\nunclean with it.\n\nBlack-skin had now landed only a short distance from his own town, so\nhe walked home, and his uncle\u2019s wife was very glad to see him, feeling\nas if his uncle had come back. The dried sea-lion entrails he wore\naround his head. Then he asked all of the town people to come together,\nand the people who had been cruel to him were very much ashamed, for\nthey thought that he had gone for good. He, however, looked very fine.\nHe eyed his enemies angrily but thought thus, \u201cIf I had not made myself\nso humble, they might not have treated me that way.\u201d So he overlooked\nit. Some of the people that had left him on the sea-lion island were so\nfrightened that they ran away into the woods. Some of the old people\nand the good-hearted people were very glad that he was back, but he\ncould see that others hung their heads as if they were ashamed. Then he\nsaid, \u201cSome of you know how cruel you were to me. You know well that\nyou are ashamed of yourselves. But I can see that some of you feel good\nbecause you know that you felt kindly toward me. It will always be the\ncase that people who are cruel to poor people will be ashamed of it\nafterward.\u201d They had thought that he would avenge himself on them, but\nhe talked to them in a very kindly manner saying, \u201cDo not make fun of\npoor people as you did when my uncle was alive.\u201d[98]\n\n * * * * *\n\nAfter this the people went out hunting and encamped in a place called\nTayu\u02cak\u01c3n\u1d00xe. A man went out from here with his brother and little son\none day, and, when they returned, saw that every one had disappeared.\nThey felt very badly and said, \u201cWhat is wrong with our village?\u201d Then\nthey saw that the whole town was covered with devilfish slime and\nsaid, \u201cIt is that monster devilfish that has done all this.\u201d People\nsay that he had seen the red glow of the salmon on the drying frames\noutside. Then the two men said to the boy with them, \u201cYou must stay\nhere. We are going off.\u201d So they made a mat house over him and let\nhim have their blankets. They were wild at the thought of having lost\nall their friends. Then they killed a number of porpoises and seals,\nwent to the devilfish\u2019s place and threw them into the water above him.\nAfter a while they saw that the water was getting frothy around them\nwith ascending bubbles and presently saw the devilfish coming up. It\nlooked very white. One of these men was making a noise like the raven;\nthe other was acting like a dog salmon. All that went on was observed\nby the little boy. As soon as the devilfish reached the surface they\njumped upon it with their knives and began slashing it. They cut its\nink bag and all the water became black. The devilfish and the men died.\n\nSoon after this had happened a canoe from another camp came there, saw\nthis object floating on the sea some distance out from the village, and\nthought that it was yet alive; so they hurried to get past it. When\nthey came ashore the boy told them all that had happened, and they\ncried very much at seeing him there alone, for he was their relative.\nAfter this they returned with him to their camp, which was situated\nupon an island near by, and told the story there, on which two canoe\nloads of people left to look for the devilfish. After they had found it\nand had cut it open with their stone axes, they saw the two men still\ninside, knife in hand. All the village people that the devilfish had\neaten were also there. Then they took the bodies back to town and had a\ndeath feast.[99]\n\n * * * * *\n\nLater on a chief\u2019s daughter at the place named Q\u01c3\u1d00q\u1d00\u02cax-du\u016b\u02ca obtained\na wood worm (\u029f\u01c3uq\u01c3u\u02cax) as a pet and fed it on different kinds of oil.\nIt grew very fast until it reached the length of a fathom. Then she\ncomposed a cradle song for it: \u201cIt has a face already. Sit right here.\nSit right here (K\u01c3esi-ya\u02cak\u01c3\u1d58 \u1d00\u02casg\u00ee. Tc\u01c3ay\u0101\u02cak\u01c3 \u1d00\u02canu).\u201d She sang again,\n\u201cIt has a mouth already. Sit right here. Sit right here.\u201d They would\nhear her singing these words day after day, and she would come out from\nher room only to eat. Then her mother said to her, \u201cStay out here once\nin a while. Do not sit back there always.\u201d They wondered what was wrong\nwith her that she always stayed inside, and at last her mother thought\nthat she would spy upon her daughter. She looked inside, therefore, and\nsaw something very large between the boxes. She thought it an awful\nmonster, but left it alone, because her daughter was fond of it.\n\nMeanwhile the people of the town had been missing oil from their boxes\nfor some time, for this worm was stealing it. The mother kept saying to\nher daughter, \u201cWhy don\u2019t you have something else for a pet? That is a\nhorrible thing to have for a pet.\u201d But her daughter only cried.\n\nNow, the people got ready to kill this thing, and they tried in every\nway to induce the girl to come away from her house. Her mother told\nher that her uncle\u2019s wife wanted her help, but, although she was very\nfond of her, that was not sufficient to get her out. Next morning she\nsaid to the big worm, \u201cSon, I have had a very bad dream.\u201d After they\nhad begged her to come out day after day she finally came. \u201cMother,\u201d\nshe said, \u201cget me my new marten robe.\u201d Then she tied a rope around her\nwaist as a belt and came out singing a song she had been composing\never since they first began to beg her: \u201cI have come out at last. You\nhave begged me to come out. I have come out at last, you have begged\nme so hard, but it is just like begging me to die. My coming out from\nmy pet is going to cause death.\u201d As she sang she cried, and the song\nmade the people feel very badly. Then she heard a great uproar and said\nto her uncle\u2019s wife, \u201cThey are killing my son at last.\u201d \u201cNo,\u201d said her\nuncle\u2019s wife, \u201cit is a dog fight.\u201d \u201cNo, they are killing him.\u201d They had\nquite a time killing the worm, and when she heard that it was dead she\nsang, \u201cThey got me away from you, my son. It isn\u2019t my fault. I had to\nleave you. They have killed you at last. They have killed you. But you\nwill be heard of all over the world. Although I am blamed for bringing\nyou up, you will be claimed by a great clan and be looked up to as\nsomething great.\u201d And to this day, when that clan is feasting, they\nstart her four songs. This clan is the G\u0323\u0101n\u1d00xte\u02cad\u00ee. Then she went to\nher father and said, \u201cLet that pet of mine be burned like the body of a\nhuman being. Let the whole town cut wood for it.\u201d So they did, and it\nburned just like coal oil.\n\nAnother of this woman\u2019s songs was, \u201cYou will be a story for the time\ncoming. You will be told of.\u201d This is where the G\u0323\u0101n\u1d00xte\u02cad\u00ee come from.\nNo one outside of them can use this worm. What causes so many wars\nis the fact that there are very many people having nothing who claim\nsomething. The G\u0323\u0101n\u1d00xte\u02cad\u00ee also own Black-skin. They represent him on\npoles with the sea-lions\u2019 intestines around his head.\n\nThe girl\u2019s father felt very badly that she should care for so ugly a\ncreature, but to please her and make her feel better, he gave a feast\nalong with tobacco and said, \u201cIf my daughter had had anything else for\na pet, I would have taken good care of it, too, but I feared that it\nwould injure the village later on, so I had to have it killed.\u201d\n\n * * * * *\n\nIn the town where this occurred a man named S\u01c3\u0101w\u1d00\u02can became a shaman.\nHe told the people to leave and go somewhere else because spirits\nwere saying in him, \u201cIf you stay in this village, you will all die.\u201d\nThere was so much respect for shamans in those days that people obeyed\neverything that they told them to do. By and by his spirit said to the\nshaman, \u201cYou will be asked to go somewhere, my master. My masters, the\npeople of the village, do you go away with me?\u201d And the village people\nkept saying to him, \u201cYes, we are going along with you.\u201d Then the spirit\nsaid, \u201cThe persons that are going to invite me from here are not human\nbeings. They are already getting ready to come.\u201d\n\nBy and by the canoe came after him. He seemed to know that there was\nsomething about to happen, and said, \u201cSomehow or other you people look\nstrange.\u201d He put all of his things into small boxes ready to depart.\nThen he got in and they covered him with a mat until they reached\ntheir village, when he got up and saw some fine houses. The fronts\nwere beautifully painted. Among these houses was one with a crowd of\npeople in front which they tried to make him believe was that where\nthe sick person lay. His rattle and belt, however, ran up on the shore\nahead of him and entered the proper house, which was in another part of\nthe town. These people were land otters, and they called him by name,\n\u201cS\u01c3\u0101w\u1d00\u02can, S\u01c3\u0101w\u1d00\u02can.\u201d They said to him, \u201cAll the shamans among us have\nbeen doctoring him, and they can not do a thing. They can not see what\nis killing him. That is why we have asked you to come.\u201d\n\nThen the shaman thought within himself, \u201cWho will sing my songs for\nme?\u201d but the land otters spoke out, saying, \u201cWe can sing your songs.\nDon\u2019t be worried.\u201d Inside of this house there hung a breastplate made\nout of carved bones, such as a shaman used in his spiritual combats.\nThe land otters saw that he wanted it and said, \u201cWe will pay you that\nfor curing him.\u201d Then the shaman began to perform. He could see that\nthe land otter was made sick by an arrow point sticking in its side,\nbut this was invisible to the land otters. After he had pulled it\nout, the sick otter, who belonged to the high-caste people, sat up\nimmediately and asked for something to eat. The shaman kept the arrow\npoint, however, because it was made of copper, and copper was very\nexpensive in those days.\n\nThen one of the land-otter shamans said to him, \u201cI will show you\nsomething about my spirits.\u201d And so he did. He saw some very strange\nthings. When he was shown one kind of spirit, the land otter said, \u201cYou\nsee that. That is Sickness (N\u012bk\u01c3).\u201d What he called Sickness was the\nspirit of a clam. These clams look to the spirits like human beings.\nThat is why the spirits are so strong. He also showed him the Spirit of\nthe Sea (Dek\u012b\u02cana y\u0113k), the Spirit of the Land (D\u0101\u02caqna-y\u0113k), the Spirit\nfrom Above (K\u012by\u0113\u02cag\u00ee), and the Spirit from Below (H\u0101\u1ef5\u012b\u02can\u1d00q-y\u0113k). All\nthese became the man\u2019s spirits afterward.\n\nNowadays, when a man wants to become a shaman, he has to cut the tongue\nof a land otter and fast for eight days. You can tell a shaman who has\nbeen fasting a great deal because his eyes become very sharp.\n\nAfter he had shown all of the spirits, they said, \u201cWe will take you to\nyour town any time you want to go.\u201d Then they took him to his own town.\nThey had to cover him up again.\n\nThe people of S\u01c3\u0101w\u1d00\u02can\u2019s village were always looking for him, and one\nday four men in a canoe saw something far out on the shore which looked\nvery strange. A number of sea gulls were flying around it. Going\ncloser, they saw the shaman lying there on a long sandy beach, the\ngulls around him. They did not know of any sandy bay at that point,\nand said that it was the shaman that brought it up there. They then\ntook him into the canoe and brought him over. He was so thin that\nhe appeared to have fasted a long time. After they got him home the\nspirits began mentioning their names, saying, \u201cI am Spirit of the Sea;\nI am Spirit of the Land,\u201d etc. Every time a spirit mentioned his name,\nthe people would start its songs.\n\n * * * * *\n\nThis is the last thing that happened in the Raven story. From this time\non everything is about spirits (y\u0113k) over and over again. Very few\npeople believed in N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142. Most believed in the spirits. From\nthe time that these come into the story you hear little about Raven\nbecause people had so much more faith in spirits. You notice that in\nevery Tlingit town in Alaska there are shamans, and years ago, when a\nshaman died, there was always one right after him, and he was always\nof the same family. It is through these that the Raven story has been\ngetting less and less.\n\nFOOTNOTES:\n\n[50] See story 1. Into this story, as will be seen, the writer\u2019s\ninformant has woven a large portion of the sacred myths of his people.\n\n[51] In another place the writer\u2019s informant admitted that he had\nconcluded this must be the case, because there were no bad stories\nabout N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142.\n\n[52] See _Twenty-sixth Annual Report of the Bureau of American\nEthnology_, p. 454.\n\n[53] See _Twenty-sixth Annual Report of the Bureau of American\nEthnology_, pp. 460 to 463.\n\n[54] See story 5.\n\n[55] This is an error, \u0141\u1d00xa\u1ef5\u00ee\u02cak being a general term for the Yakutat\ncountry and people.\n\n[56] The writer\u2019s informant added, \u201cIn our days when a person is making\na living dishonestly by lying and stealing he is not told so directly,\nbut this story is brought up to him and everyone knows what it means.\u201d\n\n[57] \u201cWhen older people were giving their children advice they would\nbring up this part of the story and tell them not to be greedy and\nselfish, but honest. They would say they did not want them to be like\nRaven, who ate up all his playmates\u2019 fat. When people went about\ntrading they would also bring up this story to a person who wanted to\nmake all the profit himself. They would tell him he was like Raven, who\nwanted to enjoy everything himself.\u201d (From the writer\u2019s informant.)\n\n[58] \u201cThis episode is brought up to a child people desire to make\nhonest. They say that just as these goods were taken back from Raven,\nand he was made to feel shame at having been discovered, a thief will\nalways be found out. If the child becomes a thief when he grows up,\nthey tell him that he will be classed among the very lowest no matter\nhow well born he was. They also tell the little ones that there is a\nCreator watching them all the time, just as these ghosts watched. The\nRaven could not see them, but they saw him. They say that a person\nwho does evil things is like a crippled or deformed person, for he\nhas disgraced his family. They tell them that a person who gets that\nlow is nobody and that the Creator despises him.\u201d (From the writer\u2019s\ninformant.)\n\n[59] What immediately follows was probably considered by my informant\ntoo indecent to relate.\n\n[60] \u201cThis episode is referred to when a person takes after a bad\nfather. They say to him, \u2018Why do you take after your father? Everybody\nknows that you are his child. Can\u2019t you take another road and do better\nthan he did?\u2019\u201d (From the writer\u2019s informant.)\n\n[61] According to some people this house was drawn ashore at the\nD\u1d00q\u029f\u01c3awe\u02cad\u00ee village.\n\n[62] See story 3.\n\n[63] \u201cThis story is referred to in drawing the moral that one should\nnever do anything spiteful or try to get ahead of one who knows better.\nIf he does he will always get the worst of it. This is why in olden\ntimes the Indians looked up to the chiefs and those of high caste,\nknowing that they had been brought up and instructed better than\nthemselves, and never tried to get ahead of them.\n\n\u201cIt is also brought up to the people how Fire-drill\u2019s son fed the young\nhawks instead of killing them. If a young person is very cruel they say\nto him, \u2018If the hawk can be made a friend of mankind, why can not you\nmake friends with your enemies? If you want to be respected do not make\nenemies, but friends always.\u2019\n\n\u201cThey tell the young people that a bad fellow is always like the\none-eyed man, trying to get advantage of a good person. He is quick\nto say whatever comes into his mind, while the good man always thinks\nfirst. Therefore whatever the latter says people know is right. They\nask their children to choose which of the two they would rather\nresemble.\n\n\u201cBecause the one-eyed man said, \u2018I did not kill your uncles or your\nmother\u2019s friends,\u2019 a murderer nowadays will never come out and say, \u2018I\nam the one who killed that man.\u2019 He always tries to make an innocent\nperson suffer. As the one-eyed man\u2019s wife invited this boy to have\nsomething to eat in Footnote: order to kill him, so a bad person says\nwhatever he chooses to a good one. But they tell their children, \u2018This\nwill not kill you. They are doing themselves injury instead of you. So\nturn and walk away from them.\u2019\n\n\u201cIf a poor person has self-respect, he will have good fortune some\ntime, just as in the case of the two old women to whom Raven brought\nfortune.\n\n\u201cThe example of Fire-drill\u2019s son is commended because he did not use\nhis power meanly. He knew that he was very powerful, but when all the\nanimals tried his power he did not do them any harm. He did not want\nto show his strength at once. If he had been a mean man he might have\nkilled the old woman that lived back in the woods instead of helping\nher and getting her food.\u201d (From the writer\u2019s informant.)\n\n[64] Katishan added that once while Fire-drill\u2019s son was chasing\nDry-cloud he was pulled into a village in the sky for some offense and\npunished there. Since then people have believed that the stars are\ninhabited. They were thought to be towns and the light the reflection\nof the sea.\n\n[65] Near the site of the Presbyterian School.\n\n[66] A conspicuous bowlder with flat, smooth top nearly in front of the\nPresbyterian Indian School.\n\n[67] In another place, however, Katishan suggested that it might have\nbeen named from \u0142\u0113q\u01c3, his red-cod blanket. The word c\u1d00q\u01c3 must be an old\nterm for dog or some variety of dog.\n\n[68] Probably the wren.\n\n[69] See stories 3 and 97.\n\n[70] \u201cThe disobedience of the young woman in looking up contrary to\nthe directions of her brothers is brought up to girls at that period\nin life. This is why they do whatever their mothers tell them at\nthat time, and do not displease their brothers. They always think of\n\u0141q\u01c3ay\u0101\u02cak\u01c3\u2019s sister. So this part of the story always taught them to be\nobedient.\n\nAnciently we were taught commandments similar to those of the whites.\nDon\u2019t look down on a person because he is proud. Don\u2019t look down\non a low-caste person. Don\u2019t steal. Don\u2019t lie.\u201d (From the writer\u2019s\ninformant.)\n\n[71] \u201cSo nowadays, when a person wants people to think he knows a great\ndeal and says, \u2018I am very old,\u2019 they will answer, \u2018If Sculpin could not\nmake Raven believe he was so old and knew so much, neither can you make\nus believe it of you. An older person will come along and show you to\nthe world as the sculpin is seen now.\u2019 So, to-day, when children go out\nin the evening, they will say, \u2018There is that sculpin up there.\u2019\u201d\n\n[72] \u201cWhen a child was lazy and disobedient, they told him how the\nhalibut fishermen got up into the sky for their laziness. Therefore the\nchildren were afraid of being lazy.\u201d (From the writer\u2019s informant.)\n\n[73] \u201cThis is brought up to a child to prevent him from being a\nmurderer in secret, or a coward.\u201d (From the writer\u2019s informant.)\n\n[74] \u201cThis episode is brought up when one who was the enemy of a dead\nman is seen to act as if he were very sad in the house where his body\nlies. People say to one another, \u2018He is acting as Raven did when he\nkilled his friend the deer.\u2019 It is also applied to a person who is\njealous of one who is well brought up and in good circumstances.\nWhen such a person dies he will act like Raven.\u201d (From the writer\u2019s\ninformant.)\n\n[75] \u201cThis episode used to be brought up to girls of 14 or 15 who\nwanted to run about to feasts and other festivities without their\nmothers or grandmothers. Such girls were told that they were like Raven\nwhen he was imprisoned in the ground-hog hole and wanted to get out.\nThose who stayed indoors were respected by everybody. They also likened\nRaven to a foolish girl who tries to lead a good girl, Ground-hog,\nastray. They told the latter that some injury would result, as happened\nto Ground-hog in losing his toes. When a mother saw that her daughter\nwas willing to listen to a foolish girl, she would say to her,\n\u2018Whatever that foolish girl leads you to will be seen on you as long as\nyou live.\u2019\u201d (From the writer\u2019s informant.)\n\n[76] \u201cWhen a young man was about to marry, people would bring this\nstory up to him and tell him that if he did not take care of his wife\nand once forgot himself, he might lose her. If his wife were a good\nwoman and he treated her right, he would have money and property, but\nif he were mean to her, he would lose it. And if he lost his wife and\nhad been good to her, he could get another easily.\u201d (From the writer\u2019s\ninformant.)\n\n[77] \u201cAs Ts\u1d00gw\u00e2\u02can was a mischief maker and followed Raven to tell\nwhat he had done to his wife, so some man will always follow one up\nif he doesn\u2019t tell the truth. Formerly, when a man left his wife, a\nsettlement of property was made and, if a man married again before this\ntook place, his first wife made trouble for his second. Since no one\nwants trouble of this kind, a woman always found out what a man was\nlike before she married him, just as this woman found out about Raven.\n\n\u201cSince D\u1d00mn\u0101\u02cadj\u00ee married a woman of higher family than himself and was\ntaunted by the town people, nowadays they tell a young man that, if\nhe marries a girl of higher rank than himself, they will not remain\ntogether long, because she will feel above him and want him to please\nher continually, while she does nothing to please him. As D\u1d00mn\u0101\u02cadj\u00ee\nfrom being poor became rich suddenly and was very hard on his people\ntill all of his riches were again taken away from him, they say, \u2018When\nyou become wealthy after having been poor, don\u2019t be proud or your money\nwill all leave you.\u2019 When a man has had plenty of money all his life\nand wastes it foolishly, they say of him, \u2018He has fallen from the hands\nof the brant. So a young man nowadays saves up a considerable sum of\nmoney before he marries that he may not be made fun of. Perhaps if we\nhad not had this story among the natives of Alaska we would have had\nnothing to go by.\n\n\u201cThe fact that D\u1d00mn\u0101\u02cadj\u00ee\u2019s wife\u2019s relations did not insult or maltreat\nhim after they learned how poor he was, shows that they were really\nhigh caste. Had they but recently acquired their wealth they would\nhave done so. Therefore people say to a person who speaks before he\nthinks, \u2018Why can\u2019t you be like D\u1d00mn\u0101\u02cadj\u00ee\u2019s brothers-in-law? Think\nbefore you speak.\u2019 When the village people were making fun of their\nbrother-in-law, his wife\u2019s relations might have done anything to them,\nfor they had wealth in furs and slaves, but they kept quiet because\nthey had too much respect for their sister to disgrace her husband\u2019s\nvillage people. It was also out of respect for their sister that, when\nthey found out that all that the poor man had for them to drink was\nwater, they drank it willingly without saying a word, where a low-caste\nperson would have grumbled. Therefore people tell a man who has no\nrespect for his brother-in-law because he is low-caste that he ought to\nbe like these brothers-in-law of D\u1d00mn\u0101\u02cadj\u00ee. Because D\u1d00mn\u0101\u02cadj\u00ee was lucky\ntwice, the people in olden times used to pray for luck continually.\nIf he wanted to be lucky a poor man lived a very pure life. Those who\ndo not do what is right never will have luck.\u201d (From the writer\u2019s\ninformant.)\n\n[78] \u201cThis part of the story was referred to when one wished to imply\nthat a person was trying to make people believe that he was better than\nhe really was. So nowadays, when a high-caste man wants to marry an\norphan, people find out who her father is, because Raven made believe\nher own father was a chief. Some women will go off to a strange place\nand say falsely, \u2018I am so-and-so\u2019s daughter,\u2019 making people think that\nshe belongs to a very high family. The same sort of woman will assume\nmourning for her husband, and make people believe she is mourning when\nshe is really thinking what she is going to do and where she is going.\nIf she finds out she can get her living falsely, she will keep on being\nfalse. That is why Raven told so many stories about her husband\u2019s\ndeath. When a mother sees that her girl is very foolish, she will\nsay to her, \u2018When you marry and become a widow, you will eat up your\nhusband\u2019s body,\u2019 meaning that, if her husband leaves her any property,\nshe will use it up foolishly. She also says to her, \u2018You are so foolish\nnow, I believe you will steal after you are married,\u2019 meaning that she\nwill be foolish with what her husband earns. Then, she says, \u2018They will\nfind you out by finding something of yours in the place where you have\nbeen, and it will be a disgrace to your brothers and your father.\u2019\u201d\n(From the writer\u2019s informant.)\n\n[79] \u201cThis is the way nowadays with persons who have no respect for\nthemselves. They go from house to house to be fed by others, and such\npersons are greedy, great eaters, and lazy. The people tell their\nchildren that those who lead this kind of life are not respected. A\nperson who tells the truth is always known because he keeps his word.\nWhen Katishan was a boy, they used to say to him when they could not\nmake him do anything, \u2018You are so lazy that you will be left in some\nvillage alone.\u2019 [It is said that Raven comes along and helps one\nabandoned in a village.] This is why the Tlingit tried hard to earn\ntheir living and make things comfortable for themselves.\u201d (From the\nwriter\u2019s informant.)\n\n[80] \u201cSo it is always said, \u2018A lazy man will be known wherever he\ngoes.\u2019 Such a person will go from place to place living on others and\nperhaps bringing in a few pails of water or some wood for his food,\nbut however high-caste he is, he will be looked down upon. Therefore\nthe little ones were taught to stay in their native place and make\ntheir living there, instead of wandering from town to town. To this\nday the high-caste Indians do so and visit in other towns only for a\nshort time. Then people say \u2018Look at so-and-so. He stays in his own\nvillage.\u2019\u201d (From the writer\u2019s informant.)\n\n[81] \u201cNowadays it is said that although a wicked man may appear very\nnice he will soon be found out. Some little act will betray him.\u201d (From\nthe writer\u2019s informant.)\n\n[82] \u201cSo nowadays a man that has invited people previously is paid\nfirst, receiving more than he had given. If he thinks that he has\nreceived more than he ought he gives another feast. When we now look\nback at this it looks as though these people were fighting to see which\nfamily was highest.\n\n\u201cWhen a man has invited people and they are coming in toward the town\nhe himself remains in the house. Then some of his relations come and\npound on the door and say to him, \u2018Why are you staying in the house?\nYou are acting like a coward. Your enemies are coming.\u2019 So the host\ncomes out with his bow and arrows, or nowadays his gun, and says,\n\u2018Where are those enemies you were telling me about?\u2019 \u2018There they are\nout there in that canoe.\u2019 \u2018Those are not my enemies. That is a crowd\nof women in that canoe. Years ago my relations invited them.\u2019 He calls\nthem women when his people had invited them twice without a return\ninvitation. The people that are going to give the feast study what they\nare to say before they have it, and they never let outsiders know what\nit is. As the visitors\u2019 canoe approached shore they might say, \u2018What\nis that I see out there?\u2019 Then one would look and reply, \u2018That is a\nG\u0323onaq\u1d00d\u0113\u02cat.\u2019 They call it a G\u0323onaq\u1d00d\u0113\u02cat because they know that that\nparty will give a feast and invite them in return.[83] They also have\nsongs ready to sing at the very beginning of the feast, and, when such\na song is started it shows that the feast will be a big one.\u201d (From the\nwriter\u2019s informant.)\n\n[83] To see a G\u0323onaq\u1d00d\u0113\u02cat brought wealth to the beholder.\n\n[84] \u201cSome people call this woman N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142\u2019s wife and some his\ndaughter, but I have always heard that she was his daughter.\u201d (From the\nwriter\u2019s informant.)\n\n[85] A short version of this part of the story was related to me by\nmy Sitka interpreter who had obtained it from his wife. According to\nthis, a man had a wife of whom he was very jealous. People wanted to\nget to her and marry her, but he guarded her very closely. Finally a\nman reached her and pulled aside her arms, letting free all of the land\nanimals and sea creatures she had been keeping there. That was why her\nhusband was so jealous about her. Afterward the husband raised a flood,\nbut one man heard of it and made a big canoe to which others attached\ntheirs, and all went up together. He also took two animals of each\nspecies into his canoe. This last is evidently a Christian addition. By\nsome the jealous husband is said to have been Loon.\n\n[86] Cf. story 96.\n\n[87] Said to be the Tsimshian word for G\u0323onaq\u1d00d\u0113\u02cat.\n\n[88] \u201cEagle feathers are often referred to nowadays in speeches. Thus\npeople will say to one who is mourning, \u2018You have been cold. Therefore\nI bring you these feathers that have been handed down from generation\nto generation.\u2019 When peace is about to be made one man is selected\ncalled the \u2018deer\u2019 (Q\u014dwak\u0101\u02can) because the deer is a very gentle animal.\nWhen a man is so taken he is supposed to be like the deer, and he has\nto be very careful what he says. Eagle feathers are put upon his head\nbecause they are highly valued. The songs he starts while dancing are\nthose sung when the people were preserved from some danger, or at the\ntime of the flood. He does not sing anything composed in time of war.\nThey also called the \u2018deer\u2019 the \u2018sun deer\u2019 (g\u0323\u1d00g\u0101\u02can q\u014dwak\u0101\u02can), because\nthe sun is very pleasant to see and never does anybody any harm. Some\ncalled him \u2018fort deer\u2019 (Nu q\u014dwak\u0101\u02can), because people are safe in a\nfort. For this office a high-caste person was always selected.\u201d (From\nthe writer\u2019s informant.) Cf. _Twenty-sixth Annual Report of the Bureau\nof American Ethnology_, p. 451.\n\n[89] \u201cI have always wondered what this part of the story means but was\nnever told. It must have been because we were going to have steamboats.\nEvery now and then at the present time something happens like things in\nthe stories. The poor people always had luck in those days, and I have\nalways wondered what it meant. Years ago, too, we used to hear the old\npeople say, \u2018There will be no slaves. Those that have been slaves are\ngoing to feel themselves above the real high-caste Indians.\u2019 And sure\nenough nowadays the people that have come from slaves are very proud,\nwhile the race of nobles is dying out. They are protected by law and\nknow that nothing harmful can be said to them. We heard of this years\nago.\u201d (From the writer\u2019s informant.)\n\n[90] \u201cSome people are like this nowadays. They are very poor but are so\nused to the life that they can not see it, and so used to filth that\nthey do not notice it.\u201d (From the writer\u2019s informant.)\n\n[91] For another version of this part, see story 89.\n\n[92] Actually it is from the Kwakiutl word \u029f\u016b\u02cakoala. Katishan calls it\nTsimshian because the Tlingit received their secret societies through\nthem.\n\n[93] See pp. 90\u201391.\n\n[94] Said to be a Haida name.\n\n[95] It appears from examples that no such uniformity really exists.\n\n[96] In this paragraph are seen the effects of missionary teachings.\n\n[97] See story 11.\n\n[98] Story 93 is another version of this tale.\n\n[99] See story 11 and story 29 (first part).\n\n\n32. KAK\u0112\u02caQ\u01c3\u1d58T\u00ca[100]\n\nA Huna man named Kak\u0113\u02caq\u01c3\u1d58t\u00ea and his wife were paddling along in a canoe\nabout midnight in search of seals, and he kept hearing a noise around\nhis head like that made by a bird. Finally he hit the creature with his\nhand and knocked it into the canoe. It was shaped like a bird, only\nwith eyelids hanging far over, and its name is Sleep (T\u1d00). He gave this\nto his wife saying, \u201cHere, you can keep this for your own.\u201d So she gave\nit to her relatives, who built a house called Sleep house (T\u1d00 h\u00eet). All\nthe poles in it were carved to resemble this bird.\n\nThe man got very tired after that without being able to sleep, until\nat last he ran away into the forest. He walked along there, came to a\nbig glacier, and walked along upon that. After he had traveled for some\ntime he came across a small creek in which he discovered eulachon. He\nroasted some on sticks before the fire. After he had thought over the\nproblem for a while, he made a small fish trap with a hole in it for\nthe fish to enter. The trap was soon filled with a multitude of fishes.\nThen he took all out, dug a hole in the ground, and placed the fish\nthere. He was glad to think that he could get something to eat, so he\nremained in that place.\n\nOne day, while he was roasting fish, he saw eight Athapascans\n(G\u0323o\u02canana), and knew from that that he was in the interior. These men\nwore nice fur clothing and had their faces painted. Kak\u0113\u02caq\u01c3\u1d58t\u00ea became\nfrightened and ran into the woods, leaving his fish roasting by the\nfire. Afterward the eight men acted as though they were calling him,\nso he climbed up into a tree and watched them. They did not know where\nhe had gone. Then the men sat down and ate his fish, after which they\nstuck a copper-pointed arrow into the ground where each roasting stick\nhad been. This was the first time a Tlingit had seen copper.\n\nNext day the same men came back. They were dressed much better, and two\nnice-looking women were with them. Then they called to him saying, \u201cYou\nhave brought us good luck, so we want you to be our friend. If you will\ncome and stay with us you can have either of these sisters of ours.\u201d So\nhe came down from the tree where he had been hiding, went with them,\nand married both of their sisters.\n\nNow they took him to the place from which they got their fish and\nshowed him how they did it. It was by making deadfalls in the water,\nin which they caught only one small fish at a time. Kak\u0113\u02caq\u01c3\u1d58t\u00ea was\nsurprised to see how hard they worked to get a fish. If a man were\nlucky he would get perhaps forty or fifty very small fishes.\n\nNow, Kak\u0113\u02caq\u01c3\u1d58t\u00ea ordered all in the village to procure young trees that\nwere very limber and to split them into long pieces. He told them to\nwhittle these down very smooth, and sat in the middle to show them how.\nThen he got some roots and tied the sticks together. The name of this\ntrap is t\u01c3\u012btx\u0323. It is shaped like a barrel with the inner entrance just\nsmall enough for the fish to pass through. At the mouth of this trap a\nweir is run across the stream.\n\nThe whole village worked with him fixing the traps. Finally they cut\nposts to fasten them to and placed them at that point in the river\nwhich the tide reaches. When the tide went down they went to look at\nthem and found them full of eulachon. Before they could never get\nenough of these fishes but now there were plenty for the poor, who\nformerly could obtain none. Even the old people were cutting and drying\nsome to put in holes and make oil out of. Some filled twenty boxes with\noil, some thirty. Some boxes of this kind weigh 150 pounds, some 100,\nsome 50, some 20. Before his time the people of that village could\nnot sleep, because they had to run down to their traps very often to\nlook at their deadfalls, but after he came they had a very easy time.\nTherefore the whole village was pleased with him, looked upon him as a\nvery high-caste person, and would do as he told them.\n\nBy and by the salmon season came. The people there had copper-pointed\nsalmon spears (k\u1d00t) with handles of fine, thin wood, but the water was\nso muddy that they could spear only by means of the ripple marks, and\noften got but one or two a day. The most that any man obtained was\nthree.\n\nKak\u0113\u02caq\u01c3\u1d58t\u00ea watched and knew that he could help them. He always traveled\naround with his wives\u2019 brothers, and wherever they went the people\nfollowed, for they thought that he knew how to get salmon. He inquired\nif this were the only way they knew of to catch salmon, and they said,\n\u201cYes, this is the only way except that when they get in a shallow place\nwe can club them.\u201d One of his brothers-in-law also said to him, \u201cThe\nonly time we can obtain salmon is when they are very old and their\nflesh is turning white. Then the water is low, and they go near the\nshore where we can see them. We can also get them at that time from the\nlittle creeks that come into the river.\u201d Now Kak\u0113\u02caq\u01c3\u1d58t\u00ea took the spear\nfrom his brother-in-law and taught him how to feel along the river for\nsalmon and catch them on the barbs as soon as they were felt. In half\nan hour he had six salmon. All the people of the village were looking\non. Then he said to his brother-in-law, \u201cYou can feel them very easily.\nThey are slippery. When you feel anything slippery, do not be in too\ngreat hurry and be careful not to go under the salmon. When you first\nput your spear into the water you will feel the ground and you will\nraise it up from the ground and move it along. I know how to make a\nsalmon trap, too. I will show you that to-morrow. To-day we can not do\nit.\u201d\n\nNext day the whole village went to work making salmon traps. Again he\nasked them to get young trees and split them. All did as he told them.\nThey made eighteen traps that day. They got roots and split them, and\nall worked taking the bark off. The whole village imitated Kak\u0113\u02caq\u01c3\u1d58t\u00ea,\nwatching his every movement. Next day they put the traps into the\nwater, and all were very anxious about them, even the women sitting\nalong the shore watching. Some of the poor people, who knew that they\nwould result similarly to the first traps he had made, were so anxious\nto see them that they could not sleep. The day before all of the women\nsat down to make ropes in the manner he showed them, and each went to\nthe traps next morning provided with one. When they got there they\nfound every one of them loaded with salmon. All the people in the town,\nold and young, went to see these traps. While they were emptying the\ntraps and stringing some of the salmon, others would be coming in,\nand it made the whole village happy. Then Kak\u0113\u02caq\u01c3\u1d58t\u00ea distributed the\nsalmon, for everyone thought that it belonged to him. He gave to the\npoor people, who had never before tasted salmon, and he said to the\nwealthy, \u201cDon\u2019t feel offended that I give them as much as you for they\nneed it as much. To-morrow and the day after we will have it.\u201d\n\nAt this time of the year they never got any salmon to dry. If one got\na salmon he ate it at once. Only when the salmon was old did they dry\nit. Each man had a place where he speared salmon, and no one dared go\nthere. Those spots were all named. When they got salmon from the traps\nthey were all rich, and they were glad to have a supply so early in the\nseason. Before they had these traps they ate every part of the salmon,\nall the insides, the heart, etc., but after they had had the traps for\na few days you could see along the beach various parts of the fish, as\nthe heads, and even some good parts, where they had been thrown away.\nAfter they were through drying their salmon they had enough for a year,\nand they stored them all away in boxes.\n\nThat fall the Athapascans went up among the valleys for ground hogs,\neach man having his own place, where no one else was allowed to\nintrude. That day only one came from the very best spots and in the\nwhole village there were but three. Kak\u0113\u02caq\u01c3\u1d58t\u00ea watched how they got\nthem. Ground hogs were valued even by the coast people on account of\nthe blankets made of their skins. Then he asked them, \u201cIs this the\nonly way you get your ground-hog meat?\u201d \u201cYes,\u201d they said, \u201cthis is\nthe only way.\u201d Then he sat right down and began carving some pieces\nof wood, while everybody watched him, believing that whatever he did\nwould succeed. He asked the women to make hide thongs. All sat down to\ndo it, and with them he made slip-nooses to be placed at the mouths\nof the ground-hog burrows. Then he said, \u201cI don\u2019t want anyone to go\nover there. Keep away from the traps.\u201d So they did, and the morning\nafter he went out among his traps accompanied by all of the people. In\neach trap was a ground hog, and he gave every man in the village five.\nEven when they had killed three, the meat was distributed so that all\nhad at least a taste of the broth. They remained in this place just\nthree days, and he killed them off so in that time they had to move to\nanother. Each valley was claimed by some man, who had a special tree\nthere on which his dried meat was hung, and every time they moved to a\nnew valley they left the meat hanging on the limbs of the tree in the\nplace abandoned.\n\nThen the people started for home, carrying their meat along with them.\nThey would carry part of it a certain distance and go back for more,\nand repeat the process until all was down on the beach. After that he\ntold them how to prepare their food to keep it over winter. He told\nthem to get their cooking baskets and cook their meat well. After it\nwas cooked, he told them to put it on sticks high up in the house and\ndry it in the smoke. When it was dried, he asked them to take it down\nand put it in oil for the winter. One family would have from four to\nsix boxes of such dried meat. Before this man came they did not know\nhow to do that. They ate everything as soon as it was procured, and it\nwas very hard for them to get enough. Kak\u0113\u02caq\u01c3\u1d58t\u00ea also saw the women\ngoing after berries and eating them at once. If they kept any very long\nthey would spoil on their hands. Then he said, \u201cDon\u2019t you know how to\npreserve berries for winter?\u201d \u201cNo,\u201d they replied. So he showed them\nhow to dry these and how to cook the different kinds of berries and\npreserve them in grease.\n\nBefore his time the Athapascans did not know how to put up their winter\nfood. They would stay on the spot where they had killed a moose until\nit was eaten up. That was why they were always in want. The Athapascans\nwere very wild and did not seem to have any sense. Before Kak\u0113\u02caq\u01c3\u1d58t\u00ea\ncame among them these people were always hunting, but now they stayed\nin one place and had an easy time. A person went hunting only for\namusement in case he got tired of staying in doors. Before this, too,\nthey did not have a taste of berries after the berry season. They ate\nthem on the bushes like the birds. Now, however, they have plenty all\nthe year round. They used to live in winter on dried salmon and what\nmeat they could get. If they could get nothing while hunting, many died\nof starvation.\n\nWhen spring came on, Kak\u0113\u02caq\u01c3\u1d58t\u00ea also showed them a certain tree and\nsaid, \u201cDon\u2019t you know how to take off the bark of this tree and use\nit?\u201d They replied that they never knew it could be eaten. So he took\na limb from a hemlock, sharpened it, and showed them how to take off\nthe hemlock bark. After that he took big mussel shells (y\u012bs\u01c3) from his\nsack and said, \u201cDo you see these. This is the way to take it off.\u201d\nAfter he had obtained quite a pile of bark, he showed them how to eat\nit, and they thought that it was very nice, because it was so sweet.\nThen he sharpened some large bear bones on a rough rock, gave one to\neach woman and said, \u201cUse it as I have used the shell.\u201d Each woman\u2019s\nhusband or son stripped the bark off of the tree, and the women sat\ndown with their daughters to help them and separated the good part. He\nwas teaching the people there to live as do those down on the ocean.\n\nNext Kak\u0113\u02caq\u01c3\u1d58t\u00ea collected a lot of skunk cabbage, dug a hole in the\nground, and lined it with flints, while all stood about watching him.\nThen he made a fire on top of these rocks to heat them, and afterwards\nthrew a little water upon them, filling up the remainder of the pit\nwith successive layers of skunk cabbage and hemlock bark. Over all he\nspread earth and made a fire above. He left just so much fire on it\nall night. All the village people were looking on and getting wood for\nhim.\n\nNow the people felt very happy to see how well they had gotten through\nthe winter and that they were learning to put up more food. The younger\npeople would dance all day. In the morning they were asked to go out\nand uncover the hole. He uncovered his own first. It was so savory that\nthe whole village was scented with it. Then he tasted it, found it\nsweet, and asked the rest of the village to taste it. The rumor of its\nexcellence spread all over town, and so many came to try it that before\nhe knew it half of his bark was gone. All the people of the village\nwere burying bark as he had done.\n\nAfter he had taken the bark out a quantity of water was left, which\nthey poured into their dishes. Then he put the cooked bark into a dish\nand pounded it with a masher. After that he pressed the cakes very\nhard and made a hole in one corner of each in order to hang it up. The\ncakes dried very quickly. Some cakes they put away dry, and some that\nwere dried very hard they put into oil. After they had been in oil for\nseveral months he took them out and ate them. They tasted very good. He\nalso showed how to use those that had been put away dry. He took them\nout and boiled some water for them, after which he soaked some in it.\nThey tasted altogether different from those that had been in the oil.\n\nNext Kak\u0113\u02caq\u01c3\u1d58t\u00ea showed the people how to put up a certain root (ts\u01c3\u0113t)\nfound on sand flats and taken before tops come upon it. Geese also live\nupon this root. He collected a lot of this and brought it to his wives,\nasking them whether they ate it. They said they did not, and when they\nhad tasted it they found it very sweet. This root tastes like sweet\npotatoes. Then the people took their canoes and went to get these roots\nfor their winter\u2019s food. Each carried a hardwood stick with sharpened\nends. He said, \u201cThis is women\u2019s work or for boys and girls. It is\neasy. Where I come from the women do that.\u201d After they had dug many\nroots he showed them how to dry these. He tied up a bunch of them and\non top another until he had made a long string. Then he hung them up\nwhere they could dry quickly. He cooked them in pots. After the water\nis poured off from them they move around as if alive, and for that\nreason Tlingit widows do not eat them, fearing that they will make them\nnervous. After being cooked in pots they taste just as if fresh.\n\nHe also showed them how to put up a root called s\u01c3\u00een, which he pounded\nup and pressed into cakes like the bark. They are soaked like the\nothers and also eaten with oil. He showed them as well how to kill\nseals and prepare their flesh. For the next winter they prepared more\nthan for the winter preceding. That fall, after the food was all put\naway, they went into the interior after furs. He showed them how to\ncatch animals by means of deadfalls with fat as bait. Before his time\nthe only way they had gotten their furs was with bow and arrow. They\nused to chase bears with dogs and shoot them after hours spent in\npursuit. Now they obtained very many furs and made numbers of blankets\nout of them.\n\nAfter he had shown the Athapascans all these things Kak\u0113\u02caq\u01c3\u1d58t\u00ea said,\n\u201cNow I want to go to my native town.\u201d At first they were not willing\nto have him leave, but he asked so persistently that they finally\nconsented. Before they sent him away, however, they took him away and\nobtained some small coppers for him. After that they got everything\nready and set out the following winter. As they paddled on they could\nsee the places where he had camped during the hard time he had had\nafter he left his own village. He asked the people to go up with him\nalong the same trail he had taken through the woods. By that route they\ncame to Grass Creek (Tc\u016b\u02cak\u1d00n-h\u012bn), to the place he had left, but, when\nthey came down, the people of that village were afraid of them. These\nwere the Tc\u016bk\u1d00ne\u02cad\u00ee, K\u0101\u02cagw\u1d00nt\u0101n, Wuckit\u0101\u02can, Kosk\u01c3\u0113\u02cad\u00ee, T\u01c3\u1d00\u02caq\u01c3dent\u0101n,\n\u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee, and Q\u01c3\u1d00t\u01c3ka\u0101\u02ca\u1ef5\u00ee.\n\nBy and by one of the Tc\u016bk\u1d00ne\u02cad\u00ee came out right opposite them and said,\n\u201cWhat are you coming here for, you land-otter people? We are not the\npeople who have been making medicine for you.\u201d When they saw that\nthose people did not care to receive them they went back through the\nwoods to the town of the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee. The \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee saw that they\nhad coppers, and took them away. Then the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee said, \u201cYou are\ngoing to be our people.\u201d Each man took a man out of the canoe and said,\n\u201cYou will be my friend.\u201d That was the way they used to do. They would\ntake away a person\u2019s goods and then give him just what they wanted\nto. The Athapascans were foolish enough to allow it. Afterward the\nTc\u016bk\u1d00ne\u02cad\u00ee felt that they were unlucky in not having taken the visitors\nin themselves. Therefore, when a person is unlucky nowadays, they say\nof him, \u201cHe sent the Athapascans away.\u201d Because they did this the\nTc\u016bk\u1d00ne\u02cad\u00ee are below all other Tlingit families. That was what brought\nthem bad luck, and that is also how the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee became very rich.\nThey got a claim on the place where the copper plates come from.\n\nNext spring the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee went right to the mouth of Copper river.\nThey made a village there at once and called it Kos\u01c3\u0113\u02caxka. One of\nthe mountains there they called Ts\u1d00\u0142x\u0101\u02can and another Mas\u01c3\u012b\u02caca. All\nalong where they went they gave names. A certain creek was called\nN\u1d00\u02cag\u1d00k\u1d58-h\u012bn, and they came to a lake which they named \u0141t\u016b\u02caa. Then they\nwent to a river called A\u0142s\u0113\u02cax, at the mouth of which they established\na town and named it Kos\u01c3\u0113\u02cax. Afterward they went to the river from\nwhich the copper came and called it \u00ceq h\u012b\u02can\u00ee (Copper river). At\nKos\u01c3\u0113\u02cax they built a house called T\u1d00 h\u00eet (Sleep house). Then all of\nthem were \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee, but some, from the fact that they camped on an\nisland, came to be called Q\u01c3\u1d00t\u01c3ka\u0101\u02ca\u1ef5\u00ee (Island people). The Kosk\u01c3\u0113\u02cad\u00ee,\noriginally a part of the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee, used to encamp at a certain\nplace where they dug the root s\u01c3\u00een. This root pressed is known as\nt\u01c3\u1d00gan\u00eesk\u01c3\u00eax, and the Kosk\u01c3\u0113\u02cad\u00ee receive their name from this word.[101]\nThe Kosk\u01c3\u0113\u02cad\u00ee built a house and roofed it with moose hide. So they came\nto own the Moose house (X\u0323\u0101s\u01c3 h\u00eet).\n\nThe wives of the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee were K\u0101\u02cagw\u1d00nt\u0101n. They (the K\u0101\u02cagw\u1d00nt\u0101n)\nwere invited to Chilkat by a chief named Tailless-Raven (Ck\u016b\u02cawu-y\u0113\u0142).\nIn the same town they were about to fell a tree to make a totem pole\nout of it, and just before they did so Cq\u0113\u029f\u0323aq\u0101\u02ca, a shaman, interviewed\nhis spirits. When they struck the tree with an ax he said, \u201cThe chip\nwent toward Huna. How is it that it went toward Huna?\u201d And, when the\ntree fell, he said, \u201cIt fell toward Huna. How is it that it fell toward\nHuna?\u201d This spirit\u2019s name was \u0100nk\u1d00x\u0323w\u0101\u02ca\u00ee, and the pole was carved to\nresemble him. When it was brought in he said, \u201cHow is it that there is\nsomething wrong with these people we have invited? My spirit sees that\nthere is something wrong with them.\u201d Then they made a raven hat, and\nthe spirit in the shaman said, \u201cThe raven you made has been shot with\nan arrow. Many arrows are sticking into its body and blood is coming\nfrom its mouth.\u201d\n\nThe people giving the feast gave a great deal of property away to\nthe K\u0101\u02cagw\u1d00nt\u0101n. Each man in the family would give so many slaves and\nso much in goods. On their way home from this feast the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee\nalso made a raven, and some time later they went to a feast at the\nK\u0101\u02cagw\u1d00nt\u0101n village of K\u1d00q\u01c3\u1d00nuw\u016b\u02ca. Close to that place Q\u01c3on\u0113\u02ca, chief of\nthe \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee, put on the raven hat. Its tail and beak were made of\ncopper, and the wings were copper plates. It had a copper plate lying\nin front of it at which it pecked. \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee also lived among the\nK\u0101\u02cagw\u1d00nt\u0101n in that town, and they said, \u201cWhere has that raven been?\u201d\nThe canoe people answered, \u201cWhy! this raven has been at Chilkat.\u201d \u201cWhat\ndid it eat at Chilkat?\u201d \u201cAll that it ate at Chilkat was salmon skins.\u201d\nBy salmon skins they meant the furs and hides that had been given away.\nThen they took the wings from this raven and the copper he had been\npecking at and threw them ashore for the K\u0101\u02cagw\u1d00nt\u0101n. They said, \u201cThose\nare worth forty slaves.\u201d Before, when the G\u0323\u0101n\u1d00xte\u02cad\u00ee (of Chilkat) had\nfeasted and used their own raven hat, they spoke so highly of it that\nthe \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee had become jealous.\n\nBy and by news of what the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee had done reached Chilkat,\nand the G\u0323\u0101n\u1d00xte\u02cad\u00ee were very angry. They began to build Whale house\n(Y\u0101\u02ca\u00ee h\u00eet). Then they began to buy slaves in all quarters. They bought\nsome D\u0113\u02cacit\u0101n, some Tc\u016b\u02cak\u1d00ned\u00ee, and some \u029f\u01c3en\u0113\u02cad\u00ee, and, when they\ninvited people to the feast for these houses, they first gave away the\nslaves they had been buying. The \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee felt very badly at this,\nbecause\u2014Flathead slaves not being esteemed very highly\u2014this amounted\nto more than they had given away. Then war broke out between the two\nfamilies, and the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee were badly defeated, losing many people.\nAfter that the people whose friends had been enslaved, purchased, and\ngiven away felt so badly that they also made war on the G\u0323\u0101n\u1d00xte\u02cad\u00ee\nwith no better result.\n\nOne of the G\u0323\u0101n\u1d00xte\u02cad\u00ee chiefs was named Y\u0113\u0142-x\u0323\u0101k. In those times people\nwere afraid of a high-caste person who was rich, strong, and brave and\ndid not want to have anything to do with him. This man\u2019s father-in-law\nwas a \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee chief at \u0141axa\u1ef5\u00ee\u02cak named Big Raven (Y\u0113\u0142-L\u0113n). Then\nY\u0113\u0142-x\u0323\u0101k told his slaves to take food and tobacco to his father-in-law\nthrough the interior by Alsek river, and he did so. When he arrived,\nthe chief said to him, \u201cWhat did you come for?\u201d \u201cYour daughter has\nsent me with some tobacco.\u201d Big Raven was very fond of tobacco. Before\nthe slave started on this errand his master had said to him, \u201cBe sure\nto notice every word he says when you give him the tobacco.\u201d Then the\nslave took away from the tobacco the cottonwood leaves and a fine piece\nof moose hide in which it was wrapped. As soon as he saw the leaves\nBig Raven said, \u201cI feel as though I had seen Chilkat now that I have\nseen these cottonwood leaves. Chilkat is a respectable place. A lot of\nrespectable people live there. They are so good that they give food\neven to the people that were going to fight them.\u201d This Big Raven was a\nshaman and a very rich one.\n\nWhen the slave returned to Chilkat and told his master what Big Raven\nhad said, they held a council the same evening in Ck\u016b\u02cawu-y\u0113\u0142\u2019s house,\nWhale house, and Y\u0113\u0142-x\u0323\u0101k said to his slave, \u201cNow you tell these people\nwhat that father-in-law of mine has said to you.\u201d And the slave said,\n\u201cAs soon as he saw me, he said, \u2018What are you doing here?\u2019 and I told\nhim that his daughter had sent me to him with tobacco. After he had\nuncovered the tobacco and had seen the leaves he said, \u2018They are such\nrespectable people in Chilkat that they feed even the people who had\ncome to fight them.\u2019 That was what Big Raven said.\u201d Then Y\u0113\u0142-x\u0323\u0101k said,\n\u201cI wonder if he thinks he has gotten even with me for the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee\nI killed on Land-otter point. I wonder whether he thinks he has gotten\neven with me for having killed all those at \u0100n\u1d00k\u01c3-n\u016b.\u201d He thought that\nBig Raven was a coward and was going to make peace. Then he moved about\nvery proudly, while the visitors from other places watched him closely,\nand everything that he said or did was reported to Big Raven.\n\nA man among the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee, named C\u0101dis\u00ee\u02caktc, was bathing in order to\nacquire strength to kill the G\u0323\u0101n\u1d00xte\u02cad\u00ee. Then the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee pounded\non Big Raven\u2019s house to have his spirits come out. Big Raven said,\n\u201c\u0141\u1d00\u02cakua has gotten up already. \u0141\u1d00\u02cakua has looked out now. My masters,\nwhich way is this \u0141\u1d00\u02cakua going to go?\u201d The people said, \u201cWhat are you\nsaying, Big Raven? Go wherever you think best.\u201d Then he told them to\npound away on the sticks, and he shouted, \u201cHere, here is the camping\nplace.\u201d After the spirit had been all over their course it said, \u201cH\u014d,\nh\u0113, the Raven swinging back and forth.\u201d\n\nFor C\u0101dis\u00ee\u02caktc\u2019s war hat they made a carving of a monster rat which is\nsaid to live under the mountain Was\u01c3\u012b\u02cac\u0101. His spear points they made\nout of iron\u2014taken probably from some wreck. They considered themselves\nvery lucky when they found this iron. They thought that it grew in the\ntimber and not that it belonged to a ship. This they called G\u0323ay\u0113\u02cas\u01c3\nh\u0101\u02cawu (Log of Iron). G\u0323ay\u0113\u02cas\u01c3 was originally the name given to black\nmud along the beaches to which people likened iron rust.\n\nNow the war canoes started from Kos\u01c3\u0113\u02cax for Chilkat, drilling as they\nwent. When people do this they take out their drums and drill wherever\npossible. There are certain songs called \u201cdrilling songs.\u201d When the\nshaman said, \u201cThis is the place where \u0141\u1d00\u02cakua camped,\u201d they camped\nthere. They thought that it would bring bad luck to go any farther\nthan to the place where he had camped. When on an expedition the war\nchief never looked back in the direction in which they had come. At\nK\u1d00q\u01c3\u1d00nuw\u016b\u02ca they stopped long enough to get the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee there.\nThose were the people of which so many had been killed by the Chilkat\nbefore. The K\u00eeks\u1d00\u02cad\u00ee, T\u01c3\u1d00\u02caq\u01c3dent\u0101n, and other families also started\nwith them, and they paid these for their help with copper plates. All\nthis time the shaman\u2019s spirit sang the same song about \u201cthe raven\nswinging back and forth.\u201d\n\nAt last the warriors reached Chilkat and stood in a row fronting\nthe river back of the Chilkat fort. Behind all stood C\u0101dis\u00ee\u02caktc.\nThen Y\u0113\u0142-x\u0323\u0101k came out on top of the fort and said, \u201cWhere is that\nC\u0101dis\u00ee\u02caktc?\u201d So C\u0101dis\u00ee\u02caktc stepped out in front of his party with the\nmouse war hat on his head, saying, \u201cHere I am.\u201d Then Y\u0113\u0142-x\u0323\u0101k said,\n\u201cWhere has that mouse (kuts\u01c3\u012b\u02can) been? What has he been doing?\u201d He\nanswered, \u201cI have been in that great mountain that belonged to my\nmother\u2019s uncle, and I have come out after you.\u201d After this they heard\na drum in the fort, which meant that those people were about to come\nout. Then they came out in files, and Y\u0113\u0142-x\u0323\u0101k and C\u0101dis\u00ee\u02caktc went to\nmeet each other with their spears. But the Chilkat still had their\nspears pointed with bone and mountain-goat horn, and when Y\u0113\u0142-x\u0323\u0101k\nspeared C\u0101dis\u00ee\u02caktc he did not seem to hurt him. C\u0101dis\u00ee\u02caktc, however,\nspeared Y\u0113\u0142-x\u0323\u0101k through the heart, and his body floated down the\nriver on which they fought until it struck against a log running out\nfrom the bank. The end of this log moved up and down with the current\nand Y\u0113\u0142-x\u0323\u0101k\u2019s body moved up and down along with it. Then the shaman\nsaid, \u201cNow you see what my spirit has been singing about. That is the\nraven moving back and forth. Now you people are going to eat them all\nup. Don\u2019t be frightened any more, for you have them all now that you\nhave gotten him.\u201d At once they began to wade across, while the Chilkat\npeople, when they saw that their head man was dead, ran past their fort\nup into the mountains. At that time the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee took the totem\npole \u0101nk\u1d00x\u0323w\u0101\u02ca\u00ee. That is what the Chilkat shaman had meant by the chip\nflying toward Huna and the tree falling toward it. And this is also why\nthey had so great faith in spirits at that time.\n\nCk\u016b\u02cawu-y\u0113\u0142 felt badly for the loss of his totem, so he took the copper\nraven he had captured from the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee before and started toward\nK\u1d00q\u01c3\u1d00nuw\u016b\u02ca to make peace. His wife\u2019s father was head chief of the\n\u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee. At this time the war had lasted for a long time, perhaps\nfive years. Ck\u016b\u02cawu-y\u0113\u0142 composed and sang a song as he went along, as\nfollows, \u201cWhy did you leave the Chilkat river as it flows, you raven?\nWhy didn\u2019t you take it all into your mouth?\u201d He meant to say, \u201cIf you\nare so strong, why didn\u2019t you make the river go entirely dry?\u201d The\n\u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee had gathered many families against him, but the river was\nas large as ever.\n\nJust as Ck\u016b\u02cawu-y\u0113\u0142 came to the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee town, a man ran down toward\nthe canoe, making believe that he was going to kill him, but one of the\nK\u0101\u02cagw\u1d00nt\u0101n caught him and said, \u201cWhy do you want to kill that chief?\nYou are not as high as he.\u201d He said, \u201cIt isn\u2019t because I am anxious\nto kill him, but because I was always so afraid of him when he was\nwarring.\u201d[102]\n\nThen they seized Ck\u016b\u02cawu-y\u0113\u0142 to make him a deer and took him into Sleep\nhouse, the house of his father-in-law. When she saw him going in there,\nhis wife came out of the canoe, carrying the raven hat he had captured.\nEagle down was upon it. So they, in turn, brought out the \u0101nk\u1d00x\u0323w\u0101\u02ca\u00ee\nwith eagle down upon it. They also painted the face of the deer and the\nface on the corner post representing Sleep. This was because they had\nso much respect for this post. The painting of its face was the end of\ntheir troubles.\n\nIt was against the deer\u2019s rules to eat devilfish or any kind of fresh\nfish, but they thought, \u201cIf he still feels badly toward us, he will\nrefuse to eat it.\u201d So he said to them, \u201cBring that devilfish here. I\nwill eat that devilfish.\u201d They did not want him to eat it, but they\nwanted to see what he would say. As soon as he asked for it, therefore,\nall shouted and put it back from him. They said, \u201cIt is so. He has come\nto make peace.\u201d Then they danced for him.\n\nAfter this all of the G\u0323\u0101n\u1d00xte\u02cad\u00ee came over and carried away his\nfather-in-law to be deer on the other side.\n\nThey said to Ck\u016b\u02cawu-y\u0113\u0142, \u201cHave you your canoe ashore with all of your\npeople in it?\u201d He said, \u201cI have it ashore.\u201d This was their way of\nasking whether there would be any more war. Then they would say to the\ndeer again, \u201cMy deer, we are going to camp in a nice sunny place, are\nwe not; and we are going to come in in a sheltered place where there\nare no waves, are we not?\u201d He would say, \u201cYes, we are going to camp in\na good place.\u201d Then they would say to him, \u201cYou are going to sleep well\nhereafter, are you not?\u201d And he answered, \u201cYes.\u201d When they were moving\nabout, warring people could never sleep well. That is why they said\nthis to him. By the waves and wind they meant the troubles they had\nhad, and by saying that they were going to camp in a calm place they\nmeant that they were not going to war any more.\n\nThe opposite deer, taken from Sleep house, was asked similar questions.\nIf the deer did not have his mind fixed on making peace people knew\nit by his songs, therefore they noticed every word he uttered. A\nhigh-caste person was always selected as deer, because through him\nthere would be a certain peace. The man that came to another village to\nbe taken up as deer brought food with him on which to feast the people\nthere. The other side gave a feast in return.\n\nAfter they had made peace Ck\u016b\u02cawu-y\u0113\u0142 danced on the beach just before he\nset out. \u0141dah\u012b\u02can, the owner of Sleep house, danced on the other side.\nThis is the only way in which people made up with each other after\nhaving been enemies for years. It happened years and years ago, and to\nthis day those people are friends.\n\nFOOTNOTES:\n\n[100] According to Katishan, he belonged to the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee. But see\nstory 104.\n\n[101] Probably erroneous. Cf. story 104.\n\n[102] See p. 71.\n\n\n33. ORIGIN OF THE G\u0323ONAQAD\u0112\u02caT\n\nIn a village somewhere to the northward a high-caste person had married\na high-caste girl from a neighboring village. His mother-in-law lived\nwith them, and she disliked her son-in-law very much because he was a\nlazy fellow, fond only of gambling. As soon as they were through with\ntheir meal she would say to the slaves, \u201cLet that fire go out at once.\u201d\nShe did not want her son-in-law to have anything to eat there. Long\nafter dark the man would come in, and they would hear him eating. Then\nhis mother-in-law would say, \u201cI suppose my son-in-law has been felling\na tree for me.\u201d Next morning he would go out again very early. His wife\nthought it was useless to say anything. The same thing happened every\nevening.\n\nWhen summer came all the people went after salmon, and the gambler\naccompanied them. After he had hung up quite a lot of this salmon and\ndried it, he took it up into the woods beside a lake and made a house\nthere out of dry wood. Then he began chopping with his stone ax upon a\nbig tree which stood a little distance back. It took him a very long\ntime to bring it down. After he had felled it into the lake he made\nwedges out of very hard wood and tied their thick ends with roots to\nmake them strong. He tried to split the tree along its whole length.\nWhen he had accomplished this he put crosspieces between to hold the\ntwo sections apart. Then he baited his line with salmon, with the\nbright part turned out, and let it down between. He had been told that\nthere was a monster in that lake, and he was going to find out. By and\nby he felt his line move, but when he pulled up quickly it broke. The\nnext time, however, he pulled it up still more rapidly and the creature\nfollowed it to the surface between the two halves of the tree. Then\nhe pushed the crosspieces out so that the halves of the tree sprang\ntogether and caught its head while he jumped ashore. He stood on a\ngrassy spot near by to watch. Then the monster struggled hard to get\naway, and it was so strong that it kept dragging the tree clear under\nwater, but at last it died. Now the man spread the cedar apart by means\nof his crosspieces, dragged out the monster\u2019s body and examined it. He\nsaw that it had very sharp, strong teeth and that its claws looked like\ncopper. Then he skinned it with the claws, etc., entire, dried it very\ncarefully, got inside, and went into the water. It began to swim away\nwith him, and it swam down to the monster\u2019s house under the lake, which\nwas very beautiful.\n\nAfter this man had come up again, he left his skin in a hole in a\ndry tree near by and went home, but did not say a word to anybody\nabout what he had discovered. When winter came all went back to their\nvillage, and the following spring there was a famine.\n\nOne morning the man said to his wife, \u201cI am going away. I will be here\nevery morning just before the ravens are awake. If you hear a raven\nbefore I get back don\u2019t look for me any more.\u201d Then he again got into\nthe monster\u2019s skin and swam to his house. He found that from there he\ncould go out into the sea, so he swam along in the sea, found a king\nsalmon and brought it back. He took off his skin and left it where he\nhad put it before. The salmon he carried to town and left on the beach\nclose to the houses.\n\nNext morning this man\u2019s mother-in-law got up early, went out, and came\nupon a salmon. She thought that it had drifted there, so she took it\nhome. Then she came in and said to her husband, \u201cI have found a fine\nbig salmon.\u201d They cooked it for all the people in the village and\ndistributed the food, as was formerly the custom. Next evening her\nson-in-law did the very same thing, only he caught two salmon. Then\nhe went to bed. He told his wife that it was he who was getting these\nsalmon, but she must not say a word about it.\n\nThe third time he brought salmon in and his mother-in-law found them\nshe considered the matter very deeply. Her son-in-law would sleep all\nday, not getting up to eat until it was almost evening. Before this he\nhad been in the habit of rising very early in order to gamble. When\nhe got up next day, the old woman said to him, \u201cThe idea of starving\npeople who are sleeping all day. If I did not go around picking up\ndead salmon the whole village would be starving.\u201d He listened to what\nshe said, and afterward he and his wife laughed about it.\n\nNext evening he went out again and caught a very large halibut, which\nhe also put in front of his mother-in-law\u2019s house. By this time the\nwoman thought, \u201cI wonder what this is that is bringing me luck. It must\nbe a spirit. I believe I am going to become the richest person in the\nworld. That is why this is happening to me.\u201d When she went out this\nmorning, as was now her custom, and saw the large halibut, she called\nto her husband and her slaves to bring it up. She felt very proud.\nThen the chief sent word all through the village, \u201cNo one is to go out\nearly in the morning. My wife has had a bad dream.\u201d She had not really\nhad such a dream, but she told her husband so because she did not want\nanybody to get ahead of her. In those days everyone listened to what\nthe chief said and obeyed him. Next morning the young man got a seal\nand laid it down before the houses.\n\nMeanwhile his mother-in-law treated him worse and worse. She said, \u201cI\nwill never go out again in the morning to find anything. I know that\nthe people in this village would starve if I did not find things.\u201d\nAfter that she found the seal. Then they singed the hair off, scraped\nit in water to make the skin white, and cooked it in the skin. The\nchief invited everyone in the village to his house to eat it. He made\nspeeches and listened to speeches in return which told how his wife\nhad saved all of them. Her son-in-law lay in bed taking everything in.\nAlso when a canoe landed in front of the town his mother-in-law would\nsay, \u201cI suppose my son-in-law has brought in a load of seal,\u201d and he\nlistened to her as he lay there.\n\nIn the middle of that night the old woman pretended that she had\nspirits. The spirit in her said, \u201cI am the spirit that finds all this\nfood for you.\u201d Then she said to her husband, as she lay in bed, \u201cHave a\nmask made for me, and let them name it Food-finding-spirit. Have a claw\nhat[103] made.\u201d So her husband sent for the best carver in town, and he\nmade all of the things she had asked for. Her husband had an apron made\nfor her with puffin beaks all around it.\n\nAfter that spirits came to her and mentioned what she was going to\nfind. She rattled her rattle, and her spirits would say that she was\nrattling it over the whole village. Her son-in-law lay abed listening.\nThe whole village believed in her and thought that she was a wonderful\nshaman.\n\nThe first time the woman went out she found one salmon, the next time\ntwo salmon, the third time a halibut, the fourth time two halibut, and\nafter that a seal. Now she said her spirits told her that she was going\nto find two seals, so, her son-in-law who had heard it, went out the\nfollowing night and found the two seals. His wife felt very badly for\nhim because her mother nagged him continually. She talked more and\nmore of her spirits all the time, and the high-caste people invited to\ntheir feasts spoke very highly of them. She would sing how high her\nspirits were, and the village paid her a great deal of attention. But\nshe called her son-in-law Sleeping-man. She gave him to eat only a few\nscraps left over, and would say to the people, \u201cLeave some scraps there\nfor Sleeping-man.\u201d\n\nNext morning she found a sea lion which her son-in-law had caught that\nnight, and again she felt very proud. Her son-in-law kept saying to his\nwife, \u201cAlways listen for the ravens. If you hear the ravens before I\ncome you may know that something has happened to me. If you hear one\nbefore I come get right out of bed.\u201d When his mother-in-law invited\nall the people for this sea lion the people would say, \u201cIt has been\nthis way from olden times. The chiefs in a village are always lucky.\u201d\nThen the woman acted like a shaman and said, \u201cThe people of the village\nare not to go over that way for wood, but over back of the village.\u201d\nAlthough she had not a single spirit she made the people believe she\nhad them.\n\nNext morning the son-in-law went out again, caught a whale, and left it\nin the usual place. The village people were very much surprised when\nthe chief\u2019s wife found it, and she was very proud. She filled a large\nnumber of boxes with oil from what was left over after the feast. She\nhad boxes full of all kinds of food, which the town people were buying.\nThey looked up to her as to a great lord.\n\nBut her son-in-law said to his wife, \u201cDon\u2019t help yourself to any of\nthat food. Whatever she gives us we will take.\u201d She was treating him\nworse every day. The son-in-law also said to his wife, \u201cIf you see that\nI am dead in the skin I have, which has been bringing us good luck, do\nnot take me out of it but put me along with the skin in the place where\nI used to hide it, and you will get help.\u201d\n\nThis went on for a long time, but he thought he would not get another\nwhale because he had had such a time with the first. Meanwhile his\nmother-in-law continued to say spiteful things about him, things to\nmake the village people laugh at him, and now that she had spirits she\nwas worse than ever. Quite a long time after this, however, he did\ncatch two whales and tried to swim ashore with them. He worked all\nnight over them, and, when he got near the place where he used to leave\nthings on the beach, the raven called and he died.\n\nWhen his wife heard the raven\u2019s cry she remembered what he had said,\nand began dressing herself, crying as she did so. Still she remained in\ndoors, knowing that the whole village would go down to see the monster.\nThen her mother walked out as usual and saw two whales lying there with\na monster between them. It had two fins on its back, long ears, and a\nvery long tail. All of the people went down to look at it and said to\none another, \u201cThere is a terrible monster there. Come down to look at\nit. It is something very strange.\u201d They did not know what it was, but\nsupposed that it was the old woman\u2019s spirit.\n\nAt last, when she heard all this racket going on, the chief\u2019s daughter\nstarted down the steps from the high foundation such as they used to\nbuild on in those days, and she wept very loudly as she descended so\nthat all the people could hear her. They looked at her and wondered\nwhat was wrong with her, thinking, \u201cWhat does that high-caste girl\nmean by calling the monster her husband?\u201d Nobody would go near, for\nthey were afraid of the chief, of the chief\u2019s daughter, and of the\nmonster. But, when the girl had come down, she said to her mother, who\nwas still looking at the monster, \u201cWhere are your spirits now? You are\na story teller. You say that you have spirits when you have not. That\nis why this happened to my husband.\u201d Now the interest was so intense\nthat people had crawled up on the roofs of the houses and on other high\nplaces to look at the monster. As the girl also stood there looking,\nshe said, \u201cMother, is this your Food-finding spirit? How is it that\nyour spirit should die? Spirits all over the world never die. If this\nis your spirit make it come to life again.\u201d\n\nThen the girl went close to the monster and said to the village people,\n\u201cSome of you that are very clean come and help me.\u201d Her husband had\ndied in the act of holding the jaws of the monster apart to come\nout, one hand on each. When the people saw this they were very much\nsurprised and said, \u201cHe must have been captured by that monster.\u201d From\nthat time on this monster has been known as the G\u0323onaq\u1d00d\u0113\u02cat.\n\nThe people helped to take the woman\u2019s husband and the monster\u2019s skin\nup to the edge of the lake and put them into the hollow in the tree.\nThere they saw the log, broken hammers, and wedges lying about where he\nhad killed it, and reported to the rest of the people so that everyone\nwent there to look. But the old woman was so ashamed that she remained\nin doors and died. When they found her body blood was coming out of the\nmouth.\n\nEvery evening after this the dead man\u2019s wife went to the foot of the\ntree which contained his body and wept. One evening, however, she\nperceived a ripple on the water, and looking up, saw the monster\nflopping around in the lake. Then the creature said to her, \u201cCome\nhere.\u201d It was the voice of her husband. \u201cGet on my back,\u201d it said,\n\u201cand hold tight.\u201d She did so, and he swam down to the monster\u2019s former\nhouse. This monster is the G\u0323onaq\u1d00d\u0113\u02cat that brings good luck to those\nthat see him. His wife also brings good luck to those who see her, and\nso do their children, \u201cthe Daughters of the Creek,\u201d who live at the\nhead of every stream.\n\nFOOTNOTES:\n\n[103] A hat imitating the claws of some animal.\n\n\n34. A STORY OF THE G\u0323ONAQAD\u0112\u02caT\n\nThe head chief of the people living at the head of Nass river once came\ndown to the ocean and on his way back tied his canoe to a dead tree\nhanging from a cliff. At midnight he felt the canoe shaking very hard.\nHe jumped up and was terrified to see foam breaking almost over his\ncanoe. Then he thought of a sea monster, and climbed up to the cliff by\nmeans of the dead tree. His nephews, however, went down with the canoe.\nA G\u0323onaq\u1d00d\u0113\u02cat had swallowed them.\n\nAlong with this canoe had come down another, which stopped for the\nnight at a sandy beach right opposite. They had seen the chief\u2019s canoe\nthere the night before, and, observing next morning that it was gone,\nsupposed the chief had started on ahead and continued their journey.\nThey had also felt the motion of the sea, although it was previously\nvery calm. When they reached home the canoe chief asked whether the\nhead chief had returned, and they said, \u201cNo.\u201d Then he told them how\nstrangely the sea had acted and how he missed the chief\u2019s canoe and\nthought that it had gone on ahead.\n\nAfter he had remained in the village for five days the canoe chief\nbegan to think seriously about the chief\u2019s absence. Then he got into a\nlarge canoe along with very many people and set out to look for him.\nFour men stood up in the canoe continually, one at the bow, one at the\nstern, and two in the middle, looking always for the chief from the\ntime that they left their village. They camped very early that night\nand arrived next morning at the dead tree where the chief\u2019s canoe had\nbeen tied. As they passed this place they heard somebody shout, and\nthe man in the stern, looking up, saw the missing chief standing on\nthe very top of the cliff. They saw also signs of the G\u0323onaq\u1d00d\u0113\u02cat and\nknew what had happened. Then they took him in, but he would say nothing\nuntil they had gotten back to the village. There he spoke, saying, \u201cI\ndid not have time to awaken my sisters\u2019 children. I could not have\nsaved myself if I had done so. That is why they are gone.\u201d He felt\nbadly about them.\n\nThen all the people in the village began bathing for strength, sitting\nin the water and whipping each other, so that they might kill the\nmonster. The chief, however, was very quiet, and, when they asked him\nwhat they should do, he told them to do as they pleased. They were\nsurprised at this. When he saw that they really meant business he was\nvery silent, and they could see that he was thinking deeply. Finally he\nsaid, \u201cBoys, you better not punish yourselves so much. You are injuring\nyourselves, and you are all that I have left now. Let us treat this\nmonster kindly. Instead of having destroyed my sisters\u2019 children, he\nmay have taken them to live with him, and, if we were to kill him, we\nmight kill my sisters\u2019 children as well. Instead I will give a feast\nand invite this G\u0323onaq\u1d00d\u0113\u02cat to it.\u201d They all told him to do so if he\nthought he could get his nephews back thereby.\n\nThen they talked this whole matter over in the chief\u2019s house, and\nthe chief said, \u201cWho will go to invite this G\u0323onaq\u1d00d\u0113\u02cat?\u201d And many\nof the brave young men answered, \u201cI will; I will,\u201d so that he got a\ncanoe load very quickly. After that the chief said, \u201cWhich one of my\nbrothers-in-law will go to invite him?\u201d \u201cI will,\u201d answered one of\nthem who was also brave. Then all got into the canoe, traveled that\nnight and encamped just before dawn on a sandy beach close to the\nG\u0323onaq\u1d00d\u0113\u02cat\u2019s cliff. About noon they put on their best dancing clothes\nand paddled to the cliff. Then the chief\u2019s brother-in-law arose in\nthe canoe and shouted out as loudly as he could, \u201cThe great chief has\ninvited the G\u0323onaq\u1d00d\u0113\u02cat to a feast.\u201d He repeated these words four\ntimes, and the fourth time he did so the water began to act as on the\nnight when the chief\u2019s nephews had been lost. The foam became very\nthick finally, and the cliff opened, revealing at some distance a very\nlong town. They were invited to come nearer, and, although they thought\nthat the cliff would close upon them, they did so. There were many\nmen about this town, and out of one large house came the chief (the\nG\u0323onaq\u1d00d\u0113\u02cat), who said, \u201cOur song leader is out after wood. Therefore,\nmy father\u2019s people, you will have to stay out there quite a while. We\nmust wait for our song leader.\u201d Then the G\u0323onaq\u1d00d\u0113\u02cat said, \u201cA long time\nsince I heard that I was going to be invited to a feast by that great\nchief.\u201d While he was so speaking there came people into the town with\na load of wood, and they knew that it was the song leader himself. The\nG\u0323onaq\u1d00d\u0113\u02cat\u2019s people were now so impatient that all rushed down to the\nsong leader\u2019s canoe and carried it up bodily. Then the streets became\nempty, because everyone had gone in to dress, and in a little while\nthey came down on the beach again and danced for the people in the\ncanoes.\n\nAs soon as this was over the visitors asked to come ashore, and\nimmediately their canoe with everyone inside was carried up to the\nhouse of the chief. One of the visitors was sent to all the houses in\nthe town to invite them to the chief\u2019s house, and there they gave them\nIndian tobacco and watched very closely to see what they would do with\nit. They seemed very fond of it.\n\nAfter this tobacco feast was over the G\u0323onaq\u1d00d\u0113\u02cat said, \u201cLet us have\na dance for these people who have come to invite us. Let us make them\nhappy.\u201d They went away and dressed, and that evening they had a dance\nfor their visitors. Then the G\u0323onaq\u1d00d\u0113\u02cat said, \u201cThese people that come\nto invite me have to fast.\u201d[104] Early next morning, therefore, the\nG\u0323onaq\u1d00d\u0113\u02cat sat up in bed and said to the people in the house, \u201cMake\na fire and let us feed these people who have come so far to invite\nme.\u201d He sent one of his men through the village to announce that he was\ngoing to have a feast for the people who had come after him. When this\nwas over, he said to his visitors, \u201cYou will stay here with us for four\ndays.\u201d\n\nMany people had volunteered to go on this expedition, because they\nthought that if they were swallowed they would see those who had been\nlost before, and they looked for them all of that time, but in vain.\nAt the close of the fourth day the G\u0323onaq\u1d00d\u0113\u02cat said, \u201cWe will start\noff very early in the morning.\u201d When they got close to the host\u2019s\nvillage, however, it rained hard, and they thought they would not\nbe able to dance in it. Seeing that it did not let up, they said to\nthe G\u0323onaq\u1d00d\u0113\u02cat, \u201cHaven\u2019t you a shaman among you! Now is the time to\nget help from your shaman. He ought to make it stop raining.\u201d They\nemployed him, and he made the rain stop by summoning his spirits. All\nthis time the people who had invited the G\u0323onaq\u1d00d\u0113\u02cat were very silent,\nand only he knew what was the matter with them. As they were now very\nclose to the town, they sent one canoe thither to make it known that\nthe G\u0323onaq\u1d00d\u0113\u02cat\u2019s people were encamped close by, ready to come to the\nvillage. The chief told his people to get a quantity of wood and take\nit to those he had invited, because they were to stay there another\nday. All in the village were anxious to do this, because they thought\nthat they would see the chief\u2019s nephews. As they went along they said\nto one another that they would look for the chief\u2019s eldest nephew, whom\nthey expected to see dressed in his dancing clothes. But, when they\narrived at the camp, they were disappointed.\n\nNext morning all of the G\u0323onaq\u1d00d\u0113\u02cat\u2019s people started for the village,\nand, when they arrived, they were asked to stop their canoes a few\nfeet off so that the village people could dance for them. Then the\nvillage people came down close to their canoes and danced. Afterward\nthe G\u0323onaq\u1d00d\u0113\u02cat\u2019s people danced. The G\u0323onaq\u1d00d\u0113\u02cat himself always led,\nwearing the same hat with jointed crown.\n\nNext day the village people danced again, and, after they were through,\nthe chief said that his guests would have to fast. So they fasted all\nthat day, and very early in the morning the G\u0323onaq\u1d00d\u0113\u02cat got up and\ntold his people that they must sit up in bed and sing before the raven\ncalled. This they had to be very particular about. Then the village\nchief sent to the different houses to announce that the G\u0323onaq\u1d00d\u0113\u02cat and\nhis people were to eat, and he gave them food that day. They danced\nfor three days and feasted for the same length of time. The fourth day\nthe village chief invited the G\u0323onaq\u1d00d\u0113\u02cat\u2019s people in order to give\nthem property. He gave more to the G\u0323onaq\u1d00d\u0113\u02cat than to all the rest.\nThat was his last feast. The evening he finished it he felt sad, and\nhe and all of his people were very quiet because they had not yet seen\nhis nephews. He said to himself, \u201cI wonder why this G\u0323onaq\u1d00d\u0113\u02cat did\nnot bring my sisters\u2019 children. That is just what I invited him to the\nfeast for.\u201d\n\nSoon after this thought had passed through the chief\u2019s mind the\nG\u0323onaq\u1d00d\u0113\u02cat called loudly to one of his men, \u201cBring me my box from over\nyonder.\u201d This box was beautifully carved and painted, and it was from\nit that the Tsimshian came to know how to carve and paint boxes. Then\nhe took out a chief\u2019s dancing hat with sea lion bristles and a rattle,\nand just as soon as he had done so the chief\u2019s eldest nephew stood\nbeside him. He put the headdress upon him and gave him the rattle, and\nthe G\u0323onaq\u1d00d\u0113\u02cat\u2019s people sang songs for him. They sang four songs,\nand the G\u0323onaq\u1d00d\u0113\u02cat said, \u201cThis hat, this rattle, and these songs are\nyours.\u201d The village chief was happy when he saw his nephew.\n\nThen the G\u0323onaq\u1d00d\u0113\u02cat went through the same actions as before. There\nhad been twenty youths in the chief\u2019s large canoe, and he gave each a\nhat, a rattle, and four songs, making them all stand on one side of the\nhouse. Now the village chief felt very happy and was glad that he had\ninvited the G\u0323onaq\u1d00d\u0113\u02cat to him instead of doing as the village people\nhad planned.\n\nNext morning, when the G\u0323onaq\u1d00d\u0113\u02cat was preparing to start, it was very\nfoggy. He and his people left the village singing, and their canoes\nwent along side by side until they passed out of sight in the fog. They\nreturned to their own home.\n\nIt is from this story that people do not want to hear the raven before\ntheir guests get up. The chief\u2019s headdress with sea lion bristles also\ncame from the G\u0323onaq\u1d00d\u0113\u02cat, and so it happened that the Nass people wore\nit first.\n\nFOOTNOTES:\n\n[104] See _Twenty-sixth Annual Report of the Bureau of American\nEthnology_, p. 440.\n\n\n35. ORIGIN OF THE L\u01c3\u00ca\u02caNAXX\u0323\u012a\u02caDAQ[105]\n\nA boy at Auk (\u0100k\u01c3\u1d58) heard that a woman lived in the lake back of his\nvillage. He heard this so often that he was very anxious to see her.\nOne day, therefore, he went up to the lake and watched there all day,\nbut he did not see anything. Next day he did the same thing again, and\nlate in the afternoon he thought that he would sit down in the high\ngrass. The sun was shining on the lake, making it look very pretty.\n\nAfter some time the youth noticed ripples on the water, and, jumping up\nto look, saw a beautiful woman come up and begin playing around in it.\nAfter her came up her two babies. Then the man waded out into the lake,\ncaught one of the babies, rolled it up in his skin coat, and carried it\nhome.\n\nAll that night he had to watch the child very closely, for she kept\ntrying to get away, but at last he became so sleepy that he rolled the\nchild up once more and fell asleep.\n\nNow the child got up, dug out the eyes of everybody in that house,\nbeginning with the man who had captured her, and went from house to\nhouse throughout the entire village doing the same thing.\n\nThere was a sick woman in that place for whom they had made a small\nhouse back of her own, and, when this child came in to her, she tried\nto make out whose it was. She said to herself that she thought she knew\nevery child in the village, yet she did not recognize this one. The\nchild had the people\u2019s eyes rolled up in some leaves. As it sat close\nto the fire eating them the woman thought, \u201cWhat is that child eating?\u201d\nShe would throw them into the fire and then take them out and eat them.\nFinally the woman sat up, looked to see what the child was devouring,\nand discovered they were human eyes. After she was through with what\nshe had the child would go out again after more. The woman watched her\nclosely.\n\nNow the sick woman felt very sleepy but she did not dare to sleep for,\nevery time she began to doze off, she felt the child coming toward\nher face. She had a little child beside her. Finally the sick woman\ndetermined that she would stay awake, so she placed her walking stick\nvery close to her, and, as soon as the child came too close, she would\nstrike it and make it run away. This continued until daylight when the\nchild disappeared.\n\nNow the woman was surprised to hear no noises about the town and\nwondered what was wrong. She thought she would go out to look. First\nshe went to her own house and saw that all the people there were dead,\nwith their eyes gouged out, and she saw the same thing in all the other\nhouses. Then the woman felt very sad. She threw her marten-skin robes\nabout herself, took a copper plate on each side, placed her baby on\nher back and started off. She is the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q, which a person\nsees when he is going to become very wealthy. (The \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q is\ntherefore one of the \u029f\u01c3en\u0113d\u00ee.)\n\nOne time after this a man of the Wolf clan named Heavy Wings\n(K\u00eetc\u00ee\u0142d\u1d00\u02ca\u0142q\u01c3) was out hunting and heard a child cry somewhere in the\nwoods. He ran toward the sound very rapidly, but, although the child\u2019s\nvoice seemed to be very close to him, he could not see what caused\nit. Then he stopped by the side of a creek, tore his clothes off, and\nbathed in the cold water, rubbing himself down with sand. Afterward he\nfelt very light and, although the voice had gotten some distance away,\nhe reached it, and saw a woman with an infant on her back. He pulled\nthe child off and started to run away with it, but he did not escape\nbefore the woman had given him a severe scratch upon his back with\nher long copper finger nails. By and by he came to a tree that hung\nout over the edge of a high cliff and ran out to the end of it with\nthe child in his arms. Then the woman begged very hard for her baby\nsaying, \u201cGive me my baby.\u201d As she spoke she put her hand inside of her\nblanket and handed him a copper. When he still refused to give her\nthe child she handed him another. Then he gave the child back, and she\nsaid, \u201cThat scratch I made on your back will be a long time in healing.\nIf you give a scab from it to any one of your people who is poor, he\nwill become very rich. Do not give it to anybody but your very near\nrelations.\u201d\n\nAnd so in fact it turned out. The sore did not heal for a long time,\nnot even after he had become very rich. Everything that he put his hand\nto prospered, and the relations to whom he had given scabs became the\nrichest ones next to him.\n\nFOOTNOTES:\n\n[105] See story 94 and close of story 105.\n\n\n36. THE THUNDERS\n\nA high-caste girl who had four brothers went out of the house one\nmorning and stepped on a snail. Then she said \u201cOh! this nasty thing.\nThere isn\u2019t a time when I go out but that snail is around this house.\u201d\nThe evening after a youth of about her own age came to the girl, and\nshe went off with him.\n\nWhen the people found that she had disappeared they searched for her\neverywhere. They did not know what had become of her. Her brothers also\nhunted everywhere, but for a long time without result. Some distance\nbehind the village was a high, perpendicular cliff without a tree or a\nbush on it, and half way up they at last saw their sister with a very\nlarge snail coiled around her. They ran about underneath and called to\nher to throw herself down, but she could not. She was stuck there.\n\nAfter this the four brothers tried to find some way of flying. They\ntried one kind of wood after another and also bone for wings but in\nvain. After they had flown for a short distance they always dropped\ndown again. Finally they employed yellow cedar. The first time they\nused it they got half way up to the place where their sister was, but\nthe second time they reached her and dragged her down, leaving the\nsnail still there.\n\nBut the four brothers now left their own village, because they said\nthat their sister had disgraced them, and they became the Thunders.\nWhen they move their wings you hear the thunder, and, when they wink,\nyou see the lightning.\n\nAt the time when these brothers first went away the people at their\nfather\u2019s village were starving, so they flew out over the ocean, caught\na whale and brought it to the town that it might be found next morning.\nSo nowadays people claim that the Thunder is powerful and can get\nanything, because they know that it was powerful at that time. After\nthe famine was over they left the world below, went to the sky to live,\nand have never been seen since.\n\nThe Taq\u00east\u00eena\u02ca claim the Thunder, because those brothers belonged to\nthat family.\n\n\n37. ORIGIN OF THE SCREECH OWL[106]\n\nThere was a certain woman at Sitka living with her husband and her\nhusband\u2019s mother. One evening she got hemlock branches, made strings\nout of red-cedar bark, tied them together, and put them around herself.\nThen she went out to a flat rock, still called Herring rock, where\nherring are very abundant, just as the tide was coming over it, and,\nwhen the fish collected in the branches, she threw them up on the\nbeach. Every day during the herring season she did the same thing, and\nafter she reached the house she put her apron carefully away until next\ntime.\n\nOne day her old mother-in-law heard her cooking the herring and said,\n\u201cWhat is that you are cooking, my son\u2019s wife?\u201d \u201cOh!\u201d she answered, \u201ca\nfew clams that I have collected.\u201d \u201cWill you give me some?\u201d said the old\nwoman, for she was hungry, but, when she reached out her hand for it,\nher daughter-in-law dropped a hot rock into it and burnt her.\n\nWhen her son came home that evening the old woman told him what had\nhappened. She said, \u201cShe was cooking something. I know that it did not\nsmell like clams. When I asked her for some she gave me a hot rock and\nburnt my hand. I wonder where she got that fish, for I am sure that it\nwas some sort of fish. Immediately after you leave she is off. I don\u2019t\nknow what she does.\u201d\n\nWhen the man heard that, he and his brother who had been hunting with\nhim started out at once before his wife saw them. They pretended that\nthey were again going hunting, but they returned immediately to a place\nwhere they could watch the village. From there they saw the woman put\non her apron of hemlock boughs, go out to the rock, and come home\nwith the herring. As soon as she had gone in they went out themselves\nand got a canoe load of the fish. Then the woman\u2019s husband went up\nto the house and said to his wife, \u201cI have a load of herring down\nthere.\u201d So she ran down to the canoe and saw that it was loaded with\nthem. She began shouting up to them, \u201cBring me down my basket,\u201d for\nshe wanted to carry up the fish in it. The people heard her, but they\nfelt ill-disposed toward her on account of the way she had treated her\nmother-in-law, so they paid no attention. She kept on shouting louder\nand louder, and presently her voice became strange. She shouted, \u201cHade\u02ca\nwud\u00eek\u0101\u02cat, wud\u00eek\u0101\u02cat, wud\u00eek\u0101\u02cat.\u201d[107] She also began hooting like an owl.\n\nAs she kept on making this noise her voice seemed to go farther away\nfrom the village. The people noticed it, but paid no attention. After\nshe had asked for the basket right behind the village, she sounded\nstill more like an owl, and finally she ceased to ask for the basket,\nand merely hooted (hm, hm). She had become the screech owl. She left\nthem altogether.\n\nNowadays, when a young girl is very selfish, people say to her, \u201cAh!\nwhen you get married, you will put a hot rock into your mother-in-law\u2019s\nhand, and for punishment you will become an owl.\u201d\n\nFOOTNOTES:\n\n[106] Story 98 is another version.\n\n[107] This way with the basket (k\u0101t).\n\n\n38. LITTLE FELON\n\nA certain man had a felon (kw\u00eaq) on his finger and suffered terribly,\nso that he could get no sleep. He did not know what to do for it. One\nday somebody said to him, \u201cHold it under the smoke hole of the house\nand get some one to poke it with something very sharp through the smoke\nhole. You will find that it will get well.\u201d He did so, and the two eyes\nof the felon came right out. Then he wrapped them up and put them away.\nLate in the evening he looked at it and saw a little man there about an\ninch long. It was the disease from his finger. He took very good care\nof this little man and he grew rapidly, soon becoming large enough to\nrun about. He called the little man Little Felon (Kw\u00eaqk\u01c3\u1d58).\n\nLittle Felon was a very industrious little fellow, always at work, and\nhe knew how to carve, make canoes, paint, and do other similar things.\nWhen he was working his master could not keep from working himself. He\nsimply had to work. They thought it was because he had come from the\nhand. Little Felon was also a good shot with bow and arrows, and he\nwas a very fast runner, running races with all the different animals.\nFinally he started to run a race with the heron, and everybody said the\nheron would prove too much for him. They raced all the way round Prince\nof Wales island, and, when they were through, Little Felon said to the\nheron, \u201cI have been way back among the mountains of this island, and\nthere are thirty-three lakes.\u201d The heron answered, \u201cI have been all\nalong the creeks, and there are fifty creeks.\u201d\n\nBy and by a youth said to Little Felon, \u201cThere is a girl living with a\ncertain old woman. She is a very pretty girl and wants to marry, but\nshe hasn\u2019t seen anybody she likes. Her grandmother has the dried skin\nof an animal and she has been making all the young fellows guess the\nname of it. Those that guess wrong are put to death. You ought to try\nfor her.\u201d But Little Felon said to the boy, \u201cI don\u2019t care to marry,\nand I don\u2019t want to guess, because I know. You tell her that it is the\nskin of a louse. It was crawling upon the woman, and she put it into\na box and fed it until it grew large. Then she killed and skinned it.\nYou will get her if you tell her. But be careful. That old woman knows\na lot about medicines. When you are going toward her, go with the\nwind. Don\u2019t let the wind come from her. Don\u2019t go toward her when the\nsouth wind is blowing. Go toward her when the north wind is blowing.\nNobody goes directly to her. People talk to her from quite a distance.\nA person goes to her house only to be put to death. Those persons who\nguess stand a great way off to do it. When they don\u2019t guess right they\ngo to that house and are put to death. She has a large square dish in\nwhich she cooks their bodies.\u201d\n\nAfter that the boy went toward the old woman\u2019s camp and remained at\nsome distance from her for a very long time, for the south wind was\nblowing continually. She seemed to know that he was there, and said to\nher granddaughter, \u201cThere is a fellow coming who has been around here\nfor a very long time. He is the one who is going to marry you.\u201d The\nlittle man had said to the youth he was helping, \u201cDon\u2019t tell about me.\nThat old woman has all kinds of dangerous things with which to kill\npeople.\u201d\n\nAs soon as the north wind began to blow, Little Felon told him to go\non, so he approached the old woman unnoticed and stood looking at\nher for a long time. Finally she looked up, saw him, and said, \u201cOh!\nmy grandson, from how far away have you come?\u201d He told her, and she\ninvited him in to have something to eat. She gave him all kinds of\nfood. Then, when they were through, she showed him the skin and said,\n\u201cWhat kind of skin is this?\u201d He answered, \u201cThat is a louse skin,\ngrandma.\u201d She looked at him then for some time without speaking.\nFinally she said, \u201cWhere are you wise from, from your father?\u201d \u201cOh!\u201d\nhe said, \u201cfrom all around.\u201d Then she said \u201cAll right, you can marry\nmy granddaughter. But do you see that place over there? A very large\ndevilfish lives there. I want you to kill it.\u201d\n\nThe youth went back to Little Felon and told him what she had said.\n\u201cOh!\u201d he answered, \u201cthere is a monster there. That is the way she gets\nrid of boys, is it?\u201d So Little Felon made a hook, went to the place\nwhere the devilfish lived, made it small, and pulled it right out. He\nput the stick over his companion\u2019s shoulder and said to him, \u201cCarry it\nthis way.\u201d The youth did so and, coming to the old woman\u2019s house, he\nsaid, \u201cIs this the devilfish you were talking about?\u201d He threw it down,\nand it grew until it became a monster again that filled the entire\nhouse. The old woman felt very badly, and said, \u201cTake it out of this\nhouse and lay it down outside.\u201d He did so, and the moment he picked it\nup it grew small again.\n\nThen the old woman said, \u201cDo you see that cliff that goes right down\ninto the water? A monster rat lives there. If you kill it, you shall\nhave my granddaughter.\u201d The youth went away again and told Little\nFelon about it, who said, \u201cI told you so. I knew that she would give\nyou a lot of things to do.\u201d So they got their bows and arrows ready,\nwent to the hole of the monster, and looked in. It was asleep. They\nbegan shooting it. They blinded it first by shooting into its eyes\nand then they shot it through the heart. They ran in to it to shoot,\nbut, as soon as they had wounded it fatally, they rushed out again, and\nit followed them. It ran right into the ocean, and they could hear it\nsplashing the water about it with its tail. It sounded like thunder.\nFinally the rat died and drifted ashore.\n\nThen Little Felon told the young man to take it up and carry it to the\nold woman, and, as soon as he had grasped it, it was very small and\nlight. He carried it in to her and said, \u201cIs this the rat you were\ntalking about?\u201d Then he threw it down, and it filled the house. So she\nsaid, \u201cTake it up and put it outside.\u201d\n\nNow the old woman spoke again. \u201cWay out there in the middle of the\nocean is a sculpin. Go out and fish for it, and you shall get my\ngranddaughter.\u201d So he and Little Felon went out there and caught the\nsculpin, which Little Felon made very small. He threw it into the\nbottom of the canoe and left it there. When they reached land the youth\ntook it up to the old woman and threw it down inside. Lo! it was an\nawful monster with great spines.\n\nNow the old woman did not know what to do. She thought, \u201cWhat kind\nof boy is this?\u201d Then she said, \u201cDo you see that point? A very large\ncrab lives out there. Go and kill it.\u201d When they got out there they\nsaw the crab floating about on its back. It looked very dangerous.\nLittle Felon, however, told the crab to get small, and it did so. He\nkilled it, put it into the canoe, and carried it to the old woman, who\nexclaimed, \u201cOh! he has killed everything that belongs to me.\u201d\n\nThen the old woman said, \u201cGo far out to sea beyond the place where you\ngot that sculpin. I dropped my bracelet overboard there. Go and get\nit.\u201d So he and Little Felon set out. But first they dug a quantity\nof clams and removed the shells. They took these out to that place\nand threw them around in the water, when all kinds of fish began to\ncome up. Then Little Felon saw a dogfish coming up and said to it, \u201cA\nbracelet was lost over there. Go and get it for me.\u201d He did so, and the\nyouth took it to the old woman.\n\nThen the old woman was very much surprised and said, \u201cWell! that is\nthe last.\u201d So she said to her granddaughter, \u201cCome out. Here is your\nhusband. You must have respect for him always.\u201d So he married her.\nAfter that he went over to Little Felon and asked how much he owed him.\n\u201cYou don\u2019t owe me anything,\u201d said Little Felon. \u201cYou remember that at\nthe time I was suffering so badly you pricked me through the smoke\nhole.\u201d And the youth answered, \u201cOh! yes, this is the fellow.\u201d Little\nFelon (Kw\u00eaqk\u01c3\u1d58) is a slender fish that swims close to the beach.\n\nAfter that the young man and his wife always traveled about together,\nfor he thought a great deal of her. By and by, however, they had a\nquarrel and he was cruel to her. So she went away and sat down on\na point, after which she disappeared and he did not know what had\nhappened to her. He went out on the point and hunted everywhere. He is\na lonely beach snipe, called ay\u1d00h\u012b\u1ef5i\u1ef5a\u02ca, which is often seen hunting\nabout on the points to-day, and when they see him the Tlingit say,\n\u201cThere he is looking for his wife.\u201d\n\n\n39. ORIGIN OF THE FERN ROOT AND THE GROUND HOG[108]\n\nThe girls of a certain place were playing house under a cliff back of\ntheir village, and each of them took some kind of food there. Among\nthem were two very poor little orphans who had no food to bring, so the\nelder went home and brought up the bony part of a dry salmon and the\nyounger a fern root named k\u01c3w\u1d00\u0142x. Then the older girls took these from\nthem and threw them away, so that they began to cry very hard.\n\nWhile the girls were crying, the cliff behind them fell over in front\nand imprisoned them all. They began to cry from fright. After that they\nbegan to rub on the cliff the tallow and salmon they had with them, and\nthe little birds that had also been imprisoned began to peck it off, so\nthat at length they began to make a hollow in the rock. In course of\ntime the birds pecked a hole entirely through, and, when it was large\nenough, the girls began to crawl out. Finally all of the girls were\ntaken out except one poor little girl who got stuck half way. The walls\nhad in reality closed in on her, and they continued to do so until they\nhad cut her quite in two. Her head became the fern root (k\u01c3w\u1d00\u0142x) and\nher body became a ground hog.\n\nFOOTNOTES:\n\n[108] Evidently fragmentary.\n\n\n40. THE HALIBUT THAT DIVIDED THE QUEEN CHARLOTTE ISLANDS\n\nFormerly there was but one village on the Queen Charlotte islands\n(Dek\u012b\u02ca qoan \u0101\u02can\u00ee, Town-far-out). Every day the people used to go out\nfrom this village to fish for halibut, and all were successful except\none man. Though the people all about his canoe were pulling in fish he\ncaught nothing day after day, and he became angry.\n\nOne calm day, however, he had a bite. Pulling at his line he found that\nsomething very strong was attached to it. After he had pulled it up a\nshort distance it would pull the line away from him, and each time he\nlet it go for fear of losing it. When he at last got it up, however,\nit was only a little halibut about as big as a flounder. He could not\ncatch anything else.\n\nIn the evening, after this man had brought his halibut ashore and had\nentered his house, he said, \u201cI have a very small halibut. It might\nbring me luck.\u201d His wife took up her knife and went down to it, but\nwhen she saw that diminutive fish she took it by the tail and threw it\nup on the beach. Then the halibut, which was still alive, began to\nflop up and down faster and faster. Presently the woman saw a larger\nhalibut lying there. Everybody now watched it, and it kept flopping\nand increasing in size until it became as large as a paddle. By and by\nit grew to the size of a large piece of red-cedar bark prepared for\nroofing, and at length it covered the entire beach. Toward evening it\nwas a veritable monster, which smashed the whole town in pieces by its\nmotions. Before that the Queen Charlotte group formed one large solid\nbody of land, but the halibut broke it into the various portions that\nexist to-day. At that same time the people of this single village were\nscattered all over the group.\n\n\n41. THE IMAGE THAT CAME TO LIFE\n\nA young chief on the Queen Charlotte islands married, and soon\nafterwards his wife fell ill. Then he sent around everywhere for the\nvery best shamans. If there were a very fine shaman at a certain\nvillage he would send a canoe there to bring him. None of them could\nhelp her, however, and after she had been sick for a very long time she\ndied.\n\nNow the young chief felt very badly over the loss of his wife. He went\nfrom place to place after the best carvers in order to have them carve\nan image of his wife, but no one could make anything to look like her.\nAll this time there was a carver in his own village who could carve\nmuch better than all the others. This man met him one day and said,\n\u201cYou are going from village to village to have wood carved like your\nwife\u2019s face, and you can not find anyone to do it, can you? I have seen\nyour wife a great deal walking along with you. I have never studied her\nface with the idea that you might want some one to carve it, but I am\ngoing to try if you will allow me.\u201d\n\nThen the carver went after a piece of red cedar and began working upon\nit. When he was through, he went to the young chief and said, \u201cNow\nyou can come along and look at it.\u201d He had dressed it just as he used\nto see the young woman dressed. So the chief went with him, and, when\nhe got inside, he saw his dead wife sitting there just as she used to\nlook. This made him very happy, and he took it home. Then he asked the\ncarver, \u201cWhat do I owe you for making this?\u201d and he replied, \u201cDo as you\nplease about it.\u201d The carver had felt sorry to see how this chief was\nmourning for his wife, so he said, \u201cIt is because I felt badly for you\nthat I made that. So don\u2019t pay me too much for it.\u201d He paid the carver\nvery well, however, both in slaves and in goods.\n\nNow the chief dressed this image in his wife\u2019s clothes and her\nmarten-skin robe. He felt that his wife had come back to him and\ntreated the image just like her. One day, while he sat mourning very\nclose to the image, he felt it move. His wife had also been very\nfond of him. At first he thought that the movement was only his\nimagination, yet he examined it every day, for he thought that at some\ntime it would come to life. When he ate he always had the image close\nto him.\n\nAfter a while the whole village learned that he had this image and all\ncame in to see it. Many could not believe that it was not the woman\nherself until they had examined it closely.\n\nOne day, after the chief had had it for a long, long time, he examined\nthe body and found it just like that of a human being. Still, although\nit was alive, it could not move or speak. Some time later, however, the\nimage gave forth a sound from its chest like that of crackling wood,\nand the man knew that it was ill. When he had some one move it away\nfrom the place where it had been sitting they found a small red-cedar\ntree growing there on top of the flooring. They left it until it grew\nto be very large, and it is because of this that cedars on the Queen\nCharlotte islands are so good. When people up this way look for red\ncedars and find a good one they say, \u201cThis looks like the baby of the\nchief\u2019s wife.\u201d\n\nEvery day the image of the young woman grew more like a human being,\nand, when they heard the story, people from villages far and near came\nin to look at it and at the young cedar tree growing there, at which\nthey were very much astonished. The woman moved around very little and\nnever got to talk, but her husband dreamed what she wanted to tell him.\nIt was through his dreams that he knew she was talking to him.\n\n\n42. DJ\u012aY\u012a\u02caN[109]\n\nWhile the Tlingit were still living at Klinkwan (\u0141\u00eenq\u1d52-\u0101n) a famine\nbroke out. There was an orphan girl there named Dj\u012by\u012b\u02can who was taking\ncare of herself. Once in a while her father\u2019s sister would help her,\nbut all were starving, her father\u2019s sister also being poor.\n\nOne day some women were going off to dig ts\u01c3\u0113t roots, and this orphan\nvery much wished to accompany them, but they would not take her. They\nsaid she was dirty and would bring them bad luck. When she laid hold of\nthe canoe they struck her fingers to make her let go, but she was very\nhungry and very persistent, so that her father\u2019s sister finally took\nher in. When they encamped that night she did not come back, and they\ndid not know what she was living on. The women who were angry with her\nsaid, \u201cWhat is the matter with her? Why doesn\u2019t she come back to eat?\u201d\nWhen they got ready to start home the orphan had not returned, and they\nleft her there alone. They also threw water on the fire.\n\nThe girl\u2019s aunt, however, procured a coal and threw it into the brush\nhouse where they had camped, along with a piece of dried salmon. She\nwas careful not to let the others see what she was doing. Then she went\nback and said to the girl, \u201cAre you coming?\u201d \u201cNo,\u201d she replied, \u201csince\nthey don\u2019t want to take me, I better stay.\u201d Then her aunt said, \u201cI have\nput a live coal in that brush house along with a piece of dried salmon.\u201d\n\nAs soon as the others had gone away the orphan made a big fire and\ncooked her roots and salmon, but she did not feel like eating.\nTherefore, instead of doing so, she went away and dug some more roots.\nIn the evening she went back to her brush house, thinking she could eat\nnow, but found that she had no appetite. So she lay down and went to\nsleep. Early in the morning she was awakened by a great noise which she\nfound on looking out was made by a flock of brants (q\u00ean). She felt so\ntired that she lay down again and went to sleep, and, when she awoke\nonce more, she thought she would set out after more roots. Going down\nto the flat where these roots grew, she found it covered with brants\nfeeding upon them. When they saw her they flew away. Then she began\nremoving the dead grass from the place where she was going to dig, and\nto her surprise came upon several big canoes looking as if they had\nbeen buried there, which were loaded with eulachon oil, dried eulachon,\ndried halibut, and dried salmon. She felt very happy. She thought how\nlucky it was that she had remained there when all of the village people\nwere starving.\n\nNow the orphan thought that she would eat something, so she took some\nsalmon and a bundle of halibut home with her. On roasting a piece of\nsalmon, however, she found that she could not eat it. She did not know\nwhat had gotten into her that she could not force herself to eat. She\nwished that her aunt were with her. Next morning she discovered that\nthe spirits were keeping food away from her because she was becoming\na shaman. The brants had become her spirits. The brant spirits always\ncome to Raven people like her. So she became a great shaman and was\npossessed by spirits every day, while sea gulls, crows, and all kinds\nof sea and woodland birds sang for her. This happened every day. Two or\nthree times a day she would go to see the buried canoes, but she could\nnot eat anything, and she gave up digging roots because she had no way\nof sharpening her sticks. Meanwhile everyone in the village thought\nthat she had starved to death.\n\nAfter some time had passed, the girl wished that some one would come\nto her from the village, and the day after a canoe appeared in sight.\nThis made her very happy, especially when it got close and she found it\ncontained some people of her acquaintance from the village. She called\nthem up to her brush house and gave them some food from the canoes, and\nthey remained there two or three days. They were out hunting for food.\nAfter a while she told them it was time for them to go, and, when they\nwere on the point of starting, she said, \u201cDo not take a bit of the food\nI have given you. Leave it all here. Tell the people of our village\nthat Dj\u012by\u012b\u02can is still living and is doing well. Tell my aunt that she\nmust try to get here as soon as she can.\u201d\n\nWhen these people got back to the village and told what had happened to\nthe orphan, how much food she had and how lucky she had been, all the\ntown people who had been dying of starvation started off immediately\nfor the place where she was living. When they came in sight of her\nbrush house they saw that from the sky right down to it the air was\nfilled with birds. There were so many that one could not see through\nthem. They could also hear men and women singing and the shaman\nperforming, but, when they came close, all of the birds flew away.\n\nAs soon as the shaman heard that her people were coming she walked out\nto meet them and asked, \u201cWhich canoe is my aunt in? Let her land here.\u201d\nAll of the food in one of her canoes she gave to her aunt. Then she\nsaid, \u201cI want two women to come ashore to help me with my singing.\u201d The\nhigh-caste women in the canoes, who were all painted up, would rise one\nafter the other, but she would not have them, and finally called two\nwho were orphans like herself and had been treated very badly by their\nown people. All the others then started to come ashore, and she told\nthem where to camp. She had room enough in her own house only for the\ntwo girls and her aunt.\n\nThese high-caste people had brought their slaves with them when they\ncame to her, and she got them herself in exchange for food. She had\nthree brush houses built to hold them. She also dressed up the two\nlittle orphans so that they looked very pretty. After a long time the\npeople left her to return to their own village, and, when another long\nperiod had elapsed, her spirit made the town chief sick, and they hired\nher to come and treat him.\n\nThis shaman had belonged to a very high-caste family, but they had\ndied off and left her very poor, and nothing remained of her uncle\u2019s\nhouse except the posts. Grass grew all about inside of it, and when the\nshaman was entering the village she saw the posts of her uncle\u2019s house\nand felt very sad. She told them to land near by. Then she looked up,\nraised an eagle\u2019s tail in one hand, blew upon it, and waved it back and\nforth in front of them. The fourth time a fine house stood there. Then\nthey carried all of her things into this, and she had the slaves she\nhad procured work for her, while the two orphans she had taken were now\nconsidered high caste.\n\nAt that time the sick chief\u2019s daughter also fell sick. Then the spirits\nturned all the minds of the chief\u2019s people away from her, and they paid\nother shamans in the village. The sick ones, however, continued to get\nworse and worse, until they finally remembered that she also was a\nshaman and sent for her. When the messenger came one of the orphans\nasked, \u201cHow much will they pay the shaman?\u201d \u201cTwo slaves,\u201d they said.\nShe thought that this was not enough, and the messenger went back. When\nhe came again, she again asked, \u201cHow much are they going to pay the\nshaman?\u201d \u201cTwo slaves and some goods.\u201d Then she agreed, and, as soon as\nthe messenger had left, Dj\u012by\u012b\u02can said to the two girls, \u201cCome on. Let us\ngo.\u201d\n\nAs soon as she had arrived at the house she sat down between the two\nsick people and worked very hard to cure them. Her spirits could see\nimmediately what the matter was. This house was crowded with people\nexcept around the fire where the shaman was performing. Then Dj\u012by\u012b\u02can\nwalked around and said, \u201cThe witch that is killing you two has not\ncome.\u201d They sent to all the houses in the village and assembled those\nwho were there in the house in place of the previous occupants. Dj\u012by\u012b\u02can\nexamined all of them again, and again said, \u201cThe witch is not yet\nhere.\u201d Finally the spirits in her began to say, \u201cThe road of the witch\nis very clear now. The road of the witch is straight for this house.\u201d\nAgain they said, \u201cThe witch is coming.\u201d By and by they began to hear a\nbird whistling in the woods back of the house, and she said, \u201cYes, hear\nher. She is coming.\u201d And when the sound came near the door she said,\n\u201cOpen the door and let her come in.\u201d So they opened the door, and there\nsat a wild canary (s\u01c3\u0101s\u01c3). Then the shaman told her to sit between the\ntwo sick persons, and she did so. She was making a great deal of noise,\nand the shaman said, \u201cTie her wings back.\u201d Not long afterward the\npeople heard a great noise like thunder which seemed a great distance\noff. Then the shaman said, \u201cHere are her children. They are offended\nand are coming in. Stop up all of the holes so that they may not\nenter.\u201d The noise grew louder and louder, however, and presently birds\nbegan to fly in right through the boards. At last the house became\nso full of them as to be well nigh suffocating, and very many of the\npeople were injured. Whoever the birds flew against would have a cut or\nbruise. All at once the house again became empty, not a bird being left\ninside except the one that was tied.\n\nBy this time it was morning, the people having sat in that house all\nnight, and the bird made still more noise. \u201cShe is already telling\nabout it,\u201d said the shaman. \u201cShe wants to go to the place where she\nhas the food and the pieces of hair with which she is bewitching you.\u201d\nFinally she left the house, but although they had untied her wings\nshe walked along ahead of four men instead of flying. She went up\nthe way she had come down and began scratching at the roots of some\nbushes some distance up in the woods. There she came upon the top of a\nskull in which were some hair, food, and pieces of clothing arranged\nin a certain manner along with different kinds of leaves. She took\nthese down to the beach and threw them out on the sea in different\ndirections. Afterward she went back to the house with the four men\nstill following her.\n\nBy and by the bird began making noises again, and the shaman, who alone\ncould understand her, said that she wanted to leave the place. She\nhated to go back to her own place among the other birds because she\nknew that they would be ashamed of her, so she asked them to take her\nto a town called Close-along-the-beach (Y\u00eanq\u01c3as\u0113\u02cas\u00eetciy\u00ee-\u0101n). When they\ntook down a canoe to carry her off she flew right into it. Then the\nshaman said, \u201cWhen you get her to the place whither she wants to go, go\nashore and put her there, and turn right back.\u201d Then they started on\nwith her, and after a time she made so much noise that they said, \u201cLet\nus put her ashore here. This must be the place.\u201d They did so, and, as\nsoon as they got close in, the bird flew out upon the beach and started\nup it very fast. One man followed her to see where she would go and saw\nher pass under a tree with protruding roots. This was the town she had\nbeen talking about.\n\nAs soon as the witch put the skull and other things into the water the\nchief and his daughter recovered. Before the events narrated in this\nstory people did not know anything about witchcraft, and the ancients\nused to say that it was from this bird that they learned it years ago.\n\nFOOTNOTES:\n\n[109] Or better Dj\u016bn. Haida versions of the same will be found in\nMemoirs Amer. Mus. Nat. Hist., VIII, 226, 247. Aq\u0101\u02can\u00eeq\u01c3\u0113s is said to be\nin all probability Kay\u0101\u02can\u00eeq\u01c3\u0113s (For-the-leaves).\n\n\n43. THE SELF-BURNING FIRE\n\nOne winter the people at a certain place on Copper river were left with\nnothing to eat and began dying off. About the middle of that winter\nall of the children and some of the adults were dead, and only about\nhalf of the former population remained. When only eight men were left\nthey said to one another, \u201cLet us leave. Let us walk down this side of\nthe river.\u201d So they started off down the bank, and, after a long time,\none of them died of cold. They buried[110] him and went on. By and by\nanother froze to death and was also buried. This kept on until there\nwere only four. One day three of the remainder succumbed in succession,\nthe last at evening, leaving but one man from all that village. This\nman was very sickly looking, but he felt strong, and when his last\ncompanion fell, he left him lying there and went on rapidly. He thought\nhe would drop with grief, however, at the loss of his last comrade.\n\nAs he was going on quite late in the evening he suddenly heard some one\nshout right ahead of him. He followed the voice, which kept on calling\ncontinually. Finally he came to a great fire and stood near it to warm\nhimself. It was that that had been calling him.\n\nWhen the man had become thoroughly warmed he was about to start on\nagain. Suddenly, however, he heard the bushes breaking behind him,\nand, looking back, he saw all the men who had frozen to death and all\nof the village people standing around the fire. This fire is called\nSelf-burning Fire (W\u1d00y\u00ee\u02cak\u01c3 g\u1d00\u02can\u00ee), and it was that that had brought all\nof those people to life. From that time on they were able to get their\nfood very easily at the mouth of the river.\n\nFOOTNOTES:\n\n[110] The words of the narrator, but corpses were usually burned.\n\n\n44. THE GIANT OF T\u0100\u02caSNA\n\nAt T\u0101\u02casna, near the mouth of the Yukon (?), was a large village in\nwhich everybody had died except one small boy. His mother was the last\nto perish. This boy was very independent, however, remaining in his\nmother\u2019s house all the time instead of going around to the other houses\nin the place. Every day he went out with his bow and arrows and shot\nsmall birds and squirrels for his sustenance.\n\nOn one of these hunting trips, however, he met a very large man with\nbushes growing on one side of his face. The big man chased him, and,\nbeing very quick, the boy tried to climb up a tree, but the big man\nreached right up after him and pulled him down. Then the big man said,\n\u201cI am not going to hurt you. Stand right here.\u201d So he put the boy on a\nhigh place, went some distance away and said, \u201cTake your bow and arrows\nand shoot me right here,\u201d pointing at the same time to a spot between\nhis eyebrows. At first the boy was afraid to do so, and the big man\nbegged him all that day. Finally, when it was getting dark, he thought,\n\u201cWell! I will shoot him. He may kill me if I don\u2019t, and he will kill me\nif I do.\u201d The moment he shot the man, however, he saw his mother and\nall the village people that had been lost. All had been going to this\nbig man. That was why the man wanted the boy to shoot him. It brought\nall the people back.\n\n[This story is used in potlatch speeches.]\n\n\n45. THE WOMAN WHO MARRIED A LAND OTTER[111]\n\nA man at Sitka had three little children who were crying with hunger\nbecause he had nothing to give them. His sister had been captured by\nthe land otters after having been nearly drowned. Then he said to the\nlittle ones, \u201cYou poor children, I wish your aunt were living.\u201d Some\ntime afterward that same evening he heard a load set down outside,\nand going out to look, he saw a very large basket filled with all\nkinds of dried meat and fish, and oil. The sister he had been wishing\nfor had brought it. Then this woman herself came in and said, \u201cI\nhave brought that for the little ones. I will be right back again. I\nlive only a short distance from here. We have a village there named\nTransparent-village (K\u0101n\u1d00\u02cax\u1d00-dak-\u0101n). You must come and stay with us.\u201d\nThe man said that he was making a canoe and had to finish it, but she\nreplied, \u201cYour nephews are coming over, and they will finish your canoe\nfor you.\u201d\n\nAfter the food that his sister had brought him had given out she came\nto him again with more and said, \u201cI have come after you now. Bring your\nlittle ones and come along. I see that you are having a hard time with\nthem.\u201d\n\nSo her brother prepared to go. Before he started he got some blue\nhellebore (s\u01c3\u00eekc), which he soaked in water to make it very strong and\nbitter, and finally his sister\u2019s boys came, fine-looking young men who\nwere peculiar only in having very long braids of hair hanging down\ntheir backs. In reality these were their tails. He showed them where\nhis canoe was so that they could go to work on it, and, after they had\ncompleted it roughly, they pulled it down for him.\n\nThen the man started off with his family, and, sure enough, when he\nrounded the point what appeared to him like a fine village lay there.\nThe people came to meet them, but his sister said, \u201cDon\u2019t stay right in\nthe village. Stay here, a little distance away.\u201d\n\nThe people of that place were very good to him and gave him all the\nhalibut he wanted, but he always had the blue hellebore by him to keep\nfrom being injuriously affected. They were also in the habit of singing\na cradle song for his youngest child which went this way, \u201cThe tail is\ngrowing. The tail is growing.\u201d Then he examined the child, and in fact\na tail was really growing upon it, so he chopped it off.\n\nFinally the man\u2019s sister told him that he was staying there a little\ntoo long, and he started back toward his village. As he went he looked\nback, and there was nothing to be seen but land-otter holes. Before\nthey had appeared like painted houses. Then he returned to his own\nplace with all kinds of food given him by the land otters.\n\nFOOTNOTES:\n\n[111] See story 6.\n\n\n46. THE LAND-OTTERS\u2019 CAPTIVE\n\nSeveral persons once went out from Sitka together, when their canoe\nupset and all were drowned except a man of the K\u00eeks\u1d00\u02cad\u00ee. A canoe came\nto this man, and he thought that it contained his friends, but they\nwere really land otters. They started southward with him and kept\ngoing farther and farther, until they had passed clear round the Queen\nCharlotte islands. At every place where they stopped they took in a\nfemale land otter. All this time they kept a mat made out of the broad\npart of a piece of kelp, over the man they had captured until at length\nthey arrived at a place they called Rainy-village (S\u012b\u02cawu-\u0101\u02can\u00ee).\n\nAt this place the man met an aunt who had been drowned years before and\nhad become the wife of two land otters. She was dressed in a ground-hog\nrobe. Then she said to him, \u201cYour aunt\u2019s husbands will save you. You\nmust come to see me this evening.\u201d When he came his aunt said, \u201cI can\u2019t\nleave these people, for I have learned to think a great deal of them.\u201d\n\nAfterward his aunt\u2019s husbands started back with him. They did not camp\nuntil midnight. Their canoe was a skate, and, as soon as they came\nashore, they would turn it over on top of him so that, no matter how\nhard he tried to get out, he could not. In making the passage across to\nCape Ommaney they worked very hard, and shortly after they landed they\nheard the raven.[112] They could go only a short distance for food.\n\nWhen they first started back the woman had said to her husbands, \u201cDon\u2019t\nleave him where he can be captured again. Take him to a good place.\u201d So\nthey left him close to Sitka. Then he walked around in the neighborhood\nof the town and made the people suffer so much every night that they\ncould not sleep, and determined to capture him. They fixed a rope in\nsuch a way as to ensnare him, but at first they were unsuccessful.\nFinally, however, they placed dog bones in the rope so that they would\nstick into his hands, dog bones being the greatest enemies of the land\notters.\n\nLate that night the land-otter-man tore his hands so with these bones\nthat he sat down and began to scream, and, while he was doing this,\nthey got the rope around him and captured him. When they got him home\nhe was at first very wild, but they restored his reason by cutting his\nhead with dog bones. He was probably not so far gone as most victims.\nThen they learned what had happened to him.\n\nAfter this time, however, he would always eat his meat and fish raw.\nOnce, when he was among the halibut fishers, they wanted very much\nto have him eat some cooked halibut. He was a good halibut fisher,\nprobably having learned the art from the land otters, though he did\nnot say so. For a long time the man refused to take any, but at last\nconsented and the food killed him.\n\nFOOTNOTES:\n\n[112] Supernatural beings who heard the raven call before they came to\nland, died.\n\n\n47. THE MAN FED FROM THE SKY\n\nD\u0101tg\u0323\u0101\u02cas, the nephew of a chief at Chilkoot, used to lie all the time\nbundled up in a corner made by the retaining timbers. When everybody\nelse was in bed he would rise and go to the fire. Then he would gather\nthe coals into a heap in order to warm his blanket over them. The\npeople of that town were starving, so D\u0101tg\u0323\u0101\u02cas would say, as he held\nhis blanket over the coals, \u201cWould that a piece of dried salmon fell\nupon this from the smoke hole.\u201d He did this every night.\n\nOne time, as he was standing over the fire without holding his blanket\nout, some one called to him, \u201cD\u0101tg\u0323\u0101\u02cas, stretch out your blanket\nonce more.\u201d So he stretched it out and held it there for some time\nthinking, \u201cWho is that calling me?\u201d By and by he heard the voice again,\n\u201cD\u0101tg\u0323\u0101\u02cas, stretch it out farther.\u201d So, though he could not see who was\nspeaking, he stretched it far out. Then half of a salmon fell upon his\nblanket. He took this, cut it into small pieces, and distributed them\namong a number of empty boxes that were in the house. At once all of\nthose boxes were full of salmon.\n\nThe uncle of D\u0101tg\u0323\u0101\u02cas had two wives, the younger of whom was very good\nto him. Although they had to be sparing with their food, when they were\neating salmon she always put a little piece aside for him. The next\nevening, after he had eaten his morsel of food and was lying down, he\nwas called once more by the voice, \u201cStretch your blanket out again.\u201d\nHe ran quickly to the smoke hole and spread out his blanket under it,\nbut nothing came down, so he said, \u201cI think I will wish for something.\nI wish that some grease would come down to eat with the salmon.\u201d And\nsuddenly a sack of grease fell upon his blanket, knocked it away, and\ndropped upon the fireplace. He ran with this to the empty grease boxes\nand put a spoonful in each, upon which all were immediately filled with\ngrease. Once more the voice called him, \u201cD\u0101tg\u0323\u0101\u02cas, stretch your blanket\nout again.\u201d He did so, wishing for a sack of berries, and an animal\nstomach filled with them dropped down at once. This time he held his\nblanket very firmly so that it would not be carried out of his fingers.\nHe put a spoonful of berries into each empty berry box, and they were\nall filled.\n\nAfter this he sat down thinking that he would not be summoned again,\nbut once more the voice came, this time very loudly, \u201cD\u0101tg\u0323\u0101\u02cas, stretch\nout your blanket.\u201d So he stretched it out, and there came down upon it\na sack of cranberries preserved in grease. He put a spoonful into each\nempty box as before and filled them.\n\nAgain came the voice, \u201cD\u0101tg\u0323\u0101\u02cas, stretch out your blanket.\u201d Then there\ncame down a piece of venison dried with the fat on. When he had cut\nit into many small pieces and distributed these among the boxes they\nwere at once filled. It was now very late, but the voice called him\nonce more, \u201cD\u0101tg\u0323\u0101\u02cas, stretch out your blanket again.\u201d Then there came\ndown a cake of dried soapberries which he broke into little pieces,\ndistributed among the boxes and made those full also.\n\nNext morning the chief\u2019s house was crowded with hungry people begging\nfor food, and all that the chief could give them was a little tobacco\nto chew. He had nothing even for himself. Seeing this, the people began\nto go out. Now, D\u0101tg\u0323\u0101\u02cas said to his uncle, \u201cWhy are all going out\nwithout having had anything to eat?\u201d He was a very quiet fellow who\nseldom said anything, and, when he broke out in this manner, his uncle\nbecame very angry with him. \u201cWhy do you want those people to stay?\u201d he\nsaid. \u201cWhat will you give them to eat? If you have so much to say why\ndon\u2019t you feed them?\u201d \u201cWell,\u201d answered D\u0101tg\u0323\u0101\u02cas, \u201cI will feed them.\u201d\nHis uncle looked at him in surprise. He had seen him acting strangely\nat night, and had wondered what he was doing. While they were talking,\nthe younger wife of his uncle kept looking at him and shaking her head,\nbecause she was afraid that her husband would become angry with him.\n\nHis uncle thought that the boy was only talking, so he said, \u201cFeed\nthem, then.\u201d The boy said, \u201cCall them all in and I will feed them.\u201d\nHalf of the people had already gone out, but some stood listening to\nhim as he talked with his uncle, and one of these who stood near the\ndoor called those that had gone out, to return.\n\nWhen the people were all in, D\u0101tg\u0323\u0101\u02cas went to the place where the\nsalmon used to be packed away, and his uncle thought to himself, \u201cThat\nfellow is going back there to those empty boxes.\u201d When he returned with\none of them, however, it looked very heavy, and presently he handed out\na salmon to every boy in the room, telling him to roast it at the fire.\nSo his uncle had nothing more to say.\n\nNext D\u0101tg\u0323\u0101\u02cas told some of the boys to get trays, and, after he had\nfilled them, he set them before the people. Telling them to keep quiet,\nhe went back again to the place where the boxes were and called for\nhelp. Two more boys went back there and brought forward a box of oil to\neat with their salmon.\n\nAfter they had eaten these things, he called the boys to go back with\nhim again and they brought out a box of venison. His uncle kept very\nquiet while this was going on, and his younger wife felt very proud.\nNext D\u0101tg\u0323\u0101\u02cas had them bring out a box of berries[113] preserved in\ngrease, which he passed around in large dishes. The chief began to\nthink that his nephew was giving too much at a time of famine, but he\ncould say nothing. Then preserved high-bush cranberries were served to\nthe people in large dishes and finally soapberries, which all the boys\nstirred.\n\nAfter this feast everyone left the house, but they soon came back one\nby one to buy food, for they had plenty of other property. People that\nwere dying of starvation were strengthened by the food he gave them.\nFor one large moose hide he would give two salmon. He asked his uncle\u2019s\nyounger wife to receive the goods that he was getting in exchange. But,\nafter he had obtained a great deal of property more than half of the\nfood was still left.\n\nThe chief, his uncle, was quite old at that time, both of his wives\nbeing much younger. He felt very well disposed toward his nephew to\nthink that he had been so liberal and had kept up his uncle\u2019s name, so\nhe said to him, \u201cYou have done well to me and to my village people.\nHad it been another young fellow he would have hidden the food, but\ninstead you have brought my village people and myself to life. Now take\nyour choice between my wives. Take whichever you want.\u201d\n\nThe young man did not answer at once, but the younger wife knew that he\nwould choose her, because the elder wife hated him. Finally he said,\n\u201cI will take the young woman, for she has been good to me.\u201d Then his\nuncle moved to one side and let his nephew take his place. He became\nexceedingly wealthy, and was very good to the people of his village and\nto his uncle.\n\nFOOTNOTES:\n\n[113] These were the berries called t\u00eenx\u0323.\n\n\n48. THE SALMON SACK\n\nA small boy whose father was dead lived with his mother at the town\nof \u0100sn\u1d00\u02caxk\u01c3 on the Queen Charlotte islands. The other town people\nwere continually bringing in halibut and a salmon called \u00eecq\u0113\u02can, but\nhe and his mother could not get one piece and were very hungry. One\nday he begged to accompany some people who were going out, and they\nconsented. When he got to the fishing ground he had a bite and began\nto pull up his line very rapidly. As he did so numbers of salmon tails\nbegan coming up for some distance around, and the people started to put\nthem into the canoe. They did not know what it meant. When he got it up\nthey found that it was a very large sack full of salmon with just their\ntails sticking out, and they completely filled their canoes, for the\nsalmon extended all about them. Then they carried these ashore and had\nso many that they began making oil out of some. With this oil and the\ndried salmon the people of that village had plenty to eat.\n\nYears ago it always happened that the poor people to whom others were\nunkind brought luck to the village. They were so unkind to this boy\nthat they did not give him any halibut, and that is why it was through\nhim that they had plenty to eat.\n\n\n49. ROOTS[114]\n\nA boy was walking along in front of the houses of a very populous\nvillage early one morning when a quill fell right in front of him. The\nboy picked it up and started to run away, but it lifted him up into the\nair out of sight. After that several other people were missed, and no\none knew what had become of them. Finally, however, they saw another\ngoing up very rapidly, and so discovered what was the matter. Now, the\npeople watched very closely, and, when another was seen to be taken up,\na man seized him by the legs. He, however, was also lifted into the\nair. Then another grasped him, and all of the people of the village\nkept on doing this, thinking to break the string, until no one was\nleft in that town except a woman and her daughter. These two lived at\none end and refused to touch the others.\n\nThe mother of this girl was very fond of making spruce-root baskets,\nand, when she went after roots, the girl always accompanied her. When\nher mother cut off the ends of the roots out in the forest her daughter\nwould chew them because they were sweet, and swallow the juice, after\nwhich she would spit them out and take more. Finally she got so used\nto chewing them that she would chew up fine the roots themselves and\nswallow them.\n\nNow, after this had gone on for some time, the girl saw that she was\ngrowing large, and presently she gave birth to a boy baby. While this\nchild was still very small she bathed him in cold water to make him\nstrong, and he grew very fast.\n\nWhen he was partially grown he one day saw the quill which had carried\naway the people, picked it up and pulled on it very hard. Then he\nnoticed that someone was pulling it up. This invisible person tried to\npull him up also, but he was very strong and ran out roots into the\nground in every direction so that he could not be moved. All that he\ncould see was the quill. He tried hard to find a line fastened to it,\nbut there was nothing visible except the quill pulling up and down. He\ndetermined to hold on, however, to see what would happen, and at last\nhe felt something break and the quill come away in his hands.\n\nWhile Roots continued sitting in the same place a boy came to him\nsaying, \u201cWhere is that quill of mine? Give it to me.\u201d Then Roots\nanswered, \u201cWell! where are my village people? Give them to me.\u201d \u201cGive\nme the quill first,\u201d said the boy. \u201cNo, give me back my village people\nfirst, and I will give you the quill.\u201d Then he begged very hard for his\nvillage people, and the boy begged very hard for the quill, until at\nlast Roots heard the noise of people coming. At that he handed back the\nquill and the boy vanished.\n\nThe people did not come that day, however, and Roots was uneasy,\nfeeling that he had been very foolish to give the quill back before his\nfriends had returned. Next morning early, however, he heard a great\nnoise as of people moving about, and he jumped out of bed to look. The\nhouses throughout the village were filled with their former occupants,\nwho had come back during the night. All were very glad to get back\nafter their long absence, for where they had been they seemed to have\nsuffered. All complained of the mean master that they had had, but they\ncould not tell whether they had been made slaves or not. All were very\ngood to Roots for having restored them.\n\nAfterward Roots, the full form of whose name is Root-ends (X\u1d00t\ncug\u016b\u02ca\u029fk\u01c3\u00ee), was known everywhere, and all of the strong people would go\nto his village to test him. Among them went a strong rock, called Itc\u01c3,\nwho felt that he was very powerful. When they began to contend, Roots\njumped upon Itc\u01c3 first but could not move him. Then Roots looked at\nhis antagonist and saw that he was half buried in the ground although\na human being. This made Roots angry and he stooped down, picked Itc\u01c3\nup, and threw him down headlong. After he had done so he looked and lo!\nthere lay only a rock. If it had not been for the numbers of roots that\nRoots sent out, however, Itc\u01c3 would have beaten him.\n\nFOOTNOTES:\n\n[114] See story 13.\n\n\n50. THE MUCUS CHILD\n\nFrom a certain village the men began to disappear. They would go up\ninto the woods behind after firewood and never come back. Finally all\nthe rest of the men went up there together, intending to kill whatever\nhad been destroying their friends, but they, too, never came back. Then\nthe women and children began disappearing in the same manner until not\none person remained except a woman and her daughter who refused to go\nout.\n\nAfter that the younger woman walked back and forth in front of the\nhouses, crying and calling to each of the former house owners. One\nday she cried very hard until the mucus ran down from her nose, and,\nwiping this off, she threw it down near one of the doors. After a\nwhile she noticed from the corner of her eye that it moved. She looked\nat it closely and saw that it was like a bubble. Then she stooped\ndown to examine it and saw in it a little man. Before the bubble had\ndisappeared she picked it up and swallowed it and soon discovered that\nshe was pregnant. In a short time she gave birth to a boy.\n\nThis mucus child grew up very fast, and, when he was old enough to\nshoot, his mother made him a bow and arrows with which to practise.\nWhen he became somewhat larger he asked his mother, \u201cMother, why are\nthese houses empty? Where have the people that occupied them gone?\u201d And\nhis mother answered, \u201cWe had many friends in this village. They would\ngo after wood and never return. The women and children did the same\nthing. They followed their husbands and parents and never returned.\u201d\nThis boy grew up very fast, and meanwhile he kept thinking to himself,\n\u201cI wonder what happened to those people who went up after wood and did\nnot come back.\u201d After he had become still larger he made himself a\nbow and arrow points, and his mother made him a quiver. With these he\nventured a short distance up into the woods. He was afraid to go far.\n\nFinally he thought, \u201cI am going a long distance up into the woods, but\nI am not going to say a word about it to my mother.\u201d And so, early in\nthe morning, he went straight up from the house and, after traveling\nfor some time, reached a creek of black water which ran out from under\na glacier. There he met a large man who said to him, \u201cGrandson, take\noff all of your clothes, get into this creek until the water is up to\nyour neck, and sit there no matter how cold it is.\u201d The boy did so,\nand, after a long time, the big man saw the water shake around him and\nthought, \u201cThe water is shaking because he has sat in it so long that he\nis beginning to get cold.\u201d Then the big man told him to come out, and,\nafter he had done so, he said, \u201cGo and try to pull up that tree.\u201d This\ntree was a short one, and he pulled it up easily by the roots. Then the\nbig man told him to strike a large round white rock near by to see if\nhe could smash it, and he did so. The rock was broken in pieces. But\nthis rock was only a friable one put there on purpose for the boy to\nbreak. Then the big man said to him, \u201cPut on your clothes now and go\nhome. To-morrow come up again.\u201d\n\nThe next day the big man told him to get into the creek again, and,\nwhen he saw him shivering, told him to come out and pull up a still\nlarger tree. He pulled it up easily. Then he took him to a still larger\nrock that looked shiny and hard and told him to strike it. When he did\nso the tree went into slivers, but the rock was intact. So he told the\nboy to dress, run down home, and come up again very early. This time he\nwas told to pull up a big crab-apple tree. He succeeded, but, although\nit looked easy to him to break the rock, only the tree was shattered.\n\nThe fourth time the boy came up very early before daylight. After he\nhad been in the stream long enough to shiver the big man said, \u201cRun\nto that tree standing over there. Try to break that.\u201d It was a wild\nmaple, but he broke it more easily than the crab apple. The big man was\nsurprised.\n\nNow the boy knew that he had great strength, and when the big man told\nhim to try to smash the rock again, the rock flew all about. Then the\nbig man took off his leggings, his shirt, and his moccasins, which were\nbeautifully worked with porcupine quills, and put them on the boy.\nThe moccasins were made to tie to the leggings and the sole of one of\nthem was a whetstone. Then the man told him that he was Strength and\nhad come to help him. He showed him a valley and said, \u201cGo right up\nthat valley, making sure to walk in the middle of it. On one side is\nthe glacier. As soon as you reach the top of the mountain you will\nhear some one calling. You will see a large town there. This village\nis where your people went when they disappeared and those are the wolf\npeople that took them. As soon as they get within your reach hit them\nwith your club, and if it touches one of them it will kill him. Run up\nthe hill. If you run down the hill you will be caught. If you become\ntired, think of me and you will become stronger.\u201d\n\nNow the boy went up the hill as he had been directed until he reached\nthe end of the valley, where he heard some one call. He looked down\nand saw a very large town. At once people came running toward him,\nand he clubbed them. He could see them fall but did not feel his club\nstrike. He kept on running up the hill, clubbing his pursuers as he\nwent until he had destroyed all of them. Then he returned to his\nbenefactor.\n\nWhen Strength heard what had happened, he said, \u201cGo back, for there\nis another village on the other side. Go there and call to them. They\nwill not see you as quickly as these first. Call to them, \u2018Give me my\nuncle\u2019s life, my village people\u2019s life.\u2019 If they refuse, tell them that\nyou are going to strike their village with your club. If they allow you\nto have it they will hand you a box.\u201d He gave the boy strict orders not\nto strike unless they refused to give him the box of lives.\n\nWhen the boy came to the first house in this village, he asked for the\nlives of his town people, but they said, \u201cWe don\u2019t know where they are.\nThey might be in the next house.\u201d He went to that, and they said the\nsame thing there. They answered him in the same manner at all of the\nhouses. By the time he reached the last he was discouraged, thinking\nthat he had undertaken all of that labor for nothing. He went in there,\nhowever, and said, \u201cGive me my village people\u2019s lives. If you don\u2019t\ngive them to me, I will strike your village.\u201d This was the town chief\u2019s\nhouse, however, and he said, \u201cDon\u2019t strike our village. I will give you\nthe lives of your village people.\u201d These people were also wolf people.\nThen the wolf chief handed him the box of lives and said, \u201cTake it back\nto your village and leave it in each house for four days. At the end of\nfour days go into the house and see what has happened.\u201d\n\nAfter this the boy returned to his native village and left the box of\nlives four days in the house of his uncle, the chief. Early on the\nmorning of the day following he heard noises there, jumped up and went\nover to it. There were all of his people walking about and looking very\nhappy. He left the box in every house in town for the prescribed period\nuntil all the absent ones had come to life, and all of their houses\nwere filled as before. All the time this boy was away among the wolves\nhis mother and grandmother were worrying about him, but after the\npeople had been restored they were very happy.\n\n\n51. THE SALMON CHIEF\n\nA certain fisherman fished for salmon and nothing else. One day, after\nhe had fished for a long time, he was walking upon the beach and came\nupon a salmon left by the tide. He was very glad for he had not been\ngetting any fish for some time and saw that this was nice and fresh. He\nsaid to himself, \u201cOh! what a nice meal I shall have.\u201d He had been very\nhungry for salmon. But, as he reached down to pick it up, it spoke to\nhim saying, \u201cNo, no, don\u2019t eat me. I am chief of all the salmon. Put\nme into the water and let me go out again. You will get lots of salmon\nif you let me go.\u201d The man felt very badly to lose it, but he thought\nthat since it talked to him in this way he would let it go, and he did\nso.\n\nBefore this happened it had been very stormy, so that the fisherman had\nbeen unable to get anything, but now it became calm, and he went out\nfishing and caught many salmon. Next day he went for more, but it was\nso stormy at sea that he could not catch any. Then he thought that he\nwould walk along shore again. He did so, and when he came to the place\nwhere he had found the first salmon he saw another large, fine salmon.\nHe thought, \u201cOh! what a fine-looking salmon, and I have to let it go\nagain.\u201d But the salmon spoke up at once saying, \u201cNo, don\u2019t let me go.\nTake me home, and you shall have me for your supper. After you have\ncooked me do not break any of my bones. Take care of all of them. Take\nthe bones out of my head and place them in a dish. Then put them under\nyour pillow and sleep on them to-night.\u201d\n\nThis man lived alone with his wife, and they had no children but were\nvery anxious for them. About midnight the man awoke and, looking under\nhis pillow, saw two fine-looking boy babies.\n\nThe children grew up quite fast, and one of them was very brave, but\nthe other was a coward and always stayed at home. One day the former\nasked his father, \u201cAre you two the only ones who live here?\u201d \u201cThat is\nall; that is all,\u201d said his father, for he did not want his son to\nleave them. After that the boy begged hard to go away, and asked his\nfather to put up some food for him to take, but at first his father\nrefused. He begged so hard, however, that after a while his parents\nconsented and prepared it.\n\nSo the boy finally went away, and presently he came to where an\nold woman lived. This woman said to him, \u201cMy grandson.\u201d \u201cOh! my\ngrandmother,\u201d said he. Then she gave him something to eat. She put\nsomething into a very small kettle, and, after it was cooked, she\ngave it to him and it tasted very good. Then she looked up at him and\nsaid, \u201cI suppose you thought \u2018That old woman who lives back there\nis starving.\u2019 I don\u2019t suppose you thought I had anything to eat.\u201d\nAfterward the boy said, \u201cGrandmother, why is it that this village looks\nso black?\u201d She answered, \u201cThere is a monster there which is a human\nbeing and yet not a human being. It has seven heads. It is to be fed\nwith the chief\u2019s daughter. Otherwise he will murder every one in the\nvillage.\u201d Finally they heard a drum and saw people going along dancing.\nThey were taking the chief\u2019s daughter to this monster. Then the boy saw\nthem return without her.[115]\n\nAt once the boy started on a run toward the place whither they had\ntaken this girl and presently came upon her walking toward the monster\nvery slowly. When she heard some one walking up to her she turned round\nand saw the boy. She said, \u201cWhere are you going?\u201d Said he, \u201cWhere are\nyou going?\u201d \u201cOh! my father has given me to this seven-headed monster,\nand that is where I am going.\u201d Then the boy said, \u201cDon\u2019t go there. You\nbetter go back with me.\u201d She kept going along closer and closer to the\nmonster\u2019s place and seemed to go slower and slower.\n\nBy and by they saw the man with his seven heads sticking out of the\nden. He began to laugh when he saw them and said, \u201cI thought I was\ngoing to have only one girl to eat, but I am also going to have a fat,\nplump boy.\u201d The boy answered, \u201cYou are going to have me to eat, are\nyou? You and I will fight first.\u201d Then the monster laughed again and\nsaid to him, \u201cDo you see all of those bones around there?\u201d Human bones\nlay all around. \u201cAnd you think you can fight me.\u201d\n\nAfter that they began fighting. The boy had a knife made of obsidian\n(\u00een). He was very quick and could walk all over his opponent because\nthe latter was slow and clumsy, so he finally cut off three of the\nmonster\u2019s heads. Then the boy said, \u201cLet us sit down for a minute and\nrest.\u201d They did so, and, after a while the monster said, \u201cI am strong\nnow, stronger than I have ever been.\u201d But the boy answered, \u201cYou had\nseven heads and I cut off three, leaving you but four, yet you say that\nyou are stronger than before. You may be stronger, but you are too\nslow.\u201d The girl stood near by looking on. Then they started fighting\nonce more, and the boy cut off the monster\u2019s four remaining heads for\nhe was slower than ever.\n\nNow they went home to the boy\u2019s father, and, when he told him what had\nhappened, his father felt very proud of him. The boy wanted to marry\nthe chief\u2019s daughter, and, although his people were poor, the chief\nconsented willingly.\n\nFOOTNOTES:\n\n[115] This portion of the story and that which follows look like a\ngarbled European myth, such as the story of Perseus and Andromeda, or\nthat of Hercules and the Hydra.\n\n\n52. THE JEALOUS UNCLE[116]\n\nA high-caste man had a beautiful wife of whom he was very jealous. He\nhad also four sisters well married in different villages, all with\nsons. One morning the eldest of these sisters said to her husband, \u201cI\nwant to go to see my brother. I believe he would like to see our son.\u201d\nHer husband was willing, because he wanted to see the man himself.\nWhen they arrived there, the woman\u2019s brother pretended that he thought\na great deal of his nephew, but really he did not want to see him for\nfear his wife would take a liking to him because he was handsome. He\ntold the young man, however, that he was going to take him everywhere\nwith him. His mother felt very happy to think that her brother thought\nso much of him and left him there with his uncle.\n\nImmediately after his mother had gone, however, the uncle determined\nto make away with him, because his wife seemed to like him. So next\nmorning he said, \u201cWe are going down right away to get some devilfish to\neat. The tide will soon be low enough.\u201d Then the boy prepared himself,\nfor he was very anxious to go, and they set out. His uncle said, \u201cWalk\nright along there,\u201d pointing to a high ridge parallel with the beach.\n\u201cWalk ahead, and I will follow you.\u201d\n\nThe boy did as he was directed and soon saw something large on the\nbeach, that kept opening and closing. It was a very large clam. His\nuncle told him to get right on top of the ridge to watch it, for it was\nthe first time he had seen anything of the kind. As the boy was very\nanxious to examine it, he got up there and leaned far over. When he did\nso, however, the clam opened and remained open, and his uncle pushed\nhim right down into it. Then the clam closed upon him and killed him.\nThe boy\u2019s parents soon found out what had happened to their son, and,\nalthough his uncle declared that it was an accident, they knew that he\nwas jealous and did not believe him.\n\nSome time after this the uncle turned his thoughts to his second\nsister\u2019s son who was still handsomer. His wife had seen this youth, and\nhad told her husband how fine he was. This made him very jealous, and\nhe sent to this sister, saying that it was about time she sent one of\nher sons to help him, for he had no children and needed help. He knew\nthat the oldest child would be sent, because the next was a girl. So\nthe boy came, and he threw him down into the big clam like the other.\nThe uncle was very jealous of his wife because he knew that everyone\nfell in love with her on account of her beauty.\n\nAfter this the uncle sent for the third sister\u2019s child who was older\nthan the last he had killed, but he would not go for a long time, and\nhis parents did not ask him to. He was a flighty youth, however, and,\nafter his uncle had sent for him several times, he thought of his\nuncle\u2019s handsome wife and made up his mind to visit them.\n\nAll of the time this boy was with him the uncle watched him and his\nwife very closely and would not leave the house for a minute. His wife\nwas very anxious to give him warning, but her husband feared it and\nwatched her too closely. She made signs to the boy, but he did not\nunderstand them. When his uncle took him down to the beach, he said, \u201cI\nmust go back to the house after a drink of water.\u201d He thought that his\nuncle would wait for him, but instead he followed him right back to the\nhouse. Then the boy said to his uncle\u2019s wife, \u201cWhere is the water?\u201d She\npointed it out, but, as her husband stood close by, she could not say\nanything more. So they went down to the beach, but, when the youth saw\nthis clam moving in the distance, he ran by it very quickly, and his\nuncle was disappointed. Then they went on farther, and the uncle said\nto him, \u201cDo you see that hole down there?\u201d He could see plainly a very\nlarge hole. Then his uncle said, \u201cThe devilfish that we want to get for\nour supper is in that.\u201d He handed him the stick for getting devilfish\nand said, \u201cHook it. You can get it very easily.\u201d The boy put the end of\nhis stick into the hole, felt that the fish was there, and hooked it.\nImmediately he tried to run off, but his uncle was right behind him,\nand pushed him forward so that the devilfish seized him and dragged him\nunder the rock.\n\nAll the time this man was killing his nephews, the youngest, who looked\nvery much like the first one killed, had been practising. His father\nshowed him how to make himself look like a very small ball of feathers.\nHe had the shaman of that village make a bracelet of eagle down for\nhim inclosing a piece of devil\u2019s club carved by the shaman. Then the\nshaman said, \u201cJust as soon as you find that you are in danger turn this\nbracelet around on your wrist four times as quickly as you can.\u201d Then\nthe shaman told him to climb a very high tree, and climbed right after\nhim, while his father stood watching. The shaman said, \u201cNow turn that\naround on your wrist four times as quickly as you can.\u201d He did so, and\njust as he finished the shaman pushed him down. Then his father saw\nnothing but a ball of eagle down rolling down the tree. As soon as\nit reached the ground there stood the boy, and the shaman knew that\neverything was all right. He also gave the boy a knife having a handle\ncarved like devil\u2019s clubs, which he kept in the bosom of his shirt,\ntied around his neck.\n\nAfter this the boy\u2019s friends took him to his uncle and remained with\nhim for three days. On the fourth day they returned. Then the uncle\u2019s\nwife cried continually to think that a boy not fully grown should be\nleft there to be killed, and his uncle said to her angrily, \u201cWhat is\nit you are always crying about? You are in love again aren\u2019t you?\u201d\nThen the boy said aloud so that his uncle could hear, \u201cYou are in love\nwith the right one this time.\u201d At that his uncle became angry and told\nhim he talked too much. Right away he said, \u201cCome on with me. We will\nget a devilfish for our supper.\u201d So the boy prepared himself, and they\nstarted off, while his uncle\u2019s wife came out and watched them, thinking\nthat he was the last.\n\nAs they went along the boy saw the clam, and, before his uncle told\nhim it was there, he stood still just above it. For a moment he forgot\nabout his bracelet, but, just as he saw his uncle raise his hands, he\nremembered and turned his bracelet about once. When he reached the clam\nhe turned it for the fourth time and fell into the clam as a ball of\nfeathers, while his uncle went home, thinking he had disposed of him.\nThe ball of feathers inside, however, turned back into a boy, and he\ncut both sides of the clam and came out.\n\nThen he saw the devilfish-stick his uncle had given him lying there\nand thought he would go on and see the devilfish they were to have\nhad for their supper. When he reached the place and saw the devilfish\nsitting outside of its hole he became frightened, yet he thought that\nhe would try to kill it. Now he went up to the creature and turned his\nbracelet around twelve times, wishing that it become small. It did\ngrow small, and he killed it easily and dragged it home on his stick.\nReaching the house, he pushed the door open and threw it right in front\nof his uncle, where it reassumed enormous proportions. Then his uncle\nwas astonished to see him and began screaming loudly, begging the boy\nto take the devilfish out at once. So he took it out and threw it down\nupon the beach. Afterward he looked back at it, and it had become the\nsame big devilfish again.\n\nNow the boy remained with his uncle for a very long time, and his\nuncle\u2019s wife thought a great deal of him, while his uncle seemed to do\nso too. One day, however, he saw his wife talking to the boy and again\ndetermined to kill him. Then he put something sharp pointed on the\nground, took the nephew up to the top of a very high tree and crawled\nup after him. The boy, who knew what was going to happen, began singing\nand turning his bracelet round slowly at the same time. Just as he had\nturned it for the fourth time his uncle reached him and pushed him\nover. When he landed upon the ground, however, there was nothing to be\nseen but a ball of eagle down.\n\nHis uncle saw this, and, feeling that he could not kill his nephew,\ntreated him well for a very long time, but watched him closely. His\nwife said to the boy, \u201cYour uncle is thinking a great deal because he\ncan\u2019t kill you.\u201d But all that the boy would answer every time she said\nthis was, \u201cOnly a ball of eagle down.\u201d She did not know what he meant.\n\nOne day the uncle thought that he would deceive his wife and nephew, so\nhe told the latter that he was going back into the woods and started\noff. Instead of going away, however, he went back of the house, looked\nthrough a hole at them and listened. Then the boy came to his wife and\nsat down close to her, and she said, \u201cLet us run away. I am afraid of\nyour uncle.\u201d He answered that he would if he could get a canoe, and she\ntold him of a place where there was a canoe, some distance from the\ntown. Then the uncle came right in and wanted to kill his wife on the\nspot but was so fond of her that he could not. The boy sat perfectly\nstill, moving his bracelet.\n\nThat night the uncle treated his nephew very kindly and began telling\nhim all kinds of stories, until at last the boy fell asleep. This was\njust what he wanted. Then he tied the boy to a board, thinking, \u201cI am\ngoing to get rid of him this time. The feathers will get wet, and he\nwill be drowned.\u201d So he took him quite a distance out to sea and set\nhim adrift there. It was very stormy.\n\nThe boy, however, floated along for some time and finally came ashore\nin safety on a nice sandy beach. The tide was very low. Then he heard\nthe laughter of some girls who were out digging clams. There were\nthree of them, and they were sisters. Now the eldest of the girls saw\nsomething moving on the beach and went thither, thinking it was some\ndying animal. Instead she saw a handsome youth, who looked right up\nat her but said nothing. Said she, \u201cWhat has happened to you?\u201d But he\nwould not speak. She called to her sisters, and they ran up. Then the\nsecond sister immediately fell in love with him, but the youngest had\nnothing to say. The eldest had formerly been in love with the youth\nthat was first destroyed, so she said to her second sister, \u201cHow much\nlike my dead lover he looks.\u201d She saw him smile because he knew her,\nbut he did not know the others, and immediately the eldest began to\ncry, saying that that was her lover\u2019s smile only that he was a larger\nman. Then the second sister laughed, saying that she was going to untie\nhim and have him for her husband. The youngest, however, said, \u201cWell!\nyou two can have him, for I am not going to have a man that can not\ntalk.\u201d \u201cIf he comes out all right after we have untied him,\u201d said the\neldest, \u201cwe will both be his wives.\u201d So, the two older girls untied him\nand started to raise his head while the youngest ran off to dig clams.\nThey asked him if he could talk, and he said, \u201cYes.\u201d As he walked\nbetween the girls, one of them said, \u201cYou shall go to my father\u2019s house\nwith me.\u201d At the time they untied him the eagles were gathering around\nto devour him.\n\nThen they took him into their father\u2019s house and their father said,\n\u201cWho is that fellow?\u201d \u201cWe found him,\u201d said the second, \u201cand we are\ngoing to marry him.\u201d This one was very quick to speak, while the eldest\nwas slow and quiet. Their father consented, and he married both of the\ngirls. Then the eldest spoke to her father of how much he resembled her\ndead lover, although the boy had not told anything about himself.\n\nThose girls used to go off to hunt and spear salmon just like boys, so\nthe younger said next morning, \u201cI am going out to spear salmon.\u201d She\nbrought a salmon home. The day following both girls asked him to go\nwith them, and he did so. They tried to teach him how to hunt, for he\nbelonged to such a very high family that he had never learned.\n\nOn the way the younger wife acted sulkily toward her elder sister\nbecause she would never leave their husband\u2019s side. So she started\noff alone, and her husband was afraid she would go away for good, for\nhe liked her very much on account of her liveliness. In the evening,\nhowever, she came back with a salmon and said to her sister, \u201cYou can\nlive on love. You stick by your husband and do not go to get anything\nto eat.\u201d Then their husband carried the salmon back, and his elder\nwife came home slowly. The younger sister cooked the salmon and put it\nbetween herself and her husband. He pulled it along toward his elder\nwife, but the other said, \u201cShe shall not have any. She is going to\nlive on love.\u201d Then her husband said that if she would let her sister\nhave some salmon he would go out and try to get another himself. It\nwas early in the spring and the salmon were scarce. The younger wife\nnow felt jealous of her sister because she thought that their husband\nthought more of her than of herself, though really the reverse was the\ncase. He pitied the elder, however, because she had done so much for\nhim.\n\nWhen the young man saw that his younger wife was angry toward the\nelder, however, he determined to leave them for a time. The younger did\nnot want to let him go, and begged him hard to remain, but the elder\nsaid nothing, for he had told her his reasons. Finally he told his\nyounger wife that she must let him go but that he would come back. He\nsaid that she must treat her elder sister well because his cousin (lit.\n\u201celder brother\u201d) had been in love with her. When she asked him what\ncousin he meant, he explained that his elder brother had died quite a\nwhile ago and that this girl had been in love with him. After that she\nlet him set out.\n\nAt this time he thought that he would kill his uncle, so he paddled\nthither. His uncle saw him, knew what he had come for, and was\nfrightened. Then the young man went to his uncle\u2019s house, spent the\nevening and started away again. About midnight, however, he returned\nand told his uncle that he had come to kill him because he had murdered\nhis brothers and made him himself suffer. Although his uncle begged\nhard to be spared, he killed him, and, after telling his uncle\u2019s wife\nthat he had killed her husband and why he had done so, he returned to\nhis wives.\n\nFOOTNOTES:\n\n[116] This is expressed in a rather unusual manner, and may have been\nmodified perhaps by white influences, but the main plot is entirely\nnative.\n\n\n53. THE MAN WHO MARRIED THE EAGLE\n\nThis is a story of something that happened among the Haida. It is\nabout a young man there who married a very fine-looking girl. This\ngirl deceived her husband and went with the son of the town chief, but\nher husband found it out and killed him. Since the dead man belonged\nto such high-caste people, the girl\u2019s husband was afraid and told\nhis slave to take him off in his canoe. Before the relatives of the\nmurdered man found it out and had started in pursuit, he had gotten\nsome distance away. He and his slave paddled very hard and got way out\ninto the ocean, and, when at last the man looked up, he found that he\nwas close to a large rock very far out. Then he jumped ashore, and,\nseeing that there were very many seals there, he began clubbing them\nforgetful of the fact that he was a fugitive. At last, when he did\nlook up, he found that his slave had deserted him and was now a long\ndistance off.\n\nThe man camped on the rock that night and next morning studied very\nhard what he should do. At last he fixed upon a plan which he proceeded\nto carry out. Taking the largest seal he had killed, he skinned it very\ncarefully so as not to cut through the hide anywhere. Late that night\nhe got inside, tied the skin together over himself very tightly so that\nno water could come in, and set himself adrift. Then he floated along\non the ocean, and at times he felt that he was bumping against rocks,\nbut he kept quiet and after he had gone for a long time he felt himself\ndrift ashore upon a beach.\n\nNext morning very early, as he lay there, the man heard an eagle cry\nand knew that it was flying toward him. Finally it lighted right on\ntop of the seal. The eagle seemed to notice, however, that this seal\nsounded empty, and instead of trying to eat it, sat still there. By\nand by the man took out his knife, cut through the skin right where\nthe eagle sat and seized its legs. Then he looked up at it through the\nhole, and lo! instead of an eagle there was a girl. Then the girl said\nto him, \u201cCome up to my father\u2019s house with me.\u201d He agreed, and, when\nshe had taken him up, he saw a fine house over every bed in which hung\nan eagle skin.\n\nAfter that the young man took the girl for his wife. At that time\none of his brothers-in-law stood up and gave him an eagle-skin coat,\nsaying, \u201cI have given you a coat as a present. With this coat you can\ncatch cod easily.\u201d Another brother-in-law got up and said, \u201cI also\ngive you a coat. With this coat you can easily catch salmon.\u201d Another\ngot up and said, \u201cI also give you a coat. With this coat you can catch\nhalibut.\u201d Another got up and said, \u201cI, too, will give you a coat. With\nthis coat you can catch seal. Always sit on a tree top and look down\nat the water. Then the seal will look to you like a very small fish.\nIt feels like a small fish when you catch it in this coat.\u201d So, all in\nthe house presented him with different coats. The last of them was a\nyoung black eagle which said, \u201cI give you this coat, and with this coat\nyou can catch a sea lion.\u201d Then the older eagles made fun of his gift,\nsaying, \u201cWith that young skin you need not think you can catch even the\nsmallest trout.\u201d\n\nMeanwhile the people in the town this boy had come from had sent his\nmother, who was a very old woman, away from the village to starve. He\nwas at that time very near where she was living, but he did not know it.\n\nAfter this the young man put on the coat he had received first, went\nout in it and caught a cod which he gave to his wife. He put the next\ncoat on and caught a salmon. When he looked down upon this it appeared\nto be very small, and it felt very light while he was carrying it, but\nwhen he got it home it was a very large fish. With the next coat he\ncaught a very big halibut, and with the next a seal. This seemed very\nlight to him, but, when he got it home to his father-in-law and his\nbrothers-in-law, he was surprised at its size. Lastly, he put on the\nblack eagle skin. He went out and watched, and after a while he saw a\nsea lion a long distance out. He went after it and brought it ashore\neasily, but, after he had taken it to his father-in-law, he wondered\nhow he had carried it.\n\nBy and by the man felt that his mother was suffering somewhere, and,\ngoing along the beach, he found her living in a little house made of\nbranches. He asked her what the matter was, and she told him. Then he\nsaid to his mother, \u201cIn the morning you will hear some sea gulls. As\nsoon as that happens, get up and go along the beach. You will find a\nlarge salmon.\u201d The woman did so. In the morning she got up and looked\nand a very large salmon lay there. She had to cut it up and carry it to\nher brush house in pieces. In the evening her son went to her again and\nsaid, \u201cTo-morrow I will get a seal for you. Look for it very early.\u201d So\nshe awoke very early, found a large seal, and took up its meat.\n\nAfter that her son went to her again and told her that he had been\ncaptured by the eagles and was living very comfortably among them. He\nsaid that he had a wife who was very good to him and told her not to\nworry for he would always look after her. Then he said, \u201cEarly next\nmorning go and look again. I will try to get you a sea lion.\u201d She did\nso, and found a very large sea lion upon the beach. She took off the\nskin, dried it, preserved the oil, and dried the meat.\n\nNow the man went to his mother once more and said to her, \u201cNext morning\nI will get a whale and leave it down here on the beach. Don\u2019t touch it.\nA canoe will come from our village and find it. While they are cutting\nup the whale don\u2019t go down to them.\u201d It happened just as he had said,\nand when this canoe had carried back the news everybody came down from\nthe village to cut it up.\n\nAs the old woman did not go down to look while they were cutting\nup this whale, some one said, \u201cRun up to see the old woman.\u201d When\nthey came there, they found her in a very large brush house in which\nsalmon, seal, and sea-lion meat were drying. They were surprised to\nsee how much food she had when they themselves had barely enough. Then\neverybody ran up to look at her. They had stripped the whale down,\nbut had not taken off the pieces. When they left her house to go down\nagain, the old woman came out and the eagle, which had sat on top of a\ntree watching, said to her, \u201cGet away. Get away.\u201d After that one of the\nmen took a rock and hit her in the face with it.\n\nWhen the eagle saw what was done to his mother he flew down, seized\nthe town chief by the top of the head and flew up with him. Then he\ncame down again far enough for a person to seize the town chief\u2019s legs\nand flew round and round the whale. By and by another man caught hold\nof the chief and was unable to let go. The eagle flew around a little\nhigher up until another seized the second man, and so he continued to\ndo until he had carried up all of the men. Meanwhile the women were in\na great hurry to cut the whale, but the old woman poked it, telling it\nto go out, and it went away from them right out to sea. Meanwhile the\neagle rose higher and higher into the air and flew far out over the\nocean, where it dropped all of the men of that place and drowned them.\n\n\n54. THE BRANT WIFE[117]\n\nA man at G\u0323on\u0101\u02caxo in the \u0141axa\u1ef5\u00ee\u02cak (or Yakutat) country married a brant\nwoman (q\u00ean). One day in spring this woman said to her husband, \u201cLet us\ngo outside and watch the flocks of geese passing. My father\u2019s canoe\nwill soon be coming along.\u201d Then they went out and saw a flock of brant\ncoming. The brant seemed to stop over the woman a little while, and she\ncalled to them saying, \u201cHave you anything for me?\u201d Immediately some\ndried ts\u01c3\u0113t fell upon her lap.\n\nNext day she again said to her husband, \u201cI am sure that my father\u2019s\ncanoe will come along to-day. Let us go outside and sit there.\u201d So they\ndid. Then they saw the largest flock of brant they had yet observed,\nand the woman jumped up, saying, \u201cThere is my father\u2019s canoe coming\nalong.\u201d When the flock got over the place where they were sitting, one\nof them made a great noise directly overhead, and her husband thought\nthat must be his wife\u2019s father. His wife also began making the brant\nnoise in return, so that her husband became very much frightened. As\nsoon as she had finished she flew up among the brant people.\n\nNow her husband started off under the flock, and ran for a very long\ntime until he was thoroughly tired out. Seeing that he was now so far\nbehind that she could barely see him, his wife said to her father,\n\u201cFather, let us camp here.\u201d So her father had them encamp there on a\nflat place, and her husband saw it from a high hill. When he came up\nwith them, he stood around on the flats and would not go near. By and\nby a man came out to him and said, \u201cYou better come in. We have a place\nprepared for you.\u201d So he went in, and found his wife sitting on a mat\nin the house with room enough for him beside her. The brants looked to\nhim just like human beings. Then they cooked for them, and afterward\nleft the place, taking him with them. When they reached the place where\nthey were to stay all summer, he saw that they worked very hard to get\nfood in order to take it back.\n\nSome time afterward the sand-hill cranes (d\u016b\u0142) and the geese (t\u01c3\u0101w\u1d00\u02cak)\nmade war on the brants and killed off many of the latter. At first the\nman stood and watched them without taking part, and at last his wife\u2019s\nfather, who was chief of the brants, said to his daughter, \u201cDaughter,\nwhy is it that your husband will not help us? Doesn\u2019t he see that my\npeople have all been killed? Ask him to help me.\u201d Then the man made\nwar aprons, coats, and hats for the brants and for himself, and he\nmade himself a club. He killed great numbers of sand-hill cranes and\ngeese, while none of the brants were destroyed. After he had killed\nenough of the enemy to make up for the brants that had been destroyed,\nhis father-in-law told his daughter to say to him that he had killed\nenough. \u201cIf he kills any more,\u201d he said, \u201cthey will want to kill more\nof my people.\u201d So all stopped fighting, and they recommenced collecting\nfood for the return journey. The girl\u2019s father felt very good toward\nhis son-in-law for saving their lives.\n\nWhen fall came and the brants were ready to start back their chief\nsaid, \u201cWe will not go back the same way we came. We must go another\nway.\u201d Then they started. It seemed to the man that they were going in\ncanoes instead of flying. Late the first evening the chief said, \u201cNow\nwe will camp out here.\u201d The place that he referred to was a large rock\nfar out at sea, and they camped upon it. After they had eaten all went\nto sleep.\n\nNext morning, however, although the man awoke early, he found himself\nlying out on the rock alone. Then he was very sad, and did not know\nwhat he should do. He thought, \u201cHow am I to get home from here without\nany canoe?\u201d He remained out upon that rock for a long time and thought\nthat he should never see his friends again. He remained there, in fact,\nall winter, living on food that the brants had left him. When spring\ncame he was more anxious than ever to get home, so much so that he did\nnot care to eat anything and went for several days without nourishment.\n\nOne morning he said to himself, \u201cWhat is the use of getting up?\u201d And\nhe lay down again with his blankets over his head. After some time had\npassed, he heard something say to him very loudly, \u201cWhy are you lying\nhere? What are you doing out here on this rock?\u201d He threw his blanket\noff and looked around but saw nothing except a bird called gus\u01c3yad\u016b\u02ca\u0142\u00ee\nsitting near by. He lay down again, and again he heard the voice. He\nheard it for the third time. Every time the bird was sitting in the\nsame place. When he again lay down he thought he must be crazy, but on\nkeeping a lookout he saw the gus\u01c3yad\u016b\u02ca\u0142\u00ee run up toward him very fast,\nso he said to it quietly, \u201cI have seen you.\u201d Then the bird replied, \u201cI\nhave come to bring you luck. Get on my back and keep your face buried\nin the feathers on the back of my neck.\u201d When he had done this, the\nbird started to fly off with him. It said, \u201cDon\u2019t look up. I do not\nwant you to look up.\u201d The farther it went the more it repeated this\nwarning, so he tried hard to keep his face concealed. Finally the bird\nstopped, and he wondered where they were. \u201cYou can open your eyes now,\u201d\nsaid the bird, and when he did so he saw that they were on a big pile\nof seaweed drifting around far out at sea. Then the bird told him to\nclose his eyes again, and by the time it stopped with him once more\nhe was very tired. Then the bird said again, \u201cNow open your eyes.\u201d He\nopened his eyes and recognized the place well as being close to his own\nvillage.\n\nFOOTNOTES:\n\n[117] See story 24.\n\n\n55. THE DUCK HELPER\n\nAll the people in a village called T\u0101\u02casna, \u201cjust south of the mouth of\nthe Yukon,\u201d once died of smallpox with the exception of one woman and\nher son. The boy was just old enough to realize what had happened. His\nmother kept weeping day after day, and it so distressed her son that\nhe went off hunting with bow and arrows and did not return until he\nthought she was through.\n\nOne day he went farther than he realized and on turning about was\npuzzled to know where the village lay. He walked for a long time in\ndifferent directions trying to find it but in vain. He was lost and\nhad to camp that night. Next morning he began looking again, and he\nlooked all day with no better success. On the third morning, after he\nhad looked about until he was very tired, he caught sight of water\nthrough the trees and, thinking it was the ocean, ran quickly toward\nit. When he came up to it, however, he found it was only a lake. He\nremained there for some time, living on roots, and afterward continued\nhis journey. Again he traveled all day and on the following morning he\nagain saw water through the woods. Now he felt happy once more, but\nwhen he came down to it and looked around, lo! it was the same lake he\nhad left.\n\nBy this time the boy was too tired to walk any more, so he thought,\n\u201cWell! I might as well stay right here.\u201d He covered himself up with\nmoss and went to sleep. Suddenly, however, he was awakened by a voice\nsaying, \u201cWho is this boy?\u201d He looked around but saw no one. He was\nentirely alone. Then he fell asleep again, and again something said,\n\u201cWho is this boy?\u201d He thought that he was dreaming, for, when he looked\naround, he saw only a black duck far out on the water.\n\nAfter this the boy said to himself, \u201cNow I am going to sit up and\nwatch.\u201d So he seated himself against a large bush and, although he\nbecame so sleepy there that his eyes kept closing, he would open them\nresolutely and keep on the watch. Finally he got up and went behind the\nbush. While his eyes were closed, the boy heard the same voice again,\nbut he was not quite asleep, so he opened them quickly and saw the\nblack duck (g\u0101x\u0323\u1d58) on the beach. Immediately it turned into a man, who\nstood looking at him. \u201cWhat are you doing here?\u201d said the man. Then\nthe boy told him how he had gotten lost. \u201cAll of our village people\ndied, and my mother cried so that I wanted to get away from her, so I\ntraveled in the woods alone and became lost. Since that day I have not\nbeen home to see my mother.\u201d Then the man took off his coat, gave it\nto the boy, and said, \u201cPut on this coat. As soon as you have done so,\nstretch out your arms and keep going like that. Don\u2019t think of me and\ndon\u2019t think of this lake. Think of your uncle\u2019s house.\u201d\n\nThe boy did as he had been told, and it seemed to him that he was\nflying along very rapidly far above the trees. For a long time he\nthought of nothing else than his uncle\u2019s house and his uncle\u2019s village,\nbut at length he remembered the lake and lo! he was there once more\nwith the man standing before him in the same place. Then the man said,\n\u201cDidn\u2019t I tell you not to think of me or the lake? Start over again.\nThink of nothing but your uncle\u2019s house and the village you are bound\nfor.\u201d So this time the boy tried very hard, and all at once he came out\nback of his uncle\u2019s house, where his mother was waiting and calling for\nhim. When she recognized him she was very happy.\n\n\n56. THE BOY WHO SHOT THE STAR\n\nTwo very high-caste boys were chums. The father of one was town chief\nand had his house in the middle of the village, but the house of the\nother boy\u2019s father stood at one end. These boys would go alternately\nto each other\u2019s houses and make great quantities of arrows which they\nwould play with until all were broken up.\n\nOne time both of the boys made a great quantity of arrows to see\nwhich could have the more. Just back of their village was a hill on\nthe top of which was a smooth grassy place claimed by the boys as\ntheir playground, and on a certain fine, moonlight night they started\nthither. As they were going along the lesser chief\u2019s son, who was\nahead, said, \u201cLook here, friend. Look at that moon. Don\u2019t you think\nthat the shape of that moon is the same as that of my mother\u2019s labret\nand that the size is the same, too?\u201d The other answered, \u201cDon\u2019t. You\nmust not talk that way of the moon.\u201d Then suddenly it became very dark\nabout them and presently the head chief\u2019s son saw a ring about them\njust like a rainbow. When it disappeared his companion was gone. He\ncalled and called to him but did not get any answer and did not see\nhim. He thought, \u201cHe must have run up the hill to get away from that\nrainbow.\u201d He looked up and saw the moon in the sky. Then he climbed the\nhill, and looked about, but his friend was not there. Now he thought,\n\u201cWell! the moon must have gone up with him. That circular rainbow must\nhave been the moon.\u201d\n\nThe boy thus left alone sat down and cried, after which he began to\ntry the bows. He put strings on them one after the other and tried\nthem, but every one broke. He broke all of his own bows and all of his\nchum\u2019s except one which was made of very hard wood. He thought, \u201cNow\nI am going to shoot that star next to the moon.\u201d In that spot was a\nlarge and very bright one. He shot an arrow at this star and sat down\nto watch, when, sure enough, the star darkened. Now he began shooting\nat that star from the big piles of arrows he and his chum had made, and\nhe was encouraged by seeing that the arrows did not come back. After\nhe had shot for some time he saw something hanging down very near him,\nand, when he shot up another arrow, it stuck to this. The next did\nlikewise, and at last the chain of arrows reached him. He put a last\none on to complete it.\n\nNow the youth felt badly for the loss of his friend and, lying down\nunder the arrow chain, he went to sleep. After a while he awoke, found\nhimself sleeping on that hill, remembered the arrows he had shot away,\nand looked up. Instead of the arrows there was a long ladder reaching\nright down to him. He arose and looked so as to make sure. Then he\ndetermined to ascend. First, however, he took various kinds of bushes\nand stuck them into the knot of hair he wore on his head. He climbed\nup his ladder all day and camped at nightfall upon it, resuming his\njourney the following morning. When he awoke early on the second\nmorning his head felt very heavy. Then he seized the salmon berry bush\nthat was in his hair, pulled it out, and found it was loaded with\nberries. After he had eaten the berries off, he stuck the branch back\ninto his hair and felt very much strengthened. About noon of the same\nday he again felt hungry, and again his head was heavy, so he pulled\nout a bush from the other side of his head and it was loaded with blue\nhuckleberries. It was already summer there in the sky. That was why he\nwas getting berries. When he resumed his journey next morning his head\ndid not feel heavy until noon. At that time he pulled out the bush at\nthe back of his head and found it loaded with red huckleberries.\n\nBy the time he had reached the top the boy was very tired. He looked\nround and saw a large lake. Then he gathered some soft brush and some\nmoss and lay down to sleep. But, while he slept, some person came to\nhim and shook him saying, \u201cGet up. I am after you.\u201d He awoke and looked\naround but saw no one. Then he rolled over and pretended to go to sleep\nagain but looked out through his eyelashes. By and by he saw a very\nsmall but handsome girl coming along. Her skin clothes were very clean\nand neat, and her leggings were ornamented with porcupine quills. Just\nas she reached out to shake him he said, \u201cI have seen you already.\u201d\n\nNow the girl stood still and said, \u201cI have come after you. My\ngrandmother has sent me to bring you to her house.\u201d So he went with\nher, and they came to a very small house in which was an old woman. The\nold woman said, \u201cWhat is it you came way up here after, my grandson?\u201d\nand the boy answered, \u201cOn account of my playmate who was taken up\nhither.\u201d \u201cOh!\u201d answered the old woman, \u201che is next door, only a short\ndistance away. I can hear him crying every day. He is in the moon\u2019s\nhouse.\u201d\n\nThen the old woman began to give him food. She would put her hand up to\nher mouth, and a salmon or whatever she was going to give would make\nits appearance. After the salmon she gave him berries and then meat,\nfor she knew that he was hungry from his long journey. After that she\ngave him a spruce cone, a rose bush, a piece of devil\u2019s club, and a\nsmall piece of whetstone to take along.\n\nAs the boy was going toward the moon\u2019s house with all of these things\nhe heard his playmate screaming with pain. He had been put up on a high\nplace near the smoke hole, so, when his rescuer came to it, he climbed\non top, and, reaching down through the smoke hole, pulled him out. He\nsaid, \u201cMy friend, come. I am here to help you.\u201d Putting the spruce cone\ndown where the boy had been, he told it to imitate his cries, and he\nand his chum ran away.\n\nAfter a while, however, the cone dropped from the place where it had\nbeen put, and the people discovered that their captive had escaped.\nThen the moon started in pursuit. When the head chief\u2019s son discovered\nthis, he threw behind them the devil\u2019s club he had received from the\nold woman, and a patch of devil\u2019s club arose which the moon had so much\ntrouble in getting through that they gained rapidly on him. When the\nmoon again approached, the head chief\u2019s son threw back the rose bushes,\nand such a thicket of roses grew there that the moon was again delayed.\nWhen he approached them once more, they threw back the grindstone,\nand it became a high cliff from which the moon kept rolling back. It\nis on account of this cliff that people can say things about the moon\nnowadays with impunity. When the boys reached the old woman\u2019s house\nthey were very glad to see each other, for before this they had not had\ntime to speak.\n\nThe old woman gave them something to eat, and, when they were through,\nshe said to the rescuer, \u201cGo and lie down at the place where you lay\nwhen you first came up. Don\u2019t think of anything but the playground you\nused to have.\u201d They went there and lay down, but after some time the\nboy who had first been captured thought of the old woman\u2019s house and\nimmediately they found themselves there. Then the old woman said, \u201cGo\nback and do not think of me any more. Lie there and think of nothing\nbut the place where you used to play.\u201d They did so, and, when they\nawoke, they were lying on their playground at the foot of the ladder.\n\nAs the boys lay in that place they heard a drum beating in the head\nchief\u2019s house, where a death feast was being held for them, and the\nhead chief\u2019s son said, \u201cLet us go,\u201d but the other answered, \u201cNo, let\nus wait here until that feast is over.\u201d Afterward the boys went down\nand watched the people come out with their faces all blackened. They\nstood at a corner, but, as this dance is always given in the evening,\nthey were not seen.\n\nThen the head chief\u2019s son thought, \u201cI wish my younger brother would\ncome out,\u201d and sure enough, after all of the other people had gone, his\nyounger brother came out. He called to his brother saying, \u201cCome here.\nIt is I,\u201d but the child was afraid and ran into the house instead.\nThen the child said to his mother, \u201cMy brother and his friend are out\nhere.\u201d \u201cWhy do you talk like that?\u201d asked his mother. \u201cDon\u2019t you know\nthat your brother died some time ago?\u201d And she became very angry. The\nchild, however, persisted, saying, \u201cI know his voice, and I know him.\u201d\nHis mother was now very much disturbed, so the boy said, \u201cI am going\nto go out and bring in a piece of his shirt.\u201d \u201cGo and do so,\u201d said his\nmother. \u201cThen I will believe you.\u201d\n\nWhen the boy at last brought in a piece of his brother\u2019s shirt his\nmother was convinced, and they sent word into all of the houses, first\nof all into that of the second boy\u2019s parents, but they kept both with\nthem so that his parents could come there and rejoice over him. All of\nthe other people in that village also came to see them.\n\n\n57. THE BOY AND THE GIANT\n\nAt a certain place in the interior lived a manly little boy who was\nvery fond of hunting. He would take his lunch and go off hunting very\nearly in the morning and stay all day, bringing home two or three\nporcupines in the evening. One morning he started earlier than usual\nand came upon a giant as tall as the trees. He was very much frightened\nand ran away with the big man in pursuit. As the giant was not a very\nfast runner, the boy kept ahead of him until he came to a sort of cave\nlike a house at the foot of a hill and entered it. When the big man saw\nthis, he said, \u201cCome here, my grandson.\u201d The boy refused, and the giant\ncontinued his entreaties for a long time. At last the boy consented to\ngo with him, so the giant said, \u201cGet inside of my shirt. I will carry\nyou that way.\u201d Then the boy vaulted in there, and they started off.\n\nAfter they had gone along in this manner for some time, the boy, who\nhad his head out, saw a very small bird called old-person (\u029f\u1d00g\u1d58-q\u0101\u02cak\u01c3\u1d58)\nand said, \u201cGrandpa, there is a bird I would like to have.\u201d Then the big\nman stopped and let him down, and he shot the bird with an arrow and\nput it into his bosom, after which he crawled back into the big man\u2019s\nshirt. But now this bird had increased the boy\u2019s weight so much that\nthe giant could scarcely move along. At every step he took he sank deep\ninto the moss. When the boy noticed this, he said to himself, \u201cHow is\nit that, since I picked up this small bird, I have gotten very heavy,\nand it is hard for him to walk?\u201d Then he threw the bird away and the\ngiant walked on again as lightly as before. The boy enjoyed so much\nbeing with this giant that he had forgotten all about his father and\nmother. After that they traveled on together until they came to a very\nlarge lake. In it the boy saw beaver houses, and the beaver dam ran\nright across it. He thought, \u201cThis is a beaver lake. This is the kind\nof place my father has told me about.\u201d Then the big man tore a hole\nthrough the top of a beaver house, took all of the beavers out, and\nmade a fire right back of the lake at which to cook them. They camped\nthere for several days, living on beaver meat and drying the skins. But\nthe first evening the giant said, \u201cKeep a look out. If you hear any\nnoise during the night, wake me up. There is a bigger man than I of\nwhom I am much afraid.\u201d He also said to the boy, \u201cSleep some distance\naway from me, or I might move against you or throw my leg on you so as\nto kill you.\u201d\n\nThe second night they encamped there the boy heard the bushes breaking,\nand sure enough the second giant came along. He was so tall that his\nhead was far up above the trees, and they could not see it. This second\ngiant had been looking for the other for a long time unsuccessfully,\nso he rushed upon him, threw him down, and lay on top of him. Then the\nboy\u2019s friend cried, \u201cGrandson, take that club of mine out and throw it\nat him.\u201d The boy ran to the big man\u2019s bed, took his club, which was\nmade from the entire skeleton of a beaver, out from under it, and threw\nit at the intruder. As soon as he let it go out of his hands it began\nchewing at the second giant\u2019s leg, and, as he was unable to feel it,\nthe club chewed off both his legs. Then the other, who had been almost\nsmothered, killed him and threw his body into the lake.\n\nAfter this the boy\u2019s companion had nothing to fear, and wandered from\nlake to lake, and the boy was so fond of hunting that he forgot all\nabout his father and mother. It was now winter time, and that winter\nwas very severe. From the time the second giant had been killed he had\nbeen doing nothing but killing beaver.\n\nOne evening, however, the boy began thinking of his father and his\nmother, and was very quiet. Then the big man said, \u201cWhy is it that you\nare so quiet this evening?\u201d The boy answered, \u201cI have just thought of\nmy father and mother. I feel lonely (i. e., homesick) for them.\u201d Then\nhis companion said, \u201cWould you like to go to them?\u201d \u201cI can\u2019t go to them\nbecause I don\u2019t know where they are. I don\u2019t know which way to go to\nget to them.\u201d Then the big man said, \u201cAll right, you can go,\u201d but the\nboy did not know what he meant. Now the big man went to a small tree,\nbroke it off, trimmed it well for the boy, and said to him, \u201cTake this\nalong and as soon as you feel that you are lost, let it stand straight\nup and fall over. Go in the direction in which it falls. Keep on doing\nthis until you get to your father\u2019s place.\u201d\n\nAt first the boy was afraid to start off alone, but finally he did so.\nWhenever he was in doubt about the direction he let the tree fall, and\nit led him at last right down to his father\u2019s village, where all were\nexceedingly glad to see him.\n\n\n58. THE BOY WITH ARROWS ON HIS HEAD\n\nA chief\u2019s daughter married her father\u2019s nephew and had a child by him\nwho was named W\u1d00ts\u01c3\u00eeh\u00ee\u02catc\u00ee. He was not exactly a human being, for he\nhad sharp arrow points on his head. When his mother began petting him\nand using endearing terms to him, he said to her, \u201cDon\u2019t pet me. I am\nno baby.\u201d And he ran the arrow points on his head into his mother\u2019s\nbreast and killed her. Afterward he ran off into the woods and became a\nvery bad person, killing everybody who went off hunting or after wood.\n\nAt that time his mother\u2019s brother was out on the mountains hunting\nalong with his children. He knew that his nephew was killing people,\nso he made his house very strong to keep him out. He also set around\nbundles of dry straw shaped like human beings, and he even prepared a\nhole in the mountains as a place of refuge.\n\nHow his nephew found out where he lived is not known, but one day he\nsuddenly walked right in. His uncle was sitting behind a bundle of\nstraw in the rear of the house, while his wife and children were in\nthe hole he had made in the mountain. The boy always had his arrows\nand spears, the points of which were obsidian (\u00een), ready to use, but\ninstead of aiming at his uncle he pointed his arrow at a bundle of\nstraw opposite. While he was doing so his uncle shot him under the left\narm, and he was so badly hurt that he left his spear and ran out.\n\nAs his assisting spirit this boy had a bird called gus\u01c3iad\u016b\u02ca\u0142i of about\nthe size of a robin. This spirit now doctored him and took out of him\nall of the poison his uncle had put on the end of his arrow. But, while\nhe was doing this, his uncle tracked him by the marks of blood until he\ncame to the place where the boy lived. When he entered that place his\nnephew said, \u201cDon\u2019t kill me, uncle. I have made a hole in the ground\nover there and have filled it with goods. You may have them if you do\nnot kill me. If you let me go now I will never kill another person.\u201d\nIn spite of all his protestations, however, his uncle killed him for\nhaving destroyed so many of the town people and for having forced him\nto live back among the mountains. Then he burned his nephew\u2019s body and\nwent home with all of his family, leaving the ashes where they lay.\nThese ashes were driven about by the wind and became the minute gnats\nthat torment people.\n\n\n59. GAMN\u0100\u02caTCK\u01c3\u00ce[118]\n\nG\u1d00mn\u0101\u02catck\u01c3\u00ee killed a seal, skinned it, and threw the skin and meat to\nhis wife to wash. While she was washing them in the sea she saw some\nkiller whales coming landward. By and by the meat she was washing\ndrifted out from her and she waded after it. She went out until the\nwater reached her hips. Then she suddenly felt some one pull her and\nshe disappeared under water. It was the killer-whale people who thus\ntook her into their canoe.\n\nAfter that G\u1d00mn\u0101\u02catck\u01c3\u00ee felt very badly and thought to himself, \u201cHow can\nI get my wife back? How can I look for her under the water?\u201d He could\nnot sleep all night, and early in the morning he thought, \u201cI wonder\nif I couldn\u2019t raise this water so as to go under it.\u201d In the morning,\ntherefore, before he had eaten he took his red and black paints, went\ndown to the water, raised the edge of it just as if he were raising a\nblanket, and walked under. He walked on farther and farther. It was\njust like walking on land.\n\nBy and by he came to a village full of very pale people who went about\nwith their heads down. He found out that they were the red-cod people.\nHe wanted to make friends of them, so, thinking that they looked very\nwhite, he painted them all red\u2014men, women, and children. That is how\nthese fishes got their color. After that he asked them if they had\nseen his wife, but they said that they had seen no one, so he went on.\nPresently he came to another village and asked the people there the\nsame question to which he received the very same answer. Those were the\nhalibut people. In each village they gave him something to eat.\n\nAfter he had left the halibut people G\u1d00mn\u0101\u02catck\u01c3\u00ee traveled for several\ndays before he came to another town. By and by, however, he perceived\nsmoke far ahead of him, and, going toward it, he saw that it was from\na fort. Inside of this fort was a large house which he immediately\nentered, but the people there did not seem to care to see strangers and\nwould not talk to him. These were also very pale people, so to please\nthem he took out his black paint and painted all of them with it. Then\nthey felt well disposed toward him and were willing to talk. \u201cCan you\ntell me what clan has my wife?\u201d he said. At first they said that they\ndid not know, but afterward one replied, \u201cThere is a strange woman in\nthat town across there.\u201d Then this person pointed the village out, and\nG\u1d00mn\u0101\u02catck\u01c3\u00ee felt pleased to know where his wife was. The people he had\ncome among were the sharks, and those whose village they showed him\nwere the killer whales.\n\nThen the shark chief said, \u201cEvery time we have had a fight we have\nbeaten them.\u201d The shark people also said to him, \u201cThe killer-whale\nchief has a slave. Every morning the slave goes out after water. Go to\nthe creek and tell him what to do when he comes in. Tell him to bring\nthe water in and hand it to the chief over the fire. As he does so he\nmust drop it, and, while the house is full of steam, pick up your wife\nand run out with her. The chief has married her. Then come over here\nwith her. They will run after you, but, if you can get away, come right\nacross.\u201d The shark people had always been jealous of the killer whales\nbecause they had this woman.\n\nWhile the shark people were telling him what to do, a strange,\nbony-looking person kept jumping up from behind the boxes. He wondered\nwhat made him act so queerly and began to feel uneasy about it, but,\nwhen the bony person saw him looking at him in a strange manner, he\nsaid, \u201cWhy! don\u2019t you know me? I am that halibut hook (n\u1d00x\u0323\u1d58) that the\nsharks once took away from you. My name is \u0141gudj\u00ee\u02ca (the name of an\nisland).\u201d\n\nJust after that the man started for the killer-whale town and sat down\nby the creek. When the slave came out after water, he asked him to help\nhim, saying, \u201cI hear that my wife is with this chief.\u201d \u201cYes,\u201d the slave\nanswered, \u201cif she were a man, they would have kept her for a slave like\nmyself. Since she is a woman, the chief has married her, and she is\nliving very well. I will help you as much as I can. She wants to return\nto you. Now watch and I will do what you tell me to do. I will spill\nthis water on the fire.\u201d\n\nAfter that he took G\u1d00mn\u0101\u02catck\u01c3\u00ee to the door and showed him where his\nwife sat. Then the slave walked in with the water while he stood\noutside watching. He watched his wife through a crack and saw that she\nappeared very much cast down. As soon as the fire was put out and the\nhouse filled with steam he ran in, seized his wife, and started off\nwith her.\n\nThen, when the slave thought that he had gotten a long distance away,\nhe shouted, \u201cSome one has taken the woman away.\u201d The chief looked\naround, and sure enough his wife was gone. Going outside, they saw that\nthis man had almost reached the shark fort, and they saw him enter it.\n\nAs soon as he got there, the shark people began to dress themselves for\nwar. They were noisy and acted as though they were very hungry, so that\nG\u1d00mn\u0101\u02catck\u01c3\u00ee became frightened. The halibut hook came to him, however,\nand told him not to be frightened, because the killer whales were\ncoming over. All at once the fort began moving up and down. Whenever\nthe killer whales tried to enter, the fort killed them by moving up and\ndown and cutting off their heads. The slaughter was so great that the\nfew survivors were frightened and went back. Two or three days later\nthe killer whales came again with like result.\n\nAfter this the shark people said to G\u1d00mn\u0101\u02catck\u01c3\u00ee, \u201cYou better not start\nout right away. Stay here a while with us. They might be lying in\nwait for you. Since we have fought for you so much, it is better that\nyou should get to your home safely.\u201d G\u1d00mn\u0101\u02catck\u01c3\u00ee did so, and some time\nlater they said, \u201cGo straight along by the way you came, and you will\nfind your way out easily.\u201d He did this and reached his home in safety.\n\nFOOTNOTES:\n\n[118] Evidently a version of the Tsimshian story of Gunaxnaxs\u00eemgy\u00eat.\nSee story 4.\n\n\n60. THE H\u012aN-TA\u1ef4\u012a\u02caC\u00ce\n\nThere is a fish, called h\u012bn-ta\u1ef5\u012b\u02cac\u00ee, which is shaped like a halibut but\nhas very many \u201clegs.\u201d\n\nEarly one spring a K\u00eeks\u1d00\u02cad\u00ee shaman at Sitka named Face-of-mountain\n(C\u0101\u02cad\u0101q) began singing, and the people did not know why. Another\nmorning he got up very early and began to sing again, while the spirits\ntalked to him. Then all of the K\u00eeks\u1d00\u02cad\u00ee also rose. When his possession\nwas over the shaman said to them, \u201cTake the canoe down and let us start\noff.\u201d They did so, placing the shaman in the bow under a mat, and, as\nthey went along, his spirits talked under it. Finally they came to a\ndeep bay in front of Sitka and the spirits said, \u201cThis is the place,\u201d\nso they started shoreward. When they came to a spot just beyond a steep\ncliff which runs down precipitously into the sea, the spirits said,\n\u201cHere is the place where we are to land.\u201d Then the shaman went up from\nthe canoe and sat in a hollow on top of a rock, while all watched him.\nBy and by his spirit said that the people must do likewise, so they\nfound similar places and seated themselves there.\n\nNow the shaman seemed to be watching for something, so all of the\npeople looked in the same direction, and suddenly they saw a school\nof killer whales coming along, making noises like yelping dogs. The\npeople wondered what was the matter and looked closely. Finally right\nout from the cliff they saw something very black and shiny. It was\nthe h\u012bn-ta\u1ef5\u012b\u02cac\u00ee, and, when a killer whale ran up against it, he would\nbe cut in two. The killer whales fought very hard, but, when they\nwere through, only three remained, who went off barking like dogs.\nAfter that the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee came up in front of the place where the\nmen were sitting and made a great noise. They wondered at this and\nwere frightened, but the shaman understood it and said to them, \u201cIt is\nsaying \u2018Don\u2019t feel badly for me if I should get killed. I should not\nhave fought those people, but I had to do it, for they were coming here\nto eat all of my food.\u2019\u201d\n\nNow the people went home, but, after some time had passed, the shaman\nasked them to take the canoe down once more and go out again. They did\nso willingly, for they were anxious to see what more would happen.\nThe shaman had learned that all the killer-whale people were going\nagainst the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee and that the sculpin (w\u0113q\u01c3) had come to him\nsaying, \u201cThe people are coming after you again.\u201d So the people went\nto their former station, and presently the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee came out of his\nhole and began jumping about on top of the water like a salmon. It\nwas very quick and very large. When it saw the great crowd of killer\nwhales coming on, it went out to meet them and killed all except the\nkiller-whale chief and two others, which it allowed to escape. Then it\nagain jumped up and down in front of the people, making a great noise,\nand the shaman told them it said, \u201cI am tired. If they come right back\nwith the same number of people, I shall be killed. It will be my fault.\nI should not have killed them.\u201d\n\nThen the people went home and remained there quite a time. At length,\nhowever, the shaman\u2019s spirits told him that the sculpin had again come\nto the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee to say that people were coming to kill him. So he\ntold his friends about it, and they went to the same place. As they sat\nthere watching, they saw a smoke arising far in the distance. It was\nthe killer whales blowing. There were still more of them this time,\nbut, as before, the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee destroyed all except three. Again it\ntold the people that it expected to be killed next time.\n\nNow the shaman was very anxious to know what would be the outcome\nof all this, so he went back to his village and waited impatiently\nfor another fight to take place. Finally the sculpin went to the\nh\u012bn-ta\u1ef5\u012b\u02cac\u00ee once more and said, \u201cThey are gathering more men for you,\nstronger men this time. They are getting the devilfish people to\nfight you.\u201d When the shaman learned of it through his spirits he told\nhis people, and they went out to the cliff. Again they saw something\ncoming from a distance very rapidly, making the water boil. Just as\nthe devilfishes reached the hole of the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee, the latter jumped\nthrough the largest of them, after which it killed all of the others\nand all of the killer whales but three. It was easier for him this time\nbecause there were fewer killer whales.\n\nNext time the sculpin came to the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee it said \u201cAll of the\nmonster halibut are being gathered to fight with you.\u201d So the people\nwent over once more and sat in their accustomed places. They saw the\nlargest halibut go up toward the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee\u2019s hole with open mouth\nready to swallow it, but, as before, the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee jumped through\nand through it, and killed all of its antagonists except three killer\nwhales. Where they fought the water was covered with blood, and after\nevery battle the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee would come out and say that next time it\nexpected to be killed.\n\nNow, however, a very long time passed before the shaman heard anything,\nand he began to think that they had given up fighting. But finally his\nspirit came to him once more to say that the sculpin had been to the\nh\u012bn-ta\u1ef5\u012b\u02cac\u00ee. The sculpin had said to it, \u201cThey are coming after you\nagain. They have gathered all of the big crabs to kill you.\u201d Then the\nh\u012bn-ta\u1ef5\u012b\u02cac\u00ee answered, \u201cThose are the ones that are going to get me.\u201d\nSo the shaman went out with his friends and watched from their former\nstations.\n\nPresently the watching people saw the killer whales approach with a\nbig crab in advance of them. Its body was under water, but its legs\nstuck out, and the water seemed to boil as it swam forward. Then the\nh\u012bn-ta\u1ef5\u012b\u02cac\u00ee came out and said to the shaman, \u201cThey will get me this\ntime. It is my own fault. I am sure that I can not kill that big person\nwith the shell.\u201d Then the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee went back into its hole, and the\ncrab ran up against the opening so it was unable to get out. So the\nh\u012bn-ta\u1ef5\u012b\u02cac\u00ee said, \u201cHow is it that you do not allow me to come out when\nyou have come here to fight me? Let me come out so that you can get me.\nI have killed enough of you deep-water people to come out now. Stand\naway a little and let me come.\u201d\n\nThe h\u012bn-ta\u1ef5\u012b\u02cac\u00ee wanted to see where the joints on the crab\u2019s claws were\nsituated, and, as soon as the crab moved to one side, it went against\none of them and cut it off. With its remaining claw, however, the crab\nseized it, lifted it into the air, and killed it in sight of everyone.\nAfter that it placed the body on the back of the chief killer whale,\nand the crab and the killer whales sang together as they went away with\nits body. As they went they kept close to the surface of the water.\n\n\n61. THE EAST AND NORTH WINDS\n\nA high-caste man married the daughter of East-wind (S\u0101\u02can\u1d00xet). After\na time he heard of a very pretty high-caste girl, the daughter of\nNorth-wind (X\u0323\u016bn), so he left his first wife, came north, and married\nher. Then he took her back to the village where his first wife lived.\n\nNow the people said to his first wife, \u201cThere is a very pretty woman\nhere. Her clothes are very valuable and sparkle all over. They make a\nnoise like bells.\u201d East-wind\u2019s daughter was at once jealous and said,\n\u201cI will soon be able to fix that pretty girl you boys are talking\nabout.\u201d Quite a while afterward it began to grow cloudy and warm,\nand sure enough the daughter of North-wind lost all of her beautiful\nclothing. It was icicles and frost that were so pretty, and when she\nlost these she lost her beauty with them.\n\n\n62. THE BIG BEAVER\n\nAt a certain place far back in the forest was a large lake in which\nwere many beaver houses. One time some people found this lake and dug a\ntrench out of it in order to drain it. Then they broke up the beavers\u2019\nhouses so that the beavers began to swim down through the trench. As\nthey floated along the people killed them, all except one very large\nbeaver, which they knew must have been there on account of its fresh\ntracks. They looked into all of the beaver houses they had broken up,\nbut could not find it. It must have gotten out at the very start and\nmade its escape into the woods.\n\nQuite a while after this had been done, the people who had killed the\nbeavers walked up to the place where the lake had been. When they got\nclose to the place where they had let it out they heard a woman singing\nin a beautiful voice: \u201cWhy didn\u2019t you ask one another to stop, my\nbrothers? You begged yourselves to go off, my brothers.\u201d She sang thus\nbecause all of those who had destroyed the beavers were to die. She\nwas sitting on a part of the broken dam. So, on the way back to their\nvillage, all of these people were drowned and only a few bodies were\nrecovered. Those whose bodies were not found had been captured by the\nbig beaver.\n\n\n63. BEAVER AND PORCUPINE[119]\n\nThe beaver and the porcupine (\u0142\u1d00k\u01c3\u1d00\u02catc) were great friends and went\nabout everywhere together. The porcupine often visited the beaver\u2019s\nhouse, but the latter did not like to have him come because he left\nquills there. One time, when the porcupine said that he wanted to go\nout to the beaver\u2019s house, the beaver said, \u201cAll right, I will take you\nout on my back.\u201d He started, but instead of going to his house he took\nhim to a stump in the very middle of the lake. Then he said to him,\n\u201cThis is my house,\u201d left him there, and went ashore.\n\nWhile the porcupine was upon this stump he began singing a song,\n\u201cLet it become frozen. Let it become frozen so that I can cross to\nWolverine-man\u2019s place.\u201d He meant that he wanted to walk ashore on the\nice. So the surface of the lake froze, and he walked home.\n\nSome time after this, when the two friends were again playing together,\nthe porcupine said, \u201cYou come now. It is my turn to carry you on my\nback.\u201d Then the beaver got on the porcupine\u2019s back, and the porcupine\ntook him to the top of a very high tree, after which he came down and\nleft him. For a long time the beaver did not know how to get down,\nbut finally he climbed down, and they say that this is what gives the\nbroken appearance to tree bark.\n\nFOOTNOTES:\n\n[119] See story 15.\n\n\n64. THE MAN WHO ENTERTAINED THE BEARS[120]\n\nA man belonging to the Raven clan living in a very large town had lost\nall of his friends, and he felt sad to think that he was left alone.\nHe began to consider how he could leave that place without undergoing\nhardships. First he thought of paddling away, but he said to himself,\n\u201cIf I paddle away to another village and the people there see that I\nam alone, they may think that I have run away from my own village,\nfrom having been accused of witchcraft or on account of some other\ndisgraceful thing.\u201d He did not feel like killing himself, so he thought\nthat he would go off into the forest.\n\nWhile this man was traveling along in the woods the thought occurred\nto him to go to the bears and let the bears kill him. The village was\nat the mouth of a large salmon creek, so he went over to that early in\nthe morning until he found a bear trail and lay down across the end of\nit. He thought that when the bears came out along this trail they would\nfind and kill him.\n\nBy and by, as he lay there, he heard the bushes breaking and saw a\nlarge number of grizzly bears coming along. The largest bear led, and\nthe tips of his hairs were white. Then the man became frightened. He\ndid not want to die a hard death and imagined himself being torn to\npieces among the bears. So, when the leading bear came up to him, he\nsaid to it, \u201cI have come to invite you to a feast.\u201d At that the bear\u2019s\nfur stood straight up, and the man thought that it was all over with\nhim, but he spoke again saying, \u201cI have come to invite you to a feast,\nbut, if you are going to kill me, I am willing to die. I am alone. I\nhave lost all of my property, my children, and my wife.\u201d\n\nAs soon as he had said this the leading bear turned about and whined\nto the bears that were following. Then he started back and the rest\nfollowed him. Afterward the man got up and walked toward his village\nvery fast. He imagined that the biggest bear had told his people to go\nback because they were invited to a feast.\n\nWhen he got home he began to clean up. The old sand around the\nfireplace he took away and replaced with clean sand. Then he went for a\nload of wood. When he told the other people in that village, however,\nthey were all very much frightened, and said to him, \u201cWhat made you\ndo such a thing?\u201d After that the man took off his shirt, and painted\nhimself up, putting stripes of red across his upper arm muscles, a\nstripe over his heart, and another across the upper part of his chest.\n\nVery early in the morning, after he had thus prepared, he stood outside\nof the door looking for them. Finally he saw them at the mouth of the\ncreek, coming along with the same big bear in front. When the other\nvillage people saw them, however, they were so terrified that they shut\nthemselves in their houses, but he stood still to receive them. Then he\nbrought them into the house and gave them seats, placing the chief in\nthe middle at the rear of the house and the rest around him. First he\nserved them large trays of cranberries preserved in grease. The large\nbear seemed to say something to his companions, and as soon as he began\nto eat the rest started. They watched him and did whatever he did. The\nhost followed that up with other kinds of food, and, after they were\nthrough, the large bear seemed to talk to him for a very long time. The\nman thought that he was delivering a speech, for he would look up at\nthe smoke hole every now and then and act as though talking. When he\nfinished he started out and the rest followed. As they went out each in\nturn licked the paint from their host\u2019s arm and breast.\n\nThe day after all this happened the smallest bear came back, as it\nappeared to the man, in human form, and spoke to him in Tlingit. He\nhad been a human being who was captured and adopted by the bears.\nThis person asked the man if he understood their chief, and he said,\n\u201cNo.\u201d \u201cHe was telling you,\u201d the bear replied, \u201cthat he is in the same\ncondition as you. He has lost all of his friends. He had heard of you\nbefore he saw you. He told you to think of him when you are mourning\nfor your lost ones.\u201d\n\nWhen the man asked this person why he had not told him what was said\nthe day before, he replied that he was not allowed to speak his\nnative language while the chief was around. It was on account of this\nadventure that the old people, when they killed a grizzly bear, would\npaint a cross on its skin. Also, when they gave a feast, no matter if a\nperson were their enemy, they would invite him and become friends just\nas this man did to the bears, which are yet great foes to man.\n\nFOOTNOTES:\n\n[120] Cf. story 21.\n\n\n65. MOUNTAIN DWELLER[121]\n\nYears ago young women were not allowed to eat between meals. Two\nsisters belonging to a high family once did this, and, when their\nmother found it out, she was very angry. She pulled the elder girl\ntoward her, abused her shamefully, and scratched the inside of her\nmouth all over in pulling out the tallow she had eaten. She said,\n\u201cWhat do you mean, especially you, you big girl? It is not right that\nyou should eat anything between meals. What do you mean?\u201d The younger\nsister was still quite little, therefore nothing was done to her,\nbut she was offended at the treatment her elder sister had received.\nFinally the mother said, \u201cYou are so fond of eating you better marry\nMountain Dweller (C\u0101q\u1d00na\u1ef5\u00ee\u02ca).\u201d This being lived upon the mountains and\nwas a great hunter. That evening the sisters ran off into the woods.\n\nNext morning, when her daughters did not appear, their mother thought\nthat they had stayed in bed and called to them, \u201cIsn\u2019t it time you were\ngetting out of bed?\u201d By and by, however, she found that they were gone,\nand the people began searching for them. Their mother would go from one\nplace to another where they had been playing, but nobody saw anything\nof them for seven days.\n\nMeanwhile, although they were suffering with hunger, the girls went\nfarther and farther into the woods. When they got very far up among the\nmountains they heard somebody chopping wood, and the elder sister said\nto herself, \u201cI wonder if that isn\u2019t the man mother was talking about?\u201d\nComing closer, they discovered a man with his face painted red. He\nlooked up, saw the girls, and said, \u201cWhat are you poor girls doing way\nback here?\u201d Then the elder answered, \u201cMother abused us. That is why we\nleft our home. She abused us because we ate some tallow. She said, \u2018You\nare so fond of eating tallow you better go and marry Mountain Dweller.\u2019\u201d\n\nThen Mountain Dweller, for it was he, invited them into his house, and\nthey found it very grand. Another house near by was full of all kinds\nof meat drying. Seeing that they looked hungry, he gave them some food.\nNext morning early, when he was getting ready to hunt, he said to them,\n\u201cDo you see that curtain over there?\u201d In one part of the house a large\nskin curtain was hanging. \u201cA very bad woman lives behind that. Don\u2019t\npeep at her.\u201d\n\nAt their father\u2019s village all the people were now mourning for them,\nand all of their relations had their hair cut and their faces painted\nblack.\n\nThe elder sister was now married to Mountain Dweller, the younger being\nstill a little girl. After a while the former became curious to see the\nbad woman her husband had told her not to look at, so she peeped at\nher through a hole. At once the bad woman seemed to feel that some one\nwas looking at her, threw up her hands, and screamed. Then both of the\ngirls fell over dead.\n\nBy and by Mountain Dweller came home from the hunt, saw them, and knew\nwhat had happened. Then he went over to the bad woman and killed her.\nAfter that he put eagle down upon the girls\u2019 bodies and walked around\nthem several times, shaking his rattle. In that way they were restored\nto life.\n\nAfter the girls had lived there for a long time, Mountain Dweller\nsaid, \u201cDon\u2019t you wish you might see your father and mother again?\u201d The\nyounger said, \u201cYes,\u201d and the elder also wished it. After that Mountain\nDweller hunted a great deal to prepare a quantity of meat for his\nfather-in-law. He said to his wife, \u201cMake a little basket, just big\nenough to put your finger into.\u201d When it was done, he shook it and made\nit very large. Then he put all kinds of meat and tallow and sacks of\ngrease into this basket. He shook it again and made it small with all\nof the meat inside.\n\nWhen the girls came to their father\u2019s house their little brother ran\nout, saw them, and went in again crying, \u201cMother, my sisters are out\nthere.\u201d But his mother became angry and said, \u201cWhy do you say that?\nYour sisters have been dead a long time, and yet you say that they are\nout there.\u201d But the boy screamed, \u201cThose are my sisters. Don\u2019t I know\nthem?\u201d \u201cWell! let me see the hair from their marten-skin robes.\u201d In\nthose times none but high-caste people such as these wore marten skins,\nso when he came in again bringing pieces from their robes she and\nher husband and all her relations went out. There she saw both of her\ndaughters. \u201cMy daughters,\u201d she cried, and wept with happiness. All in\nthe village ran to see them and were very happy.\n\nNext day the elder girl said to her mother, \u201cMother, there is a basket\na little way back there in the woods. Send after it and have it brought\ndown.\u201d All the people went out to it, but returned saying, \u201cIt is such\na large basket that all the people in the village can\u2019t bring it in.\u201d\nThen the girl went up herself, and it became small so that she brought\nit home easily. As soon as she had gotten it into the house and had\nset it down, it became large once more. Then she began to unpack it,\nand the house was filled with all sorts of meats. They feasted on\nthese, and the village people were satisfied and felt very happy. Their\nmother, however, took too much grease on top of everything else. On\ngoing to bed, she drank some very cold water which hardened the grease\nso that her stomach broke in two.\n\nNowadays it is a fortunate man that hears Mountain Dweller\u2019s ax or sees\nwhere he has been chopping. The basket obtained from him at this time\nis called Mother-basket (K\u1d00k\u1d58\u029fa), and is used by the G\u0323\u0101n\u1d00xte\u02cad\u00ee as an\nemblem.\n\nFOOTNOTES:\n\n[121] For another version see story 92.\n\n\n66. HOW THE SITKA K\u00ceKSA\u02caD\u00ce OBTAINED THE FROG[122]\n\nA man and his wife were crossing the mouth of a big bay named \u029f\u01c3\u0113\u02cay\u0101q,\nwhen it became so foggy that they could not even see the water around\ntheir canoe and stopped where they were. Then, quite a distance away in\nthe thick fog, they heard singing, and it continued for so long a time\nthat they learned the song by heart. The words of this song are (first\nverse), \u201cWe picked up a man; you picked up a man;\u201d (second verse),\n\u201cThey captured a man; they captured a man; you\u2019ve captured a man.\u201d The\nvoice was so powerful that they could hear it reecho among all the\nmountains.\n\nWhen the fog began to rise so that they could look under it a little\nthey heard the song coming nearer and nearer. They looked about and\nfinally saw that it came from a very little frog. To make sure of it\nthey paddled along for some time in the direction it was taking. Then\nthe man said, \u201cThis frog is going to be mine. I am going to claim it,\u201d\nand his wife answered, \u201cNo, it is going to be mine. I am going to claim\nit.\u201d But, after they had disputed for some time, the man finally let it\ngo to his wife.\n\nThen the woman took it ashore, treating it like a child, carried it up\nto the woods, put it down by a lake and left it there. From that time\non, her people have been K\u00eeks\u1d00\u02cad\u00ee. That is how the Sitka K\u00eeks\u1d00\u02cad\u00ee came\nto claim the frog.\n\nFOOTNOTES:\n\n[122] For the Sitka version, see story 95.\n\n\n67. Q\u0100Q\u01c3ATCG\u016a\u02caK[123]\n\nOne of the Sitka K\u00eeks\u1d00\u02cad\u00ee, a man named Q\u0101q\u01c3\u1d00tcg\u016b\u02cak, was very fond of\nhunting and could use his spear very accurately. He had two wives and\nseveral children, to whom he always brought home a fur seal.\n\nOne time he heard a little fur seal crying continually, and he heard\none of the others say to it, \u201cTake care of that baby. Feed it.\nQ\u0101q\u01c3\u1d00tcg\u016b\u02cak comes here hunting.\u201d Then Q\u0101q\u01c3\u1d00tcg\u016b\u02cak was frightened and\nsaid to his companions, \u201cLet us go back.\u201d So they went back and told\nthe people in town what had happened. Then Q\u0101q\u01c3\u1d00tcg\u016b\u02cak broke up his\ncanoe, his paddles, and his spears, and burnt them, saying, \u201cI will\nnever go out hunting again.\u201d So he remained at home for a long time.\n\nOne day, however, when a crowd of people were eating fur-seal meat,\nhis little ones looked on hungrily. He pitied them so much that he did\nnot know what to do. Then he said to his wife, \u201cGo to your brother and\nask him to loan me his canoe and spears.\u201d Then he started off again,\nbut, although there were many seals about, he could not get one. A\nyoung seal in particular he tried very hard to get. He kept chasing it\nfarther and farther out to sea. At last he said to his men, \u201cLet us go\nback. I can not get anything.\u201d When they started paddling, however,\na light breeze was blowing out from Sitka, and, although they worked\nvigorously the shore seemed to get more and more distant. Finally all\nbecame tired, threw their paddles into the canoe, and lay down to\nsleep, letting themselves drift farther and farther out.\n\nAfter a very long time they came to a rock crowded with sea lions, fur\nseals, and sea otters, which seemed very tame. They clubbed numbers of\nthem. Fresh water they obtained from a wild celery (k\u016bq\u01c3) which has\nhollow stalks full of water. They built a house out of dry bushes,\ncooked the flesh of the sea animals and lived thus until August.\n\nAt last they wanted to start home again, so they made ropes of sea-lion\nhide, dried four sea-lion stomachs to carry along as floats, and filled\na fifth with water. In the bottom of their canoe they put numbers of\nsea-lion bristles and loaded the rest of it down with valuable furs.\nThey also cooked a lot of dried and fresh meat for the journey. Then\nthey started off, guiding themselves by the sun, which they knew came\nup right behind Sitka in summer. When the sun set, they anchored by\nmeans of their hide lines and put the four sea-lion stomachs around\ntheir canoe to float it in case of storms. They did this every day.\n\nFinally, after many days were past, they saw what they thought was\na sea gull, but it always stayed in one place, and at last they\ndiscovered that it was a mountain. Then they felt brave and worked\nharder, and it became bigger and bigger. They did not know what\nmountain it was but said, \u201cIf we get to that place we can reach the\nvillage.\u201d After a while they saw another mountain farther back and\nthen knew that the first was Mount Edgecumbe (\u029f\u01c3\u016bx) and the second\nVerstovaia (Qan\u0113\u02casd\u00ee-ca). By and by they reached the mountain and\ndrew their canoe up in a little bay under it, which they named\nPlace-where-canoe-rested (Y\u1d00k\u1d58-kus\u0113\u02cag\u1d00k\u1d58). After two days they started\non again. Then they said, \u201cEveryone has now gone to the salmon creeks.\u201d\nBy and by they came to Sitka village and had no more than done so\nbefore the wind began to blow very hard. They must have been on the\nrock seven months. As they had anticipated, they found Sitka empty, and\nstarted for the salmon creek, Dax\u0323\u0113\u02cat.\n\nAll of the village people were then at Dax\u0323\u0113\u02cat drying salmon, and\nboth of Q\u0101q\u01c3\u1d00tcg\u016b\u02cak\u2019s wives were with them. The younger had already\nremarried, but the elder sat near the point every day and cried for\nhim. They had held a death feast for him and had set up a post. They\nwere burning food and clothing for him.\n\nThat day, after the old wife had sat crying for some time, she looked\nup and saw a canoe with three men in it coming toward her. As she wept\nshe looked up at it every now and then. When it got very close she\nsuddenly stopped crying and thought to herself, \u201cThere is a fellow in\nthat canoe that paddles just like my husband.\u201d It made her feel sad.\nBut, when it was still nearer, she said, \u201cThat is he and his brothers\nwho went with him. Nobody ever paddled so much like him.\u201d Then she got\nup and walked toward the house.\n\nThen her husband, who thought a great deal of her, stood up and said,\n\u201cThat is my wife.\u201d He looked again and was certain of it. Then he said\nto his brothers, \u201cThat is my wife. She must have been sitting there,\ncrying.\u201d\n\nWhen the woman reached her house she said, \u201cThere is a canoe coming and\nI am sure that one of the men in it is my husband. Go out and look.\u201d\nThen all went out, and saw that it was indeed he, and began to shout\nhis name, announcing that he had come back. When he at length landed,\nhe asked first for his wives, and they said, \u201cThe younger is married\nagain, but the elder has been grieving her life away.\u201d He asked whether\nhis children were all alive and they said they were. Then they brought\nup his furs and other property from the canoe, and he began telling\nhow he had happened to stay away so long. He told them how hard they\nhad tried to get back, and how he had thought of his wife and children\nworrying at home, how they lived upon the large rock, how they provided\nthemselves with water and meat, and how many valuable furs they could\nhave gotten had they had bigger canoes. He told them how the seals, fur\nseals, sea otter, and sea lions were so tame that they looked at them\nlike human beings, and how numerous they were. He also told them what a\ndreadful thing it is to be out at sea without knowing where one is or\nwhich way to go home, that it is like being in the inside of a bucket.\nWhen it was cloudy they did not know where the sun rose or set. He said\nthat that was a valuable rock out there, and that wherever one looked\nor stepped lay sea-lion bristles. He also told the people how much\nsurprised they were at having fine weather out at sea and at having\nit become stormy as soon as they got to the village. He told how they\ncamped in their canoe, how they fixed it for the night, and everything\nelse connected with their journey. He said that he dreamed all the time\nof being with his people, and that he used to wake up and tell his\nbrothers that his old wife and all of his children were well. He always\nhad had bad dreams about the younger wife, however, probably because\nshe was married again. He had also composed a song about his dreams,\nwhich he sang to them. In this song he said, \u201cHere I am lost and yet I\ndream I am at home with my people. I have no hope of seeing them, and\nyet I see them in my dreams.\u201d\n\nWhen he heard that the people had had a feast for him, he said, \u201cWhich\nof you gave a feast for me?\u201d Then they pointed to a certain man and\nanswered, \u201cThere is the principal one who gave a feast for you.\u201d They\npointed to others and said, \u201cThat one gave so much for you and that one\nso much.\u201d He gave all of them valuable skins for what they had done.\n\nFOOTNOTES:\n\n[123] Story 101 is a Sitka version.\n\n\n68. THE BEAVER OF KILLISNOO\n\nSome people belonging to the D\u0113\u02cacit\u0101n family captured a small beaver,\nand, as it was cunning and very clean, they kept it as a pet. By\nand by, however, although it was well cared for, it took offense at\nsomething and began to compose songs. Afterward one of the beaver\u2019s\nmasters went through the woods to a certain salmon creek and found two\nsalmon-spear handles, beautifully worked, standing at the foot of a big\ntree. He carried these home, and, as soon as they were brought into\nthe house, the beaver said, \u201cThat is my make.\u201d Then something was said\nthat offended it again. Upon this the beaver began to sing just like a\nhuman being and surprised the people very much. While it was doing this\nit seized a spear and threw it straight through its master\u2019s chest,\nkilling him instantly. Then it threw its tail down upon the ground\nand the earth on which that house stood dropped in. They found out\nafterward that the beaver had been digging out the earth under the camp\nso as to make a great hollow. It is from this story that the D\u0113\u02cacit\u0101n\nclaim the beaver and have the beaver hat. They also have songs composed\nby the beaver.\n\n\n69. STORY OF THE GRIZZLY-BEAR CREST OF THE TE\u02caQOED\u00ce[124]\n\nA man belonging to the Te\u02caqoed\u00ee went hunting on Unuk (Dj\u016b\u02can\u1d00x) river,\nand came to a bear\u2019s den. While he was examining it the male bear threw\nhim inside. Then the bear\u2019s wife dug a hole in the ground and concealed\nhim there. When the male bear came in he said, \u201cWhere is that man that\nI threw in here?\u201d \u201cI haven\u2019t seen anyone. You haven\u2019t thrown anybody in\nhere.\u201d \u201cI did. I threw a man in here.\u201d The male bear became angry at\nher denials and left her, upon which the man married this bear and had\nchildren by her, although he had a family at home.\n\nMeanwhile the man\u2019s four brothers looked for him continually, keeping\naway from their wives so as to find him, but in vain. They could see\nhis tracks in the snow, but they could not discover where they led to.\nThey suspected the truth, because other hunters had also been captured\nthere by animals, and the shamans told them that this had happened\nto him. As soon as they left the town with their dogs, however, the\nshe-bear could feel it and made them pass by.\n\nBut the youngest boy had not searched. Finally he started off too, and\nthe bear felt that he was coming, but she found that she could not make\nhim turn aside and said to her husband, \u201cWell! we are caught.\u201d The dogs\nscented him, and, when he looked out, there was his own dog barking. He\ncalled to it by its name, Man-for-the-mountains (C\u0101\u02cay\u012bs\u01c3-x\u0323wa). Then\nhis brother knew what was the matter and came to the mouth of the den\nwith his spears, determined to bring back his brother alive or dead.\nWhen the man saw his youngest brother outside he said, \u201cStand right\nthere. Don\u2019t do any harm. I am here. Although I am with this wild\nanimal, I am living well. Don\u2019t worry about me any more.\u201d\n\nWhen he was first taken into this den it looked like a den and nothing\nmore, but that night he thought that he was in a fine house with people\nall about eating supper, and his wife looked to him like a human being.\n\nIn May, when the bears were about to leave their dens, his wife said,\n\u201cNow you can go to your village. Take good care of your little ones.\nDon\u2019t go near your wife. Don\u2019t look toward her even.\u201d So he went to\nthe place where his brothers were living and said, \u201cTell my wife not\nto come near me for a while. She must have pity on me. Ask her to stay\naway.\u201d Then he began to go off hunting. He had luck from his bear wife,\nand killing seals was nothing to him. One day, while he was out, he saw\nsome bear cubs coming toward him and presently found that they were\nhis little ones. Then he gave them all the seals he had killed. He fed\nthem every day. When his younger brother went hunting with him and the\ncubs came running toward the canoe, he would say, \u201cDon\u2019t be frightened.\nThose are your children\u201d (meaning \u201cyour brother\u2019s children\u201d).\n\nBy and by his human wife came to him. She was angry with him and said,\n\u201cWhy do your children starve on my hands? What are you doing feeding\ncubs instead of my little ones?\u201d After that, though he did not dare to\nsay a word to his wife, he began feeding her children. He thought, \u201cI\nwonder what will happen to me now for feeding the little ones.\u201d\n\nPresently he went hunting again and again took some seals to his cubs.\nAs he was going toward them he noticed that they did not act the same\nas usual. They lay flat on the ground with their ears erect. Then he\nlanded, but, when he got near them, they killed him. It is on account\nof this story that the Te\u02caqoed\u00ee claim the grizzly bear.\n\nFOOTNOTES:\n\n[124] See story 19.\n\n\n70. STORY OF THE EAGLE CREST OF THE NEXA\u02caD\u00ce\n\nThere was a very poor Nex\u1d00\u02cad\u00ee man who did not know how to provide\nhimself with food, so he lived off of others. He was always cruising\naround in a small canoe, getting small bullheads and flounders. One\ntime he went out just for the day. He did not take any food along and\ntherefore became very hungry. Early next morning something said to\nhim, \u201cI have come after you.\u201d He heard the voice but could not see\nanything. Finally, however, he stepped out from the place where he\nhad been sitting and saw a young eagle perched upon a branch. The man\nwas wearing an old ground-hog blanket full of holes, so he lay down\nagain and put his eye to one of these. Then the eagle came very close\nto him and, taking the blanket down, he said to it, \u201cI have seen you\nnow.\u201d Immediately the eagle looked like a human being and said, \u201cMy\ngrandfather has sent me for you.\u201d\n\nThe poor man followed this eagle right up to the woods and they came\nupon a large trail there over which the eagle led him. By and by\nthey came to some steps which led up to a house situated high up. He\nfollowed his guide inside of this and found it very clean and nice\nthere. Everything was just like the houses of human beings, and mats\nwere strewn round upon the floor. Then they gave him all kinds of fine\nfish and game to eat, and he wanted to stay among them forever. He was\nvery poor among his own people, but these eagles treated him well. He\nmarried one of the eagle women and remained there for a long time.\n\nAfter he married, this man\u2019s brothers-in-law gave him a coat and\nnamed it, as they put it on him, Camping-under-water-for-two-days\n(D\u0113x-h\u012bn-t\u0101\u02cad\u00ea-uxe\u02ca). Before they put it on they warmed it. This coat\nwas so named because, when an eagle gets hold of a seal, the seal is\nso strong that it will swim around with the eagle attached to it, and\nthe longest time the eagle can stand this is two days. Now the poor man\nwas an eagle himself, and he learned from the eagles how to catch fish.\nHe thought all the time that he was spearing them, but in reality he\nwas catching them in his talons. He became a great fisher and hunter.\n\nThe mother and brothers of this poor man were just as poor as he had\nbeen, and, when he saw his brother out fishing, he would leave some\nfish where he could find it. His brother thought that he was very\nlucky. Finally his mother dreamed that some one said, \u201cIt is I, mother,\nwho provides for you all of this fish and meat,\u201d and afterward they\nwould dream that he said to them, \u201cI have left a fish (or seal) on such\nand such a point. Go there and get it.\u201d When they did so, sure enough\nit was there. Sometimes he would say in his mother\u2019s dream, \u201cWe are\ngoing off camping. You must go there and camp near by.\u201d They did so and\ndried a lot of fish which he had gotten for them.\n\nIn another dream he said, \u201cI have married one of the eagle women. I can\nnot come among you any more.\u201d\n\nOne time, when they were out camping, they saw an eagle working very\nhard to bring ashore a load of fish. After it had done so, the eagle\nsat up on a branch and said, \u201cIt is I.\u201d It told them its name, which\nwas the name of the missing man. It is because a friend of theirs was\nonce among the eagle people that the Nex\u1d00\u02cad\u00ee claim the eagle. This clan\nis now scattered everywhere.\n\n\n71. STORY OF THE KILLER-WHALE CREST OF THE DAQL\u01c3AWE\u02caD\u00ce[125]\n\nThere was a man called Nats\u00ee\u0142\u1d00ne\u02ca (the name of a worm that appears on\ndried salmon) who was continually quarreling with his wife. He had many\nbrothers-in-law, who became very much ashamed of this discord but had\nto stay around to protect their sister. One day his brothers-in-law\ntook him to an island far out at sea, named K\u1d00ts\u01c3\u0113\u02caux\u0323t\u00ee, and talked\nvery kindly to him. But, while he was out of sight upon the island,\nthey left him. Then he began thinking, \u201cWhat can I do for myself?\u201d\nAs he sat there he absent-mindedly whittled killer whales out of\ncottonwood bark, which works easily. The two he had made he put into\nthe water and, as he did so, he shouted aloud as shamans used to do on\nsuch occasions. Then he thought they looked as if they were swimming,\nbut, when they came up again, they were nothing but bark. After a\nwhile he made two more whales out of alder. He tried to put his clan\u2019s\nspirits into them as was often done by shamans, and, as he put them\nin, he whistled four times like the spirit, \u201cWhu, whu, whu, whu.\u201d But\nthey, too, floated up. Now he tried all kinds of wood\u2014hemlock, red\ncedar, etc. Finally he tried pieces of yellow cedar, which swam right\naway in the form of large killer whales. They swam out for a long\ndistance, and, when they came back, again turned into wood. Then he\nmade holes in their dorsal fins, seized one of them with each hand\nand had the killer whales take him out to sea. He said, \u201cYou see my\nbrothers-in-law traveling about in canoes. You are to upset them.\u201d\nAfter he had gone out for some distance between the whales they\nreturned to land and became wood once more. He took them up and put\nthem in a certain place.\n\nThe next time he saw his brothers-in-law coming along in their canoes\nhe put his spirits into the water again, and they smashed the canoes\nand killed those in them. Then Nats\u00ee\u0142\u1d00ne\u02ca said to his killer whales,\n\u201cYou are not to injure human beings any more. You must be kind to\nthem.\u201d After that they were the canoes of spirits, and, if shamans are\nlucky, they get these spirit canoes. It is through this story that the\nD\u1d00q\u029f\u01c3awe\u02cad\u00ee claim the killer whale. This clan was scattered everywhere\nin Alaska, as well as among the Athapascans, Haida, and Tsimshian.\n\nFOOTNOTES:\n\n[125] See story 4.\n\n\n72. STORY OF THE NAN\u1ef4A\u0100\u02ca\u1ef4\u00ce CRESTS\n\nAt the time of the flood the Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee were climbing a mountain on the\nStikine river, called S\u0113ku\u02caq\u0142e-ca, and a grizzly bear and a mountain\ngoat went along with them. Whenever the people stopped, these two\nanimals stopped also, and whenever they moved on the animals moved on.\nFinally they killed the bear and preserved its skin with the claws,\nteeth, and so forth, intact. They kept it for years after the flood,\nand, as soon as it went to pieces, they replaced it with another, and\nthat with still another up to the present time. This is why they claim\nthe grizzly bear. During the times when this bear skin has been shown\nthousands of dollars worth of slaves and furs have been given away.\nShakes (C\u0113ks), head chiefs of this clan, would go up to a row of slaves\nand slap each one, upon which the slave would either have to be killed\nor sent home. This is why they gave great names to their children. They\nwere very proud of owning this bear and did all kinds of things toward\nit. That is why all Alaska speaks of the Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee as the chief ones\nowning the grizzly bear. Very many songs were composed concerning it,\nwith words such as these, \u201cCome here, you bear, the highest bear of all\nbears.\u201d\n\nThey also have the head of the mountain goat, but they do not value it\nas highly.\n\n\n73. STORY OF THE FROG CREST OF THE K\u00ceKSA\u02caD\u00ce OF WRANGELL[126]\n\nA man belonging to the Stikine K\u00eeks\u1d00\u02cad\u00ee kicked a frog over on its\nback, but as soon as he had done so he lay motionless unable to\ntalk, and they carried his body into the house. This happened at\nTown-of-the-frogs (X\u0323\u00eex\u0323tc\u01c3-x\u0101\u02cayik\u1d00-\u0101n), so named because there are\nmany frogs near by.\n\nThe reason why this man lost his senses was because the frogs had taken\nhis soul. They had it tied to a house post, and some of them said, \u201cLet\nhim starve right there where he is tied.\u201d Others said, \u201cNo, don\u2019t let\nhim starve there. Feed him and let us see what the chief says.\u201d This\nchief\u2019s name was Frightful-face (Y\u1d00k\u016b\u02ca\u0142d\u00ee). When he at last came in his\ncanoe, they said, \u201cFrightful-face has come.\u201d Then all went down to his\ncanoe to welcome him, and, when he reached his house, they told him the\nnews. They said, \u201cThis man disgraced us terribly. He threw one of our\nwomen down and kicked her over.\u201d The woman was called Woman-in-the-road\n(Dey\u00eaxc\u0101\u02cag\u1d58). When the chief looked up, he said, \u201cUntie him and bring\nhim here.\u201d Then he said to the man, \u201cWe belong to your clan, and it is\na shame that you should treat your own people as you have done. We are\nK\u00eeks\u1d00\u02cad\u00ee, and it is a K\u00eeks\u1d00\u02cad\u00ee youth who has done this. You better go\nto your own village. You have disgraced yourself as well as us, for\nthis woman belongs to your own clan.\u201d\n\nAs soon as he had left the frogs\u2019 house, his body lying at home came\nto. He had thought all the time that his body also was in the house\nof the frogs. Then he got up and began to talk. He said, \u201cSomething\nstrange has happened to me. The frog people captured me on account of\nthat frog that I kicked over in front of the house the other day. They\nhad tied me to the chief\u2019s house-post, and some wanted to kill me at\nonce, while others wanted to starve me, and still others wanted to wait\nuntil their chief, Frightful-face, came home. When the latter at length\narrived, they said to him, \u2018We have a man in here who has been throwing\ndown one of our women. We have been waiting for you to see what shall\nbe done with him.\u2019 I listened to all they said. Then the frog chief\nsaid, \u2018Untie him,\u2019 and all minded him. As soon as he had heard about\nit, he said, \u2018See here, young man, what is this you have done? Don\u2019t\nyou know that we belong to your clan and that this woman you have done\nthat to is of the same clan. If it were not for that, we would not let\nyou go. As it is you may go.\u2019\u201d\n\nAll of the K\u00eeks\u1d00\u02cad\u00ee were listening to what this man said, and it is\nbecause the frog himself said he was a K\u00eeks\u1d00\u2019d\u00ee that they claim the\nfrog.\n\nFOOTNOTES:\n\n[126] A similar story is told by the G\u0323\u0101n\u1d00x\u1d00\u02cad\u00ee of Tongass.\n\n\n74. STORY OF THE K\u0100\u02caGWANT\u0100N CRESTS\n\nA man belonging to the K\u0101\u02cagw\u1d00nt\u0101n was out camping, and saw a wolf\ncoming toward him, showing its teeth as though it were laughing. On\nlooking more closely, he saw that it had a bone stuck between its\nteeth. Then he took the bone out and said, \u201cNow you must show me what\nmakes you so lucky.\u201d The wolf turned right round and walked away, but\nnext night the man dreamed he had come to a very fine town. It was\nthe wolf town, and the wolf he had befriended came to him and told\nhim something to make him lucky, saying, \u201cI am your friend.\u201d He was\ngrateful for what the man had done to him. Since then the K\u0101\u02cagw\u1d00nt\u0101n\nhave used the wolf.\n\nAnother time when some K\u0101\u02cagw\u1d00nt\u0101n were getting herring at\nTown-at-mouth-of-lake (\u029f\u01c3uq\u01c3\u0101\u02cace\u00eek-\u0101n), a bear came to the place where\nthey were, reached down through the smoke hole and took away the\nherring they were drying. Then the people said, \u201cWho is this thief\nthat is stealing all the fish?\u201d For that he killed all of them. Then\nthe K\u0101\u02cagw\u1d00nt\u0101n seized their spears and set out to kill the bears in\nthat neighborhood. When they discovered those bears they were lying in\nholes they had dug for themselves, and the people said to them, \u201cCome\nout here and let us fight it out.\u201d Then the bears did so, and the\npeople killed them. They took the skins from the heads of the bears and\npreserved them. The bears so killed were K\u0101ts\u01c3\u2019s children. This is how\nthe K\u0101\u02cagw\u1d00nt\u0101n came to use the grizzly bear.\n\n\n75. MIGRATION OF THE G\u0100NAXA\u02caD\u00ce TO TONGASS\n\nAt Klawak was a man of the G\u0101n\u1d00x\u1d00\u02cad\u00ee named Dancer (\u029f\u01c3\u0113\u02caxe) who was very\nfond of gambling but unable to win. Finally his wife said, \u201cIf you\ngamble again we will leave each other. I don\u2019t want to be with you any\nmore. You are gambling too much.\u201d Her husband said that he would stop,\nand for a little while he did so. One day, however, a great game was in\nprogress far out on the marsh, and his wife missed him. She knew where\nhe was and felt very badly. In the evening, when he came home, she\nfound out that he had lost everything in the house. Then she said to\nhim, \u201cYou have been gambling again.\u201d \u201cYes,\u201d he said. She said nothing\nmore, thinking it was of no use, until late in the evening. Then the\nmen that had won their property came after it, and Dancer got up and\nshowed them where the things were, but his wife did not speak a word.\nThere was nothing left for her except a blanket and pillow. Finally,\nafter they were gone, the woman sat down and began to cry. When she\nwas through she said to him, \u201cThe house belonged to you, but you must\ngo out, for you have gambled with all of my things. If you do not go I\nmust. I married against the wishes of my people and they will not take\nme in if I leave here.\u201d Then her husband said, \u201cDo not feel badly if\nyou should happen to hear of me,\u201d and he went away.\n\nThis man had seven sisters, all of them very well off, but they would\nnot have anything to do with him. Very early in the morning he went to\ntheir houses and awakened the boys. Without asking the permission of\ntheir mothers he told them to get their bows and arrows quickly and\ncome along with him. Next morning, after he had walked with them for\nsome distance, they found a canoe, and he had them all get into it. In\nthe evening, when their uncle camped with them, the children began to\nfeel that something was wrong, and some cried, saying that they wanted\nto get back to their fathers and mothers. Then he told them that they\nwould soon come to a fine town, and kept on going farther and farther\naway until they reached a place called Sea-lion\u2019s-face (T\u0101n-yeda\u02ca)\nwhere Tongass now stands. They kept on beyond this until they came to\na large rock some distance out at sea on which were sea otters; these\nthey clubbed.\n\nSome of the boys were now quite large. Later they came to a long sandy\nbeach, and their uncle made a house there out of driftwood. He dried\nthe skins and made that place his permanent residence.\n\nDuring the second night they spent there, Dancer heard the two dogs he\nhad brought along, barking. He told his sisters\u2019 children to get out\nof bed to see what was the matter. They did so, and, on running out,\ndiscovered a large animal coming along, as big as a black bear. At\nfirst they thought that it was a bear, but it was of a different color,\nso they concluded that it was medicine. His nephews shot at it, and the\nman picked up their arrows and noticed that there was something like\nclay upon them. Everyone pursued the animal and at last they saw it\ndisappear into a hole in a mountain. Meanwhile Dancer took the clayey\nsubstance from all of the arrows, wrapped it in leaves, and put it into\nthe bosom of his shirt, giving the arrows back to the boys.\n\nNow, Dancer made the place his town, and continued to live there with\nhis nephews who were grown up. The stuff he had taken from their\narrows he put behind the barbs of others so that they could use them\nin hunting. He also put some of it on their eyebrows, their hair, and\naround their mouths. He said it was to make the hair thick in those\nplaces, and sure enough they came to have fine eyebrows, hair, and\nmustaches. They became fine-looking men.\n\nWhen they went out hunting with the medicine arrows he had made, and\nshot at a seal, even if the arrow merely came close to the seal without\ntouching it, the seal would die. That was also a great place for sea\nlions, and whenever they saw one of those animals, their uncle would\ngo out with a fan made from the tail of an eagle, anointed with this\nmedicine, and wave it toward the sea lion. Then the animal came right\nup on the beach, and they clubbed it to death. They had all kinds of\nfood in their house and were continually drying meat and skins. The\nhouse became so full, in fact, that they had to build a larger one.\n\nBy and by their uncle said that he wanted some eagles, and the boys, of\nwhom there were eleven, went out with their bows and arrows, and each\nbrought one in. Then each of them had an eagle\u2019s tail fan for himself\nsuch as were formerly used in dancing. They also killed all kinds of\nbirds and secured plenty of marten skins and weasel skins. Of these\nlatter the uncle sewed together a marten-skin robe and a weasel-skin\nshirt for each boy as well as one for himself.\n\nOne time Dancer and his nephews went a long distance beyond their\nvillage and found a box, beautifully carved and painted, lying upon\nthe beach. They said to one another, \u201cThere must be people living over\nthis way.\u201d At that time they did not know anything about the Tsimshian.\nKeeping on farther, they saw still more signs of people, and finally\nthey came to a Tsimshian town.\n\nThen they returned to their own place, and afterward the uncle felt\nthat some people whom they knew were coming to see them. These people\nwere his brothers-in-law, who had been hunting for him continually and\nhad just started out once more. When their canoe came in sight, Dancer\nsaid, \u201cThere is a canoe coming right along there in the direction we\ncame from.\u201d He had composed some songs while he was there, so he said,\n\u201cYou boys must dress yourselves to dance for the people in that canoe.\u201d\nWhen the canoe got closer he went outside and shouted, \u201cThat canoe\nmust stay out there. Don\u2019t come in right away.\u201d So the canoe stopped,\nand after a while the boys came out and danced for the canoe people\nwhile he sang. The men in the canoe recognized Dancer but not the\nboys, who had grown up very quickly into fine-looking men. After that\nthey invited the canoe people up to the house. They entered, and all\nthe time they were there kept looking at one another and whispering,\nwondering what Dancer had done with their children. But, though they\ncamped there one night, they did not ask for them.\n\nNext morning, however, just before they got into their canoe, Dancer\nsaid to each man in turn, \u201cThis is your boy. This is your boy.\u201d\n\nUpon that his brothers-in-law said to him, \u201cWe will be right back to\nsee you again. We will come and live with you.\u201d Then they went back\nto their village, and told the news, and the mothers, who had been\nmourning for their children, felt very happy to know that they were\nalive. Dancer\u2019s sisters, their husbands, and all their people came over\nto him. Dancer and his nephews had been watching for them and counting\nthe days until they should return. Dancer\u2019s wife had not married again\nand was very anxious to see her husband, but he did not look for her.\nThe boys had drums made out of deer hide, and, as soon as the canoes\narrived, they told them to come close to the beach and they would dance\nfor them. So the canoes stopped, and they came out and danced for the\ncanoe people. Dancer\u2019s wife had thought that he would take her in at\nonce, but he would not have anything to do with her.\n\nThen the people were asked to come in and eat, and they were all fed by\nthe boys and their uncle. Afterward they built their houses all about\nhim and made the place their permanent village.\n\n\n76. THE WOMAN WHO MARRIED THE FROG[127]\n\nA certain girl once said something very bad to a frog. Some time\nafterward she went up to the woods with her little sister, and suddenly\nher little sister lost her. She had met a fine-looking man and had\nwalked on with him for a long time until they were far off from the\nvillage. When her little sister got home they asked her, \u201cWhere is your\nsister?\u201d and she said, \u201cI thought that she had gotten back home.\u201d They\nsearched for the girl everywhere but could not find her. They did not\nsee her for a long, long time.\n\nThe man that this girl had met was really a frog, which she had\nmarried, and she now had two children. To her, however, the frogs\nlooked like human beings. One day this girl said to her children, \u201cRun\ndown and see your grandfather and grandmother. Their house is just in\nthe middle of the village, and you will know it as soon as you see it.\u201d\nSo the children went down to the house, but, when they entered it, some\none called out, \u201cLook at those little frogs coming into the house.\u201d\nThen their grandmother said, \u201cPut them out.\u201d So they were thrown out of\ndoors.\n\nWhen the children got back to their mother she said, \u201cDid you see your\ngrandmother?\u201d and one answered, \u201cI think it was she. We went into a\nhouse,\u201d which they described so that their mother knew at once that it\nwas the right one, \u201cand some one called out, saying, \u2018Look at these\nfrogs.\u2019 Then some one else said, \u2018Throw them out,\u2019 and they did so.\u201d\n\nThen their mother said, \u201cGo back and try to see her again even if they\ndo throw you out.\u201d So the little frogs went down and entered their\ngrandmother\u2019s house once more. Again some one called out, \u201cThose little\nfrogs are in here again.\u201d But this time their grandfather said, \u201cBring\nthem here to me. My daughter is missing. These might be her little\nones.\u201d So he held out his fox robe and they laid the little frogs upon\nit. The frogs crawled all over his breast and shoulders. Then the frogs\nwere seated in front of their grandfather and were given cranberries.\nThey picked them up one by one with the fore foot and put them into\ntheir mouths.\n\nAfterward the frogs started to hop out, and a man followed them with\nthe dishes of food. They hopped straight up to a lake back of the\nvillage and jumped in. Then, as the chief had already directed them,\nthe men set the dishes down at the edge and stood watching. Presently\nthe dishes moved out into the lake and sank. All at once they came up\nagain and moved back to the same place.\n\nThen these men returned to the chief and reported everything that they\nhad seen, whereupon he sent them back, saying, \u201cGo back and say, \u2018Your\nfather has invited you to the house.\u2019\u201d They did so. Then they heard a\nvoice replying, \u201cI can not come.\u201d They reported this to her father, and\nhe told them to take up her marten-skin robes and her other clothing\nand lay them by the lake. After that she came down and along with her\nthe two high-caste frogs whom she had married. When they had finished\neating, all went back.\n\nNow the girl\u2019s father thought often and deeply how he should get her\nback, for he did not know what to do. Finally he said to the village\npeople, \u201cMake a place where the lake can flow out.\u201d So all of the\npeople went to work to drain the lake, and the water began flowing out.\nWhen the lake was nearly dry they saw this girl, all covered with frogs\nwith the exception of her face, start to flow along with them. They\npicked her out from the very midst of the frogs and carried her home,\nbut the frogs followed right after her. The house was quite filled with\nthem. Then they killed all of the frogs that were upon her body, but as\nthey did so more climbed up. When they began killing them with human\nbones, however, they went away. Afterward the girl remained with her\nfather, and the frogs did not bother her any more.\n\nFOOTNOTES:\n\n[127] See story 22.\n\n\n77. THE GIRL WHO MARRIED THE L\u01c3AL\u01c3\n\nThere was a certain Chilkat chief belonging to the G\u0323\u0101n\u1d00xte\u02cad\u00ee whose\nhouse stood in the middle of the village. One morning his daughter, a\nvery lively girl, went out of doors and stepped upon something slimy.\n\u201cUgh,\u201d she said, \u201cthose dirty people throw their slops out right where\na person may step into them.\u201d What she stepped on was the skin of a\nfish called \u029f\u01c3\u1d00\u029f\u01c3, which is taken in Chilkat river.\n\nThe girl thought no more about this, but toward midnight a young fellow\nappeared to her as if in a dream and said, \u201cI am in love with you,\u201d\nwhereupon he sat down at the head of her bed. Although the girl had\nrejected many suitors, she took a liking to this youth at once and\nmarried him. This was against the will of her father, but she was his\nonly girl and was very wilful, so he let her have her own way.\n\nThe youth was very industrious, working at all times and hauling down\nwood for them. From him they learned how to haul wood. It was well on\ntoward spring, but it was dry, and the ground was frozen hard. Every\nday the young fellows in that village played ball, and the girl\u2019s\nhusband, who was a very powerful fellow, kept throwing the ball farther\nand farther up river every time they played. At last they became so\nangry that they caught him and tore his clothes off. Then they saw that\nhis skin was covered with blotches. He was really the \u029f\u01c3\u1d00\u029f\u01c3 who had\nappeared to the girl like a young man. Then they said, \u201cLook at his\nbody all in blotches. The idea of that girl having such a fellow after\nshe had refused high-caste people like herself.\u201d\n\nNow the youth continued to sit day after day where his clothes had been\ntorn off, and although people went to call him every day, saying that\nhis wife wanted him to come back, he would not answer a word. Finally\nhis wife went out herself and said, \u201cYou better come home,\u201d but he\nanswered, \u201cTell your father to tie your house down very firmly and\nblock up every aperture even to the smoke hole.\u201d\n\nThat night the \u029f\u01c3\u1d00\u029f\u01c3 started off up Chilkat river, and a long time\nafterward they noticed that the river was going dry. They wondered what\nwas causing it, but it was really due to the \u029f\u01c3\u1d00\u029f\u01c3, who had grown to be\na monster and was lying right across the stream higher up. Very early\none morning, however, they heard a terrible roar, for the \u029f\u01c3\u1d00\u029f\u01c3 had\nleft the place where he had been lying and the ponded water was coming\ndown. It washed away the entire village except the house belonging to\nhis wife\u2019s father.\n\n\n78. THE WOMAN WHO MARRIED A TREE\n\nAn old spruce tree stood at the end of a certain village. In this same\nvillage a high-caste girl dreamed for several nights in succession that\nshe was married to a fine-looking man, and by and by she gave birth to\na boy baby. As she was a very virtuous girl, people wondered how she\nhad come by it.\n\nThe child grew very fast, and soon began to talk. One day it began\ncalling for its father. It would not stop, although they tried to humor\nit in every way. Then people wondered whom it was calling, so the boy\u2019s\ngrandfather invited all the men of that village and of the surrounding\nvillages to come to his house to see if the child would be able to\nrecognize its father. When this proved fruitless he invited the people\nwho inhabit trees to come in, and as soon as they entered and sat\ndown, the child stopped crying and began crawling around the circle,\nlooking at each person. Then the people said, \u201cWe will see where that\nfatherless child is going.\u201d\n\nAt the very end of the line toward the door sat an old man, and the\nchild crawled right past the high-caste tree people toward him. As it\ndid so, the others nudged one another, saying, \u201cLook at K\u1d00s\u1d00\u02ca\u029f\u01c3.\u201d They\nsaid this because the girl had had nothing to do with the high-caste\ntree people, but with this poor old man. The child, however, crawled\nright up to him, climbed into his lap and said, \u201cPapa.\u201d At once the old\nman married the girl.\n\n\n79. THE GIRL WHO MARRIED THE FIRE SPIRIT\n\nThere was a chief\u2019s daughter whom all of the high-caste men wanted to\nmarry. One day, as she sat close to the fire, a spark came out on her\nclothing and she said something bad to the fire, pointing her hand at\nit with fingers extended.\n\nThat night the girl was missing and could not be found anywhere. They\nsearched all of the villages and all of the houses in all of the\nvillages where those people lived who had wanted to marry her, but in\nvain. Then they employed shamans from their own and all the surrounding\ntowns to tell where she was. Finally the chief was told of a shaman in\na village a very long way off, and he went to consult him. The shaman\nsaid to him, \u201cHow is it that my spirits talk of nothing but your fire?\nYour daughter might have said something to the fire that displeased the\nspirits of the fire. Let your fire go out as soon as you are through\npreparing food and have the rest of your village people extinguish\ntheirs. Do so for a long time.\u201d All of this time the parents were\nmourning for their daughter.\n\nThen the chief sent through all the village to ask his people to let\ntheir fires go out, and they obeyed him. This went on for some time\nwithout result, but one day the girl came up from the fireplace from\nbetween the rocks on which the logs were placed. The Fire Spirit\n(G\u1d00\u02cantu y\u0113\u02cag\u00ee) had taken her as his wife. Then the girl told her\nparents that her husband had pitied them, and after that she stayed\nwith them most of the time. Every now and then she would be missing,\nfor she was very fond of her spirit husband, but she would not stay\nlong. She went into the fire to eat, and before she went directed them\nto let the fire go out after a time in order to bring her back.\n\nOne day, when she had not been away for a long time, she was eating\nin her father\u2019s house. For the last dish they gave her soapberries.\nHer father\u2019s nephew, who was in love with her and who was encouraged\nby her mother in hopes that she might be kept from going away again,\nwas stirring them. When she put her spoon into the dish he seized it.\nAt the same moment the firewood began to whistle, as it does when the\nfire spirit is talking, and the girl understood what it meant. Then\nshe seemed frightened, and said to her mother and the boy, \u201cHe wants\nme at once.\u201d All that the girl had to do when she wanted to see her\nhusband was to think of him and she would immediately be at his side.\nThey never saw her going into the fire. Therefore, as soon as she said\nthis she disappeared, and they did not know what had happened. Then,\nhowever, her spirit husband hurt her in some way so as to make her\nscream, though the people could not guess the cause, and next day she\nappeared in her father\u2019s house once more, looking very sad, for she had\nleft her husband; and now she stayed with her father all the time.\n\nAfter that her father\u2019s nephew kept trying to get her to marry him, but\nshe would have nothing to do with him. Before she had liked him, but\nafter she had been abused by the Fire Spirit on account of what he had\ndone, she did not care for him and remained single all the rest of her\nlife.\n\n\n80. ORPHAN\n\nAn orphan girl in the Tlingit country named S\u1d00h\u0101\u02can (Orphan) was adopted\nby some high-caste people so that she might be a companion to their\nonly daughter. She was very fond of going to the creek to get water,\nand the chief\u2019s daughter always accompanied her. Every time they went\nthe chief\u2019s daughter would drink water from this creek against the\nprotests of her foster sister, and it made her very unlucky. When she\nmarried into another high-caste family her husband became very poor on\naccount of her and finally abandoned her. Then he married Orphan, who\nwas very bright and knew how to take care of things, and she made him\nrich. She was quiet and paid a great deal of attention to her husband.\nThe village people were also very much pleased with her, for after her\nhusband married her, they lived off of him.\n\nEverything that this girl had was good, her dishes and spoons being\nall set with abalone shell. She had four adopted brothers, of whom the\nolder two were rich but the younger two very poor and unlucky. The\nformer she would always treat well because she knew that they were\nbright and able to take care of things, and she always gave them food\nin her fine dishes. When she invited her poor brothers her husband\nwould say, \u201cGo and get your dishes now and let your brothers eat off of\nthem,\u201d but she always answered, \u201cNo, I don\u2019t want to let them use my\ngood dishes. They might leave the marks of poverty on them.\u201d\n\nAfter Orphan had lived some time in luxury, however, her husband died,\nand, as was customary, her husband\u2019s relations took the property all\naway from her. She became as poor as she had been before. Luck went\nagainst her because she had treated her poor brothers so meanly. That\nis why, nowadays, when a rich person has a poor brother he always\ntreats him just as well as the rich one.\n\n\n81. THE DEAD BASKET-MAKER\n\nA woman at Klawak was just finishing a basket when she died. She had\nnot yet cut off the tops. Then her husband took the basket and put it\nup under the roof over his bed. He thought a great deal of it because\nit was his wife\u2019s last work. Sometimes he would take it down, press it\nagainst his heart and weep as he held it there. He wept all the time.\n\nAfter this man had been a widower a long time he married again. One\nevening, when he was sitting on the bed playing with his new wife, the\nbasket fell right over his head. He tried to pull it off, and his wife\nlaughed, not knowing why it had been up there. When he was unable to\npull it away his wife also tried, but it stuck tight around his neck.\nHe became frightened and worked very hard at it. Suddenly the basket\nsaid to him, \u201cYes, pull me off of your head. Why don\u2019t you press me\nagainst your heart again?\u201d At last if they had not cut the strings the\nbasket would have choked him to death. Then he put it farther back and\nin the morning threw it into the fire.\n\n\n82. THE CRYING-FOR MEDICINE\n\nOne of the K\u0101sq\u01c3ague\u02cad\u00ee named Floating (N\u1d00\u0142x\u0323\u0101\u02cac), living at Wrangell,\nhad a wife called \u1d00xtc\u00ee\u02cak\u01c3 who kept running away from him. He was a\ngreat hunter and hunted continually among the mountains of Bradfield\ncanal accompanied by his slave. One day, as they were pulling along in\na canoe while the dogs ran on shore, they heard the dogs barking at\na certain place. They landed and ran thither. Then they saw the dogs\nlying on the ground with saliva dropping from their mouths, while a\nsmall bear ran along some distance off. The hunter saw this bear climb\nup the side of a cliff and was about to pursue it when he suddenly\nlost all of his strength and lay there just like his dogs. He watched\nthe bear, however, and saw it go into a hole in the very middle of the\ncliff. Then he said, \u201cThat is not a bear. It could not have climbed\nup there and have gone into that cliff had it been one. It must be\nsomething else.\u201d\n\nFloating thought a great deal of his wife and was suffering much\nbecause she had now been gone from him for eight months.\n\nWhen he saw this bear go into the inaccessible hole in the cliff, he\nwent back to town and made a very large, strong rope out of roots and a\ncedar-bark basket large enough to hold one person. With these he went\nback again to the cliff and climbed to a position above the hole the\nbear had entered. Then he tied a rope around his slave\u2019s waist, and\nanother to the basket and put the slave inside. He was going to lower\nhim down to the hole.\n\nNow the man said to his slave, \u201cWhen I get you to the mouth of the\nhole, shake this basket very hard so that I may know it.\u201d He gave him\na little wooden dipper and said, \u201cDip that into the hole and see what\nyou get out.\u201d Then he lowered the slave. When the latter put his dipper\ninto the hole it came out filled with ants. Then the slave screamed,\nbut his master said, \u201cI will let you drop if you don\u2019t hold up. Put\nthat dipper in again and see what you bring out.\u201d The slave did so and\nbrought out little frogs. All these were to be used with the medicine\nhe was to get out last. The third time he put the dipper in he got blue\nflies. Then he put it in the fourth time to get the medicine, and sure\nenough on the end of it, when it came out, there was some stuff that\nlooked like tallow and had a pleasant odor.\n\nAfter that Floating pulled up his slave, and when he reached the top\nhe had fainted and looked as though he were dead, but he soon came to.\nThen Floating took one of each kind of creature, mashed them up along\nwith the white stuff, and put all into the shaft of an eagle feather.\nThe medicine he thus made is called Crying-for medicine. When Floating\nwanted to kill any bear, mountain goat, or other animal, all he had to\ndo was to shake it in the air and whatever he wanted would come down to\nhim.\n\nAfter this Floating went back to his village, where his wife also was,\nand the news of his return spread everywhere. It was early in winter.\nThen his wife was entirely unable to stay away from him, and ran to his\ndoor very early in the morning. They let her inside, but her husband\nwould not allow her to come any nearer to him. She begged very hard to\nbe allowed to come back, but he had already suffered so much on her\naccount that he was determined that she should suffer in her turn. The\nharder she begged the more determined he was that she should not come\nback. He never took her back, and she suffered a great deal, especially\nwhen she found that he had become very rich and could have any woman in\nthe village that he wanted. It was because of this medicine that she\nwas so anxious to get back to him, and it was because he wanted to make\nher suffer that he was so anxious to get it. None except people of the\nRaven clan use this medicine. Even now, when a girl is so much in love\nas to be crazy over it, it is said, \u201cThey must have used the Crying-for\nmedicine on her.\u201d\n\n\n83. THE RUNAWAY WIFE\n\nA high-caste youth among the Haida was determined to marry his uncle\u2019s\ndaughter, because his uncle was a very old man and he wanted to take\nhis place. But, after he had given a great deal of property for the\ngirl and taken her, she ran away. He followed her and induced her to\ncome back, but before long she ran away again, and she kept on acting\nthis way for a long time.\n\nFinally the young man heard of a very large woman who knew of medicines\nto get anybody with whom one was in love. When he came to her village\nher people treated him very kindly, asking him to come up and eat with\nthem. After they had fed him and his companions they made a large fire\non top of the retaining timbers for the woman to take her purifying\nbath. She had a little girl to wait upon her when she bathed, and she\nwas so large that this girl could bathe only one leg at a time.\n\nAfter she had finished bathing, the large woman came out and gave the\nyouth an eagle\u2019s tail across which ran a single streak of red paint.\nThen she said, \u201cRight around the point from your father\u2019s village you\nwill see land otters running up from the water. As soon as the white\none among them steps up on the beach, raise your eagle\u2019s tail and see\nwhether she will stand still. If she stands still and does not run away\ngo right past without touching her. Then you may know that you will get\nyour wife and that she will never leave you again; otherwise she will\nnever come back. When you get to the village, that woman you are having\na hard time with will come directly to you.\u201d\n\nThe young man did as this woman had told him, and, sure enough, when\nhe reached the village his wife was very anxious to see him. She tried\nto fight against the inclination, but finally she had to go. When she\nentered, however, her husband, refused to take her back. Instead he\nwent to another village along with his father and married somebody\nelse. His first wife took all this hardly, and, when they returned,\ncame to him to demand property. Then the young man gave her some of his\nown and some of his father\u2019s property and some slaves so that she would\nnot bother his new wife. At the same time the girl felt very badly. Not\na day passed but she cried to think that the husband who had formerly\nthought so much of her now had another wife.\n\n\n84. THE REJECTED LOVER\n\nSomewhere to the north lived a chief who had a daughter and a nephew\nwho was in love with this daughter. In olden times when a man married\na woman with a marriageable daughter he married the daughter as well,\nso the youth wanted to marry this chief\u2019s wife in order to get her\ndaughter. The boy\u2019s father was chief of a certain clan. When he found\nthat he could not get this woman by himself the young man told his\nmother, and his mother worked hard for him. They carried in slaves and\ngoods of all kinds to the chief. Still the chief would not consent,\nfor he wanted his daughter to marry some great chief from outside. He\nwould not let anyone in the village have her. It was really the girl,\nhowever, that had induced her father not to give his consent. She must\nhave been in love with somebody else or her father would not have\nspoken in that way.\n\nThe boy\u2019s father had him ornamented with abalone shell, in his ears and\nall over his shirt, but, just as soon as he came in decorated in this\nway, along with his mother, the girl would jump up, raise her marten\nrobe in front of her face, run to meet them before they sat down and\nsay to him, \u201cYou may be decorated with all kinds of valuable shells,\nbut I will not have you.\u201d The boy and her mother were hurt at this.\nAt first the girl liked her cousin well enough, but, when she found\nthat he had made hard feelings between her parents, she began to feel\nunkindly toward him. Probably her father hated the boy because his wife\nwas willing to marry him.\n\nOne day the girl felt lonely and asked her cousin to go up with her to\nget spruce bark to eat. The girl took along her little servant girl and\nthe boy his little servant boy. So they went up back of the town until\nthey came to a place where there were only spruces with open grassy\nspots between. The girl sat down on one of these latter and her cousin\ntook the bark off for her. He was very good to her, and tried to humor\nher in every way, but by and by she said to him, \u201cPull off your marten\nrobe and put it into that pond close by.\u201d The boy did so, saying, \u201cDid\nyou think I could not do that? I have plenty of marten robes.\u201d Then the\ngirl spoke again saying, \u201cPull off all of your hair.\u201d He began to do\nso, and, when it was all pulled out, she said, \u201cAll right.\u201d Then she\nsaid, \u201cTake all those shells from your ears and face and throw them\naway.\u201d The boy began to feel disturbed (lit. strange) about what she\nwas saying to him, but he did so. As soon as he had finished, however,\nthe girl and her servant ran home.\n\nNow the boy did not dare to return, because he had nothing to wear, his\nmarten robe being wet and his shells lost in the grass. So he took some\nmoss wide enough to cover his shoulders and body and lay down upon a\npoint at the edge of the woods. He felt very badly and cried hard as\nhe lay there. When he looked up he saw a loon swimming about in the\nsea. By and by he looked up again and he again saw the loon in the same\nplace. Every now and then it uttered a cry. Finally, as he was lying\nwith his head down, he heard some one say to him, \u201cI have come after\nyou.\u201d He looked up again but saw nothing except that loon. The fourth\ntime this happened he kept watch, for he thought that it was the loon,\nand he saw a man coming to him. Before this person, who was in fact the\nloon, could say anything the boy exclaimed, \u201cI have seen you.\u201d Then\nthe loon said, \u201cCome along with me. Get on my back and shut your eyes\ntight.\u201d\n\nThen the man did as this loon directed, and the latter dived down into\nthe sea with him and came up quite a distance out. \u201cLook up,\u201d it said.\nThe youth did so and found himself some distance out on the water. The\nhair was growing again upon his head. Then the loon told him to close\nhis eyes a second time, went out still farther, and told him to reopen\nthem. He was out a very long distance. Then the boy thought, \u201cWhat\nis he taking me out here for?\u201d When he opened his eyes for the third\ntime he could see a village, and the loon said to him, \u201cYou see that\nvillage. The chief there has a lovely daughter whom you are to marry.\u201d\nAfter he had come up to the shore with him he showed him this chief\u2019s\nhouse and said, \u201cYou are to marry the daughter of the chief who owns\nthat house.\u201d Then the loon handed him the shells for his ears and his\nmarten robe, which looked as nice as ever.\n\nAt night the youth went to the chief\u2019s house, passed in to where his\ndaughter was, and said, \u201cChief\u2019s daughter, I have been told that I am\nnot good enough to marry you.\u201d But the girl liked him very much and\nmarried him at once.\n\nWhen news came to this girl\u2019s father, who was the Calm, that his child\nwas married, he did not say anything, for she had been brought up very\nwell, and she was to marry whomsoever she pleased.\n\nSo the man stayed there very many years, but at last he wanted to\nreturn to his father\u2019s people. The chief took down his own canoe for\nhis daughter and son-in-law, and they put all kinds of food into it.\nThe people disliked to see them go, and the chief told his daughter\nto be good to her husband. The canoe that they had was a bear canoe,\nand everywhere they camped they had to take very good care of it.\nBefore they set out the chief said to his daughter, \u201cDon\u2019t let anybody\nwhatever give you water. Let your husband always bring it and give it\nto you.\u201d He gave her a quill to drink water out of and a very small\nbasket for her cup. Then the girl said to her husband, \u201cYou must let\nalone those girls you used to go with and those you were in love with.\nYou are not to speak to them.\u201d\n\nWhen they came to his father\u2019s town all were glad to see the youth,\nfor they had been looking for him everywhere. While they were there he\nalways brought the water for his wife to drink as he had been told. One\nday, however, as he was going for water, his former sweetheart, who\nwas angry with him because he would follow his wife around and pay no\nattention to her, ran through the woods to him, seized him and spoke to\nhim. He, however, pulled himself away and would not answer her. When\nthe girl put her quill into the water this time, however, the water\nwas slimy. Before it had been pure and would drip like raindrops. At\nonce she said, \u201cI must leave you,\u201d and, although he begged her hard\nto stay, she got up and walked out. He tried to stop her but in vain.\nEvery time he seized her his hands passed right through her. Then she\nbegan walking right out on the surface of the sea and he followed her.\nShe said \u201cGo back,\u201d but he kept on until they were a long distance out.\nThen she said, \u201cGo back or I will look at you.\u201d So she turned around\nand looked at him, and he went straight down into the ocean.\n\n\n85. THE FAITHLESS WIFE\n\nA man of the Anq\u01c3a\u02cakit\u0101n at Killisnoo lost his wife. When she was dying\nshe said to her husband, \u201cWhen I die, don\u2019t bury me. Keep me out of the\nground.\u201d Bodies of common people used to be put into the ground for\na little while before they were burned, those of high-caste persons\nbeing put into a house. So, when she died, instead of burying her, he\nplaced her body up on a high place. This woman knew, however, that she\nwas not going to die. She spoke as she did because she was in love\nwith the son of the chief. The chief\u2019s son was also in love with her,\nand, when he knew that she was put away, he went there at midnight\nwhen her husband was asleep, took her out, and carried her to his own\nhouse where he kept her in the bedroom at the rear. The chief was so\nfond of his son that he did everything the latter asked of him. This\nwas the only house in that town that had a fire in it at midnight, and\nthe people wondered what was the matter. The chief had his slaves get\nbreakfast for the young couple before others were up.\n\nThe man whose wife had left him had a little girl whom he would humor\nvery much, and she was in the habit of roaming from house to house\nthroughout the village. One morning very early he said to the little\ngirl, \u201cRun out and get some fire.\u201d As the chief\u2019s house was the only\none in which she could see smoke, she ran there after some, and, as\nsoon as she entered, saw her mother sitting with the chief\u2019s son. As\nsoon as her mother saw her she hid her face, but the girl watched\nher closely. She walked directly out with the fire, however, without\nspeaking.\n\nWhen the little girl reached home with it she said, \u201cFather, my mother\nis at that chief\u2019s house.\u201d \u201cWhich chief\u2019s house?\u201d said her father. \u201cThe\nchief that lives up on the hill.\u201d Then her father said, \u201cWhat makes\nyou say that, child? Your mother has been dead for some time.\u201d Then he\ntook her hand and said pityingly, \u201cPoor child, your mother is dead.\u201d\nHe began to cry as he held the child\u2019s hand and then said, \u201cI will go\nand see the place where I put her.\u201d So he got another to accompany him,\nand they brought the box down. It felt very light. When he opened it\nit was empty. Then he thought to himself, \u201cI am going to make certain\nof this.\u201d About midnight he saw a fire at the chief\u2019s house. Then he\nclimbed up on top of it, looked down through the smoke hole, and saw\nhis wife sitting there playing with the chief\u2019s son. She looked very\nhappy.\n\nWhen the man got home he said to himself, \u201cWhat can I do?\u201d He thought,\n\u201cHow can I become a wizard?\u201d So he did everything to turn himself into\na wizard. He went among the graves, and played with the bodies and\nbones, but could not become a wizard. Then he went out to an island in\nfront of the village and played with the bones of the dead people that\nwere there. Finally he got hold of two shoulder blades with which he\nfanned and rubbed himself and all at once he fainted. Then he thought\nhe would try working them like wings, and sure enough he began flying\nalong very rapidly. Now he determined to go to the place where his wife\nwas living.\n\nFirst the man went up into the woods, procured very hard limbs and\nbegan to split them. He made the points very sharp. Then he stuck them\ninto grease and burned it off in order to harden them. He took these\nalong with him and crawled up on top of the house. Then he flew down\nthrough the smoke hole. He bewitched everyone in the house so that all\nslept soundly, passed into the rear bedroom, and stuck the sticks into\nthe hearts of his wife and her lover so that they died.\n\nEarly next morning, when the slaves got up as usual to wait upon the\nyoung people, they were kept waiting so long that they were surprised.\nThey thought that they were sleeping very late. Finally they went to\nsee what was the matter and saw them lying in each others\u2019 arms with\nthe blood flowing from their mouths. The news was soon all over the\nvillage.\n\nEarly that same morning the woman\u2019s former husband took his gambling\nsticks and came out to gamble. He pretended that he knew nothing about\nwhat had happened. When persons came to gamble with him he shouted\nout as people do when they are gambling, \u201cThese are the sharp sticks.\nThese are the sharp sticks.\u201d People wondered why he said it, and much\nwhispering went on while they gambled. The man looked very happy.\n\n\n86. THE WOMAN WHO MARRIED THE DEAD MAN\n\nA woman belonging to the cohoes people (\u029f\u01c3\u016b\u02cak\u1d00n\u1d00-c\u0101), whose father was\na chief, was kept very pure and had a girl accompany her always. One\nday, as she was going out with her servant, she tripped over something\nand on looking at it found that it was a skull. She said, \u201cWho can the\nbad person be who has brought skulls near my father\u2019s house in the\nplace where I was going to walk?\u201d She kicked the skull to one side and\nwalked straight back into the house, for she was frightened.\n\nThe same night this girl thought she dreamed that two boys came to\nher. They were two chiefs\u2019 sons who were dead, and it was the skull of\nthe elder that she had kicked out of the way. It was really no dream,\nas she at first thought, and she married the elder youth. These two\nchiefs\u2019 sons had met with some accident together, and so they always\ntraveled in company.\n\nNext morning the chief said, \u201cWhat is wrong with my daughter? She\nisn\u2019t up yet.\u201d Then he called the servant girl to go and awaken her.\nSo the girl ran to look, saw the young men there, and told the girl\u2019s\nmother that she was married. \u201cWell,\u201d said the mother, \u201cwhom can she\nhave married? She did not know anybody.\u201d After that the girl and the\nyoung men rose and came down to the fire to have something to eat. Her\nhusband looked to her like a fine young man, but everyone else could\nsee that he was a skull. They were very much frightened.\n\nAt that time the people there had very little food, and presently the\ngirl\u2019s husband said to her, \u201cHas your father a small canoe?\u201d \u201cYes,\u201d\nshe said, \u201che has a small canoe.\u201d \u201cAsk him for it and for spears and\narrows.\u201d Then the girl said to her mother, \u201cMother, he is asking for\na small canoe. They want to go hunting.\u201d Her mother humored her, for\nshe was afraid she would go off with that man. But when they looked\nfor the canoe it was already missing. Afterward the young men acted in\nthe house just as if they were in canoes, going through the motions of\npaddling, spearing seals, etc., and the girl was ashamed of them. In\nthe evening they said to each other, \u201cLet us camp.\u201d The people of the\nvillage could not see what they did or hear what they said, but the\ngirl could, and she felt very uneasy. Then they pulled off the painted\nboards from her father\u2019s house and began to cook. After that she saw\nthem act as though they were coming back bringing a load of dead seals,\netc. To the people it seemed as if they were still in the house.\n\nPresently the girl called to her mother saying, \u201cMother, they are in\nalready. They want some one to go down and bring the things up from\nthe canoe.\u201d Then her mother said to the people, \u201cThere is a canoe down\non the beach, and they want you to go down and bring up what they have\nkilled.\u201d It was late in the evening, and, sure enough, when the people\nwent, they found the canoe loaded with all kinds of fishes, with seals\nand sea lions. Then the chief gave the head man of each family a seal\nand fed the entire village with the food which they had brought in.\nAfter that the people had plenty of ground hogs, mountain sheep, etc.,\nwith which these two men provided them.\n\nThe two men began to come to life and were beginning to look like\nliving beings. It was then that people found out who they were. When\nthey got up in the morning they could be seen very plainly, so the\nchief got some marten robes and put them upon his son-in-law and his\nson-in-law\u2019s brother. They were both very industrious.\n\nIn that same house was a girl who became very angry with the younger\nbrother, after she saw who they were, because he paid no attention to\nanyone but his brother\u2019s wife. She marked the place where he used to\nsit with human blood, and as he sat on this blood eating he dropped\nover dead. The other lived for some time afterward, and the girl who\nhad destroyed his brother tried to draw his attention to herself also;\nbut he was too fond of his wife to think of her in the least. Then she\nmarked his seat with blood, and he in turn dropped over dead.\n\n\n87. THE RETURNED FROM SPIRIT LAND\n\nThe wife of a young man who had recently married, died, and he was very\nsad. His father was a chief, and both he and the parents of the girl\nwere still living. The young couple had been married for so short a\ntime that they had no children.\n\nThe night that his wife died the young man remained awake all night\nunable to sleep, and the second night it was the same. Next morning he\nthought that he would walk out, but finally concluded to wait until\nafter his wife\u2019s body had been buried. The body was taken away late\nthat afternoon, and early next morning he put on his leggings and his\nother fine clothes and started off. He walked all day and all night.\nDaylight dawned upon him still walking. After going through the woods\nfor a long distance he came to a very large valley. There had been a\ncreek there which was now dried up. Then he heard voices, which sounded\nas though they were a long way off. Where he was traveling the trees\nwere very thick.\n\nFinally the youth saw light through the trees and presently came out on\na wide, flat stone lying on the edge of a lake. All this time he had\nbeen walking in the death road. On the other side of this lake there\nwere houses and people were moving around there. So he shouted out to\nthem, \u201cCome over and get me,\u201d but they did not seem to hear him. Upon\nthe lake a little canoe was going about with one man in it, and all\nabout it was grassy. It looked very nice.\n\nAfter the man had shouted for a long time without receiving any\nresponse and had become tired, he finally whispered to himself, \u201cWhy is\nit that they do not hear me?\u201d Immediately a person on the opposite side\nof the lake said, \u201cSomebody is shouting.\u201d When he whispered, they heard\nhim. \u201cA person has come up (d\u0101q \u0101\u02cawagut) from dreamland,\u201d the voice\ncontinued. \u201cLet some one go out and bring him over.\u201d They carried him\nacross, and, as soon as he got there, he saw his wife. He saw that she\nhad been crying, and he raised his hands and looked at her. He was very\nhappy to see her once again. Finally the people asked him to sit down\nin the house, and, when he did so, they began to give him something to\neat. He felt hungry, but his wife said, \u201cDon\u2019t eat that. If you eat\nthat you will never get back.\u201d So he did not eat it.\n\nAfter that his wife said to him, \u201cYou better not stay here long. Let us\ngo right away.\u201d So they were taken back in the same canoe. It is called\nGhost\u2019s-canoe (S\u01c3\u00ee\u2019g\u00ee-q\u0101\u02cawu-y\u0101\u02cagu), and is the only one on that lake.\nAnd they landed on the flat rock where he had first stood calling. It\nis called Ghost\u2019s-rock (S\u01c3\u00ee\u2019g\u00ee-q\u0101\u02cawu-t\u0113\u02ca\u1ef5i), and is at the very end of\nthe trail. Then they started down the road in which he had gone up. It\ntook them the same length of time to descend it, and the second night\nthey reached the youth\u2019s house.\n\nThen the young man made his wife stay outside and he went in and said\nto his father, \u201cI have brought my wife back.\u201d \u201cWell,\u201d said his father,\n\u201cwhy don\u2019t you bring her in?\u201d They laid down a nice mat with fur robes\non top of it at the place where they were to sit. Then the young man\nwent out to get his wife. When the door opened to let them in, however,\nthe people in the house saw him only. But finally, when he came close,\nthey saw a deep shadow following him. He told his wife to sit down,\nand, when she did so, they put a marten-skin robe upon her, which hung\nabout the shadow just as though it were a person sitting there. When\nshe ate they saw only her arms and the spoon moving up and down but not\nthe shadow of her hands. It looked strange to the people.\n\nAfter that the young couple always went about together. Wherever the\nyoung man went the shadow could be seen following him. He would not go\ninto the bedroom at the rear of the house, but ordered them to prepare\na bed just where they were sitting. Then they did so, for they were\nvery glad to have him back.\n\nDuring the day the woman was very quiet, but all night long the two\ncould be heard playing. At that time the people could hear her voice\nvery plainly. The young man\u2019s father at first felt strange in his son\u2019s\npresence, but after a while he would joke with his daughter-in-law,\nsaying, \u201cYou better get up now after having kept people awake all\nnight playing.\u201d Then they could hear the shadow laugh, and recognized\nthat it was the dead woman\u2019s voice. To what the chief said the woman\u2019s\nbrothers-in-law would add, \u201cYes, get her out, for she has kept us\nawake.\u201d\n\nThe nephew of the father of this girl had been in love with her before\nshe died, although she did not care for him, and he was jealous when he\nfound that her husband had brought her back. One night she was telling\nher husband that she was going to show herself as she used to be and\nnot like a shadow and that she was going to remain so permanently.\nHer father\u2019s nephew had covered himself up at the head of the bed and\nheard everything. Her husband was very glad to hear this, but, while\nthey were playing together afterward, the man who was listening to them\nthought that he would lift the curtain they had around them. The moment\nthat he did so, however, the people in the house heard a rattling of\nbones. That instant the woman\u2019s husband died, and the ghosts of both of\nthem went back to Ghost Land.\n\n\n88. THE SKY COUNTRY\n\nA certain man\u2019s wife was taken away from him, and he longed so much for\nher that he thought he would follow her along the beach. He was half\ncrazy. When he went out and thought he was walking along the beach, he\nwas in reality in a wide trail which ran through the woods. As he went\non he saw where people had been camping, and from the dentalia shells\nleft by these people he made a beautiful necklace. For a long time he\nwandered on with his head bent down, and, when he looked up suddenly,\nhe saw smoke ahead. He walked toward it very fast. When he came close\nhe saw a woman tanning a skin. He showed her the necklace he had made\nand said, \u201cI will give you this string if you will tell me where my\nwife is.\u201d The woman answered, \u201cShe is over there at the next camp.\u201d\nSo he finally reached her, and he remained with her for a long time,\nthinking that he was among his brothers-in-law.\n\nThe people of the village where this man was staying, however, hated\nhim and wanted to burn him to death. After they had kindled the fire\nand were dragging him toward it he said, \u201cOh! how happy I am. I want to\ndie. I would rather you killed me right away than be as I have been.\u201d\nWhen they heard that they stopped and began pulling him toward the\nwater instead. But he said that he was afraid of water, and, as they\ndragged him along, he struggled hard and seized everything about him.\nAt last, when they did throw him in, he came up again in the middle of\nthe lake and looked at them. Then one of the people said, \u201cSee him. He\nis out there looking at us.\u201d The man laughed at them, saying, \u201cDon\u2019t\nyou know that all of the waters are my work? How foolish you were to\nput me into the water just where I like to be.\u201d He said this because he\nwas a good swimmer and there was a great deal of rain in his country.\nAfterward he stayed in the water all the time he was there.\n\nAll this while the man had really been up in the sky, and now he wanted\nto get down. So he and his wife started back together and came to a\nhouse where lived a certain woman. She was really the spider and the\nhouse her web. Then this woman put them into a web and began to lower\nthem to the earth. Before they started she said to them, \u201cWhen you\nget caught on anything jerk backward and forward until the web comes\nloose.\u201d The things she thought they might get stuck upon were the\nclouds. In this way the man and his wife reached the earth safely, and\nafterward the web was drawn up. Then they lived happily again as they\nhad been living before the woman was taken away.\n\n\n TEXTS[128]\n\n89. THE ORIGIN OF COPPER[129]\n\nA chief lived in the middle of a very long town. His daughter was\nfond of picking berries. Once she went for berries with her father\u2019s\nslaves, and while picking far up in the woods she stepped upon some\ngrizzly-bear\u2019s dung. \u201cThey always leave things under people\u2019s feet,\nthose wide anuses,\u201d she said. When they wanted to go down her basket\nbroke, and her father\u2019s slaves picked up the berries and put them back\nfor her. Very close to her father\u2019s house it broke again. Then one said\nto her, \u201cNow pick them up yourself.\u201d While she was putting them in a\nman came to her whirling a stick in his hand. \u201cLet me marry you,\u201d he\nsaid to her. Then he started off with her. He went up toward the woods\nwith her and passed under two logs. These things which looked like logs\nwere mountains.\n\n An ku\u0142ay\u1d00\u02cat\u01c3 d\u00eeg\u012b\u02ca\u1ef5\u012bga a\u02caya u \u0101nq\u0101\u02cawo.\n Town was long in the middle of it was lived a chief.\n\n Dus\u012b\u02ca qok\u01c3\u012b\u02cat\u01c3 akuc\u00eet\u1d00\u02can. Qok\u01c3\u012b\u02cat\u01c3 \u0101n\n His daughter berries liked to pick. For berries with them\n\n \u016b\u02caat du\u012b\u02cac guxq\u01c3\u1d58 t\u00een. Ak\u0101\u02cayan kao\u029f\u0323\u00ee\u1ef5\u1d00\u02cas\u01c3\n she went her father\u2019s slaves with. On it she stepped\n\n yux\u0323\u016b\u02cats\u01c3 h\u0101\u02ca\u029f\u01c3\u00ee yud\u0101\u02caqq\u01c3 qok\u01c3\u012b\u02cat\u01c3\u00ea. Y\u0113\n the grizzly bear\u2019s dung way up in the woods while berrying. So\n\n a\u1ef5a\u02caos\u00eeqa y\u016bx\u0323\u016b\u02cats\u01c3 h\u0101\u02ca\u029f\u01c3\u00ee, \u201cTs\u01c3\u1d00s qa\u02caq\u01c3osi \u1ef5id\u00ea\u02ca\n she said to the grizzly bear\u2019s dung, \u201cAlways feet down to\n\n h\u1d00s a\u029f\u012b\u02ca\u029f\u01c3 toq q\u1d00k\u1d58.\u201d \u0100tx\u00ea\u02caqd\u00ea h\u1d00s a\u1ef5\u1d00\u02ca da\u0101\u02cadawe\n they want, anuses wide!\u201d Down they when wanting to go\n\n \u1ef5\u02caao\u0142ik\u01c3\u016bts duk\u1d00\u02cagu. Du\u012b\u02cac guxq\u01c3\u016b\u02catcawe 252-5\n roke down her basket. Her father\u2019s slaves it was\n\n \u1ef5\u1d00sah\u0113\u02cax ak\u0101\u02cad\u00ea dudji\u1ef5\u00ee\u02cas. \u029f\u1d00xd\u00ea\u02ca\n were picking up and putting on to it for her. Very close to\n\n y\u0101\u02cadu\u012bc ne\u0142ix\u1d00\u02can- q\u01c3awe ts\u01c3u \u1ef5a\u02caolik\u01c3\u016bts. Tc\u01c3u\u029fe\u02ca\n her father into his house it was again it broke. Then\n\n y\u0113 a\u1ef5a\u02caos\u00eeqa \u201cTc\u01c3a wae\u02catc d\u0113\u02ca\n so he (i. e., one) said to her \u201cNow you right now\n\n \u1ef5\u1d00saha\u02ca.\u201d Ak\u0101\u02cad\u00ea tc\u01c3a \u029f\u0113\u02ca n\u1d00\u02caxawe de \u1d00t\n pick it up.\u201d On to it right by herself it was at once things\n\n a\u02cana dox\u1d00\u02cant \u016b\u02cawagut yuq\u0101\u02ca w\u1d00s\u01c3-ya\n she was putting in to her came a man a stick\n\n acak\u1d00\u02can\u1d00\u0142\u1ef5\u00ean. \u201cIq\u00e2ca\u02ca\u201d \u029fe\n was whirling in his hand. \u201cLet me marry you\u201d, then\n\n y\u016b\u02ca\u1d00cia\u02caos\u00eeqa. Tc\u01c3u\u029fe\u02ca \u1d00c\u012b\u02can g\u0323one\u02ca uwa\u1d00\u02cat. 252-10\n what he said to her. Then with her starting he went.\n\n D\u1d00q datc\u016b\u02can \u1d00siyu\u02ca d\u0113x xao ta\u1ef5in\u1d00\u02cax \u1d00c\u012b\u02can \u1ef5\u0101\u02cawa\u1d00t.\n Up toward the woods it was two logs under with her went.\n\n X\u1d00tc c\u0101\u02caayu xao y\u1d00x \u1d00c tuw\u0101\u02ca\u1ef5at\u00ee.\n These mountains were logs like her looked to.\n\nThe people missed this woman. For that the people were called together,\nand they searched everywhere for her. It was the grizzly bear to\nwhich the high-caste woman had spoken angrily that married her. The\ngrizzly-bear people kept going after salmon. After they had gone her\nhusband went out after wet wood. She, however, always collected dry\nwood. When they came up from the salmon place they threw off their\ncoats. They shook them. Something in these like grease would burn in\nthe soaked wood. The woman\u2019s dry wood, however, always went out. It was\nnot long before they did something to the high-caste woman on account\nof it.\n\n Du\u012bt\u0113\u02cax qo\u1ef5a\u02caod\u016b\u02cawaci yucaw\u1d00\u02cat y\u016b\u02caantqen\u012btc. Y\u00ean\n For her searched the woman the people. [Every] where\n\n yu\u02caqod\u016bciawa duite\u02caq\u01c3 yug\u0323\u0101\u02ca wuduwat\u1d00\u02can. X\u1d00tc\n having searched for her for that the people were called. This\n\n x\u0323\u016bts\u01c3 qoa\u02can\u00ee \u1d00siyu\u02ca \u1d00c\u016b\u02cawaca\n grizzly bear tribe it was that married her\n\n yua\u02caxk\u01c3\u1d00nya-ka\u02cao\u029f\u0323\u00eeg\u1d00d\u00ee yu\u0101n\u1ef5\u00ea\u02cad\u00ee. X\u0101t g\u0323\u0101\n what-angrily-had-spoken-to the high-caste girl. Salmon for\n\n na\u1d00d\u00ee\u02ca na\u1d00\u02cattc yux\u0323\u016b\u02cats\u01c3 qoa\u02can\u00ee\u02ca. Yux\u0101\u02cat g\u0323a\n going always went the grizzly bear tribe. The salmon for\n\n na\u1d00\u02cad\u00ee it\u012b\u02caq\u01c3awe h\u012bn t\u0101k\u1d58c\u0101g\u00ea\n when they had gone after they had left wet wood\n\n y\u1d00dan\u0113\u02canutc. Ho\u02ca qo\u02caa ts\u01c3\u1d00s x\u0323\u016bk\n he (her husband) always went after. She, however, only dry wood\n\n \u1d00\u029f\u012b\u02caq\u01c3anutc. K\u0113 ag\u0323a\u1d00\u02cad\u00eenawe x\u0101t \u0101\u02cani d\u1d00x 253-5\n always got. Up when they came salmon place from\n\n q\u0101k\u01c3ud\u1d00\u02cas\u01c3 k\u0101xk\u00ee\u02cande du\u02caq\u00eatcnutc. K\u1d00duk\u00ee\u02caks\u00eenutc.\n their coats off they always threw. They always shook them.\n\n At\u016btx\u012b\u02canawe \u029fe ex y\u00eax \u1d00t akug\u0323\u0101\u02cantc\n From into it (clothing) then grease like something would burn\n\n y\u016b\u02cacaq x\u014dq\u01c3\u1d58. Doa\u1ef5\u0113\u02ca qo\u02caa awe\u02ca ts\u01c3\u1d00s\n the soaked wood among. Hers, however, that thing only\n\n ku\u0142k\u012b\u02castc y\u016b\u02cax\u0323\u016bk y\u016b\u02cac\u0101wat. Ak\u0101\u02caq\u01c3awe \u029f\u0113\u0142 una\u0142\u1d00\u02ca\n always went out the dry wood the woman. For it was not was long\n\n w\u00e2sa\u02ca odusniy\u00ee\u02ca yu\u0101ny\u00ea\u02catq\u01c3\u1d58.\n what (or something) they did to the high-caste woman.\n\nWhen they went out again, the woman saw smoke right under her foot. A\ngrandmother mouse was coming out from under a little hill. It was that\nwhich was going to help her. \u201cCome in, grandchild,\u201d she said, \u201cThese\nare very dangerous animals you are among. The grizzly-bear people have\ncarried you away.\u201d She told her the truth. Then she gave her advice.\n\u201cOver there is your father\u2019s home.\u201d So next morning when they were gone\nafter salmon she started running in the opposite direction. When they\ncame home at midday the grizzly-bear people missed her. The woman\u2019s\ndress had rotted up there. After she had crossed one mountain she\nglanced behind her. It looked dark with grizzly bears. When they gained\non her she began crying for her life. She came out on the edge of a\nlake. In the middle of this big lake a canoe was floating wearing a\ndance hat. It said to her, \u201cRun this way into the water.\u201d Then she ran\ninto the water toward it. She was pulled in, and it went up with her\ninto the sun.\n\n Ts\u01c3u \u1d00na\u0101\u02cadawe ts\u01c3u h\u1d00s wu\u0101\u02cat g\u0323\u1d00\u02cang\u0323a\n Again when they were going again they went for firewood\n\n tc\u01c3a y\u0101\u02cadoq\u01c3os\u00ee \u1ef5\u00ead\u00ea\u02ca a\u02cawe aosit\u012b\u02can yuc\u0101\u02caw\u1d00ttc 253-10\n right her foot under that thing saw the woman\n\n s\u01c3\u0113q. Y\u016b\u02cagutc k\u00eet\u016b\u02can\u1d00x nacu\u02ca\n smoke. The little hill out from under was coming out\n\n q\u1d00g\u0323\u1d00\u02caqqoc\u0101-n\u1d00k\u01c3 \u1d00siyu\u02ca \u1d00cig\u0101\u02ca wusu\u02ca.\n a grandmother-mouse. It was that for her would help.\n\n \u201cN\u0113\u0142 gu tcx\u1d00nk\u01c3. \u029f\u0113\u0142 niya\u02ca kuc\u00eeg\u1d00n\u0113\u02cax\n \u201cInto the house come grandchild. Not easy what saved you\n\n \u1d00t i\u1ef5\u1d00\u02cadawe, x\u016bts\u01c3 qoa\u02cani awe\u02ca \u012b\u02causin\u0113\u02cax.\u201d\n things around you grizzly bear people it was saved you.\u201d\n\n \u1d00c\u012b\u02can qon\u0101\u02caxdaq aka\u02cawan\u00eek. Tc\u01c3u\u029fe\u02ca \u1d00cuk\u0101\u02cawadj\u1d00.\n To her right she told it. Then she gave her advice.\n\n \u201cY\u016b\u02cado \u1ef5\u012b\u012b\u02cac \u0101n\u00ee\u02ca.\u201d Ay\u1d00\u02caxawe tc\u01c3u\n \u201cOver there your father\u2019s home.\u201d Like it it was then\n\n ts\u01c3ut\u0101\u02cat x\u0101t g\u0323a naad\u00ea\u02ca, g\u0323onaye\u02ca\n in the morning salmon after when they were going started\n\n \u0101\u02cadawe \u1d00dak\u1d00\u02cad\u012bnawe y\u016bt\n when they went in exactly the opposite direction away\n\n wudjix\u0323\u012b\u02cax\u0323. Y\u012b\u02cag\u00ee\u1ef5\u00ee ke a\u0101\u02cadawe duit\u0113\u02cax qoya\u02caoduwac\u00ee\n she ran. At midday up when they came for her they searched\n\n X\u0323\u016bts\u01c3 qoa\u02canitc. Y\u0101q\u01c3 k\u0113 uwa\u029f\u01c3\u1d00\u02cak du\u029f\u01c3\u0101\u02cake\n grizzly bear tribe. At this place up had rotted her dress\n\n yuc\u0101\u02caw\u1d00t. De \u029f\u0113q\u01c3 c\u0101 k\u1d00n\u1d00\u02cax \u1ef5awuc\u00eex\u0323\u012b\u02caawe qox\n the woman\u2019s. Now one mountain across when she had run back\n\n awu\u029f\u0323\u00eeg\u00ea\u02can du\u00ee\u02catd\u00ea. \u029f\u0113 qag\u0323\u00ea\u02cat y\u1d00x g\u0323\u00e2\u02caawe yat\u00ee\u02ca\n she looked behind her. Then it was dark like as if it was\n\n du\u00ee\u02cat x\u0323\u016bts\u01c3 qoa\u02can\u00ee. \u1d00ck\u0101\u02ca y\u1d00x 254-5\n to her grizzly bear tribe. On her like\n\n \u1ef5\u0101g\u0323\u0101\u0101\u02cadawe cia\u1ef5id\u0113\u02cakdag\u0323\u0101\u02cax.\n when they were gaining she began to cry for life.\n\n \u1d00k\u01c3ayax\u00ea\u02ca d\u0101k udjix\u0323\u012b\u02cax\u0323. Y\u016b\u02caa \u029fen \u1d00\u02cad\u00ee\n On the edge of a lake out she ran. The lake big of it\n\n g\u012by\u012bg\u0323\u0113\u02cat gw\u00e2yu\u02ca \u0142ix\u0323\u0101\u02cac y\u016b\u02cay\u0101k\u1d58\n in the middle was was floating a canoe\n\n c\u1d00dak\u016b\u02caq\u01c3 \u1d00ca\u02ca. \u201cH\u0101\u02cande h\u012bnt\n a dance hat with high crown on its head. This way into the water\n\n ic\u00ee\u02cax\u0323\u201d yuacia\u02caos\u00eeqa. \u029fe ak\u0101\u02cade h\u012bnt\n you run\u201d, what it said to her. Then to it into the water\n\n wudjix\u0323\u012b\u02cax\u0323. Y\u0101x wuduwa\u1ef5\u0113\u02caq. Tc\u01c3u\u029fe\u02ca \u1d00c\u012b\u02can\n she ran. From it they pulled her in. Then with her\n\n dek\u012b\u02cat wudz\u00eex\u1d00\u02caq g\u0323\u1d00g\u0101\u02can t\u016bt.\n far up it came to go sun into.\n\nThe sun\u2019s sons had married a cannibal.[130] Whomsoever they married\nnever lasted long before they killed her. Now, however, they liked\nthe one they had just married. To make way for her they killed the\ncannibal. They killed her over a Tsimshian town. They chopped her into\nvery fine pieces. This is why there came to be so many cannibals there.\nThey could see the Tsimshian town. When the sun got straight up over\nher father\u2019s town they said, \u201cHere is your father\u2019s town.\u201d Very soon\nthey had a child. Their father\u2019s canoe, a grizzly-bear canoe, stood at\nthe end of this town. The canoe could hear. They loaded it with things.\nThey put grease inside of it for their father-in-law. Then it walked\naway with them. After it had walked on for a long time it would stop\nsuddenly. This was because it was hungry, and they would then break\nup a box of grease in front of the bow. They came in front of their\nfather-in-law\u2019s house. Then she recognized her father\u2019s house, and\nwent up in front of it. Then her brother came into the house and said,\n\u201cMy sister has come and is outside.\u201d But his mother beat him because\nhe claimed to see his sister who had been long dead. His mother went\nout. It was indeed true, and they were coming ashore. They did not see\nthem (her husbands), however, for they were like streaks of moonlight.\nNow, after they had brought all their things up, one went out and said,\n\u201cThere is nothing there.\u201d The wife said, \u201cThat moonlight down there is\nthey. Tell them to come up.\u201d So people went to tell them. They came\nup. Then the sunbeams lay alongside of the woman in streaks, and their\nlittle son in front of them was also like a sunbeam. After they were\nseated inside of the house they began to appear as if coming out of a\nfog. \u201cEat something, my daughter,\u201d said the chief. Then a very young\nman ran to get water for them. But her husband took a fish-hawk\u2019s quill\nout, and put this into it. If it bent over on account of the wet the\nman had not behaved himself. After they had examined everyone she sent\nher little brother, and her little brother always brought water for\nthem. When her brother went away she took her husband\u2019s bucket for the\nwater herself. But after she had been twice a man near the water seized\nher hand. And, when she brought it into the house and set it close\nbeside her husbands, they put the fish-hawk\u2019s quill into it. This time,\nafter her hand had been caught, the quill bent over with slime. Then\nthey started to get up to go outside, away from her. She would catch\nfirst one and then the other, but her hands passed right through them.\nThen they ceased to see them. Their canoe, however, ran about on the\nlake.\n\n \u0141uq\u1d00n\u0101\u02ca \u1d00siyu\u02ca h\u1d00s \u0101\u02cawaca y\u016b\u02cag\u0323\u1d00g\u0101n \u1ef5\u00ea\u02catq\u01c3\u00ee. H\u1d00s\n Cannibal it was they married the sun\u2019s sons. They\n\n \u1d00\u02cag\u0323ac\u0101n \u029f\u0113\u02ca\u0142sdj\u00ee h\u1d00s u\u0142s\u0101\u02cak\u1d58. \u029f\u0113 254-10\n when they married never they lasted long. Then\n\n sadj\u1d00\u02caqx. \u1ef4\u012bd\u1d00\u02cat\u00ee \u0101\u02ca\u1ef5\u00ee qo\u02caaawe\n they always killed [them.] Now it was, however,\n\n ct\u016b\u02cagas a\u02caod\u00eeca. A\u02caya aq\n they liked [the one] they started to marry. To make\n\n d\u1d00\u02caxawe h\u1d00s \u0101\u02cawadj\u1d00q y\u016b\u02ca\u0142\u016bq\u1d00na\u02ca. Ts\u01c3\u016btsx\u0323\u1d00\u02can \u0101\u02can\u00ee\n way for her they killed the cannibal. Tsimshian town\n\n k\u00een\u0101\u02caq\u01c3 ayu\u02ca h\u1d00s \u0101\u02cawadj\u1d00q. Tc\u01c3a\u1ef5\u0113\u02cagusk\u00ee wucd\u1d00\u02cax\n on top of it was they killed. Very small apart\n\n awu\u0142\u00ees\u016b\u02ca. \u1d00tcawe\u02ca \u0142uq\u1d00na\u02ca\n they chopped her. That is why cannibals\n\n \u0101\u02caca\u1ef5\u1d00ndih\u0113n. Ts\u01c3\u016b\u02catsx\u0323\u1d00n \u0101\u02can\u00ee \u029fe\n began to be so many [there]. Tsimshian town then\n\n k\u01c3aw\u00ea\u02ca\u0142guha. Du\u012b\u02cac \u0101\u02can\u00ee ak\u00een\u0101\u02ca wug\u0323ax\u0323\u00ee\u02cax\u0323\u00een\n they could see. Her father\u2019s town on top of it when gets\n\n y\u016b\u02cag\u0323\u1d00g\u0101n ye y\u00ean dosq\u00ea\u02catc, \u201cH\u0113 du\u012b\u02cac\n the sun thus there they always said, \u201cHere [is] your father\u2019s\n\n \u0101\u02can\u00ee.\u201d W\u0101nan\u012b\u02casawe \u1ef5\u0113t h\u1d00s \u0101\u02cawa-\u016b.\n town.\u201d Very soon baby they had.\n\n H\u1d00sdutcuk\u1d00\u02catawe \u1ef5iat\u1d00\u02can h\u1d00sdu\u012b\u02cac\n At the end of them (i. e., the town) stood their father\u2019s\n\n y\u0101\u02cagu x\u0323\u016bts\u01c3 y\u0101k\u1d58. Q\u014d\u02cawa\u1d00xtc y\u016b\u02cay\u0101k\u1d58. \u0100\u1ef5\u00ee\u02cas \u1d00t\n canoe, grizzly bear canoe. Could hear the canoe. For it things\n\n ka\u02cao\u0142iga. H\u1d00sduw\u016b\u02ca x\u1d00\u02cand\u00ee d\u1d00n\u0113\u02cat\n they loaded it with. Their father-in-law to grease box\n\n a\u1ef5\u00eede\u02ca ye wududz\u00ee\u02can\u00ea. H\u1d00sdu\u012b\u02can g\u0323onaye\u02ca 255-5\n inside it thus they came to put it. With them started\n\n \u016bwagu\u02cat. Tc\u01c3\u0101k\u1d58 y\u0101\u02canagu\u02cat\u00eeawe qox\n it walked away. Long time after it had walked on back\n\n \u1d00k\u016b\u02cadadj\u012btc. X\u1d00tc u\u02catiy\u0101ng\u0323ah\u0113\u02can, awe\u02ca\n it would turn suddenly. This when it would get hungry when\n\n w\u0113\u02cay\u0101k\u1d58 d\u1d00n\u0113\u02cat h\u1d00s akust\u01c3\u0113\u02caq\u01c3\u1d00tc\n the canoe grease box they would break up always\n\n ayat\u01c3\u1d00\u02cakq\u01c3\u1d58. Y\u016b\u02cay\u0101k\u1d58 \u0101eg\u0323ay\u0101\u02cat h\u1d00s \u016b\u02cawaqox\n in front of the bow. The canoe below it they went\n\n d\u016bwu\u02ca. Awusik\u016b\u02ca du\u012b\u02cac h\u00ee\u02cat\u00ee. \u029fe\n then his father-in-law. She knew her father\u2019s house. Then\n\n \u0101eg\u0323ay\u0101\u02ca d\u0101q \u016bwagu\u02cat. Du\u012b\u02cak\u01c3tcawe\n in front of [the house] up she came. Her brother it was\n\n n\u0113\u0142t\u01c3\u0101\u02ca uwagu\u02cat \u201c\u1d00x\u029f\u0323\u0101\u02cak\u01c3 g\u0101nt \u016bwagu\u02cat.\u201d\n into the house came [and said] \u201cMy sister outside came.\u201d\n\n Ak\u0101\u02caq\u01c3awe dudj\u0101\u02caq du\u029f\u0101\u02catc tc\u01c3\u0101k\u1d58 qot wudz\u00eeg\u012b\u02cat\u00ee\n Forwas beat him his mother a long time lost had come to be\n\n du\u029f\u0323\u0101\u02cak\u01c3\u1d00tc W\u1d00q kaod\u1d00nig\u012btc. \u0100\u02cayux wug\u016b\u02cat 255-10\n his sister eyes he claimed to see with. Out to it went\n\n du\u029f\u0101\u02ca. X\u1d00tc q\u01c3\u0113\u02cag\u0323a \u1d00siyu\u02ca d\u1d00\u02caqde h\u1d00s\n his mother. That truly was so ashore they\n\n du\u0142a\u02cat. H\u1d00s qo\u02caa \u029f\u0113\u0142 h\u1d00s dut\u012b\u02can.\n were coming in their things. Them, however not they saw.\n\n X\u1d00tc d\u0113\u02catc\u01c3a \u1d00\u02cas\u00eeyu y\u016b\u02ca\u1d00\u0142d\u00ee\u02cas q\u01c3os y\u00eax\n This very thing it was the moon shine (streaks) like\n\n k\u0101tuw\u0101\u02ca(\u1ef5)ati. D\u0101q k\u1d00dudj\u0113\u02ca\u0142awe y\u016b\u02ca\u1d00t\u0142a\u1d00t\n was. Up when they brought all their things\n\n \u0101\u02cayux \u0101\u02cawagut. \u201c\u029f\u0113\u0142 da \u1d00t,\u201d\n out to them [one] went. \u201cNot there [is] a thing,\u201d\n\n y\u016b\u02casiaodudziqa. Duc\u1d00\u02cat ye \u1ef5awaqa\u02ca, \u201cDetc\u01c3a\u02caaawe\u02ca\n what he said to them. His wife thus said, \u201cThat is they\n\n we\u1d00\u0142d\u00ee\u02cas-q\u01c3os \u1ef5i y\u00eax \u1ef5at\u00ee\u02ca. Y\u0113 \u1ef5ana-is\u1d00qa a d\u0101q\n that moon shine down like there is. Thus you tell them up\n\n \u1ef5i\u1d00\u02cad\u00ee.\u201d Ye \u1ef5a\u02caodudz\u00eeqa. D\u0101q uwa\u1d00\u02cat. Tc\u01c3u\u029fe\u02ca\n to come.\u201d Thus they came to tell them. Up they came. Then\n\n g\u0323\u1d00g\u0101\u02can q\u01c3\u014ds w\u1d00\u02cas\u00e2 n\u0113\u0142 k\u1d00x dugu\u02cag\u0323un\n the sun beams how in the house across lay in streaks\n\n y\u016b\u02cag\u0323\u1d00gan q\u01c3\u014ds y\u016b\u02cac\u0101w\u1d00t tuw\u1d00\u02canq\u01c3 h\u1d00sdu\u1ef5\u012b\u02cat k\u01c3\u1d00tsk\u01c3\u1d58 ts\u01c3u\n the sun beams the woman alongside of their son little also\n\n q\u01c3w\u1d00se\u1ef5\u00ea\u02ca \u1d00\u0142ts\u01c3u\u02ca g\u0323\u1d00g\u0101\u02can q\u01c3\u014ds y\u00eax \u1ef5at\u00ee\u02ca. Tc\u01c3u\u029fe\u02ca\n in front of them, and also sun beams like were. Then\n\n n\u0113\u0142q\u01c3 y\u00ean h\u1d00s q\u0113\u02caawe tsa w\u1d00\u02casa\n at the house there they being seated just then as if\n\n \u1d00t\u016b\u02can\u1d00x k\u00eas y\u00ea\u02can\u1d00x has \u1ef5\u00ee y\u1d00\u02caxawe \u1ef5asiate\u02ca 256-5\n from into it out from there they being like that was\n\n yuqog\u0323\u0101\u02cas\u01c3. \u201c\u1d00tg\u0323\u1d00x\u0101\u02ca d\u00ea \u1d00xs\u012b\u02cak\u01c3\u1d58\u201d y\u016b\u02ca\u1ef5awaqa\n the fog. \u201cLet eat something (imp.) my daughter\u201d what said\n\n yu\u0101nq\u0101\u02cawo. \u029f\u1d00x ck\u1d00st\u0101\u02cax\u0323w\u00e2 awe\u02ca wudj\u00eex\u0323\u012b\u02cax\u0323 h\u1d00sduq\u01c3oe\u02cas\n the chief. Very was a young man that ran for them\n\n h\u012b\u02cang\u0323a. Ax ke \u0101\u02cawat\u1d00n k\u00eedj\u016b\u02cak q\u00ee\u02cana\u1ef5\u00ee. \u1d00qad\u00ea\u02ca\n for water. From it out he took a fish-hawk its quill. Into it\n\n awats\u0101\u02caq. Y\u016b y\u00ean k\u0101\u02cawat\u1d00n x\u0113\u029f\u01c3 q\u0101x \u029f\u0113\u0142\n he put it. If it bent over slime on account of not\n\n cka\u02ca wucku\u02cak yuq\u0101\u02ca. Cun\u0101\u1ef5\u00ea\u02cat y\u00ean da y\u0113\u02cag\u0323awetsa,\n behaved himself the man. Everyone there when they examined,\n\n du\u012b\u02cak\u01c3 k\u01c3\u1d00tsk\u01c3\u1d58 k\u0101\u02cawaqa. Tc\u01c3u\u029f\u0113\u02caxd\u00ea h\u012bn\n her brother little. she sent. Ever since then water\n\n h\u1d00\u02casduq\u01c3o\u0113\u02cad\u00ea \u0101\u02caway\u1d00 h\u1d00\u02casdu\u012bk\u01c3 k\u01c3\u1d00\u02catsk\u01c3\u1d58. Qot 256-10\n for them carried their brother little. Entirely\n\n g\u0323ag\u016b\u02cadawe du\u012b\u02cak\u01c3 h\u012bn g\u0323\u0101 a\u02cawatan q\u01c3\u012bca\u02ca\n when went away his brother water for she took bucket\n\n duxo\u02caxq\u01c3\u1d58 w\u1d00\u02canq\u01c3es. D\u1d00\u02caxda h\u012b\u02cang\u0323a g\u016b\u02cadawe \u1d00cdj\u012b\u02can\n her husbands for. Twice for water when she went her hand\n\n awu\u02ca\u0142\u00eec\u0101t q\u0101 h\u012bn q\u01c3\u0113q\u01c3. Tc\u01c3u\u029fe\u02ca n\u0113\u0142\n caught a man water near (by the). Then into the house\n\n aw\u00ee\u02cas\u012bne\u02caawe duxo\u02caxq\u01c3\u1d58 aw\u1d00\u02can x\u1d00\u02canq\u01c3 aqad\u0113\u02ca\n when she brought it her husbands close by to into it\n\n uduwats\u0101\u02cak k\u00eedj\u016b\u02cak q\u01c3\u00ee\u02cana\u1ef5\u00ee. Tc\u01c3uy\u016b\u02ca dudj\u012b\u02can wudu\u0142c\u0101d\u00ee\n they put [it] fish-hawk its quill The time her hand was caught\n\n awe\u02ca \u029fa y\u016b\u02cay\u00eank\u0101\u02cawat\u1d00n x\u0113\u029f\u01c3q\u0101x. \u029f\u0113 aw\u0113\u02ca\n when then it bent slime from. Then it was\n\n wud\u00eena\u02caq duxo\u02caxq\u01c3\u1d58 w\u1d00\u02cang\u0323\u1d00\u02cand\u00ee dun\u1d00\u02caq.\n started to get up her husbands to go outside from her.\n\n Ts\u01c3uh\u0113\u02cat\u01c3aawe ag\u0323ac\u1d00\u02cattc, \u029fe\n First one and then the other when she would catch then\n\n at\u016b\u02can\u1d00x wudj\u1d00\u02ca\u0142tc. Tc\u01c3u\u029fe\u02ca \u029f\u0113\u0142 h\u1d00s wudust\u012b\u02can.\n through them [her hands] would go. Then not they saw [them].\n\n H\u1d00\u02casduy\u0101\u02cagu qo\u02caa awe\u02ca \u0101 k\u1d00t wudjix\u0323\u012b\u02cax\u0323.\n Their canoe, however, lake on ran up.\n\nAfter that the sun\u2019s children began to wish that filth would kill\ntheir son. This is why poverty always kills a little boy when his\nfather dies. After her little child had begun to suffer very much they\ncompelled him to go outside with his mother. She made a house with\nbranches at the other end of the town. There she stayed with her little\nchild. She continually bathed her little child inside of the house of\nbranches, and he grew larger there. People kept throwing the leavings\nof food on top of their house. They always called him \u201cThis man living\nhere.\u201d They would laugh at him. Whenever the little boy ran out among\nthe boys who were playing they said \u201cUh! Garbage-man.\u201d Now he said to\nhis mother, \u201cMake a bow and arrows for me.\u201d And, after she had made\nthem, he went out shooting just at daybreak. He shot all kinds of\nthings. When he was getting to be a man, he kept going up close by the\nlake.\n\n H\u1d00sd\u016b\u1ef5\u012b\u02cad\u00ee qo\u02caa awe\u02ca y\u0113\u02ca\u1d00t h\u1d00s aod\u00eec\u00ee\u02ca qah\u0101\u02cas\u01c3tc\n Their son, however, for this they came to wish filth\n\n \u1ef5\u0101qgadj\u0101\u02caq. \u1d00tcawe\u02ca du\u012b\u02cac n\u1d00g\u0323an\u0101\u02can\n would kill him. This is why his father when he dies\n\n \u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d58 q\u01c3\u1d00n\u1d00sk\u00eed\u0113\u02catc wudj\u0101\u02caqtc. \u029fax w\u00e2\u02cayu 257-5\n a little boy\u2019s poverty always is killed of. Very when\n\n k\u1d00c\u016b\u02casawed\u00ea duy\u00ea\u02catk\u01c3\u1d58, du\u029f\u0101\u02ca t\u00een g\u0101\u02can\u00eey\u1d00x\n had suffered her little child his mother with outside\n\n ka\u02caodu\u029f\u0323\u00ee-u\u02ca. \u0100n tcuk\u1d00\u02caq\u01c3awe tc\u0101c h\u00eet aka\u02ca\n they let him go. Town at the other end of branch house at it\n\n ao\u0142\u00eey\u1d00\u02cax. Duy\u00ea\u02catk\u01c3\u1d52 \u1d00\u02caq\u01c3 \u0101n y\u0113 wut\u00ee\u02ca.\n she made. Her little child then with it so she stayed.\n\n \u1d00\u02cacutcnutc duy\u00ea\u02catk\u01c3\u1d52 y\u016b\u02catc\u0101c h\u00eet \u1ef5\u00eek.\n She always bathed her little child the branch house inside.\n\n Desgw\u1d00\u02catc \u029f\u01c3ag\u0101\u02cayan n\u1d00\u0142g\u0113\u02can. Qaq\u01c3ait\u0113\u02caawe\n Now he was getting large. Garbage\n\n dukad\u00ea\u02caq dog\u0323\u00ea\u02catcnutc.\n on top of him (i. e., his house) they would always throw.\n\n \u201cY\u0101\u02cat\u01c3ayauwaq\u0101\u02ca,\u201d yuawe\u02ca da\u1ef5adoq\u0101\u02canutc. U\u02cax\n \u201cThis man living here,\u201d was what they always called him. At him\n\n udu\u0142cu\u02caqnutc. W\u0101nan\u012b\u02casawe yux wudjix\u0323\u012b\u02cax\u0323 257-10\n they would laugh. As soon as out he ran\n\n yu\u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d52 \u1d00cku\u0142\u1ef5\u00ea\u02cat\u00eex\u014dq\u01c3. \u201cTca-\u012b\u02ca\n the little boy among the boys playing. \u201cOh! you dirty\n\n Q\u01c3a\u012b\u02cat\u00ee-c\u016bye\u02ca-q\u0101\u201d \u029fa y\u016b\u02caduwasa. Du\u029f\u0101\u02ca ye\n garbage-man\u201d then what they called him. His mother thus\n\n a\u1ef5a\u02caos\u00eeqa, \u201cS\u1d00ks \u1d00\u02caxdj\u00ee\u1ef5\u00ees \u0142ay\u1d00\u02cax.\u201d a\u029fe\u02ca ye\n he asked, \u201cBows and arrows for me make.\u201d Then so\n\n an\u1d00sn\u012b\u02caawe tc\u01c3\u016b\u02caya ak\u1d00\u02candag\u1d00n\u00eaawe\u02ca\n when she had made them just then when it was daylight\n\n \u0101nagu\u02cattc at\u01c3o\u02cakt\u01c3. \u0141dak\u1d00\u02cat \u1d00\u02cadawe\n he always went shooting with them. All things those\n\n at\u01c3o\u02cakt\u01c3\u00eenutc. Q\u0101x \u1ef5aqsat\u012b\u02cayawe desgwa\u02catc\n he would shoot. Getting to be a man when he was now\n\n y\u016b\u02ca\u0101k\u01c3 a\u1ef5ah\u00ea\u02cataqguttc.\n the lake he always went up close by.\n\nAfter he had gone up there many times something came up quickly toward\nhim. Its mouth was red. After it had done so twice he asked his mother,\n\u201cWhat is that, mother?\u201d Then he prepared a new spear. \u201cWhen it opens\nits mouth for you and puts its forefeet up on land run down to it.\nIt is your father\u2019s canoe.\u201d So he went there and it opened its mouth\nfor him. His mother had said, \u201cShoot it in the mouth,\u201d and, when he\nhad shot it, it was heard to say \u201cG\u0323a,\u201d like a raven. It was as if\nits seats had been all cut off. It was a copper canoe in which were\nwide seats. The canoe was nothing but copper and broke entirely up.\nThroughout the night he carried it into his house to his mother. No\nperson knew of it.\n\n Q\u01c3\u016b\u02cana \u0101\u02cadaq g\u016b\u02catsawe \u1d00c\u1ef5\u00ees \u1ef5\u00een\u1d00x ke\n Many times inland to it after he had gone for him toward up\n\n q\u01c3\u0113\u02cawax\u0323ix\u0323. Q\u01c3\u0101n\u1d00\u02cax \u0142at\u00ee\u02ca \u1d00\u0142eq\u01c3\u0101\u02ca. D\u1d00xdan\u012b\u02can ye\n came quickly. It was around mouth was red. Twice so\n\n \u1d00c n\u1d00sn\u012b\u02ca du\u029f\u0101\u02ca q\u01c3\u0113\u02cawaw\u016bs\u01c3, \u201cD\u0101\u02casayu\n him it had done for his mother he asked, \u201cWhat is that,\n\n a\u029fe\u02ca?\u201d Tcu\u029fe\u02ca y\u00ean a\u02caos\u00een\u00ee \u1ef5\u012bs \u029f\u0101k. \u201cDek\u012b\u02ca q\u01c3w\u1d00n\n mother?\u201d Then there he prepared spear new. Seaward now\n\n d\u0101q \u012bc\u012b\u02caq \u00eey\u1d00\u02cax q\u01c3aowut\u01c3\u0101\u02caxe x\u0323\u0101k\u1d58\n out you run for you it opens its mouth claws\n\n q\u00e2\u02cadj\u00ee g\u1d00\u02ca\u0142aat. I\u012b\u02cac y\u0101gu\u02ca awe\u02ca. aq\u01c3 258-5\n it puts up on land. Your father his canoe it is. To it\n\n \u0101y\u1d00\u02cax dugud\u0113\u02caawe \u1d00cy\u1d00\u02cax q\u01c3\u0113\u02cawat\u01c3\u0101x.\n so when he had gone for him it opened its mouth.\n\n \u201cDu\u0142\u0113q\u01c3\u1d00\u02ca tc\u1d00 t\u01c3u\u02cak.\u201d Tc\u01c3u\u029fe\u02ca\n \u201cIts (mouth\u2019s) redness right in shoot it.\u201d Then\n\n awut\u01c3\u016b\u02caguawe ye uduwa\u1d00\u02cax \u201cG\u0323\u0101\u201d y\u0113\u0142 y\u1d00\u02cax.\n when he had shot it so it was heard to say \u201cG\u0323a,\u201d raven like.\n\n Ay\u00ea\u02cax ca\u1ef5a\u02cao\u029f\u0323ix\u0323ac yey\u1d00\u02cax awe\u02ca w\u016bne\u02ca ay\u00eaxak\u01c3\u0101\u02cawu. X\u1d00tc\n As if were all cut off like it that it was its seats. It was\n\n \u0113q y\u0101\u02cagu ayu\u02ca y\u0113k\u1d58d\u012bwuq\u01c3 ay\u1d00xak\u01c3\u0101w\u02cao. X\u1d00tc tc\u01c3\u1d00s\n a copper canoe that in it were wide seats. It was only\n\n \u029fe y\u0113\u02cat\u00ee \u0113\u02caqayu, \u029fe k\u0101\u02cawaw\u1d00\u029f\u01c3 y\u016b\u02cay\u0101k\u1d58 \u0142dak\u1d00\u02cat \u0101.\n then was copper it was and broke up the canoe all did.\n\n T\u0101t \u1ef5in\u1d00\u02cax awe\u02ca \u0101\u02cawaya duh\u00ee\u02cat\u00ee d\u00ea du\u029f\u0101\u02ca\n Night throughout it was he carried his house to his mother\n\n x\u1d00\u02cand\u00ee. \u029f\u0113\u0142 \u0141\u012bng\u00ee\u02cattc wusko\u02ca. 258-10\n to. Not Tlingit knew it.\n\nNow he began making a big house out of copper. He would pound out\nspears and bracelets under the branches. In those days there was no\niron or copper. He also pounded out copper plates. Then he set them\nall round the inside of the house. When they threw garbage upon his\nhouse [they kept calling him] \u201cPounding-chief.\u201d After he had finished\nthe house there were plenty of copper plates which he kept pounding\nout. When they laughed at him and he ran outside they would say, \u201cUh!\nGarbage-man.\u201d There was a chief\u2019s daughter whom they would let no one\nmarry. After people from all places had tried to get her he prepared\nhimself. He dressed himself at night. He took a piece of twisted\ncopper. He knew where the chief\u2019s daughter slept. He poked the woman\nthrough a hole with this copper roll, and the woman caught hold of it.\nShe smelt it. She did not know what the copper was, no person in the\nworld having ever seen copper. Then he called to her saying, \u201cCome\noutside,\u201d and she went outside to him. \u201cGo down to my house with me.\nWith me you shall stay,\u201d he said to her. She did not know whence the\nman came. The man that used to be called dirty was only going to the\nbeach with her. Just before she touched the door it opened inward. The\ncopper door shone in her face. Whence were all those coppers that stood\naround inside of the house? Then he married her in his house.\n\n Tc\u01c3u\u029fe\u02ca \u0101\u02ca\u029fen h\u00ee\u02catxawe \u1ef5\u0101\u02can\u1d00\u0142y\u1d00x\n Then big one into house it was he was making from\n\n yu\u012b\u02caq. Yutc\u0101\u02cacta\u1ef5\u012bq\u01c3 ade\u02caawe \u0101\u02cat\u01c3\u1d00q\u01c3anutc\n the copper. Under the branches there it was he would pound\n\n \u029f\u0101q s\u1d00k\u1d58 k\u012bs s\u1d00k\u1d58. \u029f\u0113\u0142 g\u0323ay\u0113\u02cas\u01c3 q\u014dst\u012b\u02ca\u1ef5\u012bn qa\u02catcu\n spears for bracelets for. Not iron there was or\n\n \u0113q y\u1d00x \u1ef5at\u012b\u02ca\u1ef5\u012b \u1d00t. T\u00eenna\u02ca yax ts\u01c3u\n copper like were things. Copper plates like also\n\n at\u01c3\u0113\u02caq\u01c3. \u029fe n\u0113\u0142 \u1ef5\u012b\u02caya \u1d00c\u1d00\u02cak\u1d00nadj\u1d00\u0142.\n he pounded. Then in the house inside he set them all down.\n\n Tc\u01c3u\u029fe\u02ca dok\u1d00\u02cat ku-dox\u0113\u02catc q\u01c3a\u012bte\u02ca.\n Then on him they always threw garbage.\n\n \u201cY\u0101\u02cadat\u01c3\u1d00\u02caq\u01c3-anq\u0101\u02cawo.\u201d Y\u00ean asn\u012b\u02ca weh\u00ee\u02cat qa\n \u201cThis pounding rich man.\u201d When he finished the house and\n\n yu\u02cat\u00eenna de c\u0101\u02ca\u1ef5ad\u00eeh\u0113n y\u016b\u02can\u00ee\u0142q\u01c3 ade\u02ca\n the copper plate of there were plenty in that house at them\n\n \u1d00t\u01c3aq\u01c3\u1d00\u02cat. Tc\u01c3aye\u02ca u\u02caxan\u1d00x du\u0142cu\u02cag\u0323tawe\u02ca, k\u01c3\u00eas\u0101\u02can\u00ee\n he was pounding. So at him when they laughed, little boys\n\n x\u014d yux nac\u00ee\u02caqtc. \u201cTca-\u012b\u02ca q\u01c3a-ite\u02ca-c\u016b\u02caye-q\u0101.\u201d\n among out would run. \u201cOh! you dirty garbage-man.\u201d\n\n Y\u016b\u02caans\u01c3at\u00ee\u02ca-si \u029f\u0113\u0142 dudj\u00eede\u02ca y\u0113\u02caqasado\u02caha.\n A rich man\u2019s daughter not to her would let anyone have.\n\n \u0141dak\u1d00\u02cat y\u0113tx duc\u0101\u02caq\u01c3awe\u02ca tc\u01c3u\u029fe\u02ca a\u1ef5\u00ee\u02cas\n All [places] from when they tried to marry then for her\n\n y\u0113n \u016b\u02cawani. H\u016btc qo\u02caa t\u0101\u02cadawe ct\u0101\u02cade 259-5\n there he got ready. He, however, at night himself\n\n y\u0113\u02cadj\u00eewud\u00eene. Eq k\u1d00t\u00ee\u02caq\u01c3 aos\u00eete\u02ca. \u0100t\u0113\u02caxya\n dressed up. Copper a twist of took. Where she slept\n\n aos\u00eeku\u02ca yu\u0101n\u1ef5\u0113\u02cad\u00ea. T\u01c3aq\u01c3\u0101\u02can\u1d00xawe \u1d00tc\n he knew the rich man\u2019s daughter. From the hole that\n\n yu-\u1d00q\u0142\u00ee\u02cats\u1d00qk yuc\u0101\u02caw\u1d00t yu\u0113\u02caq-k\u1d00t\u00ee\u02caq\u01c3tc. Yucaw\u0101\u02cattc\n he was pushing with it the woman the copper roll. The woman\n\n ao\u0142ic\u0101\u02cat. Aodz\u00een\u00ee\u02caq\u01c3. \u029f\u0113\u0142 ag\u0323a\u02ca wus-ha\n caught it. She smelt it. Not what (for it) it was [she knew]\n\n yu\u0113\u02caq. \u029f\u0113\u0142 \u0142\u012bng\u00ee\u02cat-\u0101n\u0113\u02caq\u01c3 ax dust\u00ee\u02candj\u00eeayu\u02ca \u0113q.\n the copper. Not in the world of it having ever seen copper.\n\n Tc\u01c3u\u029fe\u02ca \u0101\u02cawaxox, \u201cH\u0101gu g\u0101\u02canq\u01c3a.\u201d X\u1d00\u02cani yux\n Then he called her, \u201cCome outside.\u201d To him outside\n\n wug\u016b\u02cat. \u201c\u1d00xh\u00ee\u02cat\u00ee\u1ef5\u012bd\u00ea\u02ca x\u0101\u02cana\u1d00de. Ax\u1d00ni\u1ef5e\u02ca\n she went. \u201cDown to my house go with me. With me\n\n \u00eeq-gw\u00e2te\u02ca\u201d y\u016b\u02caa\u1ef5aos\u00eeqa. Gud\u1d00xq\u0101\u02cax 259-10\n you are going to stay,\u201d what he said to her. From whence\n\n sayu\u02ca \u016b\u02cawadj\u00ee \u029f\u0113\u0142 ye\u02caawusku. Y\u016b\u02cadu\u012bqon\u012b\u02cak\n it was he came not she knew. The man they used to call [dirty]\n\n q\u0101x sate\u1ef5\u00ee\u02ca, ts\u01c3\u1d00s yu\u00ee\u02caqt\u00ea ayu\u02ca \u1d00c\u012b\u02can\n come to be the man it was only to the beach that with her\n\n \u1ef5\u0101\u02cana\u1d00t. Tc\u01c3a dudj\u00ee\u02ca cuk\u1d00dawe\u02ca n\u0113\u0142 c\u016b\u02cadj\u00eex\u00een,\n was going. Just before her in front of into thehouse it flew,\n\n yu\u0113\u02caq q\u01c3ax\u0101\u02cat duy\u00ea\u02cat kaod\u00eeg\u1d00\u02cana\u1ef5\u00ee\u02ca. Tc\u01c3u\u029fe\u02ca\n the copper door her face shining in. Then\n\n gutx\u1d00\u02catsayu \u029fe n\u0113\u0142\u1ef5\u012b\u02ca ca\u1ef5aq\u0101\u02cawadj\u1d00\u0142\n from where was it then down inside the house stood all around\n\n y\u016b\u02cat\u00eenna. Tc\u01c3u\u029fe\u02ca \u0101\u02cawaca duh\u00ee\u02cat\u00eeq\u01c3.\n the coppers. Then he married her in his house.\n\nBy and by the people began searching for that woman. They missed her\nfor many days. Two days were passed in searching for her. Then her\nfather said to a slave, \u201cSearch below here.\u201d The slave searched there\nfor her. When he had looked into the house the slave backed out. It\nbegan shining in his face. Then the woman\u2019s husband from inside the\nhouse said to him, \u201cCome in. Do not tell about my house,\u201d he said. \u201cSay\nGarbage-man has married her.\u201d When he came into the house he told about\nit. He said, \u201cGarbage-man has married her.\u201d Then they started to rush\nout. Her mother cried, \u201cMy daughter!\u201d Then they rushed to his door.\nThey kicked into the house, under the house made of branches. \u201cD\u1d00m\u201d it\nsounded. It shone out into her face, and they started back from the\nhouse door. Where was their anger against him? Then she became ashamed.\nAfter they got home he sent for his father-in-law, and he put eight\ncoppers on him because he had married his daughter. Then they threw\nthe branch house away, letting the copper shine out. But his father\nhad done this purposely to him in order to help him. So even now, when\na man is poor, something comes to help him. This shows how valuable\ncopper was at the place where this happened. Even lately a copper plate\nused to cost two slaves. It has since become an everlasting thing there\n(i. e., it is now used there all the time).\n\n Du-\u012bg\u0323\u0101\u02ca qodic\u012b\u02ca y\u016b\u02cacaw\u1d00t. Wud\u016b\u02cadziha\n For her they started to hunt that woman. They came to miss her\n\n k\u01c3\u016b\u02can\u1ef5ag\u012b\u1ef5\u00ee. K\u1d00naxsa\u02ca d\u0113x oxe\u02ca \u1d00g\u0323a\u02ca\n for many days. After two [days] were passed for her\n\n ug\u0323a\u02caqoduci\u1ef5a\u02ca. W\u0101nan\u012b\u02casawe du\u012b\u02cac gux, ye\u02ca\n while they were hunting. And then her father a slave, thus\n\n a\u1ef5a\u02caos\u00eeqa, \u201cK\u01c3\u0113 g\u0323\u00eana\u02cat qe\u02cac\u00ee.\u201d \u1d00t k\u016b\u02cawac\u00ee y\u016b\u02cagux\n said to, \u201cGood below here hunt.\u201d Then hunted the slave\n\n dox\u1d00\u02cant. Tc\u01c3u\u029fe\u02ca \u0101\u02can\u0113\u0142 \u1ef5awusa\u1ef5e\u02caawe y\u016b\u02cagux\n for her. Then into the house when he looked the slave\n\n g\u0323\u0101\u02can\u00ee qo\u02caxodj\u00eeq\u1d00q. Du\u1ef5\u00ea\u02cat ka\u02caodig\u1d00n. Yuh\u00ee\u02cat 260-5\n outside backed. His face it started to shine in The house\n\n \u1ef5\u012b\u02cad\u1d00x, \u201cN\u0113\u0142 gu\u02ca\u201d y\u016b\u02caa\u1ef5aos\u00eeqa y\u016b\u02cac\u0101w\u1d00t\n from in, \u201cInto the house come,\u201d what said to him the woman\u2019s\n\n xoxtc. \u201c\u0141\u00ee\u0142 k\u012bnig\u012b\u02caq ya axh\u00ee\u02cat\u00ee\u201d \u029fe y\u016b\u02caa\u1ef5aos\u00eeqa.\n husband. \u201cNever tell it about my house,\u201d then he said to him.\n\n Y\u0113 qo\u02caa y\u00ean a\u1ef5a\u02caos\u00eeqa, \u201cQ\u01c3a-\u012b\u02cat\u00eecuye-q\u0101tc uwaca\u02ca\u201d\n So but there he said to him, \u201cGarbage-man married her\u201d\n\n yuq\u01c3w\u1d00\u02cansk\u0101ni\u0142n\u00eek. L\u1d00 n\u0113\u0142 wugud\u012b\u02caawe aka\u02cawan\u00eak.\n tell that. Then into the house when he came he told it.\n\n \u201cQ\u01c3a-\u012b\u02ca\u00eecuye-q\u0101tc uwaca\u02ca\u201d y\u016b\u02cack\u1d00\u0142n\u012bk. Tc\u01c3u\u029fe\u02ca awe\u02ca y\u016bx\n \u201cGarbage-man married her\u201d he said. Then it was out\n\n h\u1d00s dju\u02cade\u1d00t. \u201c\u1d00xs\u012b\u02cak\u01c3\u201d y\u016b\u02caq\u01c3oyaqa du\u029fa\u02ca.\n they started to rush. \u201cMy daughter\u201d said her mother.\n\n Tc\u01c3u\u029fe\u02ca aq\u01c3a\u02cawu\u0142t h\u1d00s \u0142\u016b\u02cawaguq. Y\u016b\u02catcac-h\u00eet 260-10\n Then to his door they rushed. The branch house\n\n g\u0323et\u0142a\u02caa h\u00eet n\u0113\u0142 \u1d00cuka\u02cao\u0142\u00eets\u1d00x. \u201cD\u1d00m\u201d y\u016b\u02cayudowa\u1d00x.\n inside house into they kicked. \u201cD\u1d00m\u201d it was heard like.\n\n Duy\u00ea\u02catayu kaodig\u1d00\u02can. Yuh\u00ee\u02cat\u1ef5\u012ban\u1d00\u02caq\n Her face it was it started to shine in. From the house door\n\n g\u0101\u02can\u012bqox h\u1d00s wu\u02cadiq\u00ea\u029f\u01c3. G\u016bs\u016b\u02ca a\u1ef5\u00ee\u02cas k\u01c3\u0101nt wun\u016b\u02cagu.\n back outside they started to go. Where for him anger was.\n\n Tc\u01c3u\u029fe\u02ca k\u0101wad\u012b\u02caq\u01c3. N\u0113\u0142d\u00ea\u02ca h\u1d00s na\u0101\u02cadawe ag\u0323\u0101\u02ca\n Then she became ashamed. Home they when went for him\n\n qoq\u0101\u02caawaqa duwu\u02ca. Dox\u1d00\u02cant h\u1d00s \u0101\u02cadawe\n he sent for his father-in-law. To him they when came\n\n n\u1d00s\u01c3gaducu\u02ca t\u00eenna\u02ca \u1d00cn\u0101\u02ca\u1ef5e aos\u00ee\u02cane \u1d00s\u012b\u02ca\n eight coppers on him he put his daughter\n\n awuc\u0101\u02ca\u1ef5etc. \u029fe adad\u1d00\u02caxd\u00ea caodu\u029f\u0323\u00eeg\u0323\u00ea\u02catc\n because he married. Then from around it they threw away from\n\n yutc\u0101\u02cac-h\u00eet \u1ef5\u012b\u1ef5\u00ee. Yut ka\u02caodig\u1d00n y\u016b\u02ca\u0113q. Qo\u02caa\n the branch house did. Out started to shine the copper. But\n\n du\u012b\u02cac awe\u02ca ye \u1d00c\u012b\u02cat ta\u02caodit\u1d00n du\u012bg\u0323\u0101\u02ca\n his father that one so to him did it purposely for him\n\n \u1d00t n\u1d00g\u0323as\u016b\u02cat. \u1d00tcawe\u02ca \u1ef5i\u1ef5id\u1d00\u02cade qawu ts\u01c3u\n something to help him out. This is why even now a man also\n\n q\u01c3an\u1d00ck\u00eed\u0113\u02cax n\u1d00\u02caxs\u1d00t\u012bn yug\u0323\u0101\u02caayu \u1d00t\n poor is for him something\n\n y\u1d00s\u0113\u02cak. \u1d00tcawe\u02ca h\u0113\u02can\u1d00xa \u0113q \u0101\u02caq\u01c3ao\u0142its\u012bn.\n comes up and helps out. This is why there copper is expensive.\n\n \u1d00q\u01c3 ye \u1d00t wuni\u1ef5\u012b\u02catc. Tc\u01c3uya\u02ca \u1ef5\u00eed\u1d00t x\u1d00\u02cang\u0323\u0101t ts\u01c3u d\u0113x 261-5\n At it so thing happened. Even lately too two\n\n gux ck\u1d00\u02cate\u1d00tsinen t\u00eenna\u02ca. Tc\u1d00 \u029f\u1d00\u02cak\u1d58\n slaves used to cost a copper. Become an everlasting\n\n qo\u02cadz\u00eet\u012b\u02ca\u1ef5\u012b-\u1d00tx s\u00eet\u00ee\u02ca \u1d00q\u01c3.\n living thing it is there.\n\nFOOTNOTES:\n\n[128] All these stories, with the exception of nos. 100 and 106, were\nobtained at Sitka.\n\n[129] Another version is incorporated into story 31.\n\n[130] \u0141uq\u1d00na\u02ca, probably equivalent to Kwakiutl \u029f\u014d\u02cakoala.\n\n\n90. THE MAN WHO WAS ABANDONED\n\nPeople living in a long town were suffering from famine. A certain man\nstayed with his uncle, who had two wives. The people were very hungry.\nThis man was always sleeping, for he was lazy. When their food was all\ngone, they started away from the lazy man to camp, but his uncle\u2019s\nwife threw some dried fish into a hole beside the house post for him,\nwhile she was walking around back of the fire. Then she said to him, \u201cI\nthrew a piece of dried fish into the post hole for you.\u201d He would put a\nsmall piece of this into his mouth. When he took it out, he would go to\nsleep. He always had his head covered.\n\n Qowau\u02cawau \u0101ntqen\u00ee\u02ca \u0101n qo\u0142ay\u1d00\u02catq\u01c3 aaya\u02ca \u1d00q\u01c3\n Were living people town in a long where in it\n\n q\u014d\u02cawa\u0113n. Duk\u0101\u02cak x\u1d00nq\u01c3 y\u0113\u02ca\u1ef5at\u00ee, yuq\u0101. D\u1d00xn\u1d00\u02cax \u1ef5at\u00ee\u02ca\n was a famine. His uncle with he stayed a man. Two were\n\n duk\u0101\u02cak c\u1d00t. Yuq\u0101\u02ca \u0101\u02caawe y\u0101n d\u0113nk\u016b\u02cawane. Tc\u01c3a l\u1d00k\u1d58\n his uncle\u2019s wives. The men those were very hungry. Always\n\n nat\u0113\u02catc yuq\u0101\u02ca \u016bdz\u00eeka\u02ca. \u029f\u1d00x q\u0101q\u01c3ax\u1d00\u02cant\n slept the man, he was lazy. Very to men\n\n acux\u0323\u012b\u02cax\u0323awe nao\u0142ig\u0323\u0101\u02cas\u01c3 dun\u1d00\u02caq\n when [food] was all gone they started for camp from him\n\n y\u016b\u02caudzika\u1ef5a-qua. D\u012b\u1ef5\u012b\u02can\u1d00x aa duk\u0101\u02cak 262-5\n the lazy man. Back of the fire it was his uncle\u2019s\n\n ca\u02cattcawe g\u0323\u0101s\u01c3-k\u01c3\u00ee ite\u02cad\u00ea \u1d00t wug\u0323\u0113\u02caq\u01c3 \u1d00tq\u01c3\u0113\u02cac\u00ee\n wife that post hole down in the something threw dried fish\n\n doq\u01c3\u0113\u02cas. Tca ad\u00ea\u02ca wuck\u1d00\u02cat wudigu\u02cat\n for him. Just as there around she started to walk\n\n diy\u0113\u02cad\u00ee. Ayu\u02ca ye\u02ca acia\u02caos\u00eeqa \u201cEq\u01c3\u0113\u02cas\n at the rear of the fire. When thus she said to him \u201cFor you\n\n g\u0323\u0101s\u01c3-k\u01c3\u00ee \u012bt\u012b\u02cad\u00ee \u1d00tq\u01c3\u0113\u02caci x\u00e2g\u0323\u0113\u02caq\u01c3.\u201d Y\u0113\u02cak\u1d58g\u0323e awe\u02ca\n post hole into dried fish I threw.\u201d A small piece that\n\n wuct\u016b\u02cad\u00ee andat\u012b\u02catc. \u0100x ke ag\u0323at\u012b\u02can\n into his mouth he would put. From it out when he took it\n\n tc\u01c3a L\u1d00k\u1d58 nat\u0113\u02catc. C\u1d00na\u02caodas\u01c3\u00ee\u02cattc.\n all the time he would sleep. He would always cover his head.\n\nSuddenly something said to him, \u201cI am come to help you.\u201d When he looked\nthere was nothing there. At once he fell asleep. Hunger was overcoming\nhim. At once he prepared himself for it. What was speaking to him was\na small thing running around him. Its teeth were long. Then he took it\naway. He put it among his rags, and fell asleep again. Then he dreamed\nthat it said to him, \u201cPut me into the water.\u201d When it was getting light\nhe did so. He went down into the water with it. He kept throwing it\nup and down in his hands. Saying, \u201cYou came to help me,\u201d he threw it\ninto the water. Where he threw it in [the water] smoked. And when it\nwas getting dark he covered his head. When day was beginning to dawn\nhe heard the cry of the raven below him. A halibut had drifted ashore\nthere, and the thing that was helping him was at its heart.\n\n Wanan\u012b\u02casawe du\u1ef5\u00eex\u1d00\u02cand\u00ee y\u0113 \u1ef5a\u02caodudz\u00eeqa,\n At once down close to him thus something said to him,\n\n \u201cI\u012bg\u0323\u0101\u02ca x\u1d00t w\u016bsu\u02ca.\u201d \u029f\u0113k\u01c3 gw\u00e2\u02cay\u1d00\u0142 wuda\u1d00\u02cat \u1d00t 262-10\n \u201cFor you I come to help.\u201d Not was anything there at it\n\n \u1d00\u0142g\u0323\u0113\u02can. Wanan\u012b\u02casawe t\u0101tc uwadj\u1d00\u02caq.\n when he looked. At once asleep he fell (or was killed by).\n\n Daduk\u1d00\u02can\u1d00x y\u1d00x \u1ef5at\u00ee\u02ca y\u016b\u0142\u02ca\u0101x\u0323\u1d58. Wanan\u012b\u02casawe y\u00ean\n Overcoming him like was the famine. And then there\n\n a\u1ef5\u0101\u02caway\u1d00k. Y\u016b\u02caye-\u1d00ct-\u0101\u1ef5aqa-\u1d00t\n he got ready for it. What was speaking to him\n\n yeku\u0142ig\u0101\u02ca\u1ef5\u00ee-\u1d00tawe\u02ca duy\u0101x\u1d00\u02cant wudj\u00eex\u0323\u012b\u02cax\u0323. Du\u016b\u02cax\n was a small thing which around by him was running. Its teeth\n\n y\u0113kdiy\u0101\u02cat\u01c3. Tc\u01c3u\u029fe\u02ca ax \u0101\u02cawac\u0101t. Do\u1d00ts\u01c3\u012b\u02ca\u029f\u01c3\n were long. Then from it (up) he took it. His rags\n\n t\u016b\u02caq\u01c3awe a\u1ef5\u0101\u02cawac\u1d00t. \u029fe t\u0101tc uwadj\u1d00\u02caq. Ye\n among he put it. Then asleep he fell. As follows\n\n adj\u016b\u02can, \u201cH\u012bnq\u01c3 q\u01c3w\u1d00n y\u00ean x\u1d00t c\u1d00t,\u201d\n he dreamt, \u201cIn the water (imp.) there me put,\u201d\n\n yu-\u1d00ct-\u0101\u02ca\u1ef5aqa. \u1ef4aq\u0113na\u0113\u02can\u00ee awe\u02ca ay\u1d00\u02cax a\u02caos\u00eene.\n what it said to him. It was getting light when like it he did.\n\n Eg\u0323e \u0101n \u1ef5\u0113q uwagu\u02cat. Dudj\u012b\u02can 263-5\n Inside with it down [to the water] he went. His hands\n\n t\u0101\u02caq\u01c3awe ke \u0101x\u00ea\u02catctc. \u201cX\u0101g\u0323a\u02ca\n in those up [and down] he threw it always. \u201cFor me\n\n iwasu\u02ca,\u201d y\u0113\u02caa\u1ef5\u00ean\u1d00sq\u0101\u02caawe h\u012bn n\u1d00x \u0101wax\u0113\u02catc.\n you come to help,\u201d when he said so water into he threw it.\n\n Wuduwas\u01c3\u1d00\u02caqawe \u1d00t \u0101wax\u00ea\u02catci\u1ef5a. \u029fe y\u00ea\u02candi\u1ef5ax\n It smoked where he threw it. Then there\n\n x\u0323\u00een\u1d00\u02ca-\u1d00\u02cat\u00ee awe\u02ca cana\u02caod\u00ees\u01c3\u00eet. Tc\u01c3u\u029fe\u02ca\n it was getting dark when he began to cover his head. Then\n\n aq\u0113\u02cana\u0113\u02can\u00ee t\u00ee\u2019nawe \u0101\u02cawa\u1d00x y\u0113\u0142 sa\n it was getting toward daylight when with he heard raven\u2019s cry\n\n du\u012bg\u0323aya\u02cad\u00ea. Tc\u0101\u029f gw\u00e2\u02ca\u1ef5a y\u0101\u02can\u1d00x y\u00ean a\u02caos\u00eeguq. \u1d00t\u0113\u02cas\u01c3\u00ee\n below him. Halibut it was ashore there drifted. Its heart\n\n kade\u02caq\u01c3 a\u1ef5ax\u0323\u1d00\u02cat y\u016b\u02ca-\u1d00c\u012bg\u0323\u0101\u02ca-wus\u016b\u02cawu-\u1d00t.\n on it was the thing that helped him.\n\nQuickly he built a house. He built a big one. In the morning he went\ndown to the beach with his helper and let it go. Toward daylight he\nagain heard the raven\u2019s call at the beach, and he ran down. Then five\nseals were floating below him, one behind another. His helper hung\naround the neck of the fifth, and he took it off. One could not see\nabout inside of his house on account of the drippings. His uncles who\nhad left him, however, were suffering from famine.\n\n Ts\u01c3ayu\u02cak\u01c3awe h\u00eet y\u1d00x dji\u02caw\u1d00ne. A\u029f\u0113\u02can ao\u0142iy\u1d00\u02cax. 263-10\n Quickly house he made. A big one he made.\n\n Ts\u01c3ut\u0101\u02cadawe \u0113q an \u1ef5\u0113q uwagu\u02cat, \u1d00djiwan\u1d00\u02caq\n In the morning it was beach with it down he went and let it go\n\n ts\u01c3u. \u0100x \u1ef5aq\u0113\u02caga a\u02caawe ts\u01c3u eq de\n also. After that when it was getting daylight again beach at\n\n wud\u016b\u02cawa\u1d00x y\u0113\u0142 sa. \u0100\u02ca\u1ef5\u0113q wudjix\u0323\u012b\u02cax\u0323. Tc\u01c3u\u029fe\u02ca\n he heard the raven\u2019s call. Down there he ran. Then\n\n k\u012bdj\u00ee\u02canawe wudcu\u02cata ka\u02caodiha y\u016b\u02catsa\n five one behind another started to float the seals\n\n du\u012bg\u0323a\u1ef5\u0101\u02caq\u01c3. Kidj\u00ee\u02cana \u0142\u0113d\u1d00\u02caq\u01c3 ad\u0113\u02caawe q\u01c3ayax\u0323\u1d00\u02cat.\n below him. The fifth one\u2019s neck around it hung.\n\n We\u02caaciye g\u0323\u0101nas\u0113\u02catc-\u1d00t da\u1d00txak\u0101\u02ca awadj\u1d00\u02ca\u0141. \u029f\u0113\u0142 dut\u012b\u02can\n Around his neck thing from it he took. Not could be seen\n\n de duh\u00ee\u02cat\u00ee a\u1ef5\u00ee yuq\u1d00\u0142\u016b\u02caxtc\u0101tc.\n his house inside of it on account of the drippings.\n\n Yu acn\u1d00\u02caq-wu\u0142\u00eeg\u0323\u0101\u02cas\u01c3\u00ee duk\u0101\u02cak-h\u1d00s qo\n Those from him went his uncle\u2019s, however,\n\n ya\u0113\u02can d\u0113n w\u016b\u02can\u00ee.\n suffering from famine were.\n\nSuddenly some mountain sheep came out above him. He let it go among\nthem. Then all fell down. The inside of his house could not be seen on\naccount of the great abundance of food.\n\n Wanan\u012b\u02casawe duk\u00een\u0101\u02cada ka\u02caod\u00eek\u01c3\u00eet\u01c3\n At once on top of him (i. e., above him), came out\n\n dj\u1d00\u02canwu. X\u014d\u02cade adj\u012b\u02cawan\u1d00q. \u029f\u0113 \u0142dak\u1d00\u02cat\n mountain sheep. Among them he let it go quickly. Then all\n\n d\u0101q kawas\u016b\u02cas. Tc\u01c3u\u029fe\u02ca \u029f\u0113\u0142 wudut\u012b\u02can de\n down fell. Then not could be seen\n\n duh\u00ee\u02cat\u00ee\u1ef5\u00ee-\u1d00t c\u0101\u02ca\u1ef5e\u0142ah\u0113n 264-5\n the things inside of his house [on account of] plenty of\n\n \u029f\u0113n.\n great.\n\nNow when his uncle thought that he had died he sent some one thither to\nburn his body. His slaves that he told to go after him came thither,\nand he called the slaves into the house. They came up. He gave them\nthings to eat, and they remained with him one night. One of these\nslaves had a child. Then he said to them, \u201cDo not take away anything.\u201d\nThe little slave, however, threw a piece inside of something. \u201cTell\nyour household that you burned me up.\u201d He left those directions with\nthem.\n\n Dutuw\u016b\u02catc \u0142\u0101\u02caxawe duk\u0101\u02caktc ade\u02ca\n When he thought he had died of famine his uncle thither\n\n kok\u0101\u02cawaqa du\u012bg\u0323a\u02ca q\u1d00g\u0323\u0101\u02cax dusq\u0101\u02candayu.\n told some to go for him in order to burn up [his body].\n\n Dug\u016b\u02caxq\u01c3o a\u02cade ak\u0101\u02cawaqa \u1d00txawe\u02cat dox\u1d00\u02cant uwaqo\u02cax.\n His slaves there he told to go after it to him (they) came.\n\n W\u0113\u02caguxq\u01c3 n\u0113\u0142de\u02ca awax\u014d\u02cax. D\u0101q a\u02caosi\u1d00t. Q\u01c3\u0113x\n The slaves into the house he called. Up [they] came. He was\n\n \u1d00t t\u012bx. \u029f\u0113q\u01c3 \u1d00cx\u1d00\u02can\u00ee uwaxe\u02ca.\n giving them things to eat. One [night] with him [they] stayed.\n\n A\u02casiwe \u1ef5\u00ea\u02catk\u01c3wa\u1ef5a u y\u016b\u02cagux. Y\u0113\u02casdo-da\u1ef5aqa, \u201c\u0141\u00ee\u02ca\u0142 264-10\n It was had a child a slave. He said to them, \u201cNothing\n\n ke ai\u02cac\u1d00\u02catdj\u012bk q\u01c3w\u1d00n.\u201d A\u1d00\u02casiwe \u1d00t t\u016b\u02cade \u0101\u02cawug\u0323\u0113q\u01c3\n away take\u201d (imp.). It was something into threw\n\n y\u016b\u02caguxk\u01c3utc. \u201cDek\u0113\u02cawu tusig\u1d00\u02can\n the little slave. \u201cWe burned him up\n\n yu-q\u01c3w\u1d00\u02can-ckan-\u012b\u0142n\u012bk-\u00eets\u01c3\u0101\u02cat\u012bt\u00een.\u201d Y\u016b\u02cay\u00ean \u1d00cuk\u0101\u02cawadja.\n tell your household.\u201d That word he left with them.\n\nWhen they reached home that night the baby began to cry: \u201cLittle fat,\nLittle fat,\u201d the slave\u2019s child began to cry out. There was a great\nfamine in the town whither the people had moved. Some among them had\ndied. Then the chief thought about the way the slave\u2019s baby was crying.\nHe kept crying louder: \u201cLittle fat, Little fat,\u201d he cried. His mother\nsaid, \u201cHe is crying for the inside of a clam.\u201d But the slave had a\npiece of fat on her side for her baby. She sat up with it. Its mouth\nwas greasy all over. At once she confessed to him. She said to her\nmaster, \u201cHe is there. The things that he has are many.\u201d\n\n T\u0101t \u0101n h\u1d00s q\u014d\u02caxawe ke ka\u02caodig\u1d00x du\u1ef5\u00ea\u02catk\u01c3\u1d52.\n At night home they when got out began to cry the baby.\n\n \u201cTay\u00ea\u02cak\u01c3we, tay\u00ea\u02cak\u01c3we,\u201d y\u016bk dag\u0323\u0101\u02cax y\u016b\u02cagux\n \u201cLittle fat, Little fat,\u201d out started to cry the slave\u2019s\n\n \u1ef5\u00eatk\u01c3\u1d52. Q\u014d\u02cawa\u0113n y\u016b\u02ca\u0101n\n child. There was a great famine in the town\n\n y\u016b\u02ca-\u1d00t-nao\u0142ig\u1d00\u02cas\u01c3\u00ee\u1ef5a. \u1d00\u02caxo a\u0142\u1d00x\u0323\u1d58t\u01c3. \u0100\u02cawe\n where the people moved to. Among them some died. This\n\n \u0101\u02cawaq\u0113t y\u016banq\u0101\u02cawutc yu-ad\u00ea\u02caq-dag\u0323\u1d00\u02cax\u1ef5a y\u016b\u02cagux\n thought about the chief the way was crying the slave\u2019s\n\n \u1ef5\u00ea\u02catk\u01c3\u1d52. Ts\u01c3\u1d00s aka\u02ca ke ak\u1d00nat\u012b\u02can.\n baby. Only to it up he was adding [he was making it louder].\n\n Y\u016bk dag\u0323\u0101\u02cax y\u016b\u02cagux \u1ef5\u00ea\u02catk\u01c3\u1d52: \u201cT\u0101\u02ca\u1ef5ak\u01c3we,\n Out cried in this way the slave\u2019s baby: \u201cLittle fat,\n\n t\u0101\u02cayak\u01c3we.\u201d Y\u016bk dag\u0323\u0101\u02cax y\u016b\u02cagux \u1ef5\u00eatk\u01c3\u1d52.\n Little fat.\u201d Out cried the slave\u2019s child.\n\n \u201cG\u0323a\u02ca\u029fg\u0323e\u1ef5\u012b\u02caawe \u1ef5\u012b\u02caa\u1ef5as\u0101k\u1d58,\u201d du\u029f\u0101\u02ca ye\n \u201cThe inside of a clam it is he is calling for,\u201d his mother so\n\n \u1ef5awaqa\u02ca. X\u1d00tc k\u00eetcy\u00ea\u02cadawe \u0101\u02cadat\u012bn 265-5\n said. But a piece [of fat] on her side had\n\n y\u016b\u02caguxtc du\u1ef5\u00ea\u02catk\u01c3\u1d52 q\u01c3\u0113s. \u0100n ca\u02caod\u00eeqe.\n the slave her baby for. With it she started to sit up.\n\n D\u014d\u02caq\u01c3w\u1d00 da\u02caw\u1d00\u0142\u00eet\u00eat\u029f\u01c3. Wanan\u012b\u02casawe \u0101n y\u00ean\n Its mouth was greasy all over. At once to him there\n\n ak\u0101\u02cawan\u00eek. Ye \u0101n ak\u0101\u02cawan\u00eek\n she told it to him (her master). Thus to him she told\n\n dus\u01c3at\u012b\u02ca t\u00een. \u201c\u0100\u02cawu ho. A\u029f\u0323\u0113\u02can \u1d00t c\u0101\u02ca\u1ef5\u1d00\u0142ah\u0113\u02canawe\n her master to. \u201cHe is there. Many things there are many\n\n dudj\u012b\u02ca.\u201d\n he has.\u201d\n\nThen all started thither. Indeed it was a great quantity of things that\nhe had. The wife of his uncle who had hated him tried to make herself\nlook pretty, but when she wiped her face something got inside of the\nrag and she cut her face. But the one who had thrown something into the\npost hole for him, he thought kindly toward. Then the people moved to\nhim. He willed, however, that the food should not fill his uncle or his\nuncle\u2019s wife. Just where they lay, his uncle and his uncle\u2019s wife were\ndead. So he married the other wife that helped him. The food his helper\nobtained for him, however, he sold for slaves. The people came to him\nto buy everything. Afterward he fixed a little box for the thing that\nhad helped him. No one ever saw it because it was kept out of sight.\n\n Tc\u01c3u\u029fe\u02ca n\u0101q\u01c3 ka\u02caodow\u1d00na\u02caad\u00ea. Tcay\u1d00\u02cax gw\u00e2\u02cayu a\u029f\u0113\u02can\n Then thither all started. Like it it was great there\n\n \u1d00t-ca\u1ef5\u1d00\u02ca\u0142ah\u0113n g\u0323w\u00e2y\u016b\u02ca dudj\u012b\u02ca.\n quantity of things it was he had.\n\n \u029f\u0323uk\u1d00tct\u0101\u02cad\u1d00na \u029f\u0113q\u01c3 \u1d00t\u012b\u02ca\u1ef5ia duk\u0101\u02cak c\u1d00t\n Tried to make herself look pretty one it was his uncle\u2019s wife,\n\n \u1d00cak\u01c3\u0101\u02cane-a. Du\u02cayeda \u1d00\u0142g\u0323\u0113\u02cagu ayu\u02ca 265-10\n the one that had hated him. Her face was wiping when\n\n \u1d00t\u016b\u02cax \u1d00t wux\u0323\u012b\u02cax\u0323. Duw\u1d00ck\u1d00\u02ca awak\u01c3\u1d00\u02cak\u01c3\u1d58.\n inside of it (rag) something got. Her face she cut.\n\n W\u0113\u02cadoq\u01c3es g\u0323\u0101\u02cas\u01c3-k\u01c3\u00ee \u012bt\u012b\u02cad\u00ee \u1d00t wug\u0323\u0113\u02caq\u01c3\u00eaa qo\u02caa\n The one for him post hole into something threw, however,\n\n k\u01c3ed\u0113\u02can \u1d00t t\u014d\u02cadit\u1d00n. Tc\u01c3u\u029fe\u02ca\n in a good way something he started to have thought. Then\n\n dox\u1d00\u02cant nao\u0142\u00eeg\u0323\u1d00\u02cas\u01c3 y\u016b\u02ca\u0101ntqen\u00ee. Yuduk\u0101\u02cak qo\u02caa ye\n to him moved the people. His uncle, however, so\n\n \u1d00t\u016b\u02cad\u00eet\u1d00n, y\u016b\u02ca\u1d00tx\u0101 \u0142q\u01c3\u0113\u02caa k\u016b\u02can\u1d00x du\u02canugu\n he started to think of food would not fill him\n\n qa duk\u0101\u02cak c\u0101t. Tc\u01c3a a\u02cad\u00ea ta\u1ef5\u0113\u02cad\u00ee awe\u02ca kao\u0142\u00eet\u01c3\u00ee\u02cak\n and his uncle\u2019s wife. Just at it he lay where he was dead\n\n duk\u0101\u02cak qa duk\u0101\u02cak c\u1d00t. Yu-\u1d00c\u012b\u02cat-wudac\u012b\u02ca\u1ef5ia\n his uncle and his uncle\u2019s wife. The one that helped him\n\n duk\u0101\u02cak c\u1d00t \u029fe \u0101\u02cawaca.\n his uncle\u2019s wife then he married.\n\n Y\u016b\u02ca-\u0101n-du\u012bg\u0323\u0101\u02ca-qowas\u016b\u02ca-\u1d00t qo\u02caa awe\u02ca g\u016bx g\u0323\u0101 awah\u016b\u02can.\n The food his helper got for him, however, slaves for he sold.\n\n Du\u012b\u02catx y\u1d00x \u1ef5a\u02caodudz\u00ee-\u016b \u0101ntqeni\u02ca. Y\u00ean\n From him like came to buy all the stuff the people. There\n\n kudag\u0101\u02caawe \u1d00dake\u02catk\u01c3e aos\u00eene\u02ca\n when he got through a little box for him he fixed\n\n yu-\u1d00c\u012bg\u0323\u0101\u02ca-wusuwu\u02ca-\u1d00t. \u029f\u0113\u0142 adu\u02catsa ye ust\u00ee\u02cantc\n the thing that helped him. Not anyone so ever saw it\n\n tcaq\u0101\u02caw\u1d00q w\u1d00nt\u01c3\u0113\u02caq\u01c3ayu.\n everyone\u2019s eyes because it was out of sight of.\n\nOne day a whale came along, moving up and down, and he let his helper\ngo at it. In the morning the big whale floated up below on the beach.\nWhen all were busy with the whale he forgot his helper. It was hanging\nto the last piece. When they took up the whale he forgot it. And\nbecause he forgot it all of the people were destroyed. This is why\npeople say to a lazy man even now: \u201cYou will be like the man that was\nabandoned.\u201d All the things that had been killed came to life. Some ran\ninto the water and some into the woods. The people were completely\ndestroyed.\n\n Dek\u012b\u02cax \u1ef5\u0101\u1ef5i\u00ea\u02candaxun y\u0101\u02ca\u00ee. \u0100\u02cade 266-5\n Way out went along up and down a whale. To it\n\n \u1d00tc\u012b\u02cawan\u1d00q. Ts\u01c3ut\u0101\u02catayu eq\u00eag\u0323ay\u0101\u02can\u1d00x y\u00ean\n he let this go. In the morning it was below on the beach there\n\n ak\u0101\u02cawaha yuy\u0101\u02ca\u00ee L\u1d00nq\u01c3. Tc\u01c3u at\u0101\u02cat qo\u1ef5a\u02caost\u0101g\u0323e ayu\u02ca\n floated up the whale big. Then with it all were busy when\n\n yuy\u0101\u02ca\u00ee ak\u1d00\u02catsiw\u1d00q\u01c3\u1d00k\u1d58. Yuh\u016b\u02catc\u01c3\u00ee-\u0101\u02ca\u1ef5\u00ea da\u02cade q\u01c3ax\u0323\u1d00\u02cat\u00ee.\n the whale he forgot it. The last piece to was hanging.\n\n Ak\u1d00\u02catsiwaq\u01c3\u1d00k\u1d58 d\u0101q k\u1d00dudj\u0113\u02ca\u0142ayu yuy\u0101\u02ca\u00ee. Tc\u01c3u\u029fe\u02ca ak\u1d00\u02ca tsa\n He forgot it up when they took the whale. Then because\n\n wuq\u01c3ag\u0323\u014d\u02cadjayu qot c\u016b\u02cawax\u0323ix\u0323 y\u016b\u02caantqen\u00ee. \u1d00tcayu\u02ca 266-10\n he forgot it destroyed were all the people. This is why,\n\n \u201cYe\u02ca-\u1d00tg\u0323\u00e2ku-n\u1d00q-nao\u0142\u00eeg\u0323\u0101\u02cas\u01c3\u00ee w\u016bck\u0101\u02cadj\u0101t\u00ea y\u1d00x q\u01c3w\u1d00n\n \u201cThe man they went away from the lazy man like (imp.)\n\n \u012bng\u0323\u00e2\u02cate.\u201d Y\u016b\u02caa-in\u00ee-\u1d00t \u0142dak\u1d00\u02cat qox\n you will be.\u201d The things killed he had all back [to life]\n\n wu\u02cad\u00ee\u1d00t. H\u012b\u02cand\u00ea a \u1d00t k\u0101\u02cawa\u1d00t q\u0101 d\u1d00\u02caqd\u00ee.\n came. Into the water it was some ran and [some] up.\n\n H\u016btc\u01c3 \u0142dak\u1d00\u02cat qotx c\u016b\u02cawax\u0323\u012bx\u0323 y\u016b\u02caantqen\u00ee.\n Finally all destroyed were all the people.\n\n\n91. THE SHAMAN WHO WENT INTO THE FIRE, AND THE HERON\u2019S SON[131]\n\nA little boy\u2019s friends were all gone. His uncle was a great hunter, and\nthe little boy was always going around far up in the woods with bow and\narrows. He was growing bigger. He also went out with his uncle. His\nuncle went about everywhere to kill things. He always brought plenty of\ngame down from the mountains.\n\n Duc\u1d00g\u016b\u02can\u00ee qotx c\u016b\u02cawax\u0323\u012bx\u0323 y\u016b-\u1d00t-k\u01c3\u1d00\u02catsk\u01c3\u1d52. Duk\u0101\u02cak\n His friends destroyed all were a little boy\u2019s. His uncle,\n\n qo\u02caa \u1d00t s\u01c3at\u0113\u02cax s\u00eet\u00ee. Tc\u01c3agu\u02cats\u1d00\n however, become a great hunter was. Everywhere\n\n nagu\u02cattc yu-\u1d00t-k\u01c3\u1d00\u02catsk\u01c3\u1d58 tc\u016b\u02canet t\u00een\n was always going around the little boy bow and arrows with\n\n yud\u0101\u02caq. Desgw\u1d00\u02catc \u029f\u01c3ag\u0101\u02ca\u0142ig\u00ea. \u0100n\n way up inthe woods Now he was getting bigger. With him he\n\n wu\u0142\u00eeg\u0323\u0101\u02cas\u01c3. Qo\u0142y\u0113\u02cas \u1d00t wudj\u0101\u02caq c\u016bt\n went out. For a long time things he could kill anywhere\n\n nagu\u02cattc duk\u0101\u02cak C\u0101\u02ca\u1ef5adad\u1d00x \u1ef5\u0113q \u1d00t\n was always going his uncle from the mountains down things\n\n k\u016bdj\u0113\u02ca\u0142tc a\u029f\u0113\u02can.\n he always brought plenty.\n\nOne time he again went hunting. At that time the inside of the house\nwas full of the sides of mountain sheep, on racks. His uncle\u2019s wife\nhated her husband\u2019s little nephew very much. When she went outside for\na moment, he broke off a little piece of fat from the sides of mountain\nsheep hanging on the rack, to put inside of his cheek. Although there\nwas so much he broke off only so much. Then his uncle\u2019s wife looked all\naround. The end piece was not there. \u201cIs it you that has done this?\u201d\nshe said to her husband\u2019s little nephew. He cried and said, \u201cNo.\u201d Then\nshe put her hand inside of his cheek. \u201cWhy don\u2019t you go up on the\nmountain?\u201d [she said.] She scratched the inside of his cheek. Blood ran\nout of his mouth. While crying he pulled his uncle\u2019s box toward him. He\ntook his uncle\u2019s whetstone out of it. Meanwhile his uncle was far away.\n\n W\u0101nan\u012b\u02casawe wug\u016b\u02cat ts\u01c3u \u1d00t \u0142\u016bn. Y\u016b\u02can\u0113\u0142 267-5\n At once he went again things to hunt. In the house,\n\n qo\u02caa \u1d00t-k\u1d00ged\u012b\u02catc coa\u0142ih\u00ee\u02cak y\u016b\u02cak\u1d00x\u1ef5\u00ee.\n however sides of mountain sheep it was full of upon a rack.\n\n Haw\u0101\u02castaga \u1d00cik\u01c3\u0101\u02can doxo\u02cax qe\u0142\n [His uncle\u2019s wife] hated him very much her husband\u2019s nephew\n\n k\u01c3\u1d00\u02catsk\u01c3\u1d52. G\u1d00\u02cande nag\u016b\u02catawe duk\u0101\u02cak c\u1d00t\n little. Outside when she was going his uncle\u2019s\n\n y\u0101\u02cak\u1d00x\u1ef5\u0113\u02cax d\u00eex\u0323w\u1d00\u02cats\u01c3\u00ee \u1d00tkage\u02cad\u00ee c\u016btx\n wife on the rack hanging the mountain-sheep sides from it\n\n awa\u029f\u012b\u02caq\u01c3 yutay\u1d00\u02cak\u01c3 tc\u01c3a d\u016b\u02caw\u1d00c\n he broke off a little piece of fat just his cheek\n\n t\u016b\u02cag\u0323\u0101. Hag\u016b\u02casa \u029f\u1d00x y\u0113\u02ca\u1ef5akug\u0101\u02ca\u1ef5i \u1d00t.\n for the inside of. Much very yet he only broke off much. so\n\n \u1d00t ao\u029f\u0323\u00eeg\u0323\u00ea\u02can dok\u0101\u02cak c\u1d00ttc. \u029fe gw\u00e2y\u1d00\u02ca\u0142\n Looked all around his uncle\u2019s wife. Then not it was\n\n ac\u016b\u02cawua. \u201cWa\u0113\u02catc g\u00e2w\u00ea\u02ca ge y\u0113\u02cas\u00een\u00ee,\u201d \u029fe 267-10\n was any there. \u201cYou is ? did it,\u201d then\n\n y\u016b\u02caa\u1ef5aos\u00eeqa duxo\u02cax q\u0113\u0142 k\u01c3\u1d00tsk\u01c3\u1d58. Tc\u01c3a ad\u0113\u02ca\n she said to her husband\u2019s nephew little. Just at it\n\n g\u0323\u1d00xy\u0113\u02cad\u00ea awe\u02ca ye a\u1ef5a\u02caos\u00eeqa, \u201c\u029f\u0113k\u01c3.\u201d Tc\u01c3u\u029fe\u02ca a\u02caw\u1d00c\n he was crying when thus he said, \u201cNo.\u201d Then his cheek\n\n t\u016b\u02cad\u00ee w\u016bc\u00ee\u02ca doxo\u02cax q\u0113\u0142k\u01c3. \u201cW\u0101\u02cas\u1d00\u0142\n inside of she put her hand her husband\u2019s nephew\u2019s. \u201cWhy not\n\n c\u0101\u1ef5adat igu\u02cat?\u201d Aw\u1d00ctu\u02ca ak\u1d00\u029f\u0323\u0101\u02cak.\n up on the mountain you go?\u201d Inside of his cheek she scratched.\n\n Doq\u01c3\u0113\u02can\u1d00x c\u00ee \u1ef5\u0113\u02cakuw\u016bq. Tc\u01c3a ad\u00ee\u02ca g\u0323\u1d00x\u1ef5\u0113\u02cade awe\u02ca\n From his mouth blood ran. Just at it he was crying when\n\n duk\u0101\u02cak q\u014d\u02cagu t\u016bt aos\u012b\u00ee\u02can. A\u1ef5\u00ee\u02cakd\u1d00x ke\n his uncle\u2019s box toward him he pulled. From inside out\n\n \u0101\u02cawat\u012b dok\u0101\u02cak \u1ef5a\u1ef5\u012b\u02can\u1d00k\u01c3o. Duk\u0101\u02cak k\u014d uy\u00ea\u02cax.\n he took his uncle\u2019s whetstone. His uncle far was away.\n\nThen he started off into the woods, carrying the whetstone, and came\nout to a creek. He came out on a sandy bank, pounded (or scooped) it\nout like a salmon, and made a nest beside the water. He stayed upon it\novernight. His dream was like this. He was told, \u201cLet it swim down into\nthe water.\u201d It was his spirit that told him to do this.\n\nWhen his uncle came down he missed him. He asked his wife, \u201cWhere is my\nnephew?\u201d She answered. \u201cHe went up that way with his bow and arrows.\u201d\n\n \u029fe g\u0323onaye\u02ca uwagu\u02cat \u1d00tgot\u016b\u02cad\u00ee. H\u012bn yax 268-5\n Then started he went off into the woods. Creek to\n\n h\u00ee\u02cataq uwagu\u02cat weya\u1ef5\u012b\u02cana x\u0323\u1d00k\u1d58 ka an dak\n out he came the whetstone sandy [bank or bar] on with it out\n\n uwagu\u02cat. Ak\u1d00t\u01c3\u0113\u02caq\u01c3 x\u0101t y\u1d00x. Kut awas\u01c3\u00ee\u02cat\n became. He pounded it out salmon like. Nest he made\n\n yuh\u012b\u02can-y\u0101xq\u01c3. Aka\u02ca uwaxe\u02ca yuku\u02cat.\u02ca Dutc\u016b\u02can\u00ee\n by the water. On it he stayed overnight the nest. His dream\n\n ayu\u02ca y\u0113 \u1ef5at\u00ee.\u02ca Ye da\u1ef5a\u02cadoqa, \u201cH\u012bn\u1ef5\u00ee\u02cax\n it was thus was. So they said to him, \u201cDown in water\n\n n\u1d00sq\u01c3\u0101\u02caq.\u201d X\u1d00tc duyuy\u0113\u02cak \u1d00seyu\u02ca ye \u1d00c\u012b\u02cat\n the let it swim.\u201d This his spirit was so to him\n\n t\u016b\u02cadit\u1d00n. Duit\u012b\u02caq\u01c3 \u1ef5\u0113q uwagu\u02cat duk\u0101\u02cak.\n started to have him do. After him down came his uncle.\n\n Aq\u01c3ew\u016b\u02cas\u01c3 duc\u1d00\u02cat, \u201cG\u016bsu\u02ca ho \u1d00xq\u0113\u02ca\u0142k\u01c3.\u201d \u201cW\u0113\u02cade 268-10\n He asked his wife, \u201cWhere is my nephew?\u201d \u201cUp that way\n\n awe\u02ca tc\u016b\u02can\u0113t a\u02cao\u0142i\u0101t.\u201d\n it was bow and arrows he took.\u201d\n\nWhen [the boy] got up farther he made another nest. This man was named\n\u201cFor-little-slave.\u201d He made eight nests. Now his spirit helper began to\ncome to him on the last. At that time he took his whetstone down into\nthe creek, and it swam up in it. Then he lost his senses and went right\nup against the cliff. He stayed up there against the cliff. Everything\ncame to hear him there\u2014sea gulls, eagles, etc. When his spirits left\nhim they would always be destroyed\u2014the eagles, sea gulls, all of them.\n\n N\u0101\u02can\u0101q\u01c3 ke g\u016b\u02catawe ts\u01c3u\u02caa uwas\u01c3\u00ee\u02cat weku\u02cat s\u1d00k\u1d58.\n Farther up when he went another he made a nest for.\n\n \u201cGu\u02caxk\u01c3\u1d58s\u1d00k\u1d58,\u201d y\u016b\u02cadowasak\u1d58 yuq\u0101\u02ca. N\u1d00s\u01c3gaducu\u02ca awas\u01c3\u00ee\u02cat\n \u201cFor-little-slave,\u201d was named the man. Eight he made\n\n yuku\u02cat. H\u016btc\u01c3\u00eea\u1ef5e\u02ca k\u1d00\u02caq\u01c3awe uxy\u0113\u02cak\n the nests. The last one on it was his spirit\n\n uwats\u01c3\u1d00\u02caq. Tc\u01c3\u1d00\u02catc\u01c3a ag\u0323\u0101\u02caawe h\u012bn \u1ef5\u012b\n began to come to him. Just then creek down into\n\n yaawat\u00ee\u02ca duya\u1ef5\u012b\u02cana\u1ef5\u00ee. H\u012bn \u1ef5\u00eekt wu\u029f\u0323\u00eets\u00ee\u02cas. Tc\u01c3u\u029fe\u02ca\n he took his whetstone. Creek up in it swam. Then\n\n \u0142st\u0101\u02cax awud\u1d00n\u016b\u02cak\u1d58 awe\u02ca yug\u0323\u0101\u02ca\u029f\u01c3 \u1ef5\u00eat\n senseless he got when the cliff right up against\n\n wudzig\u00ee\u02cat. \u1d00x\u0323 wu\u0142ix\u0323\u0101\u02cat\u01c3 y\u016b\u02cag\u0323\u0101\u029f\u01c3 ya.\n he came to go. Right up then he stayed the cliff against.\n\n \u1d00\u02caq\u01c3awe doq\u01c3\u1d00\u02cak\u1d00t wusk\u0113\u02cantc \u0142dak\u1d00\u02cat-\u1d00t, k\u0113\u02ca\u029f\u0323ad\u00ee,\n At it to him always came to hear everything, seagull,\n\n tc\u0101k\u01c3. Qotx c\u016b\u02canax\u0323\u00eex\u0323tc du\u012b\u02catx qey\u0113\u02cak\n eagle. Destroyed they would always be from him his spirit,\n\n g\u0323a\u1d00\u02cat\u00een, yutc\u0101\u02cak\u01c3, k\u0113\u02ca\u029f\u0323ad\u00ee, \u0142dak\u1d00\u02cat\n when they would go, the eagle, seagull, all of them\n\n a.\n would be destroyed.\n\nNow, his uncle hunted for him. After he had been out for eight days he\ndiscovered the nest his nephew had made by the creek. He saw all the\nnests his nephew had camped in. His uncle looked into the creek. The\nsalmon was swimming there, and he camped under the nest. Afterward he\nlistened. In the morning he heard the beating made by shamans\u2019 sticks.\nHe heard it just in the middle of the cliff. Then he came up underneath\nit. Before he thought that [his nephew] had seen him, his nephew spoke\nto him: \u201cYou came under me the wrong way, uncle.\u201d The uncle pitied\nhis nephew very much. \u201cCome up by this corner,\u201d said his nephew. Ever\nafterward he was named, \u201cFor-little-slave.\u201d Then his uncle asked him,\n\u201cWhat caused you to do this?\u201d He did not say that his uncle\u2019s wife had\nscratched the inside of his cheek. Instead he said to his uncle: \u201cCave\nspirits told me to come here.\u201d This was a big cave, bigger than a house.\n\n Du\u012bg\u0323\u0101\u02ca quwac\u00ee\u02ca duk\u0101\u02cak. N\u1d00s\u01c3gaducu\u02ca uxe\u02ca 269-5\n For him hunted his uncle. Eight days he had been out\n\n aq\u1d00\u02cax quuwac\u012b\u02ca yuku\u02cat duq\u0113\u02ca\u0142k\u01c3 a\u02cadj\u00ee ite\u02ca yuh\u012b\u02can y\u0101xq\u01c3.\n there he found the nest his nephew made the creek by.\n\n Tc\u01c3u\u029fe\u02ca \u0142dak\u1d00\u02cat \u0101\u02cawusit\u012bn yuku\u02catq\u01c3 duq\u0113\u02ca\u0142k\u01c3 \u1d00x\n Then all he saw the nests his nephew there\n\n k\u0113nax\u0113\u02can\u00ee\u1ef5a. Yuh\u012b\u02can \u1ef5\u00eekt ao\u029f\u0323\u00eeg\u0323\u00ea\u02can\n he had been camping [going up]. The creek down in looked\n\n duk\u0101\u02cak. A\u1ef5\u00ee\u02cax uwaq\u01c3\u1d00\u02caq yux\u0101\u02cat. \u0100\u02cauwaxe yuku\u02cat\n his uncle. In it was swimming the salmon. He camped the nest\n\n ta\u1ef5e\u02ca. \u1d00tx\u0101\u02cawe qo\u0142\u1d00\u02caxs\u01c3. Ts\u01c3ut\u0101\u02catawe \u0101\u02cawa\u1d00x\n under. From there he listened. In the morning he heard\n\n x\u0113\u02catca kay\u0113\u02cak. Tc\u01c3a y\u016b\u02cag\u0323e\u029f\u01c3\n beating of shaman\u2019s sticks for spirits. Just the cliff\n\n yak\u1d00t\u016b\u02cade awe\u02ca \u0101\u02cawa\u1d00x. Tc\u01c3u\u029fe\u02ca \u1d00k\u01c3e\u1ef5\u012b\u02cat 269-10\n in the middle of it was he heard. Then underneath it\n\n \u016b\u02cawagut. Tc\u01c3u\u0142 \u1d00c ut\u0113\u02canx \u1d00c wudj\u00ee\u1ef5\u012b\u02caayu \u1d00c\u012b\u02cat q\u01c3\u0113\u02cawat\u1d00n.\n he came. Before him he saw him he thought to him he spoke.\n\n \u201cQ\u00e2q \u1ef5\u0113\u02can\u1d00x \u1d00xta\u1ef5\u012b\u02cat \u012b\u02ca\u1ef5agut k\u0101k.\u201d L\u1d00x w\u00e2\u02casa\n The wrong way along under me you came, uncle.\u201d Very how\n\n awug\u0323\u0101\u02cax duq\u0113\u02ca\u0142k\u01c3 h\u016btc. \u201cHe q\u01c3\u00eangu\u02cakc\u00ee n\u1d00\u02caxo ke gu\u02ca.\u201d\n he pitied his nephew he. \u201cThis corner from up come.\u201d\n\n G\u016bxk\u01c3\u1d52 sagu\u02catc y\u0113 uwasa\u02ca. Duk\u0101\u02caktc\n Little slave ever since then thus he was named. His uncle\n\n q\u01c3\u0113\u02cawaw\u016bs, \u201cD\u0101tku\u0142\u0101\u02cansa\u1ef5a y\u0113 q\u0113\u1ef5an\u016b\u02cak\u1d58.\u201d \u029f\u0113\u0142 \u0101n\n asked him, \u201cWhat caused you thus to do?\u201d Not to him\n\n ak\u0101\u02cawun\u012bk duw\u1d00\u02cactu ka\u02caodu\u029f\u0323ak\u1d58 y\u0101\u02can\u1d00x. \u201c\u0100\u02cawu tat\u016b\u02cak\n he told into his cheek she scratched of his. \u201cThere is a cave\n\n y\u0113kq\u01c3\u00ee\u02catc ad\u00ea\u02ca x\u1d00t k\u016bna\u02ca,\u201d y\u016b\u02caa\u1ef5aos\u00eeqa duk\u0101\u02cak a\u029f\u0113\u02can\n spirits there me told to go,\u201d he said to his uncle big\n\n tat\u016b\u02cak\u00e2yu h\u00eet \u1ef5\u0101\u02can\u1d00x kug\u0323e\u02ca.\n cave it was house bigger than it was.\n\nThen his spirits came to him while his uncle was with him. They went\ninside, and his uncle beat time for him. Then he told his uncle to\nremember this: \u201cWhen the spirit N\u012bx\u0323\u00e2\u02ca runs into the fire with me, do\nnot let me burn up. While I am getting small throw me into a basket.\u201d\nThat was the way he did with him. It ran into the fire with him, and he\nthrew him into the basket. Then he always came to life inside of the\nbasket. He became a big man again.\n\n Tc\u01c3u\u029fe\u02ca k\u0101y\u0113\u02cak w\u016b\u0101\u02cat duk\u0101\u02cak t\u00een.\n Then his spirit came to him his uncle with.\n\n A\u02ca\u1ef5i n\u0113\u0142 h\u1d00s \u0101t \u1d00c q\u01c3ax\u0113\u02catc 270-5\n Inside into the house they came him beat with beating sticks for\n\n duk\u0101\u02cak. Y\u00ean \u1d00cuk\u0101\u02cawadja duk\u0101\u02cak. \u201cG\u1d00n\u1d00\u0142t\u0101\u02ca\n his uncle. Then he told to remember his uncle \u201cInto the fire\n\n x\u0101n gu g\u0323ac\u012b\u02cax\u0323 yuy\u0113\u02cak N\u012bx\u0323\u00e2\u02ca, \u0142\u00ee\u0142 \u029f\u1d00x ye x\u1d00t\n with me then when runs the spirit N\u012bx\u0323\u00e2\u02ca, ever very so me\n\n kug\u1d00\u02candj\u00eeq. Tcuy\u0113\u02ca x\u1d00t k\u01c3ug\u0113\u02caik\u01c3\u00ee q\u01c3w\u1d00n \u0142\u012bt\u01c3\n let burn up. While I am getting small (imp.) basket\n\n t\u016b\u02cadayu x\u0323\u1d00t nag\u0323\u0113\u02ca\u1ef5ag\u00eeq\u01c3t.\u201d Ay\u1d00\u02caxawe aos\u00ee\u02cane \u1d00c\u012b\u02can\n into it is me throw.\u201d Like that he did with him\n\n g\u1d00n\u1d00\u0142t\u0101\u02ca d\u00eec\u00ee\u02cax\u0323 \u0142\u012bt\u01c3 t\u016b\u02cad\u00ee \u1d00c wug\u0323\u0113\u02caq\u01c3. \u029fe \u1d00\u02caq\u01c3awe\n into the fire it ran basket into him he threw. Then at it\n\n qo\u02caxodaguttc yu\u0142\u012b\u02cat\u01c3 t\u016bq\u01c3. A\u029f\u0113\u02can q\u0101x\n he always came alive the basket inside of A big man becoming\n\n n\u1d00st\u012b\u02catc.\n he always was.\n\nThat same evening he sent out his uncle to call, \u201cThis way those that\ncan sing.\u201d Then the cliff could hardly be seen for the mountain sheep\nthat came down to look into the cave. When they were seated there,\nhe whirled about his bow and arrows and all the mountain sheep were\ndestroyed. The inside of the cave was full of them. Now, he said to his\nuncle: \u201cTake off the hides.\u201d He was singing for great Nix\u0323\u00e2\u02ca. When the\nspirit came out of him he reminded his uncle, \u201cWhen it runs into the\nfire with me, don\u2019t forget to take me out and put me into the basket.\u201d\n\n \u1d00d\u1d00\u02cax x\u0323\u0101\u02cana-awe q\u01c3\u0113\u02cag\u0323a y\u016b\u02ca\u1d00q\u01c3 aq\u01c3\u0101\u02cawana 270-10\n After that that evening truly outside he sent out\n\n duk\u0101\u02cak. \u201cH\u0101de\u02caw\u1d00t \u1d00t-c\u012b\u02ca\u1ef5\u00ee.\u201d \u029f\u0113\u02ca\u0142awe \u1d00t\n his uncle. \u201cThis way those that can sing.\u201d Not things\n\n aka\u02caodag\u0323\u0101n yug\u0323\u0113\u02ca\u029f\u01c3 dj\u1d00\u02canuwu\n could be seen (i. e. hardly be seen) the cliff mountain sheep\n\n y\u016b\u02catat\u016bk \u1ef5id\u00ea\u02ca \u1d00do\u0142t\u012bn\u012b\u02ca s\u1d00k\u1d58. Y\u00ean\n the cave into [came] to look on for. There\n\n q\u0113\u02caawe dus\u1d00\u02caks\u00ee y\u016b\u02caaos\u00een\u00ee, \u029fa\n when they were seated his bow and arrows he whirled, then\n\n qotx c\u016b\u02cawax\u0323ix yudj\u00ea\u02canuwa. Yutat\u016b\u02cak\u1ef5\u00ee \u029fe\n destroyed all were the mountain sheep. Inside the cave then\n\n c\u0101\u02cawah\u00eek. Duk\u0101\u02cakawe \u0101\u02caadj\u00ee k\u0101\u02cawaqa, \u201cD\u0101tx\n it was full. His uncle it was to this one he said, \u201cFrom there\n\n k\u012b\u02cad\u1d00s\u01c3\u00ee\u029f.\u201d A\u1ef5ac\u00ee\u02ca Nix\u0323\u00e2\u02ca \u029f\u0113n.\n take off the hides.\u201d He was singing for Nix\u0323\u00e2\u02ca big.\n\n Dut\u016b\u02catx ke y\u00eec\u012b\u02cax\u0323 duk\u0101\u02cak y\u00ean\n From inside of him out came the spirit his uncle there\n\n yua\u1ef5\u1d00s\u00eeq\u0113\u02cak. \u201cX\u0101n g\u1d00n\u1d00\u0142t\u0101\u02cat \u00eec\u00ee\u02cax\u0323ni q\u01c3w\u1d00n\n he reminded. \u201cWith me into the fire when it runs (imp.)\n\n ak\u1d00\u02cattse \u00eesaq\u01c3\u0101\u02cak\u1d58 \u0101x d\u0101q x\u1d00t \u012bc\u0101\u02cad\u00ea \u0142\u012bt\u01c3 t\u016b\u02cad\u00ea.\u201d\n don\u2019t you forget from it out me you take basket in the.\u201d\n\nAfter all of the sheeps\u2019 sides were covered up he sent him for his\nwife. He came up with his wife into the cave. Then he said to his\nuncle: \u201cTake the half-basket in which we cook. Mash up the inside fat\nfor your wife.\u201d His spirits took out the woman\u2019s bottom part from her.\nFor this reason the woman never got full eating the mountain-sheep fat.\nShe could not taste the fat. He put her in this condition because she\nhad scratched the inside of his cheek.\n\n \u1d00c nac\u1d00\u02cattc y\u00ean kudag\u0323a\u02ca y\u016b\u02catat\u016bk \u1ef5\u012bq\u01c3 yudj\u00ea\u02canwu\n Taking all there were covered up the cave in the sheeps\u2019\n\n kag\u0113\u02cad\u00ee duc\u1d00\u02cat g\u0323a \u1d00c k\u0101\u02cawaqa. \u0100n ke \u016b\u02cawa\u1d00t\n sides his wife for him he sent. With her up he came\n\n duc\u1d00\u02cat tat\u016b\u02cak ta\u1ef5\u012b\u02caq\u01c3. We-ak\u1d00\u02cat-\u1d00t gat\u016b\u02cas\u00ee 271-5\n his wife cave in under That-in-it-thing we cook\n\n k\u1d00g\u1d58-t\u0101\u02ca\u1ef5\u00ee q\u01c3w\u1d00n ts\u01c3\u016b gat\u0101\u02can.\n half-basket (imp.) also take.\n\n \u201cAy\u00ee\u02cak-\u1d00\u02cad\u00ee kat\u01c3\u1d00\u02caq\u01c3\u201d duk\u0101\u02cak ye\n \u201cWhat belongs inside (the inside fat) mash up,\u201d his uncle thus\n\n a\u1ef5a\u02caos\u00eeqa, \u201c\u00eec\u1d00\u02cat q\u01c3\u0113s.\u201d Ak\u01c3\u016b\u02ca\u0142\u00ee \u0101x \u0101\u02cawat\u00ea\n he said to \u201cyour wife for.\u201d Bottom part from her took\n\n y\u016b\u02cac\u0101w\u1d00t yuqg\u0323wah\u0113\u02ca\u1ef5\u1d00k\u1d58 (or duy\u0113\u02cag\u00ee). Ay\u1d00\u02caxawe \u029f\u0113\u0142 ye\n the woman his spirits. This is why not so\n\n un\u1d00\u02caxtc yuc\u0101\u02caw\u1d00t, \u1d00ta\u1ef5\u00ee\u02ca \u1d00xa\u02ca yudj\u00ea\u02canwu. \u029f\u0113\u0142\n ever got full the woman, fat eating the mountain sheep. Not\n\n q\u01c3eakut\u1d00\u02can\u016bk y\u016b\u02cat\u0101\u00ee. \u1d00q\u01c3\u0101\u02caq\u01c3 duw\u1d00ctu\u02ca\n she could taste the fat. On account of it his cheek\n\n akawu\u029f\u0323\u0101g\u016b\u02catcawe y\u0113 \u1d00qsay\u012b\u02can.\n she scratched the inside of thus he got her.\n\nBy and by he said to his uncle: \u201cMake your mind courageous when Nix\u0323\u00e2\u02ca\ncomes in.\u201d In the evening he told his uncle to go out and call. The\ncliffs could hardly be seen. Grizzly bears came in front of the house\nto the door of the cave. They extended far up in lines. Then his uncle\nstarted the song for the spirit. They kept coming inside. Suddenly a\ngrizzly bear came in. It was as if eagle down were tied around its\nears. At that [the uncle\u2019s] wife became scared and broke in two. He did\nthis to her because she had scratched on the inside of his cheek on\naccount of the fat. His spirit also ran into the fire with him. While\nhis uncle stood in fear of the grizzly bear, For-little-slave burned up\nin the fire.\n\n Y\u0113 ada\u02ca\u1ef5aqa dok\u0101\u02cak, \u201c\u00cetuw\u016b\u02ca q\u01c3w\u1d00n 271-10\n Thus he said to his uncle, \u201cYour mind (imp.)\n\n c\u1d00t\u01c3\u00ee\u02caq\u01c3 N\u00eex\u0323\u00e2\u02ca ne\u0142 gu\u02catni.\u201d X\u0323\u0101\u02canaawe\n make courageous N\u00eex\u0323\u00e2\u02ca into house when he comes.\u201d In the evening\n\n yox\u1d00\u02caq\u01c3 ak\u0101\u02cawana dok\u0101\u02cak. \u029f\u0113\u0142 awe\u02ca \u1d00t\n out he told to go and call his uncle. Not it was thing\n\n aka\u02caodagan yug\u0113\u02ca\u029f\u01c3. X\u0323\u016bts\u01c3\n could be seen (hardly) [up between] the cliffs. Grizzly bears,\n\n h\u00eet y\u1d00t uwa\u1d00\u02cat yutat\u016b\u02cak q\u01c3awu\u02ca\u0142. \u029fe\n house in front of came the cave at the door of. Then\n\n yuk\u00ee\u02cande s\u00eex\u0323\u1d00\u02cat ke ak\u0101\u02cawac\u012b\n way up in rows they extended up he started a song\n\n yuy\u0113\u02cak duk\u0101\u02caktc. Ne\u0142d\u00ea\u02ca na\u0101\u02cat.\n [for] the spirit his uncle. Into the house they kept coming.\n\n Tc\u01c3a ak\u1d00\u02cat\u01c3ut k\u1d00\u02caq\u01c3awe ye \u1d00cia\u02caos\u00eeqa ag\u0323a\u02ca\n Just when half in when they got thus he told him for it\n\n qonat\u012b\u02cas. \u201cNe\u0142d\u00ea\u02ca \u1ef5\u0101kugw\u00e2sa\u02ca.\u201d Wanan\u012b\u02casawe\n he should look. \u201cInto the house he is going to come.\u201d At once\n\n n\u0113\u0142 \u1ef5a\u02caodzia yux\u0323\u016b\u02cats\u01c3. Dogu\u02cak k\u1d00q\u01c3\n into the house came to be the grizzly bear. His ears around\n\n q\u01c3\u00e2\u029f\u01c3 wudu\u02cawaduq\u01c3wa y\u1d00\u02caxawe \u1ef5ati\u02ca. An\u1d00\u02caqawe aodil\u01c3\u1d00\u02cak\u1d58\n eagle down was tied like it was. At that became scared\n\n duc\u1d00\u02cat. \u029fe w\u016b\u02cacd\u1d00x wu\u029f\u01c3\u012b\u02caq\u01c3. Y\u016b\u02cata\u1ef5\u00eeq\u01c3\u0101q\u01c3\n his wife. Then apart she broke. The fat about\n\n duw\u1d00ctu\u02ca aka\u02ca wu\u029f\u0323ag\u016b\u02catcawe ye ao\u0142iy\u1d00\u02cax.\n inside her cheek on it she had scratched so he made her.\n\n G\u1d00\u0142t\u0101\u02cat \u1d00c\u012b\u02can wudj\u00eex\u0323\u012b\u02cax\u0323 duy\u0113\u02cag\u00ee ts\u01c3u. 272-5\n Into the fire with him it ran his spirit also.\n\n Aw\u0113\u02catc\u01c3ayu x\u0323\u016bts\u01c3 djiaku\u0142x\u0113\u02ca\u029f\u01c3awe g\u1d00n\u1d00\u0142t\u0101\u02cax\n And just then grizzly bear when he was afraid of in the fire\n\n k\u0101wag\u0101\u02can Gu\u02caxk\u01c3\u1d58s\u1d00k\u1d58.\n burned up For-little-slave.\n\nAt that the cave creaked, and every animal ran into its skin. The\nthings they were drying did so. They did so because the shaman had\nburned up. So the shaman and his uncle also were finally burned up.\n\n Tc\u01c3u\u029fe\u02ca awe\u02ca wucik\u01c3\u1d00\u02ca\u029f\u01c3 yutat\u016b\u02cak, tc\u01c3\u016b\u02caye q\u0101\u02caawe\n Then it was creaked the cave, and then every being\n\n dudugu\u02ca t\u016b\u02cade wudjix\u0323\u012b\u02cax\u0323iy\u1d00. Yudusx\u0323\u016b\u02cagu-\u1d00\u02cat ayu\u02ca\n his skin into ran. The things they were drying those\n\n y\u0113 kawan\u016b\u02cak\u1d58. Yu\u00ee\u02caxt\u01c3 kawag\u0101n\u0113\u02catcayu y\u0113 wudzig\u0113\u02cat.\n like did it. The shaman burned up because so he came to do.\n\n H\u016b\u02catc\u01c3ayu \u029fe k\u0101\u02cawag\u0101n yu\u00ee\u02caxt\u01c3 q\u1d00 duk\u0101\u02cak. 272-10\n Finally then burned up the shaman and his uncle.\n\nNow people were disappearing from the town they had left. There were\ntwo wood roads. When anybody went out on one of these roads he never\ncame back, and a person who went out on the other also, never came\nback. When one went away by canoe, he, too, was never seen again. He\ndid not come home. In a single year there was no one left in that town\nexcept two, a woman and her daughter. After she had thought over their\ncondition, this woman took her daughter away. She said, \u201cWho will marry\nmy daughter?\u201d A heron that was walking upon the shore ice spoke to\nthem, \u201cHow am I?\u201d \u201cWhat can you do?\u201d said the woman. \u201cI can stand upon\nthe ice when it comes up.\u201d \u201cCome home with us,\u201d said the woman. So the\nheron married [the girl], and she became pregnant. She brought forth.\nShe bore a son. It began to grow large. The heron said to his wife,\n\u201cWhat is the matter with your friends?\u201d and she answered, \u201cWhen they\nwent after wood they never came back.\u201d\n\n X\u1d00tc yu\u02ca-\u0101x y\u0113s qowan\u016b\u02cagu\u1ef5a \u0101n qo\u02caa \u1d00siyu\u02ca\n Now from that (town), when they came town however it was\n\n \u029fe\u0142 ke wudaq\u0101\u02cat. D\u0113x \u1ef5\u1d00t\u00ee\u02ca yug\u1d00\u02cang\u0323ad\u00ea. Y\u0101\u02cat\u01c3a\u1ef5\u00eet\u00ea\n not up was left. Two there were the wood roads. In this was\n\n awucix\u0323\u00ee\u02ca \u029f\u0113\u0142 \u1ef5ek ugu\u02cattc. \u0141\u012bng\u00ee\u02cat q\u1d00\n when one went not down he ever came. People and\n\n y\u0101\u02cat\u01c3a\u1ef5\u00eete awug\u016b\u02cade \u029f\u0113\u0142 ye dust\u012b\u02canto qa\n in the other road who went not thus they ever saw again and\n\n awuq\u014d\u02caxo \u029f\u0113\u0142 ye dust\u00ee\u02cantc. \u029f\u0113\u0142\n when one went away by canoe not so he would ever be seen. Not\n\n \u0101nx uq\u014d\u02cax. Ts\u01c3u \u029f\u0113q\u01c3 t\u0101\u02cagawe \u029f\u0113\u0142 wudaq\u0101\u02cat 272-15\n home he came. Also in one year not was anyone left\n\n we\u02ca\u0101n. Tc\u01c3u\u029fe\u02ca d\u1d00xan\u1d00\u02caxawe \u0101 cwudzin\u0113\u02cax wec\u0101\u02caw\u1d00t\n in the town. Then two of them saved themselves a woman\n\n y\u016b\u02ca\u0101nq\u01c3 y\u016bc\u0101\u02caw\u1d00t dus\u012b\u02ca t\u00een. Tc\u1d00\u0142 cta\u02cay\u00eank\u1d00x\n in the town a woman her daughter with. When about themselves\n\n h\u1d00s t\u016bndat\u0101\u02canawe \u0101n wu\u0101\u02cat dus\u012b\u02ca. \u201cAd\u016b\u02cas g\u00ee\n they had thought with her she went her daughter \u201cWho ?\n\n qas\u012b\u02ca g\u0323aca\u02ca y\u016b\u02caawe q\u01c3ayaqa\u02ca.\n My daughter. will marry\u201d that is what she said.\n\n Yut\u01c3\u012b\u02caq\u01c3 cuk\u1d00\u02cat d\u0101q nah\u0113\u02can \u0142\u1d00q\u01c3\n The shore ice [on the beach] upon shoreward was walking heron\n\n a\u02caawe h\u1d00sdu\u012b\u02cat q\u01c3ewat\u1d00\u02can. \u201cW\u00e2\u02cas\u1d00 x\u1d00t \u1ef5ate\u02ca, x\u1d00t.\u201d \u201cH\u1d00d\u0101\u02cat\u00een\n that to them spoke. \u201cHow I am I?\u201d \u201cWhat with\n\n s\u1d00,\u201d y\u016b\u02caaciaosiqa yuc\u0101\u02caw\u1d00t. \u201cK\u1d00n\u0113\u02caq x\u0101n d\u0101q 273-5\n ?,\u201d what said to it the woman. \u201cThe ice with me up\n\n \u1d00qg\u0323atc\u016b\u02cakun \u1d00t\u016b\u02ca y\u00ean x\u00e2hantc \u0101n h\u0101\u02caawe.\u201d\n when it comes into it there I always stand this is what with.\u201d\n\n \u201cH\u1d00 n\u0113\u02ca\u0142d\u00ea h\u0101\u02ca\u012bn na\u1d00\u02cad\u00ee,\u201d y\u016b\u02caaciaos\u00eeqa yuc\u0101\u02caw\u1d00ttc. \u029fe\n \u201cNow home with us go,\u201d what said to him the woman. Then\n\n \u1d00c uwaca\u02ca yu\u0142\u1d00\u02caq\u01c3tc. \u029fe du\u012b\u02cat\n her married the heron. Then to him\n\n y\u00eats\u01c3dj\u00eewaha\u02ca. Tc\u01c3u\u029fe\u02ca \u029fe ka\u02caodz\u00eete.\n she was going to bring forth. Then indeed it came to be born.\n\n Q\u0101 ayu\u02ca ka\u02caodz\u00eete. Desgw\u1d00\u02catc\n A boy it was came to be born. Now\n\n \u1ef5\u0101n\u1d00\u0142g\u0323\u0113\u02can. Ye ada\u02ca\u1ef5aqa duc\u1d00\u02cat yu\u0142\u1d00\u02caq\u01c3tc,\n it commenced to to be big. Thus said to his wife the crane,\n\n \u201cW\u00e2\u02casa w\u016b\u02can\u00ee \u00eex\u014d\u02canq\u01c3\u00ee.\u201d \u201c\u029fe g\u0323\u1d00\u02cang\u0323a\n \u201cWhat is the matter with your friends?\u201d \u201cWhen after wood\n\n awugud\u00ee \u029f\u0113\u0142 \u1ef5\u0113q ugu\u02cattc.\u201d 273-10\n they would go not they ever came down.\u201d\n\nAfter the child had become large he kept taking it to the beach. He\nwould bathe it amid the ice. Then the little boy began shooting with\narrows. He always took his bow and arrows around. When he killed\nanything his father would say of the little boy, \u201cMy little son is just\nlike me.\u201d By and by he said to his wife, \u201cI am going away.\u201d After that\nthe little boy began to go into the water. He crawled up, when he was\nalmost killed by it.\n\n T\u01c3cu\u029fe\u02ca ye kawu\u02ca\u0142ge\u1ef5\u00ee awe\u02ca tacuk\u0101\u02cad\u00ee aksanu\u02caktc.\n Then got big when to the beach they always took him.\n\n T\u01c3\u012bq\u01c3 t\u016b\u02caq\u01c3awe \u1d00\u02cacutcnuttc. Desgw\u1d00\u02catc \u1d00t\n Ice into it he would bathe him. Now things\n\n t\u01c3ukt yu\u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d52. \u1d00ttc\u016b\u02canet\n shot with bow and arrows the little boy. Bow and arrows\n\n \u1d00na\u02ca\u0142\u1d00ttc Wug\u0323\u0101dj\u0101\u02cag\u0323e \u1d00\u02catg\u0323a qot wug\u016b\u02cat\n he always took around. When he killed for anything away went\n\n h\u1d00sdu\u012b\u02cac yu\u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d52.\n their (his) father the little boy\u2019s.\n\n \u201cDetc\u01c3a\u02ca x\u1d00\u02catawe \u1d00x\u1ef5\u012b\u02catk\u01c3.\u201d\n \u201cIt is I my little son.\u201d (my little son is just like me).\n\n Y\u016b\u02caa\u1ef5aos\u00eeqa duc\u1d00\u02cat, \u201cDe\u1ef5\u00een\u1d00\u02caq koq\u0101gu\u02cat.\u201d D\u00easgw\u1d00\u02catc\n He said to his wife, \u201cAway from here I am going.\u201d Now\n\n h\u012bnx ye \u00eecx\u0323\u00ee\u02cax\u0323tc yu\u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d52. Tc\u01c3aye\u02ca d\u0101q\n into the water thus always ran the little boy. Just up\n\n g\u0323ac\u012b\u02catc \u1d00c g\u0323adj\u1d00\u02caq\u00ean.\n when he crawled him when it almost killed.\n\nOnce he started off with his bow and arrows. When he was walking along\nthe beach [he saw] a h\u012bn-ta\u1ef5i\u2019c\u00ee[132] swimming in a little pond of sea\nwater. He took it up. It cut his hands with its sharp sides. He reared\nit in the little pond. As he was going along with his bow and arrows he\nwould feed it.\n\n Wanan\u012b\u02casawe tc\u016b\u02canet t\u00een wug\u016b\u02cat. Eq\n At once bow and arrows with he went. The beach\n\n dug\u016bde\u02caawe \u0101k\u01c3\u1d58 k\u1d00t wuq\u01c3\u0101\u02cag\u00ee h\u012bnt\u0101y\u012b\u02cac\u00ee.\n when walking on a little lake on was swimming [a fish].\n\n \u0100x awac\u0101\u02cat. Yadudj\u00ee\u02canawe \u029fe w\u016b\u02cact\u1d00x 274-5\n From it he took it up. His hands then to pieces\n\n uwak\u01c3u\u02cats aw\u1d00\u02can\u00eete. \u0100k\u01c3\u1d58 k\u1d00\u02caq\u01c3awe\n it cut from the sharp sides of it. The little pond within\n\n \u1ef5\u0101\u02ca\u1d00n\u1d00swat. Aq\u01c3\u0113\u02cax \u1d00t t\u012b\u02caq\u01c3nutc tc\u016bn\u0113\u02cat\n he was raising it. There he would feed it his bow and arrows\n\n ag\u0323a\u02ca\u0142a\u1d00t g\u0323anu\u02cak\u1d58.\n when he was going with.\n\nOne time he said to his mother, \u201cI am going after firewood.\u201d \u201cBut your\nuncles never came down,\u201d [she said]. In the morning he jumped quickly\nout on the floor. He took a stone ax and ran up in one of the roads. In\nit there was a finger sticking up, which said to him, \u201cThis way with\nyour finger.\u201d He took hold of it and pulled up the being which was\nthere. He threw it down on a stone. In the place from which he took it\nbones were left where it had been killing. Then he cut off its head\nwith his stone ax. He took it down to his mother. He threw it into the\nhouse to her and to his grandmother, and they cut the face all up. They\nburned its face in the fire along with urine. They treated it just as\nthey felt like doing. By and by the boy went up to the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee he\nwas raising. Before it got longer than himself he shot it in the head.\nHe took off its skin. Then he put [the skin] on a stump. How sharp were\nits edges!\n\n Wanan\u012b\u02casawe ye a\u1ef5a\u02caos\u00eeqa du\u029f\u0101\u02ca, \u201cG\u0323a\u02cang\u0323\u0101\n At once thus he said to his mother. \u201cAfter firewood\n\n na\u0101d\u00ea\u02ca.\u201d \u201c\u1ef4\u012bk\u0101\u02cak-h\u1d00s \u029f\u0113\u0142 \u1ef5\u00ee g\u0323\u0101\u02cauguttc.\u201d Ts\u01c3ut\u0101\u02catawe\n I am going.\u201d \u201cYour uncles not ever came down.\u201d In the morning on\n\n t\u01c3ak\u1d00\u02cat wudj\u00eex\u0323\u012b\u02cax\u0323. T\u0101\u1ef5\u012b\u02cas \u0101\u02cawac\u0101t. Tc\u01c3u\u029fe\u02ca\n the floor he jumped quickly. Stone ax he took. Then\n\n ya \u029f\u0113q\u01c3 yat\u012b\u02ca\u1ef5\u012b\u1ef5a \u1ef5\u00eek \u0101\u02cawe d\u0101q anac\u00ee\u02cak.\n in [road] one he was inside of that up he was running.\n\n Y\u0101\u02cade \u1ef5\u00eek n\u1d00xaw\u00ea\u02can \u0142\u00eecu\u02ca q\u0101\u029f\u01c3\u0113\u02caq. 274-10\n This inside of from was sticking up a finger.\n\n \u201cH\u0101nd\u00ea\u02ca \u012b\u029f\u01c3\u0113\u02caq,\u201d y\u016b\u02caaciaos\u00eeqa. \u029fe an\u1d00\u02cax\n \u201cThis way your finger,\u201d what it said to him. Then of it\n\n \u029f\u01c3ako\u0142i\u02catsag\u0323\u0113\u02caawe \u0101x ke \u0101\u02cawaxot\u01c3. T\u1d00k\u1d00\u02catawe\n when he took hold from it up he pulled him. On a stone\n\n aca\u02cao\u0142\u00eexot\u01c3. Yu\u02ca-\u0101x-k\u0113-awaxo\u02cat\u01c3e\u1ef5a awe\u02ca q\u0101xag\u00ee\u02ca ye\n he threw him. The place he pulled him out from that bones thus\n\n wudz\u00eeg\u0323\u0101\u02cat ade\u02ca qo\u012b\u02cani\u1ef5a. Tc\u01c3u\u029fe\u02ca qax\u1d00se\u02ca\n came to be left where he had been killing. Then his neck\n\n was\u01c3\u016b\u02ca y\u016b\u02cas\u01c3u ta\u1ef5\u012b\u02castc. Y\u00ee\u02caqd\u00ea awate\u02ca du\u029f\u0101\u02cax.\n he cut off [with] his stone ax. Down he took it to his mother.\n\n \u1d00n\u1d00\u02caxawe n\u0113\u0142 \u0101\u02cawag\u00eeq\u01c3 q\u1d00 du\u0142\u012b\u02ca\u0142k\u01c3.\n From it into the house he threw it and to his grandmother.\n\n \u029fe h\u1d00s a\u1ef5ada\u02cakah\u0101n. Kw\u1d00s t\u00een h\u1d00s\n Then they were cutting its face all up. Urine with they\n\n a\u1ef5at\u01c3\u016b\u02cas\u01c3 g\u1d00\u02can\u1d00\u0142t\u0101q\u01c3. Ade\u02ca h\u1d00s d\u1d00n\u016b\u02caguya\n were burning his face in the fire. The way they felt\n\n y\u1d00\u02caxawe s\u1d00t\u0101n\u00e2\u02ca. Wanan\u012b\u02casawe ts\u01c3u\n like it they were doing it to him. At once again\n\n tc\u016b\u02canet a\u02cao\u0142\u012b\u0101t y\u016b\u02ca\u1ef5aan\u1d00\u02casw\u1d00t\n his bow arrows and he went up with toward the thing he was raising\n\n h\u012bnta\u1ef5\u012b\u02cac\u00ee x\u1d00\u02cand\u00ee. Ts\u0101\u02catc\u01c3\u1d00s doh\u1d00\u02can\u00ee y\u0101\u02can\u1d00x\n h\u012bnta\u1ef5\u012b\u02cac\u00ee to. It was only his own height more than\n\n ko\u0142ag\u0113\u02ca\u1ef5\u00eeawe \u0101wat\u01c3u\u02cak cak\u012b\u02can\u1d00x y\u016b\u02ca\u1ef5aan\u1d00\u02casw\u1d00t\n was bigger than he shot it in the head the thing he was raising\n\n h\u012bnta\u1ef5\u012b\u02cac\u00ee. Cun\u0101\u1ef5\u02ca\u00eat d\u0101q \u0101\u02cawate. Tc\u01c3u\u029fe\u02ca \u1d00tg\u016bwu\u02can ax 275-5\n h\u012bnta\u1ef5\u012b\u02cac\u00ee. All its skin off he took. Then stump on\n\n awate\u02ca. Aw\u1d00\u02can \u029f\u1d00x w\u00e2\u02casa yak\u01c3u\u02cats\u01c3\n he put it. On the edge of it very how it was sharp.\n\nWhen he got home again he jumped quickly out on the floor in the\nmorning. He took his stone ax along in the next road. When he got far\nup he saw a head sticking up in the road. He said, \u201cUp with your eyes,\nKucaq\u01c3\u0113\u02catk\u1d58.\u201d The head was bent far backward. After he had moved its\nhead backward he cut it off. The place where he took up this head was\nall full of bones. He threw that also down into the house. They rubbed\nits face with dung. They did to it as they felt toward it. After that\nhe kept taking his bow and arrows up. He brought all kinds of things\ninto the house for his mothers (i. e., his mother and grandmother). The\nson of the heron who came to help the woman was doing this. By and by\nhe asked his mother, \u201cIn which direction did my uncles go who went out\nby sea and never came home?\u201d She said to him, \u201cThey would go this way,\nlittle son.\u201d He went in that direction with his bow and arrows, and\ncame out above the hole of a devilfish. As he was sitting there ready\nfor action he looked right down into it. Then he went back for the\nh\u012bn-ta\u1ef5\u012b\u02cac\u00ee coat he had hidden. When he returned he threw a stone down\nupon the devilfish. He put on the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee coat in order to jump\ninto the midst of the devilfish\u2019s arms. Then he went right into them\nvery quickly. He moved backward and forward inside of the devilfish\u2019s\narms, and cut them all up into fine pieces with his side. By and by he\ncut its color sac in the midst of its arms, and afterward he swam out\nof the hole. He was floating outside, and he came ashore and took off\nhis coat. Then he put it on the stump, and came again to his mother.\nThe large tentacles floated up below them. He had cut them up into\nsmall pieces. It was that which had destroyed the people.\n\n \u0100nt g\u016b\u02cadawe ts\u01c3u t\u01c3\u0101\u02cak\u1d00t wudj\u00eex\u0323\u012b\u02cax\u0323.\n Home when he got again on the floor he jumped.\n\n Y\u0101\u02cade wuc\u016b\u02cawu a\u1ef5\u00ee\u02cakd\u00ea t\u0101\u02ca\u1ef5\u012bs \u0101\u02cawac\u0101t. Yud\u0101\u02caqedaqe c\u012b\u02cax\u0323awe\n The next road in stone ax he took. Far up when he got\n\n aosit\u0113\u02can q\u0101ca\u1ef5\u00ee\u02ca de\u1ef5\u00ee\u02cakn\u1d00x c\u1d00nac\u016b\u02ca. \u201cK\u00ee\u02cand\u00ea iw\u00e2\u02caq\n he saw a head in the road sticking up. \u201cUp with your eyes,\n\n Kucaq\u01c3\u0113\u02catk\u1d58.\u201d Yutc\u01c3ag\u1d00\u02cax\u0323d\u00ea w\u016bd\u016bwa\u029f\u01c3\u012b\u02caxe y\u1d00\u02caxawe w\u016bn\u00ee\u02ca\n Kucaq\u01c3\u0113\u02catk\u1d58.\u201d Far backward he was bent like it was like\n\n y\u016bq\u0101c\u0101\u02ca\u1ef5\u00ee. \u029fe k\u0101x \u1d00se\u02ca was\u01c3u\u02ca, g\u1d00\u02cax\u0323\u1d58d\u00ea y\u016b\u02can\u1d00sk\u012bt.\n the head. Then off he cut his head, backward when he moved.\n\n Q\u0101x\u0101\u02cage ayu\u02ca y\u0113 udz\u00eeg\u0323\u0101\u02cat. Dox\u1d00\u02can awac\u0101\u02cat 275-10\n Bones those so it was all full of. Near him he took up\n\n \u1d00ca\u1ef5\u00ee\u02ca. \u00ce\u02caqd\u00ea ts\u01c3u n\u0113\u0142 \u0101\u02cawag\u00eeq\u01c3. H\u0101\u02ca\u029f\u01c3i t\u00ee\u02canawe\n the head. Down again in the house he threw it. Manure with\n\n ay\u0101\u02cawat\u01c3us. \u0100de\u02ca adj\u012b\u02ca\u1ef5it h\u1d00s ct\u1d00n\u016b\u02cagu\u1ef5a y\u1d00x ay\u016b\u02ca\n they rubbed his face. As about him they felt like that\n\n h\u1d00s ad\u0101\u02cana. \u1d00txawe\u02ca tc\u01c3u\u029fe\u02ca tc\u016b\u02can\u0113t ke\n they did to him. After it then bow and arrows up\n\n \u1d00\u0142\u1d00\u02cattc. \u0141dak\u1d00\u02cat-\u1d00t dula\u02ca-h\u1d00s q\u01c3\u0113s n\u0113\u0142de\u02ca\n he always took. All things his mothers for into the house\n\n \u1ef5a\u1d00k\u0101g\u0101dj\u1d00\u02ca\u0142tc. \u0141\u1d00q\u01c3 du\u1ef5\u012b\u02cadawe y\u0113 quwan\u016b\u02cak\n he would always take. Heron his son it was thus was doing\n\n ag\u0323\u0101\u02ca w\u016bsu\u02ca yuca\u02ca. Wanan\u012b\u02casa q\u01c3\u0113\u02cawaw\u016bs du\u029fa\u02ca,\n for him came to help the woman. At once he asked his mother,\n\n \u201cG\u016b\u02can\u1d00x a\u02cade wuqox\u014d\u02ca sa \u1d00xk\u0101\u02cak-h\u1d00s \u029f\u0113\u02ca\u0142xax\n \u201cWhere (to what side) to it going ? my uncles not ever\n\n \u0101\u02cawoqox.\u201d \u201cW\u0113\u02cade wuqox\u014d\u02caawe \u1ef5\u00ee\u02catk\u01c3\u012b,\u201d\n came home.\u201d \u201cThis side when they would go on little son,\u201d\n\n y\u016b\u02caa\u1ef5aos\u00eeqa. \u1d00niy\u0101\u02cadeawe w\u016bg\u016b\u02cat tc\u016bn\u0113\u02cat t\u00een.\n what she said to him. Toward it he went bow and arrows with.\n\n Ak\u00een\u0101\u02ca dak uwagu\u02cat aw\u1d00\u02caq-qa\u02caowu\u0142\u012b n\u0101q.\n On top out he came the hole devilfish.\n\n K\u00ee\u02candaq\u01c3es\u01c3t\u016b\u02canawe a \u029feye\u02ca aq\u01c3\u00ees\u01c3t\u016b\u02cat\n When he was sitting ready for action then right into it\n\n ao\u029f\u0323\u00eeg\u0323\u00ea\u02can. Ag\u0323\u0101\u02ca qox wudj\u00eex\u0323\u012b\u02cax\u0323 y\u016b\u02ca-ao\u0142\u00ees\u00ee\u02can\u00ee-k\u01c3ud\u1d00\u02cas\u01c3\n he looked. For it back he went quickly the coat\n\n h\u012bnta\u1ef5\u012b\u02cac\u00ee k\u01c3ud\u1d00\u02cas\u01c3. \u0100qo\u02cax wudagude\u02caawe \u029fe t\u1d00 276-5\n he had hidden coat. Back to it when he went then stone\n\n ad\u00ea\u02ca d\u0101q awag\u00ee\u02caq\u01c3. \u1d00q\u01c3\u00ee\u02cats c\u1d00nt\u016b\u02cad\u00ee k\u1d00x\n there out he threw. Devilfish\u2019s arms into midst of to\n\n aod\u00eeg\u0113\u02caq\u01c3 y\u016b\u02cah\u012bnta\u1ef5\u012b\u02cac\u00ee k\u01c3ud\u1d00\u02cas\u01c3. Tc\u01c3u\u029fe\u02ca aq\u01c3\u00ee\u02cats\n he put on the h\u012bnta\u1ef5\u012b\u02cac\u00ee coat. Then tentacles\n\n c\u1d00nt\u016b\u02ca wud\u00eex\u0323\u012b\u02cax\u0323. Atudawe\u02ca\n into midst of he went quickly. Inside\n\n yawak\u01c3u\u02cat \u029f\u01c3ad\u0113\u02can qa h\u0113\u02cade yun\u0101\u02caq q\u01c3\u00eets\n he went backward and forward and here the devilfish\u2019s arms\n\n c\u1d00nt\u016b\u02cat. Tc\u01c3ay\u0113\u02ca k\u1d58day\u0101\u02ca\u029f\u01c3awe ye ak\u1d00\u02canax\u0323\u1d00c\n inside of. Very into short pieces so he cut it all up\n\n duw\u1d00\u02cantc. Wanan\u012b\u02casawe aq\u01c3\u00ee\u02cats c\u1d00\u02cantu kaxw\u0113\u02cax\u00ea aka\u02ca\n his side. At once its arms in midst of color sac on it\n\n ka\u02cao\u0142\u00eex\u0323\u1d00c. Atc\u0101\u02cag\u0323awe aw\u1d00qa\u02caow\u016b n\u1d00x d\u0101q uwaq\u01c3\u1d00\u02caq. 276-10\n he cut. When he killed it, the hole from out he swam.\n\n At\u01c3ek\u1d00tawe\u02ca cwu\u029f\u0323\u00eex\u0323\u0101\u02cac. X\u0323\u1d00k\u1d58k\u0101\u02ca wugu\u02cat. K\u0101x k\u0113\n Outside of it he was floating. Ashore he came. From on up\n\n awud\u00eet\u012b\u02ca. \u1d00tguwun\u0101\u02cax a\u1ef5\u0101\u02cawaxetc. Ts\u01c3u ts\u01c3\u1d00s\n he took off his coat. On the stump he put it. Again only\n\n du\u029fa\u02ca x\u1d00nt \u016bwagu\u02cat. H\u1d00sdu\u012bg\u0323ay\u0101\u02cat aso\u00eegu\u02caq yuat\u029f\u01c3e\u02cag\u0323e\n his mother to he came. Below then floated the tentacles\n\n \u029f\u01c3\u1d00nq\u01c3. Y\u0113k\u1d58day\u0101\u02ca\u029f\u01c3 y\u00eax \u1ef5aodu\u029f\u0323\u00eex\u0323\u1d00\u02cac. Detc\u01c3a\u02ca\n large. Into short pieces like he cut it up. That indeed\n\n a\u02caayu y\u016b\u02caantqen\u00ee qot acu\u0142ix\u0323\u012b\u02cax\u0323.\n it was the people destroyed.\n\nAgain he took his bow and arrows. He came across a rat hole. The rat\u2019s\ntail was hanging out. He came directly home and, early in the morning\nbefore the raven called, he set out for it. He took his h\u012bnta\u1ef5\u012b\u02cac\u00ee\nshirt. When he got back he started to put [the shirt] on after he had\nsharpened its edges. After he had gotten into it he went up to the\n[rat] hole. Then he threw a stone down upon it, making it give forth a\npeeping sound, as if the mountain were cracking in two. He swam round\na stone, waiting for it to swim out. When it swam out it ran its nose\nagainst him. It swam past him. It wanted to drop its tail down on him.\nThen he floated edge up, and it tried to drop its tail down upon him.\nWhen it dropped its tail down upon him it was cut up into small pieces.\nThen it swam up to his side, crying on account of what he had done. He\ncut it all up. Afterward he swam ashore. He put his skin back on the\nstump. In the morning its head floated in front of them. They cut it up.\n\n \u1d00dayu\u02ca ts\u01c3u tc\u016b\u02canet a\u02cao\u0142i\u0101t. Ak\u1d00\u02cax wugu\u02cat\n It was again bow and arrows he took. Across it he came\n\n kuts\u01c3\u012b\u02can aw\u1d00\u02caq-qa\u02caowu\u0142i. A\u029f\u01c3\u012b\u02cat a\u02can\u1d00x k\u0113 ao\u0142its\u1d00\u02caq.\n rat the hole of. Its tail through it up it stuck.\n\n Tc\u01c3ak\u1d00\u02cat \u0101nt uwagu\u02cat. Tc\u01c3u ts\u01c3\u016bt\u0101\u02cat\n Right home he came. Then early in the morning\n\n \u0142iy\u0113\u02ca\u0142 du\u0101xdj\u012b\u02caawe ad\u00ea\u02ca g\u0323one\u02ca uwagu\u02cat. Awa\u0101\u02cax\n before the raven called for it starting he went. He took\n\n duk\u01c3ud\u1d00\u02cas\u01c3\u00ee, h\u012bnta\u1ef5\u012b\u02cac\u00ee k\u01c3ud\u1d00\u02cas\u01c3. Ayat\u01c3\u0113\u02cat gudawe\u02ca k\u1d00x\n his shirt, h\u012bnta\u1ef5\u012b\u02cac\u00ee shirt. Back to it when he came on\n\n aoditi\u02ca, a\u1ef5\u1d00\u0142an\u0113\u02cas\u01c3awe aw\u1d00\u02can. 277-5\n he started to put it, when he had sharpened the edges of it.\n\n At\u016b\u02cax nag\u016b\u02cadawe \u0101\u02cake uwagu\u02cat yu\u02caw\u1d00q-qaw\u016b\u02ca\u0142. Tc\u01c3u\u029fe\u02ca\n Into it when he got up to it he got the hole. Then\n\n te\u02caawe \u1d00d\u1d00\u02caq\u01c3 k\u1d00t \u0101\u02caw\u1d00guq\n a stone its back on he threw it\n\n \u0101k\u0101\u02cawas\u01c3\u016bnk y\u016b\u02caca w\u1d00\u02cas\u00ee\n making it give forth a peeping sound the mountain as if (or how)\n\n w\u016b\u02cacd\u1d00x g\u0323\u0101\u02caxdag\u0323\u1d00\u02cad\u00een. \u1d00n\u1d00\u02cax y\u016b\u02cade\n apart were cracking. From it out\n\n ko\u02cakwaq\u01c3aq\u012b\u02cadjayu tcaya\u02ca tay\u1d00\u02catawe\n because it was going to swim right around a stone\n\n cwu\u029f\u0323ix\u0323\u0101\u02cac aya\u1ef5\u012b\u02caq\u01c3 \u1d00\u02can\u1d00x d\u0101q q\u01c3\u1d00\u02caqn\u00ee \u1ef5\u00ees.\n he floated himself for him from it out he would swim for.\n\n \u1d00\u02can\u1d00x d\u0101k q\u01c3\u0101\u02cag\u0323awe du\u012b\u02cat k\u01c3\u1d00\u0142\u016b\u02caw\u1d00ts\u01c3\u1d00q.\n From it out when he swam against him it put its nose.\n\n \u1d00ciy\u0101\u02can\u1d00x y\u0101\u02cawaq\u01c3aq. Du\u029f\u01c3\u012b\u02cat \u1d00ck\u0101\u02cay\u1d00n\u1d00x \u0142ax\u014d\u02cat\u01c3. 277-10\n Out by him it swam. Its tail down on him he it wanted to drop.\n\n \u1d00siyu\u02ca \u029fa k\u00ee\u02candaw\u1d00n\u012bn cwu\u029f\u0323ix\u0323\u0101\u02cac. Du\u029f\u01c3\u012b\u02cat\n It was for it then turned up on edge he floated. Its tail\n\n ya\u1ef5\u012b\u02caq\u01c3 \u1d00ck\u0101\u02cayan\u1d00x \u0142ax\u014d\u02cat\u01c3. W\u016b\u02cacxken du\u02ca\u0142x\u0323\u1d00ce\n for down on him he wanted it to drop. Short pieces cut off\n\n ay\u00ea\u02caxayu y\u1d00\u02cate du\u029f\u01c3\u012b\u02cat \u1d00ck\u0101\u02cay\u1d00n yua\u0142x\u014d\u02cat\u01c3ku\u1d58. \u1d00k\u1d00guwu\u02ca\n like it was its tail on him when he dropped it. Short\n\n nasti\u02caawe a\u02cak\u1d00\u029fy\u00eat wu\u029f\u0323its\u00ee\u02cas, k\u1d00dag\u0323\u0101\u02cax\n when it got up to his side it swam, crying\n\n \u1d00cdj\u012b\u02ca\u1ef5\u012bt. \u0141dak\u1d00\u02cat ye\n on account of what he had done All thus\n\n \u1d00ck\u1d00\u02cana\u0142x\u0323\u1d00c. \u1d00txawe\u02ca y\u00ean uwaq\u01c3\u1d00\u02caq. Ts\u01c3u\n he was cutting him up. After it then he swam ashore. Again\n\n atguwu\u02ca n\u0101x awate\u02ca. Q\u0113\u02cana a\u02caawe h\u1d00\u02casdu\u0113g\u0323aya\u02ca\n a stump on he put it. In the morning it was below them\n\n wu\u0142\u00eex\u0323\u0101\u02cac \u1d00c\u0101\u02ca\u1ef5\u00ee. Y\u0113 has \u1d00k\u1d00\u02can\u1d00x\u0323\u1d00c.\n it floated its head. So they were cutting it up.\n\nAfter two days he pulled down his canoe. Going along for a while,\nhe came up to the beach in front of a woman sitting in a house. She\nhad only one eye. \u201cCome up, my nephew. I have stale salmon heads, my\nnephew,\u201d she said to him. This person in front of whom he had come\nwas the real one who had destroyed the canoes. Those were human heads\nthat she spoke of as stale heads. He did not eat them. He saw what\nthey were. \u201cI have also fish eggs,\u201d [she said]. Those were human eyes,\nand he did not eat of them. He emptied them by the fire. The woman\u2019s\nhusband, however, was away hunting for human beings. Lastly she got\nhuman ribs, and when he would not eat those she became angry about it.\nShe threw a shell at him with which she used to kill human beings, but\nmissed him, for he jumped away quickly. Then he took it up. He hit her\nwith it in return, and the cannibal wife broke in two. After he had\nkilled her he pulled her over on the fire. When he blew upon her ashes,\nhowever, they became mosquitoes. This is why mosquitoes eat people.\nAfter he had killed her he went away and met the cannibal man. When he\nmet him he killed him. He cut off his head and took it to his mother\u2019s\nhome. There they cut his face all up. They burned his face with dung.\n\n Aya\u02ca d\u0113x ux\u0113\u02caawe y\u0101k\u1d58 \u1ef5\u0113k \u0101\u02cawac\u1d00t.\n When two [days] were past canoe down he pulled.\n\n Gog\u0323aq\u014d\u02caxwayu koq\u014d\u02caxsawe\n When he was going to go off when he had gone for a while\n\n a\u0113g\u0323ay\u0101\u02cat uwaqo\u02cax, h\u1d00t c\u0101w\u1d00\u02cat g\u00e2\u02cayu\n down on the beach he came below a woman to\n\n ne\u0142ta\u02ca. Tca \u029f\u0113q\u01c3 \u1ef5\u1d00t\u00ee\u02ca duw\u0101\u02caq. \u201cD\u0101q gu\n sitting in the house. Only one was her eye. \u201cUp came my\n\n \u1d00xq\u0113\u02ca\u0142k\u01c3. K\u01c3\u00ee\u02cank\u01c3awe x\u0101u\u02ca, \u1d00xq\u0113\u02ca\u0142k\u01c3,\u201d \u029fe\n nephew. Stale salmon heads it was I have, my nephew,\u201d then\n\n yu\u02caacia\u02caos\u00eeqa. X\u1d00tc d\u0113ca\u02ca ho qo\u02can\u1d00x dj\u012bde\u02ca y\u0101k\u1d58\n what she said to him. This the real one formerly the canoes\n\n nah\u0101\u02ca\u1ef5\u00ee, \u1d00siwe\u02ca ayeg\u0323ay\u0101\u02cat uwaqo\u02cax. X\u1d00tc 278-5\n destroyed, it was below her he came by canoe. Those heads\n\n q\u0101c\u0101\u1ef5\u0113\u02ca ayu\u02ca k\u01c3\u00ee\u02cank\u01c3\u00eex ao\u0142iy\u1d00\u02cax. \u029f\u0113\u0142 awuxa\u02ca.\n human were stale heads she made into. Not he ate them.\n\n Aos\u00eet\u012b\u02can \u1d00\u02caxs\u00eete\u1ef5e \u1d00t. \u201cQ\u1d00h\u0101\u02cak\u1d58 ts\u01c3u x\u0101-u.\u201d X\u1d00tc\n He saw they were things. \u201cFish eggs too I have.\u201d Those\n\n q\u0101\u02cawag\u0323\u0113 \u1d00s\u00eeyu\u02ca \u029f\u0113\u0142 awux\u0101\u02ca. \u1d00t ts\u01c3u\n human eyes were (of which) not he ate. Those things too\n\n g\u1d00ntc\u01c3\u016b\u02cak\u01c3 y\u00eax aka\u02caos\u00eex\u0323a. Doxo\u02cax qo\u02caa awe\u02ca wuy\u00ea\u02cax.\n by the fire like he emptied. Her husband however was away.\n\n Detc\u01c3a\u02ca \u0142\u012bng\u00ee\u02cat g\u0323a \u0101\u02caya qoc\u012b\u02ca. H\u016btc\u01c3a\u1ef5\u00ee\u02ca s\u1d00\u02cakawe\n It was people for these he was hunting. Last for\n\n a\u02caodih\u0101n \u0142\u012bng\u00ee\u02cat s\u01c3\u016b\u02cag\u0323o. Tca\u02catc\u01c3a \u1d00\u02caqoa \u1d00\u0142ux\u0101\u02caawe\n she got people\u2019s ribs. When, however, he did not eat\n\n \u1d00ct\u016b\u02can wute\u02ca. \u1d00\u02cacqosa \u012bn y\u012bs\u01c3 \u1d00c\n angry about it she became. She used to kill with shell him\n\n \u1ef5\u012bt\u012b\u02cat \u0101wag\u0323\u0113\u02caq\u01c3. \u0100\u02ca\u1ef5et k\u0113 wudj\u00eeg\u0323\u1d00\u02can. 278-10\n with it she missed. Away from it up he jumped quickly.\n\n \u029fe \u0101x \u0101wac\u0101\u02cat. Tcucy\u0101\u02caq\u01c3 \u1d00c \u0101ca\u02cao\u029f\u0323itsu. \u029fa\n Then from it he took it up. In return her he hit with it. Then\n\n w\u016b\u02cacd\u1d00q wu\u029f\u01c3\u012b\u02cak yuc\u0101\u02caw\u1d00t x\u1d00tc qo\u02casa xak\u0101\u02ca c\u1d00dayu\u02ca.\n apart broke the woman this cannibal\u2019s wife.\n\n Adj\u0101\u02cag\u0323awe tc\u01c3u\u029fe\u02ca g\u1d00\u0142q\u0101d\u0101\u02caga awaxo\u02cat\u01c3. Ak\u1d00\u02ca\u029f\u01c3t\u01c3\u00ea\n When he killed her then on the fire he pulled her. Her ashes,\n\n qo\u02caa awe\u02ca tc\u01c3u\u029fe\u02ca awu\u0142i\u016b\u02cax\u0323 \u0101\u02cawe t\u0101\u02caq\u01c3ax os\u00eete\u02ca.\n however, then he blew when became mosquitoes did.\n\n \u1d00tcawe\u02ca qo\u02casaxa t\u0101\u02caq\u01c3a. \u1d00tc\u0101\u02cag\u0323awe\n This is why eat people mosquitoes. When he killed her\n\n wuqo\u02cax. \u1d00cg\u0113\u02cat uwaqo\u02cax weqo\u02casaxa qoan. \u0100\u02cawadj\u1d00q\n he went away. Meet him came to the cannibal man. He killed him\n\n \u1d00cg\u0113\u02cat q\u014dx. \u1d00ca\u1ef5\u012b\u02ca \u0101x \u0101wa\u029f\u012b\u02caq\u01c3. \u0100nd\u00ea\u02ca a\u1ef5a\u02cawaxa\n when he met him. His head off he cut. To his home he took it\n\n du\u029f\u0101\u02ca-h\u1d00\u02casdjid\u00ea. A\u1ef5ak\u0101\u02cawah\u1d00n. H\u0101\u029f\u01c3 t\u00een h\u1d00s\n to his mother\u2019s. They cut his face all up. Manure with they\n\n a\u1ef5\u0101\u02cawat\u01c3us\u01c3.\n burned [his face].\n\nIn olden times when a person finished a story he said, \u201cIt\u2019s up to\nyou.\u201d\n\n \u029f\u0101\u02cagu y\u00ean q\u1d00x du\u0142-n\u00eeg\u00ee\u02can ye qo\u1ef5anaqe\u02catc,\n Old times when with they are through thus they always say,\n\n \u201cH\u016btc\u01c3 q\u00ea\u0142q\u1d00\u02cax.\u201d\n \u201cI am out of it.\u201d (or \u201cUp to you.\u201d)\n\nFOOTNOTES:\n\n[131] For another version of the first part of this story, see Emmons,\nThe Chilkat Blanket, in Memoirs of American Museum of Natural History,\nIII, 833\u2013834.\n\n[132] See p. 217.\n\n\n92. MOUNTAIN DWELLER[133]\n\nA chief was living with his two children in the middle of a long town.\nPeople were always visiting him, and he kept tallow stored away for\nstrangers. By and by a big canoe came to him, and [the peoples\u2019] things\nwere taken up. [The children\u2019s] grandmother had charge of the tallow.\nShe always had things stored away for strangers. Then she would give\nthese to her grandchildren. Afterward the old woman would say, \u201cThe old\nshaggy dog took it away from me.\u201d\n\n Q\u014dwa\u016b\u02caayu yu\u0101nq\u0101\u02cawo y\u016b\u02ca\u0101n\n When was living there the chief the town\n\n qo\u0142ay\u00ea\u02catq\u01c3a du\u1ef5\u00ea\u02catq\u01c3\u00ee qo\u02cadz\u00eet\u00ee. D\u1d00x\u1d00n\u1d00\u02cax \u1ef5\u1d00t\u00ee\u02ca\n in the middle of the long his children he had. Two were\n\n du\u1ef5\u00ea\u02catq\u01c3\u00ee. Dox\u1d00\u02cande nah\u0101\u02ca\u1ef5e tc\u01c3a\u029f\u1d00\u02cak us\u1d00\u02cattc.\n his children. To him coming always were always visiting.\n\n G\u0323ona\u02can qoa\u02cane q\u01c3\u0113s \u1d00t y\u012b\u02caakutc\u0101\u02cak\u1d58tc\n Different people for things he always had stored away\n\n yut\u016b\u02ca. Wanan\u012b\u02casayu dox\u1d00\u02cant uwaqo\u02cax y\u016b\u02cay\u0101k\u1d58 \u029f\u0113n. D\u1d00\u02caqde\n the tallow. At once to him came a canoe big. Up\n\n wudu\u02ca\u029f\u0323\u00ee\u0101t. Yudu\u0142\u012b\u02ca\u0142k\u01c3dji ye \u1ef5at\u00ee\u02ca 280-5\n the things were taken. Their grandmother thus had\n\n yut\u016b\u02ca. \u1d00t \u1ef5i\u02caye\u1d00netc g\u0323o\u02can\u0101n qoa\u02can\u00ee\n the tallow. Things she always had stored away different people\n\n q\u01c3es. \u029fayu\u02ca dod\u1d00tcx\u1d00\u02canq\u01c3 q\u01c3\u0113x at\u0113\u02caxnutc.\n for. Then to her grandchild for mouths she would give it.\n\n \u029fe ye \u1ef5\u0101naqe\u02catc yuc\u0101n\u1d00\u02cak\u01c3, \u201cHesaw\u00e2\u02cak haq\u01c3\u00ee\u02catstc\n Then thus always said the old woman, \u201cThe dog shaggy\n\n \u1d00xdj\u012b\u02catx huy\u0113\u02caq.\u201d\n from me took it away.\u201d\n\nAfter that he invited the foreign people up. He ordered the tallow in\nthe big box to be brought for them. Now there was nothing inside of the\nbig box. The foreign people, however, were all seated. It was thought\nthat his children had done it. They had invited them for the food that\nwas all eaten up. This is why people say even now, \u201cThey came to invite\nfor the food that was gone.\u201d It was entirely empty, and great was the\nshame that the chief felt. Afterward he questioned his children. Their\ndishes had hair on them. There was a dish apiece, which always lay by\nthem. Then their mother came in to them. \u201cDid you do this?\u201d she said.\nWhen they kept on crying, she raised the face of the older girl. She\nscratched her daughter\u2019s cheek, and also that of the younger one. She\nscratched on both of their cheeks because they ate up the tallow for\nwhich [her husband] had invited strangers. When the people went to bed\nthat night the girls made a hole under the boards. Then they put the\nhairy dishes in their places. Afterward they went back into a hollow\ntree.\n\n Ad\u1d00\u02caxayu d\u0101q aos\u00ee\u1d00\u02cat y\u016b\u02cag\u0323onan qoa\u02can\u00ee. A\u02cag\u0323\u1d00\n After that up he invited the foreign people. For it\n\n q\u0323\u0101\u02cadj\u00ee k\u0101\u02cawaqa yuy\u00ean\u0113\u02cas\u01c3\u00ee dak\u1d00\u0142\u1d00\u02caqd\u00ea. \u029f\u0113k\u01c3\n a person he told [to get] the tallow in the big box. Not\n\n gw\u00e2\u02ca\u1ef5a \u0142\u012b\u1ef5\u00ee\u02cakda \u1d00t y\u016b\u02cay\u00ean\u0113\u02cas\u01c3\u00ee. Yu\u02cag\u0323onan 280-10\n anything inside of it thing the tallow. The foreign\n\n qoa\u02can\u00ee g\u0323\u00e2\u02caayu q\u0113n. Dudj\u012b\u02ca wud\u016b\u02cawadj\u00ee\n people, however, were all seated. They thought\n\n duy\u00ea\u02catq\u01c3itc ye wus\u00ee\u02cane. A\u1ef5\u00ee\u02cax \u1ef5aodu\u02cadz\u00eexa\n his children thus did it. Out of it ate it all up\n\n h\u1d00\u02casdoq\u01c3wa-it\u0113\u02ca sayu\u02ca d\u0101q ka\u02caodudzi\u0101t. \u1d00tcayu\u02ca\n for their mouths it was up they invited them. This is why\n\n tc\u01c3\u016b\u02ca\u1ef5ed\u1d00t ye q\u01c3a\u1ef5a\u02cadoq\u0101\u02canutc, \u201c\u1ef4\u00eeq\u01c3a\u1ef5it\u012b\u02ca \u1ef5\u00ees\n even now thus they always say, \u201cThe food that was gone for\n\n d\u0101q qox du\u02cadz\u00ee\u0101t.\u201d Ad\u1d00\u02caxayu \u029f\u0113\u0142 gw\u00e2\u02cayu\n up back they came to invite.\u201d After that not it was\n\n \u0142\u012b\u00ee\u02cakda\u1d00t. \u0100\u02ca\u029f\u0113n kad\u0113\u02caq\u01c3ayu \u0101\u02cawet\u01c3\u00ea yu\u0101nq\u0101\u02cawo.\n anything there. Big one was a shame got the chief.\n\n Ad\u1d00\u02cax aq\u01c3ewaw\u016b\u02cas\u01c3 du\u1ef5\u00ea\u02catq\u01c3\u00ee. H\u1d00sdus\u01c3\u012b\u02caq\u01c3e ayu\u02ca\n After that he questioned his children. Their dishes it was\n\n y\u1d00x caodudz\u00eexa\u02cao. Dj\u1d00sduy\u1d00\u02cax d\u0113x \u1ef5at\u00ee\u02ca. \u029f\u0101k\u1d58\n had hair on them. Dish apiece for the two there was. Always\n\n h\u1d00\u02casdux\u1d00\u02can\u00ee y\u00ean u\u0142\u0101\u02cattc. H\u1d00sdu\u029fa\u02ca h\u1d00sdux\u1d00\u02can\u1d00x d\u0101q\n by them there he always lay. Their mother to them in\n\n uwagu\u02cat. \u201c\u1ef4\u012bh\u00e2\u02cantc \u1d00g\u00ee\u02ca, ye \u1ef5\u012b\u02cas\u00een\u00ee.\u201d \u029fey\u0113\u02cad\u00eeayu\u02ca h\u1d00s 281-5\n came. \u201cYou ? so you did.\u201d Kept on they\n\n g\u0323\u1d00\u02caxsat\u00ee ayu\u02ca \u029f\u0113y\u1d00\u02catx a\u1ef5\u0101\u02cawacat c\u1d00tx\u0113\u02caa.\n cried when up she lifted the face of older girl.\n\n Dus\u012b\u02ca aw\u1d00ctu ak\u1d00\u2019t \u029f\u0323\u0101k\u1d58 ts\u01c3u k\u00ee\u02cak\u01c3ia.\n Her daughter\u2019s cheek on scratched also the younger one.\n\n Tc\u01c3u d\u1d00\u02cax\u1d00n\u1d00x a\u02cayu aw\u1d00ctu\u02ca ak\u0101\u02cawa\u029f\u0323\u0101k\u1d58\n Then both of them it was on whose cheek she scratched\n\n y\u016b\u02cat\u016b y\u1d00x h\u1d00s a\u1ef5a\u02caowusixa\u1ef5\u0113\u02catcayu a\u1ef5\u00ee\u02cas daq \u014ds\u00ee\u1d00\u02cat\u00ee\n the tallow like they because ate for it up he invited\n\n a\u02caayu. Tc\u01c3u\u029fe\u02ca h\u1d00s wux\u0113\u02caq\u01c3 t\u0101\u02cadayu tc\u01c3u\u029fe\u02ca\n it was. Then they went to sleep in the night then\n\n t\u01c3\u0101\u02catay\u012bs ak\u0101\u02cawaha. Ad\u1d00\u02cax qo\u02caa tc\u01c3u\u029fe\u02ca\n under the board they made a hole. And then, however, then\n\n y\u016b\u02cacaodudz\u00eexawu-s\u01c3\u00ee\u02caq\u01c3 c\u012bt\u012b\u02cay\u00ean h\u1d00s a\u02cao\u029f\u0323i\u1d00t.\n the hairy dishes in their places they put.\n\n Tc\u01c3u\u029fe\u02ca yu\u1d00t\u01c3\u0101\u02cak as-t\u016bwu\u0142\u012b\u02ca n\u0113\u0142 h\u1d00s uwa\u1d00\u02cat. 281-10\n Then back of them tree hollow into they went.\n\nNext morning [their mother] said, \u201cI wonder where they have gone.\u201d\nShe said to them, \u201cGet up now.\u201d Then the long dishes moved [as she\npulled at the covers]. It was the dishes they had put in their places.\nThey, however, had dug a hole underneath and were gone. Then their\nmother came out from behind the screens. No one knew whither they had\ngone. Afterward they went straight up into the woods. And after they\nhad started [the people] rushed up to hunt for them, but they hid\nthemselves. The younger kept saying to the elder, \u201cLet us make some\nkind of noise for our mother.\u201d She answered, \u201cHow does the inside of\nyour cheeks feel?\u201d She kept saying to her younger sister, \u201cOh! we can\nnot do it. She said to us, \u2018Let Mountain Dweller marry both of you.\u2019 I\nknow what she was saying to us.\u201d\n\n Ad\u1d00\u02caxayu ye a\u1ef5a\u02caos\u00eeqa, \u201c\u0100de\u02ca h\u1d00s naade\u02ca \u1ef5a-\u016b\u02cack\u00ee.\u201d\n And then so she said, \u201cWhere they have gone I wonder.\u201d\n\n Ye h\u1d00s da\u1ef5a\u02caos\u00eeqa, \u201cCa-idaq\u00ea\u02cade.\u201d Tc\u01c3u\n As follows then she said to, \u201cGet up now.\u201d Then\n\n kuw\u00e2\u02cat\u01c3ayu n\u1d00cx\u00ea\u02cantc. Y\u016b\u02cas\u01c3\u00eeq\u01c3 \u1d00siyu\u02ca\n the long dishes moved. The dishes it was\n\n ciy\u00eet\u012b\u02cayes \u1d00\u02cati u. H\u1d00s qo t\u01c3\u0101ke\u02ca h\u1d00s\n in place of themselves things put. They, however, hole they\n\n \u1d00cuka\u02caos\u00eeha. Ad\u1d00\u02caxayu \u1d00n\u1d00\u02cax d\u0101q uwagu\u02cat h\u1d00sdu\u029f\u0101\u02ca. \u029fe\n dug under. And then from it out came their mother. Then\n\n gw\u00e2\u1d00\u02ca\u0142da\u1d00t \u029f\u0113\u0142 h\u1d00s ka\u02caoste. Ad\u1d00\u02caxayu \u029fe\n they were gone. Not they knew where. And then then\n\n d\u1d00\u02caqdatc\u016bn g\u0323on\u0113\u02ca h\u1d00s uwa\u1d00\u02cat. \u029fe g\u0323onay\u0113\u02ca\n straight up [into the woods] started they went. Then started\n\n h\u1d00s wuad\u012b\u02caawe h\u1d00\u02casdu\u012bg\u0323\u0101\u02ca qoci\u1ef5\u00ee\u02ca an\u1d00\u02cax d\u0101q\n they when went for them going to hunt up from it\n\n \u1ef5a\u02caod\u00eeg\u0323\u00eetc. \u029fe h\u1d00s a\u02cao\u029f\u0323is\u00een. C\u1d00tx\u0113\u02caa ye\n started to rush. Then they hid themselves. The elder as follows\n\n y\u00ean dosq\u0113\u02catc ke\u2019k\u01c3\u00eeatc, \u201cDu\u012b\u02cahaxt du\u0101\u02cax\n to always said the younger, \u201cSome kind of noise let us make\n\n d\u00ea \u1d00x\u029f\u0101\u02ca.\u201d \u201cY\u0113 qo\u1ef5\u00eanaq\u0113tc haw\u00e2\u02cas\u1d00s \u012b\u02ca\u1ef5\u00eanuk\n (imp.) [for] our mother.\u201d \u201cSo do you feel how inside of\n\n \u012bwactu\u02ca?\u201d Y\u0113 y\u00ean\u1d00sq\u0113\u02catc duk\u012b\u02cak, 282-5\n your cheeks?\u201d So she kept saying to her younger sister,\n\n \u201cAy\u0113\u02catx\u0101 ha\u1ef5\u0101\u02cawa woq\u01c3. C\u0101k\u1d00n\u0101\u02ca\u012btc q\u01c3w\u1d00n y\u1d00x\n \u201cOh! we can not do it. \u2018Mountain Dweller let like\n\n \u1ef5i\u1ef5\u1d00\u02cax \u0142aca\u02ca yuxah\u0101d\u0101\u02ca\u1ef5aqa. Xos\u00eek\u016b\u02caxoa a\u02cada\n marry both of you,\u2019 was what she said to us. I know what\n\n had\u0101\u02ca\u1ef5aqa\u1ef5a.\u201d\n she was saying to us.\u201d\n\nFor this reason they went far up into the woods. They wandered along,\naimlessly crying. The younger sister wanted her elder sister to go\nback to the place from which they had started, but she did not want\nher mother to see her down there. After they had gone a long distance\nthey saw a small mouse running across a log. The mouse went into a\nlittle hill. Then her younger sister said, \u201cGrandmother mouse, people\nhave seen you.\u201d So said her younger sister. \u201cPut me quickly across this\nlog,\u201d said the little mouse. \u201cMy grandmother says \u2018Call them into the\nhouse.\u2019\u201d On account of that it had run out. Then the door flew open.\nThey [entered and] sat down.[134] \u201cWhy did you come?\u201d she said to them.\nAfter they had been seated for some time she pushed something between\nher teeth, and got something out. It was a piece of dried fish. She\nshook it. It was now a spring salmon taken from between her teeth, and\nthey placed it by the fire. She set it before them, and they consumed\nit. She took a cranberry out from between her teeth. She placed it\nbefore them, and they consumed that. After they had eaten she said\nagain, \u201cWhy did you come, my little grandchildren?\u201d and the elder\nreplied, \u201cMy mother said we could not marry Mountain Dweller.\u201d \u201cHe is\na very difficult person to get near. Go now, my little grandchildren.\u201d\nThen she told them what to do. \u201cCrushing-mountain is before the place,\ngranddaughters, and also the fighting dogs (c\u1d00k\u01c3).\u201d She also said,\n\u201cKelps float together in front of it. Take your knife and a whetstone\nwith you,\u201d she said. After she had instructed them they started out.\nWhen they had gone along for some time they saw the fighting dogs.\nThey threw a piece of dried fish bone to them, and the dogs began to\ndivide it. Again they went forward. Before they had gone far they\ncame upon kelps floating together. They threw moss between. Then they\npassed through. After that they saw Crushing-mountain. (Just the way\npeople tell this I am telling you, my opposite clansman.) They threw a\nwhetstone between these. They went through. Now they saw the camp. They\ncame to the house door.\n\n \u1d00tcawe\u02ca \u029fe d\u1d00\u02caqdatc\u016bn g\u0323ona\u1ef5e\u02ca h\u1d00s uwa\u1d00\u02cat.\n This is why then far up in the woods starting they went.\n\n Tcakuge\u02caawe \u1ef5\u0101\u02casna\u1d00, h\u1d00s g\u1d00x-sat\u012b\u02canutc.\n In any direction they were going they were always crying.\n\n Qo\u02caxde \u1d00t kud\u1d00na\u02ca duc\u1d00\u02catx\n To go back thing wanted her older sister\n\n tcu-\u0113\u02caqd\u1d00x duk\u012b\u02cak\u01c3. Tu\u02cawuq\u01c3 ho \u029f\u0113\u0142\n from where they started the younger one. Down there she not\n\n ucku\u02ca du\u029f\u0101\u02ca a\u1ef5awut\u012b\u02can\u00ee. W\u0101\u02cayusko\u0101\u02cat-sawe\u02ca h\u1d00s 282-10\n wanted her mother to see her. After going a long distance they\n\n a\u02caos\u00eet\u0113n xao k\u1d00n\u1d00\u02cax ke \u00eec\u00eektc k\u1d00g\u0323\u0101\u02caq \u1ef5\u00eatk\u01c3\u1d52.\n saw across a log up running mouse a small.\n\n G\u016btc t\u016b\u02cad\u00ea n\u0113\u0142 \u016bwagu\u02cat yuk\u1d00g\u0323\u0101\u02caq. \u0100x\n The little hill into inside went the mouse. After it\n\n duk\u012b\u02cak\u01c3dj\u0113 aos\u00eeqa\u02ca, \u201cK\u1d00g\u0101\u02caq koca\u02can\u1d00k\u01c3 \u0142\u012bng\u00ee\u02cat kot\u012b\u02can\u00ee\n her younger sister said, \u201cMouse grandmother people seeing\n\n \u00eeda\u1ef5\u0113\u1ef5at\u00ee\u02ca.\u201d Y\u016b\u02ca\u1ef5awaqa duk\u012b\u02cak\u01c3 \u201cHa\u0142\u012bng\u00ee\u02catxa\n have done to you.\u201d what said, her younger sister, \u201cPeople\n\n xao k\u1d00n\u1d00\u02cax ke x\u1d00t dj\u012b\u02cawat\u1d00n,\u201d y\u016b\u02caqo\u1ef5aqa\n the log across up me put quickly,\u201d said\n\n yuk\u1d00g\u0323\u0101\u02caq, \u201cN\u0113\u0142d\u0113\u02ca h\u1d00s g\u0323axo\u02cax \u1d00x\u0142\u012b\u02ca\u0142k\u01c3u\u1ef5e\n the little mouse. \u201cInto the house them call my grandmother\n\n \u012bda\u02cayaq\u1d00.\u201d \u1d00txa\u02cawe \u0101\u02cayux wudj\u00eex\u0323\u012b\u02cax \u1d00tx\u0101\u02cayu h\u0113\u02cade\n says to you.\u201d After that out she ran. After that open\n\n cudjix\u0113\u02can y\u016b\u02caq\u01c3oah\u0101t. H\u1d00s wuqe\u02ca. \u201cDas\u1d00\u02cak\u1d58c\u012b \u1ef5\u012btuc\u016bna\u02ca,\u201d\n flew the door. They sat down. \u201cWhat caused you,\u201d\n\n ye hasdud\u0101\u02ca\u1ef5aqa. Tc\u01c3\u0101k\u1d58 h\u1d00s q\u0113\u02cani d\u1d00\u02caxawe\n so she said to them. For some time they had sat down after\n\n du\u02caux q\u01c3\u0101\u02cade \u1d00t wu\u0142\u00eets\u0101\u02cak. Ad\u1d00\u02cax d\u0101q aka\u02cao\u0142\u00eeh\u00eet.\n her teeth between something she stuck. From it out she got.\n\n \u1d00tq\u01c3\u0113\u02cac\u00ee k\u1d00q\u01c3\u0113\u02ca\u0142t\u00ee. Ak\u0101\u02cawayuk. G\u1d00n 283-5\n A piece of dried fish it was. She shook it. Fire\n\n awate\u02ca t\u01c3ak\u00ee\u02cak\u00ee du\u02caux q\u01c3\u0101\u02cad\u1d00x \u1d00dayu\u02ca.\n it was put by spring salmon her teeth between thing taken.\n\n \u1d00q\u01c3\u1d00se\u1ef5\u012b\u02ca a\u1ef5aosi\u00ee\u02can ts\u01c3u h\u1d00s ak\u01c3\u012b\u02cat\u01c3a. Kax\u0323w\u0113\u02cax\n Before them she put it also they consumed it. Cranberry\n\n du\u02caux q\u01c3\u0101tx d\u0101q aka\u02cao\u0142ih\u00eet. Ts\u01c3u h\u1d00s \u0101wax\u0101\u02ca. Y\u00ean\n her teeth from between out she got. Also they ate it. When\n\n h\u1d00s \u1d00t x\u0101\u02caawe ts\u01c3u ye a\u1ef5a\u02caos\u00eeqa, \u201cDasa\u02ca\n they things had eaten again so she said, \u201cWhat\n\n \u1ef5\u012btuc\u016b\u02cana \u1d00xd\u1d00tcx\u1d00\u02canq\u01c3\u00ee s\u0101\u02can\u00ee.\u201d\n caused you to come my granddaughters little?\u201d\n\n Y\u016b\u02caa\u1ef5aos\u00eeqa, \u201cH\u1d00Cak\u1d00n\u0101\u02ca\u00eexa\n What she said to her, \u201cThis Mountain Dweller\n\n y\u012bt\u01c3ha\u1ef5aoduwawu\u02caq \u1d00x\u029f\u0101\u02catc.\u201d\n said we could not marry my mother.\u201d\n\n \u201c\u0141n\u012b\u02ca\u1ef5a\u1ef5\u00eeuc\u00eeg\u0323\u1d00n\u00ee-x\u1d00t\u00ee-\u1d00\u02cadawe, nai\u1d00\u02cat de,\n \u201cIt is a thing very difficult to get near go now (imp.)\n\n \u1d00xda\u1d00tcx\u1d00\u02canq\u01c3\u00ee s\u0101\u02can\u00ee.\u201d \u1d00tx\u0101\u02cawe 283-10\n my grandchildren little.\u201d After that\n\n \u1d00cuk\u0101\u02cawadja. \u201cW\u016btck\u01c3\u00ee\u02catag\u1d00t-ca a\u1ef5\u00eenaho\u02ca\n she told her what to do. \u201cCrushing-mountain before it\n\n tcx\u1d00nk\u01c3 qa w\u016b\u02cadjx dj\u00eeta\u1d00t-c\u1d00k\u01c3\u1d58 ts\u01c3u a\u1ef5\u00ee\u02ca a\n granddaughters and fighting dogs[135] also there are\n\n tcx\u1d00nk\u01c3,\u201d yud\u0101\u02ca\u1ef5aqa. \u201cWudjx c\u1d00\u02catdut\u00eet-g\u012bc ts\u01c3u\n granddaughters,\u201d she said to them. \u201cFloat together kelps also\n\n a\u1ef5\u00eena\u02ca. \u1ef4\u012b\u02ca\u0142\u00eeta\u1ef5i q\u01c3w\u1d00n ts\u01c3u \u1ef5\u012btc\u012b\u02caq\u01c3 qa ya\u1ef5\u012b\u02cana,\u201d\n before it. Your knife (imp.) also with you and a whetstone,\u201d\n\n ye ada\u02ca\u1ef5aqa. \u1d00txawe\u02ca y\u00ean acuk\u0101\u02cawadja.\n so she said to them. After it there she instructed them.\n\n G\u0323onay\u0113\u02ca h\u1d00s \u016bwa\u1d00\u02cat. Tc\u01c3\u0101k\u1d58 y\u0101 h\u1d00s na\u1d00\u02cati awe\u02ca h\u1d00s\n Started they went. For some time they were gone when they\n\n aosit\u0113\u02can yu-w\u016b\u02cat\u0113x-djita\u1d00\u02cat-c\u1d00k\u01c3\u1d58. Aq\u01c3\u0113\u02cat aos\u00eeg\u0323\u00ee\u02caq\u01c3\n saw the fighting dogs.[135] To them she threw\n\n s\u01c3\u0101q. Wuct ak\u1d00\u02cat\u00een y\u016b\u02cad\u00een\u00ee. Ts\u01c3u\n a piece of dry fish bone. They departed together with them. Again\n\n g\u0323onay\u0113\u02ca h\u1d00s \u016bwa\u1d00\u02cat. \u0141k\u01c3\u1d00t h\u1d00s wu\u1d00\u02catdjiayu\u02ca h\u1d00s aos\u00eet\u0113\u02can\n started they went. Before they had gone far they saw\n\n w\u016bdjx-c\u1d00tag\u0323\u1d00t-g\u012bc. S\u01c3\u00ee\u02caq\u01c3ga q\u01c3\u0101t h\u1d00s awag\u00ee\u02caq\u01c3. \u029fe\n floating together kelps. Moss between they threw. Then\n\n \u1d00q\u01c3\u0101\u02can\u1d00x h\u1d00s \u1ef5\u0101\u02cawa\u1d00t. \u1d00txayu\u02ca h\u1d00s aos\u00eet\u0113\u02can 284-5\n through it they went. After that they saw\n\n w\u016btcxk\u01c3\u00ee\u02catag\u1d00t-ca. (Detca\u02ca d\u00eak du\u0142\u00eeniki\u1ef5a-aya\u02ca ay\u1d00\u02cax \u1ef5\u012b\u012b\u02can\n Crushing-mountain. This way they tell it like it to you\n\n qok\u1d00\u0142an\u012b\u02cak \u029f\u0101\u02cagu \u1d00xdak\u1d00n\u016b\u02caq\u01c3\u1d58.) Ya\u1ef5\u012b\u02cana\n I am telling this old story, my opposite phratry. Whetstone\n\n \u1d00q\u01c3\u0101\u02cat h\u1d00s aos\u00eeg\u00ee\u02caq\u01c3. An\u1d00\u02cax h\u1d00s \u1ef5\u0101\u02cawa\u1d00t. H\u1d00s\n between it they threw. Through it they went. They\n\n a\u02caos\u00eet\u0113n yuqo\u02cau. Ah\u00ee\u02caty\u00eat h\u1d00s uwa\u1d00\u02cat.\n saw the camp. To the house door they came.\n\nMountain Dweller\u2019s mother was at home. Nothing could be seen inside of\nthis house, there was so much fat. They were told they could not get\ninto Mountain Dweller\u2019s house. That is why they went there. After they\nhad been seated for some time they were given something to eat. By and\nby the hunter brought in a load of food. He asked his mother, \u201cWhat\nare those people that have come to you doing?\u201d \u201cThey came to marry you\nbecause it was said that they could not.\u201d So Mountain Dweller married\nboth of them.\n\n Du\u029f\u0101\u02ca gw\u00e2\u02ca\u1ef5a n\u0113\u0142. A\u1ef5i\u02ca \u029f\u0113\u0142 dut\u012b\u02can\n His mother was at home. Inside of it not could be seen\n\n t\u0101\u02ca\u00eetc. C\u0101k\u1d00n\u0101\u02ca\u1ef5\u00ee-h\u00ee\u02cat\u00ee a\u1ef5\u012b\u02cat h\u1d00s\n on account of the fat. Mountain Dweller\u2019s house into it they\n\n \u1ef5a\u02caoduwaw\u014d\u02caq. \u1d00tcayu\u02ca h\u1d00s a\u1ef5\u0101\u02cawa\u029f\u0323aq.\n said they could not get. This is why they went there.\n\n Tc\u01c3\u0101k h\u1d00s q\u0113\u02cani awe\u02ca doq\u01c3w\u0113\u02ca x\u1d00t 284-10\n For some time they had sat down after their mouths to\n\n dut\u0113\u02cax. Y\u0101nday\u0101\u02can we\u02ca\u1d00t-s\u01c3\u0101\u02cate. Tc\u01c3u\u029fe\u02ca\n they fed them. Was bringing in packs the hunter. Then\n\n awaw\u016b\u02cas\u01c3 du\u029f\u0101\u02caq\u01c3a\u1ef5\u00eex, \u201cWa\u02casa q\u014dwan\u016b\u02cak\u1d58 qo\u02cauawe \u00eex\u1d00\u02cant\n he asked of his mother, \u201cWhat are doing the people to you\n\n h\u1d00s uwa\u1d00\u02cat.\u201d \u201c\u012a\u1ef5\u012b\u02cat h\u1d00s \u1ef5a\u02caoduwaw\u014d\u02caq y\u1d00x h\u1d00s\n they came.\u201d \u201cTo you they said you would not marry like they\n\n \u1ef5ag\u0323\u0113\u02ca\u0142ac\u0101\u02cadahe.\u201d \u029fe y\u1d00x a\u1ef5a\u02cao\u0142\u00eeca C\u0101k\u1d00n\u0101\u02ca\u00eetc.\n came to marry you.\u201d Both of them [he] married Mountain Dweller.\n\nAfter they had been there for some time he started off. He said to\nhis wives, \u201cMy mother does not let the person that stays with me last\nlong.\u201d For this reason they kept sticks in their hands while he was\naway from them. Some time afterward their mother-in-law put a side of\nmountain sheep into the fire. She stood it up on end. Then it caught\nfire. This was the way she killed her son\u2019s wives. After that they kept\nwatch on her. When it was burning she pushed it toward her son\u2019s wives.\nThen they pushed it back upon her, and killed her. They pulled her body\noutside and put something over it. They let it stand out of the ground\na very little.\n\n Tc\u01c3\u0101k\u1d58 n\u1d00st\u0113\u02caawe \u1d00t wux\u0323\u016b\u02can. Y\u0113\n A long time after they had been there he started off. So\n\n a\u1ef5a\u02caos\u00eeqa duc\u1d00\u02catq\u01c3\u00eey\u00ean \u201c\u029f\u0113\u0142 \u016b\u0142ts\u0101\u02cak\u1d58\n he said to his wives, \u201cNot let lasts long\n\n yu-ax-\u1d00\u02can\u00ee-y\u0113\u02canat\u012btc-q\u0101 yu\u1d00x\u029f\u0101\u02catc.\u201d Ay\u1d00\u02caxawe q\u0101s\n the one that stays with me my mother.\u201d This is why sticks\n\n h\u1d00sdudji y\u0113 w\u016bt\u00ee\u02ca h\u1d00\u02casdun\u1d00q n\u1d00g\u016b\u02cat. Tc\u01c3u\u029fe\u02ca y\u0101\u1ef5\u012b\u02cana\n they had with them them from while he was. Then for some time\n\n \u1ef5\u1d00\u02cat\u00ee awe\u02ca g\u1d00\u0142k\u0101\u02cad\u0101q awat\u00ee\u02ca y\u016b\u02ca\u1d00tkag\u0113\u02cad\u00ee.\n it was when in the fire she put the side of a mountain sheep\n\n Y\u00ea\u02can\u1d00x \u0101\u02caw\u1d00ts\u0101q. \u1d00t \u1d00k\u0101\u02cawag\u1d00n. De\u02catca\u1d00tc 285-5\n Upon end she stood it. Then it caught fire. This was\n\n qosa-\u012bn-\u1d00dayu\u02ca du\u1ef5\u012b\u02cat c\u1d00\u02catq\u01c3\u00ee\u1ef5\u00ean. \u1d00txawe\u02ca tc\u02ca\u01c3u\u029fe\u02ca h\u1d00s\n she killed with her son\u2019s wives. After that then they\n\n \u1d00dj\u012b\u00ee\u02can. \u1d00dak\u0101\u02cawagan. Du\u1ef5\u012b\u02cat c\u1d00\u02catq\u01c3\u00ee\u1ef5\u00ean k\u0101d\u0113\u02caawe\n kept watch on her. It was afire. Her son\u2019s wives toward\n\n ke acaka\u02cao\u0142\u00eet\u1d00q. \u029fa yuq\u0101\u02cas\u01c3tc a\u1ef5in\u0101\u02cade k\u0113 h\u1d00s\n out she pushed. Then the sticks back on her they\n\n aka\u02cao\u0142ix\u0323\u00eet. H\u1d00s \u0101\u02cawadj\u1d00q hasdutc\u0101\u02can. G\u0101\u02caniyu h\u1d00s\n pushed. They killed their mother-in-law. Outside they\n\n \u0101\u02cawaxot\u01c3. Ak\u1d00\u02cat h\u1d00s ku\u02caca-k\u0101\u02cawaxa. Tc\u01c3a y\u0113gug\u0323\u0113\u02cakawe\n pulled her. On her they placed something. A very little\n\n ko\u029f\u01c3gut\u016b\u02can\u1d00x wu\u0142icu\u02ca.\n from into the ground they let stick.\n\nMeanwhile her son was away. When he arrived he was carrying a big\nmountain sheep. Then he asked for his mother. \u201cShe did to us just as\nyou said. We threw it over upon her. We pulled her outside.\u201d He said\nto them, \u201cWhat you have done to her is well. My mother would not let a\nperson who lived with me last long.\u201d After that he collected sides of\nmountain sheep, inside fat, and tallow.\n\n Wuy\u1d00\u02cax du\u1ef5\u012b\u02cat. H\u0101t g\u016b\u02cadawe a\u029f\u0113\u02can ayu\u02ca 285-10\n Was away her son. There when he got a big one that\n\n \u1ef5\u0101\u02canayan yudj\u00ea\u02canwu. Awaw\u016b\u02cas\u01c3 du\u029f\u0101\u02ca.\n he was carrying a mountain sheep. He asked for his mother.\n\n \u201cH\u1d00tca\u02cad\u00ea k\u012b\u02can\u00eek y\u1d00xa\u02ca h\u0101\u02cawas\u00een\u00ee. Dok\u0101\u02cad\u00ee \u0101\u02cay\u1d00x\n \u201cJust what you told like it she did to us. Over upon her so\n\n ka\u02caotu\u0142\u00eet\u1d00q. E\u02cag\u0323eyux wut\u016b\u02cawaxot\u01c3.\u201d \u201c\u1ef4ak\u01c3e\u02ca ad\u0113\u02ca\n we threw it. Out from inside we pulled her.\u201d \u201cIt is good what\n\n \u1ef5\u012bs\u00ee\u02cani\u1ef5i\u1ef5\u1d00,\u201d \u029feyu\u02ca a\u1ef5a\u02caos\u00eeqa. \u201c\u1d00x\u029fa\u02ca\n you did to her,\u201d then he said to them, \u201cMy mother\n\n detc\u01c3\u0101\u02cagawe \u1d00x\u1d00\u02can\u00ee y\u0113\u02cat\u012bx \u0142\u012bng\u00ee\u02cat \u029f\u0113\u0142 \u016b\u0142ts\u0101\u02cak\u1d58.\u201d\n for a long time with me would live a person not lasted long.\u201d\n\n \u1d00txawe\u02ca wuck\u0101\u02cad\u00ea ye aos\u00ee\u02can\u00ee yu\u1d00tkag\u0113\u02cad\u00ee 285-15\n After that together so he put the sides of mountain sheep\n\n qa yu\u02ca\u1d00t\u1ef5\u00eek\u1d00\u02cat\u00ee qa y\u016b\u02cat\u016b s\u1d00k\u1d58.\n and the inside fat and the tallow for.\n\nAfter many years had passed Mountain Dweller said to his wives,\n\u201cWouldn\u2019t you like to go home?\u201d \u201cYes,\u201d said they. [The elder] said to\nhim, \u201cMy mother said we could not marry you. That is why we came to\nfind you.\u201d \u201cWeave some baskets,\u201d he said. So they wove them. \u201cWeave two\nthat you can just put on your thumbs\u201d [he said]. They were going to\nstart. There were many mountains between. After they had put many canoe\nloads of things inside of the baskets he put them both on his thumb,\nand they started along with them. They were gone for a very few days.\n\n C\u0101k\u1d00n\u0101\u02ca\u1ef5\u00ee q\u01c3\u016bn duk\u0101\u02ca\u1ef5\u00ean\n Mountain Dweller many over them\n\n qo\u0142a\u02ca\u0101tsawe ye a\u1ef5a\u02caos\u00eeqa\n there had been years with [them] as follows he said to\n\n duc\u1d00 tq\u01c3\u00ee\u1ef5\u00ean, \u201c\u029f\u0113\u02cag\u00ee\u0142 n\u0113\u0142 y\u1d00x \u1ef5\u012bt\u0101\u02cawu\u0101stc?\u201d \u201c\u0100\u02caa,\u201d\n his wives, \u201cWouldn\u2019t home like you like to go?\u201d \u201cYes,\u201d\n\n \u029fay\u016b\u02ca h\u1d00s a\u1ef5a\u02caos\u00eeqa. \u0100n h\u1d00s \u1d00k\u0101\u02caw\u1d00nik,\n then they said to him. Him they told\n\n \u201cA\u1ef5\u012b\u02cat ha\u1ef5\u0101\u02cawaw\u014dq \u1d00x\u029f\u0101\u02catc. \u1d00tcaya\u02ca \u00eek\u0101\u02cayade\n \u201cSaid we could not marry you my mother. This is why to find you\n\n wut\u016b\u02cawa\u0101t.\u201d \u201cHak\u1d00\u02cak\u1d58 \u1ef5\u012b\u1d00\u02cak.\u201d Ay\u1d00\u02caxawe h\u1d00s a\u0101\u02cak.\n we came.\u201d \u201cSome baskets you weave.\u201d Like it they wove.\n\n \u201cTc\u01c3\u0101 \u1ef5i\u02cay\u1d00x d\u0113x q\u01c3w\u1d00n \u1ef5\u012bgucn\u0101\u02caq\u01c3 \u1ef5i\u1d00\u02cak.\u201d 286-5\n \u201cNow for you two (imp.) on your thumb you weave.\u201d\n\n Wanan\u012b\u02casawe a\u1ef5\u012b\u02cade h\u1d00s \u0101\u02cawaha yuh\u1d00sdu\u029f\u01c3\u0113\u02caq n\u0101q\u01c3\n At once on to it they put their thumb (lit. finger) on\n\n h\u1d00s-\u0101wa\u1d00\u02cag\u00ee-\u1d00t. G\u0323onay\u0113\u02ca h\u1d00s gugw\u1d00\u0101\u02cat. Q\u01c3\u016bn ca\n thing they had woven. To start they were going. Many mountains.\n\n sa\u02cayu \u1d00ni\u1ef5a\u02ca. Ay\u0113\u02ca\n there were before the place they were going to. Inside of it\n\n y\u00ean kudag\u0101\u02caawe yuk\u1d00\u02cak\u1d58 q\u01c3\u016bn y\u0101k\u1d58\n there when they had put all things in the basket how many canoe\n\n y\u00eek \u1d00\u02cat\u00ee sayu\u02ca tc\u01c3ud\u0113\u02caxa awe\u02ca du\u029f\u01c3\u0113\u02caq n\u0101x\n loads of things there were both of them it was his thumb on\n\n d\u0101q a\u1ef5a\u02cao\u0142i\u1d00t. Tc\u01c3ud\u0113\u02cax \u0101n g\u0323on\u0113\u02ca h\u1d00s uwa\u1d00\u02cat.\n around he put. Both of them with these started they went.\n\n Tc\u01c3a k\u01c3\u016bn s\u0101\u02cayu h\u1d00s uwaxe\u02ca.\n Just a few [days] it was they were gone.\n\nWhen they were going along with him he seemed to be changed suddenly.\nMountain Dweller began to shine from within. By and by they sighted\ntheir father\u2019s town. The town was long. In the evening they came in\nfront of the house. He had the small baskets on his thumb. Then they\nwished that their little brother might run out to them. They called him\nto them. The people had already given a mourning feast for them there.\nA year was now past. For this reason he ran into the house. Then he\nsaid to his mother, \u201cMy sisters have come and are outside.\u201d At this\nshe became angry with her young son, who had longed for his sisters.\n\u201cYou lie,\u201d she said to him. At once he went back to them, crying. When\nhe came into the house again he said to his mother, \u201cThey are there.\nIt is well that you go out to them.\u201d \u201cTake a piece off of their marten\nblankets and bring it here,\u201d she said. So he told them. (The way I am\ntelling you is the way people always tell old stories.) Then he brought\nit into the house. At that time his mother started out. She looked. Her\nchildren were really there. \u201cCome into the house,\u201d she said. So they\ncame into the house to her. Afterward the elder girl told her mother\nabout the baskets. Mountain Dweller having shaken the baskets, she\nsaid, \u201cThere are big baskets outside. Let them be brought in.\u201d Then two\npersons went out. The baskets were too heavy for them. More went out.\nAll the men in the house tried to bring them in. When they could not,\nMountain Dweller rose to get the baskets. Although they were unable to\nget them, Mountain Dweller put the baskets on his third finger. Inside\nwas fat from the inside of a mountain sheep. Because her mother had\nscratched the inside of her daughters\u2019 cheeks, [the elder girl] invited\nthe people for nothing but fat. The things in the baskets were too much\nfor them. The baskets in which these things were contained, were called\nWorld-renowned-baskets.\n\n \u0100n y\u0101 h\u1d00s na\u1d00\u02cat\u00ee tc\u01c3\u1d00 qona\u1ef5\u0113\u02cad\u00ea ayu\u02ca 286-10\n With him when they were going suddenly to be changed\n\n yukax\u0323\u1d00\u02cat. Yuc\u0101k\u1d00n\u0101\u02cay\u00ee t\u016b\u02can\u1d00x \u1d00x dig\u1d00\u02can.\n he seemed. Mountain Dweller from inside began to appear shining.\n\n Wanan\u012b\u02casawe \u1ef5\u00eatx kaodi\u1ef5a\u02ca du\u012b\u2019c \u0101ne\u02ca. \u0100n\n And then they sighted their father\u2019s town. The town\n\n ku\u0142ay\u00ea\u02cat\u01c3. X\u0323\u0101\u02canaawe ah\u00ee\u02cat \u1ef5\u00eat h\u1d00s \u016bwa\u1d00\u02cat.\n was long. In the evening the house in front of they came.\n\n Dug\u016b\u02cac n\u0101\u02caxawe d\u0101q a\u1ef5a\u02cao\u0142i\u1d00t yuk\u1d00\u02cak\u1d58q\u01c3\u1d58 s\u0101\u02can\u00ee. Detc\u01c3aye\u02ca\n His thumb on he had the baskets small. This is how\n\n \u1d00t h\u1d00s t\u016bd\u00eet\u1d00\u02can h\u1d00\u02casdu\u012bk\u01c3\u1d00\u02catsk\u01c3\u1d58 h\u1d00\u02casdux\u1d00ni yux\n things they thought about their little brother to them out\n\n n\u1d00q g\u0323ac\u012b\u02cax. H\u1d00s \u0101\u02cawax\u014dx. D\u00ea h\u1d00sdu-ite\u02ca y\u00ean\n from would run. They called him. Now for them there\n\n y\u016b\u02ca\u1d00t k\u0101\u02cawati. Dek\u1d00\u02cat qot\u012b\u2019n.\n they had already, given a feast. One year was now past.\n\n \u1d00tcayu\u02ca \u029fe ne\u0142d\u0113\u02ca wudjix\u0323\u012b\u02cax\u0323. \u029fa du\u029fa\u02ca\n This is why then into the house he ran. Then his mother\n\n ye a\u1ef5a\u02caos\u00eeqa, \u201c\u1d00x\u029f\u0323\u0101\u02cak\u01c3 g\u0101nt h\u1d00s \u016b\u02cawa\u1d00t.\u201d\n as follows he said to, \u201cMy sisters outside they are come.\u201d\n\n \u029fe\u02caawe k\u01c3\u0101nd\u0113\u02can\u1d00dana du\u1ef5\u012b\u02cat k\u01c3\u1d00\u02catsk\u01c3\u1d52 dea\u02ca\n For that she became angry with her son young this one who\n\n ao\u0142ix\u0323\u0101\u02cadj\u00ee du\u029f\u0323\u0101\u02cak\u01c3. \u201cCk\u01c3ao\u029f\u0323iy\u00ea\u02ca\u0142,\u201d yuada\u02ca\u1ef5aqa.\n had longed for his sisters. \u201cYou lie,\u201d she said to him.\n\n Tc\u01c3\u1d00 g\u0323\u0101x-k\u00ee\u02cakn\u1d00xawe ade\u02ca wugu\u02cat. Ts\u01c3u\n At once crying to them there he went back. Again\n\n n\u0113\u0142 g\u016b\u02cadawe ts\u01c3u ak\u1d00n\u012b\u02cak du\u029f\u0101\u02ca 287-5\n into the house when he came again he told it his mother\n\n t\u00een. \u201c\u0100\u02cawu h\u1d00s. K\u01c3e \u0101\u02cayux n\u1d00\u02cagu.\u201d\n to. \u201cThey are there. It is well out to them you go.\u201d\n\n \u201cH\u1d00\u02casduk\u01c3\u016b\u02cax\u0323-\u029f\u01c3\u012bd\u00ea\u02ca h\u0101t a\u0142ak\u01c3u\u02cats.\u201d\n \u201cTheir marten blankets here break a piece off and bring in.\u201d\n\n Ak\u1d00n\u012b\u02cak. (De\u02catc\u01c3a ade\u02ca \u029f\u0101\u02cagu k\u1d00du\u02ca\u0142\u00een\u00eek\u1ef5a\n He told them. This is the way always they tell old stories\n\n ay\u1d00\u02caxa\u1ef5a \u1ef5\u012b\u012b\u02can k\u1d00xan\u012b\u02cak.) N\u0113\u0142 ao\u0142ic\u1d00\u02cat.\n like it to you I am telling. Into the house he brought it.\n\n Tca\u02catca ag\u0323\u0101\u02caawe tsa ade\u02ca wudigu\u02cat du\u029f\u0101\u02ca.\n At that time for it indeed to it started to go his mother.\n\n \u0100\u02cayux a\u02cao\u029f\u0323\u00eeg\u0323\u00ean. Q\u01c3\u0113\u02cag\u0323a du\u1ef5\u00ea\u02catq\u01c3\u00ee gw\u00e2\u02ca\u1ef5a.\n Out she looked. Really her children they were.\n\n \u201cN\u0113\u02ca\u0142\u1ef5\u012ba,\u201d y\u016b\u02caa\u1ef5aos\u00eeqa.\n \u201cCome into the house,\u201d she said to him (the man).\n\n Dux\u1d00\u02can\u00eene\u0142 uwa\u1d00\u02cat. \u1d00txawe\u02ca du\u029f\u0101\u02ca t\u00een\n Into the house to her they came. After it her mother to\n\n ak\u0101\u02cawanik yuk\u1d00\u02cak\u1d58q\u01c3\u1d58. Y\u016b\u02cacak\u1d00n\u0101\u02ca\u1ef5\u012btc 287-10\n she (the elder) told about the basket. Mountain Dweller\n\n \u1d00cak\u0101\u02caway\u016b\u02cagawe yuk\u1d00\u02cak\u1d58q\u01c3\u1d58, \u201cA\u029f\u1d00\u02canq\u01c3ayu g\u0101\u02cano k\u1d00k\u1d58,\n since he had shaken the baskets, \u201cThere are big outside baskets,\n\n n\u0113\u02ca\u0142g\u0323a du\u0142ade\u02ca,\u201d y\u016b\u02ca\u1ef5awaqa. D\u1d00\u02caxan\u1d00xayu\n into the house let them be brought,\u201d she said. Two it was\n\n \u0101\u02cayux \u0101\u02cawa\u0101t. Ts\u01c3\u1d00s y\u00ean q\u014d\u02caw\u1d00x\u00eatc. Ts\u01c3\u016b \u0101\u02cayux\n outside went. Only then they were too heavy for. More out\n\n \u0101wagu\u02cat. \u0141dak\u1d00\u02cat q\u0101\u02cadjayu n\u0113\u0142d\u0113\u02ca h\u1d00s\n went. All men into the house they\n\n a\u1ef5ah\u00ea\u02ca. Y\u00ean qox\u0113\u02cadjayu q\u0101d\u1d00s\u0113\u02caq\u01c3\u1d00n\n wanted to bring them. When they were unable afterwards\n\n wudih\u0101\u02can yuk\u1d00\u02cak\u1d58q\u01c3\u1d58d\u00ea. Y\u00ean yuqox\u0113\u02cadjayu\n he started to get up for the baskets. There they could not do it\n\n du\u02caw\u1d00n-k\u1d00\u029f\u01c3\u0113\u02caq n\u0101x d\u0101q a\u1ef5a\u02cao\u0142i\u1d00t yuk\u1d00\u02cak\u1d58q\u01c3\u1d58\n his third finger on out he put the baskets\n\n C\u0101k\u1d00n\u0101\u02ca\u1ef5\u012btc. Ay\u016b\u02cagu \u1d00 yut\u0101\u02ca\u00ee dj\u1d00\u02canwu \u1ef5\u00ee\u02cak\u00ee.\n Mountain Dweller. There was the fat mountain sheep inside of.\n\n Aw\u1d00ct\u016b\u02ca \u1d00ka\u02ca wu\u029f\u0323ag\u016b\u02cadjawe\n Inside of their cheeks on them because she had scratched\n\n du\u029f\u0101\u02catc dus\u012b\u02ca-h\u1d00s, \u1d00tcawe\u02ca ts\u01c3\u1d00s at\u0101\u02ca\u1ef5ia y\u016b\u02ca\u0101ntqen\u00ee\n her mother her daughters\u2019, this is why only the fat people\n\n a\u1ef5\u00ee\u02cas wuct ay\u0101\u02cawa\u00eeq\u01c3. Yu\u02cak\u1d00k\u1d58q\u01c3\u1d58 ka \u1d00\u02cat\u00ee \u0142dak\u1d00\u02cat\n for it together she invited. The baskets in things all\n\n qa k\u1d00\u02can\u1d00x a\u02cayu wut\u00ee\u02ca, yu\u02cak\u1d00k\u1d58q\u01c3\u1d58 ka \u1d00\u02cat\u00ee. 288-5\n too much for them were, the baskets in things.\n\n Ha-\u0142\u012bng\u00eet \u0101\u02can\u00ee k\u1d00\u02cak\u1d58q\u01c3wayu.\n These world [renowned] baskets were.\n\nFOOTNOTES:\n\n[133] For another version, see story 65.\n\n[134] The story is very much condensed here. The mouse\u2019s \u201cgrandmother\u201d\nhad sent it to invite them in. The mouse asks to be put over the log\nbecause the entrance to her grandmother\u2019s house was on the other side.\n\u201cOn account of that she had run out\u201d refers to the mouse\u2019s first\nappearance.\n\n[135] An unusual word for \u201cdog\u201d occurs here.\n\n\n93. K\u0100H\u0100\u02caS\u01c3\u00ce, THE STRONG MAN[137]\n\nAmong some people bathing for strength was a man named K\u0101h\u0101\u02cas\u01c3\u00ee. He was\nvery poor. The people bathed continually in preparation for war. He,\nhowever, was very miserable. When the others came out of the water they\nalways laughed at him. He kept urinating in his sleep. He was always\nturned over on one side. It was when all were asleep that he went down\nto the water. When he got very cold he came ashore and went to sleep.\nAnd when daylight was coming on he threw his urine under him. Then it\nalways ran out from under him. They kept bathing for strength in war.\nHis friends used to whip each other in the water with boughs. They\ntried their strength on a big tree having a dead branch growing out\nfrom it which they called the tree-penis. And when they ran ashore out\nof the water they always kicked him (K\u0101h\u0101\u02cas\u01c3\u00ee) out of their way. \u201cWhen\nwill this man break off the tree-penis?\u201d [they said].\n\n Wud\u00eacu\u02cadjayu yuqo\u02ca\u014d \u0142ats\u012b\u02can k\u1d00q\u01c3 \u0101\u02caxoq\u01c3 ayu\u02ca y\u0113\u02ca\u1ef5at\u00ee\n Bathing the people strength for among that was\n\n q\u0101 K\u0101h\u0101\u02cas\u01c3\u00ee. \u029f\u1d00x q\u01c3an\u0101\u02cack\u00eed\u00ea. Adaw\u016b\u02ca\u029f k\u1d00\u02caq\u01c3ayu\n a man K\u0101h\u0101\u02cas\u01c3\u00ee. Very was poor. Fighting for it was\n\n dac\u016b\u02catc y\u016b\u02ca\u0101ntqen\u00ee. H\u014d qo\u02caa q\u01c3anackid\u0113\u02cax s\u00eat\u00ea\u02ca.\n always bathing the people. He, however, become very poor was.\n\n H\u012bn d\u1d00x d\u0101q ag\u0323\u0101\u02ca\u1d00d\u012bnawe q\u016bd\u016bc\u016b\u02caqtc.\n Water from in out when they came they always laughed at him.\n\n K\u016b\u0142q\u01c3\u00ea\u02castc. Adaw\u0113\u02ca nate\u02catc.\n He always urinated in bed. He was always [turned] on his side.\n\n X\u1d00tc tc\u01c3u\u029fe\u02ca y\u00ea\u02cand\u00ee \u1ef5aanax\u1d00\u02caq\u01c3\u1d52awe tc\u01c3u\u029fe\u02ca 289-5\n It is then there when all were asleep then\n\n nagu\u02cattc h\u012b\u02cand\u00ee. \u029f\u0101x \u0101\u02cat\u1d00tc g\u0323adj\u1d00\u02cag\u0323\u00eenawe\n he always went down to the water. Very cold when he would get\n\n d\u0101q ugu\u02cattc, nat\u0113\u02catc. \u029fe\n ashore he always came and he always slept. Then\n\n \u1ef5aq\u0113na\u0113\u02can\u00ee awe\u02ca cta\u1ef5\u012b\u02cat ak\u1d58dax\u0113\u02catctc\n daylight coming on when underneath himself he always threw his\n\n dukoa\u02casi. \u1d00tx\u0101\u02cawe dut\u0101\u02ca\u1ef5en\u1d00x y\u016bt\n urine. And then (from at that then) from under him out\n\n k\u1d58d\u0101\u02ca\u00eetc. K\u01c3\u0101\u02canq\u0101 dac\u016b\u02catc. D\u016bx\u014d\u02canq\u01c3\u00ee\n it always ran. They always bathed for strength in war. His friends\n\n kaduct\u1d00\u02can\u00een wucadax\u00ea\u02cact atq\u01c3ay\u0113\u02catc h\u012bnq\u01c3.\n each other used to whip with tree boughs in the water.\n\n Y\u0113k\u1d58\u029f\u0101\u02ca \u0101s \u0101\u02cawua adan\u1d00\u02cax yut q\u0101\u02cawa\u1d00\n Any kind of big tree it was from it out grew another piece\n\n as-\u029f\u01c3\u0113\u02ca\u0142\u00ee q\u0101\u0142ats\u012b\u02cane \u0101\u02cakdoaq. Tc\u01c3u\u029fe\u02ca h\u012bn\n tree-penis human strength [they] tried there. Then the water\n\n d\u1d00x d\u0101q \u0101\u0142unag\u0323o\u02caqo awe\u02ca h\u0113\u02cadeqekdu\u0142x\u0323\u012b\u02catc 289-10\n from ashore running when [they] always kicked him\n\n tc\u016bc q\u01c3\u0101n\u0101d\u1d00\u02cax. \u201cY\u0101q\u0101\u02ca qo\u02caa xas \u0101s-\u029f\u01c3\u0113\u02ca\u0142\u00ee\n out of their way. \u201cThis man, however, when tree-penis\n\n aq\u1d52gwa\u0142\u01c3\u012b\u02caq\u01c3.\u201d\n will he break off?\u201d\n\nThe man went into the water the last time he was going to enter it.\nAt that very time he heard some one down in it from whom he was going\nto get his strength. Strength was his name. Then the person came out\nbehind him. He had a large head covered with curly hair. He held\nboughs. \u201cNow,\u201d he (Strength) said to him, \u201ccome up to me.\u201d Then he went\nto him. He knocked him into the water. Twice he called him. At once he\nwhipped him hard. \u201cI am Strength. I come to help you,\u201d he said to him.\n\u201cBreak off the thing the people are trying their strength on. Put it\nback again along with some urine.\u201d Then he ran there in the night. His\nfriends did not know it. After day had begun to dawn his friends ran\nthither. It was not known that he had broken it off. Why had it never\nbeen broken off before? The very first one now broke it off. Then they\ninquired, \u201cWho broke off the tree-penis?\u201d and people said, \u201cIt was\nK\u0101h\u0101\u02cas\u01c3\u00ee who broke it off.\u201d They laughed at him because [they thought]\nhe was not strong. Then they started off with the strength they had\nwaited for. At that time [the Indians] had no fighting ammunition.\nThis is why they always bathed for ammunition, sitting in the water.\nThe strong men had nothing at all with which to kill the sea lions. At\nonce the head man said as follows, \u201cTake him also.\u201d They said, \u201cTake\nhim there.\u201d They had nothing with which to kill the sea lions. Then\nthey told him that they would take him along. They said, \u201cTake K\u0101h\u0101\u02cas\u01c3\u00ee\nthere.\u201d It was at that time that they gave him his proper name. They\ntook him out to the sea-lion island. Then he caught up two sea lions.\nThe one on the left he threw upon a flat rock, but the one on the right\nhe tore in pieces. All kinds of strength came to the poor man to help\nhim, and his friends never beat him afterward. He never put on clothes\nin time of war. His strength continued for a long time. It came to be\nknown even down to this day. People always use his strength with which\nto surprise other people, and they always imitate his strength.[138]\n\n H\u016b\u02catc\u01c3\u00eea\u1ef5e h\u012bn x\u0113qgwag\u016b\u02cadi yuq\u0101\u02ca h\u012bnx\n The last time water was going into the man water\n\n ug\u016b\u02cat. Tca\u02catc\u01c3a ag\u0323\u0101\u02caawe \u0101g\u0323a\u02ca \u1ef5\u00eak \u016b\u02cawa\u1d00x\n he went into. Right then at it down he heard\n\n at\u016bw\u0101\u02catx qeg\u0323o\u02cax\u0142ats\u012bn adayu\u02ca\n from into it he was going to get his strength that something\u2019s\n\n as\u1d00\u02ca \u1d00wa\u1d00\u02cax. \u0141ats\u012b\u02can y\u016b\u02cadowas\u0101k\u1d58. Tc\u01c3u\u029fe\u02ca act\u01c3\u0101\u02cat\n voice he heard. Strength was his name. Then back of him\n\n uwagu\u02cat. Y\u0113\u02cak\u1d58ge duc\u1d00\u02ca wu\u02ca\u029f\u0323\u0113q\u01c3\u1d00q\u01c3a y\u00eax \u1ef5ate\u02ca.\n it came. Large his head curly like was all over.\n\n Atq\u01c3\u0101y\u0113\u02ca dutc\u012b\u02ca. \u201cH\u0101k\u1d58 de\u201d y\u016b\u02caaciaosiqa, \u201c\u0100\u02caxdj\u012bt 290-5\n Tree boughs he held. \u201cNow to\u201d was what he said to him, \u201cTo me\n\n gu de. Tc\u01c3u\u029fe\u02ca adj\u012b\u1ef5\u012b\u02cat \u016bwagu\u02cat. Tc\u01c3u\u029fe\u02ca h\u012bn\n come up.\u201d (imp.) Then to him he came. Then the water\n\n n\u1d00x ac \u1d00qa\u02cao\u0142\u012bxetc. D\u1d00xa\u02ca \u1d00c wux\u014d\u02cax. Ag\u0323\u0101\u02caawe tsa\n into him he knocked. Twice him he called. For it then\n\n \u0142ats\u012b\u02can d\u00ean \u1d00c wux\u00ee\u02cact. \u201cX\u0101\u02cadaya \u0141ats\u012b\u02can. \u012a\u02ca\u012bg\u0323\u0101 xat\n strength with him he whipped. \u201cI am Strength. To you I\n\n wusu\u02ca,\u201d ye acia\u02caos\u00eeqa. \u201cY\u016b\u02ca\u0101n\n come to help,\u201d so he said to him. \u201cWith that\n\n a\u02ca\u1ef5ad\u1d00\u0142ts\u012b\u02can \u1d00t q\u01c3w\u1d00n n\u1d00\u029f\u01c3\u012b\u02caq\u01c3\n they are trying strength thing (imp.) be breaking off\n\n a\u1ef5it\u012b\u02cat q\u01c3wan \u1d00k\u0142a\u0142\u016b\u02caq\u01c3 \u0101n \u1d00\u02catg\u0323e i\u1ef5atsa\u02caq.\u201d\n in its place (imp.) urine with it put it into it.\u201d\n\n T\u0101\u02cadawe ada\u02caodj\u00eex\u0323\u012bx\u0323. Dox\u014d\u02canq\u01c3itc \u029f\u0113\u0142 wu\u02casko. \u0100tx\n In the night he ran there. His friends not knew it. After\n\n \u1ef5aq\u0113\u02caga \u0101\u02caawe dox\u014d\u02canq\u01c3\u00ee ad\u0113\u02ca \u0142iwag\u0323u\u02caq. 290-10\n it was getting daylight when his friends to it ran.\n\n \u029f\u0113\u0142 wudusko\u02ca \u0101wu\u029f\u01c3\u012b\u02caq\u01c3\u00ee. G\u016bsu\u02ca y\u00ean\n Not it was known it had been broken off. Where there\n\n yuq\u1d52x\u00ea\u02catc g\u00ee. Dju cuq\u01c3oa\u02caa\u1ef5\u012btcawe \u029f\u0113 \u0101x\n it was never broken off ?. And the first one then from it\n\n wu\u029f\u01c3\u0113q\u01c3. Tc\u01c3u\u029fe\u02ca uduwaw\u016b\u02cas\u01c3. \u201cAd\u014d\u02cats\u1d00 wu\u029f\u01c3\u012b\u02caq\u01c3 \u0101s-\u029f\u01c3\u0113\u02ca\u0142\u00ee.\u201d\n broke off. Then they asked, \u201cWho broke off tree-penis?\u201d\n\n Tc\u01c3u\u029fe\u02ca y\u0113 \u1ef5a\u02caod\u016bdz\u00eeqa, \u201cK\u0101h\u0101\u02cas\u01c3\u00eedjayu\u02ca\n Then thus they came to say to him, \u201cK\u0101h\u0101\u02cas\u01c3\u00ee it was\n\n wu\u029f\u01c3\u012bq\u01c3.\u201d Tca kaod\u014d\u02cawac\u016bg\u0323ayu \u0142k\u016bx\u0323\u1d00\u02ca\u029f\u01c3g\u012btc.\n broke it.\u201d Then they laughed at him, that he was not strong.\n\n Ad\u1d00\u02caxawe \u029f\u0113 \u1ef5aodu\u02cadz\u00eeq\u014dx \u0142\u1d00ts\u012b\u02can\n And then there they came to go with their strength\n\n du\u1ef5\u00eeg\u0323a\u02ca. G\u016bs\u016byu\u02ca \u029f\u0113\u0142 q\u01c3\u0101n-cag\u016b\u02can\n they waited for. Where wasit (=Then) not fighting ammunition\n\n q\u0101\u02cadj\u00ee \u0101\u02cag\u0323a. \u1d00djayu\u02ca \u1d00cag\u016b\u02can k\u1d00\u02caq\u01c3ayu\n had at that time. Why the ammunition for it\n\n duc\u016b\u02catc. h\u012bn t\u0101\u02cag\u0323aq\u0113tc. Y\u016b\u02ca\u0142\u00eets\u012bne-\u1d00t\n they bathed. Water when they always sat in. The strong men\n\n y\u016b\u02cat\u0101n \u029f\u0113\u02ca\u0142\u1d00tc g\u0323adu\u02ca\u029f\u0323\u00eedj\u0101g\u0323e \u1d00t q\u0101\u02cadj\u00ee.\n the sea lions nothing at all to kill it with thing had.\n\n Wanan\u012b\u02casawe yu\u0142\u012bng\u00ee\u02cat \u029f\u0113n\u012b\u02catc ye h\u1d00s\n At once the Indians head (or great) as follows they\n\n \u1ef5a\u02caosiqa, \u201cHu ts\u01c3u.\u201d Y\u0113 \u1ef5a\u02caodudziqa,\n said to \u201cHim too (take). As follows they were saying to him,\n\n \u201cY\u00ean n\u1d00x dux\u0101\u02ca.\u201d \u029f\u0113\u02ca\u0142\u1d00tc \u0101x du\u029f\u0323\u00eedja\u02cag\u0323e \u1d00t\n \u201cThere to take him.\u201d Nothing from it for killing thing\n\n q\u014d\u02caost\u00ee\u02ca y\u016b\u02cat\u0101n. Du\u012b\u02can \u1d00t wud\u016b\u02cawax\u016bn 291-5\n they had the sea lions. With him to it they would go\n\n y\u0113 \u1ef5a\u02caodudz\u00eeqa. Tcatc\u01c3a\u0101g\u0323a\u02catsa y\u0113\n as precedes they said to him. At that very time as follows\n\n \u1ef5a\u02caodudz\u00eeqa, \u201cY\u00ean nax d\u014dx\u0101\u02ca, K\u0101h\u0101\u02cas\u01c3\u00ee.\u201d\n they were saying to him, \u201cThere to take him, K\u0101h\u0101\u02cas\u01c3\u00ee.\u201d\n\n Ag\u0323\u0101\u02catsa du\u1ef5a\u02caodowasa, K\u0101h\u0101\u02cas\u01c3\u00ee.\n Just at that [time] they gave him his proper name, K\u0101h\u0101\u02cas\u01c3\u00ee.\n\n Ad\u0101\u02cat \u1ef5aodowax\u0101\u02ca y\u016b\u02cat\u0101n q\u01c3\u0101\u02cat\u01c3\u00ee. Tc\u01c3u\u029fe\u02ca d\u0113\u02caxawe\n On to it they took him the sea lion island. Then two\n\n ac\u0101\u02cawa\u029f\u0113q y\u016b\u02cat\u0101n. Y\u016b\u02cas\u01c3\u1d00t\u01c3n\u1d00\u02caxa\n he caught up the sea lions. The left one\n\n ta \u1ef5aq\u0101\u02cac k\u1d00t. Cinax\u0101\u02caa qo\u02caa\n he threw upon a flat rock. The right one, however,\n\n w\u016b\u02cacd\u1d00x \u0101was\u01c3\u0113\u02ca\u029f\u01c3. Q\u01c3\u1d00n\u1d00ck\u00eed\u0113\u02cax wus\u00eete\u02ca yuq\u0101\u02ca\n from together (= apart) he tore. Poor was the man\n\n aca\u02ca y\u016b\u0142dak\u1d00\u02cat-\u1d00t y\u0113\u02cade \u0142ats\u012b\u02can duig\u0323a\u02ca w\u016bs\u016b\u02ca. \u029f\u0113\u0142 291-10\n to him all kinds strength to him came to help. Not\n\n de yu\u1ef5aodu\u029f\u0323\u1d00\u02caq\u1d00k dox\u014d\u02canq\u01c3\u00ee. \u029f\u0113\u0142 na\u1d00\u02cat\n indeed ever beat him afterward his friends. Not clothes\n\n nay\u0113\u02caduo\u02caxq\u01c3un adaw\u016b\u02ca\u029f\u01c3y\u1d00q\u01c3. Y\u012bwuy\u0101\u02cat\u01c3 ag\u0323\u0101\u02ca \u1d00cdjiy\u0113\u02ca\n he ever put on in time of war. A long time for it to him\n\n wu\u02cati\u1ef5i\u1ef5\u1d00 du\u0142ats\u012b\u02cane. Tc\u01c3uya\u02ca\u1ef5id\u1d00t ts\u01c3u\n was his strength. Even to this time also\n\n wudu\u02cadziku. Du\u0142\u1d00ts\u012b\u02can\u012b \u1d00tx du\u0142i\u1d00\u02caxnutc. \u0100tc\n it came to be known. His strength they always use. This\n\n qo\u1ef5adu\u0142dj\u1d00\u02catckunutc.\n they always use, to surprise other people [with an account of it].\n\n Dut\u012b\u02canutc du\u0142\u1d00ts\u012b\u02cane.\n They always act [like]. his strength.\n\nThis is all.\n\n H\u016b\u02catc\u01c3awe.\n All.\n\nFOOTNOTES:\n\n[137] For a longer version see story 31, pp. 145\u2013150.\n\n[138] That is, it is used as a crest and imitated at feasts.\n\n\n94. THE L\u01c3\u00ca\u02caNAXX\u0323\u012a\u02caDAQ[139]\n\nA man at Auk went out on the lake after firewood. On the way round it\nhe saw a woman floating about. Her hair was long. Looking at her for\nsome time, he saw that her little ones were with her. He took one of\nthe children home. When it became dark they went to sleep. It was the\nchild of the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q, and that night it went through the town\npicking out people\u2019s eyes. Toward morning a certain woman bore a child.\nIn the morning, when she was getting up, this [the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q\u2019s\nchild] came in to her into the house. The small boy had a big belly\nfull of eyes. He had taken out the eyes of all the people. That woman\nto whom the small boy came had a cane. He kept pointing at her eyes.\nThen she pushed him away with the cane. When he had done it twice, she\npushed it into him. He was all full of eyes. After she had killed him\nthe woman went through the houses. Then she began to dress herself up.\nShe took her child up on her back to start wandering. She said, \u201cI am\ngoing to be the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q.\u201d When she came down on the beach she\nkept eating mussels. She put the shells inside of one another. As she\nwalks along she nurses her little child.\n\n \u0100k\u01c3\u1d58q\u01c3ayu\u02ca y\u0113 \u1ef5at\u00ee\u02ca q\u0101 akad\u0113\u02ca wugu\u02cat g\u0323\u1d00\u02cang\u0323\u0101.\n At Auk stopping a man out on got for firewood.\n\n A\u02cay\u1d00xde \u1ef5anagud\u012b\u02caayu aos\u012bt\u012b\u02can c\u0101w\u1d00\u02cat y\u016b\u02caad\u012bg\u012bg\u0101 cw\u016b\u02ca\u029f\u0323\u012bx\u0323\u0101c.\n Around it going was he saw woman one floating.\n\n D\u016bcax\u0101wu\u02ca yek\u01c3u\u02ca\u029f\u0323\u00eey\u0101t\u01c3. Tc\u01c3\u0101k\u1d58 \u0101\u0142t\u00ee\u02can\u00ee a\u02caya aos\u012bt\u012b\u02can\n Her hair was long. Sometime looking he saw her\n\n y\u0113\u02cak\u1d58ts\u01c3\u00eeg\u0101\u02ca\u1ef5\u00ee a. \u1d00t \u1ef5\u1d00\u02catq\u01c3\u00ee \u1d00x \u0101\u02cawuc\u0101t\n her little ones were. Children from them he took\n\n n\u0113\u0142de\u02ca. Y\u00ean q\u014d\u02caqacg\u0323\u0113t ayu\u02ca\n to [his] home. There it got dark of itself there\n\n \u0101wax\u0113\u02caq\u01c3\u1d58. X\u1d00tc \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q 292-5\n they went to sleep. It was the L\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q\n\n \u1ef5\u00ea\u02cat\u00ee asiyu\u02ca t\u0101\u02cadawe y\u016b\u02ca\u0101nq\u01c3\u1d00t\u016bx \u1ef5\u0101\u02cawagut q\u0101wa\u02caq\n its child it was he that night through the town was going eyes\n\n \u0101x k\u0113 akawadj\u1d00\u02ca\u0142. \u1ef4aq\u0113\u02cagaa yuc\u0101\u02caw\u1d00t\n from them up he took out. When it was getting light a woman\n\n \u1ef5\u1d00t \u0101\u02cawa-u. Ts\u01c3\u016bt\u0101\u02cat ay\u016b\u02ca \u1ef5ac\u1d00\u02candanuk\u1d58 dox\u1d00\u02canq\u01c3\u1d58\n child had. In the morning then she was getting up to her\n\n n\u0113\u0142 \u016b\u02cawagut. \u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d52 y\u0113\u02caq\u01c3o\u0142ku\u0142ige x\u0101tc q\u0101\u02cawag\u0323e\n into the house went. A small boy a big belly this eyes\n\n \u1d00s\u012byu\u02ca aca\u02cao\u0142\u012bh\u00eek. \u0141dak\u1d00\u02cat yu\u02caq\u1d52u q\u0101\u02cawag\u0323e ayu\u02ca\n it was was full of. All the people\u2019s eyes these\n\n \u0101x k\u0113 ak\u0101\u02cawadj\u00ea\u0142. Wuts\u01c3\u0101\u02cag\u0323a \u1d00cdj\u012b\u02ca hu yu-c\u0101w\u1d00\u02cat\n from it up he took them. A cane to her was that woman\n\n \u1d00cx\u1d00\u02can\u012bn\u0113\u0142 uwagu\u02cat yu-\u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d52. Duw\u0101\u02caqde 292-10\n into the house to her came the small boy. At her eyes\n\n \u1ef5agac\u012b\u02catc. Tc\u01c3u\u029fe\u02ca duwuts\u01c3ag\u0323\u0101\u02ca\u1ef5\u012btc y\u016bt\n was always pointing. Then her cane away\n\n aku\u0142t\u0101\u02caq\u1d00tc\u01c3. D\u1d00\u02caxa y\u0113\u02canasg\u012bt aqa\u02ca ka\u02cao-\u0142\u012bt\u1d00q. Ts\u01c3\u1d00s\n she pushed him. Twice he did it into him she pushed. Only\n\n qawag\u0323\u00ea\u02catc ca\u02cao\u0142\u012bh\u00eek. H\u00ee\u02catq\u01c3\u00ee t\u016bx \u1ef5a\u02caowagut\n eyes it was full of. Houses through she was going\n\n yuc\u0101w\u1d00\u02cat adj\u0101\u02caq d\u1d00x. Ad\u1d00\u02caxayu ctade\u02ca\n the woman killed it after. And then on to herself\n\n yedjud\u012b\u02cane. Du\u1ef5\u1d00\u02catk\u01c3\u1d52 \u0101\u02cawaya tc\u01c3ak\u016b\u02cag\u0323a\u1ef5\u00ea\n she started to put [clothing]. Her child she took up anywhere\n\n ye\u02cad\u00ee. \u201c\u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q x\u0101t gux sate\u02ca\u201d\n to go to. \u201cL\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q I am going to be,\u201d\n\n yu\u1ef5awaq\u0101\u02ca. \u1ef4\u0113qg\u0323ag\u016b\u02cat\u00een y\u0101k \u0101x\u0101\u02canutc.\n was what she said. As she came down mussels she always ate.\n\n Wucg\u0323ed\u00ee\u02ca ats\u016b\u02canutc yuy\u0101k-n\u016bk\u01c3\u1d58. Tc\u01c3a\n Inside of one another she put the mussel shells. Also as she\n\n \u1d00t \u1d00nagu\u02cattc tc\u01c3a\u0101\u02can aq\u01c3a\u02ca wu\u0101\u02ca\u00eetc\n at it walks around at the same time at it always nurses\n\n du\u1ef5\u00ea\u02catk\u01c3\u1d52.\n her little child (=baby).\n\nFOOTNOTES:\n\n[139] See story 35 and cf. close of story 105. This is the equivalent\nof Sk\u00eel dj\u00e2\u02caadai, or \u201cProperty Woman,\u201d among the Haida.\n\n\n95. ORIGIN OF THE FROG CREST AMONG THE K\u00ceKSA\u02caD\u00ce[140]\n\nA married couple went from Sitka into G\u0323aya\u02ca bay, and camped at\nG\u0323\u1d00\u02caxgu-\u0101n. They were there for perhaps a month. One morning they\nstarted out hunting. Then they heard a song on G\u0323aya\u02ca bay. They\nlistened. They did not hear plainly. [The man\u2019s] wife said to him, \u201cDo\nyou hear it?\u201d He said, \u201cI hear the thing making a noise over there.\u201d\n\u201cTurn toward it,\u201d they said. They went toward it and saw it. It was a\nlittle frog which the man let float down to his wife in the stern. He\nsaid, \u201cIt is for you.\u201d So they brought it to Sitka. This is how the\nlittle frog\u2019s song came to be known, and this is why the K\u00eeks\u1d00\u02cad\u00ee claim\nthe frog.\n\n C\u012b\u02cat\u01c3k\u1d00 ayu\u02ca w\u016bcd\u1d00c\u0101\u02ca\u1ef5\u00ee\n (On the back of Baranoff island) Sitka that married couple\n\n wuqo\u02cax G\u0323aya\u02ca \u1ef5\u00ee\u02cakd\u00ea. G\u0323\u1d00\u02caxgu-\u0101nq\u01c3 ayu\u02ca h\u1d00s \u016bwaxe\u02ca.\n went G\u0323aya\u02ca (a bay) into. At G\u0323\u1d00xgu\u0101n there they camped.\n\n Gu\u0142 \u029fax \u029f\u0113q\u01c3 d\u00ees h\u1d00\u02casduk\u0101 c\u016b\u02caw\u1d00x\u0323\u012bx\u0323. \u029f\u0113q\u01c3 ts\u01c3ut\u0101\u02cat\n Probably very one moon on them passed. One morning\n\n ayu\u02ca \u1d00tnat\u00ea\u02ca h\u1d00s dj\u00ee\u02caus\u00eeha. Ad\u1d00\u02caxayu\n there hunting for things they set out [along shore]. And then\n\n G\u0323aya\u02ca k\u0101d\u00ea\u02ca h\u1d00s \u0101wa\u0101\u02cax yuc\u00ee\u02ca. Ad\u1d00\u02caxayu h\u1d00s\n G\u0323aya\u02ca on they heard a song. And then they\n\n kudz\u012b\u0101\u02cax. \u029f\u0113\u0142 h\u1d00s u-\u1d00\u02caxtc k\u01c3\u0113d\u0113\u02can. Duc\u1d00\u02cattc ye 294-5\n came to listen. Not they heard well. His wife so\n\n \u1ef5a\u02caos\u00eeqa, \u201c\u1ef4\u012b\u1ef5a\u0101\u02caxtc ag\u00ea\u02ca\u201d \u201cHe\u02cade\n said to him, \u201cYou are hearing it ?\u201d \u201cOver there\n\n tuwa\u1d00\u02caxtc\u012b-\u1d00t,\u201d ye \u1ef5\u0101\u02cawaq\u0101 x\u0101\u0101\u02caxtc.\u201d \u201cAk\u0101\u02cad\u00eayu h\u1d00s\n we hear thing,\u201d so he said, \u201cI hear.\u201d \u201cToward it\u201d [turn] they\n\n \u1ef5a\u02cawaq\u0101. Ak\u1d00\u02cat h\u1d00s qox ayu\u02ca h\u1d00s aos\u012bt\u012b\u02can. X\u1d00tc\n were saying. Toward it they went there they saw it. It was\n\n x\u0323\u00eex\u0323tc\u01c3\u00ee\u02cak\u01c3 as\u012byu\u02ca duc\u1d00\u02cat-dj\u00ee de ayu\u02ca ao\u0142\u012bx\u0323\u0101\u02cac. Ye\n little frog that his wife to this he let it float. So\n\n \u1ef5awaq\u0101\u02ca, \u201cI\u02caa\u1ef5\u012b s\u1d00k\u1d58.\u201d C\u012b\u02cat\u01c3k\u1d00d\u00ea \u0101n h\u1d00s wuqo\u02cax.\n he said, \u201cYou for.\u201d To Sitka with it they got.\n\n Y\u0113\u02caayu x\u0323\u00eex\u0323tc\u01c3k\u01c3a c\u012b\u1ef5\u012b\u02ca wududziku\u02ca. K\u00eeks\u1d00\u02caditc\n That is how little frog\u2019s song is known about. K\u00eeks\u1d00\u02cad\u00ee\n\n a\u02catcayu x\u0323\u00eex\u0323tc\u01c3 h\u1d00s a\u1ef5ah\u0113\u02can.\n that is why frog they are claiming it.\n\nFOOTNOTES:\n\n[140] See story 66 for a second version.\n\n\n96. HOW THE K\u00ceKSA\u02caD\u00ce CAME TO SITKA[141]\n\nWhen we were first born people hated us. And after that some beings\nnamed Sky-people brought war upon us. They destroyed us completely. A\nwoman saved herself. And right here at Q\u01c3\u0101nt\u016b\u02ca\u0142k\u01c3\u00ee she dug a hole under\na log to conceal herself from the enemy. Various creatures came out\nin front of her. \u201cI wonder who can tell me about things,\u201d she said.\nGrizzly bear came out near her. She said, \u201cWhat can you do?\u201d \u201cWhenever\nI catch a man I slap my paws down upon him.\u201d The woman said, \u201cThat is\nnothing.\u201d Some one in the sun spoke to her. \u201cHow am I?\u201d it said. \u201cWhat\ncan you do?\u201d Then he said, \u201cMy father in the sun peeps out through the\nclouds, through the mottled clouds.\u201d That was the one that married her.\nThen she began to have children. There were five of them, including\none woman. After that he lowered down a big fort on them. They grew up\ninside of it. And when the enemy saw that they were inside of it they\nstarted to come. One [of the brothers], named Coward, was quarrelsome.\nAnother was named \u0141q\u01c3ay\u0101\u02cak\u01c3 and another K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3, and to all of them\nhe gave directions. \u201cWhen they get stronger than you put your minds\non me.\u201d So, when the enemy became too strong for them, they put their\nminds on their father (grandfather), the sun. He peeped out on the\nenemy. It was smoking hot. The sea water out here boiled. The [hostile]\npeople ran down quickly into the water. They were all destroyed. Then\nit stopped [boiling] out on the water. The brothers stayed inside of\ntheir fort.\n\n \u1ef4aq\u01c3o\u02caxtust\u0113 c\u016b\u02cagu \u0142\u012bng\u00ee\u02cattc ha\u02caoc\u012bk\u01c3\u0101n\n When we were born first time people hated us\n\n \u1ef5\u0101q\u01c3o\u02caxt\u016bst\u00ee. Ad\u1d00\u02cax qo\u02caa aya\u02ca G\u00eets\u01c3o-qoa\u02can\u00ee\n when we were born. After that, however, Sky-people\n\n y\u016b\u02caduwas\u0101k\u1d58 \u0101n\u1d00\u02caxa\u1ef5a y\u0101q\u01c3 xa h\u0101t\n by name on account of that to this place war to us\n\n adj\u012b\u02causigut. A\u02caya qotx hac\u016b\u02ca\u0142\u012bx\u0323\u012bx\u0323\n brought. This destroyed did to us quickly and completely\n\n a\u02caya \u029f\u0113\u02can\u1d00x \u1ef5\u0101ti\u1ef5\u00ee\u02ca. C\u0101\u02caw\u1d00t a\u02caya cwuts\u012bn\u0113\u02cax.\n this the one was. A woman this saved herself.\n\n A\u02caa he\u02cadu Q\u01c3\u0101nt\u016b\u02ca\u0142k\u01c3\u00ee y\u016b\u02caduwas\u0101k\u1d58 xao ta\u1ef5\u00ee\u02ca\n And this place right here Q\u01c3\u0101nt\u016b\u02ca\u0142k\u01c3\u00ee named log under\n\n ayu\u02ca ax d\u0101q koka\u02caodz\u00eeha x\u0101\u02cadj\u00ee n\u1d00x. 295-5\n that into it she came to dig a hole the enemy away from.\n\n Doq\u01c3awu\u02ca\u0142k d\u1d00\u02cakde w\u016b\u02ca\u0101t. \u201cAd\u016b\u02cas g\u00ee q\u014dn an\u1d00\u02cax\n In front of her out to they got. \u201cWho (?) about things\n\n dax\u0323\u0113\u02catk\u01c3\u1d58?\u201d X\u0323\u016bts\u01c3 an\u1d00\u02cax d\u0101k \u016b\u02cawagut. Y\u0113 \u1ef5awaqa\u02ca,\n can tell me?\u201d Grizzly bear near her out came. So she said,\n\n \u201cDat\u00ee\u02can suk\u1d58c\u00ee\u02ca.\u201d \u201cH\u0101 \u1d00x\u014d\u02can\u00ea qa \u0101x\n \u201cWith what [can you help]?\u201d \u201cWhenever I get a man I\n\n djitg\u0323ask\u00ee\u02ca t\u00een k\u0101 yuq\u1d00\u02ca\u0142t\u01c3adj\u00ee\u02can.\u201d Yuc\u0101\u02caw\u1d00t ye \u1ef5awaq\u0101\u02ca,\n having him on slap my paws down.\u201d The woman thus said,\n\n \u201cA\u02cage a\u02cadawe.\u201d G\u0323\u1d00g\u0101\u02can t\u016btx\n (?) thng is \u201c(That is nothing.)\u201d Sun from into\n\n \u1d00\u02cadayu du\u012b\u02cat q\u01c3\u0113\u02cawat\u1d00n. \u201cW\u0101\u02cas\u1d00s x\u1d00t \u1ef5at\u012b\u02ca,\u201d\n something is to her spoke. \u201cHow I am,\u201d\n\n yu\u1ef5awaq\u0101\u02ca. \u201cD\u0101 t\u00een s\u1d00\u02cak\u1d58c\u00ee.\u201d \u029f\u0113 ye \u1ef5awaq\u0101\u02ca, 295-10\n it was saying. \u201cWhat with for?\u201d Then so he said,\n\n \u201cY\u016b\u02cag\u0323\u1d00gan tutx a \u1d00x\u012b\u02cac guts\u01c3t\u016b\u02can\u1d00x\n \u201cThe sun from into my father through the clouds\n\n g\u016bts\u01c3q\u01c3\u0101qd\u012b\u1ef5\u0113\u02can\u1d00x g\u1d00\u02cag\u00ee \u1ef5ag\u0323\u1d00s\u0113\u02can.\u201d Tc\u0101\u02catc\u01c3a\n through the mottled clouds out (when) he peeps.\u201d That one\n\n \u0101we\u02ca tsa \u0101\u02cacuwaca. Ay\u1d00\u02caxawe du\u1ef5\u1d00\u02catq\u01c3\u00ee\n it was indeed married her. On account of that her children\n\n qo\u02cadziti. K\u012bdj\u00een\u012b\u02can\u1d00x h\u1d00s w\u016b\u02cati qa c\u0101\u02caw\u1d00t \u029f\u0113\u02can\u1d00x.\n came to be born. Five of them they were and woman one.\n\n Ad\u1d00\u02caxawe h\u1d00\u02casdu d\u0101ka\u02caq\u01c3 ka\u02caodu\u029f\u0323i\u1ef5a\u02ca n\u016b \u029f\u0113n.\n After that them on he lowered a fort big.\n\n Ag\u0323\u0113\u02caq\u01c3 k\u0113 h\u1d00s uwaw\u1d00\u02cat. Ad\u1d00\u02caxawe ag\u0323\u0113\u02cad\u00ee h\u1d00s\n Inside of it up they grew. And then inside of it they\n\n g\u0323\u0101\u02cadust\u012bn awe\u02ca h\u1d00sdud\u0101\u02cat x\u0101 dji\u016b\u02cadigut. \u029f\u0113\u02can\u1d00x\n saw them when around them the enemy started to come. One\n\n ye ad\u016b\u02cawas\u0101k\u1d58 Q\u01c3\u1d00tx\u0101\u02can daq\u0101n\u0113\u02cax wu\u02casit\u0113. X\u0101\u02ca\u1ef5i yakq\u01c3\u1d58\n thus named Coward quarrelsome was. Warriors\u2019 canoes\n\n \u0101\u02cay\u1d00x a\u02cao\u0142\u012bq\u1d00\u02canq\u01c3. Ye ad\u016b\u02cawas\u0101k\u1d58 \u0141q\u01c3ay\u0101\u02cak\u01c3 qa 296-5\n over he quarreled. So [one] named \u0141q\u01c3ay\u0101\u02cak\u01c3 and\n\n K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 y\u0113y\u1d00\u02can h\u1d00sducunq\u0101\u02cawadja. \u201c\u1ef4\u012bq\u0101\u02can\u1d00x ya\n K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 what to do he told them all. \u201cStronger than you when\n\n \u1d00t g\u0323at\u012b\u02can\u00ee q\u01c3w\u1d00n \u1d00xi\u02cag\u0323a tuna\u02caidat\u0101n.\u201d Ad\u1d00\u02caxawe h\u1d00sdu\n they are getting (imp.) on me put your mind.\u201d And then them\n\n q\u0101\u02can\u1d00x \u1ef5a\u1d00\u02catg\u1d00t\u0113\u02ca ag\u0323\u0101\u02ca\n more than then they got for it\n\n h\u1d00s tu\u02cad\u00eet\u0101n h\u1d00sdu\u012b\u02cac g\u0323\u1d00g\u0101\u02can. G\u1d00\u02cagi\n they started to remember their father sun. Out\n\n \u1ef5aodzia\u02ca yux\u0101\u02ca k\u1d00q\u01c3.\n he came to peep the enemy on.\n\n Wud\u016b\u02cawats\u01c3\u1d00q \u1ef5\u0101\u02cawat\u01c3a. D\u00eeg\u00eena\u02ca\n It smoked was hot. (=it was smoking hot) Out here\n\n h\u012b\u02can\u00ee qo\u02caa wu\u029f\u0323i\u016b\u02cak. Y\u0101d\u0101\u02caqa\n [the salt] water, however, boiled. Out from this [land]\n\n \u0141\u012bng\u00ee\u02cat h\u012b\u02cand\u00ee \u0142\u016b\u02cawag\u014dq\u01c3. Qotx c\u016b\u02cawax\u0323\u012bx\u0323. 296-10\n Indians into the water ran down. Destroyed were\n\n H\u012b\u02canx\u014d qa\u02caat ts\u01c3u \u029fe\n quickly.In (or among) the water out on the whole also then\n\n \u1ef5\u0113\u1ef5\u0113\u02cawut\u00ea. \u0100\u1ef5\u0113\u02ca h\u1d00s wut\u00ee\u02ca y\u016bn\u016b\u02ca g\u0323\u00ea.\n stopped. Down in it they were the fort inside of.\n\nFOOTNOTES:\n\n[141] Cf. story 31, pp. 122\u2013126.\n\n\n97. THE FOUR BROTHERS[142]\n\nAnother being that hated us was a shaman, who used to live in a cave.\nHis name was G\u0323on\u0113\u02catq\u0101s\u0101\u02caxduk\u01c3\u0101\u02caq\u01c3. They could do nothing to him, so\nthey gave their sister to him in marriage. He always slept with his\nback to the fire, and a spirit watched at his door. Finally a plot was\nmade regarding him, and the people prepared for him. They prepared\nboxes full of bows and arrows for him, and there came to be plenty of\nthem. When they came to him they pulled their sister into the canoe.\nHe (the shaman) always wore a red-snapper coat. When he was pursuing\nthem, he kept jumping so (accompanied by gesture). While he was chasing\nthem they shot at him. They kept asking their sister, \u201cWhere is your\nhusband\u2019s heart?\u201d She said, \u201cI still love my husband\u2019s heart.\u201d After\na time she told them where her husband\u2019s heart was. \u201cShoot him in\nthe middle of his hand. His heart is there.\u201d Then they killed him\noutside of Ring island. They carried him to Ring island. They took\nthe red-snapper coat off from him. It was for this coat that they had\nkilled their brother-in-law.\n\n Ts\u01c3u h\u0101\u02cacak\u01c3\u0101\u02can\u00ee-\u1d00t ta\u02caow\u016b\u0142t\u012bq\u01c3\n Also something hating us into the place where the cave is\n\n y\u0113t\u012b\u02ca\u1ef5\u012bn. Y\u0113 duwas\u0101\u02cak\u1d58 G\u0323\u014dn\u0113\u02catq\u0101s\u0101\u02caxduk\u01c3\u0101\u02caq\u01c3. \u029f\u0113\u0142 ad\u00ea\u02ca\n used to be. Thus his name was gon\u0113\u02catq\u0101s\u0101\u02caxduk\u01c3\u0101\u02caq\u01c3. Not to it\n\n h\u1d00s gun\u1d00\u02caxs\u00eeni\u1ef5a. \u1d00tcawe\u02ca h\u1d00sdu\u029f\u0323\u0101\u02cak\u01c3 adj\u012b\u02cat h\u1d00s\n they could do anything. Why their sister to him they\n\n adj\u012b\u02cawat\u1d00n. G\u0323\u1d00\u02candawe ut\u0101\u02ca\u00eetc dud\u1d00\u02caq\u01c3an\u1d00x.\n gave her. To the fire he always slept his back near.\n\n D\u014d\u02caq\u01c3awu\u02ca\u0142q\u01c3 awe\u02ca y\u00ean ud\u0113\u02ca\u0142tc y\u0113k. Wanan\u012b\u02casawe\n At his door that there always watched a spirit. Finally\n\n ad\u0101\u02ca h\u1d00s tuc\u0101\u02cawat\u0101n. A\u1ef5\u00ee\u02cas \u1d00t y\u00ean 297-5\n about him they concocted a plan. For him things there\n\n h\u1d00s aos\u00eene\u02ca. Tc\u016bn\u0113\u02cat\n they made ready. Bows and arrows\n\n d\u0101qak\u016b\u02caq\u01c3 y\u00ean h\u1d00s aosine\u02ca\n cover for (=boxes full of bows and arrows) then they prepared\n\n c\u0101\u02ca\u1ef5adih\u0113n. \u1d00t h\u1d00s q\u016b\u02caxawe y\u0101k\u1d58t h\u1d00s\n began to be plenty. To it they got then into the canoe they\n\n \u0101\u02cawaxot\u01c3 h\u1d00sdu\u029f\u0323\u0101\u02cak\u01c3. \u0141\u0113q\u01c3 k\u01c3ud\u1d00\u02cas\u01c3 at\u016b\u02cax\n pulled their sister. Red-snapper coat into it\n\n nagu\u02cattc. Y\u0101h\u1d00\u02casdu \u1ef5ag\u0323ats\u0101\u02caq \u1ef5\u016b\u02caawe\n he always goes. Them when he was chasing that way (a gesture)\n\n k\u0113 \u00eeck\u01c3\u0113\u02cantc. \u029fe y\u0101h\u1d00\u02casdu \u1ef5anats\u0101\u02caqeawe h\u1d00s\n up he always jumped. Then them while he was chasing they\n\n at\u01c3u\u02cakt. H\u1d00s aq\u01c3onaw\u016b\u02cas\u01c3tc\n shot at it (with bows and arrows). They would always ask\n\n h\u1d00sdu\u029f\u0323\u0101\u02cak\u01c3, \u201cG\u016b\u02cas\u016b ixo\u02cax t\u0113q\u01c3.\u201d \u201cYesu\u02ca\n their sister, \u201cWhere your husband\u2019s heart.\u201d \u201cYet\n\n \u1ef5\u0101xc\u00eege\u02ca \u1d00xx\u014d\u02cax t\u0113q\u01c3.\u201d Wanan\u012b\u02casawe y\u00ean 297-10\n I want (=love) my husband\u2019s heart.\u201d After a while there\n\n ak\u0101\u02cawan\u00eek duxo\u02cax t\u0113q\u01c3. \u201cDudj\u00ee\u02can t\u0101k\n she told her husband\u2019s heart. \u201cHis hand in the middle of\n\n \u1ef5\u012bt\u01c3u\u02cak. A\u02cawu dut\u0113\u02caq\u01c3.\u201d\n you shoot. There is his heart.\u201d\n\n K\u1d00\u02catn\u1d00q\u01c3t\u012bn \u1ef5ak\u1d00\u02caq\u01c3awe\n White-rocks-on-top- of-each-other (Ring island) on the outside of\n\n tsa h\u1d00s \u0101\u02cawadj\u1d00q. K\u1d00\u02catn\u1d00q\u01c3t\u012bn\n then they killed him. White-rocks-on-top- of-each-other\n\n k\u1d00n\u1d00x\u0101\u02cawe y\u00ean h\u1d00s \u0101\u02cawax\u1d00tc. Aq\u0101\u02cax k\u0113 h\u1d00s\n on there they brought him. Off from him up (off) they\n\n \u0101\u02cawati\u02ca \u0142\u0113q\u01c3 k\u01c3ud\u1d00\u02cas\u01c3. Yuk\u01c3ud\u1d00\u02cas\u01c3 k\u0101\u02caq\u01c3awe h\u1d00s\n took red-snapper coat. The coat for they\n\n \u0101\u02cawadj\u1d00q h\u1d00sduk\u0101\u02can\u00ee.\n killed their brother-in-law.\n\nAfter that \u0141q\u01c3ay\u0101\u02cak\u01c3 put it on and went after large animals. He chased\nsomething from below named K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3.[143] He chased it far up out\ninto the sky. They are \u0141q\u01c3ay\u0101\u02cak\u01c3\u2019s footprints which are there.[144]\n\n Ad\u1d00\u02caxawe \u0141q\u01c3ay\u0101\u02cak\u01c3 \u0101t\u016b\u02cax y\u016b\u02cawugutk kodz\u00eet\u012b\u02ca\u1ef5i-\u1d00t\n And then \u0141q\u01c3ay\u0101\u02cak\u01c3 into it having gone big animals (things)\n\n k\u1d00q\u01c3. Ad\u1d00\u02caxayu y\u0101\u02cadi\u1ef5\u012bd\u1d00\u02cax \u1d00t \u1ef5a\u02caos\u012bn\u0101q. 298-5\n for. And then from below here something he was chasing\n\n K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 y\u016b\u02caduwas\u0101k\u1d58 \u1d00t. \u029fay\u016b\u02cadek\u012bq\u01c3 k\u0113\n K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 was named something Far up [into the sky] up\n\n a\u1ef5a\u02caosin\u1d00q a\u02caayu d\u1d00\u02cakd\u00ee wu\u0142\u00eecu\u02ca. Duq\u01c3o\u02cas-\u012bt\u0113\u02ca\n he chased it this out went in a line. His footprints\n\n \u0141q\u01c3ay\u0101\u02cak\u01c3 hu\u02caayu.\n \u0141q\u01c3ay\u0101\u02cak\u01c3 it is he, or they are his.\n\nFOOTNOTES:\n\n[142] Part of story told in story 3 and in story 31.\n\n[143] An error. K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 was \u0141q\u01c3ay\u0101\u02cak\u01c3\u2019s elder brother.\n\n[144] That is, the milky way.\n\n\n98. THE K\u00ceKSA\u02caD\u00ce WOMAN WHO WAS TURNED INTO AN OWL[145]\n\nWhen this town (Sitka) was first discovered the K\u00eeks\u1d00\u02cad\u00ee were here, and\nwe stayed on this (the north) side. This town (at the northern end)\nwas named Mossy-town. There four men grew up, two of whom were named\n\u0141q\u01c3ay\u0101\u02cak\u01c3 and K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3. They married. \u0141q\u01c3ay\u0101\u2019k\u01c3\u02cas mother was named\nK\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3\u2019s-mother. \u0141q\u01c3ay\u0101\u02cak\u01c3\u2019s wife refused to give her mother-in-law\nherring to eat. After she had refused her twice she put hot milt into\nher hand. She told [her son], \u201cShe put hot milt from a male herring\ninto my hand.\u201d It burned her hand. For this reason her son carried down\nthe canoe. He filled it with herring by means of a herring rake. When\n[the canoe] was filled, he brought them in. The herring rock is over\nyonder this side of Big-fort.[146] He brought them in in the evening.\nHe said to his wife, \u201cGo down to it,\u201d and she went down empty handed.\n\n C\u016b\u02caguya \u029f\u01c3\u1d00tk wudut\u01c3\u0113\u02ca\u1ef5\u00ea K\u00eeks\u1d00\u02cad\u00ee yaq\u01c3e\u02ca \u1ef5\u1d00t\u00ee\u02ca\n When first this place was found the K\u00eeks\u1d00\u02cad\u00ee here stayed\n\n qa \u016bh\u0101\u02can \u1ef5\u0101\u02canax\u1d00q\u01c3 y\u0113\u02caha\u1ef5\u00eat\u00ee. S\u01c3\u1d00tc-\u0101n\u00ee\u02ca ye duwas\u0101\u02cak\u1d58\n and we on this side we stayed. Mossy-town thus was the name\n\n y\u0101t. \u1d00q\u01c3awe\u02ca uwaw\u1d00\u02cat d\u0101q\u01c3un\u012b\u02can\u1d00x qa ye\n to this [one]. At it grew up four [men] and so\n\n duwas\u0101\u02cak\u1d58 \u0141q\u01c3ay\u0101\u02cak\u01c3 K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3. H\u1d00s \u0101\u02cawaca\n [two were] named \u0141q\u01c3ay\u0101\u02cak\u01c3 [and] K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3. They married\n\n yuc\u0101\u02caw\u1d00t. \u0141q\u01c3ay\u0101\u02cak\u01c3 du\u029f\u0101\u02ca qodz\u00eete\u02ca\n a woman (= women). \u0141q\u01c3ay\u0101\u02cak\u01c3 his mother was\n\n K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3-\u029f\u0101 y\u016b\u02cadowas\u0101k\u1d58. \u0141q\u01c3ay\u0101\u02cak\u01c3 duc\u1d00\u02catc 299-5\n K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3\u2019s mother was named. \u0141q\u01c3ay\u0101\u02cak\u01c3 his wife\n\n \u1ef5aoc\u00eeg\u00ea\u02ca yu\u02cayao dutc\u0101\u02can-q\u01c3\u0113\u02cad\u00ee. D\u1d00xdah\u012b\u02can\n refused the herring to her mother-in-law\u2019s mouth. Twice\n\n ye ac\u012b\u02can nasqa\u02ca awe\u02ca acdj\u00ee\u02can t\u0101q\u01c3 y\u00ean \u0101\u02cawac\u1d00t\n thus to her she said when her hand into there she put it\n\n \u1ef5\u0101\u02cawat\u01c3a\u1ef5e yao-\u029f\u01c3\u0113\u02ca\u0142\u00ee. Du\u012b\u02can ak\u0101\u02cawan\u012bk. \u201c\u1ef4aw\u1d00\u02cat\u01c3a\u1ef5e\n being hot herring milt. To him she told it. \u201cHot\n\n yao-\u029f\u01c3\u0113\u02ca\u0142\u00ee awe\u02ca \u1d00xdj\u012b\u02can t\u0101q\u01c3 y\u00ean \u0101\u02cawac\u1d00t.\u201d Ke \u016bwag\u0323\u1d00\u02can\n herring milt that my hand into there she put.\u201d Out it burned\n\n dudj\u012b\u02can t\u0101q\u01c3. \u1d00tcawe\u02ca y\u0101k\u1d58 y\u0113q\u01c3\u0101\u02cawat\u1d00n du\u1ef5\u012b\u02cat. Yao\n her hand in. That is why canoe brought down her son. Herring\n\n ac\u0101\u02cawax\u0323\u00ee\u029f\u01c3 yuy\u0101\u02cak\u1d58. Y\u00ean\n he filled with by means of a herring rake the canoe. There\n\n a\u1ef5a\u02caos\u00eeqox cah\u012b\u02cak. Y\u016b\u02cado yao t\u0113\u1ef5\u00ee\u02ca\n he brought them in when it was filled. Over there herring\u2019s rock\n\n yun\u016b\u02ca \u029f\u0113n h\u0101\u02cana n\u1d00x \u1d00. D\u0113x\u0323\u0101\u02cana 299-10\n the fort (= Big fort) big this side on is. It was evening\n\n ayu\u02ca y\u00ean a\u1ef5a\u02caos\u00eeqox. Duc\u1d00\u02cat ye a\u1ef5a\u02caos\u00eeqa,\n when there he brought them in. His wife something he said to,\n\n \u201cAd\u00ea\u02ca nagu\u02ca.\u201d K\u1d00\u0142\u1d00\u02catk ade\u02ca wugu\u02cat.\n \u201cTo it go down.\u201d Without anything to it she went.\n\nThen she shouted up, \u201cBring down the basket,\u201d but her husband said,\n\u201cDon\u2019t listen to her.\u201d Night came on. Toward morning the woman began\nto change her cries. \u201cThis way with the basket (k\u0101t),\u201d she said toward\nmorning. Later still she began to say, \u201cH\u016b, h\u016b, h\u016b, \u016b.\u201d Her husband\nsaid to her, \u201cYou can become an owl from this time on.\u201d So she started\nto fly off. She became an owl. She flew first among the trees. She was\nheard saying, \u201cSit in your holes,\u201d after which he (her husband) went\noutside. He said to her, \u201cYou put milt into my mother\u2019s hand. For that\nyou can become an owl. Way back there for you is Owl\u2019s-rock-slide.\u201d\nThis is why it is so. This is why we can always understand it (the\nowl). It always predicts bad weather. It always tells what is going to\nhappen in other towns.\n\n Tc\u01c3u\u029fe\u02ca ade\u02ca k\u0113 uwa\u00ee\u02caq\u01c3, \u201cK\u0101t h\u0101t\n Then at it up she shouted, \u201cShallow basket to here\n\n \u1ef5i\u00eat\u1d00\u02can.\u201d Duxo\u02caxtc ye \u1ef5a\u02caos\u00eeqa, \u201c\u0141\u00ee\u02ca\u0142q\u01c3a t\u0101t\n you bring it down.\u201d Her husband so said, \u201cNot to her\n\n \u1ef5\u012bt\u016bct\u012b\u02cag\u0323k.\u201d T\u0101t \u1ef5\u012bntk qoha\u02ca. Q\u0113q\u01c3\u0113\u02cade qonaha\u02ca\n you listen.\u201d Night it got. Toward morning it was getting\n\n \u029fe c\u016b\u02caya q\u01c3a\u02caodit\u1d00n yuc\u0101\u02caw\u1d00t.\n then entirely began to change her manner of talking the woman.\n\n \u201cH\u0101nd\u0113\u02cawadi k\u0101t,\u201d q\u0113q\u01c3\u0113\u02cad\u00ee ayu\u02ca ye\n \u201cThis way with the basket,\u201d toward morning it was thus\n\n q\u01c3a\u1ef5aqa\u02ca. Q\u0113q\u01c3\u0113\u02cad\u00ee \u029fec\u016b\u02cay\u1d00x wuduwa\u1d00\u02cax,\n she said it. Toward morning changing [her voice] she was heard,\n\n \u201cH\u016b h\u016b h\u016b \u016b.\u201d Duxo\u02caxtc ye \u1ef5aos\u00eeqa\u02ca, \u201cTc\u01c3u\u029fe\u02ca 300-5\n \u201cH\u016b h\u016b h\u016b \u016b.\u201d Her husband thus said to her, \u201cThen\n\n w\u0113\u02cad\u1d00x de ts\u0113\u02cask\u01c3ux \u00ee\u02canaste.\u201d Tc\u01c3u\u029fe\u02ca y\u1d00x\n after that owl becoming you can be.\u201d Then off\n\n hoad\u00eeq\u0113\u02can. Ts\u0113\u02cask\u01c3\u1d58x os\u00eete\u02ca. \u0100s ay\u0113\u02ca\u1ef5at\u012b\u1ef5\u0113q\u01c3\n she started to fly. Owl she became. Trees being\n\n ax\u014d\u02caq\u01c3 s\u01c3a\u02caodj\u00eeqax. Ye oduwaa\u02cax,\n among them she first flew. Thus he (or she) heard,\n\n \u201c\u1d00\u02casgute\u1ef5\u00ea g\u0323ay\u00eaq\u00ea\u02ca.\u201d \u0100x \u0101\u02cayux\n \u201cIn your holes you sit. After it outside of it (house)\n\n \u0101\u02cawagut. Y\u0113 \u1ef5aodudz\u00eeqa\u02ca, \u201c\u0100x\u029f\u0101\u02ca dj\u012bn t\u0101q\u01c3\n he got. So he said to her, \u201cMy mother\u2019s hand in\n\n yao-\u029f\u01c3\u0113\u02ca\u0142\u00ee y\u00ean i\u1ef5at\u00ea\u02ca. Tcaw\u0113\u02cad\u1d00x ts\u0113\u02cask\u01c3\u1d58x\n herring milt there you put. Right from that owl becoming\n\n \u00eenaste\u02ca. Yud\u0101\u02cag\u0323o \u00eeq\u0101\u02cade s\u1d00k\u1d58 Ts\u0113\u02cask\u01c3\u1d58-q\u0101\u02cade.\u201d 300-10\n you can be. Way back there your slide for Owl\u2019s-rock-slide.\u201d\n\n \u1d00tcawe\u02ca d\u016bwa\u1ef5a\u02ca. Atcayu\u02ca q\u01c3at\u016b\u02cawa\u0101\u02caxtc.\n Why it is so. Why we can always understand it (the owl).\n\n \u0141k\u016b\u02cack\u01c3\u1d00 ak\u0101n\u00ee\u02caknutc. Y\u016b\u02canax\u0323\u1d00q\u01c3 wasa\u02ca\n Bad weather it always predicts. in other [towns] what\n\n \u1d00tgu\u02cag\u0323on\u0113\u1ef5\u00ee\u02ca ha-\u00ee\u02can yuaka\u1ef5an\u00ee\u02cak.\n is going to happen to us it always tells.\n\nFOOTNOTES:\n\n[145] See story 37 for another version.\n\n[146] The hill on which Baranoff\u2019s castle stood.\n\n\n99. MOLDY-END[147]\n\nThe K\u00eeks\u1d00\u02cad\u00ee used to live at Dax\u0323\u0113\u02cat, where they dried salmon. After\nthey had gotten through drying it they tied it up there. So he (a small\nboy) was baiting a snare for sea gulls. When he came into the house\nafterward he was very hungry. \u201cMother, I am hungry. Give me some dried\nsalmon.\u201d So she gave him a piece of dried salmon which had begun to\nmold on the corner. Then he said, \u201cYou always give me moldy-cornered\nones.\u201d They always began tying up from the corner of the house. He\nspoke to the dried salmon. Just then some one shouted out, \u201cThere\nis a sea gull in your snare.\u201d So he ran down to it. He ran out into\nthe water to his snare. When he got out into the midst of the water\nhe looked as if he were pulled down into it. Then all of the drying\nsalmon ran down to him. Now the people were hunting for him, but he\nwas nowhere to be seen. It was not known what had happened to him. The\nsalmon, however, began feeling very high. They began to rush about at\nthe mouth of the creek. It was the salmon people that had done it. Then\nthe salmon people went out to sea with him. They went seaward with\nhim toward their homes. To him it looked as if they were in a canoe.\nA chief among these salmon had made him his son. The sea gull that he\nhad followed out went along with him. Then he stayed with them in the\nsalmon people\u2019s town. He was among them for one year. Well out from\nthat town fish eggs were heaped up. He began to take up and swallow\nsome of them without asking anybody. Then the people shouted out,\n\u201cMoldy-end is eating the townpeople\u2019s dung.\u201d At that time they gave him\nthe name. Afterward he discovered that the salmon tribe had saved him.\nThen he went to lie down and remained in that position. In the morning\nhis father said, \u201cWhat did they say to you, my son?\u201d He went out and\nspoke. \u201cTake him up to Amusement creek. Put his hands around the necks\nof the sand-hill cranes at the mouth of it.\u201d There he saw two sand-hill\ncranes jumping up and down, facing each other, at the mouth of the\ncreek. All creatures, such as brants, could be heard making a noise\ndown in this creek. This is why it was called Amusement creek. Where\nwas it that he had been feeling badly? It all got out of him.\n\n Dax\u0323\u0113\u02catayu \u1d00na\u0113\u02catc K\u00eeks\u1d00\u02cad\u00ee, x\u0101t\n At Dax\u0323\u0113\u02cat it was used to live the K\u00eeks\u1d00\u02cad\u00ee, [and] salmon\n\n ay\u0113\u02cas\u1d00tan\u0113\u02canutc. \u0100\u02caawe \u1d00q\u01c3 y\u00ea\u02cand\u00ee \u1d00t\n always dried there. In that place there things\n\n ya\u1d00tnadu\u02caq\u01c3w\u1d00n yux\u0101\u02cat \u1d00tq\u01c3\u0113\u02cac\u00ee s\u1d00k\u1d58\n they were getting through drying the salmon dried for\n\n d\u0101dus\u0101\u02caxd\u00ea. A\u02caawe k\u0113\u02ca\u029f\u0323adiya\u1ef5iq\u01c3\n they were tyingit up there So with it for seagulls\n\n yead\u0101\u02cana d\u0101\u02cas\u01c3a, aw\u0101\u02caq d\u0113\u02casnaaqnutc.\n he was baiting a snare, inside of which they always got.\n\n Ac\u016b\u02catc n\u0113\u0142 g\u016b\u02cadawe At yan \u016bwax\u0101\u02ca.\n From there into the house when he came he was very hungry.\n\n \u201c\u1d00\u029fe\u02ca x\u0101t yan uwaha\u02ca. \u1d00tq\u01c3\u0113\u02cac\u00ee \u1d00xdj\u012b\u02cat 301-5\n \u201cMother I am hungry. Dried things (i.e., salmon) to me\n\n t\u00ea.\u201d \u1d00cdj\u012b\u02cat \u0101\u02cawate yu\u1d00tq\u01c3\u0113\u02cac\u00ee. Ac\u00ea\u02canya\n give.\u201d To him she gave the dried salmon. On the corner of it\n\n wud\u00ee\u029f\u0101\u02cax. Ye a\u1ef5a\u02caos\u00eeqa yu\u1d00tq\u01c3\u0113\u02cac\u00ee, \u201cTs\u01c3\u1d00s\n it had started to mold. So he said of the dried salmon, \u201cOnly\n\n c\u1d00n\u1ef5\u0101\u02cak\u01c3\u1d58\u029f\u0101x qaq\u01c3\u0113\u02cax\u1d00texnutc.\u201d\n moldy-cornered ones you always give me.\u201d\n\n Yit\u01c3\u0113\u02cad\u1d00x d\u0101dus\u0101\u02canutc.\n From the corner of the house they always began to tie it up.\n\n \u1d00tq\u01c3\u0113\u02cac\u00ee a\u1ef5\u00ee\u02ca y\u0113 a\u1ef5a\u02caos\u00eeqa. Tc\u01c3u\u029fe\u02ca at\u016b\u02caxawe\n The dried salmon to so he spoke. Then from in it\n\n t\u01c3\u0101\u02ca\u1ef5aodowaqa, \u201cEd\u0101\u02cas\u01c3aye aw\u0101\u02caq\u01c3t uwagu\u02cat\n some one shouted out, \u201cYour snare inside of it got\n\n k\u0113\u02ca\u029f\u0323ad\u00ee.\u201d Tc\u01c3u\u029fe\u02ca akudj\u012b\u02canawe \u0101d\u00ea\u02ca dak wudjix\u0323\u012b\u02cax\u0323.\n a seagull.\u201d Then that is why to it down he ran.\n\n Tc\u01c3u\u029fe\u02ca ak\u0101\u02cade h\u012bnx wudjix\u0323\u012b\u02cax\u0323 dud\u0101\u02cas\u01c3a\u1ef5\u00ee. 301-10\n Then out to it into the water he ran [to] his snare.\n\n H\u012b\u02cand\u00ee g\u012b\u1ef5ig\u0113\u02cadaqx\u0323\u016b\u02caawawe h\u012b\u02cande\n To the water when he got out in the middle of to the water\n\n wuduwax\u014d\u02cat\u01c3 \u0101y\u1d00\u02cax w\u016b\u02can\u00ee yu\u1ef5ad\u1d00\u02cak\u01c3\u1d58. \u0141dak\u1d00\u02cat\n he was pulled down like it was like the youth. All\n\n yux\u0101\u02cat yed\u0101n\u0113\u02ca\u1ef5\u00ee \u1ef5\u012b\u02ca\u1ef5\u00eeawe dut\u01c3\u0101\u02cat \u029f\u016bwagu\u02caq.\n the salmon those that were drying to him behind ran down.\n\n Qoduc\u012b\u02ca du\u012bg\u0323a\u02ca. \u029f\u0113\u0142 wudust\u012b\u02can. Tc\u01c3u\u029fe\u02ca \u029f\u0113\u0142\n They were searching for him. Not he was seen. Then not\n\n wudusku\u02ca w\u0101\u02casa wa\u02cani\u1ef5e. Tc\u01c3u\u029fe\u02ca yux\u0101\u02cat qo\u02caa ayu\u02ca\n was known what happened to him. Then the salmon, however,\n\n tuwu\u02caq\u0142\u00eeg\u0323\u00ea. Yuh\u012b\u02canw\u1d00tq\u01c3 w\u016bck\u1d00\u02cat\n felt very high. At the mouth of the creek around\n\n caodite\u02ca. X\u1d00tc x\u0101t qoa\u02can\u00ee tca\u02cayu ye us\u00ee\u02cane.\n started to rush. This salmon tribe that so did.\n\n D\u016b\u012b\u02can tc\u01c3u\u029fe\u02ca d\u0101k \u1ef5\u0101\u02cawa-a y\u016b\u02cax\u0101t qoa\u02can\u00ee.\n With him then seaward went the salmon people.\n\n H\u1d00sdu\u0101n\u00ea\u02cad\u00ee an d\u0101k h\u1d00s \u016b\u02cawaha. Y\u0101k\u1d58 y\u00eax 302-5\n To their homes with him seaward they went. Canoe like\n\n acwag\u00ea\u02caqday\u0113\u02can. X\u1d00tc anq\u0101\u02cawo \u1d00s\u00eeyu\u02ca x\u0101t x\u014d\u02can\u1d00x\n it looked like in his eyes. This chief it was salmon among\n\n y\u00eatx \u1d00cu\u0142\u00eey\u1d00\u02cax. Tc\u01c3\u1d00\u02catu x\u1d00\u02canu yuk\u0113\u02ca\u029f\u0323ad\u00ee d\u0101k\n made him his son. Along with him went the seagull out\n\n acuy\u0101\u02caadz\u012bhu dek\u012bq\u01c3. Tc\u01c3u\u029fe\u02ca ay\u0113\u02ca wute\u02ca \u0101\u02cax\u014d\n he followed seaward. Then there he stayed among them\n\n x\u0101t qoa\u02can\u00ee \u0101n\u00ee\u02ca. \u029f\u0113q\u01c3 t\u0101k\u1d58 dukai\u02caant\u00ee. Dek\u012b\u02caq\u01c3\n salmon people\u2019s town. One year he was among them. Way out\n\n \u0101nq\u01c3a\u02ca\u1ef5e y\u016bk dix\u0323w\u1d00\u02cas\u01c3 quh\u0101\u02cak\u1d58. Tca q\u0101\u02ca\u1ef5at\u01c3en\n in the town out started to be heaped eggs. Without asking\n\n n\u1d00x\u0101\u02cawe aka\u02caodik\u00e2tc. Tc\u01c3u\n anyone he started to take up and swallow them. Then\n\n y\u016bantqen\u012b\u02catcayu k\u0113 t\u01c3\u0101\u02cauwa\u00eeq\u01c3, \u201c\u0100ntqen\u00ee\u02ca h\u0101\u02ca\u029f\u01c3\u00ee 302-10\n the people shouted out about him, \u201cPeople\u2019s dung\n\n a\u1ef5ax\u0101\u02ca C\u1d00n\u1ef5\u0101\u02cak\u01c3\u1d58\u029f\u0101x.\u201d Ag\u0323\u0101\u02caayu tsa duya\u02ca\n is eating Moldy-end.\u201d At that time right him\n\n wuduwasa\u02ca yusa\u02ca. Ck\u1d00 a\u02caodz\u00eeku yux\u0101\u02cat\n they called by that name. Afterward he came to know the salmon\n\n qoa\u02can\u00eetc wusnexe\u02ca. Tc\u01c3u\u029fe\u02ca ta\u1ef5id\u0113\u02ca wugu\u02cat\n tribe had saved him. Then to lie down he went\n\n t\u016bd\u012bu\u02cas. Ts\u01c3ut\u0101\u02cadawe ye \u1ef5awaqa\u02ca du\u012b\u02cac,\n and he stayed there. In the morning thus said his father,\n\n \u201cW\u0101\u02casa \u012b\u1ef5a\u02cao-dudz\u00eeqa\u02ca \u1d00x\u1ef5\u012b\u02cat.\u201d Tc\u01c3u\u029fe\u02ca yux\n \u201cWhat did they say to you, my son.\u201d Then out\n\n q\u01c3\u0113\u02cawat\u0101n \u201cQatuk\u1d00\u02caxsaqa-h\u012b\u02can\u00eede \u016bn y\u0101k\u1d58 ga-\u012b\u02cat\u0101n.\n he went and spoke \u201cTo Amusement creek by canoe take him up\n\n \u0100w\u1d00\u02catk\u1d00 d\u016b\u02ca\u0142\u00ee s\u0113\u02can\u1d00x q\u01c3oa\u2019n\n At the mouth of it sand-hill cranes around their necks (imp.)\n\n dj\u012b\u02cayay\u00eete.\u201d Ay\u1d00\u02caxawe a\u02caosit\u0113n, y\u00ean\n put his hands.\u201d Just like it he saw there\n\n y\u016bk duwax\u0323\u00ee\u02cax\u0323k d\u0113x wucda\u1ef5\u012b\u02can yuh\u012b\u02can\n out they were jumping two toward each other the creek\n\n w\u1d00tka\u02caq\u01c3. \u0141dak\u1d00\u02cat \u1d00\u02catawe ya\u1ef5\u00ee\u02cak duwa\u1d00\u02caxtc\n at mouth of. All things down in this could always be heard\n\n yuh\u012b\u02can \u1ef5\u00eek q\u00ean. \u1d00\u02catcawe ye duwas\u0101\u02cak\u1d58\n the creek down in [and] brants. That is why so it is called\n\n Qatu\u02cak\u1d00xs\u1d00ka-h\u012bn. Gusu\u02ca t\u016bwun\u016b\u02cagu\u1ef5\u012b\u1ef5\u00ee? \u029fe\n Amusement creek. Where was it he was feeling bad? Then\n\n dut\u016b\u02catx qot kaoduk\u01c3\u012b\u02cat.\n from into him entirely it all got out.\n\nThe salmon people all knew the salmon month had come up here which\nwas their month for returning. They always spawn up here among us.\nAt once they started back with him. They started up this way. Then\nthe cohoes people broke their canoe. This is why the cohoes come up\nlast. The \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee were going to have the cohoes as an emblem,\nand this is why the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee are also very slow people. At once\nall started, dog salmon and humpbacks. They started up this way with\nLively-frog-in-pond (the boy\u2019s name). The big salmon people started up\nthither. Very soon the salmon tribe came to the \u201cs\u012bt.\u201d It is this s\u012bt\nwhich gives scars to whichever one happens to get caught in it. After\nall got through, the people looking could see a cloud far down on the\nhorizon which appeared like a canoe. In the evening they went ashore\nto camp. They dug holes in the ground and made flat sticks to stick\ninto the ground. The salmon tribe always does that way. Then the salmon\npeople would throw hot rocks upon one another. Their bodies vibrated\nwith the heat. It is that that leaves scars on the skin of the salmon.\nIt was Lively-frog-in-pond that let people know what the salmon people\ndo to one another.\n\n Tc\u01c3u x\u0101t qoa\u02can\u00eetc ts\u01c3\u016b siku\u02ca qo\u02caxde d\u00ees 303-5\n Then salmon tribe also knew to return month\n\n yay\u00ea\u02canq\u01c3 x\u0101t d\u00ee\u02cas\u00eex sate\u1ef5\u00ee\u02ca. Yay\u00ea\u02canq\u01c3 h\u0101gut\u016b\u02can\u1d00xawe\n up here salmon month become was. Up here out among us\n\n d\u0101k wush\u012b\u02cantc y\u016b\u02cax\u0101t s\u1d00k\u1d58. W\u0101nan\u012b\u02casawe\n out always swim (i. e., spawn) the salmon for. At once\n\n du\u012b\u02can \u1d00t wud\u016b\u02cawax\u0323\u016bn. Y\u0101y\u00ea\u02cande tc\u01c3u k\u0101cuk\u1d00\u02cadawe\n with him to it they started back. Up this way then first\n\n \u1d00t wux\u0323\u016b\u02can. Y\u0101y\u00ea\u02cand\u00ee \u029f\u01c3\u016bk\u01c3 qoa\u02can\u00ee \u1d00\u02caawe \u029fe y\u1d00x\n to it they started. Up this way cohoes people those then up\n\n \u1ef5a\u02caodudz\u00eet\u1d00q\u01c3 a\u1ef5agu\u02ca \u029f\u01c3\u016bk\u01c3. \u1d00tcawe\u02ca\n they came to break their canoe cohoes. That is why\n\n k\u0101\u00ee\u02catq\u01c3 t\u0101qawa\u0113\u02catc \u029f\u01c3\u016bk\u01c3. \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee 303-10\n come up last cohoes. Cohoes-people\n\n cag\u016b\u02canaya \u029f\u01c3\u016bk\u01c3. \u1d00tcawe\u02ca\n is going as emblem to have cohoes. That is why\n\n tcu\u1ef5i\u0101\u02cat \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee ts\u01c3u \u0142\u012bng\u00ee\u02cat \u0142\u012btc\u01c3\u012b\u02ca\u1ef5\u00ee\u1d00q.\n those that are here cohoes people also people are very slow.\n\n W\u0101nan\u012b\u02casawe \u029f\u0113q\u01c3\u0113\u02cag\u0323a \u1d00t wux\u0323\u016b\u02can, t\u012b\u029f\u01c3, qatc\u0101\u02cas\u01c3.\n At once at one time they all started, dog salmon, humpback.\n\n De \u0100k\u01c3\u1d58tats\u012b\u02can t\u00ee\u02canayu y\u00ea\u02cand\u00ee \u1d00t wud\u016b\u02cawax\u0323\u016bn.\n Now Lively-[frog]-in-pond with to there they started up.\n\n G\u0323ona\u1ef5\u0113\u02ca \u1ef5a\u02cawa-a y\u00ea\u02cand\u00ee yux\u0101\u02cat qoa\u02can\u00ee \u029f\u0113n.\n Started went up to there the salmon people the big.\n\n W\u0101nan\u012b\u02casawe at\u01c3\u0113\u02cat \u1ef5a\u02cawagu y\u016bs\u00ee\u012b\u02cat yux\u0101\u02cat qoa\u02canitc.\n At once to it came the s\u00ee\u012b\u02cat the salmon tribe.\n\n Aawe\u02ca yus\u00ee\u012b\u02cat q\u01c3\u0113xq\u0101\u02cawaga\u1ef5\u00eeaawe\n That is the thing the s\u00ee\u012b\u02cat whichever one just happens to wait in\n\n t\u012b\u0142aday\u0113\u02canatitc. \u0100\u02can\u1d00x d\u1d00q k\u1d00x\n used to get scars on its body. After it shoreward through\n\n d\u1d00k\u01c3\u00ee\u02cat\u00eenawe tc\u01c3u\u029fe\u02ca y\u016b\u02ca\u0142\u012bng\u00ee\u02cattc yat\u00ee\u02can\u00ee g\u016bs\u01c3\n they all got then the people can see cloud\n\n \u1ef5\u012bn\u1d00\u02cax daq \u1ef5\u0101\u02cawuguwu awe\u02ca \u029fe y\u0101k\u1d58\n down on the horizon shoreward they came when then canoe\n\n uw\u0101\u02canutc. Tc\u01c3u\u029fe\u02ca y\u1d00x d\u0101q wug\u016b\u02catc.\n it always looks like. Then like ashore they always come.\n\n X\u0323w\u0113\u02cakeq duh\u0101\u02ca\u00eetc\n A hole in the ground they always dig\n\n ts\u012bk ts\u01c3u du\u0142i\u1d00\u02cakanutc. Tc\u01c3a\u02cayu\n and they always make flat sticks to stick in the ground. Like it\n\n x\u0101t qoa\u02can\u00ee ayu\u02ca yaqonu\u02caknutc. Y\u016b\u02catay\u1d00t\u01c3a\u1ef5i \u1ef5ade\u02ca ayu\u02ca\n salmon tribe it is always does. The hot rocks upon those\n\n wucd\u1d00\u02ca g\u0323\u00eatcnutc yux\u0101\u02cat qoa\u02can\u00ee. \u1d00duktu\u02ca 304-5\n always threw on each other the salmon people. Their bodies\n\n \u016bw\u1d00s\u01c3ax\u014d\u02caa. \u012at\u012b\u02caawe\n moved or vibrated [as skin roasted on hot rocks]. It is that\n\n ay\u00ea\u02canatitc y\u016b\u02cax\u0101t x\u0101\u02cas\u01c3\u012bq\u01c3.\n always leaves [scars on] the salmon on the skin of.\n\n Ak\u01c3\u1d58tats\u012b\u02cantcawe\u02ca q\u014d\u02cas\u00eeku y\u016b\u02cax\u0101t qoa\u02can\u00ee ade\u02ca\n Lively-frog it was let know the salmon tribe at it (i. e., how)\n\n wuctad\u1d00\u02cana\u1ef5a.\n they do to each other.\n\nAt once they started hitherward up this coast. The salmon tribe came\nagainst the herring tribe. In the canoes of the salmon tribe one stood\nup. He said to them, \u201cWhen did your cheek-flesh ever fill a man?\u201d The\nothers stood by one another. The herring tribe said in reply, \u201cWe fed\nthem before you. Our eggs are our cheek-flesh. When will the space\naround your backbone not be dirty?\u201d[148] The salmon tribe started off\nfor the outside coasts of these islands. When they got outside of them\nthe salmon chief said, \u201cTo what creek are you going?\u201d Having held a\nconference, the salmon people named their choices. The humpbacks said,\n\u201cWe will go to Saliva creek,\u201d but the one among them who had taken the\nman, mentioned Dax\u0323\u0113\u02cat. The salmon people called it Right-to-the-town.\nThen they came in sight of the mouth of the creek. They called the\npoint Floating point, and the smoke house that was there a fort. It\nlooked like that in the eyes of the salmon people. The salmon called\nhuman beings \u201cseal-children\u02cas dog salmon.\u201d When they first came into\nthe mouth of the creek the people sharpened poles for them to fall on\nwhen they jumped. Then the boys always said, \u201cUpon my father\u02cas.\u201d At\nonce one jumped upon it, where before they had not killed any. At that\nthey (the people) were very happy.\n\n W\u0101nan\u012b\u02casawe \u0101x \u1d00t wux\u0323\u016b\u02can yayi\u00ea\u02cand\u00ee gon\u0113\u02ca \u1ef5\u0101\u02cawaa.\n At once from that started this coast began they went up.\n\n Yux\u0101\u02cat qoa\u02can\u00ee ag\u0113\u02cat \u1ef5\u0101\u02cawaa yao qoa\u02can\u00ee. X\u0101t\n The salmon people against came the herring tribe. Salmon\n\n qoa\u02can\u00ee yag\u016b\u02ca\u1ef5\u00eekn\u1d00x wud\u016b\u02cawah\u0101n. Y\u0113 h\u1d00s\n tribe from inside their canoes one stood up. Thus they\n\n \u1ef5a\u02caodudziqa \u201c\u1ef4\u012bd\u1d00\u02catsqoetc \u1ef5\u012b\u02caw\u1d00ckaq\u01c3o\u02cakotc 304-10\n said to them \u201cWhen your cheek-flesh\n\n ka\u02caos\u00eenex.\u201d Y\u016b\u02cat\u01c3a-h\u1d00s w\u016b\u02catciaxt k\u1d00st\u00ee\u02caq\u01c3.\n filled (or saved) a man.\u201d Those by each other stood.\n\n Ts\u01c3\u1d00s ts\u01c3u ye \u1ef5awaqa\u02ca yao qoa\u02can\u00ee,\n Only also (again) so said in reply the herring tribe,\n\n \u201c\u1ef4\u012bcuk\u1d00\u02cat q\u014d\u02ca\u1ef5aotuwa\u029fa. Detc\u01c3a\u02ca h\u0101w\u1d00cqaq\u01c3o\u02caxoawe h\u0101qah\u0101\u02cagu.\n \u201cBefore you we fed them. That is our cheek-flesh our eggs.\n\n \u1ef4id\u1d00\u02catguetc \u0142\u012b\u1ef5\u012bk\u1d00\u02cade\u1ef5i\u1ef5\u00ee\u02cak qo\u0142a\u029f\u01c3\u012b\u02cax\u0323?\u201d\n What time the space near your backbone will not be dirty?\u201d\n\n G\u0323onay\u0113\u02ca \u1ef5awagu\u02ca x\u0101t qoa\u02can\u00ee\n Started to go off salmon tribe\n\n yaq\u01c3\u0101\u02cat\u01c3q\u01c3ad\u00ea. Yaq\u01c3\u0101\u02cadq\u01c3 t\u01c3ik\u1d00\u02cat\n for the sea outside of these islands. These islands outside\n\n sax\u012b\u02cax\u0323awe ye \u1ef5awaqa\u02ca\u2019 yux\u0101\u02cat anq\u0101\u02cawo, \u201cD\u0101quh\u012b\u02can de\n [they] came thus said the salmon chief, \u201cWhat creek to\n\n s\u1d00\u02ca\u1ef5ihan?\u201d Y\u016b\u02cawucta\u1ef5adaqa x\u0101t qoa\u02can\u00ee,\n are you going?\u201d Having said to each other the salmon tribe,\n\n y\u016b\u02cat\u01c3a-h\u012b\u02cande y\u016b\u02caq\u01c3a\u1ef5adoqa y\u016b\u02cax\u0101t\n to the creeks which [they] had named for themselves the salmon\n\n qoa\u02can\u00ee, \u0101\u02cax\u014dx ya h\u1d00s dj\u00eek\u1d00\u02cando\u1d00q. Tc\u0101s\u01c3\n tribe. Among them they named their choices. The humpback\n\n koy\u0113\u02caq\u01c3a\u1ef5aqa, \u201cOh\u0101\u02can, qo\u02caa, tcah\u0113\u02ca Q\u01c3\u1d00\u02catstu-h\u012bn.\u201d\n said, \u201cWe, however, will go to Saliva creek.\u201d\n\n Qon\u1d00\u02cax w\u0113\u02ca\u0142\u012bng\u00ee\u02cat aos\u00ee\u02canexe aqo\u02caa Dax\u0323\u0113\u02cat \u0101wasa\u02ca.\n Among the people the Tlingit one saved, however Dax\u0323\u0113\u02cat named.\n\n W\u1d00t\u0101\u02can\u1ef5a\u1ef5\u00ee x\u0101t qoa\u02can\u00eetc ye\u02cauwasa. Tc\u01c3u\u029fe\u02ca 305-5\n Right-to-the-town salmon people called it. Then\n\n h\u012b\u02canw\u1d00t \u029f\u0113\u0142guha. Y\u016b\u02caq\u01c3a qoy\u0113\u02caduwasa\n at the mouth of the creek they could see. The point they named\n\n Yu\u0142u\u02cak\u0142\u00eex\u0323\u0101\u02cack\u00ee-q\u01c3a, tc\u0101\u02catc\u01c3\u1d00s y\u00ean wun\u012b\u1ef5\u00ee\u02ca, yun\u016b\u02ca\n \u201cThe Floating-point,\u201d and now there was ready, the fort\n\n at-q\u01c3\u0101n-h\u00ee\u02cat\u00ee ayu\u02ca. H\u1d00sduw\u0101\u02caq\u01c3 y\u0113 kudaye\u02can y\u016b\u02cax\u0101t\n smoke-house it was. In their eyes so it looked the salmon\n\n qoa\u02can\u00eetc. Ye ad\u014d\u02cawas\u0101k\u1d58 yux\u0101\u02cat \u0142\u012bng\u00ee\u02cattc\n people. Thus called the salmon Tlingit\n\n \u201ctsa-\u1ef5\u00ea\u02catq\u01c3\u00ee-t\u012b\u02ca\u029f\u01c3\u00ee.\u201d C\u016b\u02cagu h\u012bn w\u1d00t deya\u00ee\u02can\n \u201cseal-child\u2019s-dog-salmon.\u201d When first creek mouth of into\n\n \u1ef5\u1d00na\u0113\u02can\u00ee \u029fagan\u00ee\u02cas \u0142u\u02cagu dusx\u014d\u02cat\u01c3nutc an\u0101\u02cax\n they were coming poles on point they always sharpened on it\n\n n\u1d00\u02cag\u0323at\u0101nt. \u1d00t\u1ef5\u00ea\u02catq\u01c3\u00ee qo\u02caa ye 305-10\n for them to go on to when they jumped. The boys, however, thus\n\n \u016b\u0142x\u0113\u02casnutc, \u201c\u1d00x\u012b\u02cac \u0101\u1ef5\u00ee\u02canade.\u201d Wanan\u012b\u02casawe \u1d00n\u0101\u02cax\n always say, \u201cMy father\u2019s upon.\u201d At once on it\n\n \u0101g\u0323at\u1d00\u02can\u00een, tc\u01c3u\u0142 \u0101\u02cadudjaqdj\u00ee\u02ca. \u029f\u1d00x w\u00e2\u02casa\n one jumps, when before they always killed none. Very how\n\n q\u0101tuwu\u02ca sag\u016b\u02canutc.\n they were always happy.\n\nNow they saw his father plainly coming down from far up the creek. They\nsaid to him (the boy), \u201cStand up.\u201d He jumped up. \u201cVery fine,\u201d said his\nmother. His mother called him a fine salmon. After that the salmon swam\nup the creek. The women who were cutting salmon were always seated by\nDax\u0323\u0113\u02cat with their backs downstream. The salmon, however, were always\nrushing about down in the creek. The salmon tribe shouted about those\nwho were cutting. When they were partly through drying the salmon\npeople said to him, \u201cGo to your mother.\u201d His mother was cutting salmon\non the beach. The canoe floated below her on the back current. So he\nfloated there with his head sticking out from under it. Then she called\nher husband\u2019s attention to it. \u201cA fine salmon is floating here with\nits head out.\u201d His father took up a hook, for he did not know that it\nwas his son. It swam out from him. He never expected [to see] his son\nagain. One year had passed since he had disappeared. At once he swam\nout in front of his father. When he had hooked it he pulled it out on\na sandy bar. He hit it on the head in order to keep it fresh. Then he\nthrew it to his wife. \u201cCut it up. We will cook it,\u201d [he said]. So she\nput the salmon down to cut it up in the usual manner.\n\n Wanan\u012b\u02casawe wudu\u02cadz\u00eet\u012bn q\u01c3\u0113\u02cag\u0323a du\u012b\u02cac y\u016b\u02can\u0101k\u00ee\n At once they came to see truly his father from far up\n\n h\u012bn \u1ef5\u00eekn\u1d00\u02cax \u1ef5anaqo\u02caxo. \u201cCk\u01c3e\u0101\u02cag\u00eetah\u0101n,\u201d y\u016b\u02ca\u1ef5aodudz\u00eeqa.\n creek down in coming. \u201cStand up,\u201d what they said to him.\n\n Ke \u016bwat\u1d00n.\u02ca \u201cH\u1d00\u029f\u0323agwa\u029f\u0323a\u02ca\u201d \u029fa y\u016b\u02ca\u1ef5awaqa du\u029fa\u02ca.\n Up he jumped. \u201cVery fine,\u201d then said his mother.\n\n \u201cX\u0101t k\u01c3\u1d00d\u0113\u02can,\u201d \u029fay\u016b\u02ca \u1d00c \u016bwas\u0101\u02ca du\u029fa\u02ca. \u1d00txawe\u02ca\n \u201cSalmon fine,\u201d then him named his mother. After that\n\n h\u012bnt uwaq\u01c3\u1d00\u02caq x\u0101t. Dax\u0323\u0113\u02cat \u1ef5\u00eekt\n up the creek swam salmon. Dax\u0323\u0113\u02cat down in\n\n \u00eexta\u1ef5\u012b\u02can yax wusq\u0113\u02catc ca\n downward [turning their backs] were always seated the women\n\n d\u1d00x\u0323\u1d00\u02cac\u00ee. Yux\u0101\u02cat qo\u02caa wuck\u0113\u02cat-c\u0101dat\u012b\u02catc\n cutting. The salmon, however, always rushed around\n\n yuh\u012b\u02can\u1ef5\u00eeq\u01c3. X\u1d00tc y\u016bd\u1d00x\u0323ac\u0101\u02caayu du\u0142\u0113\u02catcnutc y\u016b\u02cax\u0101t\n down in the creek. About the cutters always shouted the salmon\n\n qoa\u02can\u00eetc. A\u1ef5\u012b\u02canq\u01c3 y\u00eaduq\u01c3\u00e2\u02canawe tsa ye\n tribe. Down there when they were partly through drying now so\n\n \u1ef5a\u02caodudz\u00eeqa, \u201c\u00ce\u029f\u0101\u02cax\u1d00nde nag\u1d58 de.\u02ca\u201d D\u1d00x\u0323\u1d00\u02cac 306-5\n they said to him, \u201cTo your mother go\u201d (imp.). Was cutting\n\n \u0113qq\u01c3 du\u029fa\u02ca x\u0101t. Ya\u00ee\u02cac k\u1d00t\n on the beach his mother salmon. The back current on (or across)\n\n wu\u0142ix\u0323\u0101\u02cac y\u016b\u02cay\u0101k\u1d58 du\u0113g\u0323ay\u0101\u02cak. \u1d00\u02cataye n\u1d00\u02caxawe\n floated the canoe below her. Under it from\n\n d\u0101q cwu\u0142\u00eex\u0323a\u02cactc. Tc\u01c3u\u029fe\u02ca duxo\u02cax\n out (shoreward) he always floated himself. Then her husband\n\n a\u1ef5\u00ee\u02cas \u0101\u02cawa\u012bq\u01c3. \u201cAk\u01c3\u1d00x\u0101\u02cadahe h\u0113\u02can\u1d00x d\u0101q\n on account of it she called. \u201cFine salmon here from here out\n\n c\u00eey\u00ea\u02ca\u0142x\u0323\u0101ctc.\u201d K\u01c3\u0113\u02caq\u01c3a \u0101\u02cawac\u0101t du\u012b\u02cactc. \u029fe\u0142 ye awusku\u02ca\n floats his head.\u201d Hook took up his father. Not thus he knew\n\n du\u1ef5\u012b\u02cat s\u1d00t\u012b\u1ef5\u00ee\u02ca. Dek\u012b\u02cat wu\u02ca\u029f\u0323its\u00ees dudj\u00een\u1d00\u02caq. De \u0101\n his son it was. Seaward it swam from him. Now he\n\n awu\u0142\u00eex\u0323\u1d00\u02cattc du\u1ef5\u012b\u02cat. De t\u0101k duk\u0101\u02cay\u1d00n uwat\u012b\u02ca.\n did not expect ever his son. Now one year over him had been.\n\n Wanan\u012b\u02casawe \u0101\u02cad\u0101q uwak\u1d00\u02caq\u01c3 du\u012b\u02cacdji\u1ef5\u012b\u02caq\u01c3. 306-10\n At once out from him he swam in front of his father.\n\n Ak\u01c3\u0113q\u01c3awe x\u0323\u1d00k\u1d58 k\u0101 awaxo\u02cat\u01c3. \u1d00c\u0101\u02ca\n When he hooked it sandy bar on he pulled it. On head of it\n\n awax\u00ea\u02catc t\u016bdj s\u1d00k\u1d58. Tc\u01c3u\u029fe\u02ca duc\u1d00\u02catdj\u012bt\n he hit it fresh in order to keep it. Then to his wife\n\n awax\u00ea\u02catc. \u201cNax\u0323\u1d00\u02cac. Gux t\u016bs\u012b\u02cat.\u201d Tc\u01c3u\u029fe\u02ca w\u00e2\u02casa\n he threw it. \u201cCut it up. We will cook it.\u201d Then how\n\n x\u0101t cdji\u1ef5e\u1ef5\u00ea\u02can dusta\u02ca\u00eetc\n a salmon is put down to be cut she put it\n\n gux dux\u0323\u1d00\u02cac\u00ee.\n when it is going to be cut.\n\nThe Tlingit obtained copper in ancient times. A chain of twisted copper\nwas around the young man\u2019s neck, for he had gone into the water with it\non. After she had tried to cut around his neck for a while, and found\nthat she could not, she looked at her knife. There were bits of copper\non her knife. Then she called out to her husband, \u201cCome here.\u201d So they\nbegan to examine it. It was the copper chain that used to hang around\nhis son\u2019s neck. Anciently the people used to have a fine woven basket\ncalled \u0142\u012bt\u01c3. As soon as he knew this he threw it into such a basket.\n[He spit upon it] and blew on eagle\u2019s down. Then he put the basket\nenclosing the salmon on the roof of the house. Toward morning there was\na noise inside of it. His (the boy\u2019s) spirit began to work inside of\nit. At daybreak he went up to look at it, and a large man lay where the\nsalmon had been.\n\n Tc\u01c3u tc\u01c3\u0101k\u1d58 \u0142\u012bng\u00ee\u02cat t\u00een ka\u02caodz\u00eete yu\u0113\u02caq. Eq\n Then anciently Tlingit with came to be the copper. Copper\n\n kat\u00ee\u02caq\u01c3ayu dus\u1d00\u02ca y\u016b\u02cayat\u01c3\u1d00q\u01c3\u1d58. \u0100n\n twisted chain it was his neck around the young man\u2019s. With it\n\n h\u012bn x\u014d gud\u012b\u02can. Tc\u01c3\u0101k\u1d58 as\u1d00k\u1d00\u02cat\n water into he had gone Some time around his neck\n\n yuayet\u0113\u02cageayu \u029f\u0113\u0142 \u1d00\u02cacdj\u00ee g\u0323\u0101\u02cauct\u00ee, a\u1ef5\u1d00\u02catao\u029f\u0323\u00eeg\u0323\u00ean\n when she had cut not him she could cut, she looked at\n\n du\u0142\u00ee\u02cata\u1ef5e. Eq q\u01c3\u1d00q\u01c3\u00ea\u02ca\u029ft\u1d00qog\u0323\u00e2\u02cayaayu\u02ca du\u0142\u00eeta\u02ca\u1ef5\u00ea. Tc\u01c3u\u029fe\u02ca\n her knife Copper were bits of on her knife. Then\n\n \u0101\u02cawa\u012bq\u01c3 duxo\u02cax, \u201cH\u0101\u02cagu.\u201d \u029fe ad\u0101\u02ca h\u1d00s\n she called her husband, \u201cCome here.\u201d Then that they\n\n \u1ef5aodz\u012b\u02caa. Du\u1ef5\u012b\u02cat s\u0113\u02catk\u1d00t\u012bn\u00ee \u0113q 307-5\n came to examine. His son hung around his neck copper\n\n kat\u00ee\u02caq\u01c3 gw\u00e2\u1ef5a\u02ca. Tc\u01c3\u0101k\u1d58 q\u0101\u02cadj\u00ee y\u00ean un\u0113dj\u00ee\u02can\n chain was. Anciently people there used to have\n\n \u0142\u012bt\u01c3 y\u016b\u02cadowasak\u1d58. \u1d00t tcu\u0142u\u02ca awusku\u02cauawe\n [a fine-woven basket] named. As soon as he knew it\n\n we\u0142\u012b\u02cat\u01c3 t\u016b\u02cad\u00ee \u0101\u02cawaxetc. Ad\u0101\u02ca awuq\u01c3\u00e2\u02ca\u029f\u01c3.\n the basket inside he threw it. On it he blew eagle\u2019s down.\n\n Ya\u02cah\u00eet k\u1d00q\u01c3\u0101\u02can ke aos\u00eeta\u02ca y\u016b\u02cax\u0101t \u0142\u012bt\u01c3 t\u016bt.\n This house on top of up he put the salmon basket inside of.\n\n Djuq\u0113\u02caq\u01c3aawe ade\u02ca ka\u1ef5\u00ee\u02cak wud\u016b\u02cawaa.\n Toward morning of it on the inside there was [a noise].\n\n U\u02caxyek \u016b\u02cawats\u1d00q. Q\u0113\u02cana\u0101 akek\u1d00\u02cani\n His spirit commenced to work. When daylight came to look at it\n\n ke \u016b\u02cawagut. Q\u0101 \u029f\u0113n gw\u00e2\u02ca\u1ef5a \u1d00t s\u1d00t\u0101\u02can, y\u016b\u02cax\u0101t 307-10\n up he went. Man big it was at it lay the salmon\n\n \u1ef5\u012b\u02ca\u1ef5\u00ee.\n it was.\n\nThey took their things out of all of the houses. When they brought what\nhad been a salmon inside a man went out and spoke to the many K\u00eeks\u1d00\u02cad\u00ee.\n\u201cLet all the people go with their heads down.\u201d So it was given out.\nThey brought up salt and devil\u2019s clubs. As soon as they had drunk it\ndown in accordance with his directions they vomited. The devil\u2019s club\nand sea water were vomited out. Toward evening the shaman bathed. Below\nthis town is a little pond named Beating-time-for-shaman lake because\nhe also bathed in that. In the evening his spirits really came to\nhim, and blood kept running out of his mouth. The sea gull for which\nhe had gone out came to be his spirit. Then he showed them all things\nthat were to be done to the salmon down in the creek.[149] \u201cCut them\ninto four pieces,\u201d he said. He called [the tabus] Ad\u0113y\u0101\u02ca (\u201cThat\u2019s the\nway\u201d). After that his spirits said to him, \u201cTie up a raft over there\non the edge of Noisy-waterfall.\u201d He was testing his spirits to see\nhow strong they were. This waterfall comes down a long distance. The\nK\u00eeks\u1d00\u02cad\u00ee began to get on the raft, which his spirits named Sea-lion\nraft. At once he said \u201cGo.\u201d He began blowing on the raft. One man was\nnot courageous enough to go down into the waterfall, and when the raft\nwent down he seized the bough of a tree at the edge of the fall. Then\nit went under. It was gone for one night.\n\n \u0141dak\u1d00\u02cat y\u016b\u02cah\u00eetq\u01c3 a\u02ca\u1ef5id\u1d00x g\u0101\u02caniyux \u1d00t\n All the houses from down in them out of doors things\n\n ka\u02caoduwadj\u00ea\u0142. Ce\u1ef5adih\u0113\u02can K\u00eeks\u1d00\u02cad\u00ee\u1d00q\u01c3 y\u016b\u02cax\u0101t\n they moved. Many K\u00eeks\u1d00\u02cad\u00ee people the salmon\n\n \u1ef5\u012b\u02ca\u1ef5\u00ee tc\u01c3u\u029fe\u02ca \u016bn n\u0113\u0142 awuade\u02caawe yux\n what had been then with it into the house when they came out\n\n q\u0101 q\u01c3\u1d00k\u0101w\u1d00na\u02ca: \u201c\u1ef4\u00een duc\u0101\u02ca nag\u0323\u0101ad\u00ee\u02ca\n some one he started to speak: \u201cDown their heads let all go with\n\n y\u016b\u02ca\u0101ntq\u0113n\u00ee.\u201d Yuay\u016b\u02ca yux awagu\u02cat. K\u0113 \u1ef5a\u02caoduwaxa\n the people.\u201d That is how out it was given. Up they brought\n\n \u0113\u029f\u01c3 qa s\u01c3\u1d00x\u0323t\u01c3. Y\u0113k wududz\u00eegu\u02cat.\n salt and devil\u2019s club. A spirit came to be let out.\n\n Tc\u01c3a d\u014d\u02caq\u01c3waya y\u00ean\n Just as soon as they had drunk it up there\n\n dona\u02caawe wudu\u029f\u0323iq\u014d\u02ca. Yus\u01c3\u1d00\u02cax\u0323t\u01c3 qa\n according to his command they vomited. The devil\u2019s club and\n\n yu\u0113\u02ca\u029f\u01c3 wudu\u029f\u0323iq\u014d\u02ca. X\u0323\u0101\u02canade\n the sea water were vomited out. Toward evening\n\n \u1ef5\u0101\u02caqogahaawe wud\u00eecu\u02catc yu\u00ee\u02caxt\u01c3. A\u0113\u02caq\u01c3g\u0323ay\u0101\n when it was getting bathed the shaman. Below this place\n\n ho\u0113\u02cak\u01c3\u1d58 ye wuduwas\u0101\u02cak\u1d58, 308-5\n a little pond thus was named,\n\n X\u00ee\u02cadja-\u0113q\u01c3\u00ee ata\u02caodacudj\u012b\u02cadjayu.\n Beating-time-for-shaman lake, because he also bathed in it.\n\n X\u0323\u0101\u02canaawe q\u01c3\u0113\u02cag\u0323a kay\u0113\u02cak wu\u0101\u02cat. Doq\u01c3\u0113\u02can\u1d00x\n At evening truly his spirits came to him. From his mouth\n\n c\u00ee tc\u01c3a y\u016bt q\u01c3an\u1d00sx\u00ea\u02cantc, du\u012b\u02cayekq\u01c3\n blood far out ran always, his spirits\n\n g\u0323\u0101g\u0323a\u1d00\u02cat\u00een. Duy\u0113\u02cag\u00eex os\u00eete\u02ca\n when they would come to him. Become his spirit was\n\n w\u0113\u02cadaqa \u1d00\u02cacu\u1ef5aodzihowu k\u0113\u02ca\u029f\u0323ad\u00ee. Ag\u0323\u0101\u02caawe \u0101\u02caq\u1d00\n that out for he came to go seagull. And then about all things\n\n cuk\u0101\u02cawadja weh\u012b\u02can \u1ef5\u00eek x\u0101\u02cad\u00ee ad\u00ea\u02ca da g\u1d00x don\u0113\u02ca\u1ef5a.\n he showed them, the creek down in salmon what to do with.\n\n \u201cDaq\u01c3\u016b\u02can \u1ef5\u012bk\u1d00\u02caq\u01c3 wucd\u1d00\u02cax g\u0323atdux\u0323\u1d00\u02cactc.\u201d Doq\u01c3way\u1d00\u02cax\n \u201cFour [pieces] into apart cut it.\u201d From his mouth\n\n ye \u0101wasa\u02ca, \u201cAd\u0113\u1ef5a\u02ca.\u201d \u1d00txawe\u02ca ye 308-10\n thus it is called \u201cThat\u2019s-the-way.\u201d After that thus\n\n acia\u02caos\u00eeqa duy\u0113\u02cag\u00ee, \u201cY\u016b\u02cado \u1d00 K\u0113s-\u1d00\u02caxdji-h\u012bn \u1d00q\u01c3\n said to him his spirit, \u201cOver there Noisy-waterfall at it\n\n g\u0323ad\u016b\u02cas\u01c3\u00eet x\u0101n\u1d00\u02cas\u01c3 yuq\u01c3\u0101\u02casw\u1d00nk\u1d00q\u01c3.\u201d Ak\u016b\u029f\u0323\u00ea\u02canxa\n tie up a raft on the edge of the fall.\u201d He was testing\n\n ayu\u02ca duy\u0113\u02cakq\u01c3\u00ee ad\u00ea\u02ca \u0142\u00eets\u012b\u02can\u00ee\u1ef5a. Y\u1d00x\n it was his spirits at it how strong they were. Far\n\n g\u0323a\u0142\u0113\u02ca yuq\u01c3\u0101\u02cas \u0101de\u02ca uduwaq\u01c3\u0101\u02cas\u00ee\u1ef5a. K\u00eeks\u1d00\u02cad\u00ee\n it is from whence the waterfall there comes down. K\u00eeks\u1d00\u02cad\u00ee\n\n ak\u1d00\u02cad\u00ee a\u02caodeha yux\u0101\u02can\u1d00s\u01c3. Duy\u0113\u02cakq\u01c3\u00eetc ye uwasa\u02ca\n on to it started to get the raft. His spirits thus named it\n\n \u201cT\u0101n-x\u0101\u02can\u1d00s\u01c3.\u201d W\u0101nan\u012b\u02casawe ak\u0101\u02cawana. Yux\u0101\u02can\u1d00s\u01c3 \u1d00d\u1d00\u02cax\n \u201cSea-lion-raft.\u201d At once he said \u201cGo.\u201d The raft on it\n\n q\u01c3aod\u00eesa\u02ca. Y\u016bq\u01c3\u0101\u02cas t\u016b\u02cade \u1ef5\u00ees yu\u029f\u0113\u02can\u1d00x q\u0101 \u029f\u0113\u0142\n he started to blow. The waterfall into for the one man not\n\n tuw\u016b\u02caw\u00ee\u0142ts\u012bn. Y\u016bq\u01c3\u0101\u02casw\u1d00nx \u029f\u0323ix\u0323w\u1d00\u02cas\u01c3\u00ee \u1d00t t\u01c3\u1d00\u02cane\n was strong. The edge of the waterfall was hanging thing bough\n\n ao\u0142ic\u0101\u02cat, yuq\u01c3\u0101st\u016b\u02cade k\u1d00t cao\u029f\u0323ix\u00ea\u02cadje ayu\u02ca\n he caught, to the waterfall down into it went entirely when\n\n yux\u0101\u02can\u1d00s\u01c3. Tc\u01c3u\u029fe\u02ca h\u0101\u1ef5ide\u02ca wu\u0142\u012bg\u0323\u0101\u02cas\u01c3.\n the raft. Then down underneath [the earth] it went.\n\n \u029f\u0113q\u01c3 uwaxe\u02ca.\n One [night] it was there.\n\nNext morning the noise of shamans\u2019 sticks was heard at the mouth of the\ncreek. The raft came up from underneath. Meanwhile the one that had\nsaved himself came among his friends and told them that the K\u00eeks\u1d00\u02cad\u00ee\nwere all destroyed. Therefore the women were all weeping. When the\nshaman saw them he spoke. His spirits said that the people were not\nhurt at all. Nor were their clothes even torn. This is why a K\u00eeks\u1d00\u02cad\u00ee\nis very brave. The man who jumped out, however, was very much ashamed.\nThen they brought the people up from [the place where they had come\nout].\n\n Ts\u01c3ut\u0101\u02cat h\u012bn w\u1d00\u02catd\u00ee akay\u0113\u02cak wud\u016b\u02cawa\u1d00x 309-5\n Next morning creek at mouth of noise was heard\n\n \u1d00tx\u0113\u02catc. Ha\u1ef5\u00een\u1d00\u02cax ke \u1ef5a\u02caosiq\u01c3ut\n of beating for a shaman. From underneath up came\n\n yux\u0101\u02can\u1d00s\u01c3. Y\u016bcwuts\u01c3\u00eene\u02caxea dux\u014d\u02canq\u01c3\u00ee xo\n the raft. The one that saved himself his friends among\n\n \u1ef5\u0101\u02cawugut. Ye ck\u1d00\u0142n\u012b\u02cak K\u00eeks\u1d00\u02cad\u00ee qot\n came. So he was telling them the K\u00eeksa\u02cad\u00ee lost\n\n c\u016b\u02cawax\u0323\u012bx\u0323. C\u0101 qo\u02caa g\u0323\u0101xsat\u00ee\u02ca. Tc\u01c3ayu\u02ca\n were all quickly. Women therefore were all weeping. Like it\n\n \u00eext\u01c3 waqc\u012b\u02ca\u1ef5\u00ee ayu\u02ca y\u0113\u1ef5at\u00ee. Atcayu\u02ca ye \u1ef5awaqa\u02ca.\n in shaman\u2019s sight that way it was. This is why so he said.\n\n Duy\u0113\u02cag\u00ee q\u01c3ay\u1d00\u02cax \u029f\u0113\u0142 w\u00e2\u02casa \u0101\u02cawan\u00ee y\u016b\u02ca\u0142\u012bng\u00eet. A\u02cana\n His spirits said not anyhow are hurt the people. Clothes\n\n ts\u01c3u \u029f\u0113\u0142 aka\u02caowu\u0142s\u01c3e\u029f\u01c3. \u1d00tcawe\u02ca K\u00eeks\u1d00\u02cad\u00ee 309-10\n also not they tore. This is why a K\u00eeks\u1d00\u02cad\u00ee\n\n tuwu\u02ca\u0142\u00eets\u012bn. Yuq\u0101\u02ca qo\u02caa k\u0101\u02cad\u0113q\u01c3 ak\u0101\u02cax\n is very brave. The man, however, was much ashamed from on it\n\n ada\u02caqt wudj\u012bx\u0323\u012b\u02cax\u0323\u00ee. \u1d00k\u0101\u02cax k\u0113 \u1ef5adusku\u02cax.\n out of it jumped. From on it up they brought them.\n\nNow the spirits worked in him, and he sang for another land otter so\nthat the people could see his strength. He sent out his clothes man to\na point that could be seen below. \u201cTake a spear\u201d [he said]. He went to\nit. He saw nothing, and stayed there that night. Then he\n\ncame back. When it was day he (the shaman) said, \u201cTake me down there.\u201d\nHe said, \u201cGo around the point below here.\u201d He said to his clothes man,\n\u201cBe brave.\u201d Then he spit on the end of the spear. He spoke to get\nstrength. When he got up after speaking and threw it over the point\nhe hit the land otter in the tail. Now the shaman sent for it [and\nsaid], \u201cTake it round there.\u201d The land otter lay stiff. The spear\nwas stuck into the end of its tail. This is why even now the people\ncall that place Point-thrown-across. He put the shadow of his paddle\nagainst an island below this. He was going to cut off the tongue of\nthe land otter upon it (the shadow). This is why they named the island\nDivided-by-motion-of-paddle.[150] He fasted eight days on the island,\nwhen he cut off the land-otter tongue. Afterward he came up, and they\nwere going to start home from that place. He lived for more than a\nhundred years. His spirits were of such strength that he lived so long\nthat he could just turn about in one place.\n\n Uq\u01c3 y\u0113k w\u016b\u02ca\u0101t. Ts\u01c3u k\u016b\u02cacta a\u1ef5\u0101\u02cawac\u00ee du\u0142ats\u012b\u02cane\n There spirits worked in him. Another land otter he sang for\n\n \u1d00t y\u1d00q dost\u0101\u02cadayu. A\u012b\u02cahai\u0101t \u0142u\n his strength something [people] could see. Below it point\n\n wasat\u012b\u02canq\u01c3a ad\u00ea\u02ca ak\u0101\u02cawana d\u014dxonq\u0101\u02cawo. \u201cWus\u0101\u02can\u00ee g\u0323\u1d00\n could be seen to it he sent out his clothes man. \u201cA spear for\n\n t\u1d00n.\u201d A\u02caya wuqu\u02cax. \u029f\u0113\u0142 da\u02casa awust\u012b\u02can. \u0100\n take.\u201d To it he went down. Not anything he saw. There\n\n \u016b\u02cawaxe x\u0323\u0101\u02cana. Ax ke uwaqo\u02cax. Tc\u01c3uq\u0113\u02caq\u01c3aawe\n he stayed that night. From it up he came. When it was daylight,\n\n ye \u1ef5awaqa\u02ca, \u201c\u0100\u02cay\u0101 x\u1d00t wug\u0323axa\u02ca.\u201d Yu\u00ee\u02caxt\u01c3 ye\n so he said, \u201cDown there me take.\u201d The shaman thus\n\n \u1ef5awaqa\u02ca, \u201cYa\u012b\u02cax\u0323 n\u1d00xa\u02ca uwaqo\u02cax.\u201d Ye a\u1ef5a\u02caos\u00eeqa\n said, \u201cThis point when below go around.\u201d Thus he said to\n\n doxonq\u0101\u02cawo, \u201c\u00cegu\u0101y\u00ea\u02cax q\u01c3w\u1d00n.\u201d Ada\u02cade q\u01c3\u1d00st\u014d\u02cax\n his clothes man, \u201cYou be brave (imp.)\u201d On it he spit\n\n yu\u0101\u02cada k\u016btc\u01c3. Ao\u0142\u00eeh\u00ee\u02cak. \u029fe\n the spear end of. He spoke [to get strength]. Then\n\n uwudagude\u02caawe doq\u01c3way\u1d00\u02cax \u029fe\n when he got up after [saying it] with his mouth then\n\n y\u016bq\u01c3ak\u1d00\u02can\u1d00x k\u0113 gwugugo\u02caawe, yuk\u016b\u02cacta-\u029f\u01c3\u012bt 310-5\n over the point up when he threw it, the land-otter\u2019s tail\n\n uwag\u1d00\u02cas\u01c3. \u029fe ak\u0101\u02cawana yu\u00ee\u02caxt\u01c3\u00eetc, \u201c\u0100\u02can\u1d00x\n he hit. Then sent for it and said the shaman, \u201cAround there\n\n \u0101saqo\u02cax d\u00ea.\u201d Qas\u01c3 y\u1d00\u02caxayu ka\u02cao\u0142\u00eet\u01c3\u00ee\u02cak yuk\u016b\u02cacta.\n take it (imp.).\u201d Stiff like lay the land otter.\n\n Yu\u0101\u02cada du\u029f\u01c3\u012b\u02cat d\u0113\u02ca\u1ef5ax\u0323\u1d00t. \u1d00tcawe\u02ca\n The spear its tail stuck in [the end of]. This is why\n\n tc\u01c3\u016b\u02ca\u1ef5id\u1d00d\u00ee q\u0101\u02cawutc ye \u1ef5asa\u02cak\u1d58\n even now the people thus call it\n\n Y\u016bq\u01c3ak\u1d00\u02can\u1d00x-\u1d00t-\u1ef5adugu\u02caq. A\u012b\u02caha\u1ef5a q\u01c3\u0101t\u01c3 doax\u0101\u02ca\u1ef5\u00ee\n The-Point-across-which-he-threw-it. Below it an island his paddle\n\n \u1d00t \u0101\u02cawats\u1d00q \u0101\u02caya h\u0101\u1ef5\u00ee\u02ca. Ak\u1d00\u02caq\u01c3 \u1d00\u029f\u01c3\u016b\u02cat\u01c3\u00ee\n against it he put of it the shadow. On it the tongue of it\n\n \u0101x \u1d00qgwax\u0323\u1d00\u02cac yuk\u016b\u02cacta. \u1d00\u02catcawe 310-10\n from it he was going to cut off the land otter. This is why\n\n ye uduwasa\u02ca yuq\u01c3\u0101\u02cat\u01c3 Wucd\u1d00\u02cax-ao\u0142\u00eex\u0323\u012b\u02cadia.\n thus they named the island Divided-by-motion-of-paddle.\n\n N\u1d00s\u01c3g\u0323aducu\u02ca ak\u0101\u02ca q\u01c3\u0113\u02cawaxe yuq\u01c3\u0101\u02cat\u01c3 yuk\u016b\u02cacta \u029f\u01c3\u016b\u02cat\u01c3\u00ee\n Eight [days] on it he fasted the island the land otter tongue\n\n \u0101\u02cawux\u0323\u1d00c\u00ee. \u1d00txawe\u02ca k\u0113 uwaqo\u02cax. Y\u016b\u0101\u02canq\u01c3 de k\u0113\n when he cut it. After that up he came. That place now up\n\n nag\u0323o\u02cax\u0142ag\u0323\u0101s\u01c3. \u029f\u0113q\u01c3 h\u1d00\u02cand\u00eet t\u0101k qaac\u016b\u02can\u1d00x\n they were going to start home from. One hundred years more than\n\n y\u0113 \u1ef5ikawa\u1ef5\u0101\u02cat\u01c3 ag\u0323a\u02ca q\u014ddz\u00eet\u012b\u02ca\u1ef5i\u1ef5a.\n so they were long for it he came to live.\n\n W\u016bcduwag\u0323\u00ea\u02cag\u0323\u012bn \u1ef5awanu\u02caktc duy\u0113\u02cakq\u01c3\u00ea\n He just turned around in one place, he came so that his spirits\n\n ad\u00ea\u02ca \u0142\u00eets\u012bn\u00eey\u0113\u02catcayu \u1ef5\u0101g\u0323\u0101na\u02ca.\n then were of such strength when he was dying.\n\nFOOTNOTES:\n\n[147] This is the Sitka version of the story.\n\n[148] An exchange of taunts.\n\n[149] That is, the tabus.\n\n[150] By a mere motion of his paddle he cut off the land otter\u2019s tongue.\n\n\n100. MOLDY-END[151]\n\nThe Sitka K\u00eeks\u1d00\u02cad\u00ee have a salmon stream called Dax\u0323\u0113\u02cat, and the father\nof Lively-frog-in-pond went there to camp. The boy was playing on the\nbeach. Afterward Lively-frog-in-pond caught sea gulls by means of bait.\nThen he was hungry, and went into the house. He cried for something to\neat. He asked for a piece of dry salmon, and they gave him a piece of\ndry salmon that was half moldy. He said, \u201cWhy did you give me a piece\nthat is half moldly?\u201d Then he threw it into the corner of the house.\nAgain he went to pull in a sea gull. When the sea gull swam out from\nhim he waded out and fell into a hole. He was nowhere to be seen.\n\n Y\u016b\u02caC\u012b\u02cat\u01c3ka a K\u00eeks\u1d00\u02cad\u00ee \u0101\u02ca\u1ef5\u00ea h\u1d00s qo\u02casat\u1d00ntcy\u00ea ye\n The Sitka K\u00eeks\u1d00\u02cad\u00ee they have a salmon stream thus\n\n dowas\u0101\u02cak\u1d58 D\u1d00x\u0323\u0113\u02cat. Ak\u01c3\u1d58tats\u012b\u02can \u012bc ak\u014d\u02ca wudzit\u0101\u02can.\n called Dax\u0323\u0113\u02cat. Lively-frog\u2019s father there came to camp.\n\n Yu\u1ef5ad\u1d00\u02cak\u01c3u qos\u016b\u02cak\u01c3u \u012bqq\u01c3. Ad\u1d00\u02caxayu \u0100k\u01c3\u1d58tats\u012b\u02can\n The boy was playing on the beach. After it Lively-frog\n\n yuk\u0113\u02ca\u029f\u0323ad\u00ee \u1d00s\u01c3n\u016b\u02cat\u01c3a. Ad\u1d00\u02cax du\u012b\u02cat y\u0101n uwaha\u02ca.\n sea gulls caught with bait. And then to him hunger was.\n\n N\u0113\u0142e\u02ca wug\u016b\u02cat. \u1d00t y\u0101ntc wudz\u00eeg\u0101\u02cax.\n Into the house he went. Something to eat he cried for.\n\n \u1d00tq\u0113\u02cac\u00ee \u0101wax\u014d\u02cax. Doq\u01c3w\u0113\u02cax wuduwati\u02ca 311-5\n A piece of dry salmon he asked for. His mouth they gave for\n\n yu\u1d00tq\u0113\u02cac\u00ee, \u1d00cuwu\u02ca wud\u00ee\u029f\u1d00\u02cax. Ye \u1ef5awaqa\u02ca,\n a piece of dry salmon half of which was moldy. Thus he said,\n\n \u201cTs\u01c3\u1d00s \u1d00cuwu\u02ca wud\u00ee\u029f\u1d00\u02caxe a k\u1d58c\u0113\u02cag\u00ee?\u201d\n \u201cOnly half moldy is why did you give me?\u201d\n\n Qaq\u01c3\u0113\u02cax \u1ef5\u012b\u02cati y\u016b\u02cade ke awu\u0142\u00eedju\u02caq\u01c3. Ts\u01c3u wug\u016b\u02cat\n Corner of house was into it up he threw it. Again he went\n\n yuk\u0113\u02ca\u029f\u0323\u1d00di \u1d00sn\u016b\u02cata\u1ef5e de. Ad\u1d00\u02cax yuk\u0113\u02ca\u029f\u0323\u1d00d\u00ee\n the sea gulls he was pulling in to. After it the sea gull\n\n dudj\u00een\u1d00\u02caq d\u0101k n\u1d00kw\u1d00\u02can tc\u01c3u\u029fe\u02ca h\u016btc ts\u01c3u d\u0101k\n from him out was swimming then he also out\n\n acuy\u00ea\u02can\u1d00skw\u1d00n. Tc\u01c3u\u029fe\u02ca q\u00e2kx wukw\u0101\u02can dukan\u1d00\u02cax q\u014d\u02cac\u1d00k\u1d00n\n waded. Then out he waded from him a hole\n\n duwako\u02ca. Ts\u01c3u \u029f\u0113\u0142 dek\u012b\u02ca awust\u012b\u02can.\n he fell into. Again not out there he was seen.\n\nNow his father missed him and said, \u201cWhere is my child?\u201d He said this\nto his wife. Then they got up. They looked outside. They called to\nhim, \u201cLively-frog-in-pond, where are you?\u201d They looked everywhere.\nThey called to everything. Then they went to the place where he had\nbaited his traps, and saw his tracks leading into the water. They wept,\nsaying, \u201cWhat has become of you, my son?\u201d The man waded out, crying,\nlooking for his son. Then they did not sleep looking for their son.\nThey hunted everywhere for him. Next morning they went into the water\nand along the shore. They had not eaten anything since their son was\nlost. They hunted for him all summer. After they had hunted for him for\nmonths they gave up looking.\n\n Ad\u1d00\u02cax du\u012b\u02cactc wus\u012bha\u02ca ye \u1ef5awaqa\u02ca, \u201cGus\u016b\u02ca 311-10\n Then his father missed him thus and said, \u201cWhere is\n\n \u1d00x\u1ef5\u012b\u02catk\u01c3.\u201d Duc\u1d00\u02cat ye \u1d00da\u1ef5aqa\u02ca. Ad\u1d00\u02cax tc\u01c3u\u029fe\u02ca h\u1d00s\n my child?\u201d His wife so he spoke to. After it then they\n\n wud\u00een\u0101\u02caq. G\u1d00\u02cand\u00ee h\u1d00s qot\u012b\u02cas. Ad\u1d00\u02cax h\u1d00s a\u012b\u02caq\u01c3\n got up. Outside they looked. After it they called to him,\n\n \u201c\u0100k\u01c3\u1d58tats\u012b\u02can gus\u016b\u02ca we \u00ea?\u201d H\u1d00s qoc\u012b\u02ca \u0101g\u0323a\u02ca.\n \u201cLively-frog, where are you?\u201d They looked everywhere for him.\n\n Tc\u1d00wa\u1ef5\u00ee\u02caq\u01c3 h\u1d00s a\u012b\u02caq\u01c3 Ad\u1d00\u02cax \u1d00q\u01c3\u1d58 \u1d00sn\u016b\u02cat\u01c3a\u1ef5\u00ea\n Then they called to everything. After it at it he had baited\n\n \u1d00t h\u1d00s uwa\u1d00\u02cat aq\u01c3o\u02cas-\u012bti\u02ca h\u1d00s aos\u00eet\u012b\u02can tc\u01c3u\u029fe\u02ca\n there they went his tracks they saw then\n\n h\u012bnx h\u1d00s ak\u0101\u02cawus\u00eeke. H\u1d00s g\u0323\u1d00\u02caxsat\u00ea ye h\u1d00s\n into the water they went. They crying thus they\n\n q\u01c3a\u1ef5aqa\u02ca \u201cW\u0101\u02cas\u1d00 \u012b\u02cawani \u1d00x\u1ef5\u012b\u02cat\u01c3?\u201d Ad\u1d00\u02cakdage\n said to [him] \u201cWhat has become of you, my son?\u201d Outward\n\n nakw\u1d00\u02can g\u0323\u0101x t\u012bn du\u1ef5\u012b\u02catg\u0323a qut\u012b\u02cas\u01c3 yuq\u0101\u02ca. Ad\u1d00\u02cax\n he was wading crying with for his son looking the man. Then\n\n tc\u016b\u0142 h\u1d00s ux\u00ea\u02caq\u01c3\u1d58 x\u014d h\u1d00s quc\u012b\u02ca h\u1d00sdu\u1ef5\u012b\u02catg\u0323a.\n never they slept while they hunted for their son.\n\n Dj\u1d00\u0142dak\u1d00\u02cat \u1ef5\u0113t h\u1d00s qoc\u012b\u02ca \u0101x 312-5\n Everywhere [their] son they hunted for after it\n\n ts\u01c3ut\u0101\u02cat y\u016bh\u012b\u02can t\u0101q q\u0101 y\u00ean tcuka\u02ca. \u029f\u0113\u0142 h\u1d00s\n in the morning the water in and along the shore. Not they\n\n \u1d00t uxwa\u02ca tc\u01c3u h\u1d00sdu\u1ef5\u012b\u02cat \u0142q\u014d\u02cawust\u012b\u1ef5\u00ee d\u1d00x. Ad\u1d00\u02cax\n thing ate then their son was lost since. After it\n\n dj\u1d00\u0142dak\u1d00\u02cat yukut\u0101\u02can h\u1d00s qoc\u012b\u02ca h\u1d00sdu\u1ef5\u012b\u02catg\u0323a. Ad\u1d00\u02cax d\u00ees\n everywhere all summer they hunted for their son. Then months\n\n c\u016bwax\u0323\u012b\u02cax\u0323 ag\u0323\u0101\u02ca h\u1d00s qoci\u1ef5\u00ee\u02ca \u0101 h\u1d00s\n were all past for him they hunted after which they\n\n ao\u0142\u00eex\u0323\u0101\u02catc.\n gave up looking.\n\nLively-frog-in-pond had been captured by the salmon people, however,\nwho swam out with him. They looked to him like human beings. Then they\ncame to the salmon people\u2019s village with him. He pouted all the time\nbecause he was always hungry. Then the salmon people said, \u201cLet us go\nwith him to Amusement creek.\u201d So they went with him to the creek. They\nput his arms around the necks of sand-hill cranes at the creek\u2019s mouth.\n\n Ad\u1d00\u02caxayu Ak\u01c3\u1d58tats\u012b\u02can qo\u02caa x\u0101t qoa\u02canitc \u1d00sg\u012b\u02cayu\n After it Lively-frog, however, salmon people were\n\n wus\u00een\u0113\u02cax. Du\u012b\u02can y\u0101 \u1ef5\u1d00n\u1d00kw\u1d00\u02can tc\u01c3aye\u02ca 312-10\n captured him. With him there were swimming those\n\n \u0142\u012bng\u00ee\u02cat y\u00eax duwag\u0323e\u02ca \u1ef5\u1d00ti\u02ca. Ad\u1d00\u02cax du\u012b\u02can x\u0101t qoa\u02can\u00ee\n people like his eyes were in. Then with him salmon people\u2019s\n\n \u0101n\u00ee\u02cat \u1ef5\u0101wag\u016b\u02ca. Ad\u1d00\u02cax \u029f\u0113\u0142 tucq\u0113\u02canutc tc\u1d00\u029f\u1d00\u02cak\u1d58\n to village they got. Then he was pouting all the time because\n\n du\u012b\u02cat y\u0101n uha\u02ca\u00eetc. Ad\u1d00\u02cax y\u016b\u02cax\u0101t qoa\u02can\u00ee ye\n to him hunger was always. Then the salmon people thus\n\n \u1ef5a\u02cawaqa, \u201cDu\u012b\u02can \u1ef5\u1d00k\u1d58n\u1d00\u02cag\u0323ah\u0101 K\u0101t\u1d00\u02caxw\u1d00xs\u1d00k\u1d00-h\u012b\u02can\u00ee de.\u201d Ad\u1d00\u02cax\n said, \u201cWith him let us go Amusement creek to.\u201d Then\n\n du\u012b\u02can \u1ef5\u1d00kuwuh\u0101\u02ca yuh\u012b\u02cand\u00ea. Ad\u1d00\u02cax as\u0113\u02can\u1d00x\n with him they went to the creek. Then around neck of\n\n dj\u012b\u02ca\u1ef5\u1d00nduwati\u02ca yuh\u012b\u02can w\u1d00t d\u016b\u02ca\u0142\u00ee.\n they put his hands the creek at mouth of sand-hill cranes.\n\nAfterward he was always hungry. But when he began to take some eggs\nfrom among those on the beach, they shouted, \u201cMoldy-end is eating eggs\nalong the beach of the town,\u201d[152] and he felt badly.\n\n Ad\u1d00\u02caxawe du\u012b\u02cat y\u0101n uh\u0101\u02ca\u00eetc. \u0100d\u1d00\u02cax yu\u0101\u02canig\u0323ay\u0101\n Then to him hunger always was. Then on beach of the town\n\n q\u1d00h\u0101\u02cak\u1d58 c\u012b\u1ef5\u1d00dih\u0113\u02can qa \u1ef5\u1d00t\u01c3\u0113\u02can\u1d00x \u1d00kaodic\u0101\u02cat.\n eggs were many and from among them he began to take.\n\n Ket\u01c3\u0101\u02can duwa\u00ee\u02caq\u01c3 \u201cC\u1d00ny\u0101\u02cak\u01c3\u1d58\u029f\u0101x \u0101n \u00eeg\u0323aya\u02ca q\u1d00h\u0101\u02cagu\n They were shouting, \u201cMoldy-end town along beach of eggs\n\n a\u1ef5ax\u0101\u02ca.\u201d Ad\u1d00\u02cax dut\u016b\u02cawu y\u00ean \u0113k\u1d58.\n is eating.\u201d Then his feelings were bad.\n\nNext door to the place where he lived the people were always dancing.\nAfter a while he looked into the house where they were dancing, and\nhis face was all over fish eggs. It was the herring people dancing for\njoy. One woman called him aside and said to him, \u201cDo you remember when\nyou said something against the salmon people? That is why they have\ncaptured you.\u201d She said to him, \u201cDo you know the creek over there? When\nyou are hungry roast salmon from it in the fire and eat them there.\nAfter you have eaten, put all your leavings into the water and your\nroasting sticks also, in order to wash the leavings off.\u201d When he was\nhungry he did just the way he had been told. When he was very hungry\nagain he went to get another salmon. He ate it. Just as he had been\ntold, he put his leavings into the water. He washed off his roasting\nstick. That evening, however, the eye of the salmon people\u2019s chief was\nsore. He cried with it, and did not sleep. Then the woman said to him,\n\u201cDo you know where you cooked? Perhaps you left the eye there.\u201d He\nfound it, and when he had obeyed her directions the eye was cured.\n\n At\u01c3\u016b\u02cak duk\u00eeda\u02ca kade\u02ca \u1ef5\u1d00g\u0323as\u0113\u02catc \u1d00\u029f\u01c3\u0113\u02cax.\n Next door to the place where he lived always went on dancing.\n\n An\u1d00\u02cax n\u0113\u0142 ao\u029f\u0323\u00eeg\u0323\u00ea\u02can yu\u02caa 313-5\n After that into the house he looked where\n\n \u1d00du\u029f\u01c3\u0113\u02caxe. Tc\u01c3u\u029fe\u02ca duyak\u00ee\u02cak \u0101\u02cane\u0142 awuti\u1ef5\u00ee\u02ca\n dancing was going on. Then his face inside it was\n\n dj\u1d00\u0142dak\u1d00\u02cat duyak\u00ee\u02cak g\u0323\u0101q\u01c3\u1d58 wus\u00ee\u02cati. H\u1d00dju yao qoa\u02can\u00ee\n all his face fish eggs was. Because herring people\n\n a\u02cayu \u1d00\u029f\u1d00\u02cak\u1d58 \u1d00\u029f\u01c3\u0113\u02cax h\u1d00sdut\u016bwu\u02ca s\u00eegu\u02ca.\n it was for it dancing for it their feelings were happy.\n\n He ad\u1d00\u02cax \u029f\u0113\u02can\u1d00x c\u0101w\u1d00\u02cattc wux\u014d\u02cax ye \u1d00cda\u1ef5aqa\u02ca\n There was there one woman called him thus said to him,\n\n \u201c\u00ces\u00eek\u016b\u02ca g\u00ee x\u0101t qoa\u02can\u00eex\n \u201cDo you know ? salmon people\n\n q\u01c3\u1d00\u02canaqe\u029f\u0323\u00eeg\u0323\u1d00\u02cat \u1d00 a\u02caya\n when you ever said anything against that is why\n\n i\u02caus\u00een\u0113x.\u201d Ad\u1d00\u02cax ye \u1d00cia\u02caos\u00eeqa, \u201cIs\u00eek\u016b\u02ca ge\n they captured you.\u201d Then thus she said to him, \u201cDo you know ?\n\n h\u0113x k\u0101\u02cawada\u1ef5\u00ee h\u012bn. Ay\u00ee\u02cak d\u1d00x x\u0101t n\u1d00d\u1d00\u02cax\n that is there creek. Down in it from salmon from at\n\n g\u1d00n\u0113\u0142ts\u00ee\u02cakx tc\u01c3\u1d00g\u016b\u02caq\u01c3sa \u00ee\u012b\u02cax y\u0101nha\u02ca. 313-10\n roast by the fire and eat it to you when there is hunger.\n\n Ad\u1d00\u02cax y\u00ean \u00eexa\u1ef5\u00ee\u02ca \u00ee\u02caq\u01c3aite dj\u1d00\u0142dak\u1d00\u02cat\n Then there after you have eaten your leavings all\n\n h\u012b\u02cand\u00ea y\u0113 yun\u1d00sn\u012b\u02cak, \u00eets\u012b\u02cag\u00ee-d\u0101\u02caa ts\u01c3u\n into the water then put your roasting stick also\n\n \u1d00d\u0101\u02cad\u1d00x y\u016b\u02canawus\u01c3k.\u201d Tc\u01c3u\u029fe\u02ca du\u012b\u02cat y\u0101n\n from on it to wash off the leavings.\u201d Then to him hunger\n\n wuha\u1ef5\u00ee\u02ca tc\u01c3\u1d00 w\u0101\u02cas\u1d00 c\u016b\u02cak\u1d00n duw\u1d00dj\u0101\u02ca tc\u01c3\u1d00 ay\u1d00\u02cax q\u014dwan\u016b\u02cak\u1d58.\n being just how all he was told just like it he did.\n\n Ad\u1d00\u02cax ts\u01c3u a\u029f\u0113\u02can du\u012b\u02cat y\u0101n uwaha\u02ca ts\u01c3u wug\u016b\u02cat\n Then again very much to him hunger was again he went\n\n ag\u0323\u1d00\u02catag\u0323\u00eat. \u0100d\u1d00\u02cax awaxa\u02ca duq\u01c3wa\u012b\u02cat\u00ea.\n to get another salmon. Then he ate what he got for his mouth.\n\n \u0100de\u02ca cukdu\u02ca dj\u0113s\u00ee\u1ef5\u00ea\u02ca tc\u01c3\u1d00 ay\u00ea\u02cax duq\u01c3a\u012b\u02cat\u00ea\n There all as he was told right like it his leavings\n\n h\u012b\u02cand\u00ea ye aos\u00ee\u02can\u00ea duts\u012b\u02cag\u00ee ts\u01c3u \u1d00da\u02ca\n into the water thus he put his roasting stick also from it\n\n wu\u016b\u02cas\u01c3. Ad\u1d00\u02cax x\u0323\u0101\u02cana x\u0101t qoa\u02can\u00ee anq\u0101\u02cawo\n washed. Then in the evening salmon people\u2019s chief\n\n d\u016b\u02cawaq yan\u012b\u02cak\u1d58. \u1d00dji\u1ef5\u012b\u02cat cda\u02ca\u1ef5\u1d00duq\u1d00. \u029f\u0113\u0142\n his eye was were sore. On account of it he cried. Not\n\n wut\u0113\u02cax. Ad\u1d00\u02caxayu c\u0101\u02caw\u1d00t ye \u1d00ca\u02caos\u00eeqa, \u201cIs\u00eek\u016b\u02ca g\u00ee 314-5\n he slept. Then woman so said to him, \u201cDo you know ?\n\n y\u016b\u02caa \u1d00t ga\u1ef5\u00ees\u012b\u02ca\u1ef5i\u1ef5\u00ea? Gw\u1d00\u0142 a kao-ux\u0323\u012b\u02cax\u0323\n where things you cooked? Perhaps there you left\n\n yuq\u0101\u02cawag\u0323\u00ea.\u201d Ad\u1d00\u02cax qo\u02caa ye aw\u016b\u02casni\u1ef5\u00ee \u00eet y\u016b\u02caanqawo\n the eye.\u201d Then, however, so having done to the chief\n\n tc\u01c3u\u029fe\u02ca wun\u0113\u02cax duw\u0101\u02caq.\n then was cured his eye.\n\nAfter this the woman said to him, \u201cThey are going to start home with\nyou.\u201d Then all of the salmon people started home with him. Afterward,\nwhile the salmon people were swimming along, they spoke of the s\u012bt, of\nwhich they were frightened. By and by they came in sight of the s\u012bt. It\nopened and shut. When the salmon went through it, some of them would be\ncut in two. Now they passed through. They saw canoes [of the herring\npeople] coming to meet them. \u201cWe have done all of our work before you\u201d\n[said they. They answered] \u201cWhen will your cheek-flesh save the person\nthat eats it?\u201d \u201cOur eggs are our cheek-flesh.\u201d\n\n Ad\u1d00\u02cax y\u016b\u02cac\u0101w\u1d00t ye \u1d00cia\u02caos\u00eeqa, \u201cDe \u00ee\u0101n\u00ea\u02cade\n Then the woman thus said to him, \u201cAway to your home\n\n \u00ee\u012b\u02can ke \u1d00t g\u0323\u1d00x dux\u0323\u016b\u02can.\u201d Ad\u1d00\u02cax dj\u00ee\u0142dak\u1d00\u02cat\n with you up they are going to start.\u201d Then all\n\n y\u016b\u02cax\u0101t qoa\u02can\u00ee du\u012b\u02can \u1d00t wux\u0323\u016b\u02can du\u0101n\u00ee\u02cade.\n the salmon people with him started to his home.\n\n He-ad\u1d00\u02cax ye \u1ef5\u00e2nakw\u1d00\u02can y\u016b\u02cax\u0101t qoa\u02can\u00ee\n While from this thus were swimming along the salmon people\n\n k\u1d00dun\u012b\u02cak s\u00ee\u012b\u02cat h\u1d00s \u1d00k\u1d58\u029f\u0323\u00eex\u0113\u02ca\u029f y\u016b\u02cax\u0101t qoa\u02can\u00ee. 314-10\n mentioned s\u00ee\u012bt they were frightened the salmon people.\n\n Wanan\u012b\u02casayu wududz\u00eet\u012b\u02can yus\u00ee\u012b\u02cat. Wu\u02cact\u00ea yukud\u00een\u016b\u02cak\u1d58.\n At last they came to see the s\u00ee\u012bt. Together it would close.\n\n An\u1d00\u02caxayu y\u00ea\u02cana\u0101 y\u016b\u02cax\u0101t. Ad\u1d00\u02caxayu\n Through it would go [to their creeks] the salmon. Then\n\n \u1d00\u02caxoa y\u016b\u02cax\u0101t k\u0101xd\u016b\u02catc. Ad\u1d00\u02caxayu an\u1d00\u02caq\n among them the salmon would be cut in two. Then through it\n\n h\u1d00s w\u016b\u02caha. H\u1d00s a\u02caos\u00eet\u0113n h\u1d00sdug\u0323\u0113\u02cad\u00ee \u1ef5\u00e2nagu\u02ca w\u0113\u02cay\u0101k\u1d58.\n they came. They saw to meet them were coming the canoes.\n\n \u201c\u1ef4\u012b\u02cacuk\u1d00t q\u014d\u02caya k\u1d00ntu\u02ca\u0142\u00ee \u029f\u0113\u0142 \u1ef5\u012bd\u1d00\u02cad\u00ee gwedj\u00ee\u02catc.\u201d \u201c\u1ef4\u012b\u02caw\u1d00ctu\n \u201cAll before you we have all done our work.\u201d \u201cYour cheek\n\n q\u01c3o\u02cax\u014dtc qog\u0323\u0101\u02caxs\u00een\u0113x d\u0113\u02cadj\u1d00\u1d00xa\u02ca.\u201d \u201cAw\u1d00ctu\u02ca q\u01c3o\u02caxo\n flesh [when] will save whoever eats it.\u201d \u201cCheek flesh\n\n ayu\u02ca hag\u0323\u0101\u02caq\u01c3u.\u201d 314-15\n are our eggs.\u201d\n\nThen the salmon gathered together. They said to one another, \u201cWhere\nare you going?\u201d and some said, \u201cWe to the Stikine,\u201d others, \u201cTo\nChilkat,\u201d others, \u201cTo Taku,\u201d others, \u201cTo Nass,\u201d others, \u201cTo Alsek.\u201d\nThey mentioned all of these rivers. After that the canoe came to the\nmouth of the river. They said, \u201cStand up in the canoe and see where\nwe are.\u201d Then one stood up in the canoe to look around. The salmon\nwould say, \u201cIs the fort ready?\u201d and one would go up to look. What they\ncalled a fort was a salmon trap. Every time he came back he said, \u201cIt\nwill soon be ready.\u201d By and by he said it was ready. Then the salmon\npeople went thither. The salmon people entered the creek. They were\nvery happy. The evening after they went to surround the fort. All the\nsalmon went up in the creek in two schools. Then his mother, who was\ncutting down on the beach, saw Lively-frog-in-pond. He thought he was\ngoing to his mother. Then his mother called to his father to come and\nspear him. He swam close to her. Then she called out to him again, \u201cA\nfine salmon is swimming around here.\u201d So his father speared him. He\nlost consciousness. Afterward the man said to his wife, \u201cCut it to use\nit fresh.\u201d But when she was trying to cut off its head it seemed hard\nfor her to use her knife, and she saw the copper that had been about\nher son\u2019s neck. Then she cried out, \u201cThis is my little son. He must\nhave been captured by the salmon people. Here is the copper ring that\nwas around his neck.\u201d Now she took out a mat with feathers inside of\nit. She laid the mat down and put the feathers around the salmon. After\nthat she put the mat on top of the house. In the house, however, they\nkept singing shamans\u2019 songs for him.\n\n Ad\u1d00\u02caxayu wucx\u1d00\u02cant h\u1d00s \u1ef5a\u02caod\u00eegu y\u016b\u02cax\u0101t. Ye h\u1d00s\n Then together they got the salmon. Thus they\n\n q\u01c3\u0101\u02ca\u1ef5aqa, \u201cGud\u0113\u02casa \u1ef5\u012b\u02ca\u1ef5\u1d00k\u1d58gwaha.\u201d \u1d00x\u014d\u02caa ye\n said to each other, \u201cWhich way are you going?\u201d Among them thus\n\n \u1ef5awaqa\u02ca, \u201cOh\u0101\u02can q\u014d\u02caa St\u00eeq\u01c3h\u012b\u02cand\u00ea,\u201d \u1d00x\u014d\u02caa, \u201cQ\u014d\u02caa\n some said, \u201cWe now to the Stikine,\u201d others, \u201cNow\n\n Dj\u00ee\u0142q\u0101\u02catd\u00ea,\u201d \u1d00x\u014d\u02caa, \u201cT\u01c3aqo\u02cad\u00ea,\u201d \u1d00x\u014d\u02caa, \u201cN\u0101\u02casd\u00ea,\u201d \u1d00x\u014d\u02caa,\n to Chilkat,\u201d others, \u201cTo Taku,\u201d others, \u201cTo Nass,\u201d others,\n\n \u201cA\u0142s\u0113\u02caxd\u00ea.\u201d Dj\u00ee\u0142dak\u1d00\u02cat yah\u012b\u02can h\u1d00s awas\u0101\u02cak\u1d58. 315-5\n \u201cTo Alsek.\u201d All these rivers they mentioned.\n\n Ad\u1d00\u02caxawe h\u012bn w\u1d00tt wus\u01c3\u00eex\u0323\u012b\u02cax\u0323 w\u0113\u02cax\u0101t. Ye\n Then river to the mouth of got the salmon. So\n\n qo\u1ef5\u0101\u02cawaqa, \u201cY\u0101k\u1d58 n\u1d00x \u0101\u02cag\u016bx d\u1d00h\u0101\u02can\u00ee.\u201d\n they said, \u201cCanoe from where [we are] stand up and see.\u201d\n\n Ad\u1d00\u02caxayu q\u1d00du\u02ca ke wut\u0101\u02can\u00ee \u1d00sg\u0113\u02cayu y\u0101k\u1d58 n\u1d00x\n Then to see out was inside canoe from\n\n wud\u00eeh\u0101\u02can. Ad\u1d00\u02caxayu y\u016b\u02cax\u0101t ye h\u1d00s \u1ef5\u00e2naq\u0113\u02catc,\n started to stand. Then the salmon thus they would say,\n\n \u201cY\u016b\u02can\u016b \u1d00g\u00ee\u02ca \u029f\u0113\u0142 y\u00ean un\u012b\u02catc.\u201d Tc\u01c3u\u029fe\u02ca \u029f\u0113\u02can\u1d00x\n \u201cThe fort ? not there is ready.\u201d Then one\n\n \u1d00k\u012bk\u1d00\u02cand\u00ee ak\u1d00\u02canduq\u0113\u02catc. H\u1d00dju\u02ca yuc\u0101\u02ca\u0142 \u1d00\u02casg\u00eeyu\n to go up to see they told. This a salmon trap was that\n\n yun\u016b\u02cawu ye h\u1d00s a\u1ef5as\u0101\u02cak\u1d58. Tc\u01c3u\u029fe\u02ca qox wudaq\u01c3\u0101\u02caktc 315-10\n a fort thus they called. Then back every time he came\n\n ye \u1ef5\u00e2naq\u0113\u02catc \u201cDey\u00ea\u02cand\u00ea \u1ef5an\u1d00n\u012b\u02can.\u201d Wanan\u012b\u02casayu\n thus he was always saying \u201cSoon it will be ready.\u201d At last\n\n y\u00ean uwan\u012b\u02ca ye \u1ef5awaqa\u02ca. X\u0101t qoa\u02can\u00ee de y\u00ean uwan\u012b\u02ca.\n there was ready so he said. Salmon people thither went.\n\n Tc\u01c3u\u029fe\u02ca h\u012bn uwaq\u01c3\u1d00\u02caq y\u016b\u02cax\u0101t. \u029f\u1d00x h\u1d00sdutuwu\u02ca\n Then creek went in the salmon. Very their minds\n\n yuk\u01c3e\u02ca. He ad\u1d00\u02cax yux\u0323\u0101\u02cana \u1d00dade\u02ca \u0101\u02cawa\u0101t\n the goodness. After this the evening to surround [they] went\n\n y\u016bn\u016b\u02ca. Ad\u1d00\u02cax dj\u00ee\u0142dak\u1d00\u02cat y\u016b\u02cax\u0101t d\u0113xnay\u00ea\u02cax\n the fort. Then all the salmon in two schools\n\n h\u012bnt \u1ef5\u0101\u02cawaa. Ad\u1d00\u02cax a\u00ee\u02cat aos\u00eet\u012b\u02can du\u029f\u0101\u02ca\n in the creek went. Then there saw his mother\n\n \u012bg\u0323ed\u1d00x\u0323\u1d00\u02cac Ak\u01c3\u1d58tats\u012b\u02can. Ad\u1d00\u02cax du\u029f\u0101\u02ca x\u1d00\u02cand\u00ee\n cutting down on the beach Lively-frog. Then his mother to\n\n \u1ef5\u0101nagu\u02cat dutuwu\u02catc. Tc\u01c3u\u029fe\u02ca du\u029f\u0101\u02catc t\u01c3a\u02ca\u1ef5awaq\u0101 315-15\n he was going he thought. Then his mother called to\n\n du\u012b\u02cactc g\u0323\u1d00tag\u0323\u00ea\u02cat q\u1d00\u02cadju \u1d00x\u1d00\u02cant \u1d00\u02cask\u00ee \u016bwaq\u01c3\u1d00\u02caq.\n his father to come and spear him to her [so] close he swam.\n\n Ad\u1d00\u02cax ts\u01c3u a\u00ee\u02cat ts\u01c3u \u1d00t a\u1ef5awaq\u0101\u02ca, \u201cAk\u01c3\u00ea\u02ca x\u0101t\n Then again to him again she called out, \u201cA fine salmon\n\n h\u0113x uwaq\u01c3\u1d00\u02caq.\u201d Ad\u1d00\u02cax q\u014d\u02caa du\u012b\u02cactc uwat\u1d00\u02caq.\n around here swims.\u201d Then, however, his father speared him.\n\n Tc\u01c3u\u029fe\u02ca \u029f\u0113\u0142 ct\u0101x aodanu\u02cak\u1d58\n Then not of imself he had consciousness\n\n wudut\u0101\u02cag\u0323\u00ea. Ad\u1d00\u02cax q\u014d\u02caa duc\u1d00\u02cat ye\n as soon as he was speared. Then, however, his wife thus\n\n a\u1ef5a\u02caos\u00eeqa, \u201cT\u016bdj s\u1d00k\u1d58 n\u1d00x\u0323\u1d00\u02cac.\u201d Ad\u1d00\u02cax q\u014d\u02caa k\u0101x\n he said to, \u201cFresh [to use] for cut it.\u201d Then, however, off\n\n y\u1d00x \u0101sa\u1ef5a\u02ca\u029f\u00eeq\u01c3, y\u00eat\u012b\u02caq\u01c3 du\u0142\u00ee\u02cata\u1ef5\u00ee\n like she was trying to cut its head to cut off her knife\n\n \u1d00t yu\u1ef5\u1d00c\u00ee\u02caq\u01c3\u0113\u0142k d\u0101\u02casayu. Aos\u00eet\u012b\u02can du\u1ef5\u012b\u02cat 316-5\n something the hard for her how was it. She looked her son\u2019s\n\n s\u00ee \u0113q k\u1d00t\u00ee\u02caq\u01c3\u00ee. Tc\u01c3u\u029fe\u02ca ke ct\u01c3a\u1ef5a\u02caod\u00eeqa, \u201c\u1d00x\u1ef5\u012b\u02catk\u01c3\n neck copper twist. Then out she cried, \u201cMy little son\n\n \u1d00sg\u0113\u02caya x\u0101t qoa\u02canitc \u1d00\u02cask\u01c3\u00ee wusnex\u00ea\u02can.\n this is salmon people by he must have been captured.\n\n Dus\u0113\u02cat k\u1d00\u0142\u012b\u02can\u00ee \u0113q k\u1d00t\u00ee\u02caq\u01c3 a\u02caya \u1ef5\u0101\u02cat\u00ee.\u201d Tc\u01c3u\u029fe\u02ca g\u0323\u0101tc\n His neck was around copper ring this is.\u201d Then mat\n\n \u012b\u02caqg\u0323e awac\u1d00\u02cat q\u01c3oa\u029f\u01c3\u1d00t\u016b\u02ca. Ye a\u1ef5a\u016b\u02ca\n down she took with feathers into it. As follows she put\n\n yug\u0323\u0101tc. Tc\u01c3u\u029fe\u02ca y\u016bx\u0101\u02cat da\u1ef5\u00ea\u02ca awa\u016b\u02ca yuq\u01c3oa\u02ca\u029f\u01c3. Ad\u1d00\u02cax\n the mat. Then the salmon around she put the feathers. Then\n\n yuh\u00ee\u02cat ka y\u00ean aos\u00eeta\u02ca yug\u0323\u0101\u02catc. N\u0113\u0142 qo\u02caa 316-10\n the house on there she put the mat. In the house, however\n\n tc\u1d00\u029f\u1d00\u02cak\u1d58 \u00eext\u01c3 c\u012b\u02ca\u1ef5\u00ea duc\u00ee\u02ca dud\u0101\u02caq\u01c3.\n always shaman singing his songs for him.\n\nIn the middle of the night something shook on top of the house.\nLooking at his son, the man saw that he had become a human being about\nhis head. When he looked at him again, he saw that he had become\na human being still farther down. Then he looked at him again. He\nwas become entirely human. After that they heard a spirit talking\nto him. The spirit inside of him said, \u201cI am Moldy-end-of-salmon.\nIt is I.\u201d \u201cIt is I,\u201d said another spirit inside of him, \u201cIt is I,\nSand-hill-crane-at-the-mouth-of-Amusement-creek.\u201d Another spirit in him\nsaid, \u201cIt is I, S\u012bt spirit.\u201d And the woman that had helped him also\nbecame his spirit, saying, \u201cIt is I, Woman spirit.\u201d Another one said\ninside of him, \u201cIt is I, Herring spirit.\u201d Then another one spoke inside\nof him, saying, \u201cIt is I, Salmon-people\u2019s-canoe spirit, I.\u201d\n\n Ad\u1d00\u02cax qo\u02caa ade\u02ca kaodin\u00ea\u02cat y\u016b\u02cat\u0101t \u1ef5\u012bn\n Then, however, there he was shaking the night middle of\n\n yuh\u00ee\u02cat k\u0101d\u00ea\u02ca. Ad\u1d00\u02cax qo\u02caa yuq\u0101\u02ca du\u1ef5\u012b\u02cat ao\u029f\u0323\u00eeg\u0323\u00ea\u02can\n the house on top of. Then, however, the man his son looked at\n\n aos\u00eet\u0113\u02can duc\u0101\u02can\u1d00x qo\u02caa tc\u01c3u\u029fe\u02ca \u0142\u012bng\u00ee\u02catx\n [and] saw from his head, however, then become a human being\n\n s\u00eeti\u02ca. Ad\u1d00\u02cax ts\u01c3u a-\u00ee\u02cat \u1d00t ao\u029f\u0323\u00eeg\u0323\u00ea\u02can d\u0101sayu\u02ca duk\u1d00t\u016b\u02cat\n he was. Then again at him here he looked how into his\n\n d\u1d00x duk\u00ee\u02cand\u00ee \u0142\u012bng\u00ee\u02catx s\u00eeti\u02ca. Ad\u1d00\u02cax a-\u00ee\u02cat\n from farther down become a human being was. Then at him\n\n ts\u01c3u \u1d00t ao\u029f\u0323\u00eeg\u0323\u00ea\u02can. Dj\u00ee\u0142dak\u1d00\u02cat \u0142\u012bng\u00ee\u02catx\n again there he looked. The whole thing become a human being\n\n s\u00eeti\u02ca. Ad\u1d00\u02cax a-\u00ee\u02cat ade\u02ca y\u0113k dutu\u02ca yuq\u01c3ayat\u1d00\u02cank.\n was. Then at it there spirits in him they heard talking.\n\n Ad\u1d00\u02cax qo\u02caa y\u0113 q\u01c3a\u1ef5aq\u1d00\u02ca, \u201cX\u1d00ta\u02ca\u1ef5a C\u1d00nyak\u01c3\u1d58\u029f\u0101\u02cax, \u1d00x\u0101t,\u02ca\u201d\n Then, however, thus it said, \u201cI am Moldy-end, it is I.\u201d\n\n y\u016bq\u01c3\u1ef5aq\u1d00 yuy\u0113\u02cak dut\u016b\u02caq\u01c3. \u201cX\u1d00ta\u02ca\u1ef5a,\u201d yuq\u01c3a\u1ef5aqa\u02ca\n said the spirit inside of him. \u201cIt is I,\u201d said\n\n dut\u016b\u02caq\u01c3 yuy\u0113\u02cak,\n inside of him the spirit,\n\n \u201cQatukw\u1d00\u02cax-s\u1d00ka-h\u012b\u02can\u00ee-w\u1d00tk\u1d00-d\u016b\u02ca\u0142\u00ee, a\u02ca\u1ef5a x\u1d00t.\u201d 317-5\n \u201cSand-hill-crane-at-mouth-of-Amusement-creek, it is I.\u201d\n\n Ts\u01c3u ye \u1ef5awaqa\u02ca yuy\u0113\u02cak dut\u016b\u02caq\u01c3, \u201cX\u1d00\u02cata\u1ef5a\n Again thus said the spirit inside of him. \u201cIt is I\n\n S\u00ee\u012bt-koy\u0113\u02caga x\u1d00t.\u201d Ad\u1d00\u02cax y\u016b\u02cac\u0101w\u1d00t \u1d00cukawudj\u0101\u02ca\u1ef5\u00ee ts\u01c3u\n S\u012bt spirit I.\u201d Then the woman that had helped him also\n\n duy\u0113\u02cag\u00eex os\u00eete\u02ca, \u201cX\u1d00ta\u02ca\u1ef5a, C\u0101w\u1d00\u02cat-qoy\u0113\u02cak \u1d00\u02cax\u1d00t.\u201d\n become his spirit was, \u201cIt is I, Woman spirit, it is I.\u201d\n\n Ad\u1d00\u02cax ts\u01c3u dut\u016b\u02caq\u01c3 ye a\u1ef5\u0101\u02cawaqa, \u201cX\u1d00ta\u02ca\u1ef5a,\n Then again inside of him thus said, \u201cIt is I,\n\n yao-qoy\u0113\u02cak \u1d00\u02cax\u1d00t.\u201d Ad\u1d00\u02cax ts\u01c3u a-\u00ee\u02cat ts\u01c3u dut\u016b\u02caq\u01c3\n Herring spirit, I.\u201d Then another one inside of him\n\n \u0101q\u01c3aod\u00eeta\u02ca, \u201cX\u1d00\u02cata\u1ef5e K\u0113\u02ca\u029f\u0323ad\u00ee-qoy\u0113\u02cak ax\u1d00\u02cat.\u201d Ad\u1d00\u02cax\n spoke, saying, \u201cIt is I, the Sea-gull spirit I.\u201d Then\n\n ts\u01c3u a-\u00ee\u02cat ye \u1ef5awaqa\u02ca dut\u016b\u02caq\u01c3, \u201cX\u1d00ta\u02ca\u1ef5a, 317-10\n another thus spoke inside of him, \u201cIt is I,\n\n X\u0101t-qoa\u02can\u00ee-y\u0101\u02cagu-qoy\u0113\u02cak, \u1d00x\u1d00\u02cat.\u201d\n Salmon-people\u2019s canoe spirit, I.\u201d\n\nAfter that his father came to him, and the shaman said, \u201cClean\neverything in the house thoroughly.\u201d Again he said, \u201cThe young women\nmust never live in this house but in another.\u201d He also said, \u201cPut clean\nsand around the fireplace inside. Never let a woman look at me.\u201d The\nspirit was singing in him. Then he went into a trance, wrapped in a\nmat. He was brought into the house. There they put eagle down upon his\nmouth. He sang in the house, walking around the fire. Then his spirit\nasked to have a rattle made for him. He also said an apron should be\nmade for him. So his rattle was made like the s\u01c3\u016bs\u01c3,[153] but his apron\nwas designed like the s\u012bt. His drum was painted with the sand-hill\ncrane. Afterward his bone necklace was made of pieces like salmon and\nherring. Then the spirit inside of him danced. He saw the salmon very\nplainly as if they were people about him. Then he would talk with the\nsalmon people, and he became a very wonderful shaman. His friends\nlearned to obey him absolutely. Whatever he foretold came to pass. He\ntold them that there was going to be a death before it happened. If a\nperson was going to be saved it happened according to his prediction.\nIf he told them to go hunting in a canoe and informed them what they\nwere going to get, they got it.\n\n Ad\u1d00\u02cax du\u012b\u02cac dux\u1d00\u02cant uwagu\u02cat. Y\u0113 q\u01c3a\u1ef5aqa\u02ca\n Then his father to him came. Thus said to him\n\n yu\u00ee\u02caxt\u01c3, \u201cW\u0113\u02can\u0113\u0142\u1ef5i \u0142dak\u1d00\u02cat tc\u0113q\u01c3 \u0101xg\u1d00\u02cand\u00ee\n the shaman, \u201cIn inside of the house all things dirty outside\n\n nai\u016b\u02cas\u01c3.\u201d Ad\u1d00\u02cax ts\u01c3u ye q\u01c3a\u1ef5aq\u1d00\u02ca, \u201cY\u012bs aca\u02ca \u0142\u00ee\u0142\n put.\u201d Then again thus he said, \u201cYoung women never\n\n w\u0113\u02cane\u0142q\u01c3 ye tc\u1d00g\u0323\u014d\u02cat \u0101h\u00ee\u02cat \u1ef5\u012bq\u01c3 ye h\u1d00s n\u1d00g\u1d00ti\u02ca.\u201d\n in the house thus another house down in so they will be.\u201d\n\n Ad\u1d00\u02cax ts\u01c3u ye \u1ef5awaqa\u02ca, \u201cW\u0113\u02can\u0113\u0142ye g\u1d00\u02canda\n Then again so he said, \u201cInside the house around the fireplace\n\n k\u01c3\u00ead\u0113\u02can nai\u029f\u01c3\u0113\u02cawu.\u201d Ad\u1d00\u02cax ts\u01c3u ye \u1ef5awaqa\u02ca, 317-15\n it is well you put clean sand.\u201d Then again thus he said,\n\n \u201c\u0141\u00ee\u0142 c\u0101w\u1d00\u02cat x\u0101x u\u0142g\u0323en\u00ea\u02caq.\u201d \u1d00t c\u00ee y\u016b\u02cay\u0113k\n \u201cNever woman at me allow to look.\u201d Was singing the spirit\n\n dutu\u02ca. Ad\u1d00\u02cax y\u016b\u02cag\u0323\u0101tc t\u016bq\u01c3 kao\u0142\u00eet\u01c3\u00ee\u02cak. Ad\u1d00\u02cax\n in him. Then a mat inside of he went into a trance. Then\n\n n\u0113\u0142 wuduwac\u1d00\u02cat. N\u0113\u0142q\u01c3 q\u01c3oa\u029f\u01c3\n inside the house he was brought. At the house eagle down\n\n duq\u01c3we\u02ca ye duwau\u02ca. Ad\u1d00\u02cax \u1d00t c\u00ee\u02ca n\u0113\u0142q\u01c3.\n his mouth thus they put on. Then he sang in the house.\n\n Tc\u01c3u\u029fe\u02ca g\u1d00\u02canda \u1ef5\u1d00g\u016b\u02cat. Ad\u1d00\u02cax duy\u0113\u02cag\u00ee q\u01c3a y\u1d00x\n Then around the fire he walked. Then his spirit voice like\n\n cecu\u02cax wudu\u029f\u0323\u00eey\u1d00\u02cax dudji\u1ef5\u00ee\u02cas. Ts\u01c3u duk\u01c3\u00ead\u0113\u02cad\u00ee s\u1d00k\u1d58 \u0101\u02cakadj\u00ee\n rattle to have made for him. Also his apron for him on him\n\n k\u0101\u02cawaqa. Ad\u1d00\u02cax ducec\u016b\u02caxu qo\u02caa 318-5\n he said should be made. Then his rattle however\n\n s\u01c3\u016bs\u01c3 y\u00eax wudu\u029f\u0323\u00eey\u00ea\u02cax duk\u01c3\u00eede\u02cad\u00ee qo\u02caa s\u00ee\u012b\u02cat y\u00eax\n (a water bird) like was made his apron however s\u012bt like\n\n k\u1d00nd\u016b\u02cadj\u00eex\u00eet. Dug\u0101\u02cawu d\u016b\u02ca\u0142i y\u00eax k\u1d00ndudj\u00eex\u00ee\u02cat. Ad\u1d00\u02cax\n was designed. His drum sand-hill crane like they painted. Then\n\n dus\u01c3\u1d00qse\u02cad\u00ee wudu\u029f\u0323\u00eey\u00ea\u02cax x\u0101t y\u00eax qa yao y\u00eax\n his bone necklace was made salmon like and herring like\n\n y\u00ean du\u029f\u0323\u00eey\u00ea\u02cax. Ad\u1d00\u02cax a\u029f\u01c3\u0113\u02cax y\u0113k dut\u016b\u02caq\u01c3. Ad\u1d00\u02cax\n there they made. Then danced spirit inside of him. Then\n\n yux\u0101\u02cat \u029f\u1d00x w\u0101\u02cas\u1d00 a\u1ef5at\u012b\u02can uwa\u1ef5a\u02ca tc\u1d00 duy\u00ea\u02cax\n the salmon very who he saw [plainly] was as if around him\n\n \u0142\u012bng\u00ee\u02cat y\u00eax. Ad\u1d00\u02cax yux\u0101\u02cat qoa\u02can\u00ee t\u00een yuq\u01c3o\u02ca\u0142a\u1d00tg\u00eenutc. 318-10\n people like. Then the salmon people with he would talk.\n\n \u029f\u1d00x w\u00e2\u02casa qaya\u02ca qot wune\u1ef5\u00ee\u02ca \u00eext\u01c3\u00ee\u02cax sit\u00ee\u02ca.\n Very how person wonderful become a shaman he was.\n\n Yudox\u014d\u02canq\u01c3\u00ee \u029f\u1d00x w\u00e2\u02casa doq\u01c3wa\u02ca y\u00eax\n His friends very how his mouth like\n\n qodziti\u02ca. Tc\u01c3\u1d00 d\u0101\u02casa \u1d00k\u1d00n\u012b\u02cak tc\u01c3u\u029fe\u02ca\n came to be (i. e., to obey him) Whatever he told then\n\n ay\u00ea\u02cax yu\u1ef5at\u012b\u02cak. Qok\u1d58gwan\u0101\u02cawu tc\u01c3u\u029fe\u02ca\n like it was. If there were going to be a death then\n\n q\u014dn yu\u1d00k\u0101n\u00ee\u02cak. Qaye\u02ca\n before [it happened] he told them. If a person\n\n q\u014d\u02cak\u1d58gwan\u0113xe tc\u01c3u\u029fe\u02ca yu\u1d00kan\u00ee\u02cakk ay\u00ea\u02cax\n was going to be saved then the way he told them like it\n\n y\u016b\u02ca\u1ef5\u1d00t\u012bk. Y\u00ean c\u016b\u02cad\u00ea naqo\u02cax yuyuko\u1ef5as\u00eeq\u0113\u02cak\n it was. When to hunt they went by canoe the way he told them\n\n d\u0101\u02cas\u1d00 g\u0323\u1d00x dudj\u0101\u02caq q\u014dn yu\u1d00k\u0101\u02ca\u1ef5an\u00eekk.\n what they were going to kill before he had told them.\n\nThen he said, \u201cDo not take me to town right away, but in the middle\nof winter.\u201d They did so. They stayed there with him. They took him to\nthe town in the very middle of winter. Then the town people were very\nanxious to go out to see him. He said that a fine man would be sick\nvery soon, and they believed him. So a good man did fall sick, and they\npaid him to treat him. Then he became rich. The people of his town\nsaid, \u201cLet whoever is going to look on, fast.\u201d All the town people\nfasted because they wanted to see what he would do. Then he would act\nlike the salmon, the herring, the sand-hill crane, and the s\u012bt. They\nwere surprised to see all the things he did. The young women, however,\ndid not look at him. When he was going to eat, he ate only those things\nwhich his spirit had purified for him, and, when he was going to drink\nwater, the spirit also made that clean for him. He ate only after his\nspirit had said, \u201cYou will eat this, my master.\u201d He did all things as\nhis spirit directed him. He did not eat anything fresh. He was not\nmarried. Whatever the spirit told him to do, he did. For that reason he\nlived a long time. And although he lived to be very old his head did\nnot become white.\n\n Qa ye q\u01c3a\u1ef5aq\u1d00\u02ca, \u201c\u0141\u00ee\u0142 tc\u01c3a y\u016bk \u0101nx \u1d00x\u012b\u02can\n People thus he said, \u201cNever right out to the town with me\n\n \u1ef5\u012bu\u0142g\u0323\u0101\u02cas\u01c3\u00ee \u029f\u1d00x t\u0101\u02cagu\u1ef5\u012bnq\u01c3 tsa.\u201d Ay\u00ea\u02cax\n you go but right in the middle of winter so.\u201d Like it\n\n wuti\u02ca. \u029f\u0113\u0142 du\u012b\u02can nahe\u02cau\u0142g\u1d00stc. \u029f\u1d00x t\u0101\u02cak\u1d58\u1ef5\u012bn\n they did. Not with him they stayed there. Very middle of winter\n\n tsa du\u012b\u02can \u0101n ao\u0142\u00eeg\u0101\u02cas\u01c3. Ad\u1d00\u02cax qo\u02caa \u029f\u1d00x\n indeed with him town they took him to. Then, however, very\n\n y\u016bk d\u016b\u02cawadj\u012bk y\u016b\u02ca\u0101ntqenitc. Ad\u1d00\u02cax ye\n out were anxious to go out to see him the town people. Then so\n\n q\u01c3a\u1ef5aqa\u02ca \u029f\u0113\u02can\u1d00x y\u1d00k\u01c3\u0113\u02ca\u1ef5\u00ee qa k\u0113k\u1d58g\u0323w\u1d00n\u012b\u02cak\u1d58. \u029f\u1d00x 319-5\n he said one was good man would be sick soon. Very\n\n dok\u01c3\u0113\u02ca \u1d00duwah\u012b\u02can. Ay\u1d00\u02cax wut\u012b\u02ca \u029f\u0113\u02can\u1d00x yuk\u01c3\u0113\u02ca\u1ef5\u00ee qa\n they believed him. Like it it was one was good man\n\n wun\u012b\u02cak\u01c3\u1d58. \u1d00k\u1d00\u02caq\u01c3 wuduwahi\u02ca \u0101was\u00ea\u02can. Tc\u01c3u\u029fe\u02ca \u0101nq\u0101\u02cawo\n fell sick. To him they paid to treat. Then rich man\n\n wus\u00eeti\u02ca. Du\u0101ntqen\u00ee\u02ca ye a\u1ef5a\u02caos\u00eeqa, \u201cQ\u01c3\u1d00g\u0323axe\u1ef5\u00ee\u02ca ad\u014d\u02cas\u1d00\n he became. His town people thus said, \u201cLet fast whoever\n\n \u1d00t g\u0323ox \u0142at\u012b\u02can.\u201d Tc\u1d00\u0142dak\u1d00\u02cat yu\u0101ntqen\u00ee\u02ca q\u01c3ex\u0113\u02catc\n is going to look on.\u201d All the town people would fast\n\n w\u0101\u02casa y\u016bk d\u016b\u02cawadj\u012bk. He-ad\u1d00\u02cax\n how out they wanted to see what he would do. After this\n\n y\u016b\u02cax\u0101t qa y\u016b\u02cayao qa yud\u016b\u02ca\u0142 qa yus\u00ee\u012b\u02cat\n the salmon and the herring and the sand-hill crane and the s\u012bt\n\n tc\u1d00 w\u0101\u02casa kun\u016bgu\u02can dj\u00ee\u0142dak\u1d00\u02cat wuti\u02ca. \u029f\u1d00x qa\u1ef5a\u02ca 319-10\n just how they would do all he did. Very person\n\n qot wun\u00ea\u02ca dj\u1d00tdak\u1d00\u02cat wuct\u012b\u02can k\u1d00dun\u012b\u02cak. Yuy\u012b\u02cas\n were surprised at all with himself he did. The young\n\n ca qo\u02caa \u029f\u0113\u0142 \u1d00c \u016b\u0142t\u012b\u02can. Kay\u016b\u02ca \u1d00t\n women, however not him saw. When things\n\n gugwax\u0101\u02ca\u1ef5\u00ee \u029f\u0113\u0142 tc\u01c3\u1d00 kug\u0113\u02ca\u1ef5\u00ee ts\u01c3\u1d00s duy\u0113\u02cagitc\n he was going to eat not he did so only (until) his spirit\n\n k\u01c3\u00ead\u0113\u02can w\u016bsni\u1ef5\u00ee\u02ca ts\u01c3a \u1d00t uxwa\u02ca\u00eetc. Qa h\u012bn\n clean made for him only things he ate. And water\n\n \u1d00gu\u02cax d\u1d00na\u00ee\u02ca ts\u01c3u yuy\u0113\u02caktc k\u01c3\u00ead\u0113\u02can\n when he was going to drink also the spirit clean\n\n yus\u00een\u012b\u02cak. D\u0101\u02cas\u1d00\u1ef5 duy\u0113\u02cag\u00eetc ye \u1ef5aos\u00eeqa\u02ca, \u201cY\u016bt\u01c3\u1d00\u02cat\n made it for him. When his spirit like said to him, \u201cThis\n\n g\u1d00g\u0323e\u02caxa, \u1d00xs\u01c3\u0101\u02cat\u00ee.\u201d \u1d00g\u0323a\u02ca ts\u1d00 \u1d00x\u0113\u02cax. 319-15\n you will eat, my master.\u201d After that only he ate it.\n\n Dj\u1d00\u0142dak\u1d00\u02cat-\u1d00t ts\u01c3\u1d00s duy\u0113\u02cag\u00ee q\u01c3\u1d00q\u0101\u02cak ts\u01c3\u1d00\u02cats\u1d00 \u1d00q\u01c3ay\u00ea\u02cax\n All things only his spirit told him only that like it\n\n tsa ye yu\u1d00s\u00een\u0113\u02caq. Qa \u029f\u0113\u0142 \u029f\u0323\u00eet\u016b\u02cadj\u00ee \u1d00t uxua\u02ca. Qa\n indeed so he did. And not fresh thing he ate. And\n\n \u029f\u0113\u0142 awuc\u1d00\u02ca. Tc\u00ee\u0142dak\u1d00\u02cat y\u0113ktc ade\u02ca da\u1ef5aqa\u1ef5\u00ee\u02ca\n not he was married. Whatever the spirit to him told to\n\n ay\u00ea\u02cax qodz\u00eete\u02ca. \u1ef4iwuy\u0101\u02cat\u01c3 ag\u0323a\u02ca kodziti\u1ef5\u00ee\u02ca. Qa\n like it he did. A long time on account of it he lived. And\n\n duc\u1d00x\u0101\u02cawu \u029f\u0113\u0142 \u029f\u0323et\u00ee\u02cax wun\u00ee\u02ca tca \u0101x\n his head hair not became white did although after it\n\n wudic\u00ee\u02can.\n he became very old.\n\nThis is all.\n\n H\u016b\u02catc\u01c3aya.\n This is all.\n\nFOOTNOTES:\n\n[151] Wrangell version.\n\n[152] This has been expurgated by the story-teller. For the proper\nwording, see last story.\n\n[153] A water bird.\n\n\n101. Q\u0100Q\u01c3ATCG\u016a\u02caK[154]\n\nAt Sitka were several brothers, the eldest of whom was named\nQ\u0101q\u01c3\u1d00tcg\u016b\u02cak. They were fond of hunting. One morning they went out\namong the islands. [Q\u0101q\u01c3\u1d00tcg\u016b\u02cak] killed nothing. Again he went to\nthe place where he had been in the habit of going. Then his name was\nmentioned among the fur seals. \u201cIt is he who is always hunting. Keep\nquiet, for he might hear you.\u201d Now when they were going shoreward the\neldest brother said, \u201cPull ahead quickly, for the wind is beginning\nto blow.\u201d Then they became angry. The bow man laid his paddle down in\nthe canoe. All did the same. Then they began to cover their heads.\nThe canoe, however, drifted out. It drifted far out for six days and\nnights. On the twelfth he awoke to find the canoe drifting ashore. He\nsaw an island on which were sea lions, seals, fur seals, sea otters,\nand sea-lion bristles. All had drifted on to the island. Then they took\ntheir things up. They stayed there one year. When a year and a half was\ncompleted, the man slept, thinking about himself.\n\n C\u012bt\u01c3k\u0101\u02caq\u01c3ayu ye \u1ef5at\u00ee\u02ca wu\u02cack\u00eek\u01c3\u00ee\u1ef5\u00ean ye\n At Sitka living were brothers to each other thus\n\n dowas\u0101\u02cak\u1d58 hunx\u014d\u02caa Q\u0101q\u01c3\u1d00tcg\u016b\u02cak. A\u029f\u01c3\u016b\u02can ayu\u02ca h\u1d00s\n named was the elder Q\u0101q\u01c3\u1d00tcg\u016b\u02cak. Hunting things that they\n\n ak\u1d58c\u00eet\u1d00\u02can. \u029f\u0113q\u01c3 ts\u01c3ut\u0101\u02catayu q\u01c3\u0101\u02cat\u01c3q\u01c3\u00ee xod\u00ea\u02ca d\u0101k h\u1d00s\n liked. One morning it was islands among at out they\n\n \u016bwaqo\u02cax. \u029f\u0113\u0142 \u1d00t utc\u1d00\u02caqx. Ts\u01c3u y\u00ean uqo\u02caxtc,\n went. Not thing he killed. Again there he always came\n\n ts\u01c3u d\u0101k \u016bwaqo\u02cax. Ad\u1d00\u02caxayu yuq\u01c3\u016b\u02can x\u014d\u02cade wud\u016bwasa\u02ca.\n again out he went. And then the fur seal among he was named.\n\n \u201cHu \u1d00t naqo\u02caxtc\u00ee\u1ef5a a\u1ef5a\u02ca. 321-5\n \u201cHe things always is travelling around after is here.\n\n C\u012b\u0142k\u01c3\u1d00\u02ca\u029f\u01c3 \u00eesa\u02ca g\u0323a\u0101\u02cax. D\u0101q h\u1d00s naqo\u02cax\n Keep quiet your voice he might hear.\u201d Ashore they were going\n\n a\u02caayu yuhunx\u014d\u02caa ye q\u01c3a\u1ef5aqa\u02ca, \u201c\u029f\u0101k\u1d58\n it was then the elder brother thus said to [them], \u201cPull\n\n aix\u0101\u02ca \u1ef5\u0101\u02candunuk\u1d58.\u201d \u029f\u0113 k\u01c3\u0101nt h\u1d00s\n ahead quickly the wind is beginning to blow.\u201d Then angry they\n\n \u016b\u02cawanuk\u1d58. Caqah\u0101\u02cad\u00ee y\u0101k\u1d58t \u0101wago\u02caq duax\u0101\u02ca\u1ef5\u00ea. \u0141dak\u1d00\u02cat\n got. The bow man to the canoe pushed his paddle. All\n\n ye h\u1d00s wudz\u00eeg\u012b\u02cat. Ad\u1d00\u02caxayu c\u1d00na\u02ca h\u1d00s\n thus they came to do the thing. And then heads they\n\n wu\u02cadis\u01c3\u012bt. Y\u016by\u0101\u02cak\u1d58 qo\u02caa \u029f\u0113 wu\u02ca\u0142ix\u0323\u0101c.\n started to cover. The canoe, however, then drifted.\n\n Dek\u012b\u02cade \u029feducu\u02ca y\u1d00\u02cakaye qa t\u0101t h\u1d00s wu\u0142\u012bx\u0323\u0101\u02cac.\n Far outward six days and nights they drifted.\n\n Yadj\u00ee\u02cank\u0101t qa d\u0113x ak\u1d00\u02catayu ke a\u02caodz\u012bgit 321-10\n Ten (= the twelfth) and two on that up he came to wake\n\n y\u00ean yu\u02ca\u0142it\u00eetk yuy\u0101\u02cak\u1d58. Aos\u012bt\u0113\u02can q\u01c3\u0101t\u01c3k\u1d00\u02caq\u01c3\u1d58\n there was drifting on the shore the canoe. He saw on island\n\n \u1d00siyu\u02ca t\u0101n, tsa, q\u01c3\u016bn, y\u1d00\u02cax\u0323utc\u01c3, qa t\u0101n\n it was sea lions, seals, fur seals, sea otters, and sea lions\n\n q\u01c3\u1d00dadz\u0101\u02ca\u1ef5\u00ee. \u0141dak\u1d00\u02cat ada\u02ca ao\u0142\u012bt\u1d00\u02caq\u01c3 yuq\u01c3\u0101\u02cat\u01c3 d\u0101q\u01c3.\n their bristles. All around it drifted the island on to.\n\n H\u1d00s \u1d00t q\u0101\u02cawadj\u00ea\u0142. \u029f\u0113\u02caq\u01c3a t\u0101k\u1d58 \u0101y\u0113\u02ca h\u1d00s wute\u02ca.\n They things took all up. One year on it they stayed.\n\n K\u1d00nd\u1d00k\u01c3\u0113\u02cat\u01c3 yu\u029f\u0113\u02caq\u01c3 t\u0101k\u1d58 qa ac\u016bwu\u02ca. Wut\u0113\u02cax yuq\u0101\u02ca\n Was completed the one year and a half. Slept the man\n\n tcuc-ct\u0101\u02cat.\n about himself [thinking].\n\nOne morning he awoke with a dream. He dreamed that he had gotten\nhome.[155] And one morning he said to his younger brothers, \u201cGet up\nquickly. Let us head the canoe shoreward at random. The sun always\nrises from behind Mount Verstovaia.\u201d So they headed shoreward. When it\nbecame dark they lowered their anchor into the sea in the direction of\nthe sunrise, and after they had been out for many nights they saw a\nsea gull swimming about. It was really Mount Edgecumbe that they saw.\nWhen they got near to it they saw plainly that it was Mount Edgecumbe.\n\u201cHead straight for the mountain,\u201d said Q\u0101q\u01c3\u1d00tcg\u016b\u02cak, and toward\nevening they came near it. They named the place where they came in\nCanoe-resting-place. There he pounded out the figure of a sea lion so\nthat people might know he had come ashore at that place. Then they came\nto Sitka.\n\n \u029f\u0113q\u01c3 ts\u01c3ut\u0101\u02cat \u0101n k\u0113 udz\u00eeg\u00ee\u02cat dutc\u016b\u02can\u00ee. Ye\n One morning with it up he came to awaken his dream. Thus\n\n atc\u016b\u02can q\u014dxag\u0101\u02caqtc. Ad\u1d00\u02caxayu \u029f\u0113q\u01c3 ts\u01c3ut\u0101\u02cat 322-5\n something he dreamed he came home. And then one morning\n\n duk\u012b\u02cak\u01c3 h\u1d00s ye a\u1ef5aos\u012bqa\u02ca, \u201cC\u0101\u02caidaq\u00ea\u02cad\u00ea.\n his younger brothers thus he said to, \u201cGet up [quickly].\n\n Y\u0101\u02cak\u1d58\u1ef5\u00ee \u1d00t k\u1d00\u00ee\u0142aga\u02ca. Tc\u0101k\u016bge\u02ca\u1ef5\u00ee y\u00ea\u02cande ha\u1ef5\u0101k\u1d58gwat\u0101\u02can.\n Canoe things load up. Anywhere to there let us be heading.\n\n G\u0323\u1d00g\u0101\u02can Kan\u0113\u02casd\u00eeca cak\u012b\u02can\u1d00x k\u0113\n Sun Cross mountain (Mount Verstovaia) on the mountain up\n\n x\u0323\u00eex\u0323tc.\u201d Ad\u1d00\u02caxayu y\u00ean h\u1d00s \u1ef5\u0101\u02cawat\u1d00n. Q\u014d\u02caka\n always rises quickly.\u201d And then there they were heading Dark\n\n wucg\u0323\u0113\u02cad\u00ee h\u1d00sduca\u1ef5\u012b\u02cana\u1ef5\u00ee h\u012bnq\u01c3 h\u1d00s\n [when] it got itself their anchor into the water they\n\n anat\u012b\u02catc g\u0323\u1d00g\u0101\u02can an\u1d00\u02cax ke x\u0323\u00eex\u0323tc\u00ee\u1ef5a\u02ca.\n always lowered sun wherefrom it up always rises.\n\n \u029f\u1d00x q\u01c3\u0101n h\u1d00s ux\u0113\u02ca sayu\u02ca h\u1d00s aos\u012bt\u0113\u02can\n Very many [nights] they stayed out it was they saw\n\n k\u0113\u02ca\u029f\u0323ad\u00ee \u1ef5adj\u00ee\u02candah\u0113n. X\u0101tc \u029f\u01c3ux \u1d00siyu\u02ca h\u1d00s 322-10\n sea gull was swimming. It was Mount Edgecumbe that they\n\n aos\u012bt\u0113\u02can. Ax\u1d00\u02cang\u0323a ya h\u1d00s gaq\u014d\u02caxayu h\u1d00s aos\u012bt\u0113\u02can\n saw. Near to it when they were coming they saw\n\n \u029f\u01c3ux k\u01c3\u00eed\u0113\u02can. \u201cYuc\u0101\u02ca\n Mount [Edgecumbe] plainly (or well) \u201cThe mountain\n\n adatc\u016b\u02can\u201d yu\u1ef5awaq\u0101\u02ca Q\u0101q\u01c3\u1d00tcg\u016b\u02cak,\n (head) straight at it,\u201d what said Q\u0101q\u01c3\u1d00tcg\u016b\u02cak,\n\n \u201cad\u1d00tc\u016b\u02can \u1ef5\u1d00na-i\u02casat\u1d00n.\u201d Ad\u1d00\u02caxayu x\u0323\u0101\u02canad\u00ea\n \u201cstraight toward it be heading.\u201d And then toward evening\n\n \u1d00n\u1d00\u02cax y\u00ean h\u1d00s \u016bwaqo\u02cax. Ye h\u1d00s \u0101\u02cawasa\n near it there they came in. Thus they called\n\n Y\u0101k\u1d58-q\u1d00\u0142\u1d00seg\u1d00\u02cak\u1d58. T\u0101n a akawat\u012b\u02ca\n Canoe-resting-place. Sea lion he pounded out [a figure of]\n\n \u0101n\u1d00\u02cax g\u0323adusk\u016b\u02cat hu an\u1d00\u02cax y\u00ean wuqox\u014d\u02can.\n by it that they might know he near it there had come (ashore).\n\n Ad\u1d00\u02caxawe yaC\u012b\u02cat\u01c3ka de h\u1d00s wuq\u014d\u02cax.\n And then this Sitka to they got.\n\nWhen they arrived in front of this town his old wife was weeping\noutside. While she was crying she saw the canoe come in front of the\ntown. She saw the root hat she herself had woven. She started up, and\nwent into the house. When they came in below the old woman felt happy.\nWhen her husband came up to her he gave away all sorts of things to the\npeople\u2014sea-lion whiskers, sea-otter skins, fur-seal skins. He shook\nhands[156] with his brothers-in-law. Then they said to him, \u201cThis long\ntime the death feast has been held for you.\u201d The young woman, however,\nwas already married. She mourned much [to think that she had left her\nfirst husband who was now so wealthy].\n\n Y\u0101\u02caane eg\u0323a\u1ef5\u0101\u02caqd\u00ea ya h\u1d00s g\u0323aq\u014d\u02caxayu tc\u01c3\u0101\u02cagua\u1ef5\u00ee\n This town below (houses) when they were coming the old [one]\n\n duc\u1d00\u02cat g\u0323\u0101nt ag\u0323\u0101\u02cax. Tc\u01c3aye\u02ca sug\u0323\u0101x\u0113\u02ca ayu\u02ca\n his wife outside wept. Just while she was crying it was\n\n aos\u012bt\u0113\u02can yuy\u0101\u02cak\u1d58 \u0101n \u0113g\u0323aya\u02cad\u00ea \u1ef5\u0101naqo\u02cax. Aos\u012bt\u0113\u02can 323-5\n she saw the canoe town below was coming. She saw\n\n \u0101wu\u02ca\u0101g\u00ea\u02ca x\u0101t s\u01c3\u0101x\u0323\u1d58. Wudih\u0101\u02can\n [what] she had woven [spruce] root hat. She started up\n\n n\u0113\u0142de\u02ca wugu\u02cat. H\u0101t h\u1d00s \u016b\u02cawaqox. Dutuwu\u02casigu\n into the house she got. To it they came. Felt happy\n\n yuc\u0101\u02caw\u1d00t c\u0101n. Doxo\u02cax dox\u1d00\u02canq\u01c3 d\u0101q g\u016b\u02cadayu\n the woman old. Her husband to her up when he came\n\n \u0142dak\u1d00\u02cat-\u1d00t qadj\u012bd\u0113\u02ca ye aos\u012b\u02cane t\u0101n-q\u01c3\u1d00dadz\u0101\u02ca\u1ef5\u00ee,\n all things to the people thus he gave away sea-lion whiskers,\n\n ya\u02cax\u0323\u1d58tc\u01c3 d\u016bgu\u02ca, q\u01c3\u016bn dugu\u02ca. \u0100n q\u0101dj\u00ee\u02can\n sea-otter skins, fur-seal skins. With them (things) hands\n\n ao\u0142\u012b\u029f\u0323\u0113\u02cak\u1d58 dok\u0101\u02cani\u1ef5\u00ean. Y\u0113 da\u1ef5a\u02cadoq\u1d00\n he shook his brothers-in-law. Thus said to him,\n\n \u201cDetc\u01c3\u0101\u02cak\u1d58 \u012b\u012bt\u012b\u02caq\u01c3 y\u00ean yu\u1d00tk\u0101\u02cawat\u00ee.\u201d\n \u201cThis long time in your place there a feast has been given.\u201d\n\n Yuy\u012b\u02casqa qo\u02caa ayu\u02ca de ud\u016b\u02cawac\u0101. 323-10\n The young woman, however, that already one was married.\n\n A\u029f\u0113\u02can tuwun\u016b\u02cak \u0101wat\u01c3\u0113\u02ca.\n Much at it grief (or trouble) she felt.\n\nFOOTNOTES:\n\n[154] Story 67 is a Wrangell version of the same story.\n\n[155] For the song composed by him at this time, see song 5.\n\n[156] This form of greeting is, of course, modern.\n\n\n102. THE SEA-LION HUNT\n\nA canoe [load of people] came behind the sea lions at Cape Ommaney. And\nthey camped behind them. In the morning they went out to the sea-lion\nisland. They sharpened limbs on the ends to make the sea lions sneeze\nand pushed them into their noses. In that way they killed off all the\nsea lions.\n\n C\u012b \u0142\u016bt\u016b\u02cad\u00ea y\u0101k\u1d58\n Baranoff to the end of island (i. e., to Cape Ommaney) canoe\n\n w\u016bg\u0323\u0101\u02cas\u01c3 t\u0101n t\u01c3\u0101\u02cad\u00ea. Ad\u1d00\u02caxay\u016b \u1d00t\u01c3\u0101\u02cax h\u1d00s \u016bwax\u0113\u02ca.\n got sea lions behind. And then behind it they camped.\n\n Ts\u01c3\u016bt\u0101\u02cat ayu\u02ca d\u0101k h\u1d00s \u016bwaqo\u02cax t\u0101n q\u01c3\u0101\u02cat\u01c3\u00ea d\u0101d\u00ea\u02ca.\n In the morning there out they went sea-lion island on.\n\n C\u1ef5\u012b h\u1d00s \u1d00\u0142\u016b\u02ca ka\u02caos\u012bxot\u01c3 t\u0101n\n Limbs they on the ends of them sharpened sea lions\n\n ts\u01c3\u00ee\u02cax\u1d00\u1ef5\u00ee s\u1d00k\u1d58. Ayu\u02ca t\u016b\u02cade h\u1d00s aka\u02caos\u012bgu. Ad\u1d00\u02caxayu\n to make sneeze for. This into they pushed them. And then\n\n y\u1d00x h\u1d00s a\u1ef5ao\u0142\u012bdj\u1d00\u02caq yut\u0101\u02can.\n like [it] they were killing off the sea lions.\n\n\n103. THE WAR IN THE SPRUCE CANOE[157]\n\nPeople went to war from Chilkat in a spruce canoe. They drifted down on\nthe people below, and they came to D\u012b\u02cag\u0323\u0101tiy\u1d00. Then they defeated the\nStikine people completely, and afterward they made peace together.\n\n Dj\u00ee\u0142q\u0101\u02cat d\u1d00x s\u012bt y\u0101k\u1d58 \u1ef5\u00eek x\u0101 dj\u00ee\u02caudigut.\n Chilkat from spruce canoe down to fight started down fast.\n\n Ix\u0323k\u012b\u02ca q\u0101 k\u01c3\u1d00t wu\u0142ix\u0323\u0101\u02cac. D\u012b\u02cag\u0323\u0101tiy\u1d00 an\u1d00\u02cax y\u00ean\n Down below people on it drifted. D\u012b\u02cag\u0323\u0101tiy\u1d00 on it there\n\n \u1ef5awagu\u02ca. Ad\u1d00xay\u016b\u02ca h\u1d00s\n they were coming. And then (lit., from it this after) they\n\n Cq\u01c3\u1d00t qoan caoduwax\u00ea\u02catc. Ad\u1d00xay\u016b\u02ca wuct\u00ee\u02can\n Stikine people beat completely. And then together\n\n \u1d00t wudu\u029f\u0323\u012bk\u01c3\u00ea\u02ca.\n something (i. e., peace was made.) was made good.\n\nFOOTNOTES:\n\n[157] Probably refers to story 29.\n\n\n104. STORY OF THE K\u0100\u02caGWANT\u0100N[158]\n\nFrom X\u0323\u1d00k\u1d00nuw\u016b\u02ca went a man of the X\u0323\u1d00k\u1d00n\u016b\u02caked\u00ee, who were named from\ntheir town. The people used to go out from there after seals, which,\nnot having guns at that time, they hunted with long-shanked and\nshort-shanked hunting spears always kept in the bow. The shank of the\nlong-shanked spear, which is grasped in throwing, is called c\u016bx. This\nman\u02cas name was Qak\u0113\u02caq\u01c3\u1d58t\u00ea. On starting off, he went up toward the head\nof the bay.\n\n X\u0323\u1d00k\u1d00nuw\u016b\u02catxayu wuqo\u02cax y\u016b\u02caq\u0101 X\u0323\u1d00k\u1d00n\u016b\u02caked\u00ee y\u016b\u02cadowas\u0101k\u1d58\n From X\u1d00k\u1d00nuw\u016b\u02ca went a man \u201cX\u0323\u1d00k\u1d00nuw\u016b\u02ca people\u201d named\n\n y\u016b\u02ca\u0101ndjay\u016b du\u029f\u0323is\u0101\u02cak\u1d58. Y\u016b\u02caantq\u0113n\u00ee \u1d00txayu\u02ca wuqo\u02cax tsa ayu\u02ca\n the town named from. The people from it went seal it was\n\n ad\u0101\u02cayu h\u1d00s k\u016b\u02cawaatk. \u029f\u0113\u0142 \u016b\u02cana q\u014dgast\u012b\u02catc.\n for they worked. Not was a gun.\n\n \u0100\u02cada qa w\u016bs\u0101\u02can\u00ee\n Long-shanked hunting spear and short-shanked hunting spear\n\n c\u016bq\u0101\u02cay\u00eanduetc. Yu\u0101\u02cada\n they always placed in the bow. The long hunting spear\n\n \u1d00\u02cattcq\u0113t dusg\u0323o\u02caqtc ye duwas\u0101\u02cak\u1d58\n what they throw with always thus is named as follows\n\n c\u016bx tsa an dot\u1d00\u02cakt. Ye 326-5\n c\u016bx (upper part of shaft) seal with it they spear. As follows\n\n dowas\u0101\u02cak\u1d58 yuq\u0101\u02ca Qak\u0113\u02caq\u01c3\u1d58t\u00ea. Qak\u0113\u02caq\u01c3\u1d58t\u00ea wuq\u014d\u02cax.\n was named the man Qak\u0113\u02caq\u01c3\u1d58t\u00ea. Qak\u0113\u02caq\u01c3\u1d58t\u00ea started off.\n\n G\u0323e\u00eet\u0101\u02cax ke \u016b\u02cawaqox.\n To the head of the bay up he started.\n\nThis Qak\u0113\u02caq\u01c3\u1d58t\u00ea was a great hunter and used to kill all kinds of\nthings, but now he could get nothing. Then he stopped in a place named\nThe Bay, and dropped his anchor into the water beside the canoe.\nImmediately his steersman went sound asleep, but he could not. By and\nby a small thing began flying around his face, and, taking up his\npaddle, he knocked it down into the canoe. It made a noise, \u201cTs, ts.\u201d\n\n \u1d00t s\u01c3\u0101t\u0113\u02cax s\u00eet\u00ee\u02ca. \u0141dak\u1d00\u02cat-\u1d00t \u0101\u02cawadj\u1d00q.\n Things become a great hunter for he was. All things he killed.\n\n Acdj\u012b\u02cat q\u0101\u02cawacu ade\u02ca q\u1d58g\u0323w\u1d00\u02cani\u1ef5a. \u0141\u0101\u1d00\u02cat\n To him was in store there he could get nothing. Nothing\n\n udj\u0101\u02cag\u0323awe y\u00ean ca\u02cao\u029f\u0323\u012bts\u00ees. Ye\n when he could kill there he stopped [in one place]. Thus\n\n dowas\u0101\u02cak\u1d58 Y\u016b\u02cag\u0323ei. Na\u02cagoq-n\u1d00xq\u01c3 h\u012b\u02can\u00ee\n it was named The Bay. From the side of [his canoe] water\n\n \u0101\u02cawate yuduca\u1ef5\u012b\u02cana. T\u0101tc y\u1d00x \u1ef5a\u02cao\u0142idj\u1d00q\u02ca\n was [dropped into] his anchor. Sleep like killed him\n\n duat\u01c3\u0113\u02cag\u00ee. Ho qo\u02caa awe\u02ca \u029fe\u0142 ut\u0113\u02cax. Duy\u1d00\u02cax\n his steersman. He, however, not slept. His face\n\n \u1ef5\u0101daq\u00ea\u02cantc y\u0113k\u1d58s\u00eega\u02caik\u01c3e-\u1d00t. W\u0101nan\u012b\u02casawe ax\u0101\u02ca 326-10\n began flying around a small thing. At once paddle\n\n \u1d00x \u0101\u02cawat\u0101n. A\u1ef5\u00ee\u02cas \u1ef5aduy\u1d00\u02cax \u1ef5aodaq\u0113\u02can\u00ee awe\n from it he took up. For it his face it was flying around when\n\n ax\u0101\u02ca \u1d00x \u0101\u02cawat\u0101n. Ac\u0101\u02cawax\u00eatc y\u0101k\u1d58 \u1ef5\u012b\n paddle from it he took up. He hit it canoe down into\n\n wudzig\u012b\u02cat. Ye dowa\u1d00\u02cax, \u201cTs, ts.\u201d Y\u0101k\u1d58 \u1ef5\u012b\n it came to fall. As follows it sounded, \u201cTs, ts.\u201d Canoe into\n\n udzig\u012b\u02cat.\n it came to fall.\n\nDaylight found Qak\u0113\u02caq\u01c3\u1d58t\u00ea still awake. He took up the bird he had\nkilled and saw that its eyes were swollen up and hung down over its\nface. Blood was on both sides of its mouth. What he had hit was his own\nsleep. Then he called to his steersman to awaken him. He did not hear\nhim. Qak\u0113\u02caq\u01c3\u1d58t\u00ea took up his spear and pushed his steersman with the end\nof it. As he did not answer, he went over to him and found him dead.\nLike the sleep bird Qak\u0113\u02caq\u01c3\u1d58t\u00ea had hit, blood was coming out of his\nmouth. Then Qak\u0113\u02caq\u01c3\u1d58t\u00ea went along sadly toward the town with the body.\n[I am now telling you about the very ancient people.]\n\n Tc\u016b\u0142 utex\u0113\u02ca awe\u02ca q\u0113\u02cawaa. Qak\u0113\u02caq\u01c3\u1d58t\u00ea\n Then never he having slept when daylight came. Qak\u0113\u02caq\u01c3\u1d58t\u00ea\n\n q\u0113\u02cana a\u02caawe \u0101x a\u02caos\u00eeta. Y\u016b\u02caacawax\u00ea\u02catci-\u1d00t\n when it got daylight from it he took it up. The thing he hit\n\n yuts\u00ee\u02catsk\u1d58 d\u016bw\u0101\u02caq q\u0101 y\u0101x dix\u0323w\u1d00\u02cas\u01c3 wudiq\u01c3\u00ee\u02cas\n the bird his eyes and face hung down (over) swelled up\n\n duw\u0101\u02caq k\u1d00. Xadju\u02ca duyata\u1ef5\u00ee\u02ca \u1d00siyu\u02ca 327-5\n his eyes over (on). It was his own sleep that\n\n ac\u0101\u02cawax\u00eatc. Y\u0101\u02cad\u014dq\u01c3wa t\u0101q\u01c3 ye \u1ef5at\u00ee\u02ca c\u00ee. Tc\u01c3u\u029fe\u02ca\n he hit. His mouth on both sides thus was blood. Then\n\n ac\u0101\u02casaq\u0113x doat\u01c3\u0113\u02cag\u00ee. \u029fe\u0142 acq\u01c3\u0113\u02caku\u1d00x. W\u016bs\u0101\u02cane\n he tried to awaken his steersman. Not he heard him. His spear\n\n \u1d00x \u0101\u02cawat\u0101n, ak\u01c3\u016btctc y\u016b\u1d00\u02caq\u1d58\u0142\u0113ts\u1d00kk do\u1d00t\u01c3\u0113\u02caig\u00ee.\n from it he took up, with the end pushing his steersman.\n\n Tcu\u0142 acq\u01c3\u0113\u02caku\u0101xawe\u02ca \u0101\u02cad\u0101k \u016b\u02cawagut\n When not he could hear him out to him he went\n\n kao\u0142it\u01c3\u00ea\u02cak gw\u00e2\u1ef5\u1d00\u02ca. Tc\u01c3ayu\u02ca du\u1ef5ata\u1ef5\u00ee\u02ca ac\u0101\u02cawax\u00eatc\n finding him cold (i. e., dead). Just like his sleep he hit\n\n ade\u02ca \u1d00\u02cati\u1ef5\u012b\u1ef5\u1d00\u02ca y\u1d00x ay\u016b\u02ca\u1ef5at\u00ee. H\u1d00sduq\u01c3oat\u0101\u02can\u1d00x c\u00ee\n to it was like it was. Out from their mouths blood\n\n ud\u016b\u02cawa\u1ef5ag\u0323e y\u1d00x \u1ef5at\u00ee\u02ca. \u029f\u1d00x w\u00e2\u02casa t\u016bwun\u016b\u02cak 327-10\n came out like was. Very how he was sad\n\n \u1d00ck\u1d00\u02cat \u016bwagu\u02cat. \u0100nde\u02ca a\u1ef5\u0101\u02cawaxa. \u029f\u1d00x\n on with him he came. To the town he was taking him Very\n\n tc\u01c3\u0101\u02cagua\u1ef5\u00ee \u0141\u012bng\u00ee\u02catawe \u1ef5\u012b\u02ca\u012bn k\u1d00xan\u012b\u02cak.\n old people are to you I am telling.\n\nWhen Qak\u0113\u02caq\u01c3\u1d58t\u00ea came in sight of X\u0323\u1d00k\u1d00nuw\u016b\u02ca there was no smoke visible,\nand nobody walked outside or came down to meet him as he had expected.\nThen he jumped out into the water and went up to his house. The people\nof that town were numerous, and it was long. In those days doors were\nmade of skin hung on the outside, and the women wore labrets. All of\nthe people there lay dead as they slept just like his steersman. He\nwent through the houses among their bodies. Because he had knocked down\nSleep not even one small boy was saved, and to this day people have the\nsaying, \u201cHe knocked down the sleeper.\u201d They made a parable of it.\n\n D\u0101q akaosi\u1ef5a\u02ca du\u0101\u02can\u00ee X\u0323\u1d00k\u1d00nuw\u016b\u02ca. \u029f\u0113\u0142 s\u01c3\u012bq\n Shoreward he caught sight of his town X\u0323\u1d00k\u1d00nuw\u016b\u02ca. Not smoke\n\n \u1d00 yu\u0101\u02can \u029f\u0113\u0142 ts\u01c3u. \u029f\u0113 \u0141\u012bng\u00ee\u02cat g\u0101nt wug\u016b\u02cat\n was the town not also. Then people outside would be walking\n\n tc\u01c3uy\u0113\u02ca q\u016bdj\u00ee\u02ca dut\u01c3\u0101\u02cay\u1d00x \u016bngag\u016b\u02cat. \u029f\u0113\u0142 wu\u02ca\u0142na.\n then he thought down to him would come. Not it was so.\n\n Tc\u01c3u\u029fe\u02ca y\u0101k\u1d58 \u1ef5\u00eed\u1d00\u02cax h\u012b\u02can\u00ee wug\u016b\u02cat. Tc\u01c3u\u029fe\u02ca\n Then canoe down from the water he got into. Then\n\n doqouwu\u02cad\u00ee wug\u016b\u02cat. Ca\u1ef5adih\u0113\u02can y\u016b\u02ca\u0101ntq\u0113n\u00ee, ley\u0101\u02cat\u01c3 327-15\n to his dwelling he went. Were numerous the people long\n\n y\u016b\u0101\u02can. Ag\u0323\u0101\u02cayu h\u00eet aq\u01c3ah\u0101\u02cad\u00ee g\u0101\u02cannax\u1d00t\n the town. At that time house to doors outside\n\n n\u1d00\u0142g\u0323\u1d00\u02caqtc ts\u0101stc ada\u02cak dusx\u0323\u1d00\u02cattc \u0101g\u0323\u1d00\u02ca q\u01c3\u0113nt\u01c3\u0101\u02caq\u01c3\u1d00\n always swinging skin up hung always, and then labrets\n\n d\u016b\u02cawa\u016b\u02cawi\u1ef5a awe\u02ca c\u0101tc. Tc\u01c3\u016bwe\u02ca do\u1d00t\u01c3\u0113\u02ca\u00eeg\u00ee \u0101de\u02ca\n were wearing it was the women Just like his steersman at it\n\n \u1ef5ati\u1ef5\u00ee\u02ca y\u1d00xawe\u02ca \u1ef5\u1d00\u02cat\u00ee y\u016b\u02ca\u0101ntq\u0113n\u00ee ax\u014d\u02cax \u1ef5\u0101\u02canagut\n was like it were the people among whom he was going\n\n yuh\u00ee\u02catq\u01c3. Tc\u01c3u ad\u0113\u02ca xaq\u01c3\u016b\u02ca\u1ef5a awe\u02ca\n through the houses. Just where (at it) they were sleeping there\n\n ay\u1d00\u02cax qotx c\u016b\u02cawax\u0323ix\u0323. Tc\u01c3u \u029f\u0113\u02can\u1d00x\n like it destroyed they had all been quickly. Even one\n\n \u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d58 \u029f\u0113\u0142 cwusn\u0113\u02cax k\u0101\u1ef5at\u0101\u02caa\u1ef5\u00ee caod\u014d\u02caxeidj\u012b 328-5\n little boy not saved himself the sleep he knocked down\n\n tcayu\u02ca. Tc\u01c3\u016byed\u1d00\u02cat ts\u01c3\u016b ye \u1d00tg\u0323\u00e2k\u016b\u02ca \u201cCiat\u0101\u02ca\u1ef5\u00ee\n because. Even now also as follows people say \u201cSleeper\n\n a caodex\u00ee\u02catc.\u201d \u1d00t-kuqed\u012b\u02cax du\u0142iy\u0113\u02cax\n it was he knocked down.\u201d A sign (or parable) they take it for\n\n tc\u01c3u\u1ef5ed\u1d00\u02cat.\n even now.\n\nFur blankets were not scarce in ancient times, so Qak\u0113\u2019q\u01c3\u1d58t\u00ea took two\nmarten blankets out of a box and put them around him. He was going\nto start away in desperation because he had killed his own sleep.\nHe also put abalone shell in his ears and piled together the things\nthey used for snowshoes. In a bag he carried along a bone knife and\na bone trap, tied a weasel skin in his hair, and put a painted drum\non his shoulder such as people used to beat when anybody was dead. He\nwas going to die with these things. Then he started toward a mountain\nnamed Ts\u1d00\u0142x\u0101\u02can.[159] He took no food with him but put some Indian red\npaint in a sack and, when he was ready to start, painted his face\nand hair. Then he started toward G\u0323on\u0101\u02caxo. For perhaps ten days he\ntraveled without food, using instead leaf tobacco mixed with calcined\nshells. His snowshoes had claws, enabling him to climb cliffs and cross\nglaciers. The mountain over which he was passing is called Ts\u1d00\u0142x\u0101\u02can.\n\n Tc\u01c3\u0101k\u1d58 q\u01c3\u016b \u029f\u0113\u0142 \u016bday\u1d00\u02cacq\u00ean. K\u014dk\u1d58\n Anciently blankets [of fur] not were scarce. Box\n\n \u1ef5\u00eed\u1d00\u02cax ke ye aos\u00eene\u02ca d\u0113x k\u01c3\u016bx.\n from down in out as follows he took out two marten [skins].\n\n Aodiq\u01c3\u016b\u02ca Gunx\u0101\u02ca ts\u01c3u \u0101x\n He started to put on (or blanket himself). Abalone also from it\n\n k\u0113 ye aos\u00eene\u02ca. Dogu\u02cakq\u01c3 ye awa-\u016b\u02ca,\n out as precedes he took. At his ear as precedes he put on,\n\n h\u016btc\u01c3ayu\u02ca de wut\u0101\u02caa\u1ef5\u00ee. Awadj\u1d00\u02caq\n when finished it was then he could sleep. He killed\n\n du\u1ef5at\u0101\u02caa\u1ef5\u00ee. Dj\u0101\u02cadj\u00ee ao\u02caxq\u01c3\u016bn \u1d00t ts\u01c3\u016b 328-10\n his own sleep. Snowshoes they used to have for things also\n\n wudjk\u0101\u02ca k\u0113 ye aos\u00eene\u02ca \u0101n\n on top of each other up as precedes he put with them\n\n gug\u0323agu\u02cat tc\u01c3\u1d00 \u0101\u02ca\u016bn g\u0323\u0101n\u0101\u02caway\u0113\u02cad\u00ee.\n when he was going to go where he could die with them.\n\n Ts\u1d00sgw\u0113\u02ca\u0142 s\u01c3\u0101q g\u0323\u0101ta\u02ca \u1d00t ts\u01c3u at\u016b\u02ca\n (Name of a kind of bag) bone trap some also inside of it\n\n ye \u1ef5at\u00ee\u02ca s\u01c3\u0101q \u0142\u00ee\u02cata ts\u01c3u. G\u0323onay\u0113\u02ca\n as precedes was bone knife also. Starting\n\n qugwagutn\u016b\u02cagawe d\u0101tc \u1d00t wu\u0142itc\u01c3\u00ee\u02can.\n when he was going to go weasel thing tied on his head.\n\n Qong\u0323an\u0101\u02can dugw\u1d00\u02ca\u0142nutc gao \u1d00t\n When anyone is dead they always beat a drum some\n\n x\u0323\u1d00\u02cacteayu y\u0113\u02canduetc k\u016b\u02cad\u016bcx\u0323\u00eettc.\n cut thing (skin) used to they always had a painting on it.\n\n A\u02cawa\u1ef5\u1d00 y\u016b\u02cagao tc\u01c3a \u0101n\n He carried up [on his shoulder] the drum even with it\n\n nag\u0323an\u0101\u02cadayu\u02ca. Ts\u1d00\u0142x\u0101\u02can y\u016b\u02caduwas\u0101k\u1d58 yuc\u0101\u02ca gu\u1ef5a\u02ca\n to die (Cape Fairweather) its name the mountain where\n\n \u1ef5\u00ean ade\u02ca ayu\u02ca g\u0323one\u02ca \u016bwagu\u02cat. Tuwun\u016b\u02cagayu \u029f\u0113\u0142\n there to it it was started he went. Since he was sad not\n\n \u1d00tx\u0101\u02ca awuc\u0101\u02cat. \u0141\u012bng\u00ee\u02cata\u1ef5\u00ee \u0142\u0113q\u01c3 ayu\u02ca \u1d00t x\u0323\u1d00\u02cact\u00ee tu\n food he took. Indians red paint that some sack inside\n\n ye \u1ef5at\u00ee\u02ca. G\u0323onay\u0113\u02ca q\u1d58gwagagu\u02cat n\u016bk duy\u1d00\u02caq\u01c3\n as precedes was. Starting he was going to go when his face\n\n ye aos\u00ee\u02can\u00ee qa duc\u0101\u02cak\u1d58t\u016bq\u01c3. \u1d00txawe\u02ca g\u0323one\u02ca\n thus he put on it and into his hair. After that starting\n\n \u016bwagu\u02cat G\u0323on\u0101\u02caxo \u1ef5\u00ee\u02canade. Gu\u02ca\u0142de\n he went (town at mouth of Alsek river) toward. Probably\n\n dj\u00ee\u02cank\u0101t ayu q\u01c3a\u02caowux\u00ea Y\u016b\u1ef5\u0101nagu\u02cat\u00ee 329-5\n ten [days] it was he went without food. In traveling\n\n g\u0323\u1d00\u02candjayu \u1ef5anay\u0101\u02can. \u0141\u012bng\u00ee\u02cata\u1ef5\u00ee k\u1d00ts ts\u01c3u\n leaf tobacco he was carrying. Indians\u2019 mashed shell also\n\n n\u016b\u02caq\u01c3wayu du\u0142\u012b\u02catc ts\u01c3\u1d00s aayu\u02ca \u1d00t-x\u0101x ao\u0142iy\u1d00\u02cax.\n shell cooked only it was this for food he used.\n\n Y\u016bdudj\u0101\u02cadj\u00ee a\u02caqoa ax\u0101\u02cak\u1d58 \u0101\u02ca\u1ef5e \u1ef5at\u00ee. Tc\u01c3u g\u0323ona\u02ca\n His snowshoes, however, claws had. Any sort of\n\n c\u1d00s\u1d00t\u1d00\u02can \u1ef5\u0113\u02can\u1d00x \u0101n ke guttc q\u0101 tc\u01c3u\n steep place from below with them up he always went and any\n\n g\u0323ona\u02ca \u1ef5ate\u1ef5\u00ee\u02ca s\u00eet\u01c3 kan\u1d00\u02cax ts\u01c3u \u0101n y\u1d00x gut\n kind of is glacier on also with across them went\n\n ax\u0101\u02cagu a\u1ef5\u0113\u02cat\u00ee\u1ef5\u012btc ayu\u02ca. Y\u016b\u02caca qo ye dowas\u0101\u02cak\u1d58\n claws always had because. The mountain was named\n\n ax\u014d\u02cax \u1ef5anagu\u02cat Ts\u1d00\u0142x\u0101\u02can.\n through it he was passing [Cape Fairweather.]\n\nBy and by Qak\u0113\u02caq\u01c3\u1d58t\u00ea came out upon a ground-hog place. There was then\nno rain, for he was traveling with reference to the clouds which rose\nin waves behind Mount Ts\u1d00\u0142x\u0101\u02can. When these clouds come down to the very\nfoot of the mountain there will be good weather, and people then paddle\nfar out into the ocean. Seeing an animal go down into the ground-hog\nhole, he set up his trap there, and it is from him that people know\nhow to fix it. He camped near it. When he went to look at it next day\nit could not be seen. He took away the thing used to cover the top of\nthe trap. He had set this trap because he was hungry, and he was very\nglad to see that it was down. When he came to examine it, however, he\nfound that a frog had gotten inside. \u201cThis frog pretended that it was\na ground hog,\u201d said Qak\u0113\u02caq\u01c3\u1d58t\u00ea, and, taking up all of his things, he\nwent to a bay near by called Canoe bay, hoping to see some people. He\nthought that he saw some at Seaweed point, and, being very lonely,\nhe started down toward them. Then he discovered that they were black\nstones that looked like people, and said, \u201cThese are small stones which\nappear like human beings.\u201d[160] Starting on again toward the head of\nAlsek, he traveled for some time and came to its upper course.\n\n S\u01c3\u0101x \u0101\u02cani k\u0101\u02cad\u0101k g\u016b\u02cadawe, \u029f\u0113\u0142 s\u016b 329-10\n Ground hog place [or town] out on coming, not rain\n\n q\u014dst\u00ee\u02ca. Y\u016b\u02cac\u0101 ts\u01c3u \u1d00\u02catkan\u012bk. Yug\u016b\u02cas\u01c3\n was any. The mountain also tells [weather]. The clouds\n\n at\u01c3\u0113\u02cad\u00ee ang\u0323ax\u00ea\u02catc\u00een t\u012bt y\u016b\u02cadj\u00ees\u00eet\u1d00nk ak\u0101\u02caq\u01c3awe\n behind it always lie in waves rising up according to it\n\n \u1ef5anagu\u02cat. Agucq\u1d00\u02cax ag\u0323\u0101\u02ca g\u0323at\u1d00\u02can\u00een\n he was going. About the foot to it when it comes down\n\n qok\u01c3\u0101\u02ca\u1ef5\u00eesayu ak\u0101\u02caq\u01c3 adox\u0101\u02ca\n it means good weather. According to it they\n\n dek\u012b\u02cad\u00ee. \u1d00djayu\u02ca ak\u0101\u02ca\u1ef5anagu\u02cat ak\u0101\u02cad\u0101q\n way out pulled to sea. Why he was going on his way out on it\n\n \u016b\u02cawagut y\u016b\u02cas\u01c3\u0101x \u0101\u02cani. Ade\u02ca a\u1ef5a\u02caos\u00eeta\n he came the ground hog place. There (to it) he saw it\n\n aqo\u02ca\u016bwud\u00ee. Dudj\u012b\u02caq\u01c3 ye \u1ef5at\u012b\u02ca\u1ef5\u00ee s\u01c3\u0101q g\u0323\u0101ta\u02ca \u0101k\u0113\u02ca\n go into the hole. To him thus was bone trap it up\n\n as\u0113\u02cawat\u00ee. Dudj\u012b\u02ca\u00eetxawe w\u1d00\u02cadutsiku g\u0323\u0101ta\u02ca\n he set. From him came to be known trap\n\n ad\u0113\u02ca\u1ef5\u00eedadunaya. K\u0113 \u1d00sat\u012b\u02caawe tcaad\u0113\u02canq\u01c3 uaxe\u02ca.\n the way to fix it. Up when it was set close by it he camped.\n\n Q\u0113\u02cana\u0101\u02caawe aqak\u1d00\u02cant \u016bwagu\u02cat. Dug\u0323\u0101t\u0101\u02ca\u1ef5\u00ee \u029f\u0113\u0142g\u00e2\u02cawe\n When it became daylight to see it he went. His trap nowhere\n\n saq\u014d\u02cast\u00ee. A\u1ef5an\u0101\u02ca\u1ef5e \u1d00t n\u0101dus\u0113\u02catc g\u0323\u0101ta\u02ca a\u1ef5an\u0101\u02catx h\u0113\u02cade\n was. To cover thing was used trap from the top this\n\n y\u016b aos\u00ee\u02cane. Dutuw\u016b\u02cadjawe \u1d00t g\u0323ax\u0101\u02cat t\u016b\u02cawat\u00ee.\n away he took. His mind thing when he would eat he thought.\n\n \u1d00djawe\u02ca y\u016b\u02cag\u0323\u0101ta y\u016b\u02cas\u01c3\u0101x \u1ef5a\u1ef5\u00ee\u02caq\u01c3 ye aos\u00ee\u02cane. 330-5\n Why the trap the ground hog for something fixed.\n\n \u029f\u0101x d\u016bt\u016bwu\u02ca \u0101we\u02ca \u1ef5ak\u01c3\u0113\u02ca \u0142 saq\u014d\u02cast\u00ee\u1ef5\u00ee dug\u0323\u0101t\u0101\u02ca\u1ef5\u00ee.\n Very he felt when was good when [it] was gone his trap.\n\n X\u0323\u00eex\u0323tc\u01c3 gw\u00e2\u02ca\u1ef5a ay\u0113\u02cat \u016b\u02cawagut. \u1d00c \u016b\u02caway\u00ea\u0142.\n It was a frog down into it went. Him it deceived.\n\n S\u01c3\u0101x cwu\u029f\u0323iy\u00ea\u02cax yux\u0323\u00eex\u0323tc\u01c3. Ye \u1ef5awaqa\u02ca\n Ground hog it pretended the frog. As follows said\n\n Qak\u0113\u02caq\u01c3\u1d58t\u00ea, \u201cS\u01c3\u0101x g\u00e2 c\u029f\u0323iy\u0113\u02cax yax\u0323\u00ee\u02cax\u0323tc\u01c3.\u201d\n Qak\u0113\u02caq\u01c3\u1d58t\u00ea, \u201cGround hog as pretended itself this frog.\u201d\n\n \u0141dak\u1d00\u02cat wuctye a\u1ef5aos\u00eene\u02ca. Yug\u0323\u0113\u02cay\u1d00q\u01c3 y\u00ean n\u1d00x \u1ef5\u0113q\n All his own he took up. At the bay there to down\n\n \u016b\u02cawagut Y\u0101k\u1d58-d\u0113\u02ca\u1ef5\u00eeta n\u1d00x. \u0141\u012bng\u00ee\u02cat aog\u0323axs\u00eet\u0113\u02can\u00eedawe ye 330-10\n he went Canoe bay to. People to see was thus\n\n yuku\u02cawagutk. Aos\u00eet\u0113\u02can yu\u0142\u012bng\u00ee\u02cat \u0141aq\u01c3\u1d00\u02cask\u00ee-q\u01c3a\n why he traveled. He saw people [at] Seaweed point\n\n y\u016b\u02cadowas\u0101k\u1d58. \u029faxde\u02ca ac\u012b\u02cas\u1d00\u0142\u012bt\u01c3\u0101\u02cane \u0141\u012bng\u00ee\u02cat awistene\u02ca. Tc\u01c3u\u029fe\u02ca\n named. Very he was lonesome people to see. Then\n\n a\u1ef5\u00ee\u02canade g\u0323one\u02ca \u016bwagu\u02cat. Y\u016b\u02caaosit\u0113ne t\u0113q\u01c3 s\u0101\u02can\u00ee\n down toward them starting he went. What he saw stones little\n\n \u0142\u012bng\u00ee\u02cat y\u1d00x. \u1d00d\u0101\u02cax wog\u0323ada\u02ca t\u0113q\u01c3 sat\u012b\u1ef5\u00ee\u02ca\n people like. After it he had sighted that stones they were\n\n c\u029f\u0323\u016b\u029fk\u01c3\u00ee\u02cat\u00een ye q\u01c3a\u1ef5aqa\u02ca, \u201cX\u1d00tc t\u0113q\u01c3 s\u0101\u02can\u00ee \u0142\u012bng\u00ee\u02cat y\u1d00x\n to himself thus he said, \u201cIt is stones small people like\n\n osit\u0113\u02can.\u201d Ts\u01c3\u016b\u02ca y\u0101\u02can\u1d00x d\u0101q \u016b\u02cawagut A\u0142s\u0113\u02cax\n seem.\u201d Again from there toward woods he went Alsek\n\n c\u0101\u02cakd\u00ea. W\u0101\u02cayukug\u016b\u02catsawe n\u0101\u02ca\u0142a\u1ef5\u00ee ye 330-15\n toward the head of. For traveling quite a way far up so\n\n d\u0101\u02caqgut.\n after he went.\n\nPeople did not know then that Athapascans lived up there. Although\neulachon ran up this river the people there were starving, as they had\nno other way of catching eulachon than by means of hooks. At first\nQak\u0113\u02caq\u01c3\u1d58t\u00ea remained in the woods, not letting himself be seen by them.\nBy and by, however, he tied together two eulachon traps (or nets) used\nby the Tlingit and called \u201cseal\u2019s-head.\u201d Toward evening he went down to\nthe place where those Athapascans came up to fish and set the two traps\nnear by at the edge of the water. Both of them were filled that same\nnight, and he emptied them where the Athapascans were in the habit of\nfishing. There was a large pile.\n\n \u029f\u0113\u0142 wudusko\u02ca g\u0323onan\u0101\u02ca\n Not was known Athapascan Indians (Strange people)\n\n qost\u00ee\u1ef5\u00ee\u02ca. \u0141\u012bng\u00ee\u02cattc \u029f\u0113\u0142 una\u0142\u1d00\u02ca \u0100\u0142s\u0113\u02cax c\u0101q\n there were. People not far Alsek [from] head of\n\n ak\u1d00\u02cax wugu\u02cat G\u0323onana\u02ca. S\u0101k \u0101\u02cak\u0113 q\u01c3\u1d00qtc.\n upon them he came Athapascans. Eulachon up to it always swam.\n\n Y\u016b\u02cag\u0323on\u1d00na x\u014d \u1ef5a\u0113\u02can. Y\u016b\u02cag\u0323on\u1d00na \u029f\u0113\u0142\n The Athapascans among was starvation. The Athapascans not\n\n tc\u01c3u\u029fe\u02ca \u0101w\u1d00qc\u012b\u1ef5\u012b\u02caq\u01c3 g\u1d00\u02cag\u00ee wug\u016b\u02cat.\n then into his own eyes (=he saw them) at all he got.\n\n Dosk\u01c3\u00ea\u02caq\u01c3t yus\u0101\u02cak. \u029f\u0113\u0142\u1d00\u02catc g\u0323adu\u029f\u0323\u00eedj\u0101\u02cag\u0323e \u1d00t qost\u00ea\u02ca.\n They hooked the eulachon. Not any to kill it with thing was.\n\n \u029f\u0113\u0142 g\u0323\u1d00\u02cag\u00ee \u016bqu\u02catx. Tc\u01c3a \u1d00tgut\u016b\u02cawu hu. 331-5\n Not at all he showed himself. Still was in the woods he.\n\n W\u0101nan\u012b\u02casawe ao\u0142\u012bs\u01c3\u00ee\u02cat g\u0323oqtc s\u0101k ya\u1ef5\u012b\u02ca \u1ef5\u00ees.\n At once he tied together a net eulachon catching for.\n\n Qak\u0113\u02caq\u01c3\u1d58t\u00ea ayu\u02ca \u1ef5\u0113q \u016b\u02cawan\u016bk. Ts\u0101 ca\u1ef5\u00ee\u02ca y\u016b\u02cadowas\u0101k\u1d58.\n Qak\u0113\u02caq\u01c3\u1d58t\u00ea he was the one doing it. Seal\u2019s head it is called.\n\n \u0141\u012bng\u00ee\u02cattc aos\u00eeku\u02ca. Yug\u0323onana\u02ca a\u02cake \u1d00t\n Indians know it. The Athapascans up to it things\n\n dj\u00ee\u1ef5a\u02ca y\u00ea\u02cande y\u0101x\u0323\u00eega\u0101\u02catawe \u0101\u02ca\u1ef5\u0113q\n they come for there when it was getting dark down to it (creek)\n\n uwagu\u02cat. D\u0113x ao\u0142\u00ees\u01c3\u00ee\u02cat y\u016b\u02cah\u012bn w\u1d00nq\u01c3 n\u1d00x\n he went. Two [traps] he fixed the water on the edge of near\n\n aq\u01c3a\u02cao\u0142\u00ee\u1d00t. Tc\u01c3u \u0101g\u0323at\u0101\u02cadawe ax ke \u1d00q\u01c3a\u02cao\u0142i\u1d00t. Tc\u01c3u\n he set it. That very night from it up he took them. Even\n\n d\u0113\u02caxa y\u1d00x ca\u1ef5a\u02cao\u0142ih\u00eek. Y\u016b\u02cag\u0323onana ade\u02ca h\u1d00s\n both like were filled up. The Athapascans where they\n\n \u00eesk\u01c3\u1d00q\u01c3adi\u02canudj\u1ef5a\u02ca, ade\u02ca akao\u0142ix\u0323\u0113\u02cas\u01c3. 331-10\n hooked the fish always there (at it) he put them down.\n\n Ye udz\u00eeg\u0323\u0101\u02cat y\u016b\u02cas\u0101k.\n Thus there came to be a heap of the eulachon.\n\nWhen the Athapascans came up next morning they exclaimed in\nastonishment, \u201cWhat has done this?\u201d Qak\u0113\u02caq\u01c3\u1d58t\u00ea did not know that they\nwere Athapascans, and they did not know him. After that an Athapascan\nshaman began performing to discover what was working for them. When\nhe discovered it he said, \u201cSomething has come to help you. Hang all\nkinds of food around there.\u201d As he did not eat any of the food they\nhung about, they hung there a copper spear. Then they found him. They\nalso placed the daughter of a chief there so that they could get him\nby having him marry her. So he at last went out among them. Now, the\nAthapascans took him with them, and he explained the fish trap to them.\nThis is the way in which they were preserved from starvation, and the\nway in which they found out about the trap. When he married the woman\nthey had given him they put many things upon him\u2014moose skins, marten\nskins, beaver skins, and two copper spears valued at two slaves. The\nAthapascans paid him for that trap.\n\n Ts\u01c3\u016bt\u0101\u02cat \u0101\u02can\u1d00x ke \u016b\u02cawaat y\u016b\u02cag\u0323onana. K\u01c3\u016b\u02ca\u029fiy\u1d00x\n In the morning to it up came the Athapascans. Astonished\n\n \u1ef5ate\u02ca yuq\u01c3o\u02ca\u0142a\u1d00tk, Y\u016b\u02cag\u0323onana, \u201cD\u0101\u02casa\u1ef5a\n were in their manner of talking the Athapascans, \u201cWhat this\n\n ye djiwane\u02ca.\u201d Ts\u01c3u h\u016btc \u029f\u0113\u0142 awusku\u02ca g\u0323onan\u0101\u02cax\n thus has done.\u201d Both he not knew become Athapascans\n\n sat\u012b\u1ef5e\u02ca, qa h\u016b ts\u01c3u \u029f\u0113\u0142 wudusku\u02ca d\u0101tx s\u1d00 sat\u012b\u02ca\u1ef5e.\n they were and he also not they knew what ? he was.\n\n \u00ce\u02caxt\u01c3awe \u1d00\u02caxo wu y\u016b\u02cag\u0323onana\n A shaman it was among them lived (?) the Athapascans\n\n ka\u02caodudz\u00ee\u1d00t \u1d00d\u0101\u02cax \u1ef5ag\u0323\u0101\u02cag\u0323ad\u0101t d\u0101\u02casayu\n came to go around him from it they might find what it was\n\n q\u0101\u02caq\u01c3\u1d00x\u1d00nd\u00ee y\u0113dj\u00eena. Ye q\u01c3a\u1ef5aqa\u02ca yu\u00ee\u02caxt\u01c3\n to men was working [to bring food] thus said the shaman\n\n y\u00ean \u1d00q\u0142at\u012b\u02canayu ye \u1ef5awaqa\u02ca \u201cY\u0113 \u1ef5\u012bg\u0323\u0101\u02ca \u1d00t\n there sighting it was so said \u201cThus for you something\n\n w\u016bsu\u02ca. Dj\u1d00\u0142dak\u1d00\u02cat\u1d00t \u0101\u1ef5\u0113\u02can\u1d00x duu\u02ca,\u201d Y\u016b\u02caq\u01c3ayaqa. Ade\u02ca\n got to help. Everything down there put,\u201d what he said. There\n\n k\u1d00x du\u0142x\u0323w\u1d00\u02cas\u01c3\u00ee yu-\u1d00t-x\u0101\u02ca qo\u02caa, \u029f\u0113\u0142 \u1d00t \u1ef5awu\u02casa.\n on being hung up the food, however, not thing he ate.\n\n A\u02caqoa \u0142\u1d00tw\u016bs\u0101\u02caawe \u0113q \u029f\u0101q ad\u00ea\u02ca\n On account of that when he did not eat it copper spear there\n\n kaodu\u02ca\u029f\u0323\u00eex\u0323w\u1d00s\u01c3. Tc\u1d00\u02catc\u01c3a-ag\u0323\u0101\u02caawe a\u02caodu\u029f\u0323\u00eeha. C\u0101w\u1d00\u02cat 332-5\n they hung up. At that time they found him. Woman\n\n ts\u01c3u a\u02caoduts\u00eenuq \u0101nq\u0101\u02cawu-si ayu\u02ca\n too they came to place there a chief\u2019s daughter it was\n\n ag\u0323ac\u0101\u02cadayu an\u1d00\u02cax yen\u1d00\u02cax du\u029f\u0323\u0101\u02caqdayu. Tca\u02catc\u01c3a\n to marry her on account of it they could get him. Just\n\n ak\u1d00\u02caq\u01c3\u0101w\u0113 tsa q\u0101x\u014d\u02ca duwagu\u02cat. Tc\u01c3u\u029fe\u02ca d\u00ea\n on account of that indeed among the men he went. Then now\n\n du\u012b\u02can t\u016bt \u0101\u02cawa\u0101t g\u0323o\u02canan\u0101tc. Tc\u01c3u\u029fe\u02ca g\u1d00\u02cag\u00ee ye\n with them into took him the Athapascans. Then indeed thus\n\n aos\u00eene\u02ca yug\u0323o\u02caqtc q\u0101w\u1d00qc\u012b\u02ca\u1ef5\u00eeq\u01c3. \u029fe y\u1d00x\n he explained the fish trap before their eyes. Then so\n\n a\u1ef5a\u02caos\u00eead\u1d00n y\u016b\u02cag\u0323onana y\u1d00x \u1ef5\u0101sy\u00ea\u02cana\u0142\u1d00\u02cax\u0323\u1d58\u1ef5\u0113 d\u1d00x. \u029f\u0113\n he got alive the Athapascans like starvation from. Then\n\n wud\u016b\u02cawag\u016bk yug\u0323o\u02caqtc. \u029f\u0113 awac\u0101\u02cad\u00ea\n they found out [about] the trap. Then on marrying\n\n yu\u02cag\u0323onana \u0101n\u1ef5\u00ea\u02cad\u00ee, q\u01c3\u016bn \u1d00t sayu\u02ca 332-10\n the Athapascan of high caste, many things they were\n\n d\u016bn\u0101\u02caye wududz\u00ee\u02can\u00ee ts\u00eesk\u01c3, k\u01c3\u016bx, s\u01c3\u1d00g\u0113\u02cad\u00ee, d\u0113x\n on him came to be put moose(?) [skins] marten, beaver, two\n\n \u0113q \u029f\u0101q d\u0113x g\u016bx y\u1d00x q\u01c3\u1d00du\u029f\u0323\u00eets\u012b\u02can. Y\u016b\u02cag\u0323oqtcayu\n copper spears, two slaves like were valued. That trap\n\n ye ac\u012b\u02cadjuduwaq\u0113\u02ca y\u016b\u02cag\u0323onanatc.\n thus they paid him those Athapascans.\n\nQak\u0113\u02caq\u01c3\u1d58t\u00ea spent two years among these people, and afterward they began\nto pack up his property in order to accompany him back to his friends,\nthe Tlingit. All the Athapascans packed up his things for him. Just as\nthe warm weather was beginning these People-of-the-last-stomach, as\nthey were called, started with him for his town.\n\n Ad\u1d00\u02caxawe d\u0113x t\u0101k d\u014dk\u0101\u02cayan wu\u0142i\u1d00\u02cat y\u016b\u02cag\u0323onana x\u014dq\u01c3.\n And then two years over him passed the Athapascans among.\n\n Yad\u0113\u02cax t\u0101k\u1d58 c\u016bnax\u0323\u012b\u02cax\u0323awe du\u012b\u02can d\u0101\n These two years were completed with him things\n\n wududzi\u1d00\u02cax dox\u014d\u02canq\u01c3\u00ee x\u014dde\u02ca \u0142\u012bng\u00ee\u02cat x\u014dde\u02ca.\n they came to pack up his friends to among Tlingit to among.\n\n \u0141dak\u1d00\u02cat y\u016b\u02cag\u0323onana ayu\u02ca do\u1d00\u02cat\u00ea k\u0113 k\u1d58gwaya\u02ca\n All those Athapascans it was his things up packed\n\n dutc\u012b\u1ef5\u00ee\u02cas. Du\u012b\u02can g\u0323onaye\u02ca \u0101\u02cawa\u0101t do\u0101\u02can\u00ee.\n for him. With him starting went [to] his town.\n\n Kaod\u012bt\u01c3\u1d00\u02caq\u01c3 \u0101\u02caxo g\u016bdi\u1ef5a\u02ca,\n It began to be hot weather among them starting\n\n Tutxan\u1d00\u02cad\u00ee ayu\u02ca Qak\u0113\u02caq\u01c3\u1d58t\u00ea.\n People-of-the- last-stomach it was Qak\u0113\u02caq\u01c3\u1d58t\u00ea.\n\nThere was a stream called Brush creek owned by the Brush-creek people,\nwho were his friends, so, feeling high, Qak\u0113\u02caq\u01c3\u1d58t\u00ea led these men\nthither. At first the Tlingit did not know who they were walking along\nwith him, for they had never seen such people, and a great number of\nmen came along bearing load after load by means of forehead bands. When\nhe and his companions, carrying packs of moose, beaver, and squirrel\nskins, came out on the side of the stream opposite the town, Qak\u0113\u02caq\u01c3\u1d58t\u00ea\nsaid, \u201cCome over to me in a canoe.\u201d The people had heard about these\nAthapascans, although they had not seen them. But after Qak\u0113\u02caq\u01c3\u1d58t\u00ea had\nsaid, \u201cCome over to me\u201d twice, one ran out toward him from among the\nBrush people and said, \u201cAre we splitting land-otter tongues on account\nof you? Go on below. Go to the people who are splitting tongues for\nyou.\u201d The Athapascans asked Qak\u0113\u02caq\u01c3\u1d58t\u00ea, \u201cWhat is it that they are\nsaying to us?\u201d and he answered, \u201cThey are sending us away from here.\u201d\nThat is why people now say, \u201cThe Brush people sent the Athapascans away\nfrom the other side.\u201d[161]\n\n H\u012bn ye duwas\u0101\u02cak\u1d58 Tc\u016bk\u1d00n-h\u012b\u02can\u00ee, Tcuk\u1d00ned\u00ee\u02ca\n Stream thus named Brush creek, the Brush-creek people\n\n h\u012bn\u00ee\u02cax set\u00ee\u02ca d\u014dx\u014dnq\u01c3\u0113\u02cax s\u00eat\u00ee\u02ca. Adjawe\u02ca\n the stream became was his friends came [to own] was. Why\n\n cia\u02caqot wud\u00ee\u02can\u00ee, axod\u00ea\u02ca yaq\u0101\u02ca cunagu\u02cat. 333-5\n feeling high among [them] these men was leading all.\n\n \u029f\u0113\u0142 \u0142\u012bng\u00ee\u02cattc wusku\u02ca y\u016b-\u1d00c\u012bn-\u1ef5\u0101\u02cana\u0101t-\u1d00t. \u029f\u0113\u0142 \u0142\u012bng\u00ee\u02cattc\n Not Tlingit knew what was walking with him. Not Tlingit\n\n ye ust\u00ee\u02candj\u00een. Y\u0101n day\u0101\u02can y\u016b\u02cana\u0101d\u00ee \u029f\u0113n y\u0101\u02cana\n thus ever saw. Carrying packs those going big number load\n\n y\u0101\u02cand\u1d00x duy\u0101\u02can. Q\u0101\u02caq\u01c3an\u1d00x \u0101\u02caats\u01c3u ye duwa-u\u02ca.\n after load carried. Forehead bands also thus they used.\n\n Qak\u0113\u02caq\u01c3\u1d58t\u00ea t\u00een na\u0101\u02cade ts\u00eesk\u01c3 y\u0101n duy\u0101\u02can\n Qak\u0113\u02caq\u01c3\u1d58t\u00ea with those were going moose were carrying packs of\n\n s\u01c3\u1d00g\u0323ed\u00ee\u02ca ts\u1d00\u0142k\u01c3. Y\u016b\u02ca\u0101n kika\u02ca h\u012bn\n beaver, ground squirrel. The town opposite water\n\n k\u0101\u02cadaq uwa\u0101t. \u1d00x du\u012b\u02can axc\u016b\u02cadi\n on opposite side of they came. For him \u201cTo me\n\n \u1ef5aqo\u02cax y\u016b\u02ca\u1ef5\u0101waqa Qak\u0113\u02caq\u01c3\u1d58t\u00ea. H\u0101\u02catc\u01c3a akay\u0113\u02cak\n come over [in canoe]\u201d said Qak\u0113\u02caq\u01c3\u1d58t\u00ea. Now they had\n\n du\u1d00\u02caxdj\u012bn y\u016b\u02cag\u0323onana. Daxdah\u012b\u02can ye \u1ef5\u1d00n\u1d00qa\u02ca 333-10\n heard about those Athapascans. Twice thus he said\n\n \u201c\u1d00xc\u016b\u02cadi \u1ef5aqo\u02cax.\u201d Tc\u01c3u\u029fe\u02ca \u0101\u02cayux wududj\u012bx\u0323\u012b\u02cax\u0323\n \u201cTo me come over.\u201d Then out to him one ran\n\n Tcuk\u1d00ned\u00ee\u02ca x\u014dn\u1d00\u02cax. \u029fe ye \u1ef5a\u02caodudziqa, \u201c\u014ch\u0101\u02can\n Grass people from among. Then thus they came to say, \u201cWe\n\n ag\u0323e\u02ca \u1ef5\u0113\u02cak\u0101 \u1d00t t\u016bx\u0323\u1d00\u02cack, tca\n ? on account of you the ones are splitting tongues these\n\n k\u016b\u02cacta qoan q\u01c3ec\u0101\u02can\u00ee. \u00cex\u0323\u00ee\u02canad\u00ea nai\u1ef5a\u02ca. \u1ef4ika\u02ca\n land-otter people many. Below here go. For you\n\n \u1d00t x\u0323\u1d00ck\u1d52 qo\u016bq\u01c3x\u0323\u1d00\u02cande na\u1ef5a\u02ca.\u201d Y\u016b\u02cag\u0323onanatc\n splitting tongues to the people go.\u201d Those Athapascans\n\n q\u01c3aw\u016b\u02cas\u01c3 Qak\u0113\u02caq\u01c3\u1d58t\u00ea \u201cWas\u0113\u02cayu had\u0101\u02ca ye doqa\u02ca.\u201d\n asked Qak\u0113\u02caq\u01c3\u1d58t\u00ea \u201cWhat is it to us thus they say.\u201d\n\n \u201cY\u0101\u02catxayu de h\u0101k\u1d58dona\u02ca\u201d y\u016b\u02caa\u1ef5aos\u00eeqa\n \u201cFrom here away they are sending us,\u201d what he said to\n\n y\u016b\u02cag\u0323onana. Atcawe\u02ca \u1ef5\u012bd\u1d00\u02cat ye \u1d00tg\u0323\u00e2k\u016b\u02ca,\n those Athapascans. Why now thus they say,\n\n \u201cTc\u016bck\u012b\u02cak\u1d00d\u1d00\u02cax g\u0323onana\u02ca aka\u02caod\u00eena Tcuk\u1d00ned\u00ee\u02catc.\u201d\n \u201cFrom the other side Athapascans sent away Brush people.\u201d\n\nAt once the Athapascans put their packs over their shoulders. It was\nas quickly done as if hot water had been thrown among them. The Brush\npeople sent them away because they were afraid. As they set out they\nbegan making a noise, \u201cH\u0113\u02cay\u0113.\u201d They went directly to the place whither\nthey had been sent, and, crossing a glacier, came to Sand-hill-town.\nWhen the K\u0101\u02cagw\u1d00nt\u0101n learned that Qak\u0113\u02caq\u01c3\u1d58t\u00ea had left X\u0323\u1d00k\u1d00nuw\u016b\u02ca,\nthey caught those Athapascans and obtained all of their things. The\nG\u0323\u0101n\u1d00xte\u02cad\u00ee also came to have dealings with them. Even now these people\nstop among them. They never became Tlingit, but they became people\nwith whom one may trade. Whatever things they had, such as abalones,\nthe Athapascans gave to them. That is how the Tlingit used to do in\nolden times. In exchange the Tlingit gave them every sort of thing to\neat and especially an edible seaweed; but they did not know what to\nmake of this last. The Athapascans did not know how it was cooked,\nand, when hot stones were thrown inside of a basket pot and the pot\nbegan shaking, they took up their bows and arrows to shoot at it. But\nthe people said, \u201cIt is something to be eaten after it has cooled,\u201d\nand gave them horn spoons for it. \u201cWhere do people go to get this?\u201d\nsaid they, for it suited their taste. \u201cThey get it from the very edge\nof the water at the lowest tide.\u201d When the Athapascans went back with\nQak\u0113\u02caq\u01c3\u1d58t\u00ea to their homes they told the Tlingit to bring seaweed up\nwhen they came, so the Tlingit began taking this up to them. A beaver\nskin could be bought with one bunch of seaweed. From them were learned\nof the flat nose ring and dancing.\n\n \u1d00txawe\u02ca tc\u01c3u\u029fe\u02ca \u0101w\u0101\u02caxde \u0101\u02cawaqe y\u016b\u02cag\u0323onana\n After that then into got (over shoulders) the Athapascans\n\n h\u1d00sduy\u0101\u02cana\u1ef5\u00ee. \u1d00x\u014d\u02cat yat\u01c3\u0101\u02ca\u1ef5\u00ee h\u012bn ka\u02caoduwax\u00eatc\u00ee y\u00ea\u02caxawe\n their packs. Among them hot water was thrown like that\n\n w\u016b\u02can\u012b. Tcuk\u1d00ned\u012b\u02catc qo\u02caa a \u1d00ka\u02cao\u029f\u0323ex\u0113\u029f\u01c3. \u1d00tcawe\u02ca ax\n it resembled. Brush people, however, were afraid. Why from\n\n h\u1d00s ak\u0101w\u1d00na\u02ca. G\u0323onaye\u02ca h\u1d00s g\u1d52g\u0323waa\u02cade, 334-5\n they sent them away. Starting they were going to go,\n\n \u201cH\u0113\u02caye,\u201d ye dowa\u1d00\u02caxtc \u029f\u0101k\u1d58 g\u0323onay\u0113\u02ca k\u1d58gwa\u1d00\u02cat\n \u201cH\u0113\u02caye,\u201d thus it sounded fast starting they were going to go\n\n g\u0323\u0101nug\u0323u\u02can. Ade\u02ca h\u1d00s kaoduwana\u02ca\u1ef5\u012b\u1ef5a \u0101we\u02ca \u029fe\n when they let them go. Where they sent them there right\n\n \u0101de\u02ca g\u0323one\u02ca h\u1d00s uwa\u0101\u02cat. S\u00eet\u01c3kan\u1d00\u02cax tc\u01c3u\u029fe\u02ca \u1d00t\n to it started they went. Across a glacier then there\n\n h\u1d00s \u016b\u02cawa\u0101t \u029faoc\u0101\u02cacaki-\u0101n. Wududzik\u016b\u02ca ax qot\n they got Town-on-the-sand-hill. Came to know from it he\n\n wug\u016bde\u02ca X\u0323\u1d00k\u1d00nuw\u016b\u02ca d\u1d00x Qak\u0113\u02caq\u01c3\u1d58t\u00ea K\u0101\u02cagw\u1d00nt\u0101ntc.\n went away X\u0323\u1d00k\u1d00nuw\u016b\u02ca from Qak\u0113\u02caq\u01c3\u1d58t\u00ea K\u0101\u02cagw\u1d00nt\u0101n.\n\n K\u0101gw\u1d00nt\u0101ndjaw\u0113\u02ca tsa w\u016bc\u0101\u02cat y\u016b\u02cag\u0323onana. \u0141dak\u1d00\u02cat-\u1d00t\n K\u0101\u02cagw\u1d00nt\u0101n indeed caught those Athapascans. All the things\n\n h\u1d00sdo\u1d00\u02cad\u00ee \u1d00\u02caxo \u0101\u02cawa\u0101t. G\u0323\u0101n\u1d00xted\u012b\u02catc ts\u01c3u 334-10\n their things among them went. The G\u0101n\u1d00xte\u02cad\u00ee also\n\n tc\u01c3u\u029fe\u02ca de h\u1d00s wududziku\u02ca q\u0101x\u014d\u02caq\u01c3 \u1ef5\u0101 h\u1d00s\n then now they came to know them among men they\n\n unax\u0113\u02can tc\u01c3\u016b\u1ef5ed\u1d00\u02cat. \u029f\u0113 \u0141\u012bng\u00ee\u02cat h\u1d00s wust\u0113\u02cax.\n are stopping even now. Then Tlingit they never became.\n\n Tc\u01c3a\u0101\u02can qo\u02caa qa\u1ef5aq\u0101\u02caq\u01c3uw\u1d00nx s\u00eet\u00ee\u02ca.\n But yet, however, men such as can be traded with were.\n\n Tc\u01c3\u1d00 d\u0101\u02casa q\u0101\u02cadj\u00ee, gunx\u0101\u02ca, h\u1d00sdudj\u012bde\u02ca daduna\u02ca g\u0323o\u02canana.\n Whatever they had abalones to them gave Athapascans.\n\n Tc\u01c3\u0101k\u1d58 qost\u012b\u1ef5ea \u0142\u012bng\u00ee\u02cat \u0101\u02cayu y\u0113k\u1d58day\u0113\u02can. \u0141dak\u1d00\u02cat-\u1d00t\n Anciently were Tlingit that way were. Everything\n\n h\u1d00sduq\u01c3we\u02cax dut\u012b\u02cax \u0142\u012bng\u00ee\u02cat. \u1d00tx\u0101\u02ca\u1ef5\u00ee \u0142\u0101k\u01c3\u1d00\u02cask. \u029f\u0113\u0142 h\u1d00s\n to their mouths they gave Tlingit. Food seaweed not they\n\n \u0101\u02cawusko ade\u02ca yuyan\u0113\u02cagi\u1ef5a y\u016b\u0142ak\u01c3\u1d00\u02cask. 334-15\n knew what to make of this seaweed.\n\n Q\u1d00\u02cak\u1d58tak\u0101\u02ca\u1ef5\u00eeq\u1d00q\u01c3 t\u1d00 akad\u0113\u02ca wud\u016bwag\u0323\u00ea\u02catc\n Inside a half-basket pot stones into it they threw\n\n \u1ef5\u0101wat\u01c3\u0101\u02ca\u1ef5ia. \u1d00t sa\u0113\u02cax G\u0323onan\u0101\u02catc qo\u02caa \u029f\u0113\u0142 wusku\u02ca\n hot ones. What cooked it Athapascans, however, not knew\n\n ad\u0113\u02cakdus\u012b\u1ef5a. Wud\u016b\u02cawak\u00eege y\u1d00x nat\u012b\u02catc\n how it was done. Shaking like was [in cooking]\n\n yuq\u1d00\u02cak\u1d58t\u0101k\u0101\u1ef5\u00ee\u02ca. Y\u016b\u02cag\u0323onanatc tc\u016bn\u0113\u02cat a\u1ef5\u00ee\u02cas h\u1d00s\n the half-basket. The Athapascans arrows for it they\n\n aka\u02cao\u0142idje\u0142. Ye h\u1d00s \u1ef5a\u02caodudz\u00eeqa\n took up. So they came to say to them\n\n \u201cD\u016b\u02caxa-\u1d00\u02catawe \u1ef5\u0101gas\u0101\u02cat\u01c3awe.\u201d Tsa c\u1d00\u0142\n \u201cThat is something eaten when it is cooled off.\u201d Now spoons\n\n h\u1d00sdudj\u012b\u02cat ye wud\u016b\u02cats\u012bne \u0142\u012bn\u0113\u02cat c\u1d00\u0142.\n to them thus they gave dark brown (i. e., horn) spoons.\n\n H\u1d00s \u0101\u02cawaw\u016bs\u01c3 \u201cGud\u1d00\u02cax sa ye daduna\u1d00\u02cata\u1ef5a.\u201d 335-5\n They asked \u201cFrom where ? thus do they go and get.\u201d\n\n \u0141\u1d00k\u0101g\u0323\u0101\u02casaod\u00eenu\u02caq. \u201cY\u00ean g\u0323a\u0142\u0113\u02can y\u0113\u02cadaduna\u1d00\u02catawe\n It suited their taste. \u201cAt low tide something they go and get\n\n c\u1d00\u02can\u1ef5\u0101d\u1d00x.\u201d Ts\u01c3u du\u012b\u02can\u0101we qox wud\u016b\u02cawa\u1d00t\n from the very edge of the tide.\u201d Again with him back they went\n\n Qak\u0113\u02caq\u01c3\u1d58t\u00ea y\u016b\u02cag\u0323onanatc h\u1d00\u02casdu-\u0101n\u012b\u02ca-d\u00ea, ak\u0101\u02cayan h\u1d00s\n Qak\u0113\u02caq\u01c3\u1d58t\u00ea the Athapascans to their home to bring along they\n\n qo\u1ef5a\u02caos\u00eeqa y\u016b\u02ca\u0142\u1d00k\u01c3\u1d00sk. Y\u0113\u02can\u1d00x dusn\u012b\u02cat h\u1d00sdux\u1d00\u02cand\u00ea\n told them the seaweed. To get it to them\n\n aq\u1d58gwa\u1d00\u02cat nu\u02cakni \u1ef5\u00ees. Ye du-\u016b\u02ca \u029f\u0113q\u01c3\n they were going up to get for. Thus they bought one\n\n s\u01c3\u1d00g\u0113\u02cad\u00ee \u029f\u0113q\u01c3 \u0142\u1d00k\u01c3\u1d00\u02cask. H\u1d00sdudj\u012btx\u0101\u02cawe\n beaver [skin] one [piece of] seaweed. From them\n\n wududz\u00eeku\u02ca \u0142un\u1d00\u02caskudaw\u014dq\u01c3 qa a\u029f\u01c3\u0113\u02cax ts\u01c3u 335-10\n they came to know the flat nose ring and to dance also\n\n h\u1d00\u02casdudj\u012btx wudu\u02cadz\u00eeku.\n from them came to know.\n\nAfter this the people were going to build a feast house out of the\nwealth the Athapascans had brought them. Every morning before they had\neaten anything they went after large trees for house timbers. They\nhad nothing with which to chop except stone axes. While it was being\ncompleted the drum was beaten continually. The owner of this house was\nnamed Man-from-himself. Soon it was finished. There were eight main\ntimbers, and it was completed in one year. After its long stringers\nhad been put on they danced the house together. There are always eight\nsongs for this. Then a stomach named x\u0323e\u02caca-h\u012b\u02can\u00ee was soaked in water.\nThe house was so big that a person who walked in front of it always\nappeared small, and, when he entered, one had to speak loudly to be\nheard across. This is why it was named Shadow-house.\n\n \u1d00txawe\u02ca \u0101\u02cagux du\u0142iye\u02cax yuh\u00ee\u02cat q\u01c3\u1d00d\u1d00c\u00ee\u02ca\n After it they were going to build the house feasting\n\n daka\u1ef5\u00ee\u02cas. Y\u016b\u02cag\u0323onana \u1d00\u02cadi\u1ef5\u012b t\u00een \u0101\u02cayu gux\n for it. The Athapascans\u2019 things with it was they\n\n dusg\u012b\u02cat. Tc\u01c3u\u0142 \u1d00t dox\u0101\u02ca\u00eedj\u012b\n were going to do it. Every morning things always before eating\n\n awe\u02ca \u1d00na\u1d00\u02cattc y\u016b\u02cah\u00eet d\u0101\u02ca\u00eede-de g\u0323a \u0101s a\u029f\u1d00\u02canq\u01c3.\n it was they always went the house timbers for trees big.\n\n \u029f\u0113\u0142 c\u00eenax\u00e2\u02ca\u1ef5\u00ea ayu\u02ca \u1d00tc \u1d00t dusx\u014d\u02catanutc\n Not to chop it was what they had for things at all\n\n t\u0101\u02ca\u1ef5\u012bsayu. Tc\u01c3u\u029fe\u02ca wudu\u029f\u0323\u012b\u02caq\u01c3\u00eaawe\u02ca yuga\u02cao\n a stone ax. Then when it was finished the drum\n\n dut\u1d00\u02cang\u00eenutc. \u1d00s\u01c3\u0101\u02cate ye dowas\u0101\u02cak\u1d58 yuh\u00ee\u02cat\n was always beaten. The owner of it thus was named the house\n\n St\u016bwuq\u0101\u02ca. W\u0101nan\u012b\u02casawe y\u00ea\u02cande \u1ef5\u0101ndusn\u012b\u02can\n Man-from-himself At once to there they began to finish\n\n y\u016bh\u00ee\u02cat. Daed\u0113\u02cad\u00ee n\u1d00s\u01c3gaduc\u016b\u02ca \u1ef5at\u00ee\u02ca. \u1d00g\u0323\u0101s\u01c3\u00ee\n the house. The main timbers eight were. Posts to it\n\n tc\u01c3a\u029f\u0113\u02caq\u01c3 \u0101ntq\u0113n\u012b\u02catcayu \u0142ay\u0113\u02cax y\u016bh\u00ee\u02cat.\n every one (all together) the people it was built the house.\n\n \u029f\u0113q\u01c3 t\u0101\u02cagwayu du\u029f\u0323\u00eey\u00ea\u02cax. W\u0101nan\u012b\u02casa q\u01c3\u0113 ke kawas\u016bs\n One year it was it was built in. At once all went up\n\n aq\u1d00\u02cax\u1ef5\u012bd\u00ee ag\u0323\u0101\u02caawe tc\u01c3\u1d00 aod\u016b\u02cawak\u00eetc.\n its long stringers at that time they danced the house together.\n\n N\u1d00s\u01c3gaducu\u02ca nat\u012b\u02catc y\u016bc\u00ee\u02ca. \u1ef4\u1d00n\u012b\u02caawe 336-5\n Eight are always the songs. When it was finished\n\n yuh\u00ee\u02cat \u029f\u0113n ka\u02caodu\u029f\u0323ik\u00ea\u0142 y\u016b\u1d00tyuwu\u02ca. Ye\n the house big was soaked [for building it] the stomach. Thus\n\n duwas\u0101\u02cak\u1d58 yu\u1d00tyuwu\u02ca x\u0323e\u02caca-h\u012b\u02can\u00ee. Y\u016bh\u012b\u02cantcayu\n is named the stomach water. The water it is\n\n du\u029f\u0323is\u0101\u02cak\u1d58. A\u029f\u0113\u02can h\u00ee\u02catayu yuh\u00ee\u02cat. \u1d00tcayu\u02ca\n it gets its name from. A big house is that house. Why\n\n y\u016b\u02cad\u00ee\u1ef5\u012bt nagu\u02cattc\u00ee qa\u02ca ye gunaske\u02caik\u01c3\u00eetc y\u016b\u02cah\u00eet\n below that always walks man thus is always small the house\n\n ye k\u1d58ge\u1ef5\u012b\u02catc. A\u1ef5in\u0113\u02ca\u0142-gagu\u02cad\u00eenawe \u0142\u012bng\u00ee\u02cat\n thus being large. Inside the house when one comes person\u2019s\n\n s\u1d00\u0142ag\u0101\u02caonutc. \u1d00tcawe\u02ca ye ud\u016bwas\u0101\u02cak\u1d58\n voice is always loud [to reach across.] Why thus it is named\n\n Q\u0101\u1ef5ah\u0101\u02ca\u1ef5\u00ee-h\u00eet.\n Shadow-house.\n\nNow all the women began to put fringed ornaments upon their ears in\npreparation for the feast. Anciently they wore these and had red paint\nupon their heads. After his guests were all seated, the chief put on\nthe g\u0323onaq\u1d00d\u0113\u02cat dance hat, and, just before the gifts were distributed,\nthe x\u0323e\u02caca-h\u012b\u02can\u00ee, which was close to the door, was thrown among them.\nThen they gave away to the opposite phratry the things they had\nreceived from the Athapascans and their other property. These feasts\nwere always called q\u01c3aoduwac\u012b\u02ca. They also called out to whom the slaves\nshould be given and gave out coppers, which were placed around inside\nof the house. After their guests had gone out they danced. The other\nside also danced, wearing raven hats, and the feast was over.\n\n W\u0101nan\u012b\u02casawe c\u0101 ct\u0101tqo\u02cadaci 336-10\n At once the women began to put on themselves\n\n gok\u1d58\u029f\u01c3\u0113\u02canx\u0323 qago\u02cakq\u01c3\u1d58\n fringed ornaments fastened on their ears\n\n wud\u00een\u0101\u02caq. tc\u01c3\u0101\u02cagu \u0142\u012bng\u00ee\u02cat\u00ee tc\u01c3\u0101go\n started to prepare for the feast. Old time Tlingit old\n\n \u1d00t qagu\u02cak qaca \u0142\u0113q\u01c3. Q\u0101\u02cayu\n things on their ears [or] their heads red paint. Those men\n\n qo\u012bq\u01c3e y\u00ean q\u0113\u02caawe c\u0101\u02caxo d\u016b\u02cawate yus\u01c3\u0101\u02cax\u0323\u1d58\n invited there when seated upon his head he put the hat\n\n G\u0323onaq\u1d00d\u0113\u02cat s\u01c3\u0101x\u1d58 c\u1d00dak\u016b\u02caq\u01c3. \u0100txawe\u02ca\n G\u0323onaq\u1d00d\u0113\u02cat hat in sections. Afterward\n\n q\u01c3\u1d00t\u01c3\u0101\u02caxt-dus\u00ee\u02can h\u012bn ye dowas\u0101\u02cak\u1d58 X\u0323e\u02caca-h\u012b\u02can\u00ee\n placed close to the door water thus named soaked with water\n\n qax\u014dd\u0113\u02cat du\u0142\u00ee\u02catnutc d\u016bwuw\u0113\u02cat\n among the people threw it the gifts\n\n \u1ef5a\u1ef5\u012b\u02caq\u01c3 q\u0101\u02cad\u0113t. Ye dusniayu\u02ca y\u016b\u02caduwuwet\n just before they distributed. Thus when they gave away the gifts\n\n G\u0323o\u02canana \u1d00\u02cat\u00ee qa q\u0101\u02cadj\u012bq\u01c3 yet\u012b\u02ca\u012b\u1ef5a.\n Athapascans\u2019 things and [what] to the men was [in possession].\n\n Q\u01c3aoduwac\u012b\u02ca y\u016b\u02cadusa\u00eetc. G\u0323on\u0113tk\u1d00na\u1ef5\u00ee\u02cadj\u012bt\n Feasts they were always named. To the opposite phratry\n\n y\u0113\u02cadusn\u012btc. Gux qo\u02caa ayu\u02ca\n gave them. Slaves however those\n\n du\u0142\u0113\u02caq\u01c3. T\u00eenn\u0101\u02ca ts\u01c3u\n they called out [whom they should be given to]. coppers also\n\n q\u0101\u02cadj\u00ee n\u0113\u0142\u1ef5\u012b\u02ca ca\u1ef5aka\u02caoduwadj\u1d00\u0142 a\u02caawe q\u0101\u02cadj\u012bt\n had around in the house they set them when to the people\n\n ye udu\u02cadz\u00eenc yuh\u00ee\u02cat \u029f\u0113n d\u0101tx. Yuqo\u012b\u02caq\u01c3\u00ee yux\n thus they gave away the house big around. The guests out\n\n na\u0101\u02cadawe aod\u016b\u02cawa\u029f\u01c3\u0113x. H\u0113\u02can\u1d00x a\u02caa 337-5\n when they went they danced. The other party it was\n\n ca\u02caowu ts\u01c3u y\u0113\u0142 s\u01c3\u0101x\u0323\u1d58 y\u00ean\n had on heads also raven hats there\n\n adu\u029f\u01c3\u0113\u02caxawe h\u0113\u02can\u1d00x a\u02caa ts\u01c3u \u029fe\n when they were through dancing the other side it was also then\n\n yey\u0113\u02ca wuti.\n stopped.\n\nThe Athapascans on their way down used to be seen when still far back\nfrom the coast. One time, as they were coming across the glacier,\nthe chief\u2019s daughter, who was menstruant, said something to make the\nglacier angry. In those days a girl menstruant for the first time did\nnot stay out of the house. They placed something heavy in front of her,\nand for five months she was not allowed to talk. This is the period\nduring which a labret hole was made. It was always done when she was\nfasting. This girl said to the glacier, \u201cWould that that glacier were\nmy father\u02cas,\u201d and during that night it began to grow out over their new\nhouse. It extended itself far out over the town, and the people fled\nfrom it to K\u1d00q\u01c3\u1d00nuw\u016b\u02ca, where they built a new one. The T\u01c3\u1d00\u02caq\u01c3dent\u0101n\nfled to and established themselves at a place just opposite.\n\n Dus\u012b\u02ca wuw\u0113\u02cat yu\u0101nq\u0101\u02cawu s\u012b.\n His daughter was menstruant the rich man\u2019s daughter.\n\n Tc\u01c3unak\u012b\u02cad\u00eaawe\u02ca dut\u012b\u02canutc y\u016b\u02cag\u0323onana.\n Way back in the woods they always saw those Athapascans.\n\n Ak\u1d00\u02cax y\u00ean wu\u1d00\u02cad\u012b s\u00eet\u01c3 \u1d00x\n Across it there coming glacier after it\n\n k\u01c3\u1d00\u02cana ka\u02cao\u029f\u0323ig\u0323\u1d00t yuw\u0113\u02cat\u1d00d\u012btc. \u029f\u0113\u0142 x\u0323\u1d00k\u0101\u02ca\u1ef5\u00ee\n said something to make it angry the menstruant one. Not outside\n\n ut\u0113\u02caxq\u01c3\u1d58 yuwuwe\u02cad\u00ee c\u0101\u02caw\u1d00t. \u0100g\u0323a\u02ca dut\u01c3ek\u0101\u02ca\u1ef5\u00ee\n stays the menstruant woman. At that time in front of her\n\n \u1d00t duoxq\u01c3o\u02canutc. \u1d00x \u1d00t y\u00eax 337-10\n something they always put. From it something like it\n\n dox\u00ee\u02cattc. K\u012bdj\u00ee\u02can d\u00ee\u02casayu \u0101g\u0323a\u02ca\n they always put [something heavy]. Five months it was during\n\n \u0142uq\u01c3\u0113\u02cadat\u1d00ng\u00eenutc\u1ef5a. Y\u016b\u02cac\u0101wat\n she was not allowed to talk. The woman\n\n g\u0323ag\u0323\u0101w\u0113\u02cad\u00een y\u0101\u02cadoq\u01c3oa\n when she is menstruant habitually this is the one\u2019s mouth\n\n g\u1d00x dut\u0101\u02cag\u0323\u00ea. Caw\u1d00\u02cat qo\u02caa \u1ef5\u0101\u02caq\u01c3agax\u0113tc\n they are going to make a hole in. Woman, however, when she fasts\n\n q\u01c3edut\u0101\u02caqtc. G\u0101\u02can\u00ea du\u012b\u02can y\u016bx\n they always make a hole [in her lip]. Outside with her out\n\n ana\u0101\u02cadawe ye \u1ef5awaqa\u02ca, \u201c\u1ef4\u00eed\u1d00\u02cat \u1d00x\u012b\u02cac\n when she was going thus she said, \u201cWould that my father\n\n s\u00eet\u01c3\u012b\u02cax\u0323 s\u00eet\u00ee\u02ca.\u201d Tc\u01c3u\u029fe\u02ca t\u0101t g\u0323\u00e2we\u02ca\n become his glacier it would.\u201d And then one night during\n\n g\u0323onaye\u02ca k\u0101\u02cawaa. Tc\u01c3u\u029fe\u02ca duh\u0113\u02caxwa tc\u01c3a\u0101\u02canawe\n started it grew out. Then in spite of them still\n\n \u029f\u0101g\u1d58 \u1ef5e k\u1d00na\u0113\u02can. Tc\u01c3u\u029fe\u02ca y\u016b\u02cad\u1d00\u0142iyexe h\u00eet\n long house it kept growing down. Then the building house\n\n k\u1d00\u02caxawe yek\u1d00na\u0113\u02can. Tc\u01c3u\u029fe\u02ca ak\u1d00\u02cax k\u0101\u02cawaa\n over it was growing down over. Then over it it grew\n\n y\u016b\u02ca\u0101n \u029fe yux kiq\u01c3 awe\u02ca \u1ef5ak\u0101\u02cawaa y\u016bs\u00ee\u02cat\u01c3.\n that town then out far it was was growing the glacier.\n\n K\u1d00q\u01c3\u1d00nuw\u016b\u02cadawe wudik\u00ea\u02ca\u029f\u01c3 yu\u0142\u012bng\u00ee\u02cat \u029f\u0113 wudu\u029f\u0323iy\u1d00\u02cax \u0101n\n to K\u1d00q\u01c3\u1d00nuw\u016b\u02ca fled those Tlingit then they built a town\n\n s\u1d00k\u1d58. Akek\u1d00\u02cat ts\u01c3\u016b aod\u00eek\u00ea\u02ca\u029f\u01c3 T\u01c3\u1d00\u02caq\u01c3dent\u0101n 338-5\n for. Opposite it also started to flee the T\u01c3\u1d00\u02caq\u01c3dent\u0101n\n\n s\u1d00k\u1d58.\n for.\n\nBy and by the people of K\u1d00q\u01c3\u1d00nuw\u016b\u02ca started to G\u0323on\u0101\u02caxo to make war\non the \u0141uq\u0101\u02cax\u1d00d\u00ee, because of a K\u0101\u02cagw\u1d00nt\u0101n woman who had been killed.\nThey were armed with native picks, war spears, and bows and arrows.\nAfter they had killed their enemies they discovered a woman left\nalone in that place, whom they caught for a slave. She was mother of\nChief Q\u01c3ayeg\u0323a\u02catq\u0113n. Then she said to them, \u201cFor what could you use\nme? Up here is the wolf post belonging to my son.\u201d The wolf post had\nbeen hidden when the people fled. Letting the woman go, therefore,\nthe K\u0101\u02cagw\u1d00nt\u0101n warriors rushed greedily for the post, and brought it\ndown. A man whose face had been scratched up by the scratching-sponge\nthat people used in ancient times before starting to war reached\nthe post first. His name was Top-spirit, and the name of the next\nFish-that-comes-up-in-front-of-one\u2019s-face-and-shakes. Then they started\nback with it but quarreled so much over it that they began to talk\nof not allowing anybody to have it. When they were out from shore,\nhowever, the war-leader, whose name was Dancer, stood up wearing\nobjects representing ears over his face and said, \u201cWho sent out these\nwarriors? I, a high-caste K\u0101\u02cagw\u1d00nt\u0101n, am also a brave man.\u201d Then they\nstarted off.\n\n Ad\u1d00\u02caxawe x\u0101\u02cadjiud\u00eegut K\u1d00q\u01c3\u1d00nuw\u016b\u02ca d\u1d00x G\u0323on\u0101\u02caxo d\u00ea\n And then [they] started to war K\u1d00q\u01c3\u1d00nuw\u016b\u02ca from G\u0323on\u0101\u02caxo to\n\n awe\u02ca dj\u012b\u02caudigut \u0141uq\u0101\u02cax\u1d00d\u00ee x\u014d\u02cad\u00ea. K\u0101\u02cagw\u1d00nt\u0101n c\u0101\u02caw\u1d00t\n it was started \u0141uq\u0101\u02cax\u1d00d\u00ee to among. K\u0101\u02cagw\u1d00nt\u0101n woman\n\n wud\u016b\u02cawadj\u1d00q a\u1ef5\u0101\u02caq\u01c3ayu aka\u02caoduwan\u0101q. Y\u016b\u02ca\u0141uq\u0101\u02cax\u1d00di \u0101n\u00ee\u02ca\n was killed for that they went forth. The \u0141uq\u0101\u02cax\u1d00di town\n\n K\u0101\u02cagw\u1d00nt\u0101n k\u0113\u02cat\u01c3u ayu\u02ca \u0101n x\u0101\u02cadjiududzigut\n K\u0101\u02cagw\u1d00nt\u0101n native pick, it was with them came to go to war\n\n ts\u0101g\u0323\u1d00\u02ca\u029f\u01c3 tc\u016bn\u0113\u02cat. H\u1d00s \u1d00ts\u016b\u02cas du\u012b\u02can 338-10\n [and] war spears bows and arrows. They killed them\n\n yuK\u0101\u02cagw\u1d00nt\u0101n. Tc\u01c3\u0101\u02caya \u0101\u02can\u00ee t\u012bq\u01c3 awe\u02ca\n the K\u0101\u02cagw\u1d00nt\u0101n. Then alone town (or camp) in it was\n\n wudu\u02cadz\u00eet\u012bn yuc\u0101\u02caw\u1d00t. G\u016bx s\u1d00k\u1d58awe\u02ca wud\u016b\u02cawac\u0101t\n they came to see the woman. A slave for was caught\n\n y\u016b\u02cac\u0101w\u1d00t. X\u1d00tc y\u016b\u0101nq\u0101\u02cawo du\u029f\u0101\u02ca \u1d00siwe\u02ca\n the woman. It was the chief his mother was\n\n Q\u01c3ayeg\u0323\u0101\u02catq\u0113n-\u029f\u0101. \u029fe ye a\u1ef5a\u02caos\u00eeqa, \u201cD\u0101tx sa\n Q\u01c3ayeg\u0101\u02catq\u0113n\u2019s-mother. Then thus she said to them, \u201cFor what?\n\n x\u1d00t gux \u1ef5\u00ee\u02ca\u0142ay\u0113x\u201d ye \u1ef5awaqa\u02ca. \u201cG\u0323\u00eag\u0323\u00ea\u02canaho \u1d00x\u1ef5\u012b\u02cat g\u0323\u0101\u02cas\u01c3\u00ee,\n me you could use,\u201d she said. \u201cUp here is my son\u2019s post,\n\n g\u0323\u014dtc g\u0323\u0101s\u01c3.\u201d Tc\u01c3\u0101k\u1d58 xaiak\u016bdjt\u1d00\u02can\u00een \u0141\u012bng\u00ee\u02cat. \u1d00\u02cadawe\n wolf post.\u201d Anciently liked to go to war Tlingit. At it\n\n dut\u1d00\u02can y\u016b\u02cag\u0323otc g\u0323\u0101s\u01c3. Wu\u02cadu\u029f\u0323is\u00ee\u02can. Tc\u01c3u\u029fe\u02ca \u1d00t 338-15\n [they] had the wolf post. It was hidden. Then there\n\n cuka\u02caoduwag\u00eeq\u01c3 y\u016b\u02cac\u0101w\u1d00t yux\u0101\u02cattc. Wucdj\u00ees\u016b\u02caxawe\n let go entirely the woman those warriors. Rushing for it greedily\n\n ka\u02caodudz\u00ee\u1d00t K\u0101\u02cagw\u1d00nt\u0101ntc yug\u0323\u0101\u02cas\u01c3. Tc\u01c3u\u029fe\u02ca \u0101x \u1ef5eq\n came to go the K\u0101\u02cagw\u1d00nt\u0101n the post. Then from it down\n\n wuduwat\u1d00\u02can. Tc\u01c3\u0101k\u1d58 \u0101n ducudj\u012b\u02can\n it was brought. Anciently with it [they] used to bathe\n\n x\u0323\u1d00\u02cacq\u01c3o. Q\u0101\u02caxetk\u1d00t y\u016b\u02cadut\u1d00tg\u00ee\u02canudj\u012bn. Y\u0101\u02caduya\n scratching sponge. On the breast rubbing it up and down. His face\n\n y\u016b\u02caaos\u00een\u00ea yux\u0323\u1d00\u02cacq\u01c3utc a \u012b\u0142\u00ee\u02ca ka\u02cao\u0142\u00ees\u01c3\u1d00\u029f\u01c3 duya\u02ca\n the one rubbing on the sponge it was scratched up his face\n\n q\u0101cu\u02cak\u1d00t ad\u0101\u02cat wudj\u00eex\u0323\u012b\u02cax\u0323. Q\u0101cuk\u1d00\u02cat q\u0101 ye dowas\u0101\u02cak\u1d58\n first to it ran. The first man thus was named\n\n Q\u0101\u02caka-y\u0113k Qa\u1ef5\u0101\u02cakaodux\u0101t\n Top-spirit Fish-that-comes-up-in-front-of-one\u2019s-face-and-shakes\n\n ts\u01c3u. Tc\u01c3u\u029fe\u02ca \u0101\u02canawe \u1d00t wux\u0323\u016b\u02can wex\u0101\u02ca qo\u02caxd\u00ea.\n also. Then with it (thing) started the warriors to go back.\n\n Tc\u01c3us\u016b\u02cag\u0323oa awe\u02ca w\u016bcdjide\u02ca \u1ef5aodudjig\u0323\u0113\u02caye \u1ef5\u1d00 a\u02cada\n Then to each other that no one would have it about it\n\n q\u01c3aodu\u029f\u0323i\u0101\u02cat. Dek\u00eena\u02ca d\u0101q\n they were beginning to talk, from the shore out\n\n s\u1d00x\u0323\u012b\u02cax\u0323awe g\u0323\u0113\u02can\u1d00x a\u02caodih\u0101n\n when they got quickly from inside it one started to stand up\n\n \u1d00t g\u016b\u02cagu du\u1ef5a\u02ca. Ye q\u01c3a\u1ef5aqa\u02ca 339-5\n things [with] like ears [or] his face. Thus said to [them]\n\n yux\u0101\u02ca-s\u01c3\u1d00t\u00ee, \u201cAd\u016b\u02cats\u1d00 k\u0101wan\u0101\u02ca\u1ef5\u00ee x\u0101\u02caa\u1ef5\u0101?\u201d \u0141\u0113\u02cani\n the war chief, \u201cWho sent out these warriors?\u201d Dancer\n\n y\u016b\u02cadowas\u0101k\u1d58 yux\u0101\u02ca-s\u01c3\u1d00t\u00ee. \u201cK\u0101\u02cagw\u1d00nt\u0101n ayu\u02ca \u0101n\u1ef5\u00ea\u02cad\u00ee x\u1d00t\n was the name of the war chief. \u201cK\u0101\u02cagw\u1d00nt\u0101n that high caste me\n\n sati\u1ef5\u00ee\u02ca t\u016bq\u01c3, Q\u01c3\u0113\u02cag\u0323a q\u0101 x\u1d00t s\u00eet\u00ee\u02ca.\u201d Tc\u01c3u\u029fe\u02ca\n being into real (i. e., brave) man I am.\u201d Then\n\n ay\u0101\u02caxt awe\u02ca \u1d00t wux\u0323\u016b\u02can.\n away it was they started off.\n\nAt that time there were two canoe loads of Island people going along,\nand there was a shaman among them named Wolf-weasel, who had eight\ntongues. The K\u0101\u02cagw\u1d00nt\u0101n shaman tore his canoe apart by pretending to\nsplit the water of its wake. Before they got far out it began to split.\nThe K\u0101\u02cagw\u1d00nt\u0101n warriors had already landed at X\u0323uq\u01c3 creek where this\nshaman also went ashore, and they came out behind him. His spirits\u2019\napparel was in a box in the bow.\n\n Q\u01c3\u1d00tqa\u0101\u02ca\u1ef5\u00ee d\u0113x y\u0101k\u1d58 \u1ef5\u00eekt. \u00cext\u01c3 ts\u01c3\u016b h\u1d00s duxo\u02ca\n Island people two canoes in. Shaman too them among\n\n tc\u01c3\u1d00\u02catuy\u1d00x \u00ee\u02caxt\u01c3awe. H\u0113\u02can\u1d00x \u1d00\u02caa xowu\u02ca\n just as [the others] had a shaman. The others it was among\n\n G\u0323otcda\u02ca y\u016b\u02cadowas\u0101k\u1d58. N\u1d00s\u01c3g\u1d00duc\u016b\u02ca \u1ef5\u1d00t\u00ea\u02ca 339-10\n Wolf-weasel was named. Eight were\n\n du\u1d00\u02cat \u029f\u01c3\u016b\u02cat\u01c3\u00ea. W\u016b\u02cacd\u1d00x \u0101was\u01c3\u0113\u02ca\u029f\u01c3\n to him tongues. (or his things tongues). Apart he tore\n\n duy\u0101\u02cak\u1d58 \u012bte\u02ca h\u012b\u02can\u00ee. Tcu\u0142 wuh\u0101\u02cadj\u00eeawe\n his canoe by splitting the water. Just before they got far out\n\n w\u016b\u02cacdax wud\u00eeg\u0323\u0101\u02cat. H\u1d00\u02caxcte \u1ef5\u0101\u02cana\u1d00\u02cadawe\n apart it started to split. Ashore having already gone\n\n yux\u0101\u02ca X\u0323uq\u01c3-h\u012bn y\u016b\u02cadowas\u0101k\u1d58 y\u0113\u02can\u1d00xawe y\u00ean uwaqo\u02cax\n warriors X\u0323uq\u01c3 creek named ashore there came\n\n yu\u00ee\u02caxt\u01c3 d\u016bwa-u\u02ca. Tc\u01c3u\u029fe\u02ca y\u00ea\u02cand\u00ee\n the shamans [warriors] were there. Then to it\n\n \u1ef5\u0101naqo\u02caxoawe dut\u01c3\u0101\u02cat awa\u0101\u02cat yux\u0101\u02ca.\n while he was coming back of him come the warriors.\n\n Duy\u0113\u02cak da\u00eed\u0113\u02cad\u00ee c\u1d00k\u1d00\u02catsa-\u00een.\n His spirits\u2019 apparel was in a box in the bow.\n\nWhen the warriors rushed down upon them they soon destroyed his canoe\nmen, but the shaman himself flew away by means of his spirits. Even\nnow people say that a shaman can fly about. After he had flown about a\ncertain town for some time the people told a menstruant woman to look\nat him. She did so, and he fell into a small lake. Then he swam under\na rock, sticking up in it, leaving his buttocks protruding. To the\npresent time this lake is red. It is his blood.\n\n \u029fe duk\u0101\u02can\u1d00x caod\u012bte\u02ca yu\u00ee\u02caxt\u01c3. Qotx\n Then upon him [they] rushed the shaman. Destroyed\n\n c\u016bdu\u029f\u0323\u00eex\u0323\u012b\u02cax\u0323 du\u1ef5\u00ee\u02cak q\u0101\u02cawu. Hu\n were all [his men] quickly inside of [the canoe] his men. He,\n\n qoa\u02caawe tc\u01c3u\u029fe\u02ca wudeq\u0113\u02can duy\u0113\u02cakq\u01c3\u00ee t\u016bw\u0101\u02cad\u1d00x. Tc\u01c3\u016b\n however, then flew away his spirits on account of. Even\n\n y\u00eed\u1d00\u02cat ye \u1d00tgw\u00e2\u02caak\u1d58 w\u016bck\u1d00\u02cat wud\u00eeq\u00ea\u02can yu\u00ee\u02caxt\u01c3.\n now thus people say as follows around flies the shaman.\n\n Tc\u01c3a\u0101\u02caye \u1ef5\u1d00\u02cati\u1ef5i qo\u02cao x\u1d00\u02canq\u01c3awe ye \u1ef5\u1d00t\u00ee\u02ca\n Like this were people in it (town) thus was\n\n w\u0113\u02cat\u1d00t\u00ee. Du\u012b\u02caw\u1d00q q\u01c3aod\u016b\u02cawaqa. \u029fe\u0142\n a menstruant woman. Her eyes they told her to put on him. Not\n\n uga\u02ca yua\u02ca ak\u1d00\u02caq\u01c3awe wudzig\u012b\u02cat 340-5\n for it [was big] the lake there he came to fall\n\n ak\u1d00\u02can\u1d00x. Nac\u016b\u02cata at\u0101\u02ca\u1ef5e d\u1d00 wuq\u01c3\u0101\u02cak tca\n into it. Rock sticking up under it he swam right\n\n t\u0101\u02ca\u1ef5e n\u1d00\u02caxawe d\u014dq\u01c3ai\u02ca wacu\u02ca yuw\u0113\u02catatetc du\u012b\u02cat\n from under his buttocks stuck out the menstruant woman at him\n\n awu\u0142qen\u012b\u02catcayu. Tc\u01c3u \u1ef5\u012bd\u1d00\u02cat \u0142\u0113q\u01c3 uy\u1d00\u02cax \u1ef5\u1d00t\u00ea\u02ca y\u016b\u02caa.\n looked it was. Even now red like it is the lake.\n\n Duc\u012b\u1ef5\u012b\u02catc y\u0113\u02cas\u00eate.\n His blood it is.\n\nThe sister and aunt of this shaman were enslaved, and the warriors\nalso carried away his spirit box. Before they had gotten very far off,\nhowever, they stopped, untied the box, and began to handle the things\nin it. They took out all of the spirits (i. e., masks, whistles, etc.),\nand asked his sister [regarding one of them], \u201cWhat is its name?\u201d This\nwas the chief spirit, and had a long switch of hair. \u201cThe spirit is\nnamed Hanging-down spirit,\u201d said she. Then the warrior in the bow put\nit on saying, \u201cLet me be named Hanging-down spirit.\u201d Immediately he\nfell down as if he had been knocked over. He ceased to breathe. Another\nput it on. \u201cLet me be named Hanging-down spirit,\u201d he said. All of those\nwho put this on were destroyed. One, however, stood up, made a noise,\nand ran off. To this day his (the shaman\u2019s) spirit has not ceased\nkilling.\n\n Yu\u00ee\u02caxt\u01c3 du\u029f\u0323\u0101\u02cak\u01c3 wudu\u029f\u0323\u012bc\u0101\u02cat. Du\u029f\u0101\u02cak\u01c3 ts\u01c3u \u0101n\n The shaman his sister was enslaved. His aunt also with her\n\n udu\u029f\u0323\u012bc\u0101\u02cat. Du\u012b\u02cak\u01c3 y\u0113k d\u0101\u02caka-q\u014d\u02caku\n they took captive. Her brother\u2019s spirit cover of box\n\n wududz\u00ee\u1ef5a\u02ca yux\u0101\u02catc. Y\u00ean n\u1d00x\n came to carry away the warriors. There from\n\n \u0142n\u1d00\u0142iy\u0113\u02caq\u01c3 \u016bn awu\u1d00\u02catdj\u00ee awe\u02ca y\u00ean 340-10\n not far [going by land] with it they got when there\n\n odudzi\u1ef5a\u02ca, q\u1d00 ka\u02caoduwake\u029f\u01c3a\u1ef5\u012b\u02ca \u1d00t kaoduwak\u01c3\u1d00\u02cat\n they came to rest, and untying it things they meddled with\n\n yuq\u014d\u02cak\u1d58. Yux\u0101\u02catc ke k\u1d00\u02candudj\u00ee\u0142 yuy\u0113\u02cak. Ak\u1d00\u02caq\u01c3\n [in] the box. The warriors out took all the spirits. For it\n\n aduw\u016b\u02cas\u01c3 du\u029f\u0323\u0101\u02cak\u01c3 \u201cWas\u1d00\u02ca duwas\u0101\u02cak\u1d58\u201d \u029fax y\u0113k\n they asked his sister \u201cWhat is the name?\u201d Very spirit\n\n k\u00een\u0101\u02caq\u01c3awe ye \u1ef5at\u00ee\u02ca. Ak\u01c3\u1d00t\u01c3\u016b\u02cad\u00eas\u1d00t\u012b\u02can yutc\u01c3\u012b\u02can. \u201cW\u0101\u02cas\u1d00\n head of it was. Was half added on the hair switch. \u201cWhat\n\n duwas\u0101\u02cak\u1d58 yay\u0113\u02cak,\u201d y\u016b\u02ca\u1ef5aodudz\u00eeqa yuc\u0101\u02caw\u1d00t.\n is the name of this spirit,\u201d was what they said to this woman.\n\n \u201cK\u00ee\u02cad\u1d00xg\u1d00\u0142c\u016b\u02ca awe\u02ca y\u016b\u02caawasa yuy\u0113\u02cak.\u201d X\u0101\n \u201cHanging-down [spirit] it is named the spirit.\u201d The warrior\n\n c\u1d00kah\u0101\u02cadidjawe c\u0101x o\u029f\u0323ic\u0101\u02cat. \u201cX\u1d00t y\u0113x \u1d00t 340-15\n in the bow put it on. \u201cMe like it something\n\n n\u1d00xdus\u0101\u02cak\u1d58 K\u00eed\u1d00\u02caxg\u1d00\u0142cu.\u201d\n let me be called Hanging-down Spirit.\u201d\n\n Y\u016bt wudu\u02cawag\u0323og\u0323e y\u1d00xawe\u02ca w\u016b\u02can\u00ee yuq\u0101\u02ca. Tc\u01c3u\u029fe\u02ca\n Out (or he had been pushed down) like it was that man. Then\n\n h\u016btc\u01c3 dud\u0101s\u0113\u02cag\u1d58. Ts\u01c3u g\u0323o\u02canaatc c\u0101x\n ended he breathed (or had sense). Also another one on his head\n\n wu\u029f\u0323\u00eec\u0101\u02cat. \u201cX\u0101t K\u00ee\u02cad\u1d00xg\u1d00\u0142cu y\u016b\u02ca-x\u0101t-n\u1d00x-dus\u0101k\u1d58.\u201d\n put it. \u201cMe Hanging-down spirit let me be named.\u201d\n\n Ad\u1d00\u02caxayu qot c\u016b\u02cawax\u0323\u012bx\u0323 yu\u02ca\u1d00t-c\u0101x-ye\u02cai\u029fc\u1d00\u02catdj\u00ee\n And then destroyed were all quickly those putting on his\n\n y\u0113k tc\u01c3\u012b\u02cane. \u029f\u0113\u02can\u1d00x \u0101\u02ca\u1ef5\u00eena uwah\u0101\u02can \u1d00\u02ca\u0142\u0101x\n spirit\u2019s switch. One of them up stood making\n\n t\u00een yut wudjix\u0323\u012b\u02cax\u0323. Tc\u01c3\u016b \u1ef5\u012bd\u1d00\u02cat \u029f\u0113\u0142 qot k\u0113\n with a noise away ran. Even now not ever gets\n\n ux\u0323\u00ee\u02cax\u0323tc duy\u0113\u02cag\u012btc duy\u1d00\u02cax qo\u1ef5awadj\u0101\u02cag\u0323\u00ea. 341-5\n lost his spirit for him killing off.\n\nAfter the other warriors had returned to K\u1d00q\u01c3\u1d00nuw\u016b\u02ca, they determined\nto erect a house. They were the old K\u0101\u02cagw\u1d00nt\u0101n who were going to put\nit up. So they sharpened the jadite which they used in chopping and\nwent out. On account of the house timbers the owner of that house\nfasted for four days. After they had chopped for one month it was\nfinished, and the chief went outside and spoke to all the people. In\nthe morning those of the opposite phratry went out in ten canoes to\npush the timbers down. They paddled across singing, and brought all\nof them in, and they left them on the beach overnight. In the morning\nthey were invited for tobacco. There was no white leaf tobacco in those\ndays. Then mortars were brought out so that the part of the house near\nthe door was covered with them. The tobacco was chewed, a liquid was\npoured over it, and it was mixed with powdered shells. After that the\nnames of those of the opposite phratry to whom balls of tobacco were\nto be given, were called out, for they did not have any pipes at that\ntime. Those who had received the tobacco prepared to dance, and those\nwho owned emblem hats, as the raven or the whale, wore them. Now they\nstarted to carry up the house timbers for the first of the houses of\nthe K\u0101\u02cagw\u1d00nt\u0101n chiefs. They carved the wolf posts and finished the\nentire house in one year. It was named Wolf house from its posts.\n\n Yux\u0101\u02ca qo\u02caa de\u02caa an\u00ee\u02cade \u1ef5\u0101\u02cawagu, K\u1d00q\u01c3\u1d00nuw\u016b\u02cad\u00ee.\n The warriors, however, now home went, to K\u1d00q\u01c3\u1d00nuw\u016b\u02ca.\n\n De gux du\u0142iy\u0113\u02cax yuh\u00ee\u02cat. Tc\u01c3\u0101k\u1d58 a\u02ca\u1ef5e\n Now they were going to build the house. The old [phratry] of\n\n K\u0101\u02cagw\u1d00nt\u0101ntcayu gux \u0142ay\u0113\u02cax yuh\u00ee\u02cat. Dog\u0323\u0113\u02ca\u029f\u01c3\n K\u0101\u02cagw\u1d00nt\u0101n it was were going to build the house. They sharpened\n\n y\u016b\u02cac\u1d00naxa\u1ef5e s\u1d00k\u1d58 y\u016b\u02cas\u01c3\u016b q\u1d00 t\u0101\u02ca\u1ef5es\n what they used to chop with for the green stone and axes\n\n s\u1d00k\u1d58. Y\u00ean\u012b\u02caawe ka\u02caoduwag\u0323\u0101s\u01c3. Y\u0101k\u1d58 h\u00eet daed\u0113\u02cad\u012b\n for. When they were ready they went out. Canoe house timbers\n\n s\u1d00\u02cak\u1d58g\u0323wa \u0101s s\u01c3\u0101\u02cate s\u1d00k\u1d58 qo\u02caa awe\u02ca daq\u01c3\u016b\u02can 341-10\n for tree owner of for, however, four days\n\n q\u01c3\u0113\u02cawaxe. \u029f\u0113q\u01c3 d\u00ee\u02casawe a\u1ef5\u0101\u02can\u1d00x wud\u016b\u02cawaxot\u01c3\n fasted. One month it was during it was chopped\n\n y\u00ean\u012b\u02caaweyux q\u01c3\u0113\u02cawat\u0101n. Yuh\u00ee\u02cat\n and when it was outside ready he [went and] spoke. The house\n\n s\u01c3\u0101\u02cati s\u1d00k\u1d58 \u0142dak\u1d00\u02cat y\u016b\u02ca\u0101ntqen\u012bt q\u01c3\u0113\u02cawat\u1d00n. Ts\u01c3ut\u0101\u02cadawe\n owner for (of) all to the people spoke. In the morning\n\n \u1d00t wux\u0323\u016b\u02can dj\u1d00\u0142dak\u1d00\u02cat y\u016b\u02ca\u0101ntqen\u00ee. Dj\u00eenk\u0101\u02cat y\u0101k\u1d58 \u1d00t \u1ef5\u0101\u02cawag\u1d58\n started off all the people. Ten canoes went\n\n y\u016b\u02ca\u0101ntqen\u00ee y\u016b\u02ca\u0101s an\u00ee\u02ca \u0101x \u00ee\u02caqd\u00ee gux\n the people the tree place from it down they\n\n dutsu\u1ef5a\u02ca. \u1ef4\u0113q ka\u02caoduwadj\u00ea\u0142 yuh\u00ee\u02cat \u029f\u0113n\n were going to push them. Down they brought them the house big\n\n d\u0101\u00eed\u012b\u02ca s\u1d00k\u1d58. Y\u0101k\u1d58 k\u0101c\u012b\u02ca\u1ef5i k\u1d00t dox\u0101\u02ca 341-15\n timbers for. Canoes singing on across paddled\n\n y\u016b\u02cag\u0323onetk\u1d00na\u1ef5\u012b\u02catc. \u0100n eg\u0323ay\u0101\u02cat dox\u0101\u02catcawe\n the opposite phratry. The town down to when they brought\n\n \u0113qq\u01c3 uwaxe\u02ca. \u0141dak\u1d00\u02cat y\u016b\u02ca\u0101ntqen\u00ee awa\u02ca\n on the beach they stayed one night. All the people it was\n\n wuduwa\u012b\u02caq\u01c3 y\u016b\u02ca\u0101s ax\u0101\u02cadj\u00ee. \u029f\u0113\u0142 \u029f\u0323\u0113t qag\u0323\u1d00\u02candj\u00ee\n were invited the tree those towing. Not white leaf tobacco\n\n q\u014dst\u00ee\u02ca. D\u0101q ka\u02caoduwadj\u00ea\u0142 y\u016b\u02cat\u1d00q\u01c3\u0101\u1ef5\u0113t. Yu\u02caq\u01c3ot\u01c3\u0101q\u01c3 n\u1d00x\n was. Out they brought the mortars. The door close to\n\n y\u00ean wud\u00eeg\u0323\u1d00\u02cat. Y\u00ean dut\u0101\u02caq\u01c3\n there it started to be covered. There it was chewed\n\n wudu\u029f\u0323e\u0142u\u02caq\u01c3. K\u1d00ts\u01c3 at\u016b\u02cade n\u1d00x dut\u012b\u02can.\n a liquid was poured over it. Powdered shell into it was put.\n\n K\u1d00d\u014dna\u02ca y\u016b\u02caw\u1d00c-\u1d00t \u0141\u012bng\u00ee\u02cat\n They called out names the round balls of tobacco Tlingit\n\n \u029f\u1d00\u02canq\u01c3\u00eetdj\u012bd\u00ee\u02ca. \u029f\u0113\u0142 wudusku\u02ca s\u01c3\u1d00qdak\u012b\u02cat. Qo\u02caa 342-5\n giving them. Not was known about the tobacco pipe. But\n\n yux \u1d00na\u0101\u02cadawe\n out when they were going\n\n \u029f\u01c3\u0113x ka\u02caod\u016bwan\u1d00\n they called out the names and gave balls away to\n\n y\u016b\u02cag\u0323on\u0113tq\u1d00na\u02caetc. Y\u016b\u02cag\u0323\u1d00ntc awat\u1d00\u02caq\u01c3e\n the opposite people (i. e., Eagles). The leaf tobacco those chewed\n\n aawe\u02ca a \u1d00\u02caqgwa\u029f\u01c3\u0113\u02cax. \u0100\u029f\u0113\u02can c\u0101\u02cawah\u00eek\n those were the ones who were going to dance. Entirely was filled\n\n y\u016bh\u00ee\u02cat. \u1d00\u02caxo-a \u1d00t\u016b\u02ca duc\u1d00\u02ca y\u0113\u0142 s\u01c3\u0101x\u0323\u1d58 y\u0101\u02ca\u00ee\n the house. Some among them emblems wore raven hats, whale\n\n s\u01c3\u0101x\u0323\u1d58. \u1d00t s\u01c3\u0101tq\u01c3y\u00ea\u02can qodz\u00eete\u02ca y\u016b\u02ca\u1d00t\u016b. De d\u1d00\u02caqde\n hats. Things owners of used those emblems. Now up\n\n ye g\u1d00x dusni\u02ca y\u016bh\u00ee\u02cat da\u00eeded\u012b\u02ca. K\u0101\u02cagw\u1d00nt\u0101n\n thus they were going to take the house timbers. K\u0101\u02cagw\u1d00nt\u0101n\n\n cag\u016b\u02canayu tc\u01c3\u0101k\u1d58\u0101\u02ca\u1ef5\u00ee\n head of (in remembrance of what they had done) the oldest\n\n \u0101nq\u0101\u02caq\u01c3uayu h\u00eet a gux \u0142ay\u0113\u02cax g\u0323on\u0113tq\u1d00n\u0101\u02ca\u1ef5\u00ee.\n chiefs it was house it was were going to build the opposite tribe.\n\n \u0100\u02cadji kaodu\u02cawaq\u0101. Yug\u0323\u0101\u02cas\u01c3 k\u1d00xdut\u012b\u02cat. 342-10\n Those (Eagles) told them to do it. The posts they carved.\n\n Y\u016b\u02cag\u0323\u014dtc g\u0323\u0101\u02cas\u01c3ayu k\u1d00xdut\u012b\u02ca qa\u1d00\u02cad\u012b s\u1d00k\u1d58.\n The wolf post it was they carved their own [possession] for.\n\n Tc\u01c3u\u029fe\u02ca wudu\u029f\u0323iy\u1d00\u02cax yuh\u00ee\u02cat. \u029f\u0113q\u01c3 t\u0101k y\u1d00n\u016bi\u02cawan\u00ee.\n Then as made the house. One year it was finished in.\n\n \u029fe \u1d00s\u0101y\u00ee\u02cax wusite\u02ca G\u0323\u014dtc-h\u00eet. G\u0323\u0101s\u01c3 yay\u0113\u02ca wuti\u02ca.\n Then name was given to it Wolf house. Posts they were on.\n\nWhen the house was completed a man went to Chilkat to invite the\nG\u0323\u0101n\u1d00xte\u02cad\u00ee, to Sitka for the K\u00eeks\u1d00\u02cad\u00ee, and to Killisnoo for\nthe D\u0113\u02cacit\u0101n. They were going to invite all of them besides the\nT\u01c3\u1d00\u02caq\u01c3dent\u0101n into this house. Since then inviting back and forth has\nbeen going on. The guests kept coming out from the nearest point to the\ntown site to look at the new house. The drums made a great noise there\ncontinually. After they had spent one night close to the town they came\nin quickly, dancing and singing. Inside, the town people began to dress\nthemselves to dance before their guests. They went into the water,\nwearing Chilkat and marten-skin blankets. After that the owner of Wolf\nhouse went out and made a speech.\n\n Yen\u012b\u02caawe Dj\u00ee\u0142q\u0101\u02cat d\u00ea k\u014dg\u0323\u0101\u02canagud\u00ee\n When it was finished Chilkat to going after the guests\n\n wug\u016b\u02cat. Tc\u01c3ut\u01c3\u0101\u02cak\u1d58 y\u016bG\u0323\u0101n\u1d00xte\u02cad\u00ee y\u016b\u02cadowas\u0101k\u1d58 na\n [a man] went. A long time the G\u0323\u0101n\u1d00xte\u02cad\u00ee named tribe\n\n ag\u0323a\u02ca wugu\u02cat. C\u012b\u02cat\u01c3ka qoan ts\u01c3u ag\u0323\u0101\u02ca awagu\u02cat K\u00eeks\u1d00\u02cad\u00ee,\n for it he went. Sitka people also for it he went K\u00eeks\u1d00\u02cad\u00ee,\n\n X\u0323utsn\u016b\u02caw\u1d00da qoan ts\u01c3u, D\u0113\u02cacit\u0101n. \u029f\u0113q\u01c3 h\u00ee\u02catayu a\u02ca\u1ef5\u00eede\n Killisnoo people also, D\u0113\u02cacit\u0101n. One house was into it\n\n ye qog\u1d00\u02caxdu\u012bq\u01c3 T\u01c3\u1d00\u02caq\u01c3dent\u0101n.\n they were going to invite all [including the] T\u01c3\u1d00\u02caq\u01c3dent\u0101n.\n\n Tc\u01c3u\u029fe\u02ca atx\u0101\u02caya ye \u1ef5anagu\u02cat ya \u0142\u012bng\u00ee\u02cat-\u0101\u02can\u00ee\n Then since then thus it has been going on in this world\n\n to qoa\u02can\u00ee wucta\u012b\u02caq\u01c3. \u029fe at\u01c3\u0101\u02cak\u1d58\u0142ten\u00ee\u02ca\n people invite each other. Then coming out froma point to\n\n \u0101n yaog\u0323\u0101\u02cas\u01c3tc y\u016bh\u00ee\u02cat g\u0323ax dust\u012b\u02can. \u012a\u02cadayu\n town site the house that they may see. Around you\n\n q\u0101\u02ca\u1ef5a\u1ef5\u00eek du\u1d00\u02caxdj\u00eenutc y\u016b\u02caand\u00ea \u029f\u01c3uw\u016b\u02cagaoq\u01c3. T\u01c3\u0101\n always make a big noise in the town the drums. After them\n\n wuduwaxa\u02ca yuqo\u012b\u02caq\u01c3\u00ea. Tc\u01c3u \u029f\u0113q\u01c3 t\u0101t k\u1d00\u02cadayu 343-5\n they went out the guests. Just one night they stayed\n\n \u0101n tuw\u1d00n\u1ef5\u012b\u02cat \u1ef5\u0101wag\u016b\u02ca. \u0100n eg\u0323ay\u0101\u02cad\u00ee\n town right close to they came. Town below\n\n \u1ef5\u0101\u02can\u1d00sx\u0323ix\u0323. C\u00eek\u1d00\u02cat \u1d00du\u029f\u01c3\u0113\u02cax. A\u1ef5\u00ee\u02caq\u01c3\n they came ashore, quickly. With songs they danced. Inside\n\n \u029f\u0101k\u1d58\u0101n \u0101\u1ef5\u00ee\u02ca qo\u012b\u02caq\u01c3\u00ee ct\u0101t qodici\u02ca\n the town people guests commenced to dress themselves\n\n a\u029f\u01c3\u0113\u02cax \u1ef5\u00ees. N\u0101x\u0323\u0113\u02can \u1d00n\u0101\u02caq qa\n dancing before for. Chilkat blanket wearing and\n\n k\u01c3\u016bx h\u012bnx wu\u02ca\u1d00t yua\u029f\u01c3\u0113\u02caxe\u1ef5\u012b\u02ca\u1ef5\u00ee.\n marten-skin blanket into the water went the dancers.\n\n Y\u1d00n\u012b\u02ca\u1ef5aniwe y\u016b\u02cag\u0323otc h\u00eet s\u01c3\u0101t\u00ea\u02ca yux\n When they were on the shore the wolf house owner of outside\n\n q\u01c3\u0113\u02cawat\u0101n.\n went and spoke.\n\nOn the point at K\u1d00q\u01c3\u1d00nuw\u016b\u02ca is a place named Slaves\u2019-valley. Their\nslaves always[162] came from far to the south. Then the owner of this\nhouse killed four slaves for his guests, while the next in rank killed\ntwo slaves, and the whole number killed at that time was ten. After\nthey had killed them they threw their bodies down into this valley.\nThere two of them came to life, and one, getting up, opened and closed\nhis fingers to the people sitting on the hill. From that time the place\nwas named Slaves\u2019-valley by the K\u0101\u2019gw\u1d00nt\u0101n.\n\n K\u1d00q\u01c3\u1d00nuw\u016b\u02ca \u1d00\u02ca\u0142ukwa ye duwas\u0101\u02cak\u1d58\n K\u1d00q\u01c3\u1d00nuw\u016b\u02ca on the point of thus [is a place] named\n\n G\u016bx-q\u01c3ag\u1d00\u02cak\u01c3a. Y\u016b\u00eex\u0323k\u012b\u02cad\u1d00x dus\u01c3n\u1d00\u02caxt\u012bn \u0141\u012bng\u00ee\u02cat 343-10\n Slaves\u2019-valley. From far down [south] went Tlingit\n\n \u0101\u02caawe qa\u02cadj\u00ee \u1ef5a\u02canatidj\u012bn. Y\u016b\u02cah\u00eet s\u01c3\u0101t\u012b\u02cadjawe daq\u01c3\u016b\u02can\n those people they always were. The house owner of was four\n\n uwadj\u1d00\u02caq yug\u016b\u02cax yuqo\u012b\u02caq\u01c3e d\u0101q\u01c3. Y\u016b\u02caq\u01c3\u0101k \u1ef5\u00ee\u02cakde\n killed the slaves the guests for. The small valley down in\n\n tc\u01c3u\u029fe\u02ca d\u0101k c\u0101\u02cadut\u012btc. Ts\u01c3u du\u02caniya de\u02caa\n then out they always threw them. Next [day] was ordered now\n\n d\u0113x g\u016bx \u0101\u02cawadj\u1d00q. Dj\u00eenk\u0101\u02cat wud\u016b\u02cawadj\u1d00q y\u016b\u02cag\u016bx. D\u1d00\u02cax\u1d00n\u1d00x\n two slaves killed. Ten were killed slaves. Two\n\n g\u016b\u02caxawe \u1d00q\u01c3 qox wudi\u1d00\u02cat y\u016b\u02caq\u01c3\u0101k t\u0101q\u01c3. Tc\u01c3u\u029fe\u02ca\n slaves there to life started to come the valley in. Then\n\n tcaod\u1d00nug\u016b\u02caawe g\u0113\u02cagwa\u029f\u01c3iawate\n when one of them got up he opened and closed his fingers\n\n yu-dek\u012b\u02catn\u1d00q. K\u0101\u02cagw\u1d00nt\u0101nq\u01c3\u0113 x\u014d\u02cad\u00ea\n to those standing on the hill. K\u0101\u02cagw\u1d00nt\u0101n among\n\n tc\u01c3u\u0101\u02catxawe ye dowas\u0101\u02cak\u1d58 y\u016b\u02ca\u029f\u01c3\u1d00tk Gux-q\u01c3\u0101\u02cagak\u01c3.\n from that very time thus was named the place Slave-valley.\n\nBy and by they began to feed their guests. The people of all this\nworld were there. The one who had invited them began to dress himself.\nEven now this part of the feast is named All-arisen [to attend to the\nfeast]. They put on their abalone shells, Indian paint, and eagle\nfeathers on their heads, and the women ear pendants. By and by the\nheadman was told to start his song. This man always said, \u201cAll right,\nyou are ready, my outside shell.\u201d He wore a blanket which had been kept\nlaid away in a box and all the other things that his dead predecessor\nhad worn. His wife also had her blanket secured around her waist. He\nalways handed out his moose skins to the people. The chief always\ndistributed for the dead.\n\n \u029f\u0113q\u01c3 \u0101n\u00ee\u02ca qoxe\u02ca awe\u02ca \u1ef5aodu\u02cadz\u00eed\u1d00q\n One [day] town they were in when they come to feed\n\n qo\u012b\u02caq\u01c3\u00ea. \u0141dak\u1d00\u02cat ya\u0142\u012b\u02cang\u00eet-\u0101\u02can\u00ee g\u0323e qoa\u02can\u00ee ayu\u02ca 344-5\n the guests. All this world inside people it was\n\n \u1d00t \u1ef5a\u02caod\u00eeha. Y\u016b\u029f\u01c3\u1d00\u02catk ad\u1d00\u02caxayu ct\u0101t ka\u02caodic\u00ee\n there were. The town from in began to dress himself\n\n yu\u02ca-tut-qowa\u012b\u02caq\u01c3\u012b\u1ef5a. \u201cWud\u016b\u02caw\u1d00n\u0101q\u201d\n the one who invited the guests. \u201cAll got up\u201d [to attend to feast]\n\n ye dowas\u0101\u02cak\u1d58 tc\u01c3\u016b\u1ef5ed\u1d00\u02cat. Das\u1d00q\u0101\u02cada\n thus is named even now. They put on their things,\n\n gunxa\u02ca c\u0101 qo\u02caa goku\u029f\u01c3\u0113\u02canx\u0323\u1d58 q\u0101\n abalone shells, the women, however, ear pendants and\n\n \u0142\u0113\u02caq\u01c3aya qa q\u01c3oa\u029f\u01c3 q\u0101\u02caca. Wanani\u02casayu\u02ca\n Indian paint and eagle feathers on their heads. All at once\n\n ac\u0101de-h\u0101n\u00ee q\u01c3\u0113\u02cacuk\u1d00ndoqetc.\n the head man (at head standing) was told to start his song.\n\n \u201cG\u016bc wa\u0113\u02catc d\u0101\u02cana\u1ef5iti\u201d y\u016b\u02ca\u1ef5\u1d00naqetc,\n \u201cAll right, you are ready,\u201d was what he always said\n\n \u201c\u1d00xdak\u1d00n\u016b\u02caq\u01c3uq\u01c3a\u1ef5\u1d00\u02cax\u1d00.\u201d Yutc\u01c3\u0101\u02cak\u1d58 dun\u0101\u02cawaq\u01c3\u016bu 344-10\n \u201cmy outside shell.\u201d A long time he had on [a blanket]\n\n \u1d00t \u1ef5i\u02ca\u1ef5\u1d00nuaxtc. Duc\u1d00\u02cat\n always kept laid away in a box. His wife\n\n qo\u016b\u0142s\u00ee\u02caktc. Y\u016b\u02ca\u1d00s\u01c3\u0101t\u00ea w\u016bn\u0101\u02ca\n always tied up [her blanket round her waist]. The owner was dead\n\n wuq\u01c3\u016b\u02ca qo\u02caa wudaq\u01c3\u016b\u02catc. Q\u0101\u02cadj\u012bt \u1d00cu\u02ca\u0101xtc\n wore, however, he always wore. To people he always handed out\n\n yuts\u00ee\u02cask\u01c3 w\u0101\u02casa \u1d00sdj\u012b\u02ca\u1ef5akugue. Ay\u1d00\u02caxawe\n the moose skins what he had. For them (the dead)\n\n udj\u0101\u02caqtc.\n he always killed (i. e., distributed).\n\nAfter all the blankets had been brought out, they were taken up one\nat a time, and the names of those who were to receive called out,\nbeginning with the guest highest in rank. When one\u2019s name was called\nhe rose and said, \u201cHade\u02ca\u201d (\u201cThis way\u201d). The chief\u2019s property was\nsufficient for all of his guests. Whoever had slaves gave them away as\nwell. When they began to give his property away the giver stood near\nthe door with a baton in his hand. At that time there were no white\nmen\u2019s things, the guests being invited for Indian articles only. After\nall of his property had been distributed the chief made a speech, and\nthe people took their things home. In the morning the guests received\nall of the dishes, spoons, baskets, etc., and they thanked their host\nby leaving a dance. Afterward all of the guests returned to their homes.\n\n Yuqo\u012b\u02caq\u01c3e x\u014dq\u01c3 d\u0101k qax dudj\u00ee\u02ca\u0142\u00eenawe\n The guests among out after they had taken all\n\n aqdo\u1d00\u02caxtc. Yuqo\u012b\u02caq\u01c3e c\u0101\u02cade-h\u0101n\u00ee\n they always take up one at a time. The guests head man [among]\n\n du\u012b\u02cat du\u0142\u016b\u02catc. \u201cHade\u02ca\u201d y\u016b\u02ca\u1ef5\u1d00naqetc.\n to him always gave it. \u201cThis way\u201d was what he always said.\n\n Dj\u00ee\u0142dak\u1d00\u02cat yuqo\u012b\u02caq\u01c3e xog\u0323\u016b\u02ca \u1ef5aq\u0101\u02cawag\u00ee do\u1d00\u02cat\u00ee ad\u016b\u02cas\u1d00\n All the guests for among was enough his things whoever\n\n g\u016bx dutc\u012by\u0113\u02ca\u1ef5\u1d00t\u00ee y\u016b\u02cadu\u029f\u0323i\u0113k. Tc\u01c3u\u029fe\u02ca y\u0101\u02caq\u01c3at\u01c3\u0101q\n slaves has that is given away. Then the door\n\n n\u1d00x awe\u02ca ya\u1d00\u02catga\u012bntc,\n from near it was when they started giving his things away\n\n wuts\u0101\u02cag\u0323a h\u1d00\u02casdutc\u012by\u0113\u02ca\u1ef5\u1d00t\u00ee y\u016b-h\u1d00s-\u1d00t-\u012b\u02can\u00ee. \u029f\u0113\u0142 \u029f\u0323\u0113t\n a cane had in his hand the one giving them things. Not white\n\n q\u0101 \u1d00\u02cati q\u014d\u02cast\u00ee. Ts\u01c3\u1d00s \u0141\u012bng\u00ee\u02cat \u1d00\u02cad\u00ee awe\u02ca, a\u1ef5\u00ee\u02cas\n men\u2019s things were any. Only Tlingit things were for it\n\n wucdu\u012b\u02caq\u01c3anutc. W\u0101nan\u012b\u02casawe q\u01c3a\u02caoduwat\u0101n\n guests always used to be invited. At once spoke\n\n yuq\u0101\u02ca \u1d00\u02cad\u00ee h\u016btc\u01c3g\u00eex\u1d00\u0142iy\u0113\u02cax. \u0100n 345-5\n the man his things when he was through with all. With them\n\n yux \u0101\u02cawa\u0101t y\u016b\u02cah\u1d00sdu\u0142a\u016bq\u01c3u. Ts\u01c3ut\u0101\u02catawe\n out they went their gifts. In the morning\n\n wudu\u029f\u0323ik\u012b\u02catc. \u0141dak\u1d00\u02cat-\u1d00t t\u00een c\u1d00\u0142\n all [their dishes] were given away. All things with spoons,\n\n k\u1d00k\u1d58 q\u1d00 \u0142dak\u1d00\u02cat-\u1d00t qo\u012b\u02caq\u01c3edj\u012bt ye dusn\u012btc.\n baskets, and everything to the guests thus they gave away.\n\n Qadj\u012b\u02cat \u1d00t kadj\u012b\u02ca\u0142awe \u029f\u01c3\u0113x wudu\u02cadz\u00eet\u01c3e\n To the people things were given when away dance was left for him\n\n ctog\u0323\u0101\u02cadat\u00ea. \u0141dak\u1d00\u02cat qox \u1ef5a\u02caodigu yuqo\u012bq\u01c3e\n by way of thanks. All back went the guests\n\n \u0101n\u012b\u02cad\u00ea.\n to their homes.\n\nNow all the people lived inside of this big house, Wolf house.\nThe young fellows were in the habit of racing one another when\nthey went to cut firewood with their stone axes. They called it\n\u201cStone-ax-taken-in-canoe.\u201d The party that had been beaten became angry,\nand when they were eating grease together they pushed the fire over\nupon those who had left them behind. Their opponents did the same\nthing. They did not have any shirts on. The chiefs, however, were\nsitting on top of the retaining timbers and had nothing to do with\nthis. It was all done by their nephews. This thing never was forgotten,\nalthough now people do not kill one another. They threw fire at one\nanother. Finally, however, one of the cohoes people, whose house was\nbehind this, ran down bearing the raven hat, and made a noise like the\nraven. \u201cG\u0323\u0101,\u201d he said. Because they heard this raven they did not kill\none another.\n\n \u1d00tx\u0101\u02cawe a\u1ef5\u0113\u02ca wud\u016b\u02cawa-u yuh\u00ee\u02cat \u029f\u0113n \u0142dak\u1d00\u02cat\n After that inside of it lived the house big all\n\n q\u0101tc. G\u0323\u014dtc-h\u00eet y\u016b\u02caduwasa. Ad\u1d00\u02cax w\u016bdj k\u012bg\u00ee\u02ca 345-10\n the people. Wolf house it was named. After that together\n\n k\u1d00ndug\u1d00\u02cas\u01c3tc \u1d00t s\u1d00n\u0101\u1ef5\u00ee\u02ca t\u0101\u1ef5\u012b\u02cas t\u00een. Tc\u01c3u\u029fe\u02ca\n they always raced things going after native axes with. Then\n\n ye dowas\u0101\u02cak\u1d58 De\u02cayax t\u0101\u1ef5\u012b\u02cas-\u0101\u02cawat\u00ea. W\u0101n\u0101n\u012b\u02casawe q\u0101t\u016b\u02can\n thus it was called \u201cStone-ax-taken-in-canoe.\u201d At once angry\n\n w\u016bt\u00ee\u02ca y\u016byudu\u029f\u0323\u00ee\u029f\u01c3\u00ee\u02catk\u00eeatc. W\u016b\u02cadjk\u012bq\u01c3awe dox\u0101\u02can\u1d00tc y\u016b\u02ca\u0113x\n got the canoe left behind. Together always ate the grease\n\n k\u01c3\u00ees\u0101\u02can\u00eetc. W\u0101n\u0101n\u012b\u02casawe y\u016byuqo\u02ca\u0142\u00ee-\u029f\u01c3\u00ee\u02catkia\n the young boys. At once the side that left them behind\n\n x\u014dde\u02caawe ke \u1ef5aka\u02caodu\u029f\u0323\u00eet\u1d00q y\u016bq\u01c3\u0101\u02can. Tc\u01c3u\u029fe\u02ca a\u1ef5\u0101\u02caq\u01c3\n among it was over was pushed the fire. Then in return\n\n \u1d00t w\u016b\u02can\u00ee. \u1d00xod\u00ea\u02ca ke a\u1ef5aka\u02caodu\u029f\u0323\u00eet\u1d00q\n something was done like it. Among them over they pushed\n\n yu-\u0142\u00eeq\u01c3\u0101\u02cani-x\u0323\u016bts\u012b. \u0141\u0113\u0142 k\u01c3\u016bd\u1d00\u02cas\u01c3 k\u0101k\u1d00\u02ca.\n the burning coals. Not shirts they had on.\n\n \u0141\u012bng\u00ee\u02cat \u029f\u1d00nq\u01c3 qo\u02caa t\u1d00q\u01c3 cak\u012b\u02ca\n Tlingit great ones (= chiefs), however, retaining planks on top\n\n ke uwaqe\u02ca. \u029f\u0113\u0142 \u1d00x \u016b\u02cac\u00ee yuanq\u0101\u02caq\u01c3utc.\n up sat. Not touched (= had anything to do with) the chiefs.\n\n Qo\u02caa ts\u01c3\u1d00s dux\u0323\u0101\u02caq\u01c3uawe ye quwanu\u02caq. \u029f\u0113\u0142 qut\n But only their nephews thus were doing it. Not ever\n\n q\u0113\u02caux\u0323\u012bx\u0323tc y\u016bade\u02ca \u1d00t w\u016bn\u012b\u02cayi\u1ef5\u1d00. Tc\u01c3\u016b\u1ef5ed\u1d00\u02cat \u029f\u0113\u0142\n it got lost what happened was like that. Even now not,\n\n qo\u02caa wudj wududj\u1d00\u02caq. Tc\u01c3ay\u0101\u02ca datc\u016b\u02canawe w\u016bdj\n however, they kill each other. Like it, however, one another\n\n x\u014dd\u00ea\u02ca \u1ef5aodu\u029f\u0323\u00eeg\u0323\u00ea\u02catc yuq\u01c3\u0101\u02can. \u029f\u0323\u01c3uknax\u0101\u02cad\u00eedj\u012bq\u01c3awe 346-5\n among they threw the fire. Cohoes people\n\n ye \u1ef5at\u00ee\u02ca y\u0113\u0142 s\u01c3\u0101x\u0323\u1d58. \u1d00t\u01c3\u0101\u02cat \u0142a\u0101\u02ca h\u1d00sduh\u00ee\u02cat\u00ee. An\n have raven hat. Back of it was their house. With it\n\n \u0101\u02ca\u1ef5eq awagu\u02cat. Aka\u02caoduwa\u1d00x y\u016b\u02cay\u0113\u0142. \u201cG\u0323\u0101,\u201d y\u016b\u02ca\u1ef5awaqa.\n down one went. He made noise of the raven. \u201cG\u0323\u0101,\u201d he said.\n\n \u1d00tc \u029f\u0113\u0142 w\u016bdj wududj\u0101\u02caq y\u0113\u0142 aka\u02ca\n That is why not each other (because) they killed raven on it\n\n wud\u016b\u02caax\u0113tc. \u1d00tcawe\u02ca a\u1ef5\u012b\u02catx yux\n always was heard. That is why from down in [the house] out\n\n wu\u02ca\u0142ig\u0323\u0101s\u01c3. Tc\u01c3u\u029fe\u02ca h\u00eetq\u01c3 wudu\u029f\u0323iy\u00ea\u02cax tc\u01c3\u016b \u1d00q\u01c3.\n they moved. Then houses they built right there.\n\nThis is what caused all the trouble. We are called Burnt-house people,\nbecause the timbers of that house caught fire and were burned, and for\nthis reason the people moved out of it and built other houses in the\nsame place. Afterward some of the Burnt-house people moved to this\nplace (Sitka). Because we are their descendants we are here also. They\ncontinue to be here because we occupy their places.\n\n \u1d00ta\u1ef5a\u02ca \u1d00t c\u016b\u02caw\u1d00n\u00ee. Y\u016b\u02cah\u00eet aq\u1d00\u02caxyed\u00ee\n This is what caused all the [trouble]. The house main beams\n\n wu\u0142q\u01c3\u0101\u02canetc. \u1d00\u02catcaya K\u0101\u02cagw\u1d00nt\u0101n y\u016b\u02cahaduwas\u0101k\u1d58. 346-10\n got on fire. This is why Burnt-house people we are called.\n\n Yuh\u00ee\u02cat q\u1d00\u02caxyed\u00ee kawug\u0101n\u0113\u02catc. \u1d00djawe\u02ca y\u016bx \u1d00t\n The house beams were burned. This is why out things\n\n ka\u02caoduwadj\u00ea\u0142. H\u00eetq\u01c3 ye \u1ef5aq\u0101\u02cawag\u00ea K\u1d00q\u01c3\u1d00nuw\u016b\u02caq\u01c3.\n they took. Houses (therefore) there are many at K\u1d00q\u01c3\u1d00nuw\u016b\u02ca.\n\n \u1d00txawe\u02ca y\u0101\u02cade a\u02cao\u0142ig\u0323\u0101s\u01c3.\n This is why to this place (i. e., Sitka) some moved.\n\n K\u0101\u02cagw\u1d00nt\u0101n y\u0101t wud\u016b\u02cawau. A\u1ef5\u00eede\u02ca\n Burnt-house people here lived. Their children (or descendants)\n\n qotu\u02casti\u1ef5\u012b\u02cadja\u1ef5a y\u0101q\u01c3 ye h\u0101\u02ca\u1ef5ate \u014dh\u0101\u02can ts\u01c3u. \u1d00tc\u0113\u02ca\u1ef5a\n because we are here thus we are we also. This is why\n\n \u1ef5\u012bd\u1d00\u02cat tc\u01c3u ye \u1ef5\u0101nagu\u02cat y\u0101\u02ca\u1ef5ed\u1d00t a-\u012bt\u0113\u02ca\n now still thus it goes on [because] now in place of them\n\n qotust\u0113\u1ef5\u012b\u02catc.\n we live.\n\nFOOTNOTES:\n\n[158] Cf. story 32.\n\n[159] At Cape Fairweather.\n\n[160] For songs composed regarding these experiences of Qak\u0113\u02caq\u01c3\u1d58t\u00ea, see\nsongs 2 and 3.\n\n[161] Said when one loses a good thing or refuses to take it.\n\n[162] \u201cUsually\u201d would be truer.\n\n\n105. STORY OF THE K\u00c2\u02caCK\u01c3E QOAN[163]\n\n\u0141t\u1d00xd\u1d00\u02cax was dead. He had a valuable copper, and he also had a dish\nnamed Ts\u01c3\u1d00n\u1d00t\u01c3\u016b\u02cak\u01c3. When he was dead they took his property out. Those\nof the house in which these people lived who obtained the dish got into\ntrouble over it. Whoever had a sister told her to go with him. \u201cLet us\ngo to some other place,\u201d he said. The people that went away were from\nthat side of the house from which the dish was taken away. They were\nsad on that account. Probably they numbered about forty. They said,\n\u201cLet us go straight for that mountain.\u201d Whoever had three brothers took\nthem along to carry things for him. After that they came out under the\nbrow of the big mountain. On the way they dressed themselves in their\nfine clothing, some in weasel-skin coats, some in marten-skin coats,\nand they wore hats also because they wanted to die wearing them. Not\nvery many came away. Many more stayed up there than came out. When\nthey got up to the foot of the mountain they came together to talk\nover where they should pass through. They came to a place where there\nwere many ground squirrels, which they clubbed. This is why it became\nfoggy. They lost one another in it, and some of them disappeared. It\nwas the fog that they got lost in. Then they let them (those who had\ndisappeared) go. After that they made good headway toward the place\nwhither they were bound. There appeared no place to get through. The\nmountain seemed to be very close to them.\n\n \u0141t\u1d00xd\u1d00\u02cax w\u016bna\u02ca. Adu\u02cadji ye \u1ef5\u1d00t\u00ee\u02ca yut\u00eenna\u02ca q\u01c3\u1d00\u0142its\u012b\u02can, qa\n \u0141t\u1d00xd\u1d00\u02cax was dead. His was a copper expensive, and\n\n yus\u01c3\u00ee\u02caq\u01c3 ts\u01c3u du\u02cadji ye \u1ef5\u1d00t\u00ee\u02ca Ts\u01c3\u1d00n\u1d00t\u01c3\u016b\u02cak\u01c3.\n the dish also he had [named] Ts\u01c3\u1d00n\u1d00t\u01c3\u016b\u02cak\u01c3.\n\n N\u1d00n\u0101\u02caawe du\u1d00\u02cadi d\u0101q ye udu\u02cadz\u00een\u00ee.\n When he was dead his things out they came to take.\n\n Yuq\u01c3\u1d00\u0142\u00eets\u012b\u02can\u00ee\u1ef5a yus\u01c3\u00ee\u02caq\u01c3 yu\u02ca\u1d00-adjide\u02ca \u1d00nudj\u00eex\u00ea\u02can \u029f\u0113q\u01c3\n Was expensive the dish the [side] that got it one [house]\n\n \u1d00n\u0113\u02ca\u0142 qoa\u02can\u00ee ayu\u02ca aayu\u02ca ad\u0101\u02cax wucka\u02caoduwax\u0323\u00ee\u029f\u01c3. \u0100d\u016b\u02cas\u1d00\n in people were those from it got into trouble. Whoever\n\n du\u029f\u0323\u0101\u02cak\u01c3 qodzite\u02ca \u1d00g\u0323\u0101ts\u0101\u02ca\u00eetc. \u201cGude\u02ca 347-5\n his sister had told her to go with him. \u201cTo some place\n\n n\u1d00x tu\u0101\u02cade tc\u1d00g\u016bde\u02cas\u1d00.\u201d Yu\u029f\u0113\u02caq\u01c3 h\u00eet ye qo-u\u02ca aya\u02ca\n away let us go thither.\u201d The one house people these\n\n ak\u0113\u02cakd\u1d00x ayu\u02ca \u0101\u02cawa\u0101t h\u0113\u02can\u1d00x \u0101de\u02ca y\u00ean\n from one side of that went away on the other side then there\n\n wucxen\u012b\u02catc yus\u01c3\u00ee\u02caq\u01c3. Q\u0101 tuwun\u016b\u02cag\u1d58 tcayu\u02ca ye\n was taken away the dish. And they were sorry because so\n\n at wun\u00ee\u02ca. Gu\u0142 daq\u01c3\u016b\u02candj\u00eenkad\u012b\u02can\u1d00x ayu\u02ca q\u014d\u02cawate, ye\n they did. Probably about forty those were thus\n\n q\u01c3a\u1ef5adoqa\u02ca, \u201cTc\u01c3a y\u016b\u02caca k\u0101\u02ca\u1ef5a\u1d00qg\u0323a\u0101\u02cad\u00ea.\u201d Ad\u016b\u02cas\u1d00\n they said, \u201cRight that mountain let us go to.\u201d Whoever\n\n duk\u012b\u02cak-h\u1d00s tc\u01c3u n\u1d00\u02cas\u01c3gen\u1d00x t\u012b\u02ca\u1ef5\u00ee \u029fe du\u02candaya\u1ef5\u00ee\n his brothers then three were then to carry for him\n\n n\u1d00st\u012b\u02catc. \u1d00txawe\u02ca d\u0101q n\u1d00x \u0101n\u1d00\u02cax aq\u01c3e\u1ef5\u012b\u02cat 347-10\n always took. After that out from from it below it\n\n \u0101\u02cawa\u1d00t y\u016b\u02caca \u029f\u0113n. Q\u0101 na\u1d00\u02cad\u00ee k\u01c3\u00eed\u0113\u02can y\u00ean\n they came to the mountain big. And going well there\n\n wudu\u02cadz\u00een\u00ee ax\u014d\u02caa d\u0101 k\u01c3ud\u1d00\u02cas\u01c3\n they prepared [their clothes] among them weasel coats\n\n ax\u014d\u02caa k\u01c3\u016bx-k\u01c3ud\u1d00\u02cas\u01c3. \u1d00t\u016b\u02cat\n among them marten coats. Wearing them\n\n qong\u0323\u1d00\u02can\u0101dayu s\u01c3\u0101x\u0323\u1d58 ts\u01c3u. Ad\u1d00\u02cax s\u00eete\u02ca weda\u02ca\n because they wanted to die, hats also. From it was away\n\n \u029f\u0113\u0142 ca\u1ef5a\u02caodaha a\u1ef5e\u02ca wut\u012b\u02ca\u1ef5ia. Y\u016b\u02cad\u1d00q k\u1d00 ca\u1ef5ad\u00eeh\u0113\u02can qo\u02caa\n not came away were many. Up there were many more than\n\n \u0101x d\u0101q \u016b\u02cawa\u1d00d\u00eea. Yuc\u0101\u02caq\u01c3a\u1ef5\u012bt\u01c3\n from it out they started to go. It to the foot of the mountain\n\n a\u0101\u02cadawe wucd\u0101\u02cat dun\u1d00\u02caq \u1d00da\u02cay\u016bq\u01c3 \u1d00du\u029f\u0323\u00ee\u1d00\u02catk\n when they got together they came about it began to talk\n\n \u1d00n\u1d00\u02cax a\u1ef5\u1d00\u02cak\u1d58gwa\u1d00t. Aawe\u02ca\n through what [place] they should go. In the place\n\n wududz\u00eet\u012b\u02can ye aokaga\u1ef5e ts\u1d00\u0142k \u029fe\n they came to find thus were many ground squirrels some of which\n\n aca\u02caodowax\u00eact. A\u1d00\u02casewe qak\u0101\u02ca kao\u0142\u00eegw\u1d00\u02cas\u01c3. \u029fe aq\u01c3\u1d00we\u02ca\n they clubbed. This is why a fog was made. Then there\n\n tsa wudj\u00eet\u0113\u02cax a\u1ef5a\u02caodu\u029f\u0323\u00eeg\u0323\u00ean. \u029fe gw\u00e2y\u1d00\u02ca\u0142 aq\u014d\u02cast\u00ea. 348-5\n right each other they missed. Then there was some gone.\n\n Y\u016b\u02caqog\u0323\u0101s\u01c3 t\u016b\u02caq\u01c3w\u1d00siyu qot w\u016b\u02ca\u0101t. \u029fe de h\u1d00s\n The fog in that it was they got lost. Then now they\n\n wudu\u029f\u0323\u00ee\u029f\u01c3\u012b\u02cat yuqog\u0323\u0101\u02cas\u01c3 t\u016bq\u01c3 qot h\u1d00s wuad\u012b\u02cadjayu. \u029fe\n let them go the fog into lost they because got. Then\n\n ade\u02ca de wudu\u029f\u0323\u00eets\u012b\u02can \u1ef5\u0101\u02can\u1d00\u1d00t. \u029f\u0113\u0142\n where to they made strong headway where theywere going. Not\n\n \u1d00n\u1d00\u02cax awug\u0323\u0101\u02caadi\u1ef5\u1d00 q\u014dst\u00ea\u02ca. Tc\u01c3ayu\u02ca \u029f\u012b\u02caya\n through it a place to go there was. Very close to them\n\n \u1d00\u02cas\u00eewe \u1d00tx dudj\u012b\u02cax.\n it was it appeared.\n\nBy and by they came to the very foot of the mountain. There was no\nplace where they could get through. But through the northern part of\nthe mountain passed a glacier, and they went up that way toward the\ntop. They thought that they were all going to die off when they reached\nthe top. They did not come to the highest summit of the mountain,\nhowever. Then they put on all of their best clothing for good. They\nstayed there perhaps five days. They were now going to start on singing\nthe song that they had sung when they left home. The morning of the day\nafter they started away. And they started the song they used to sing up\non Copper river. At that time they wore nose pins. When they were about\nto start from that place they put on weasel hats and coats. All mourned\ntogether over the friends they had left behind and over those who had\nbeen lost in the fog. When they were through mourning they arose and\nstarted off.\n\n Wanan\u012b\u02casawe q\u01c3\u0113\u02cag\u0323a y\u016b\u02cac\u0101 k\u01c3\u012b\u02ca\u1ef5\u012bt \u0101wa\u1d00\u02cat.\n At once truly the mountain to the foot of they came.\n\n \u029f\u0113\u0142 \u1d00n\u1d00\u02cax awug\u0323\u0101\u02caadi\u1ef5\u1d00 q\u014d\u02cast\u00ee. 348-10\n Not through it where they could get was.\n\n \u029f\u0113k\u01c3-\u1ef5\u1d00t\u012b\u02ca\u1ef5i\u1ef5\u1d00 ko\u02casaat in\u0101\u02can\u1d00x a an\u1d00\u02caxawe\n Where was no way to go through it\n\n s\u00eet\u01c3 w\u016bcu\u02ca. An\u1d00\u02caxawe \u1d00cak\u012b\u02ca ke\n an ice ridge (glacier) went over. That way toward top of it up\n\n \u0101wa\u1d00\u02cat. \u029fe k\u1d00k\u1d58gwan\u0101\u02caayu y\u016b\u02caq\u0101ttu wu\u1d00\u02cat\u00ee\n they went. Then they were going to die off they thought\n\n \u1d00cak\u012b\u02ca ke \u1d00\u0101\u02cat. \u029f\u0113\u0142 \u029f\u1d00x \u1d00c\u1d00k\u012b\u02ca\n toward top of the mountain up they went. Not very on top of it\n\n ke \u0101wu\u0101\u02cat ag\u0323\u0101\u02caawe. \u029f\u1d00x q\u01c3\u0113\u02cag\u0323a q\u0101\u02cana-\u1d00\u02cad\u00ee-n\u0101de\u1ef5e\u02ca\n up they got, however. Very truly all their best things\n\n wudu\u02cadz\u00een\u00ee. Gu\u0142 kidj\u00ee\u02cangiyu \u0101qo\u02cauxe. Awe\u02ca\n they put on. Probably for five days they stayed there. Then\n\n \u1d00k\u1d00\u02cat kaos\u00eed\u0101\u02cag\u0323ea c\u00ee awe\u02ca\n away from it (each other) they started when they went song that\n\n ak\u1d00\u02cat g\u0323onaye\u02ca \u1d00qgwa\u0101\u02cat. \u1d00tx q\u0113\u02canaa\n on it to start away they were going. After that day it was\n\n ts\u01c3ut\u0101\u02cadawe \u0101x g\u0323onaye\u02ca \u0101wa\u1d00\u02cat. \u029fe k\u0113\n next morning from it started they went. Then up\n\n kaod\u016bwac\u00ee\u02ca, Y\u016b\u02ca\u0113q-h\u0113\u02can\u00ee c\u0101kq\u01c3 q\u0101\u0142u\u02caq\u01c3 yet\u00ea\u02caxq\u01c3un.\n they started the song, Copper river up in they used to use.\n\n T\u1d00\u02caq\u01c3x\u00ea agaawe\u02catsa \u0142\u016b\u02can\u1d00x ke y\u0113 ka\u02caodudz\u00een\u012b.\n Nose pins at that time in their noses up thus they wore.\n\n \u0100x g\u0323onaye\u02ca \u1d00q\u1d58gwa\u1d00\u02cadi y\u016bd\u0101\u02ca s\u01c3\u0101x\u0323\u1d58 qa\n From it starting they were going the weasel hat and\n\n yuk\u01c3ud\u1d00\u02cas\u01c3. Ag\u0323\u0101awe\u02catsa q\u0101k\u1d00\u02caq\u01c3 y\u1d00x wudj\u00eex\u00ea\u02can 349-5\n coat [they put on]. At that time there like together\n\n tuwun\u016b\u02cak, yun\u1d00\u02caq awa\u0101\u02cade a qax\u014d\u02canq\u01c3\u00ee.\n they all mourned, behind these they left friends.\n\n Dad\u00ea\u02ca kaayu\u02ca qog\u0323\u0101\u02cas\u01c3 tuq\u01c3 qot wuade\u02ca adad\u0113\u02caayu. Y\u00ean\n And about those fog in were lost about them. There\n\n g\u0323\u0101x dust\u012b\u02ca awe\u02ca tsa \u0101x wud\u016b\u02cawan\u0101q. G\u0323onaye\u02ca\n mourning was then indeed from it they got up. Starting\n\n \u0101wa\u1d00\u02cat.\n they went.\n\nThe Athapascans did not know about the sea, and they called one another\ntogether. They said, \u201cWhat is that so very blue?\u201d They said, \u201cLet us\ngo down to it. We have saved ourselves,\u201d they said. Coming to the\nlower end of the glacier, they traveled very fast down to the sea.\nThey crossed a river boiling out from under the mountain and almost as\nlarge as Copper river. They went down to the sea alongside of the big\nriver. Afterward they stayed down there at the mouth of that river. The\nfirst thing they did there was to claim the big mountain [as a crest],\nbecause they were the first to pass through it. When winter began to\ncome on they built a house beside the river. They named it Mountain\nhouse because they had nearly lost their lives on that mountain. This\nis why they so named it. They stayed right there in that house, and the\nsettlement grew into a town.\n\n \u029f\u0113\u0142 wudusku\u02ca yu\u0113\u02ca\u029f\u01c3 qosti\u1ef5i\u1ef5e\u02ca y\u016b\u02cag\u0323onanatc. \u029fe\n Not knew the sea water there was the Athapascans. Then\n\n y\u1d00t\u012b\u02ca\u1ef5i \u1ef5\u0113q\u01c3 wudjx\u1d00\u02cand\u00ee w\u016bcduxo\u02cax. Ye\n there being there together they called. As follows\n\n wucd\u0101\u02ca\u1ef5\u1d00doqa, \u201cD\u0101sayu\u02ca \u029f\u1d00x ye s\u01c3u y\u1d00x \u1ef5at\u00ee\u02ca. K\u01c3e 349-10\n they said, \u201cWhat is it very so blue like is? Well\n\n y\u00ean k\u1d00x dusn\u016b\u02cak\u1d58,\u201d \u029fe y\u016bqoy\u0101\u02cawaqa.\n there out to we go,\u201d then they said.\n\n \u201cD\u00ea cwutudz\u00een\u0113\u02cax,\u201d ye wucd\u0101\u02ca\u1ef5\u1d00doqa.\n \u201cNow we have saved ourselves,\u201d so they said to one another.\n\n Yus\u00ee\u02cat\u01c3q\u1d00n\u1d00x \u0113q n\u1d00x aya\u02ca\u1d00g\u0323a\u0101\u02cat ay\u1d00\u02caxawe\n From the glacier beach [at lower end] on and below it like it\n\n \u029fe \u029f\u0101k\u1d58 awa\u0101\u02cat yu\u0113\u02ca\u029f\u01c3 y\u0101\u02caxd\u00ea. \u029fe \u1d00k\u0101\u02can\u1d00x\n very fast they went the sea water down to. Then across it\n\n \u1ef5\u0101\u02cawa\u0101t yuh\u012b\u02can \u029f\u0113n yuca\u02ca ta\u1ef5in\u1d00\u02cax wuduwaqo\u02caq,\n they got a river large a mountain from underneath was boiling,\n\n \u029f\u0113\u0142 una\u0142a\u02ca \u0112q-h\u012b\u02can\u00ee y\u1d00x qog\u0323\u0113\u02ca\u1ef5\u00ee. \u029fe \u0113\u029f\u01c3\n not (scarcely) Copperriver like was larger. Then se water\n\n y\u0101\u02caxe \u1ef5a\u0101\u02cawa\u0101t weh\u012b\u02can \u029f\u0113n y\u0101\u02caxn\u1d00x. \u1d00txawe\u02ca \u029fe 349-15\n down to they came the river big alongside. After it then\n\n \u0101\u02ca\u1ef5\u0113q uwate\u02ca weh\u012b\u02can y\u0101x. Tc\u01c3u\u029fe\u02ca\n down there they stayed the river at mouth of. Then\n\n qa\u1d00\u02cad\u00eex wusite\u02ca y\u016b\u02caca \u029f\u0113n cuq\u01c3\u0101\u02can\u1d00x \u1d00d\u0101\u02cat\n the first thing they did the mountain big (to claim) on it\n\n \u0101\u02cawu\u1d00d\u012b\u02cadjayu. T\u0101\u02cak\u1d58d\u00ea. \u1ef5akog\u0323waha\u02caawe\n because they were the first who came. Winter when it began to be\n\n h\u00eet wudu\u029f\u0323\u00eey\u1d00\u02cax yuh\u012b\u02can y\u0101xq\u01c3we wudu\u029f\u0323iy\u1d00\u02caxe. H\u00eet\n house they made the river alongside they made. House\n\n \u1ef5a\u02caoduwasa c\u0101 h\u00eet ak\u0101\u1ef5\u00ee\u02cax q\u014dn\u1d00\u02cax sat\u012b\u1ef5\u012b\u02can.\n they named Mountain house about it they nearly lost their lives.\n\n \u1d00tcawe\u02ca ye w\u016bd\u016bwasa\u02ca. \u029fede\u02ca tc\u01c3\u1d00 a\u1ef5\u0113\u02caq\n This is why so they named it. There right down in it\n\n uwate\u02ca. \u029fe \u0101nx wus\u00eete\u02ca.\n they stayed. Then town become it was.\n\n Then the C\u0101\u02cad\u1d00d\u016bx\u2060[164] grew strong. They were the ones who built\nMountain house. After they had been there ten years one person began\nliving away from town in order to make the frame of a skin boat.\n\n C\u0101\u02cad\u1d00d\u016bx-h\u1d00s wu\u0142\u00eets\u012b\u02can. H\u1d00sdjaw\u0113\u02ca h\u1d00s 350-5\n The C\u0101\u02cad\u1d00d\u016bx (pl.) grew strong. It was they they\n\n awu\u02ca\u0142\u00eey\u1d00x weCah\u00ee\u02cat. Dj\u00ee\u02cank\u0101t t\u0101k a\u1ef5\u0113\u02ca h\u1d00s nati\u02ca\n built Mountain house. Ten years in it they were\n\n awe\u02ca \u029f\u0113q\u01c3 at\u012b\u02ca\u1ef5ia d\u0101k a\u1ef5a\u02caod\u00eeh\u1d00n\n when one being (person) out started to live by himself\n\n dj\u1d00qo\u02cax \u1d00tux\u0323\u0101\u02cag\u00ee ye agoxs\u1d00n\u00ee\u02ca.\n skin boat frame of it so he was going to fix.\n\nA woman named K\u01c3w\u00e2d\u0113\u02ca\u0142t\u1d00 reared a young sea gull. The sea gull did not\ngrow large. All at once she did something to it that made it grow as\nlarge as an eagle. It began to grow big. Now it was almost as large as\na house. When it got large she wanted to take it among her playmates.\nHer brothers, however, wanted to kill it. When she was playing with it\nthe sea gull swam out of the mouth of the river. She also disappeared.\nShe started after it. They used the song that they came out with over\nher. The song is a hard one, having all kinds of notes.\n\n K\u01c3w\u00e2d\u0113\u02ca\u0142t\u1d00 hutcawe\u02ca aosiw\u1d00\u02cat yuk\u0113\u02ca\u029f\u0323adi \u1ef5\u1d00\u02cat\u00ee. \u029f\u0113\u0142\n K\u01c3w\u00e2d\u0113\u02ca\u0142t\u1d00 it was she who reared a sea gull young. Not\n\n u\u0142g\u0113\u02cax k\u0113\u02ca\u029f\u0323ad\u00ee. W\u0101\u02cas\u1d00qc\u016b\u02cayu aos\u00ee\u02can\u00ee desgwa\u02catc tc\u0101k\u01c3\n got big sea gull. What all at once she did already eagle\n\n ay\u1d00\u02cax \u1ef5akun\u1d00\u0142g\u0323\u00ea\u02can. Desgw\u1d00\u02catc a\u029f\u0113\u02canx s\u00eet\u00ee\u02ca 350-10\n like it it began to be as big as. Already it became large\n\n gu\u0142 y\u016b\u02cah\u00eet y\u0101\u02can\u1d00x \u1ef5akun\u1d00\u0142g\u0323\u00ea\u02can. Desgw\u1d00\u02catc \u029fa \u0142ig\u0323e\u02ca\n almost a house like was as big as. Already then got large\n\n yuk\u0113\u02ca\u029f\u0323ad\u00ee qos\u016bk\u01c3x\u014d\u02cad\u00ea \u1d00qs\u1d00nu\u02caktc.\n the sea gull among her playmates she would always take it.\n\n Du\u012b\u02cak\u01c3-h\u1d00stc qo\u02caa g\u0323\u1d00dj\u0101\u02cag\u0323et h\u1d00s a\u1ef5ahe\u02ca. \u0100n\n Her brothers, however, to kill it they wanted. With it\n\n wuade\u02caayu kos\u00eek\u01c3\u014d\u02cad\u00eat\u012bt \u016b\u02cad\u0101kuwaho\u02ca\n when she was playing out of the mouth of the river swam\n\n yuk\u0113\u02ca\u029f\u0323\u1d00d\u00ee. Hu ts\u01c3u \u029fe ay\u1d00\u02cax w\u016bna\u02ca \u1d00txawe\u02ca du\u012btic\u00ee\u1ef5\u00ee\u02ca\n the sea gull. She also then out went afterward after it\n\n ka\u02caodz\u00eete. K\u00eetcd\u0101\u02cac\u00ee\u1ef5\u00ee\u02cax s\u00eet\u00ee\u02ca\n started to go. Beginning song they did\n\n y\u016b\u02caak\u1d00t-d\u0101k-\u0101\u02cawa\u1d00d\u00ee a. Y\u0101\u02can\u1d00x \u0142\u1d00ts\u012b\u02canden yucu\u02cak\n the one they came out with. The song is a hard one\n\n du\u0142xo\u02caxgunutc.\n having all kinds of notes.\n\nThen the man sent off six of his nephews. He told them to go along\nshore in the canoe he had made, to search for people. When the weather\nwas very good they started off. They came down this way to a place\nopposite Yakutat. There they discovered eulachon and a fish called\nk\u01c3\u0101\u02cag\u1d00n. These were in a creek. They put a small net into it to catch\nthe eulachon, and they put the k\u01c3\u0101\u02cag\u1d00n into a small cooking basket\nwhile they were still alive. They offended them, however, by laughing\nat them. Just as day broke they started off. When they got out on the\nsea there came up a south wind, so that they could not go anywhere.\nThey came right back to their starting point, and their skin canoe was\nbroken. One of them went under it and was killed. They stayed there.\nProbably they were there for twenty-one days. Then the weather became\nfair. Meanwhile they lived upon k\u01c3\u0101\u02cag\u1d00n and eulachon. When it was good\nweather they again started off.\n\n \u029fe d\u016bc\u016b\u02can\u1d00x duq\u0113\u02ca\u0142k\u01c3\u00ee-h\u1d00s \u1d00k\u0101\u02caw\u1d00na. Qongac\u012b\u02cat yudjaqo\u02cax\n Then six [of] his nephews he sent. He told them the canoe\n\n \u1ef5\u00eet yu-y\u00ean-ao\u0142\u00eey\u1d00\u02cax\u00ea \u0142\u012bng\u00ee\u02catg\u0323aayu\u02ca h\u1d00s qoggwac\u00ee\u02ca.\n in the [canoe] he had made for people they should hunt.\n\n \u029f\u1d00x w\u00e2 qoguk\u01c3\u0113\u02casawe g\u0323onaye\u02ca h\u1d00s 351-5\n Very when it got to be good weather started they\n\n uwaqo\u02cax. H\u0101n\u0101\u02ca\u1ef5\u00eenad\u00ea\u02ca yat\u01c3\u0101\u02cak ye\n went off. Coming down this way they came to a place thus\n\n dowas\u0101\u02cak\u1d58 Y\u0101\u02cak\u1d58d\u0101t kik\u1d00\u02ca. An\u1d00\u02caxawe y\u00ean h\u1d00s uwaqo\u02cax.\n called Yakutat to. After that there they came.\n\n \u1d00q\u01c3awe\u02ca ak\u1d00\u02cax h\u1d00s q\u014dwac\u00ee\u02ca wes\u0101\u02cak\n At it in it they discovered eulachon\n\n k\u01c3\u0101\u02cag\u1d00n ts\u01c3u. H\u012bn \u1ef5\u00eekt \u1ef5a\u02caos\u00eea.\n (and a fish called k\u01c3\u0101\u02cag\u1d00n) also. Creek down in there were.\n\n K\u0101t ye h\u1d00s aos\u00ee\u02can\u00ee yus\u0101\u02cak an h\u1d00s\n In it thus they put [a small net] eulachon with it them\n\n agust\u0101\u02cakt. K\u1d00k\u1d58 k\u1d00\u02caq\u01c3awe y\u00ean h\u1d00s ao\u0142\u00eex\u0323\u1d00\u02can\n to catch. Small cooking basket into there they put\n\n tc\u01c3u k\u0101\u02cawusx\u0101\u02cade yuk\u01c3\u0101\u02cag\u1d00n. Aawe\u02ca \u1d00xg\u0323\u1d00na h\u1d00s\n still they were alive the k\u01c3\u0101\u02cag\u1d00n. This was the thing they\n\n kao\u029f\u0323\u00eeg\u0323\u1d00\u02cat h\u1d00s \u1d00\u02cacug\u0323\u014dtc. 351-10\n said something wrong to [because] they were laughing at it.\n\n Tc\u01c3uye\u02ca koti\u1ef5e\u02caawe h\u1d00s \u1d00t wux\u0323\u016b\u02can. \u029fe\n Just as day was breaking they started off. Then\n\n dek\u012b\u02cad\u0101k h\u1d00s n\u1d00q\u014d\u02caxo a\u1ef5a\u02caod\u00eeti d\u1d00\u02caqd\u00ee\n out on the sea they got (when) there came up\n\n k\u1d00s\u0101\u02can\u1d00x. \u029f\u0113\u0142 gud\u0113\u02cas\u1d00 h\u1d00s wuqo\u02cax. Tc\u01c3\u1d00\n a wind from the south. Not anywhere they went. Right\n\n \u0101\u02can\u1d00x y\u00ean h\u1d00s uwaqo\u02cax.\n back to [their starting point] there they came.\n\n H\u1d00sdu-djaqo\u02cax-\u1ef5ago k\u0101waw\u1d00\u02ca\u029f\u01c3. \u029f\u0113\u02can\u1d00x yat\u012b\u02ca\u1ef5ia\n Their skin canoe was broken. One of them there was\n\n djaqo\u02cax ta\u1ef5\u0113\u02cax wudz\u00eeg\u012b\u02cat. W\u016bna\u02ca. \u029fe \u0101 h\u1d00s\n the skin canoe under went. He was dead. There they\n\n \u1ef5awas\u00ee\u02cakde. Gu\u0142 \u029feq\u0101\u02cayegeye q\u1d00 \u029f\u0113q\u01c3 a\u1ef5\u00ee\u02cas\n stayed. Probably twenty [days] and one for it\n\n wute\u02ca. Y\u0101\u02caq\u01c3awe h\u1d00sduk\u0101\u02ca awad\u0101\u02caq.\n they stayed. There on them it became good weather.\n\n K\u01c3\u0101g\u1d00\u02canawe \u1d00k\u0101\u02ca h\u1d00s ka\u02caodz\u00eete q\u1d00 s\u0101k. H\u1d00\u02casduk\u0101\u02ca\n K\u01c3\u0101g\u1d00\u02can it was on it they lived and eulachon. On them\n\n \u1d00nad\u0101\u02caqawe ts\u01c3u g\u0323o\u02cana ac\u0101\u02ca\u1ef5adax d\u0101k h\u1d00s\n when it was good weather again started from there out they\n\n uwaqo\u02cax.\n went.\n\nAt that time the people got over to Yakutat. There were many people in\nthe town, some called Kosk\u01c3\u0113\u02cad\u00ee, some \u029f\u01c3uq\u01c3oe\u02cad\u00ee, who refused to let\nthem remain, though they told them truly how they had come out from\nbehind the mountain. They were there for some time. Then they started\nback to their own place. They came again to the place where their canoe\nhad been broken and remained there for one night. Again they went out.\nThey spent the night in their canoe. Then they came ashore. When they\nreached the foot of the big mountain they were told that a little girl\nhad been given the name of the woman who followed the sea gull out.\n\n Tc\u01c3a\u02ca ag\u0323\u0101\u02caawe ts\u01c3\u1d00as a\u1ef5\u0101\u02cawa\u029f\u0101k Yak\u1d58d\u0101\u02cat. A\u029f\u0113\u02can \u0101nq\u0113\u02can\u00ee\n At that time only they got over to Yakutat. Many people\n\n g\u0323\u00e2\u02caya ay\u0113\u02ca \u1ef5at\u00ee\u02ca y\u016b\u02ca\u0101n, Kosk\u01c3\u0113\u02cad\u00ee y\u016b\u02caadowas\u0101k,\n in it were the town Kosk\u01c3\u0113\u02cad\u00ee some were called,\n\n \u029f\u01c3\u016bq\u01c3oe\u02cad\u00ee y\u016b\u02caadowasak. \u1d00x h\u1d00s 352-5\n \u029f\u01c3\u016bq\u01c3oe\u02cad\u00ee some were called. From it they\n\n ka\u02caodudj\u00eek\u01c3\u1d00n djus\u016b\u02cag\u0323a. Tc\u01c3a ay\u00ea\u02cax h\u1d00s \u1d00k\u1d00n\u012b\u02cak\n refused to let them stay there. Right like it they told\n\n yucat\u01c3\u0113\u02can\u1d00x d\u0101k h\u1d00s w\u016b\u02caade. \u0100\u02ca h\u1d00sta \u0101s\n from behind the mountain out they had come.\n\n tc\u01c3\u0101k\u1d58 aye\u02ca h\u1d00s wut\u00ea\u02ca. Y\u0101\u02caq\u01c3awe ts\u01c3u qo\u02caxde h\u1d00s\n Some time there they were. To their place again going they\n\n \u1d00t wudix\u0323\u016b\u02can. Ts\u01c3u we\u02ca\u1d00q\u01c3 h\u1d00sduy\u0101\u02cago kawuw\u00e2\u02ca\u029f\u01c3 y\u0113\u02can\u1d00xawe\n started. Again at it their canoe was broken at it\n\n y\u00ean h\u1d00s uwaqo\u02cax. \u029f\u0113q\u01c3 h\u1d00s uwaxe\u02ca. \u1d00txawe\u02ca\n there they came. One [night] they stayed there. From it\n\n ts\u01c3u d\u0101k h\u1d00s uwaqo\u02cax. Y\u0101k\u1d58 k\u0101 h\u1d00s uwaxe\u02ca. \u1d00txawe\u02ca\n again out they went. Canoe on they stayed. After it\n\n ts\u0101s \u1d00\u02can\u1d00x y\u00ean h\u1d00s uwaqo\u02cax. \u1d00t h\u1d00s 352-10\n (ashore at it) there they came. At it they\n\n q\u014d\u02caxawe y\u016b\u02caca \u029f\u0113n s\u0113\u1ef5\u00ee\u02ca ye h\u1d00s du\u012b\u02can\n came (when) the mountain big at the foot of so to them\n\n k\u1d00dun\u012b\u02cak yuk\u0113\u02ca\u029f\u0323ad\u00ee d\u0101k \u1d00c\u016b\u02ca\u1ef5awus h\u016b\u02cawua de ka\u1ef5a\u02caoduwasa\n they told the seagull out followed after her was named\n\n ca \u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d58.\n [another] woman small.\n\nThis little girl went out to dig roots and dug up a red thing. The\nthing she dug up was quite long. So they made this into a dish like\nthe one that had been taken away from them. After this dish had been\nfinished they beat the drums for the girl who had followed out the\nsea gull. At that time a song was composed in remembrance of her. The\npeople remained there one year after the six men had gotten back.\nThen the ninth month was beginning to come on. At that time a skin\ncanoe came in sight from the direction of Copper river. It was bound\nsouthward. The people were called in, and they came ashore there. These\nwere K\u0101\u02cagw\u1d00nt\u0101n from the mouth of Copper river. They called them into\nthe house and gave them food.\n\n Y\u1d00q\u01c3 x\u0101t \u0142\u1d00s\u01c3\u0113\u02ca\u029f\u01c3 wug\u016b\u02cade y\u016b\u02caca \u1d00t-k\u01c3\u1d00\u02catsk\u01c3\u1d58\n There roots of trees to scratch up went out the little girl\n\n q\u01c3\u0101n\u1d00\u02cax-y\u0101t\u012b\u02ca\u1ef5i\u1d00t ke aka\u02caos\u00eeha. Ye\u02caawa kuw\u0101\u02cat\u01c3\u1d00\n red thing up dug. It was quite long\n\n y\u016b-ke-aka\u02caos\u00eeha\u02ca\u1ef5e-\u1d00t. \u029fayu\u02ca yu-q\u0101dj\u012b\u02catx-\n the thing she dug up. Then the thing that was\n\n wudut\u0101\u02canea \u029fe ay\u1d00\u02caxawe wudu\u029f\u0323iy\u1d00\u02cax yus\u01c3\u00ee\u02caq\u01c3.\n taken away from them then like it was made the dish.\n\n \u1d00txawe\u02ca y\u00ean wududz\u00eeni\u02ca yus\u01c3\u00ee\u02caq\u01c3 du-it\u012b\u02caq\u01c3awe g\u0101\u02cawu\n After it there came to be finished the dish for her drums\n\n duwat\u0101\u02can wek\u0113\u02ca\u029f\u0323\u1d00d\u00ee d\u0101k \u1d00c\u016b\u02ca\u1ef5awus h\u016b\u02cawu a. \u1d00g\u0323\u0101\u02caawe\n were beaten the sea gull out followed she did. At that time\n\n du\u012b\u02cat c\u00ee\u1ef5\u00ee\u02ca ka\u02caodz\u00eete. \u1d00q\u01c3 ts\u01c3u t\u0101k\u1d58 qak\u0101\u02cay\u1d00n\n for her a song was given. There also year there\n\n uwate\u02ca yu\u0101\u02caqo h\u1d00s wud\u00eeqo\u02caxa\u1ef5\u1d00. \u1d00d\u1d00\u02cax\n they stayed [after] to the place they got back. After that\n\n y\u1d00x \u1ef5\u0101\u02caqogwaha gucu\u02cak aayu\u02ca yud\u00ee\u02cas.\n like was beginning to come ninth it was the month.\n\n Y\u0101\u02caq\u01c3awe wududz\u00eet\u012b\u02can djaqo\u02cax y\u016b\u02ca\u0112q-h\u012b\u02can\u00ee 353-5\n At that time came to be seen skin canoe Copper river\n\n \u1ef5\u00eenan\u1d00\u02cax. H\u0101t uwaqo\u02cax. \u0100\u02cawe \u029fe\u1ef5\u00ee\u02cande\n from the direction of. This way came. Then ashore\n\n wuduwax\u014d\u02cax \u029fe k\u0101g\u0323a\u1ef5\u0101\u02can\u1d00x y\u00ean uwaqo\u02cax. X\u1d00tc\n they were called and toward it there they came. These\n\n K\u0101\u02cagw\u1d00nt\u0101n \u1d00\u02caseyu yu\u0113\u02caq-h\u012b\u02can\u00ee w\u1d00td\u1d00\u02cax a.\n Burnt-house people were Copper river from the mouth of were.\n\n N\u0113\u0142de\u02ca wuduwaxo\u02cax. H\u1d00\u02casduq\u01c3w\u0113x \u1d00t\n Into the house they called them. Their mouths things\n\n wud\u016b\u02cawate.\n they put into.\n\nAfter they had fed them six brothers went hunting with dogs, and the\nyoungest killed nothing. They always put up a great quantity of food,\nand carried it around with them. By and by all rushed after mountain\nsheep on top of the mountains. Their brother-in-law also went along\nwith them. One of them (the youngest) in chasing the mountain sheep\nwent astray in front of a cliff. It was toward evening. He was shaking\nall over. When it was almost evening the mountain sheep rushed toward\nhim. Their leader went to him and took him on its horns. It ran away\nwith him and made him stand up on a place to one side. Then the people\nstarted down. They went down without hunting any more. When they got\ndown on the beach they started home for Yakutat.\n\n H\u1d00\u02casduq\u01c3w\u0113x \u1d00t n\u1d00dut\u012b\u02ca we\u029feduc\u016b\u02can\u1d00x \u1ef5\u1d00t\u012b\u1ef5\u00ee\u02ca\n Their mouths things they put into six were\n\n wudjk\u00eek\u01c3\u00ee\u1ef5\u00ea\u02can k\u0113\u029f t\u00een h\u1d00s wu\u0101\u02cat. Kek\u01c3ea\u02caawe \u029f\u0113\u0142\n the brothers dogs with they went. The youngest not\n\n \u1d00dudj\u1d00\u02caq. W\u016b\u02cay\u00ean h\u1d00s ao\u0142\u00eedj\u1d00\u02caq. 353-10\n killed anything. Lots of food they killed [and prepared.]\n\n Wuck\u0113\u02cat h\u1d00s uday\u0101\u02ca\u00eetc. Awe\u02ca\n With themselves they always carried it around. And\n\n dj\u00ea\u02canwu h\u1d00s a\u02cao\u0142\u00eeq\u01c3\u00ea\u029f\u01c3 c\u0101y\u1d00\u02caq\u01c3. \u029fe\n mountain sheep they rushed on top of the mountains. And\n\n n\u1d00x yat\u012b\u02ca\u1ef5\u00ee h\u1d00sduk\u0101\u02can\u00ee ts\u01c3u h\u1d00sdu\u012b\u02can wu\u0101\u02cat.\n from them there was their brother-in-law also with them went.\n\n Awe\u02ca q\u00e2q duwagu\u02cat g\u00ee\u029f\u01c3 \u1ef5\u00eeq\u01c3 dj\u00ea\u02canwu \u00eetq\u01c3.\n And astray one went cliff in front of mountain sheep after.\n\n X\u0323\u0101\u02cana ayu\u02ca ye w\u016b\u02can\u00ee. \u0141dak\u1d00\u02cat \u1ef5\u00ee ye\u02cakuda\u0142 kaod\u00een\u1d00\u02cat.\n Evening that so it was toward. All he was shaking.\n\n \u029f\u1d00x x\u0323\u0101\u02canaawe \u1d00\u02can\u1d00x \u0101t \u0142\u016bwag\u0323u\u02caq yudj\u00ea\u02canwu.\n Very near evening to him ran toward the mountain sheep.\n\n Y\u016b\u02caa\u00eetq\u01c3 ye wun\u012b\u1ef5\u00ee\u02ca cu\u02caq\u01c3waa-i\u02cadjawe c\u012b\u02cat c\u0101wax\u0323\u00ee\u02cat\u029f\n To those so it was like the leader to him went\n\n duced\u00een\u0101\u02cax wu\u0142\u00eex\u0323\u0101\u02cat\u01c3. Tc\u01c3u\u029fe\u02ca awe\u02ca \u1d00c\u012b\u02can\n [and] on his horns took him. Then it was with him\n\n wudj\u00eex\u0323\u012b\u02cax\u0323 \u029fe \u029f\u01c3\u0101\u02caden\u1ef5ak\u1d00\u02caq\u01c3awe \u1d00\u02cacdjiwan\u1d00\u02caq. \u1d00txawe\u02ca\n it ran and at a side place let him stand up. After that\n\n \u029fe \u1ef5\u00ee\u02cande h\u1d00s wu\u0101\u02cat. \u029f\u0113\u0142 \u1d00t n\u1d00ti\u02ca y\u1d00x h\u1d00s \u1ef5aodah\u016b\u02can.\n then homeward they went. Not things were like they\n\n \u1ef4\u0113k h\u1d00s \u0101\u02cadawe h\u1d00s \u1d00t k\u0101wana\u02ca\n hunted. Down they came [when] they to it started home\n\n Yak\u1d58d\u0101\u02catd\u00ea.\n to Yakutat.\n\nNow the six brothers started on a journey for the place whence they had\nall come out. Their uncle told them to go back for a copper plate which\nwas in a valley called \u0141tax\u0113\u02can, leading down to Copper river. They did\nnot want to leave it there because it was valuable. When the people\nfirst came out, it took them forty days and nights, but the young men\ntook only twenty days and nights. They got back among their friends.\nWhen they came among their friends again these wept with them and did\nnot want them to return. But after they had stayed there for some time\nthey went to the valley where was the copper plate. Since they had left\ntheir friends no one had been to the valley. The real owner of it, too,\nwas dead. They reached the opposite side of that valley. When they got\nthere they saw the copper, which was very long. It also had eyes and\nhands. The copper was pointing its hands in the direction whither its\nfriends had gone. They cut it in two in the middle and took it apart.\nThen all six of them carried it. Their friends did not bother them\nabout it at all. They started back. Again they traveled for twenty\ndays, and came down to the ocean once more.\n\n \u029fe duc\u016b\u02can\u1d00x-h\u1d00s de yu-wudjk\u00eek\u01c3\u00ee\u1ef5\u00ea\u02can ko h\u1d00s 354-5\n Then the six now the brothers they\n\n wu\u02cade\u1d00t y\u016b\u02caax d\u0101k h\u1d00s wusd\u0101\u02cag\u0323eyed\u00ee.\n started [to the place] from it out they had come out.\n\n H\u1d00sduk\u0101\u02caktcawe qox h\u1d00s k\u0101waqa\u02ca \u0112q-h\u012b\u02can\u00ee\n Their uncle it was to go back them told Copper river\n\n k\u1d00tq\u01c3at\u1d00\u02can \u0141tax\u0113\u02can y\u016b\u02ca\u0113q a\u1ef5\u0113\u02ca\u1ef5at\u00ee.\n leading into [a valley called \u0141tax\u0113\u02can] a copper was.\n\n \u1d00q\u1d00\u02caxayu q\u01c3\u1d00\u0142atsin\u012b\u02catcayu \u029f\u0113\u0142 h\u1d00\u02casdutu w\u0101\u02cauc gu h\u1d00s\n Because it was expensive not their minds wanted there they\n\n \u1d00tc\u016b\u02cawun\u0101g\u0323e\u02ca. Daq\u01c3\u016b\u02can-dj\u00ee\u02cank\u0101t h\u1d00s uwaxe\u02ca\n should leave it. Forty [days and nights] they camped\n\n c\u016b\u02caq\u01c3wa d\u0101k h\u1d00s g\u1d00sad\u0101\u02caq. Y\u016bk\u01c3\u00ees\u0101\u02can\u00ee \u029f\u0113qa\u02ca h\u1d00s\n when first out they came. The young men twenty they\n\n uwaxe\u02ca. H\u1d00s qo\u02caa \u1d00t h\u1d00s uwa\u1d00\u02cat h\u1d00sdux\u014d\u02canq\u01c3\u00ee 354-10\n camped. They however to it they came their friends\n\n x\u014dt. Ya h\u1d00s wududj\u00eeg\u00ea\u02ca \u1d00t h\u1d00s \u0101t\n among. They not wanting them to come away there they got\n\n h\u1d00sdux\u014d\u02canq\u01c3\u00ee x\u014d, h\u1d00sdu\u012b\u02can g\u0323\u1d00\u02caxduste. \u029f\u0113\u0142 qox d\u00ea \u1ef5e\n their friends among, with them they wept. Not back to so\n\n h\u1d00s \u0101\u02cadoha. Tc\u01c3\u0101k\u1d58 ay\u0113\u02casnati awe\u02ca tc\u01c3\u0101k\u1d58 y\u016b\u02ca\u0113q\n they wanted. A long time they stayed when far the copper\n\n ayiye\u02cayati\u1ef5\u00ee c\u0101n\u1d00\u02caxde h\u1d00s wu\u0101\u02cat. Tc\u01c3ayu\u02ca d\u1d00\u02cakd\u00ea\n was to the valley they went. No one out\n\n wu\u02cas\u00eedag\u0323\u00ea\u02caa h\u1d00sdux\u014d\u02canq\u01c3\u00ee y\u1d00\u02caxawe \u029f\u0113\u0142 \u1d00x \u1ef5\u0101\u02cauguttc\n went their friends from the time not from had ever been\n\n y\u016b\u02cac\u0101n\u1d00x. \u1d00ts\u01c3\u0101\u02cat\u00ee\u1ef5\u012b\u1ef5\u00ee ts\u01c3u w\u016b\u02cana. \u1d00t h\u1d00s\n [to] the valley. The real owner of it also was dead. To it they\n\n uwa\u1d00\u02cat wec\u0101n\u1d00\u02cax k\u012bk\u1d00\u02ca. \u1d00t h\u1d00s \u0101\u02cadayu 354-15\n came the valley opposite side of. To it they got when\n\n h\u1d00s a\u02caos\u00eet\u0113n y\u016b\u02ca\u0113q. Day\u0113\u02cakuw\u0101t. Ke\n they saw the copper. It was very long Up\n\n k\u0101\u02cawaa duw\u0101\u02caq \u0101\u02cawu dudj\u012b\u02can ts\u01c3u. \u0100\u02cawu a\n it grew (very long) its eyes it had its hands also. The place\n\n y\u016bd\u014dx\u014d\u02canq\u01c3\u00ee ade wuade\u02caya \u1ef5\u00eenade\u02caawe ke djiu\u0142\u00eets\u1d00\u02caq\n its friends to it went down toward up pointed its hands\n\n y\u016b\u02ca\u0113q. A\u1ef5\u00ee\u02can k\u1d00t\u01c3\u016b\u02catq\u01c3awe \u0101x h\u1d00s \u0101wax\u0323\u1d00\u02cac. \u029fe\n the copper. Right down in the middle apart they cut it. Then\n\n h\u1d00s \u1d00k\u0101\u02cawat\u012b w\u016b\u02cacd\u1d00x. Tc\u01c3u\u029fe\u02ca duc\u016b\u02can\u1d00x-h\u1d00s t\u012b\u1ef5\u012b\u02caawe h\u1d00s\n they took it apart. Then all six of them were they\n\n \u0101\u02cawaya. \u029f\u0113\u0142 h\u1d00sdud\u0101\u02cat \u02ca\u1d00t qo\u02cawust\u00ee h\u1d00\u02casduxonq\u01c3etc 355-5\n carried. Not to them anything did their friends\n\n ts\u01c3u. \u029fe qo\u02caxde d\u0113 h\u1d00s \u1d00t wud\u00eex\u0323\u016b\u02can. \u029feq\u0101\u02ca\n also. Then back now they started. Twenty [days]\n\n h\u1d00s \u016bwaxe\u02ca ts\u01c3u. \u1d00txawe\u02ca we\u0113\u02ca\u029f\u01c3 k\u1d00q\u01c3 y\u0101 h\u1d00s wu\u0101\u02cat.\n they were again from it the sea to these they got.\n\nAt that time all the people started for Yakutat. They started off with\nthe copper that the six men had brought out. Again they came out to\nthe place where their canoe had been broken up. They camped there one\nnight. From there they started across to Yakutat. They came ashore\nthere. Then the people did not want to have them there. The Kosk\u01c3\u0113\u02cad\u00ee\ndid not want to let them stay. They discovered Duqdan\u0113\u02cak\u1d58 (one of\nthe new arrivals) coming from a small stream called K\u00e2ck\u01c3 with some\nhumpbacks he had speared. When the Kosk\u01c3\u0113\u02cad\u00ee saw him coming with a\nstring of humpbacks they cut the string on which they were hung. They\nalso broke his spear. Then the people were grieved over what had been\ndone to him. They called one another together about it and thought it\nbest to buy the place and pay for it once for all. So they bought the\nplace. The six brothers were the ones who got it. They bought it for\nthe copper plate, which was worth ten slaves, and sent the Kosk\u01c3\u0113\u02cad\u00ee\naway. Afterward things were compared to the six Athapascan brothers\n[because they were very fast runners]. They stayed here probably twenty\nyears. Meanwhile the Kosk\u01c3\u0113\u02cad\u00ee and \u029f\u01c3uq\u01c3oe\u02cad\u00ee left the place. They were\nthe only ones there. There were no other Athapascans at that place.\n\n Ag\u0323\u0101\u02caawetsa n\u0101q\u01c3 ka\u02caodowana Y\u0101k\u1d58d\u0101\u02cat d\u00ea. \u029fe \u1d00t\n At that time for they started Yakutat for. Then\n\n wud\u016b\u02cawax\u0323\u016bn. We\u02caeq t\u00ee\u02canawe \u1d00t wud\u016b\u02cawax\u0323\u016bn.\n they started. The copper with [they] started off.\n\n We\u029f\u0113\u02caducun\u1d00x q\u0101tc d\u0101k uway\u0101\u02ca\u1ef5\u00ee \u1d00t t\u00ee\u02cannawe, \u029fe\n The six men out carried thing with it was; then\n\n w\u0113\u02ca\u1d00q\u01c3 h\u1d00\u02casdu\u1ef5i y\u0101k\u1d58 kawuw\u0101\u02ca\u029f\u01c3\u00ee\u1ef5a \u0101n\u1d00\u02caxawe y\u00ean y\u1d00k 355-10\n to where their canoe was broken up thither there out\n\n uwaha\u02ca ts\u01c3u. \u029f\u0113q\u01c3 aq\u01c3 uwaxe\u02ca. Ad\u1d00\u02caxawe ts\u01c3u\n they came also. One [night] at it they stayed. From it again\n\n d\u0101t \u1ef5awagu\u02ca Y\u0101k\u1d58d\u0101\u02catd\u00ea. \u1d00n\u1d00\u02cax y\u00ean y\u1d00k\u1d58 uwaha\u02ca.\n across they started to Yakutat. At it there ashore they came.\n\n \u029f\u0113\u0142 k\u0101t tuw\u00e2\u02ca ucku\u02ca ay\u0113\u02casti\u1ef5\u00ee. Kosk\u01c3ed\u012b\u02catc \u0101x h\u1d00s\n Not there they would let them stay. Kosk\u01c3\u0113\u02cad\u00ee from it them\n\n \u1ef5a\u02caoduwats\u1d00q. H\u012bn a\u02caho a ye dowas\u0101\u02cak K\u00e2ck\u01c3-h\u012bn\n wanted to drive. A creek it was thus named K\u00e2ck\u01c3 creek\n\n \u1d00k\u01c3\u1d58\u1d00\u02catsk\u01c3\u1d58 ayu\u02ca Duqdan\u0113\u02cak\u1d58 awe\u02ca w\u0113tc\u0101\u02cas\u01c3 at\u1d00\u02cakt\n a small one there Duqdan\u0113\u02cak\u1d58 it was the humpbacks speared them\n\n awe\u02ca wududz\u00eet\u012b\u02can. \u1d00tx \u0101n ye \u1ef5\u0101nagu\u02cat\u00ee\n those they came to see. From there with them thus he was coming\n\n wetc\u0101\u02cas\u01c3 q\u01c3\u1d00ka\u012b\u02cac g\u1d00dust\u012b\u02canawe weKosk\u01c3ed\u012b\u02catc 355-15\n humpbacks a string of when they saw the Kosk\u01c3\u0113\u02cad\u00ee\n\n q\u01c3\u1d00t\u016b\u02cada wuduwax\u0323\u1d00\u02cac yudox\u0101\u02cad\u00ee. Do\u0101\u02cada\u1ef5\u00ee ts\u01c3u\n the string of cut his salmon. His spear also\n\n kaoduwa\u029f\u01c3\u012b\u02caq\u01c3. Awe\u02ca q\u0101tuwe\u02ca \u1ef5an\u016b\u02cak\u1d58 yuade\u02ca\n they broke. Then sorrow they felt about what\n\n wududz\u00een\u012b\u02ca\u1ef5\u012betc. A\u02caawe \u029fe \u1d00d\u0101\u02cat w\u016bdj\n had been done to him. It was then about it together\n\n wud\u016b\u02cawax\u014dx. \u1ef4ak\u01c3e\u02ca wudu\u02caw\u0101u d\u00ea y\u0101t\n they called each other. It was good that they bought the place\n\n h\u1d00sdu\u012b\u02caq\u01c3 y\u00ean k\u1d00 tusag\u0113\u02ca\u1ef5\u00ee. Wuduwa-u\u02ca yu\u029f\u01c3\u1d00\u02catk.\n for them and paid for it altogether. They bought the place.\n\n \u029feduc\u016b\u02can\u1d00x yet\u012b\u02ca\u1ef5\u00ee wuck\u00eek\u01c3\u00ee\u1ef5\u00ea\u02can h\u1d00stcayu\u02ca h\u1d00s a\u1ef5\u0101\u02cawa\u029f\u0323\u0101q.\n The six were brothers those they got it.\n\n Yut\u00eenna\u02ca dj\u00ee\u02cank\u0101t gux \u1ef5\u0113q\u01c3 \u1d00\u0142\u00eets\u012b\u02can \u0101g\u0323a\u02ca. H\u1d00s 356-5\n The copper ten slaves was worth for it. They\n\n \u0101\u02cawa-u yu\u029f\u01c3\u1d00\u02catk. YuKosk\u01c3\u0113\u02cad\u00ee \u1d00k\u0101\u02cax h\u1d00s \u1d00k\u0101\u02cawana.\n bought the place. The Kosk\u01c3\u0113\u02cad\u02ca\u00ee from it they sent away.\n\n Y\u1d00x \u1d00t gwak\u016b\u02canutc g\u0323\u00e2 G\u0323on\u1d00na\u02ca ayu\u02ca\n From this things are always compared to Athapascans those\n\n \u029feduc\u016b\u02can\u1d00x \u1ef5ati\u1ef5i\u02ca wuckik\u01c3e\u1ef5\u00ea\u02can. Tc\u01c3\u0101k\u1d58 \u1d00ka\u1ef5\u0113\u02ca h\u1d00s\n six were brothers. A long time at it they\n\n wute\u02ca gu\u0142 \u029feqa\u02ca t\u0101k\u1d58. K\u014dsk\u01c3\u0113\u02cad\u00ee q\u1d00 \u029f\u01c3uq\u01c3oe\u02cad\u00ee\n stayed probably twenty years. Kosk\u01c3\u0113\u02cad\u00ee and \u029f\u01c3uq\u01c3oe\u02cad\u00ee\n\n \u0101x h\u1d00s wu\u0142ig\u0323\u0101\u02cas\u01c3 yu\u029f\u01c3\u1d00\u02catk. Ts\u01c3\u1d00s h\u1d00s d\u00ea \u1d00ka\u1ef5\u0113\u02ca\n from it they left the place. Only them to on it\n\n wute\u02ca. \u029fe\u0142 ts\u01c3u d\u0101\u02cak\u00e2 G\u0323onan\u0101\u02ca sa aka\u1ef5\u0113\u02ca wut\u00ea\u02ca.\n were. Not other on it Athapascans on it were.\n\nOne of these brothers slept too much and became lazy. In olden times\npeople went hunting with dogs. The six went hunting and camped in a\nhouse near a mountain. Afterward they went away from the youngest. One\nnight while he was sleeping they went away from him hunting, because he\nwas lazy. They went away to find out what he could do. They camped away\nfrom him for two nights. Meanwhile he slept very soundly. He dreamed\nthat a man came to him and said, \u201cI come to help you. Come down here by\nthe salmon creek and vomit.\u201d Immediately he went down to the creek and\nvomited four times. While he was vomiting, he vomited up a salmon bone.\n\u201cThis is what makes you lazy,\u201d he said to him. \u201cThis is what you are\neating all the time, the salmon people\u2019s toilet sticks. This is what\nmakes you lazy.\u201d The one that helped him was the being of the mountain.\nThe mountain being said, \u201cCome with me this evening.\u201d Immediately he\nwent with him. When they got far up, the doors into the mountain were\nall opened. Then he went down with him inside. There were rooms inside\nof the mountain for all things. In the first were grizzly bears, in the\nnext black bears, in the next mountain sheep. All things were inside.\n\n Yu\u029f\u0113\u02cak\u01c3 \u1ef5\u1d00t\u012b\u02ca\u1ef5\u00ee\u1ef5a wuckik\u01c3\u00ee\u1ef5\u00ea\u02can t\u0101-\u1d00\u0142\u00eets\u01c3\u1d00\u02cax qa 356-10\n One there was [of the] brothers slept too much and\n\n udz\u00eeka\u02ca. Tc\u01c3\u0101k\u1d58 ts\u01c3\u1d00s k\u0113\u029f t\u00een \u1d00t\n came to be lazy. In olden times only dogs with things\n\n \u0101\u02cawuad\u0113n. A\u029f\u01c3\u016b\u02can \u029feduc\u016b\u02can\u1d00x-h\u1d00s wu\u0101\u02cat, a\u029f\u01c3\u016b\u02can\n they went after. Hunting six of them went, hunting\n\n c\u0101cuh\u00ee\u02cat\u00ee \u1ef5\u012bde\u02ca. \u1d00txawe\u02ca y\u016b\u02cak\u00eek\u01c3\u00eea dog\u0323\u014d\u02cat\n a house by a mountain to. After it the youngest away from him\n\n awa\u0101\u02cat. \u1d00\u029f\u01c3\u016b\u02can tc\u01c3u t\u0101\u02ca\u1ef5\u00ea, \u029f\u0113q\u01c3\n they went. Hunting right while he was sleeping one [night]\n\n dog\u0323\u014d\u02cat q\u016bwaxe\u02ca yuuska\u012b\u02catcayu.\n away from him they stayed because he was lazy.\n\n \u0100d\u00ea\u02can g\u0323osk\u0113\u02cat ya\u1ef5\u00ee\u02cas \u1d00tcayu\u02ca dug\u0323\u014d\u02cat\n They wanted to find out what he could do this is why away from him\n\n \u0101wa\u0101\u02cat. D\u1d00\u02caxa dun\u1d00\u02caq qox\u0113\u02ca.\n they went. Two [nights] away from him they camped.\n\n \u029fa\u1ef5igaye\u02cadet\u0113x tc\u01c3ayu\u02ca sut\u0101\u02ca\u1ef5eayu. Ye adj\u016b\u02can qa\n Then he slept very soundly was. Thus he dreamed a man\n\n dox\u1d00\u02cant uwagu\u02cat. \u029fe ye acia\u02caos\u00eeq\u0101, \u201c\u00ce\u012bg\u0323a\u02caaya x\u1d00t\n to him came. Then thus he said to him, \u201cFor you it is I\n\n wusu\u02ca.\u201d \u1d00txawe\u02ca ye \u1d00cia\u02caos\u00eeq\u0101, \u201cHe \u1ef5\u00eag\u0323\u00ea\u02cana\n come to help.\u201d After that thus it said to him, \u201cHere come down\n\n x\u0101t h\u012b\u02can\u00ee y\u0101xq\u01c3 x\u0101n \u1ef5\u0113q a \u0101\u02cang\u0323\u0113\u0142qo.\u201d\n salmon creek by with me down here come [and] vomit.\u201d\n\n Tc\u01c3\u1d00 \u1d00q\u01c3 a\u1ef5\u1d00\u02caxawe yuh\u012b\u02can y\u0101xq\u01c3 \u00ee\u0142qo\u02ca\n Right away to it like it the creek by vomited\n\n daq\u01c3\u016b\u02candah\u0113n. Wu\u029f\u0323\u00eeq\u014d\u02ca \u0101g\u0323\u0101\u02caawetsa ke ao\u029f\u0323\u00eeq\u014d\u02ca yux\u0101\u02cat 357-5\n four times. He vomited while up he vomited a salmon\n\n s\u01c3\u0101g\u0323e\u02ca. \u201cAaya\u02ca \u1d00t uw\u0101\u02catx \u012bdj\u00eeka\u1ef5\u00ee\u02ca \u1d00\u02cata\u1ef5a.\u201d\n bone. \u201cThis thing causing you to be lazy is the thing.\u201d\n\n Ye \u1d00cd\u0101\u02ca\u1ef5aqa, \u201cTc\u01c3\u1d00 \u029f\u1d00k\u1d58 \u0101n\u1d00tixa\u02ca, x\u0101t\n Thus he said to him, \u201cThis is what you always the salmon\n\n qoa\u02can\u00ee tc\u01c3\u00ee\u02cat\u01c3a\u1ef5i. Aya\u02ca \u1d00t-uw\u00e2\u02catxa\u1ef5a idz\u00eeka\u02ca.\u201d X\u1d00tc\n tribes\u2019 toilet sticks. This thing causing you to be lazy.\u201d This\n\n c\u0101t-wuqoa\u02can\u00ee \u1d00\u02caseyu \u1d00c\u012b\u02cag\u0323a w\u016bs\u016b\u02ca. \u201cDex\u0323\u0101\u02canaya x\u0101n\n mountain being was to him helped. \u201cThis evening with me\n\n g\u1d00\u02cage \u0101t,\u201d yuaca\u02caos\u00eeqa y\u016b\u02cac\u0101t-wuqoa\u02can\u00ee.\n accompanying come,\u201d said to him the mountain being.\n\n Tc\u01c3ay\u1d00\u02caxawe \u0101n wu\u0101\u02cat. Yud\u00eek\u012b\u02caq\u01c3 ke h\u1d00s \u0101\u02cadawe\n So right away with it he went. Way up to that up they got when\n\n y\u016b\u02caca tuhe\u02cade cu\u0142a\u1d00\u02cat yuq\u01c3ax\u0101\u02cat. \u029fe 357-10\n the mountain into were all open the doors. Then\n\n a\u1ef5ide\u02caawe \u1d00c\u012b\u02can n\u0113\u0142 \u016b\u02cawa\u1d00t. Aitq\u01c3e\u02ca aqod\u1d00xs\u00eete\u02ca\n down into it with him inside he went. Rooms there were\n\n yuc\u0101t\u016b\u02caq\u01c3 cuk\u1d00\u02cat a-\u012b\u02cat. X\u0323\u016bts\u01c3 a\u1ef5\u00ee\u02ca\n inside the mountain for everything. Grizzly bears inside it\n\n h\u016b\u02caa a\u1ef5\u00ee\u02can ade\u02ca s\u01c3\u012bk, a\u1ef5\u00ee\u02can ade\u02ca\n one was for the next to it black bear, in the next to it\n\n dj\u00ea\u02canwu. \u0141dak\u1d00\u02cat-\u1d00t a\u1ef5\u012b\u02ca hoa\u02ca.\n mountain sheep. All things inside it were.\n\nAfter they had stayed away two days his brothers came back for him.\nTheir brother was not there, and they felt very sorry. They thought\nthat he was dead. Then they floated down, laying the blame on one\nanother. When they reached home there were other people in the town.\nThese were the Te\u02caqoed\u00ee who had come up from Prince of Wales island to\nthe south.\n\n D\u0113x h\u1d00s uxe\u02ca \u0101\u02caqo h\u1d00s wudi\u1d00\u02cat\n Two [days] they stayed after which they came to him\n\n dux\u014d\u02canq\u01c3\u00ea x\u014d h\u1d00s. \u029fe gw\u00e2\u02ca\u1ef5\u1d00\u0142a h\u1d00sduk\u012b\u02cak\u01c3.\n his friends among them. Then was not there their brother.\n\n \u0100\u029f\u0113\u02can t\u016bwun\u016b\u02cag\u1d58. H\u1d00s \u0101\u02cawat\u01c3e \u029fe wuna\u02ca\n Very for it they felt sorry. They thought then dead\n\n y\u016bs-\u016bwadj\u00ee\u02ca. \u029fe d\u0101k h\u1d00s wu\u0142\u00eex\u0323\u0101\u02cac. Wudjka\u02ca\n he was. Then down they started floating. On one another\n\n h\u1d00s \u1d00t k\u1d00s-h\u0113\u02cax. H\u1d00s q\u014dg\u0101\u02caqg\u016btx qo-\u016b\u02casa\u1ef5a a\u1ef5\u0113\u02ca\u1ef5ati\n they things laid. They got home people being were in\n\n y\u016b\u02ca\u0101n. X\u1d00tc Teqoe\u02cad\u00ee \u1d00\u02cas\u00eeyu \u1d00t wus\u00eed\u1d00\u02caq\n the town. These the Teqoe\u02cad\u00ee were thither came up\n\n \u00eex\u0323k\u012b\u02cad\u1d00x T\u0101n-y\u00eat\u01c3\u1d00\u02caq d\u1d00x.\n from below (=south) Prince of Wales island from.\n\nThe mountain being told the man he had taken how he could find the\nholes of grizzly bears in winter. Whatever he wished was killed for him\ninside of the mountain. While he was there winter began to come on.\nThen spring was coming. [The being] said to him, \u201cBe careful not to use\ngreen fern roots for they are my things. If you are not careful about\nit you will kill nothing. Watch for the green fern roots. They grow\nwherever there are grizzly bears. The green fern roots will be found\ngrowing below. You will kill more things than your brothers. To-morrow\nyou go away. I will give you my canoe which is here. In it you will\nfloat out among your friends.\u201d What he called one night was a whole\nmonth. Months kept on and on for him, however. His mind began to be\ntroubled on account of it.\n\n A\u02ca\u1d00cukudj\u0113\u02cas\u01c3 yug\u0323\u00ee\u02ca\u029ftu \u1d00\u02cad\u00ee ye \u1d00cd\u0101\u02ca\u1ef5aqa\n This mountain being into the cliff there thus told him\n\n x\u0323\u016bts\u01c3 \u1d00ta\u02ca\u1ef5\u1d00 k\u0113kg\u0323et\u012b\u02can t\u0101kq\u01c3\u1d58. Tc\u01c3\u1d00 d\u0101\u02cas\u1d00 358-5\n grizzly bear hole how he could see in winter. Whatever\n\n \u0101x q\u01c3a\u02caod\u00eenuq doq\u01c3\u0113\u02cas dudj\u1d00\u02caq y\u016b\u02cag\u0323\u00ea\u029f\u01c3 t\u016bq\u01c3.\n from it he wished for him was killed the mountain inside of.\n\n D\u0113sgw\u1d00\u02catc t\u0101k\u1d58 y\u0113 cun\u1d00cx\u00ea\u02can ag\u0323a\u02ca ay\u0113\u02ca\u1ef5\u1d00ti\u1ef5ia.\n Already winter so it began to be it is while he was.\n\n D\u0113sgw\u1d00\u02catc qo\u02caxde ka\u02caod\u00eeha. \u201cY\u016b\u02cat\u01c3\u1d00t\u01c3 q\u01c3w\u1d00n\n Already back started to be spring. \u201cBe careful now\n\n g\u0323\u1d00\u0142ag\u0323\u0101\u02cas k\u01c3w\u1d00\u0142x \u1d00x-\u1d00\u02cat\u00ee awe\u02ca,\u201d\n not to use green fern roots my things because they are,\u201d\n\n y\u016b\u1d00cia\u02ca-os\u00eeqa. os\u00eeqa. \u201c\u1d00k\u0113\u02cak g\u0323\u00ea\u0142ag\u0323\u0101\u02cas ts\u01c3u \u029f\u0113\u0142\n he said to him. \u201cAbout it be careful not to use also not\n\n \u1ef5it\u012b\u02ca\u1ef5a y\u1d00x \u1d00t g\u0323ag\u0323edj\u0101\u02caq \u1d00t \u012bc\u012b\u02can\u00ee. \u0100g\u0323a\u02ca\n you are like thing you will kill thing if you touch. For it\n\n k\u00eak g\u0323et\u012b\u02cas\u01c3 wek\u01c3w\u1d00\u02ca\u0142x. Dewa\u02ca x\u0323\u016bts\u01c3\n for look out the green fern root. Wherever grizzly bear\n\n k\u1d00tcus\u01c3\u012b\u02cak \u1d00t \u0101\u1ef5\u00ea\u02casawe \u0101\u02cay\u1d00x g\u0323ogwat\u012b\u02ca. \u0100\u02caya 358-10\n is there for it like it will be. This\n\n g\u0323a\u1ef5\u0101\u02caq\u01c3 y\u1d00x g\u0323ogwat\u012b\u02ca wek\u01c3w\u1d00\u02ca\u0142x. \u1ef4\u012bhu\u02canx\u014d-h\u1d00s\n below like will lie the green fern root. Your brothers\n\n y\u0101\u02can\u1d00x \u1d00t g\u0323ag\u0323edj\u0101\u02caq. Seg\u0323\u1d00\u02can k\u1d00x \u00ee\u0101\u02cat. Y\u016b\u02cadu \u1d00\n more than things you will kill. To-morrow away you go. In here\n\n \u1d00xy\u0101\u02cagu itk\u1d00\u02ca idj\u012b\u02cad\u00ea q\u1d58qw\u1d00t\u0101\u02can. \u00cex\u014d\u02canq\u01c3\u00ee xod\u00ea\u02ca \u0101n\n my canoe is to you I will give. Your friends among with it\n\n d\u0101k \u00eag\u0323o\u02cax\u0142ax\u0323\u0101c.\u201d D\u00ees kawuk\u012b\u02cas\u01c3\u00ee \u1d00\u02casiyu \u029f\u0113q\u01c3\n out you will float.\u201d Month was a whole one there was one\n\n t\u0101t y\u016b\u02caawasa. H\u016btc qo\u02caa d\u00ea\u02casgi\u1ef5\u0101 guwaxe\u02ca.\n night he called it. [For] him however nights kept on and on.\n\n Dut\u016bwu\u02ca \u1ef5ak\u1d00\u02candax\u0323\u00ee\u029f\u01c3.\n His feelings began to be troubled on account of this.\n\nBy and by they began to make things ready for him. They dried all kinds\nof things for him. Then he started away. [The being] said to him, \u201cIt\nis well that you come now and see my canoe which you are going to take\namong your friends.\u201d He took him thither. It looked like a grizzly\nbear. What was there about it like a canoe? \u201cThe things you see inside\nare this canoe\u2019s food. When it is hungry it will always look back. If\nyou do not give it anything it will eat you. It gets hungry quickly,\u201d\nsaid the mountain being. \u201cGo on now.\u201d\n\n W\u0101nan\u012b\u02casawe du\u012b\u02cag\u0323a \u1d00t g\u1d00xdu\u0142x\u0323\u016b\u02can.\n At once for him things they started to make ready.\n\n \u0141dak\u1d00\u02cat-y\u0113\u02cade-\u1d00\u02cadawe du\u012b\u02can k\u1d00du\u0142n\u0113\u02cas\u01c3 dudj\u012b\u1ef5\u00ee\u02cas. \u029fe\n All kinds of things with him they dried to take for him. Then\n\n ay\u1d00\u02caxawe tc\u01c3u\u029fe\u02ca \u1d00t wux\u0323\u016b\u02can. \u201cK\u01c3e g\u0323\u1d00st\u012b\u02can y\u016b\u02ca\u1d00xy\u0101gu\u02ca\n from them then he started. \u201cGood you see my canoe\n\n yux\u014d\u02canq\u01c3\u00ee x\u014dd\u00ea\u02ca \u0101n g\u1d00g\u0323eqo\u02cax.\u201d Ade\u02ca\n your friends among with you you are going to take.\u201d There\n\n \u1d00c\u016bwagu\u02cat. X\u0323\u016b\u02cats\u01c3\u1ef5\u1d00 y\u1d00\u02caxayu ka\u1ef5ax\u0323\u1d00\u02cat. G\u016bsu\u02ca\n he took him. Grizzly bear like was it looked. Where was it\n\n yuy\u0101\u02cakx \u1d00xs\u1d00n\u0113\u02cag\u00ee. \u201cWe-iy\u0101\u02caguwu wus\u1d00\u02cagwa\u1ef5a 359-5\n a canoe it looked like? \u201cThe canoe\u2019s food is\n\n y\u016b\u02can\u0113\u0142 ayu\u02ca c\u0101\u02cawah\u00eek. Du\u012b\u02cat y\u0101n wuha\u1ef5\u012b\u02caawe\n inside of that what is full of. To him hunger when there is\n\n qox \u1d00qgw\u1d00\u0142g\u0323\u00ea\u02cantc. \u0141 doq\u01c3\u0113\u02cax \u1d00t \u012b\u02catexe qo\u02caa\n back he will always look. Not his mouth thing you give however\n\n tcawaa\u02ca ig\u0323oxsax\u0101\u02ca. Y\u0101n \u1d00s\u00een\u016b\u02cak \u029fawe\u02ca,\u201d c\u0101t\n he will eat you up. Hungry he gets quickly,\u201d the mountain\n\n wuqoa\u02canitcawe ye aos\u00eeqa\u02ca, \u201cN\u1d00\u02cag\u1d58 d\u00ea\u02ca.\u201d\n being thus said. \u201cGo on now.\u201d\n\nIt went down the river. They had loaded the canoe with mountain-sheep\u2019s\nfat and all kinds of fat. There came a time when it acted as he had\nsaid. It started to turn back. When it began to swim around quickly\nhe gave it one whole mountain sheep. Already he was close to his\nhome. When it started ashore with him in front of the town he began\nto feed it so that it would not kill any person. His friends ran down\nopposite him. They saw their friend who had been long lost. It came\nashore with him a short distance from the town. When he got close\nto the shore he took his canoe up quickly, and it became a stone.\nWhere it had turned around the river became crooked. They called it\nRiver-the-stone-canoe-came-down-through.\n\n \u029fe h\u012b\u02can\u00ee\u1ef5\u00eeq uwagu\u02cat. \u029fe a\u1ef5\u012b\u02cay\u00ean \u1d00t\n Then down the river it went. So inside of it things\n\n ka\u02caodu\u029f\u0323\u00eega y\u016b\u02cay\u0101k\u1d58 dj\u00ea\u02canwu k\u1d00ged\u00ee\u02ca \u0142dak\u1d00\u02cat\n they loaded into the canoe mountain sheep\u2019s fat all kinds of\n\n y\u0113\u02cad\u00ee. T\u0101\u02cai tc\u01c3awe\u02ca s\u01c3at\u012b\u02catc ade\u02ca k\u1d00\u02can\u00eek-\u1ef5a y\u1d00xawe\u02ca 359-10\n fat. There came a time there he said like it\n\n yat\u00ee\u02ca. \u1d00t \u1ef5a\u02caodzia h\u00ee\u02canxok\u1d00t qox \u1ef5\u0101\u02cawusa\u1ef5\u0113\u02caawe\n it was. Then starting in the water back when it started to swim\n\n \u029fe \u0101\u02cadak wuc\u012b\u02cax\u0323tc \u029fe \u029f\u0113q\u01c3 dj\u00ea\u02canw\u016bks\u1d00d\u016b\u02cagawe\n then around it turned quickly then one whole mountain sheep\n\n \u1d00q\u01c3\u0113\u02cax \u1d00n\u1d00t\u012b\u02catc. D\u0113sgw\u1d00\u02catc do\u0101n\u00ee\u02ca\n to it he gave always. Already his home\n\n \u1ef5\u0101kunas\u0113\u02can. \u0100neg\u0323a\u1ef5\u0101\u02can\u1d00xawe\n he was getting close to. In front of the town\n\n x\u0323\u1d00k\u1d58k\u0101\u02cawuho \u1d00c\u012b\u02can x\u0323\u1d00k\u1d58k\u0101\u02cak\u00ean nah\u0113\u02can\u00ee\n when it began to swim with him when it began to go at the shore\n\n awe\u02ca \u1d00q\u01c3\u0113\u02cax \u1d00t t\u012bx \u0141\u012bng\u00ee\u02cat udj\u0101\u02caqga.\n it was he began to feed it person lest it might kill.\n\n Dut\u01c3\u0101\u02cad\u00ea \u1d00t ka\u02caodowa\u1d00t dux\u014d\u02canq\u01c3\u00ee. Tc\u01c3\u0101k\u1d58\n Back of him then ran down his friends. Long time ago\n\n qodudz\u00eeg\u012b\u02cad\u00ee h\u1d00sdux\u014d\u02can\u00ee y\u00eat h\u1d00s \u1ef5\u0101\u02caw\u1d00d\u1d00. \u0100n\n came to be lost their friend they saw. Town\n\n c\u1d00k\u1d00\u02caq\u01c3awe \u0101n d\u0101k uwa\u1d00\u02cat. Weduy\u0101\u02cagu \u029fe\n a short distance from with it ashore he came. His canoe then\n\n \u0101n d\u0101q na\u1d00\u02cat\u00ee awe\u02catsa ct\u0101tx n\u1d00naka\u02caodz\u00eex\u0323\u012bx\u0323.\n town ashore he got close to just as up he took it quickly.\n\n X\u1d00tc te \u1d00siyu\u02ca. \u0100de\u02ca qox \u1ef5\u1d00se\u02catcy\u1d00 ay\u1d00\u02caxawe\n This stone was. Where around it turned like it\n\n kaodz\u00eet\u1d00\u02caq\u01c3 yuh\u012b\u02can. Ye dowas\u0101\u02cak\u1d58\n came to be crooked the river. Thus they called it\n\n T\u0101\u02ca\u1ef5\u0101k\u1d58tc-\u1ef5\u00eex-wug\u016b\u02cad\u00ee-h\u012bn.\n Stone-canoe-down-came-[through]-river.\n\nThen the man who used to sleep so much was ready to hunt. The man\nthat had been lazy always went by himself. Just at the head of K\u00e2ck\u01c3\nis a glacier. There is a cottonwood tree standing there, rather old\ninside. When it is going to be stormy a noise is heard inside of this.\nThen people do not cross that glacier. When no noise can be heard\ninside then they go up across. The youngest killed more things than\nhis brothers. He always took around bow and arrows with him. They are\ncalled d\u012bna\u02ca. They all went in one canoe up to this glacier where was\nthe seals\u2019 home. When they came up there, plenty of seals were around\nthat place. There were plenty of grizzly bears and mountain sheep\nalongside of the glacier. The youngest would say to those with him,\n\u201cThere is a bear hole up there.\u201d Then they made a hunting house in\none place. They took the canoe far up. After that a large piece of\nice fell and raised a swell that carried their canoe off. They were\nin want of provisions. Their food was quickly gone. This happened in\nthe Snow-shoveling moon (November). It was always blowing so that they\ncould not get home. There was a cliff at that place. Already two months\nhad passed over them. They could not see a canoe coming from any place,\nand they were living by the skill of the man whom the mountain being\nhad saved.\n\n Y\u00ean uwan\u012b\u02ca weq\u0101\u02ca gus\u016b\u02cawu\n There the man was all ready for hunting\n\n ta\u1d00\u0142ts\u01c3\u1d00\u02caxe. Qa usk\u0101\u02ca\u1ef5\u00ea \u029f\u0113\u02can\u1d00xd\u00ea 360-5\n who used to sleep so much. Man that was lazy alone\n\n wuck\u0113\u02cat wudag\u016b\u02cattc. K\u00e2ck\u01c3 c\u1d00k\u1d00\u02ca \u0101\u1ef5\u0113\u02ca\u1ef5\u1d00t\u00ee s\u00eet\u01c3\n by himself went always. K\u00e2ck\u01c3 at the head of is a glacier\n\n \u1d00tuw\u1d00\u02cann\u1d00xn\u0101cu\u02ca yudo\u02caq t\u016bx ayu\u02ca\n [stands] rather old inside of it a cottonwood tree inside there\n\n s\u00eete\u02ca. \u1d00tu\u02ca ye a\u1ef5ag\u0323o\u02caxdat\u012b\u1ef5\u00ee\n is. Inside of it thus when it is going to be stormy\n\n \u1d00t\u016b\u02cad\u00ee du\u1d00\u02cax. \u029f\u0113\u0142 \u1d00k\u1d00\u02can\u1d00x d\u0101q\n inside of it [a noise] is heard. Not across it up\n\n u\u1d00\u02cattc. \u029f\u1d00x \u0142a t\u016b\u02cad\u00ea q\u014d\u0142k\u01c3w\u1d00\u02cang\u00ee awe\u02catsa\n they ever go. Very not inside can hear any noise it is as if\n\n \u1d00k\u1d00\u02can\u1d00x d\u0101q a \u1d00\u02cattc. Dohu\u02canx\u014d-h\u1d00s y\u0101\u02can\u1d00x ayu\u02ca\n across it up they always go. His brothers more than were\n\n \u1d00t uwadj\u1d00\u02caq. Tc\u016b\u02canet \u1d00t ye \u1d00n\u1d00sn\u012b\u02catc.\n things he killed. Bow and arrows he always took around with him.\n\n D\u012bna\u02ca y\u016b\u02cadowasak\u1d58. T\u0101\u02cag\u0323awe \u1d00t\u0101\u02cak tsa\n D\u012bna\u02ca [the bow and arrows] are called. Up at the glacier seal\u2019s\n\n an\u00ee\u02ca d\u00ea y\u0101\u02cak\u1d58\u1ef5\u012b h\u1d00s wu\u0101\u02cat. Tc\u01c3u\u029fe\u02ca 360-10\n home to inside of one canoe they went. Then\n\n d\u016bc\u016b\u02can\u1d00x h\u1d00s w\u0113\u02catsa a\u02ca\u1ef5\u00ea d\u0101t una\u1ef5\u0113\u02caq\u01c3awe ke h\u1d00s\n plenty of them the seals were around to that place up they\n\n uwaqo\u02cax. X\u0323\u016bts\u01c3 dj\u00ea\u02canwu aca\u1ef5\u1d00d\u00eeh\u0113\u02can\n came. Grizzly bear [and] mountain sheep were plenty of\n\n wes\u00ee\u02cat\u01c3 w\u1d00ntu\u02ca. \u029fe ye \u1ef5an\u1d00sq\u0113\u02catc, \u201cH\u00eet\u00eekin\u0101\u02caq\u01c3\n the glacier alongside of. Then thus he said, \u201cA bear hole\n\n q\u014d\u02cata-s\u01c3\u012bk du\u012b\u02can\u201d aye\u02ca \u1ef5\u1d00n\u1d00sq\u0113\u02catc. \u029fe \u1ef5at\u012b\u02ca\u1ef5\u00ee\u1ef5a\n is up there with him\u201d so he said. Then in one place\n\n awe\u02ca c\u0101cu\u02ca h\u00ee\u02cat\u00ee h\u1d00s ao\u0142iy\u1d00\u02cax. H\u1d00sduy\u0101\u02cagu d\u0101qed\u0101\u02caq h\u1d00s\n it was hunting house they made. Their canoe far up they\n\n \u0101\u02cawat\u1d00n. Aw\u0113\u02cat yux\u0323\u0101\u02ca\u029f yax \u1d00c\u1d00g\u1d00\u02cati\n took. And when a large piece of ice from it came down\n\n \u0101n d\u0101k q\u01c3aodiy\u1d00\u02caq. \u1d00q\u01c3\u1d58\u0142\u0101\u02cak\u1d58den h\u1d00s\n with it up came and took canoe away. In want of provisions they\n\n w\u016b\u02can\u00ee. H\u1d00sduw\u016b\u02cawu h\u1d00sduq\u01c3ax\u1d00\u02cant cuwax\u0323\u012b\u02cax\u0323.\n were. Their food belonging to them was quickly gone.\n\n Qoqah\u0101\u02ca-d\u00ee\u02cas\u1ef5adayu ye h\u1d00s w\u016bn\u00ee\u02ca. \u029f\u1d00k\u1d58\n Snow-shoveling moon it was in so they got. Always\n\n wa\u1ef5aod\u00eeti\u02ca, \u029f\u0113\u0142 ade\u02ca h\u1d00sdua\u02can\u00ee h\u1d00s\n it was blowing [so that] not to it their home they\n\n awunga\u029f\u0323\u0101\u02cagay\u1d00. G\u0323\u00ea\u029f\u01c3x s\u00eet\u00ee\u02ca yua\u1ef5e\u02ca h\u1d00s wun\u00ee\u02ca\u1ef5i\u1ef5\u1d00.\n could get. Cliff there was that they got like.\n\n D\u0113sgw\u1d00\u02catc d\u0113x d\u00ees h\u1d00sdu\u012b\u02cak k\u0101\u02cawak\u00ees\u01c3. G\u016btx\n Already two months on them were finished. From anywhere\n\n y\u0101k\u1d58 h\u1d00s \u1d00g\u0323\u00e2\u02caqs\u00eet\u012bn. Tcawe\u02ca q\u0101k\u0101\u02caq\u01c3awe h\u1d00s 361-5\n canoe they could see. It was on the man they\n\n wut\u00ea\u02ca wec\u0101\u02cat wuqoa\u02canitc wusn\u0113\u02cax\u00ea.\n lived (were) the mountain being had saved.\n\nWhen they became discouraged they made steps across the glacier. In one\nplace was a precipice, and they had a hard struggle. They left one of\ntheir brothers in front of the cliff. He had become dizzy. So they left\nhim. They came among trees after they had left him. He suffered very\nmuch from the cold. They, however, came upon a red-cedar house. They\nused a fire drill. Already it smoked. Then the fire came quickly out of\nthe red cedar, and they sat by the fire without food. Day came without\ntheir brother having died.\n\n Ci\u00ea\u02cax h\u1d00s t\u0101xt dah\u0101\u02ca awe\u02ca y\u016b\u02cas\u00eet\u01c3\n About themselves they were discouraged when the glacier\n\n y\u1d00x h\u1d00s qe\u02caya kaodz\u00eet\u01c3\u1d00\u02caq\u01c3. \u029fe yat\u012b\u02ca\u1ef5i\u1ef5a aawe\u02ca h\u1d00s\n across they made steps. In one place they\n\n doq\u01c3anawud\u0101\u02caq \u1d00daw\u016b\u02ca\u029f \u1ef5es aos\u00ee\u02can\u00ee. \u029f\u0113q\u01c3\n found a precipice and they had a hard struggle. One\n\n \u1d00t\u012b\u02ca\u1ef5ia h\u1d00sduhu\u02canx ag\u0323\u014d\u02cat h\u1d00s wu\u0101\u02cat\n there was [of them] their brother away from him they went\n\n y\u016b\u02cag\u0323\u00ee\u029f y\u1d00q\u01c3. \u0100k\u0101wa\u0142\u00ee\u02cak. \u029fe an\u1d00\u02caq 361-10\n the cliff in front of. He became dizzy. Then from him\n\n h\u1d00s wu\u0101\u02cat. \u0100sq\u01c3 c\u016b\u02ca\u1ef5\u012bt h\u1d00s \u016b\u02cawa\u1d00t an\u1d00\u02caq. \u1d00q\u01c3awe\u02ca\n they went. The trees among they came from him. There\n\n \u0101t tcian\u0101dj\u1d00\u02caq. H\u1d00s qo\u02caa \u0142ax h\u00eet\n he suffered very much from cold. They however red cedar house\n\n ak\u1d00\u02cax h\u1d00s wu\u0101t. H\u1d00s \u0101\u02cawatu\u0142. Desgw\u1d00\u02catc\n upon it they came. They used a fire-drill. Already\n\n y\u0101ndus\u01c3\u1d00\u02caq. \u029fe d\u0101\u02cak \u1ef5aos\u00eex\u0323\u012b\u02cax\u0323 y\u016b\u02ca\u0142ax t\u016b\u02can\u1d00x\n it smoked. Then out came quickly the red cedar from into\n\n y\u016b\u02caq\u01c3\u0101n. H\u016btc\u01c3 yuw\u016bw\u016b\u02ca ts\u01c3\u1d00s yuq\u01c3\u0101\u02canawe \u1d00g\u016b\u02cakt \u1d00q\u0113\u02can. L\u0113\u0142\n the fire. Ended the food only the fire by it sat. Not\n\n \u0101t djudj\u0101\u02caq yuh\u1d00sduhu\u02canx k\u1d00x qe\u02cawaa.\n there died their brother but it got daylight.\n\nNow they made fun of their youngest brother. \u201cWhere is the being\nthat helped you? Didn\u2019t you say that you could kill anything?\u201d Then\nhe became angry at the way they talked about him. He started off\naimlessly. When he started he did just as the mountain being had\ndirected him. Then he saw their white dog that used to go everywhere\nwith them. He saw the little dog running up. He looked toward it. He\nsaw that a mountain sheep was holed in there for the winter. Before he\ncould believe it he heard the little dog bark. The mountain sheep had\nvery large horns. He ran his spear into it just once and killed it.\nNot knowing what he should do, he squeezed himself in beside it. He\ncut open the animal, which was very large. This was the mother of the\nbears. He cut off only the fat from around its stomach. It was of the\nthickness of two fingers. Then he ran down to his brothers with it.\nThat made them feel lively and drove away all their hunger. Then they\nbrought down all of the parts. After they had brought everything down\ninto the house they started back to hunt for their brother, but the\nwolf people had taken him. When the canoe that was hunting for them\ncame outside they did not have much food left. They let their brother\ngo, for they could not find him. They started to the town, and they\ngot home. Then they stayed right where they were because something was\nalways happening to them.\n\n H\u1d00s \u1d00k\u0101\u02cawac\u016bq yuh\u1d00sduk\u012b\u02cak\u01c3. \u201cGus\u016b\u02cawu \u1ef5\u012bg\u0323\u0101\u02cat\n They made fun of their younger brother. \u201cWhere is for you\n\n wus\u016b\u02cawu a. \u029f\u0113\u0142 \u1ef5\u00eeq\u01c3e\u02ca u\u0142q\u01c3\u0113\u1ef5\u012bn \u1d00t wudj\u0101\u02caq.\u201d\n helped is. Not did you say any thing you could kill.\u201d\n\n H\u1d00sduq\u01c3wai\u02cay\u0113t k\u01c3\u0101nt uwanu\u02cak. Tc\u01c3\u1d00kug\u0323e\u02ca\u1ef5\u00ee\n The way they talked to him angry he got about it. Aimlessly\n\n y\u0113\u02cad\u00ee \u1d00t wux\u0323\u016b\u2019n. \u1ef4\u0101g\u1d00g\u016b\u02cat qot\u012b\u02cas\u01c3 tcayu\u02ca\n off he started. When he started away did just as\n\n catuq\u0101\u02cawutc ad\u00ea\u02ca da\u1ef5aq\u0101\u1ef5\u00ee\u1ef5a\u02ca y\u1d00\u02caxawe q\u014dwan\u016b\u02cak\u1d58.\n the mountain being there had told him like it he did.\n\n \u0100we\u02ca aos\u00eet\u012b\u02can h\u1d00sduk\u0113\u02ca\u029f\u0323\u00ee \u029f\u0323\u0113t y\u1d00x h\u1d00s ite\u02ca 362-5\n And then he saw their dog white like they had\n\n h\u1d00sdu\u012b\u02can wuck\u0113\u02cat wudi\u1d00\u02cat. Y\u016b\u02cak\u01c3e\u029fk\u01c3 aos\u00eet\u0113\u02can k\u00eenda\n with them around used to go. The little dog he saw toward\n\n ke nac\u012b\u02cax\u0323\u00ee. \u1d00t ao\u029f\u0323\u00eeg\u0323\u00ea\u02can. Aos\u00eet\u0113\u02can \u1d00q\u01c3 q\u014d\u02cad\u1d00t\n up running. To it he looked. He saw there holed in\n\n a dj\u00ea\u02canwu \u1d00siyu\u02ca \u0141\u1d00k\u01c3 wuh\u012b\u02can\u00ee awe\u02ca ts\u01c3\u1d00s ad\u0113\u02ca\n a mountain sheep was. Before he could believe it only there\n\n sa\u02caoduwa\u1d00x. Ade\u02ca \u1d00ca\u02ca ye k\u1d58d\u00ee\u029fa\u02ca\n he heard it bark. There on its head thus were very large\n\n \u1d00ced\u00ee\u02ca yudj\u00ea\u02canwu. \u029f\u0113\u02caq\u01c3awe \u1d00t\u016b\u02cad\u00ee aos\u00eeg\u016b\u02ca\n its horns the mountain sheep. Just once into it he ran\n\n wetsag\u0323\u1d00\u02ca\u029f\u01c3. \u029fe \u1d00c \u016bwadj\u1d00\u02caq. \u029f\u0113\u0142 ade\u02ca \u016b\u02can\u1d00x\n the spear. Then it killed it. Not what with it\n\n s\u00ee\u02canii\u1ef5a, at\u01c3\u1d00\u02caxk\u1d00n\u1d00\u02cax n\u0113\u0142 cka\u02cao\u029f\u0323\u00eeq\u01c3\u00eeq\u01c3. \u1d00t 362-10\n he should do, beside it in he squeezed himself. Thing\n\n \u029f\u0113n ayu\u02ca \u1d00x \u1d00kao\u0142\u00eex\u0323\u1d00\u02cac. X\u1d00tc yets\u012b\u02canet-\u029fa \u1d00s\u00eeyu\u02ca.\n large was open he cut. This mother of the bears it was.\n\n Ts\u01c3\u1d00s wea\u1ef5\u00ee\u02cak\u00eeawe \u1d00c\u016b\u02catx awa\u0142\u00eex\u0323\u1d00\u02cac.\n Only the fat around the stomach from around he cut off.\n\n D\u0113x \u029fe\u0142 y\u1d00xy\u1d00\u02cax k\u1d00s\u00eek\u0101\u02cak. \u0100n d\u0101k wudj\u00eex\u0323\u012b\u02cax\u0323\n Two fingers like it was thick as. With it out he ran\n\n doh\u014d\u02canx\u014d-h\u1d00s x\u1d00\u02cand\u00ee. \u1d00k\u0101\u02catxawe q\u1d00ge\u02cawats\u012bn.\n his brothers to. It was that made them feel very lively.\n\n \u029feck\u0101\u02cax h\u1d00s at wu\u029f\u0323ik\u00ea\u02ca\u029f\u01c3. \u0141dak\u1d00\u02cata \u1d00t h\u1d00s\n Away they drove hunger. All things (=parts) they\n\n \u1d00k\u0101\u02cawadj\u00ea\u0142. Yuh\u00ee\u02cat \u1ef5\u012bt yu\u029f\u0323\u012b\u02ca\u012b\u0101txawe\u02ca\n brought down. The house down into after they took everything\n\n qox h\u1d00s qaod\u00eeci\u02ca h\u1d00sduhu\u02canx\u014d g\u0323a. G\u0323\u014dtc qoa\u02can\u00ee\n back they started to hunt their brother for. Wolf people\n\n \u1d00\u02casiyu \u1d00c wus\u00ee\u02can\u0113x. De \u029f\u0113\u0142 uge\u1ef5\u012b\u02caawe h\u1d00sduw\u016b\u02cawu h\u1d00\u02casdu\n were him saved. Now not was very much their food them\n\n y\u0101 uwaqo\u02cax h\u1d00\u02casdu\u1ef5\u00eega\u02ca qoci\u1ef5\u00ee\u02ca. H\u1d00s ao\u0142\u00ee\u029f\u012b\u02cat\n for came outside of them came hunting. They let go\n\n h\u1d00sduhu\u02canx. Ayete\u02cax h\u1d00s qowuc\u00ee\u02ca. \u0100nde\u02caa h\u1d00s\n their brother. They could not find him. To the town they\n\n wu\u0101\u02cat. \u029fe \u0101nt h\u1d00s uwaqo\u02cax. H\u1d00sdu\u012b\u02can \u029fey\u0113\u02caq\u01c3de y\u0113 h\u1d00s\n went. Then home they came. With them right there thus they\n\n wuq\u012b\u02catc \u029f\u1d00k\u1d58 uxq\u0113\u02cas-nin\u012b\u02cadjayu.\n stayed always because things were happenning to them.\n\nAfterward they started down in this direction with their\nbrother-in-law, whose name was Heavy-wings. They started this way and\ncame out here. He had a daughter. They came to K\u1d00stax\u0113\u02caxda. Their\ndaughter was grown up, but no man had ever seen her. Then they were\ngoing to Auk, but could not reach it on account of a storm. Heavy-wings\nhad many nephews. They had some eulachon grease inside a sea-lion\nstomach, which they would throw on the fire whenever they made one.\nAfter that they said something to anger the north wind. On account of\nthe north wind they had already been there for two months, and the\nfood in the sea-lion\u2019s stomach that they thought would never be used\nup, was quickly consumed. Already only half of a piece of dried fish\nwas left and the north wind was still blowing hard. They had already\nconsumed everything. One night, when they went to bed, they could not\nsleep for thinking about their condition, but toward morning all except\nHeavy-wings fell asleep. When he at last fell asleep he dreamed a man\ncame to him. It was a fine-looking man that came to him. It was North\nWind that he dreamed of. [The man] said to him, \u201cGive me your daughter.\nThen you will see the place you are bound for.\u201d But he did not believe\nhis dream. In the morning he said, \u201cOne does not follow the directions\nof a dream.\u201d His wife, however, said, \u201cIt is not right to disbelieve\nwhat the dream says.\u201d His wife was angry with him. She said, \u201cWhy then\ndid you tell your dream to me? This is why I am talking to you so.\u201d\nNext morning they went down to dig clams, but his nephews kept very\nsilent as if they were thinking about themselves. When they were about\nto go to bed their fire was heard.[165] Four days later he dreamed\nNorth Man came to him again. \u201cGive me your daughter quickly if you want\nto see the place whither you are bound.\u201d In the morning he said to his\nwife, \u201cHad I not better obey my dream?\u201d and he said to his nephew, \u201cGo\noutside and shout, \u2018I give my daughter to you.\u2019\u201d\n\n \u1d00txawe\u02ca y\u0101\u02cad\u00ea h\u1d00s t\u016b\u02cawate 363-5\n After that this way some started to come\n\n h\u1d00sduk\u0101\u02can\u00ee t\u00een. K\u00eetc\u00ee\u0142d\u1d00\u02ca\u0142q\u01c3 y\u016b\u02cadowasak\u1d58\n their brother-in-law with. Heavy-wings was named\n\n h\u1d00sduk\u0101\u02can\u00ee \u029fe y\u0101\u02cad\u00ea h\u1d00s wuko\u02ca. \u029fey\u0101\u02caq\n their brother-in-law then over this way they started. There\n\n d\u0101k h\u1d00s uwaqo\u02cax. C\u0101\u02caw\u1d00t \u1ef5\u00eat \u0101\u02cawa-u, K\u1d00stax\u0113\u02caxda-\u0101nt\n out they came. Female child he had, to K\u1d00stax\u0113\u02caxda town\n\n h\u1d00s uwaqo\u02cax. H\u1d00\u02casdu\u1ef5\u00ea\u02catk\u01c3o koy\u0113\u02caku\u0142\u00eeg\u0323e. \u029f\u0113\u0142 q\u0101 ye\n they came. Their daughter was large. Not a man so\n\n ust\u012b\u02cantc. \u0100\u02cak\u01c3\u1d58de ayu\u02ca \u1ef5\u0101snaqo\u02cax. \u0100 h\u1d00s\n had seen her ever. To Auk it was they were going. There they\n\n \u1ef5\u0101\u02cawas\u00eek \u0101k\u00ea\u02canq\u01c3. Doq\u0113\u02ca\u0142k\u01c3\u00ee -h\u1d00s qodz\u00eete\u02ca\n could not get on account of a storm. His nephews were many\n\n K\u00eetc\u00ee\u0142d\u1d00\u02ca\u0142q\u01c3. T\u0101n yuwu\u1ef5\u00ee\u02caq\u01c3 ye\u02ca\u1ef5at\u00ee 363-10\n Heavy-wings. Sea lion in the stomach was\n\n s\u0101k-ex\u0113\u02ca \u029fac\u016b\u02cat h\u1d00s awudaag\u00ea\u02ca g\u1d00n\u1d00\u0142ka\u02cat\n eulachon grease completed they made the fire, on the fire\n\n h\u1d00s ax \u014dg\u0323\u0113\u02caqtc. \u1d00x h\u1d00s k\u01c3\u1d00nak\u014d\u029f\u0323\u00eeg\u0323\u1d00\u02cat\n they from always threw. After it they said something to anger\n\n yux\u0323\u016b\u02can. D\u0113sgw\u1d00\u02catc d\u0113x d\u00ees \u0101\u1ef5e\u02cas \u1ef5\u1d00ti\u02ca\n the north wind. Already two months for it was\n\n yux\u0323\u016b\u02can t\u01c3\u0113q\u01c3. A h\u1d00s\n the north wind on account of. The thing they\n\n t\u0101\u0142a x\u0323\u0101\u02cadj\u00ee y\u016b\u02cat\u0101n yuwu\u02ca h\u1d00s\n thought never would be all gone the sea lion stomach they\n\n aos\u00eek\u01c3\u00ee\u02cat\u01c3. D\u0113sgw\u1d00\u02catc \u1d00tq\u01c3\u0113\u02cac\u00ee k\u00ee\u02cak\u00ee \u1d00t t\u012b\u02candj\u1d00\n consumed quickly. Already piece of dried fish half was left\n\n \u029fak a\u1ef5a\u02caodite yux\u0323\u016b\u02can. D\u0113sgw\u1d00\u02catc cg\u0323ax\u1d00\u02canx\n was still blowing hard the north wind. Already with themselves\n\n h\u1d00s \u1d00t \u1ef5aodz\u00eexa\u02ca. Ayu\u02ca y\u016b\u02cat\u0101t h\u1d00s x\u1d00q\u01c3\u1d58 \u029f\u0113\u0142\n they things came to consume That night they went to bed not\n\n ci\u02caa\u1ef5ide h\u1d00s wudax\u0113q\u01c3\u1d58. W\u0101nan\u012b\u02casawe\n for thinking about themselves they could sleep. And then\n\n qeak\u0101de\u02caawe t\u0101dj uwadj\u1d00\u02caq K\u00eetc\u00ee\u0142d\u1d00\u02ca\u0142q\u01c3 qo\u02caa. T\u0101dj\n toward morning asleep they fell Heavy-wings, however. Asleep\n\n wudjag\u0323\u0113\u02caawe ye awadj\u016b\u02can \u1d00cx\u1d00\u02cant uwagu\u02cat yuq\u0101\u02ca.\n when he fell thus he dreamed to him came a man.\n\n Ag\u0323\u1d00qa\u02ca \u1d00cx\u1d00\u02cant uwagu\u02cat. Yux\u0323\u016b\u02cantuwu\u02ca \u1d00siyu\u02ca 364-5\n A fine-looking man to him came. It was the north wind\n\n ye \u1ef5awadj\u016b\u02can. \u201c\u00ces\u012b\u02ca \u1d00xdj\u012b\u02cat dj\u00eet\u1d00\u02can,\u201d\n so he dreamed of. \u201cYour daughter to me give,\u201d\n\n yu\u1d00cd\u0101\u02ca\u1ef5\u1d00q\u1d00. \u201cAg\u0323a\u02ca ade\u02ca \u0101\u02cani qox\n he said to him. \u201cIf so to it place going to\n\n \u1ef5a\u1ef5\u0113kg\u0323\u00easat\u012b\u02can.\u201d \u029f\u0113\u0142 \u1d00qguh\u012b\u02can yu-ade\u02ca-\u1d00dj\u016b\u02can-ya.\n you are going to see.\u201d Not he believed what he dreamed.\n\n Qenaa\u02ca ye q\u01c3a\u1ef5aqa\u02ca, \u201c\u029f\u0113\u0142 ade\u02ca dj\u016bn\n In the morning thus he said, \u201cNot as a dream\n\n q\u01c3a y\u1d00\u02cax yucku\u02ca-k\u1d00\u029f\u0323\u00een\u012b\u02cag\u00ee\u02ca\u1ef5a.\u201d Duc\u1d00\u02cattc ye\n directs (lit. voice) like one goes.\u201d His wife thus\n\n d\u0101\u02ca\u1ef5aqa, \u201c\u029f\u0113\u0142 ay\u1d00\u02caxawe q\u01c3a\u1ef5iqa\u02ca ay\u1d00\u02caxsat\u00ee k\u1d00t dj\u016bn.\u201d\n said to him. \u201cNot is right to disbelieve what the dream says.\u201d\n\n Duc\u1d00\u02cat aq\u01c3akaoc\u00eek\u01c3\u1d00n yuq\u0101\u02catc. \u201cHad\u0101\u02cat s\u1d00\u02cak\u1d58sawes x\u0101n\n His wife was angry with the man. \u201cWhat for then to me you\n\n k\u012bn\u012b\u02cak idj\u016b\u02can\u00ee? \u1d00\u02catcawe \u029f\u1d00k\u1d58 id\u0101\u02cat 364-10\n tell your dream? This is why like that to you\n\n q\u01c3ax\u00e2\u02cat\u1d00n.\u201d Q\u0113\u02canaa h\u1d00\u02casdu eg\u0323aya\u02ca\u1ef5\u00eek h\u1d00s qowac\u00ee\u02ca\n I am talking.\u201d Next morning them down below they went\n\n g\u0323\u0101\u029f\u01c3 k\u0101\u02caha. Duq\u0113\u02ca\u0142k\u01c3-h\u1d00s qo\u02caa uha\u02ca\n clams to dig. His nephews however dug\n\n kaod\u00eeg\u0323\u0101\u02ca\u029f\u01c3. H\u1d00s\n just as if they were thinking about themselves. [When] they\n\n g\u1d58gwax\u0113\u02caq\u01c3uawe h\u1d00sdug\u1d00\u02can\u00ee du\u0101\u02cax\u0323 Daq\u01c3\u016b\u02can\n were about to go to bed their fire was heard. Four [days]\n\n ux\u012b\u02caawe ts\u01c3u \u0101\u02cawadj\u016bn wex\u0323\u016b\u02can-q\u0101\u02caayu \u1d00cx\u1d00\u02cant uwagu\u02cat.\n after again he dreamed the North man it was to him came.\n\n \u201c\u00ces\u012b\u02ca \u1d00xdj\u012b\u02cat dj\u00eet\u1d00\u02can \u0101ga\u02ca \u0101de\u02ca y\u0101n\u00ee\u02caqox\u1ef5\u1d00\n \u201cYour daughter to me give quickly if where you are going\n\n y\u0113qg\u0323\u00easat\u012b\u02can.\u201d Duc\u1d00\u02cat ye ad\u0101\u02ca\u1ef5aqa yuq\u0113\u02canaa. \u201cAde\u02ca\n you shall see.\u201d His wife so he told to in the morning \u201cWhat\n\n \u1d00x\u1d00dj\u016b\u02can\u00ee \u1d00\u02caxd\u00ea y\u00ean ck\u1d00k\u1d00s\u1ef5\u0101\u1ef5\u00ee\u02ca.\u201d Duq\u0113\u02ca\u0142k\u01c3 ye\n my dream to me then had I not better obey?\u201d His nephew thus\n\n a\u1ef5a\u02caos\u00eeqa, \u201cYux t\u01c3\u0101\u02can\u012bs\u012bq\u01c3 \u00eedj\u012b\u02cat q\u0101\u02cadj\u00ee wux\u00e2\u02cat\u1d00n,\u201d\n he said to, \u201cGo outside and shout to you person I give,\u201d\n\n y\u016b\u02cay\u00ean\u1d00q\u1d00.\n he said to him.\n\nThen the North Wind came to his daughter. \u201cIt is well that I marry\nyou,\u201d he said to her, and he slept with her. She was willing to cohabit\nwith him. Then he did so, and it became calm. So they started off.\nAfterward the woman told her mother about it. \u201cA fine man keeps coming\nto me.\u201d They started to cross the bay. Then this fine man came to her\nagain. Cruor eius defluebat e rostro in puppim, de qua depletus est.\nUndae, ubi effusus erat, semper clarae erant. Now they came ashore.\nThis is why people keep saying to one another, \u201cDid you give your\ndaughter to North Wind that you are not afraid of all the weather in\nthe world?\u201d He came ashore and stayed among the people.\n\n Dus\u012b\u02ca x\u1d00nt uwagu\u02cat, \u201cYuk\u01c3e\u02ca k\u1d00ca\u02ca,\u201d\n His daughter to it came, \u201cIt is well I marry you,\u201d\n\n y\u016b\u02ca\u1d00ciaos\u00eeqa. \u029f \u1d00c\u012b\u02can wux\u0113\u02caq\u01c3. 365-5\n he said to her. Then with her he slept.\n\n \u1d00dj\u00eeg\u0101\u02cac kaodj\u00eenu\u02cak. \u029f\u1d00 \u029f\u0101\u02cag\u1d00c wus\u00ee\u02can\u00ee. \u029fe\n She was willing to cohabit. Then cohabited he did. Then\n\n ka\u02caoduway\u0113\u029f\u01c3. \u029f\u0113 h\u1d00s \u1d00t wux\u0323\u016b\u02can. \u029fe du\u029fa\u02ca t\u00een\n it became calm. And they started off. Then her mother to\n\n ak\u0101\u02cawan\u00eek wec\u0101\u02caw\u1d00ttc. \u201c\u0100g\u0323a\u02ca q\u01c3\u0101\u02caq\u01c3ayu \u1d00xx\u1d00\u02canx gut.\u201d\n told about it the woman. \u201cAlways a fine man to me comes.\u201d\n\n \u0100\u02cagude d\u0101k ya\u02cao\u029f\u0323\u00ee\u1d00t. Y\u1d00q\u01c3\u0101\u02caq\u01c3awe ts\u01c3u\n Across [the bay] out they started to go. This fine man again\n\n \u1d00cx\u1d00\u02cant uwagu\u02cat. C\u1d00k\u0101\u02can\u1d00xawe c\u00ee hade\u02ca k\u1d00n\u0101\u02cada\n to her came. From the bow blood into the stern came\n\n ag\u012b\u02cakn\u1d00x k\u1d00dusk\u016b\u02cax. H\u012b\u02cand\u00ea \u0101\u02cay\u1d00x\n out of which it was bailed. In the water just where\n\n k\u1d00dusx\u0113\u02cax\u1ef5a \u029fe ka\u02caoduway\u0113\u029f\u01c3. \u1d00\u02can\u1d00x y\u00ean 365-10\n they poured it in then it always got clear. Ashore there\n\n h\u1d00s uwaqo\u02cax. \u1d00tcawe\u02ca ye \u1d00t g\u0323adu\u0142k\u016b\u02cawun\n they came. This is why thus people always say to each other\n\n \u201cDj\u012b\u02cad\u1d00g\u00ee k\u0101dj\u00ee\u1ef5at\u1d00\u02can\n \u201cDid you give your daughter to the wind\n\n \u0141\u012bng\u00ee\u02cat-\u0101\u02can\u00ee \u0142\u1d00k\u012b\u0142x\u0323\u0113\u02ca\u029f\u01c3?\u201d \u1d00t\n that you are not afraid of all the weather in the world?\u201d To it\n\n uwaqo\u02cax a\u1d00\u02caq qoa\u02canx\u014d \u1d00q\u01c3 ye wute\u02ca.\n he came there among the people at it so was.\n\nThat winter the people going for firewood went away forever. When they\nwere gone, Heavy-wing\u2019s wife\u2019s labret broke and he went after one. He\nwent along the shore. He kept chopping into things to find the hard\npart of the tree. Then he saw a woman digging far down on the beach.\nShe had a child on her back. He said, \u201cSome one might think I was\nfooling with her.\u201d When he came up close to her, he saw that she was\nnot a woman such as he had been in the habit of seeing. It was the\n\u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q that he saw. The mussel shells that she threw up always\nfitted together.\n\n T\u0101k\u1d58 t\u0101k\u1d58dj\u012b\u1ef5\u012b\u02canawe g\u1d00\u02cang\u0323a naad\u00ee\u02ca na\u1d00\u02cattc.\n Winter when it was toward after firewood going always went.\n\n A-ite\u02caawe duc\u1d00\u02catdj\u00ee\u1ef5\u00ees duc\u1d00\u02cat q\u01c3\u0113nt\u0101\u02caq\u01c3a\u1ef5\u00ee k\u0101waw\u1d00\u02ca\u029f\u01c3\n At that time for his wife his wife\u2019s labret broke\n\n a-ite\u1ef5\u00ee\u02cas \u0101x \u0142aye\u02cax dawawug\u016b\u02cat. A\u02caawe n\u012bdjx wugu\u02cat.\n for after one he went. Then along the shore he went.\n\n \u0141dak\u1d00\u02cat-\u1d00t ke \u1d00\u0142xu\u02cat\u01c3tc g\u0323\u1d00q\u1d58\n All things up he chopped always the hard part of the tree\n\n s\u00eet\u012b\u02ca\u1ef5i \u1d00t k\u1d00q\u01c3. Ak\u1d00g\u0113\u02cat aos\u00eet\u012b\u02can yuc\u0101\u02caw\u1d00t yu\u0113\u02caq\u01c3\n was for it. Way down on it he saw a woman the beach\n\n qokdaha\u02ca. \u1ef4\u00eatk\u01c3\u1d52 dud\u1d00\u02caq\u01c3 k\u0101 wua\u02ca.\n was digging on. A child on her back on she had.\n\n \u201cDuk\u1d00g\u0113\u02ca x\u1d00t n\u1d00xdudj\u00ee\u02ca,\u201d y\u016b\u02ca\u1ef5\u0101waqa. \u1d00x\u1d00\u02cande\n \u201cSome one might think I was fooling with her,\u201d he said. To her\n\n \u1ef5\u0101g\u0323\u0101g\u016b\u02cadawe \u029f\u0113\u0142 c\u0101\u02caw\u1d00t \u016b\u02cawatc\u01c3ayu\n when he came up closer not woman such as\n\n a\u1ef5\u1d00t\u012b\u02can\u00eea g\u0323on\u1d00y\u0101\u02cada\u1ef5ak\u0101\u02cax\u0323\u1d00t. X\u1d00tc 366-5\n he had been in habit of seeing it was like. This\n\n \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q \u1d00siyu\u02ca aos\u00eet\u012b\u02can.\n \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q was he saw.\n\n Naq\u01c3a-ite\u02ca \u1ef5adud\u1d00\u02caq\u01c3d\u00ea ag\u0323\u0113\u02catc wey\u0101\u02cak n\u016b\u02caq\u01c3u.\n Always fitted together that she threw up the mussel shells.\n\nThen he went out after her to the place where she was digging. Without\nthinking of anything else he ran to her and caught her. His hands\npassed right through her body. He chased her and seized her again.\nAgain his hands passed through her. When he got close up to the trees\nhe remembered his earrings. He threw them away. Afterward he chased\nher once more. He seized the child on her back, and she immediately\nbegan to cry out. She scratched him in the face. She made great marks\nupon him. When he caught her he said within himself, \u201cMay I be a rich\nman. May all the children that come after me catch you.\u201d But he made\na mistake in speaking, for he said, \u201cLet me burst open with riches.\u201d\nAfter he had chased her a short distance up into the woods she sat down\nin front of him. There the woman defecated. When she got up there was\nonly foam to be seen. Her excrement was very long and white. Then he\ntook the foam and put it into a piece of paper. He made a box for the\nfoam. The scabs from his face were called Medicine-to-rub-on-the-body\n(D\u0101-n\u0101k\u1d58), and he gave it to those of his brothers-in-law who loved\nhim. Although anything he had was very little it grew to be much, and\nhe became a rich man.\n\n \u029fe d\u0101k \u1d00k\u0101\u02cawa\u1d00t y\u016b\u02ca-\u1d00t-kaodz\u00eek\u012b\u02catiy\u0113\u02cad\u00ee. \u029f\u0113\u0142\n Then out he went [after her] where she was digging things. Not\n\n yu-\u1d00k\u0101\u02cawudj\u00ee ax\u1d00\u02cand\u00ea yagac\u012b\u02caxawe \u1d00kas\u1d00\u02canq\u01c3\n thinking about anything else to her he ran her\n\n \u0101wac\u0101\u02cat. Ts\u01c3\u1d00s at\u016b\u02can\u1d00x \u1ef5\u0101\u02cawadj\u00ea\u0142.\n he caught. Right through her [his hands] went.\n\n Y\u0101ay\u00ea\u02can\u1d00s n\u1d00q \u0101wac\u0101\u02cat. Ts\u01c3u \u1d00t\u016b\u02can\u1d00x\n He chased her again [and] caught her. Again through her\n\n \u1ef5\u0101wadj\u00ea\u02ca\u0142. De \u0101sdj\u00eese\u1ef5\u012b\u02cade \u1ef5\u0101nac\u012b\u02cax\u0323\u00eeawe 366-10\n [his hands] went. Just as close to the trees he was running\n\n \u1d00k\u0101\u02ca d\u0101k se\u02cawaha dugu\u02cak-k\u1d00dj\u0101\u02cac\u00ee. Gu\u02cakd\u1d00x y\u016b\u02cade\n there he remembered his earrings. From his ears away\n\n aka\u02caod\u00eeg\u0323\u00eatc. \u1d00d\u1d00\u02caxawe a\u1ef5a\u02caos\u00een\u0101q. Awac\u0101\u02cat ak\u1d00\u02caq\u01c3\n he threw them. After that he chased her. He caught on her [back]\n\n y\u016ba\u1ef5\u00ea\u02cad\u00ee ag\u0323awe\u02catsa ka\u02caod\u00eeg\u0323\u0101x w\u0113\u02cac\u0101w\u1d00t. G\u1d00\u02cax\u1d58de\n her child as soon as started to cry out the woman. In the face\n\n \u1d00c \u1ef5awac\u0101t. A-ite\u02ca kao\u0142is\u00ee\u02ca\u029f\u01c3. C\u016b\u02caq\u01c3wa\n him she scratched. On him she made great marks. At that time\n\n \u1d00gac\u0101\u02cat ye awu\u029f\u0323\u00eex\u0113\u02cas\u01c3 \u201cAnq\u0101\u02cawox x\u1d00t\n when he caught her so he said within himself \u201cA rich man me\n\n n\u1d00xsati\u02ca q\u01c3w\u1d00n. \u0141dak\u1d00\u02cat \u1ef5\u0113\u02cad\u00ea\u201d \u1d00\u0142x\u0113\u02cas\u01c3, \u201ctc\u01c3u axite\u02ca\n be let. All children,\u201d he said, \u201cstill after me\n\n \u1ef5\u1d00\u02caditc ts\u01c3u ig\u0323\u0101\u02cax\u0142ac\u0101t\u201d awe\u02ca q\u00e2q d\u0101q \u1ef5\u0101\u02cawaqa. Ts\u01c3\u1d00s\n come also will catch you\u201d but wrong he said it. Only\n\n ye aodu\u029f\u0323ix\u0113\u02cas\u01c3 q\u00e2q, \u201cD\u0101qx x\u1d00t k\u1d00x\u0142an\u0101\u02ca\u0142x\n thus he said wrongly, \u201cLet me burst open with riches\u201d\n\n q\u01c3w\u1d00n.\u201d Y\u016b\u02cadage d\u0101q a\u1ef5a\u0101\u02cat\n (imp.). When he had chased her a little way up into the woods\n\n \u1d00\u02cacu ka\u02caodjiq\u0101k. X\u1d00tc awa\u029f\u01c3\u00ee\u02ca\u029f\u01c3 \u1d00siyu\u02ca yuc\u0101\u02caw\u1d00t.\n in front of him she sat down. There defecated did the woman.\n\n Ax g\u0323\u1d00dag\u016b\u02cat x\u0113\u0142 \u1d00t sat\u012b\u02can. Y\u00eek\u1d58\u0142iy\u0101\u02cat\u01c3\n From it when she got up foam there was seen. Was very long\n\n doh\u0101\u02ca\u029f\u01c3\u00ee \u1d00siyu\u02ca \u029f\u0323\u0113t y\u1d00x \u1ef5at\u00ee\u02ca. \u029fe \u1d00t 367-5\n her excrement was white like was. Then something\n\n t\u016b\u02cad\u00ea ye aos\u00een\u00ea\u02ca y\u016b\u02cax\u0113\u0142 kuq\u01c3 t\u016bq\u01c3 a\u1ef5i\u02ca ye\n into thus he took the foam paper into inside of it thus\n\n \u0101\u02cawa-u. Y\u016b\u02cax\u0113\u0142 \u1d00d\u0101\u02caka q\u014dk\u1d58 \u029fe ao\u0142iy\u1d00\u02cax.\n he put. The foam for it box then he made.\n\n D\u0101-n\u0101k\u1d58 y\u016b\u02caduwasak\u1d58 y\u016bduyaq\u01c3\u0113\u02catc\u00ee.\n Medicine to rub on his body was called the [scabs] from his face.\n\n \u1d00c s\u00eex\u1d00\u02canea dok\u0101\u02can\u00eedj\u012b\u02cadawe uc\u0101\u02cattc.\n Who loved him to his brothers-in-law he gave it.\n\n Tc\u01c3a ye gug\u0323aik\u01c3e\u02ca-\u1d00\u02catawe \u029fe a\u029f\u0113\u02canx wus\u00eete\u02ca. \u0100\u029f\u0113\u02can\n Though it was a little thing then it grew to be large. Very\n\n \u0101nq\u0101\u02cawux man wus\u00eete\u02ca.\n become rich he did.\n\nToward the end of winter he started for Yakutat. Before he reached home\nthey went ashore. The sun was shining. He had his things taken outside.\nThen he wanted to sleep, and he lay down beside them. By and by some\nchildren ran against them and the pile fell on top of him. A copper\nplate cut through his stomach, and it was all laid open. His sister\u2019s\nson, named X\u1d00tg\u0101w\u0113\u02cat, was with him. Right there he burned his uncle\u2019s\nbody. He gathered together his bones and all of his uncle\u2019s property,\nand he took his uncle\u2019s bones to Yakutat. The same thing happened to\nhis nephew. He also seized the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q. He caught her when going\nfor an ax handle. But he handled the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q better than his\nuncle. He became richer than his uncle had been.[166]\n\n T\u0101k\u1d58 ite\u02ca Y\u0101k\u1d58d\u0101\u02catd\u00ea 367-10\n After winter [was beginning to go] to Yakutat\n\n \u1d00t wux\u0323\u016b\u02can. \u029f\u0113\u0142 a\u1ef5\u0101 wu\u029f\u0323\u0101q do\u0101\u02can\u00ee, y\u1d00x d\u0101q h\u1d00s\n he set out for. Not he got to his home, afterward ashore they\n\n uwaqo\u02cax. Aod\u00eeg\u0101\u02can. G\u0101\u02caniyux \u1d00k\u0101\u02cawadj\u00ea\u0142 do\u1d00\u02cat\u00ee.\n came. It was sunshiny. Outside he took his things.\n\n Du\u012b\u02cat yet\u0101\u02cawaha. \u1d00ta\u1ef5\u012b\u02caq\u01c3 y\u00ean cwudz\u00eeta\u02ca.\n To him was desire to sleep. Under it there he laid himself.\n\n \u1d00t \u1ef5\u1d00\u02catq\u01c3\u00ee \u1d00t\u01c3\u0113\u02caniq\u01c3 \u0142uwag\u0323u\u02caq. Duk\u0101d\u00ea\u02ca d\u0101k\n Some children against it ran. On top of him over\n\n kaodz\u00eeko\u02caq. Doq\u01c3\u014d\u02ca\u029f\u01c3 t\u016b\u02can\u1d00x a\u1ef5aod\u00eeg\u0323\u0113\u02catc yut\u00ee\u02canna.\n it fell. His stomach through went a copper.\n\n Wu\u029f\u0323\u00eeka\u02ca\u029f\u01c3e y\u00ea\u02caxayu \u1ef5\u1d00\u02cat\u00ee. Du\u029f\u0323\u0101\u02cak\u01c3 \u1ef5\u1d00\u02cat\u00ee dox\u1d00\u02can\u00ee\n All opened like it it was. His sister her son with him\n\n ye\u02ca\u1ef5ati. Duq\u0113\u02ca\u0142k\u01c3 X\u1d00tg\u0101w\u0113\u02cat y\u016b\u02cadowas\u0101k\u1d58. Tc\u01c3a \u1d00q\u01c3 ke\n was. His nephew X\u1d00tg\u0101w\u0113\u02cat was named. Right there up\n\n aos\u00eeg\u1d00\u02can duk\u0101\u02cak. \u1d00s\u01c3\u0101g\u0323\u00ea\u02ca a\u1ef5\u0101\u02cawaxa q\u1d00 \u0142dak\u1d00\u02cat\n he burned his uncle. His bones he took and all\n\n duk\u0101\u02cak \u1d00\u02cad\u00ee. Y\u0101k\u1d58d\u0101\u02cat \u1ef5\u0101\u02cawaxa duk\u0101\u02cak s\u01c3\u0101\u02cag\u00ea.\n his uncle\u2019s property. Yakutat he took to his uncle\u2019s bones.\n\n \u029f\u0113\u0142 agow\u1d00n\u0101\u02cad\u00ee wuti\u02ca duq\u0113\u02ca\u0142k\u01c3. H\u016btc ts\u02cau ao\u0142\u00eec\u0101\u02cat\n Not different from him was his nephew. He, too, seized\n\n yu\u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q. C\u00een\u1d00x\u00e2\u02ca\u1ef5e-s\u1d00\u02cak\u1d58ti g\u0323\u0101 wu\u02cagud\u00eeayu\u02ca\n the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q. An ax handle for when he went\n\n ao\u0142\u00eec\u0101\u02cat. Duk\u0101\u02cak ca\u1ef5ad\u0101\u02caxayu \u1d00d\u0101\u02caq wugu\u02cat 368-5\n he caught her. His uncle better than about he went\n\n yu\u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q. Duk\u0101\u02cak y\u0101\u02can\u1d00x \u0101nq\u0101\u02cawux wus\u00eete\u02ca.\n the \u029f\u01c3\u00ea\u02can\u1d00xx\u012b\u02cad\u1d00q. His uncle more than become rich he was.\n\nFOOTNOTES:\n\n[163] This story was told by a man named Q\u01c3\u0101\u02cadustin, who belongs to\nthe same family, and therefore contains some of the peculiarities of\nYakutat speech.\n\n[164] This seems to have been the ancient name of the family.\n\n[165] The fire being a medium of communication between the two worlds.\n\n[166] Cf. stories 35 and 94.\n\n\n106. ORIGIN OF A LOW-CASTE NAME[167]\n\nThere was a certain village in the north from which the people were\nfond of going hunting. By and by three men went out, and finally came\nto the rocks among which they always hunted. After they reached the\nrocks they saw a little boy. Then they took him aboard, thinking it\nwas strange that he should be there. When they spoke to him he did\nnot reply. After that they came home. They kept him as their friend.\nWhenever they gave him something to eat he ate nothing. Only after\neveryone had gone to bed did he eat. Whatever thing he touched would\nspill on him. He was whimsical and they could do nothing with him. He\nwas also lazy. When he was asked to chop wood he broke all of their\nstone axes. The axes were then valuable. Then the people who had kept\nhim were very sorry. When he played with the children he hurt them\nbadly. Afterward the people who kept him would have to pay for the\ninjuries. If he made something with a knife he would break it. Right\nafter a skin shirt had been put upon him it was in rags. If shoes were\nput on his feet they were soon in pieces. He drank a great deal of\nwater. He was a great eater. He was a dirty little fellow. He was a\ncrybaby. If they gave him anything to take to another place he lost it.\nSo he made a great deal of trouble for the people.\n\n \u1d00\u01c3\u0113q\u01c3 \u0101n ayu\u02ca \u1d00t nat\u012b\u02ca. H\u1d00s\n One village that there (up north) was. They\n\n \u1d00k\u1d58c\u00eet\u1d00\u02can y\u016b\u02ca\u0101n qa-\u016b\u02cawu. Wanan\u012b\u02casayu n\u1d00s\u01c3gin\u1d00\u02cax\n were fond of hunting the town people. One time three\n\n q\u0101 h\u1d00s wuqo\u02cax \u1d00t n\u1d00t\u012b\u02ca. Wanan\u012b\u02casayu ade\u02ca\u1ef5a\n men they went by canoe things after. Finally ahead of them\n\n h\u1d00s naqo\u02cax y\u016b-h\u1d00s-a\u029f\u01c3\u016b\u02canutc-\u012btcq\u01c3 x\u014d. Atxa\u02cayu\n they came to the they always hunted rocks among. After\n\n \u0101t h\u1d00s uwaqo\u02cax yu\u012b\u02catcq\u01c3 x\u014d da\u02casayu \u1d00q\u01c3 h\u1d00s\n to them they came by canoe the rocks among where at it they\n\n aos\u00eet\u012b\u02can \u1d00tk\u01c3\u1d00\u02catsk\u01c3\u1d58. ad\u1d00\u02cax y\u0101x h\u1d00s aos\u00eeg\u016b\u02cat 369-5\n saw a little boy. After that aboard they went with him\n\n tc\u01c3a g\u0323o\u02cana-\u1d00t h\u1d00s uwadj\u012b\u02ca. Ad\u1d00\u02caxayu djag\u0323\u00ea\u02cag\u0323a\n yet something strange they thought. After that to him\n\n \u1d00x h\u1d00s q\u01c3\u1d00t\u0101\u02can. \u029f\u0113\u0142 h\u1d00sdu\u012b\u02cax q\u0113\u02cacgu. Ad\u1d00\u02cax\n after it they spoke to. Not to them he replied. After that\n\n n\u0113\u0142 h\u1d00s uwaqo\u02cax. H\u1d00sdux\u014d\u02can\u00ee s\u1d00k\u1d58 h\u1d00s aos\u00een\u0113\u02cax.\n home they came. Their friend for they saved him.\n\n Ad\u1d00\u02caxayu \u1d00q\u01c3\u0113\u02cax h\u1d00s \u1d00t t\u0113\u02caxnutc. \u029f\u0113\u0142\n After that to him they something always gave to eat. Not\n\n h\u1d00\u02casdudj\u012bq\u01c3 \u1d00t k\u016bct\u1d00\u02can. Ad\u1d00\u02cax tsa\u02cats\u01c3\u1d00\n from them anything he ate. After it everybody\n\n \u1d00ng\u0323ax\u0113\u02caq\u01c3un tsa h\u1d00\u02casduyat\u01c3\u0113\u02caq\u01c3 \u1d00t x\u0101\u02canutc.\n when they went to bed then after them things he would eat.\n\n Ad\u1d00\u02cax tc\u01c3a-d\u0101\u02cas\u1d00 \u1d00t \u016bwac\u012b\u02ca tc\u01c3u\u029fe\u02ca\n After that whatever thing he would touch then\n\n y\u1d00x k\u1d00cx\u00ea\u02canx. Ad\u1d00\u02cax tu\u016b\u02cas \u1d00kucit\u1d00\u02can \u029f\u1d00k\u1d58 369-10\n would spill on himself. After it he would get cranky when\n\n \u029f\u0113\u0142 t\u016bcq\u0113\u02canutc. \u029f\u0113\u0142 y\u016bkdu\u1d00\u02caquk\u1d58.\n not was any reason. Not they could do anything with him.\n\n Udzik\u0101\u02ca. Ad\u1d00\u02cax g\u1d00n ax\u014d\u02cat\u01c3 g\u0323anugu\u02can, tc\u01c3u\u029fe\u02ca\n He was lazy. After that wood to chop when he was asked, then\n\n ta\u1ef5\u012b\u02cas y\u016ba\u1ef5a\u029f\u01c3\u012b\u02caq\u01c3k. Y\u016b\u02cata\u1ef5\u012bs q\u01c3\u1d00\u0142its\u012b\u02can.\n stone axes he broke all. The stone axes were valuable.\n\n Ad\u1d00\u02cax yu-\u1d00\u02cac-wus\u00een\u0113\u02caxe-qo\u016b\u02ca w\u0101\u02cas\u1d00 h\u1d00sdut\u016b\u02cawu\n After that those people who saved him how their minds\n\n n\u012b\u02caknutc. Ad\u1d00\u02cax yu-\u1d00t-\u1ef5\u1d00\u02catq\u01c3\u00ee t\u00een\n would be sorry. After that the children with\n\n \u1d00cku\u0142\u1ef5\u1d00\u02cad\u00ee tc\u01c3u\u029fe\u02ca yuqo\u1ef5\u1d00\u0142is\u01c3\u00ea\u02ca\u029f\u01c3k. Ad\u1d00\u02cax\n he would be playing, then he would hurt them badly. After it\n\n yu-\u1d00\u02cac-wus\u00een\u0113\u02caxe-qo\u016b\u02catc tc\u01c3u\u029fe\u02ca ko\u1ef5\u1d00s\u1d00g\u0113\u02cax.\n the people that saved him then would have to pay for the cuts.\n\n Tc\u01c3\u016b \u0142\u00eet\u0101\u02ca \u0101n \u1d00t \u0142ay\u0113\u02caxe tc\u01c3u\u029fe\u02ca\n Then knife with it something he made then\n\n y\u016b\u02caa\u1ef5a\u029f\u012bq\u01c3k. Ad\u1d00\u02cax tc\u01c3aye\u02casu dun\u0101\u02caq\u01c3 yen du\u0113\u02catc\n he would break it. After that right on him these they put\n\n \u1d00t d\u016bgu\u02ca k\u01c3ud\u1d00\u02cas\u01c3 tc\u01c3u\u029fe\u02ca \u1d00\u02caqg\u0323as\u01c3\u00ea\u02ca\u029f\u01c3tc. Ad\u1d00\u02cax 370-5\n some skin shirt then always had in rags. Then\n\n t\u012b\u0142 duq\u01c3\u014d\u02cas\u00ee yen du\u0113\u02catc tc\u01c3u\u029fe\u02ca\n shoes his feet these they had on then\n\n \u1d00\u02caqg\u0323as\u01c3\u00ea\u02ca\u029f\u01c3tc. H\u012bn \u1d00\u02ca\u0142its\u01c3\u00eax. Qa\n he would always have them in pieces. Water he drank a lot of. And\n\n \u029f\u1d00x ya\u029f\u1d00\u02caq\u1d58ku. Dun\u0101\u02ca \u1d00t \u0142\u012b\u02catc\u01c3\u00eaq\u1d58k\u1d58.\n very he was a great eater. He was a dirty little fellow.\n\n K\u1d00d\u00eeg\u1d00\u02caxk\u1d58.\n He was a crybaby.\n\n Ya\u1d00\u02can\u1d00t\u00een \u1d00t tc\u01c3u\u029fe\u02ca\n If they gave him anything to take to another place then\n\n qot ke \u1d00g\u0323\u00ee\u02caq\u01c3tc. Ad\u1d00\u02cax\n he always lost it. After it\n\n kax\u012b\u02ca\u029f\u01c3 qadji\u02ca ye a\u1ef5a\u016b\u02ca.\n he made a lot of trouble for the people.\n\nThen they said of him, \u201cHe is really a man of the rocks.\u201d All the town\npeople agreed to take him back to the place where he had been found.\nAfter he had been brought in it was very rainy. Then the people who had\nsaved him got into their canoe and carried him back. They put him on\nthe very same rock from which they had taken him. Then they went back.\nThey reached home. The world was now calm. The rain also had ceased.\nThen the town people were all talking about it. They said to one\nanother, \u201cWhat could it have been?\u201d and no one knew. Finally the town\npeople said, \u201cDon\u2019t you see it was a rock man\u2019s son?\u201d\n\n Ad\u1d00\u02cax ye d\u016b\u02cawasa,\n After it thus they said of him.\n\n \u201cItck\u1d00q\u0101\u02cawo.\u201d Ad\u1d00\u02cax dj\u00ee\u0142dak\u1d00\u02cat\n \u201cHe is really a man of the rocks.\u201d After that all\n\n y\u016b\u02ca\u0101ntqen\u00ee y\u0113 q\u01c3a\u1ef5aqa\u02ca \u0101\u02caqox y\u00eax duxa\u02ca. Tc\u01c3u 370-10\n the town people thus said back to take him. When\n\n wudusn\u0113\u02caxe d\u1d00x tca\u029f\u1d00\u02cak\u1d58 \u012b\u0142dja\u02ca q\u1d00s\u012b\u02cawu y\u0113\u02ca\u1ef5ati.\n they saved him after very rainy it had been.\n\n Ad\u1d00\u02cax y\u016b\u02caqo\u016b \u1d00c wus\u00een\u0113\u02caxe dj\u00ee\u0142dak\u1d00\u02cat h\u1d00s ts\u01c3u\n After it the people him that saved all -they again\n\n y\u016b\u02cayak\u1d58\u1ef5\u00eekx h\u1d00s wu\u0101\u02cat \u0101\u02caqox h\u1d00s a\u1ef5\u0101\u02cawaxa.\n into the canoe they went back with him they went.\n\n Y\u016b\u012b\u02catc ts\u01c3aq\u014d\u02can\u1d00x \u1d00k\u0101\u02cax h\u1d00s \u0101\u02cawusnugu\u012btc ts\u01c3u\n The rock on the very same from on it they had taken him again\n\n \u1d00ka\u02ca y\u00ean h\u1d00s aosinu\u02cak. Ad\u1d00\u02cax \u1d00n\u1d00\u02caq qox h\u1d00s\n on it there they put him. After it from it back they\n\n wudiqo\u02cax. Ad\u1d00\u02cax n\u0113\u0142 h\u1d00s uwaqo\u02cax. Y\u016b\u02ca\u0142\u012bng\u00eetan\u00ee\n went. After it home they came. The world\n\n k\u1d00nduway\u0113\u02ca\u029f\u01c3. Y\u016b\u2019siu ts\u01c3u k\u0101wat\u0101\u2019n. Ad\u1d00\u02cax ada\u02ca\n was now calm. The rain also let up. After it about it\n\n yuq\u01c3\u1d00\u02cadu\u029f\u0323i\u1d00tk y\u016b\u02caan qo\u016b\u2019wutc. Ye\n were all talking the town people. Thus\n\n qoq\u01c3\u0101\u02ca\u1ef5aqa, \u201cDasa\u2019yu,\u201d \u029f\u0113\u0142\n they were asking one another, \u201cWhat that?\u201d [and] not\n\n wudusku\u02ca. Ad\u1d00\u02cax yuan-qo\u016b\u2019wu ye h\u1d00s q\u01c3\u0101\u02ca\u1ef5aq\u1d00,\n any one knew. After it the town people thus they said,\n\n \u201c\u029f\u0113\u02cag\u00ee\u0142 \u1ef5\u012b\u02ca-s\u1d00ku \u00eetck\u1d00q\u0101\u02cawu \u1ef5\u1d00\u02cad\u00ee ayu\u02ca.\u201d\n \u201cDon\u2019t you see a rock man\u2019s son it is?\u201d\n\nFOOTNOTES:\n\n[167] A Wrangell story.\n\n\nTHE TOBACCO FEAST[168]\n\nIf one of the family of the writer\u02cas informant, the Kasq\u01c3ague\u02cad\u00ee, had\nmarried a Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee woman and she died, the Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee would invite his\npeople for tobacco. They invited them there to mourn. This feast was\ndifferent from the pleasure feasts, when dancing and such things took\nplace. The people asked them while the dead body was still lying in\nthe house. Then the other Kasq\u01c3ague\u02cad\u00ee would ask the bereaved man to\ndeliver a speech. The Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee would be very quiet because they were\nmourning. Then he would rise and speak as follows:\n\n\u201cYes, yes, my grandfathers, we remember you are mourning. We are not\nsmoking this tobacco for which you have invited us. These long dead\nuncles of ours and our mothers are the ones who smoke it. Do not mourn,\nmy grandfathers. She is not dead. Her aunts are holding her on their\nlaps. All her father\u02cas brothers are shaking hands with her. Our [dead]\nchief has come back because he has seen you mourning. Now, however, he\nhas wiped away your tears. That is all.\u201d[169]\n\n (\u201cA\u02caa \u1d00x\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s \u1d00d\u0101\u02cat hat\u016b\u02cawat\u012b\n (\u201cYes, yes, my grandfathers, about it we remember\n\n \u1ef5\u012bt\u016b\u02ca\u0142a \u1ef5\u012bc\u0101\u02can\u00ee. Yaay\u00ee\u02cas\u01c3 ha\u1ef5\u012b\u012bq\u01c3\u00ees\u01c3\u0113q \u029f\u0113\u0142\n you are mourning. This [tobacco] you have invited us to smoke not\n\n oh\u0101\u02cantc a\u02ca\u1ef5at\u016bs\u01c3\u0113\u02caqs. Ya-tc\u01c3\u0101k\u01c3\u1d58-w\u016b\u02can\u0101\u1ef5\u00ee hak\u0101\u02cak-h\u1d00s qa\n we we are smoking it. These long dead uncles of ours and\n\n ha\u029fa\u02ca-h\u1d00sdja\u1ef5a h\u1d00s \u1d00s\u01c3\u0113\u02caqs\u01c3. \u0141\u00ee\u0142 \u1ef5\u012bt\u016bwu\u02ca\n our mothers are the ones they smoke it. Never your minds\n\n un\u012b\u02caguq \u1d00x\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s. \u0141\u0113\u0142 w\u016b\u02cana. Du\u0101\u02cat-h\u1d00stc\n let mourn my grandfathers. Not she is dead. Her aunts\n\n g\u0323\u014dc k\u1d00t \u00ee\u02cas\u0101. He dj\u1d00\u02ca\u0142dak\u1d00\u02cat dus\u1d00\u02can\u00ee-h\u1d00stc\n have her on their laps. All her father\u2019s brothers\n\n \u1d00dj\u00ee\u02can h\u1d00s \u1d00\u0142\u029f\u0323\u0113\u02cak\u1d58. Ha\u0101nq\u0101\u02cawo \u0113q uwagu\u02cat 372-5\n hands with her they are shaking. Our chief back has come\n\n \u1ef5\u012bk\u1d00\u02cax \u1ef5\u012bt\u016bwun\u012b\u02cagu aos\u00eet\u012b\u02can. Ha\u1ef5\u012bd\u1d00\u02cat qo\u02caa\n on you you are mourning he has seen. Now, however,\n\n \u1ef5\u012b\u02caw\u1d00q-h\u012b\u02can\u00ee ao\u0142\u00eeg\u0323\u014d\u02ca. Y\u016b\u1d00\u02ca.\u201d)\n your eye water he has wiped away. That is all.\u201d)\n\nOne of those giving the feast would now reply:\n\n\u201cI thank you deeply, deeply for the things you have done to these\ngrandfathers of yours with your words. A person will always take his\nshell to a dry place.[170] So you have done to this dead of ours.\nAll these, your grandfathers, were as if sick. But now you are good\nmedicine to us. These words of yours have cured us.\u201d\n\n (\u201cHo\u02caho gun\u1d00\u0142tc\u012b\u02cac \u1d00\u02cask\u00ee.\n (\u201cI thank you deeply, I thank you very much.\n\n Y\u0101-\u00ee\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s ade\u02ca \u1d00t q\u01c3\u0113\u1ef5at\u1d00ni\u1ef5\u00ea\u02ca.\n These your grandfathers to things you have done in speech.\n\n Hededj\u1d00\u02ca ye \u1ef5at\u012b\u02ca q\u0101 d\u0101k\u1d00n\u016b\u02caq\u01c3u uwax\u0323u\u02cagu yex\n It always so is a person his outside shell a dry place like\n\n k\u1d00d\u016b\u0142x\u0323\u012b\u02cat. A\u1ef5\u012b\u02cas\u00een\u00ee y\u0101\u02ca\u1ef5\u012bd\u1d00t w\u016b\u02canawua\u02ca \u1ef5a-\u00ee\u0142a\u02ca\u0101t.\n will take to. You have done thus to this dead of ours.\n\n He tc\u1d00\u0142dak\u1d00\u02cat ya-\u00ee\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s \u1ef5an\u012b\u02cak\u1d58 y\u00eax h\u1d00s\n All these these your grandfathers sick like it they\n\n t\u012b\u02ca\u1ef5\u012bn. Ha\u1ef5id\u1d00\u02cat qo\u02caa \u0101k\u01c3e\u02ca n\u0101k\u1d58 haq\u01c3\u0113\u02cax \u1ef5\u012bt\u012b\u02ca.\n were. But now good medicine to us you are.\n\n Ya-iyaqa\u1ef5\u00ee\u02ca haos\u00een\u0113\u02cax.\u201d) 373-5\n These words of yours have cured us.\u201d)\n\nThen they would say to the dead woman:\n\n\u201cGet up from your husbands\u2019 path [so that they may pass out].\u201d\n\n (\u201cH\u1d00sduq\u01c3\u1d00n\u0101\u02cat k\u00eed\u0101\u02can \u00eex\u014d\u02caxq\u01c3\u1d58y\u00ean.\u201d)\n (\u201cFrom their way get up your husbands.\u201d)\n\nThe spirits of the dead of both phratries are supposed to be smoking\nwhile their friends on earth smoke, and they also share the feast.\nPeople of the opposite phratry took care of the dead, because it was\nthought men would be wanting in respect to their opposites if members\nof their own phratry were invited to do it. For this service the\nopposites were well paid.\n\nFOOTNOTES:\n\n[168] Obtained from Katishan at Wrangell.\n\n[169] Immediately following the English translations of the several\nspeeches on pp. 372\u2013386 are given the corresponding Indian texts\naccompanied by interlinear translations.\n\n[170] The opposite clan is spoken of as the \u201coutside shell.\u201d\n\n\nSPEECHES DELIVERED AT A FEAST WHEN A POLE WAS ERECTED FOR THE DEAD[171]\n\nSome morning just at daylight the chief who is about to erect the pole\nand give the feast, no matter how great a chief he is, passes along in\nfront of the houses of the town, singing mourning songs for the dead.\nThen the people know what is wrong and feel badly for him. The memorial\npole seems to bring every recollection of the dead back to him. Now is\nthe time when the story of Raven is used.\n\nAfter that the chief stands in a place from which he can be heard all\nover the village and calls successively for the different families on\nthe opposite side, which in this case we will suppose to be Raven. He\nmentions the names of the greatest men in the family, always with the\nfamily chief\u2019s name first.\n\nThen he will perhaps speak as follows:\n\n\u201cMy father\u2019s brothers, my grandfathers, people that I came from, my\nancestors, my mother\u2019s grandfathers,[172] years ago they say that\nthis world was without daylight. Then one person knew that there was\ndaylight with Raven-at-head-of-Nass, and went quickly to his daughter.\nWhen he was born he cried for the daylight his grandfather had. Then\nhis grandfather gave it to him. At that time his grandchild brought\ndaylight out upon the poor people he had made in the world. He pitied\nthem. This is the way with me. Darkness is upon me. My mind is sick.\nTherefore I am now begging daylight from you, my grandfathers, my\nfather\u2019s brothers, people I came from, my ancestors, my mother\u2019s\ngrandfathers. Can it be that you will give the daylight to me as\nRaven-at-head-of-Nass gave it to his grandchild, so that day will dawn\nupon me?\u201d[173]\n\n (\u201c\u0100xs\u1d00\u02can\u00ee-h\u1d00s, \u1d00x\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s, \u1d00xd\u0101k\u0113\u02caq\u01c3\u00ee,\n (\u201cMy father\u2019s brothers, my grandfathers, my people I came from,\n\n \u1d00xd\u0101k\u1d00n\u016b\u02caq\u01c3u, \u1d00x\u029fa\u02ca-\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s, he tc\u01c3\u0101\u02cak\u1d58\n my ancestors, my mother\u2019s grandfathers, these years ago\n\n k\u1d00dun\u012b\u02cag\u00een ya\u02ca\u0142\u012bng\u00eet-\u0101\u02can\u00ee kawucg\u0323\u0113\u02cad\u00een. Ad\u1d00\u02cax \u029f\u0113\u02can\u1d00x\n they told us this world was without daylight. Then one\n\n q\u0101tc wusik\u016b\u02ca N\u0101s-c\u1d00ki-y\u0113\u02ca\u0142tc\u012bq\u01c3 ye t\u012b\u1ef5\u012b\u1ef5\u00ea\u02ca qe\u02caa.\n man knew with Raven-at-head-of-Nass so was daylight.\n\n Ad\u1d00\u02caxayu \u1d00s\u012b\u02cat cdjiu\u029f\u0323\u00eeh\u0101\u02ca. Ad\u1d00\u02cax qog\u0323\u0101st\u012b\u02ca\n Then to his daughter he went quickly. Then when he was born\n\n yuq\u0113\u02ca\u1d00 du\u0142\u012b\u02ca\u0142k\u01c3 \u1d00\u02cad\u00ee aodz\u00eeg\u0323\u0101\u02cax. Ad\u1d00\u02cax 375-5\n the daylight his grandfather\u2019s things he cried for. Then\n\n \u1d00cdj\u012b\u02cat wuduw\u1d00t\u012b\u02ca du\u0142\u012b\u02ca\u0142k\u01c3\u1d58tc. He ad\u1d00\u02cax\n to him it was given [by] his grandfather. At this time\n\n q\u1d00n\u1d00cg\u00eed\u0113\u02cax s\u00eet\u012b\u02ca\u1ef5\u00ee ao\u0142\u00eey\u0113\u02cax\u00ea \u0142\u012b\u02cang\u00eet-\u0101\u02can\u00ee to qoa\u02can\u00ee,\n were poor people he had made world into people,\n\n ad\u1d00\u02cax \u1d00k\u0101\u02ca k\u01c3\u0113wus\u00ee\u0101\u02ca dud\u1d00tcx\u1d00\u02cantc. Ic\u1d00nd\u0113\u02can\n then on them brought daylight his grandchild. Pity\n\n \u1d00d\u0101\u02ca tuw\u1d00t\u012b\u02ca. H\u0113 ye x\u1d00t \u1ef5\u1d00t\u012b\u02ca. \u1d00xk\u0101\u02ca\n for them felt. This like I am. On me\n\n qokaodj\u00eeg\u0323\u0113\u02cat. \u1d00\u02caxtuwu n\u012bk\u1d58. He ad\u1d00\u02cax \u1ef5\u012bd\u1d00\u02cat qo\u02caa de\n there is darkness. My mind is sick. So this way however now\n\n \u1ef5i\u012b\u02cax xoa\u02casg\u0323\u0101x q\u0113\u1d00\u02ca \u1d00x\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s,\n from you I am begging daylight my grandfathers,\n\n \u1d00xs\u1d00\u02can\u00ee-h\u1d00s, \u1d00xd\u0101k\u0113\u02caq\u01c3\u00ee, \u1d00xd\u0101k\u1d00n\u016b\u02caq\u01c3\u1d58,\n my father\u2019s brothers, my people I came from, my ancestors,\n\n \u1d00x\u029fa\u02ca-\u0142\u012b\u02ca\u0142k\u1d58-h\u1d00s. He\u1ef5id\u1d00\u02cat-\u016bc \u1d00xdj\u012b\u02cat \u1ef5\u012bt\u012b\u02ca\n my mother\u2019s grandfathers. Can it be to me you will give\n\n y\u016b\u02caqe\u1d00, N\u0101s-c\u1d00k\u00ee-y\u0113\u02ca\u0142 y\u1d00x 375-5\n the daylight, Raven-at-head-of-Nass as\n\n \u1ef5\u012bn g\u0323\u1d00t\u012b\u02ca ad\u1d00\u02cax \u1d00xk\u0101\u02ca q\u00eang\u0323\u1d00\u0101\u02ca?\u201d)\n he gave to [his grandchild] so that on me will be daylight?\u201d)\n\nThen the five opposite families will say, \u201cY\u0113 k\u1d58g\u0323wat\u012b\u02ca\u201d (\u201cWe will make\nit so\u201d).\n\nThis speech means that the chief wants the people of those five\nfamilies\u2014men, women, and children\u2014to come and raise the pole. By \u201cbeing\nin the dark\u201d he means that the pole is not raised, and he tells them\nthat they will give him daylight by raising it. After it is raised he\nsays, \u201cYou have brought daylight on me\u201d (\u201cHa\u1ef5ed\u1d00\u02cat \u1d00xq\u0101\u02ca qe\u1ef5\u012b\u02ca\u1ef5\u00ee s\u012b\n\u0101\u02ca\u201d). After this speech all show the greatest respect to this chief and\nkeep very quiet. They do not allow the children to say anything out of\nthe way.\n\nThe evening of the day when the pole is erected they have a dance. At\nWrangell the K\u00eeks\u1d00\u02cad\u00ee, Q\u0101\u02catc\u1d00d\u00ee, and T\u012b h\u00eet t\u0101n danced on one side\nand the Kasq\u01c3ague\u02cad\u00ee and T\u0101\u0142qoe\u02cad\u00ee on the other. The head men of both\nof these divisions say, \u201cNow we must give a dance for him.\u201d While the\ndancers prepare themselves in another house, the outsiders assemble in\nthe house to look on. The Raven division that is going to dance last\ncomes in, dressed and painted, and sits down to wait for the others.\nThe giver of the feast sits in the rear of the house with his friends\nabout him. Then the ones that are to dance first come in dancing one\nby one, all dressed and painted. As soon as they are through, the\nothers walk out, dress again, and enter dancing. Each side has two song\nleaders, a head song leader and a second song leader, who bear dancing\nbatons.\n\nAll this is done only when a chief or one of his family has died, not\nfor a common person, and the first side to dance is that to which the\nwidower, or the widow of the deceased belongs. Sometimes the dance used\nto go on all winter. Ordinary living houses for the high caste people\nwere put up as monuments for the dead and were viewed as such. In that\ncase no pole was erected to the man\u2019s memory, but his body was placed\nin the graveyard. This is why they never built a house in old times\nwithout feasting.\n\nAfter this dance the widower, or one of the widow\u2019s family, might rise\nand speak as follows:\n\n\u201cIn the first time took place the flood of Raven-at-head-of-Nass.\nWhat the people went through was pitiful. Their uncles\u2019 houses\nand their uncles\u2019 poles all drifted away. At that time, however,\nOld-woman-underneath took pity [and made the flood subside]. You were\nlike this while you were mourning. Your uncles\u2019 houses and your uncles\u2019\nmemorial poles were flooded over. They drifted away from this world.\nBut now your grandfathers make it go down like Old-woman-underneath.\nNow all of the dead of your grandfathers\u2019 people have gathered your\nuncles\u2019 houses and your uncles\u2019 memorial poles together. You were as if\ndying with cold from what had happened to you. Your floor planks, too,\nwere all standing up [from the flood]. But now they have been put down.\nA fire has been made of the frog-hat, their great emblem, hoping that\nit will make you warm.\u201d[174]\n\n (\u201cTc\u01c3\u016b c\u016b\u02cag\u016b N\u0101s-c\u1d00k\u00ee-\u1ef5\u0113\u02ca\u0142 q\u012b\u02cas\u00ee k\u1d00nada\u02ca.\n (\u201cAt the first time Raven-at-head-of-Nass his flood took place.\n\n \u012ac\u1d00nd\u0113\u02can y\u016b\u02caq\u014d k\u0101wac\u016b\u02ca. Q\u0101\n It was pitiful the people what they went through. Both\n\n k\u0101k-h\u1d00s h\u00ee\u02cat\u00ee \u0142dak\u1d00\u02cat y\u0113\u02cade \u0142\u00eeq\u014d\u02ca qa k\u0101k-h\u1d00s\n their uncles\u2019 houses all away drifted and their uncles\u2019\n\n daq\u0113\u02cad\u00ee \u0142dak\u1d00\u02cat y\u0113\u02cad\u0113 \u0142\u00eeq\u014d\u02ca. He ad\u1d00\u02cax\n poles put up for all away drifted. This time at it,\n\n qoa\u02ca yuHa\u1ef5ic\u0101\u02can\u1d00k\u01c3\u1d58 \u012bc\u1d00nd\u0113\u02can\n however, Old-woman-underneath pity\n\n kadat\u016b\u02cawati. Heye\u02ca \u00eet\u012b\u02ca\u1ef5\u012bn \u00ee\u02cat\u016bwu\n felt [and made the flood go down]. Like this you were your minds\n\n n\u012b\u02cagutc. \u1d00k\u1d00\u02cax ka wud\u0101\u02ca\u1ef5\u00een ik\u0101\u02cak-h\u1d00s h\u00ee\u02cat\u00ee qa 376-5\n were sick. Over were flooded your uncles\u2019 houses and\n\n \u00eek\u0101\u02cak-h\u1d00s dak\u0113\u02cad\u00ee. Ya\u0142\u012bng\u00ee\u02cat-\u0101\u02can\u00ee k\u0101de\u02ca\n your uncles\u2019 memorial poles. This world away from\n\n awusku\u02cag\u0323un. He\u1ef5\u012bd\u1d00\u02cat qo\u02caa Ha\u1ef5ic\u0101\u02can\u1d00k\u01c3\u1d58 y\u00eax wut\u00ee\u02ca\n they drifted. So now, however, Old-woman-underneath like are\n\n \u00ee\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s ik\u0101\u02ca\u1ef5\u00ean ao\u0142i\u0142\u0101\u02ca. He\u1ef5id\u1d00\u02cat qoa\u02ca tc\u01c3\u0101k\u1d58\n your grandfathers make it go down. Now, however, anciently\n\n qotx c\u016bwax\u0323\u012b\u02cax\u0323\u00ee \u00ee\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s w\u016bck\u0101\u02can\u1d00x ye h\u1d00s aos\u00eene\u02ca\n those destroyed your grandfathers together so they gathered\n\n ik\u0101\u02cak-h\u1d00s h\u00ee\u02cat\u00ee q\u0101 \u00eek\u0101\u02cak-h\u1d00s dak\u0113\u02cad\u00ee. Qa\n your uncles\u2019 houses and your uncles\u2019 memorial poles. And\n\n \u0101ttc ya-i\u02canadj\u1d00g\u0323\u00ea y\u00ea\u02cax ts\u01c3u \u00eet\u012b\u02ca\u1ef5\u00een\n you were dying with cold like also you were\n\n \u00eenan\u012b\u02ca\u1ef5\u00eetc. Qa y\u016b\u02cain\u0113\u0142\u1ef5\u012b t\u01c3\u0101\u02ca\u1ef5\u00ee \u0101n\u1d00\u02cax\n from this that was done to you. And your house flooring from it\n\n \u1d00cawu\u0101\u02ca\u1ef5\u00een. Hey\u00eed\u1d00\u02cat qo\u02caa 376-10\n was all standing (i. e. floated up). Now, however,\n\n \u1d00x h\u1d00s a\u1ef5a\u02cao\u0142i\u0101d\u1d00n. Q\u01c3an\u0113\u02ca h\u1d00s\n from it they have put them all down right. A fire they\n\n aos\u00ee\u02can\u00ee x\u0323\u00eex\u0323tc\u01c3 s\u01c3\u0101x\u0323\u1d58 \u00eec\u016b\u02caq\u01c3u-g\u00een-\u0142t\u0101\u02cat h\u1d00s awa\u1d00\u02cak\n have made of frog hat from one great emblem they made\n\n k\u01c3u\u0101\u02cakc\u00ee\u0142 iwu\u0142t\u01c3\u0101\u02caq.\u201d)\n hoping it would make you warm.\u201d)\n\nAfter every sentence the chief to whom is given the speech says,\n\u201cHo\u02caho\u201d (\u201cI thank you from the bottom of my heart\u201d). When they speak of\nthe crest, he says, \u201cW\u0113\u02cat\u01c3a qo\u02caa\u201d (\u201cThat\u2019s the one\u201d), meaning that that\nwas the crest he wanted to hear of.\n\nThe speaker continues:\n\n\u201cWe hope that you will be well warmed, and that you will sleep well on\naccount of what your grandfathers have done for you. This is all.\u201d\n\n (\u201cGu \u0101k\u1d58c\u00ead\u0113\u02ca\u0142 k\u01c3ed\u0113\u02can iwut\u01c3\u0101\u02caq q\u0101 k\u01c3\u00ead\u0113\u02can\n (\u201cThere we hope well you will be warmed and well\n\n n\u1d00g\u0323et\u0101\u02ca \u00ee\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s \u0101de\u02ca \u00eed\u0101\u02caq\u01c3 wu\u0101di\u1ef5\u0113\u02catc.\n you sleep, your grandfathers there for you having done.\n\n A\u02caa y\u016b\u02caa.\u201d)\n This is all.\u201d)\n\nThen the man who is putting up the pole rises and says:\n\n\u201cI thank you, my grandfathers, for your words. It is as if I had been\nin a great flood. My uncles\u2019 houses and my uncles\u2019 poles went drifting\nabout the world with me. But now your words have made [the flood] go\ndown from me. My uncles\u2019 houses have drifted ashore and have been left\nat a good place. Through your words my uncles\u2019 poles have drifted\nashore at a good place. Your kind words have put down my floor planks.\nWe have been as if we were cold. But now that you have made a fire for\nus with my grandfathers\u2019 emblem we shall be very warm. Thank you for\nwhat you have done. On account of your words we will not mourn any\nmore. This is all.\u201d\n\n (\u201cG\u016bn\u1d00\u0142tc\u012b\u02cac\u1d00, \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s, \u012b\u1ef5aqa\u1ef5\u00ee\u02ca \u0101de\u02ca wut\u012b\u02ca\u1ef5i\u1ef5\u00ea.\n (\u201cWe thank you, my grandfathers, your words please me.\n\n Tc\u01c3ay\u00ea\u02caxawe uwa\u1ef5\u0101\u02ca x\u0101n wu\u0142q\u014d\u02cawu y\u00eax t\u012b\u02ca\u1ef5\u00een y\u0101\n Just so it was with me was flooded like was these\n\n \u1d00xk\u0101\u02cak-h\u1d00s h\u00ee\u02cat\u00ee, qa \u1d00xk\u0101\u02cak-h\u1d00s d\u0101ked\u00ee\u02ca x\u0101n 377-5\n my uncles\u2019 houses, and my uncles\u2019 poles with me\n\n \u0142\u012bng\u00eet-\u0101\u02can\u00ee t\u016bt wu\u0142q\u014d\u02cawu. \u1ef4\u012bd\u1d00\u02cat qo\u02caa i\u1ef5\u1d00q\u0101\u1ef5\u00ee\u02ca\n world in were drifting around. But now your words\n\n \u1d00xk\u1d00\u02caq\u01c3 y\u00ean wu\u0142\u00ee\u0142\u0101\u02ca. Q\u0101 \u1d00xk\u0101\u02cak-h\u1d00s h\u00ee\u02cat\u00ee\n for me thus have made it go down. And my uncles\u2019 houses\n\n y\u1d00k\u01c3\u0113\u02ca\u1ef5\u00ee \u1ef5\u0113nax y\u00ean wu\u0142ix\u0323\u0101\u02cac \u1d00q\u01c3 k\u01c3\u00ead\u0113\u02can\n on a good place ashore there have drifted at it well\n\n \u1ef5\u012bx wu\u0142\u0101\u02ca. Qa \u1d00xk\u0101\u02cak-h\u1d00s dak\u0113\u02cad\u00ee\n down from it flood has gone. And my uncles\u2019 poles\n\n y\u1d00k\u01c3\u0113\u02ca\u1ef5i \u1ef5\u0113\u02can\u1d00x y\u00ean wu\u0142ix\u0101\u02cac i\u1ef5aq\u0101\u02ca\u1ef5\u00eetc. Q\u0101\n at a good place ashore there drifted your words. And\n\n \u1d00xtoq\u1ef5\u012bt\u0101\u02ca\u1ef5\u00ee \u1ef5\u1d00qa\u1ef5\u00ea\u02catc k\u01c3ed\u0113\u02can \u0101\u02ca\u1ef5\u00ee \u1ef5\u012bs\u00ee\u02can\u00ee \u1ef5\u012b\u1ef5\u1d00qa\u1ef5\u00ee\u02catc.\n my floor planks well down you put your [kind] words.\n\n H\u0101s\u0113\u02cawa\u1d00t\u01c3\u00ee y\u00eax h\u0101t\u012b\u02ca\u1ef5\u012b\u1ef5\u00een, h\u0101n\u1d00n\u012b\u02ca\u1ef5\u00eetc. He\u1ef5id\u1d00\u02cat 377-10\n We were cold as if we were we have been. But\n\n qo\u02caa \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s \u1d00t\u016b\u02cawu h\u0101tc\u016b\u02ca\u0142\u1ef5\u012b\u0101g\u00ee\u02catc\n now my grandfathers\u2019 crest you have made a fire for us of\n\n tc\u1d00\u029f\u1d00\u02cak\u01c3\u1d58 h\u0101\u02cak\u1d58gwat\u01c3\u0101. Gun\u1d00\u0142tc\u012b\u02cac \u0101d\u0113\u02ca\u1ef5\u012b\u1ef5\u00ee-dz\u00eeg\u012b\u02cad\u00ee\u1ef5\u00ea.\n very we will be warm. Thank you for what you have done.\n\n \u029f\u0113\u0142 tu\u02ca\u0142a \u012bc\u0101\u02can h\u0101t\u016b\u02cay\u0113qgwat\u012b\u02ca \u0101de\u02ca \u1ef5\u012b\u1ef5\u1d00qa\u1ef5\u00ee\u02ca\n Not any more we will mourn, because your words\n\n wut\u012b\u02ca\u1ef5i\u1ef5\u0113tc. A\u02caa y\u016b\u02caa.\u201d)\n have been [so kind]. This is all.\u201d)\n\nNow the chief of the Kasq\u01c3ague\u02cad\u00ee, of the opposite division, speaks,\ndirecting his remarks at first, not to the giver of the feast, but to\nthe opposite Ravens:\n\n\u201cMy ancestors, if the other side did not share in your enjoyment it\nwould not be right. So, if we have said anything to displease you,\nplease overlook it for the sake of the chief.\u201d\n\n (\u201c\u1d00xd\u0101k\u0113\u02catq\u01c3\u00ee tc\u01c3aade\u02ca y\u0113n g\u0323oat\u012b\u02ca\u1ef5\u012b s\u1d00g\u016bwu\u02ca \u029f\u0113\u0142\n (\u201cMy ancestors, if the other side did not share in this not\n\n g\u0323\u0101go\u02caxcat\u012b. \u0141a \u1ef5\u0101\u02caq\u01c3a qowust\u012b\u02ca\u1ef5i\u1ef5\u00ea \u1ef5\u0113s\u1d00g\u016b\u02cawu he\n it would be right. So if we have said anything to displease you\n\n \u1d00tc q\u01c3w\u1d00n tc\u1d00d\u0101\u02caqo yuq\u01c3at\u1d00\u02canksa\n this (imp.) please overlook\n\n ag\u0113\u02cad\u00ee wut\u012b\u02ca\u1ef5\u00ee tc\u1d00ade\u02ca \u1ef5\u00ee\u02cand\u00ee ye\u02cana-\u00ees\u1d00\u02can\u00ee n\u012b q\u01c3w\u1d00\u02can.\u201d)\n for the sake of the chief.\u201d) (imp.)\n\nThen he says to the singers:\n\n\u201cTake up your poles. Start a song.\u201d\n\n (\u201c\u1ef4\u012bwuts\u01c3\u0101\u02cag\u0323a\u1ef5\u00ee \u1ef5\u012bdj\u012b\u02cak ke \u1d00t g\u1d00x \u1ef5\u00eec\u00ee\u02ca.\u201d)\n (\u201cYour poles you take up thing will you sing.\u201d)\n\nAfter this the second division of dancers goes out, dresses up, and\nenters dancing. When the dance is over, the first chief of that\ndivision\u2014of which there are three chiefs, although it contains only two\nfamilies\u2014i. e., the chief of the Kasq\u01c3ague\u02cad\u00ee, begins to talk to the\nchief of the feast. He says:\n\n\u201cNow wrap your father\u2019s brothers up in good words. Yes, yes, hear my\nwords just as they come to you.\u201d\n\n (\u201cDud\u0101\u02cat c\u1d00qa\u1ef5\u00ea\u02caq q\u01c3w\u1d00n is\u1d00\u02cani-h\u1d00s.\n (\u201cAbout him wrap good words (imp.) your father\u2019s brothers.\n\n \u0100-a\u02ca h\u0113\u02catc\u1d00 ct\u016bx x\u1d00t q\u01c3\u1d00k\u00eege\u02ca\u029f\u0323\u00eeguts 378-5\n Yes, yes, now into themselves to me words come\n\n q\u01c3w\u1d00\u02can.\u201d)\n let.\u201d)\n\nThen he calls out the name of the chief giving the feast, that of\nthe chief next under him, and the names of some high-caste women. As\ntheir names are called they answer, \u201cH\u0113\u201d (\u201cPresent\u201d). Then he perhaps\nproceeds as follows:\n\n\u201cPeople killed one another at G\u00eet\u01c3\u00ee\u02cakc. And the people of G\u00eet\u01c3\u00ee\u02cakc were\nbeing destroyed. Then only one chief was saved along with his sister\nand niece. Now the chief began thinking, \u2018I wonder what chief would\nknow certain things that he could tell me.\u2019 He asked one old man if he\ncould tell him. Not being suited, he sent for several, who did not suit\nhim either. By and by he thought of Old-man-who-knows-all-troubles. He\nsent for him to have him tell the thing, and he suited him completely.\nHe stayed with him. At this time he (the old man) made him a helmet and\nan arrow, an arrow which could talk. Then the old man was going to show\nhim what to do. He instructed him: \u2018My friends always lie way out there\nin their canoes. Never let it go at them.\u2019\n\n\u201cThen he let the arrow go toward his enemies. It struck the chief\u2019s\nheart. It killed him. The people did not see where the arrow came\nfrom. Then Old-man-who-knows-all-troubles was sent for. He was\nexamining it, and it flew out from him. As the arrow flew away it said,\n\u2018N\u1d00x\u0323guy\u016b\u02cau\u016b.\u2019 So they discovered the chief who owned this arrow. They\nset out to war against him. Then he put on his war hat, and his sister\nwent before him. He went out of doors in a cloud of ashes. He killed\nall in four of the enemies\u2019 canoes. Then they went toward him to war\nagain, but he forgot what the old man had told him. For this reason\nthe old man killed the chief with his own arrow. At this time the\nwoman went up to the woods with her daughter. And now the two alone\nsaved themselves. Now something helped her. The sun\u2019s son married her\ndaughter, and her daughter had children. There were eight, one of which\nwas a girl. Then a house was made for them and food and provisions\nwere put into it. They were let down on G\u00eet\u01c3\u00ee\u02cakc, their grandfather\u02cas\ntown.[175]\n\n\u201cThat is the way your grandfathers have been. There were canoe loads\nof trouble around you. Now, however, these grandfathers of yours have\nbeen lowered down like the sun\u2019s children. Your food was burnt through\nthe trouble you have had. The hard times they had at G\u00eet\u01c3\u00ee\u02cakc are\nthe hard times you have been having on account of your troubles. Now\nyour grandfathers have made war clothes for you. They have done like\nOld-man-who-knows-all-troubles. Now your grandfathers have put their\nraven hat on your head. They have put all your grandfathers\u2019 emblems\naround you like a fort to save you. And your grandfathers who have gone\nwill seat themselves around you. These, your grandfathers\u2019 people, will\ngather around, and they will raise up these emblems to console you. It\nhas been raining upon you so that you could not find a dry place. Now,\nhowever, your grandfathers have put the raven boards over you. Finally\nyou are in a dry place. You will sleep well under them, grandchild.\nThis is all.\u201d\n\n (\u201cHeG\u00eet\u01c3\u00ee\u02cakc\u00eeq\u01c3 awe\u02ca w\u016bc wud\u016b\u02cawadj\u1d00q. Ad\u1d00\u02caxawe\n \u201cAt this G\u00eet\u01c3\u00ee\u02cakc it was one another they killed. Then\n\n qotx \u1ef5\u0101 h\u1d00s cundu\u0142x\u0323\u012b\u02cax\u0323 he G\u00eet\u01c3\u00ee\u02cakc qoan. Ad\u1d00\u02cax\n they were getting destroyed these G\u00eet\u01c3\u00ee\u02cakc people. Then\n\n tc\u01c3u \u029f\u0113\u02can\u1d00x \u0101\u02cawun\u0113x anq\u0101\u02cawo q\u0101 du\u029f\u0323\u0101\u02cak qa duq\u0113\u02ca\u0142k\u01c3.\n only one was saved a chief, and his sister and his niece.\n\n Ad\u1d00\u02caxawe ct\u0101\u02cayu tud\u00eet\u1d00\u02cank yuanq\u0101\u02cawo yetuwat\u012b\u02ca \u0101sd\u014d\u02casa\n Then to himself began thinking the chief \u2018I wonder what\n\n ck\u1d00\u02ca\u0142n\u00eek s\u01c3\u0101\u02cat\u00ee s\u1d00k\u1d58 x\u0101n ck\u1d00nga\u0142n\u012b\u02cak. Ad\u1d00\u02caxawe 379-5\n would know chief for to me he could tell.\u2019 Then\n\n \u0101\u02cawax\u014dx \u029f\u0113\u02can\u1d00x wud\u012bc\u1d00n\u00ee\u02ca q\u0101 du\u012b\u02can ck\u1d00ng\u0323a\u0142n\u012b\u02cak. Ad\u1d00\u02cax\n he asked one was an old man to him he could tell. Then\n\n \u029f\u0113\u0142 \u1d00cwag\u0323a\u02cag\u0323\u0101 wucti\u02ca, ad\u1d00\u02cax \u029fa q\u01c3\u016bnin\u1d00\u02cax y\u00ean w\u0101t s\u1d00\n not when he suited him, then then for several there to that\n\n \u0101\u02cawax\u014dx. \u029f\u0113\u0142 duw\u0101\u02cag\u0323e k\u01c3\u0113 wuct\u012b\u02ca. Wanan\u012b\u02casayu ak\u1d00\u02cax\n he sent. Not his eyes good were. Finally of him\n\n tudit\u0101\u02can \u1d00dawu\u02ca\u029f\u01c3-c\u0101\u02canak\u01c3u. Ad\u1d00\u02cax \u0101waxo\u02cax\n he thought Old-man-who-knows-all-troubles. Then he sent for him,\n\n \u1d00c\u012b\u02can ck\u1d00ng\u1d00\u0142n\u012b\u02cag\u00eet. Ad\u1d00\u02cax \u029f\u1d00x\n to him he could tell him some things he did not know. Then very\n\n w\u0101\u02casa ctu\u02cag\u0323a q\u01c3aodit\u0101\u02can. Doxw\u1d00\u02can\u00ee uwaxe\u02ca.\n much (lit. how) he suited him. With him he stayed.\n\n Head\u1d00\u02cax \u029f\u01c3aocad\u0101\u02cadji \u1ef5\u00ees ao\u0142iy\u00ea\u02cax q\u0101 tc\u016b\u02canet, 379-10\n At this time a helmet for he made and an arrow,\n\n y\u016btc\u016b\u02canet yu-q\u01c3a\u1ef5at\u1d00\u02cank. Ad\u1d00\u02cax yucanu\u02caktc du-\u012b\u02ca k\u016b\u0142gu\u02caktc\n an arrow that could talk. Then the old man would show him\n\n \u0101de\u02ca quk\u1d58g\u0323\u1d00n\u016b\u02cak\u1d58\u1ef5\u00ea. Ad\u1d00\u02cax acuk\u0101\u02cawadja: \u2018X\u1d00t \u1d00xx\u014d\u02canq\u01c3\u00ee\n what to do. Then he instructed him: \u2018To me my friends\n\n awe\u02ca d\u1d00\u02cakd\u00ea y\u00ean c\u1d00k\u016bst\u012b\u02caq\u01c3tc. \u0141\u00ee\u0142 a\u1ef5\u00ee\u02cakde djin\u1d00\u02caqx\u00eaq\n are out there lie. Never toward it let go\n\n q\u01c3w\u1d00n wetc\u016b\u02canet.\u2019\n (imp.) the arrow.\u2019\n\n \u201cAd\u1d00\u02cax y\u016btc\u016b\u02canet ke aoc\u00eedu\u02cak duyan\u0101\u02ca\u1ef5\u00ee an\u00ee\u02ca k\u0101de\u02ca.\n \u201cThen the arrow up he let go his enemies\u2019 town toward.\n\n Yuanq\u0101\u02cawo dut\u0113\u02caq\u01c3 wu\u0142\u012bg\u1d00\u02cas\u01c3. Ac uwadj\u1d00\u02caq. Ad\u1d00\u02cax \u029f\u0113\u0142 y\u00ean\n The chief his heart it struck. It killed him. Then not where\n\n dut\u012b\u02can y\u016btc\u016b\u02canet. Ad\u1d00\u02cax wud\u016b\u02cawax\u014dx 380-5\n they saw the arrow. Then was sent for\n\n \u1d00\u02cadawu\u0142-c\u0101\u02can\u1d00k\u01c3\u1d58. Ad\u1d00\u02cax dudj\u012b\u02cat dust\u0101\u02can.\n Old-man-who-knows-all-troubles. Then to him was examining.\n\n Dudjid\u1d00\u02cax gan\u1d00\u02cax ke ud\u00eeq\u00ea\u2019n. Ad\u1d00\u02cax\n From him outside through smoke hole out it flew. Then\n\n yutc\u016b\u02canet y\u016bq\u01c3wayat\u1d00\u02cank \u2018N\u1d00x\u0323guy\u016b\u02cau-\u016b\u2019 yuq\u01c3a\u1ef5aqa\u02ca. Ad\u1d00\u02cax\n the arrow flying away \u2018N\u1d00x\u0323guy\u016b\u02cau-\u016b\u2019 said. Then\n\n a-\u012b\u02cat wud\u016bdz\u00eek\u016b\u02ca y\u016banq\u0101\u02cawo tcun\u0113\u02cat\u00eex s\u1d00ti\u1ef5\u00ee\u02ca.\n it was he came to know that chief who had come to have the arrow.\n\n Dud\u0101\u02cat x\u0101 dj\u00eeududz\u00eeg\u016b\u02ca. Ad\u1d00\u02cax du\u0142aocad\u0101\u02ca\u1ef5\u00ea t\u016b\u02cad\u00ea\n To him to war they went quickly. Then his war hat into\n\n wug\u016b\u02cat. Ad\u1d00\u02cax k\u1d00nduwah\u0101\u02cak\u1d58 du\u029f\u0323\u0101\u02caktc. Ad\u1d00\u02cax yux nag\u016b\u02cat 380-10\n he got. Then went before him his sister. Then out went\n\n gun\u012b\u02cate-d\u1d00\u02candja\u1ef5i t\u016bt y\u00eas\u0113\u02can. Ad\u1d00\u02caxawe daq\u01c3\u016b\u02can xa\u02ca\u1ef5\u012b y\u0101\u02cagu\n the dust of ashes in he was. Then four enemies\u2019 canoes\n\n \u1ef5\u00eekt kacu\u0142ix\u0323\u012b\u02cax\u0323. Ad\u1d00\u02cax ts\u01c3u a-\u012b\u02cat dud\u0101\u02cat x\u0101\n in he killed all. Then again there to him to war\n\n djiudigu\u02cat. Ad\u1d00\u02cax ak\u1d00\u02cat s\u0113wak\u1d00\u02cak\u1d58 ade\u02ca yucan\u1d00\u02cak\u1d58tc\n they came. Then to him he forgot what the old man\n\n d\u0101\u1ef5aq\u0101\u02ca\u1ef5i\u1ef5\u00ea. \u1d00tcayu\u02ca duwadj\u1d00\u02caq yuanq\u0101\u02cawo yucan\u1d00\u02cak\u1d58tc\n had told him. This is why killed the chief the old man\n\n tca dutcun\u0113\u02cad\u00ee t\u00een. Head\u1d00\u02cax yucaw\u1d00\u02cat\n indeed his own arrow with. At this time the woman\n\n ad\u1d00\u02caqde wug\u016b\u02cat dus\u012b\u02ca t\u00een. He de\u02catca ye\n up to the woods went her daughter with. And now thus\n\n d\u1d00xn\u1d00\u02cax h\u1d00s cudz\u00een\u0113\u02cax. Head\u1d00\u02cax qo\u02caa du-\u012b\u02cag\u0323\u0101 380-15\n just two they saved themselves. Then, however, for her\n\n \u1d00t wus\u016b\u02ca. Ad\u1d00\u02cax yug\u0323\u1d00g\u0101\u02can \u1ef5\u012bttc uwaca\u02ca\n something was helped by. Then the sun\u2019s son married\n\n dus\u012b\u02ca. Ad\u1d00\u02cax du\u1ef5\u1d00\u02catq\u01c3\u00ee q\u014ddz\u00eete\u02ca. N\u1d00s\u01c3gaducu\u02can\u1d00x\n her daughter. Then her children came to be. Eight\n\n w\u016bt\u012b\u02ca. \u029f\u0113\u02can\u1d00x c\u0101w\u1d00\u02catx aosite\u02ca. Ad\u1d00\u02cax h\u1d00\u02casdu h\u00ee\u02cat\u00ee y\u00ean\n were they. One a woman was. Then their house there\n\n \u016b\u02cawan\u012b a\u1ef5\u012b\u02ca \u1d00txa\u1ef5\u00ee\u02ca qa y\u016b\u02caduw\u0113t. Ad\u1d00\u02cax\n was made into which their food and provisions [went]. Then\n\n h\u1d00s k\u1d00ndu\u029f\u0323i\u1ef5a\u02ca G\u00eet\u01c3\u00ee\u02cakc\u00eek h\u1d00sdu\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s \u0101n\u00ee\u02caq\u01c3.\n they were let down on G\u00eet\u01c3\u00ee\u02cakc at their grandfathers\u2019 town.\n\n Ye \u0101\u1ef5at\u012b\u02ca\u1ef5\u00een nat\u012b\u1ef5\u0113\u02cat \u00eek\u0101\u02cak-h\u1d00s.\n So it was have been your grandfathers.\n\n Qotx \u1d00c u wu\u0142x\u0323\u012b\u02cax\u0323\u00een n\u0101ti\u1ef5\u0113\u02cat. Ad\u1d00\u02caxayu 380-20\n Canoe loads of trouble were around you. Then\n\n \u00eek\u0101k-h\u1d00s \u1d00t-\u016b\u02cawu id\u0113\u02canx a\u1ef5a\u02caos\u00eeg\u1d00n n\u0101t\u012b\u02ca\u1ef5\u0113ttc. He y\u012bd\u1d00\u02cat\n your uncles\u2019 crests from you burnt are. Now,\n\n qoa\u02ca de g\u0323\u1d00g\u0101\u02can \u1ef5\u012bt y\u00eax h\u1d00s wudzig\u012b\u02cat\n however, indeed the sun\u2019s children like they were lowered\n\n y\u0101-\u00ee\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s. Qa i\u1d00tx\u0101\u02ca\u1ef5\u00ee iq\u01c3ax\u1d00\u02canxya\n these your grandfathers. And your food belonging to you\n\n wusg\u0101n\u00ee\u02can \u012bnan\u012b\u02ca\u1ef5\u00eetc.\n has been burnt through this trouble you have had.\n\n He yaG\u00eet\u01c3\u00ee\u02cakc\u00eeq\u01c3 \u1ef5awus\u0101\u02ca\u1ef5i adawu\u02ca\u0142 a\u02caya \u012bk\u1d00\u02caq\u01c3 ye\u1ef5ati\u02ca\n Those at G\u00eet\u01c3\u00ee\u02cakc were hard times there to you were\n\n ya-\u00eenan\u012b\u02ca\u1ef5\u00ee ye\u02ca\u1ef5ati. Ad\u1d00\u02cax y\u012bd\u1d00\u02cat \u00eedji\u1ef5\u00ee\u02cas h\u1d00s\n through your troubles are. Then now for you they\n\n ao\u0142iy\u00ea\u02cax \u012b\u02ca\u0142aocada\u1ef5\u00ee s\u1d00k\u1d58 \u00ee\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00stc. He\n have made your war clothes for your grandfathers. This\n\n Adawu\u02ca\u029f\u01c3-c\u0101\u02canak\u01c3\u1d58 y\u00eax h\u1d00s wudz\u00eeg\u012b\u02cat. He\u1ef5id\u1d00\u02cat\n Old-man-who-knows-all-troubles like they have come to do.\n\n de \u00eec\u0101\u02cax h\u1d00s awat\u012b\u02ca \u00ee\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00stc\n Now indeed on your head they have put your grandfathers\u2019\n\n h\u1d00sduy\u0113\u02ca\u0142 s\u01c3\u0101x\u0323\u1d58. He tc\u1d00 gwa\u1d00t\u0113\u02ca \u00eeg\u0323a\u02ca g\u0323\u1d00n\u0113\u02cax\u00eet d\u1d00g\u00ea\u02ca\n their raven hat. Is it indeed for you to be saved that\n\n nu y\u00eax id\u0101\u02caq\u01c3 h\u1d00s aos\u00eeni\u02ca \u0142dak\u1d00\u02cat i\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s\n fort like around you they put all your grandfather\u2019s\n\n \u1d00t\u016b\u02cawu. Qa ya-d\u1d00\u02caqde-wu\u0101\u02cad\u00ea i\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s id\u0101\u02caq\u01c3 381-5\n emblems. And they that have gone your grandfathers around you\n\n w\u016b\u02cacte h\u1d00s gux daq\u0113\u02ca. Qa ya-\u00ee\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s \u1d00dad\u00ea\n themselves they will seat. And these your grandfathers around\n\n g\u0323onaye\u02ca qwa\u0101\u02cat \u0101 h\u1d00s\n will begin to gather and they\n\n \u1d00cagu\u02cax saqe\u02ca. Qa\n will raise up these emblems [to console you]. And\n\n in\u1d00nawu\u02catc ikade\u02ca kawu\u02ca\u0142 q\u01c3\u0101\u02cas\u00een.\n it has been raining on you so that you could not find a dry place.\n\n He\u1ef5id\u1d00\u02cat qoa\u02ca \u00ee\u0142\u012b\u02ca\u0142k\u01c3-h\u1d00s q\u01c3\u0113\u02can\u00ee y\u0113\u0142 q\u01c3\u0113n\n Now, however, your grandfathers boards raven painted boards\n\n \u00eek\u0101\u02ca k\u0113\u02canduwat\u1d00n. H\u016btc\u01c3 ikad\u00ea\u02ca kawu\u0142q\u01c3\u0101\u02cas\u00ee. He\n over you have put. Finally for you is a dry place. This\n\n k\u01c3\u00ead\u0113\u02can \u1d00ta-i\u02ca\u1ef5\u012bq\u01c3 g\u1d00g\u0323e\u02cat\u0101 tcx\u1d00nk\u01c3. A\u02caa.\u201d)\n well under them you will sleep grandchild. This is all.\u201d)\n\nThen the chief giving the feast answers:\n\n\u201cI thank you very much that through these words of yours you have\nplaced yourselves below me. And I feel that you are sitting very close\nto me. What you have said to me is true, my grandfathers. I have been\nas if enemies had surrounded me to fight in this place of my uncles.\nIt is as if my uncles\u2019 town had been burned with me. Now, however,\nyou have brought help to me like the children of the sun. It was just\nas if my uncles\u2019 crests had been burned. But now, since I have heard\nyou speaking so well of them, it is as if my uncles had come back. My\nuncles\u2019 house is like that lowered down at G\u00eet\u01c3\u00ee\u02cakc. These words of\nyours have brought luck to me like the sun\u2019s children. I thank you very\nmuch. I feel that what you have said to me is true. You have put my\ngrandfathers\u2019 hat, the raven-hat, upon my head, which will save me as\nif it were a war shirt. And your crests which you have put around me\nlike a fort will also save me. It was as if I had been dying here with\ncold. But now that my father\u2019s brothers have seated themselves near me,\nI shall be warm. It is indeed as if it had been raining on me, but now\nthat you have put my grandfathers\u2019 boards over me, I shall at last be\ndry. It is true that I have not slept. But now I shall soon sleep under\nmy grandfathers\u2019 boards. This is all.\u201d\n\n (\u201cHo\u02caho gun\u1d00\u0142tc\u012b\u02cac a\u0142cq\u00ee\u02cantyu y\u0101\u02ca-id\u1d00qa\u1ef5\u00ee\u02ca\n (\u201cI thank you very much that through these words of yours\n\n \u1d00xta\u1ef5\u012b\u02caq\u01c3 ye ci\u1ef5\u012b\u02cadz\u00een\u012b. Q\u0101 t\u016bx\u0101n\u016b\u02cak\u1d58 \u1d00x 381-10\n me below thus you put yourselves. And I feel me\n\n d\u0101k wuct \u1ef5\u012bd\u1d00q\u0113ye\u02ca. \u029fa q\u01c3\u0113\u02cag\u0323a awe\u02ca x\u1d00t\n very close to yourself you seat. Then true it is me\n\n da\u02caya-iqa \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s. He \u016bwa\u1ef5a\u02ca \u1d00\u02caxd\u0101t\n what you said to my grandfathers. This I have been around me\n\n x\u0101 djiud\u00ee\u02cagude y\u1d00x t\u012b\u02ca\u1ef5\u00een\n for war had come quickly like I have been\n\n y\u0101\u1d00xk\u0101\u02cak-h\u1d00s n\u1d00n\u012b\u02ca\u1ef5\u00eetc. He\u02catc\u01c3a ay\u00ea\u02cax x\u0101n\n these my uncles I have been living. It is indeed like it with me\n\n k\u0113ndusg\u0323\u0101\u02can\u00een \u1d00xk\u0101\u02cak-h\u1d00s \u0101n\u00ee\u02ca. He\u1ef5id\u1d00\u02cat qoa\u02ca uwa\u1ef5\u0101\u02ca\n has burned my uncles\u2019 town. Now, however, it is\n\n g\u0323\u1d00g\u0101\u02can \u1ef5\u1d00\u02catq\u01c3\u00ee y\u00eax x\u0101g\u0323a\u02ca \u1ef5\u012b\u02cawus\u016b.\n sun children like for me you have brought help.\n\n He dj\u1d00\u0142dak\u1d00\u02cat y\u1d00x ye wusgan\u00ee\u02ca y\u00eax\n All these things [are] just as if thus had been burned like\n\n t\u012b\u02ca\u1ef5\u00een \u1d00xk\u0101\u02cak-h\u1d00s \u1d00t\u016b\u02cawu. He\u1ef5id\u1d00\u02cat qo\u02caa uwa\u1ef5\u0101\u02ca qox\n it was my uncles\u2019 crest. Now, however, it is back\n\n wudi\u0101\u02cadi y\u00eax \u1ef5\u1d00ti\u02ca \u1d00xk\u0101\u02cak-h\u1d00s 382-5\n had come like it is my uncles\n\n \u1ef5\u00ee-yu-q\u01c3at\u1d00\u02cang\u00eetc. He \u016bwa\u1ef5a\u02ca G\u00eet\u01c3\u00ee\u02cakc\u00eeq\u01c3\n you have spoken so well of them. This is as if at G\u00eet\u01c3\u00ee\u02cakc\n\n k\u1d00\u02candu\u0142ia\u1ef5\u00ee h\u00eet y\u00eax wut\u012b\u02ca \u1d00xk\u0101\u02cak-h\u1d00s h\u00ee\u02cat\u00ee. He\n lowered down house like is my uncles\u2019 house. These\n\n \u1ef5\u012b\u02ca\u1ef5\u1d00qa\u1ef5\u00ee qo\u02caa x\u0101g\u0323a\u02ca w\u016bsu\u02ca uwa\u1ef5\u0101\u02ca\n words of yours, however, for me have brought luck it is\n\n g\u0323\u1d00g\u0101\u02can \u1ef5\u1d00\u02catq\u01c3\u00ee y\u1d00x. Gun\u1d00\u0142tc\u012b\u02cac. Tc\u01c3\u1d00 ay\u00ea\u02caxawe\n the sun children like. I thank you very much. Just like it\n\n yu-q\u01c3wa\u1ef5\u012b\u02ca\u1ef5\u00ee-\u0142i\u1d00\u02catk t\u016bxan\u016b\u02cak \u1ef5i\u1ef5\u1d00qa\u1ef5\u00ee\u02ca. He y\u0101\u02ca\u1d00xc\u0101\u02cax\n what you have said to me I feel your words. This on my head\n\n \u1ef5\u012b\u02cat\u012b \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s s\u01c3\u0101x\u0323\u1d58 y\u0113\u0142 s\u01c3\u0101x\u0323\u1d58 \u1d00t\u01c3\u0113\u02caq\u01c3\n you have put my grandfathers\u2019 hat, raven hat behind it\n\n ye x\u1d00t g\u0323og\u0323\u1d00n\u0113\u02cax uwa\u1ef5\u0101\u02ca s\u1d00\u02cank\u0113t y\u00eax g\u0323og\u0323wat\u012b\u02ca \u1d00xk\u1d00\u02caq\u01c3.\n thus me will save it is was shut like it will be to me.\n\n Qa y\u0101\u02ca\u1ef5\u012b\u1d00t\u016b\u02cawu ts\u01c3u \u1d00xd\u0101\u02caq\u01c3 n\u016bx 382-10\n And these your emblems also around me as a fort\n\n \u1ef5\u012b\u0142\u012by\u1d00\u02caxe \u1d00t\u0113\u02caq\u01c3 ye x\u1d00t g\u0323ag\u0323wan\u0113\u02cax. Uwa\u1ef5\u0101\u02ca \u0101t\u01c3tcya\n you have put behind it thus me will save. It was cold\n\n h\u1d00t \u1ef5\u1d00dj\u1d00g\u0323e\u1ef5a\u02ca x\u1d00t t\u012b\u02ca\u1ef5\u00een. He\u1ef5id\u1d00\u02cat qo\u02caa ya\n here were killing I was. Now, however, these\n\n \u1d00xs\u1d00\u02can\u00ee-h\u1d00s qotx c\u016bwax\u0323\u012b\u02cax\u0323\u00ee \u1d00\u02caxd\u0101q\u01c3 w\u016bct h\u1d00s\n my fathers\u2019 brothers were destroyed to me themselves they\n\n wudaq\u0113\u1ef5\u00ee\u02ca x\u1d00t gu\u02cag\u0323at\u01c3\u0101. H\u0113\u02catc\u01c3a ay\u00ea\u02cax \u1d00t kad\u00ea\u02ca\n have seated I will be warm. It is indeed like it on me\n\n kawu\u02ca\u0142q\u01c3\u0101\u02cas\u00een. He\u1ef5\u012bd\u1d00\u02cat qo\u02caa \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s q\u01c3\u0113\u02can\u00ee\n it has been raining. Now, however, my grandfathers\u2019 boards\n\n \u1d00xk\u0101\u02ca ke \u1ef5\u012b\u02cat\u0101n\u00ee h\u016btc\u01c3 \u1d00xkade\u02ca kawu\u02ca\u0142q\u01c3\u0101si. He\n on me up you have put finally over me it will be dry. This\n\n q\u01c3\u0113\u02cag\u0323a \u029f\u0113\u0142 xoatex\u00ea\u02can. He\u1ef5id\u1d00\u02cat qo\u02caa 383-15\n true not I have slept. Now, however,\n\n \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s q\u01c3\u0113\u02can\u00ee ta\u1ef5\u012b\u02caq\u01c3 \u1d00xyade\u02ca t\u1d00k\u1d58gwax\u0323\u012b\u02cax\u0323.\n my grandfathers\u2019 boards under for me will soon be sleep.\n\n A\u02caa y\u016b\u02caa.\u201d)\n This is all.\u201d)\n\nAfter this speech the next family on the first side, which perhaps is\nthe Q\u0101\u02catc\u1d00d\u00ee, asks the second division to make another speech. They do\nthis, because, having been the first to dance, they do not wish to be\nselfish. So the speaker of the T\u0101\u0142qoe\u02cad\u00ee begins, perhaps thus:\n\n\u201cOn the Nass a grizzly bear captured a high-caste girl. She was among\nthe grizzly-bear people. She could not get away. Then she married one\nof the grizzly-bear people. Then they went for salmon, but their wives\nwent after firewood. This woman did not know how to get firewood like\ngrizzly bears. Then an old woman among the grizzly-bear people called\nher aside, and said to her \u2018Do you know that the grizzly-bear people\nhave captured you? They captured you because you were angry with their\ntracks. The same thing happened to me. I am a human being who was\ncaptured.\u2019 The old woman said, \u2018Get wet wood for firewood.\u2019 After that\nshe did as she was directed. Then her fire did not go out, and her\nhusband was fond of her. Now the high-caste woman felt very brave.\n\n\u201cAfter some time had passed the high-caste girl felt sad. Then the\nold woman called her again. She said to her, \u2018Are you downhearted?\u2019\nAfter that she gave her some things with which to save herself\u2014a\ndevil\u2019s-club comb, a wild rosebush comb, sand, mud, and a piece of\nrock. With these she ran off to some place where she could be saved.\nThen the grizzly-bear people ran after her. When they got near her the\ndevil\u2019s-club comb became a hill of devil\u2019s club. When they again got\nclose to her, she threw away the rosebush comb. When they got up to\nher again, she threw away the sand. This sand became a big sand hill.\nWhen she saw that they had come close to her again, she threw away the\nmud. The last thing was the stone. She threw it away. It became a big\nhill. She ran down to the beach. Then, however, the G\u0323onaq\u1d00d\u0113\u2019t\u2019s son\ncame ashore there. He saved her from her pursuers. This man\u2019s name was\nG\u012bn\u1d00c\u1d00mg\u00ea\u02catk.[176]\n\n\u201cIn just that way the trouble that you have had has captured you. These\n[grandfathers] are the old woman to you, informing you of all things.\nYou are like the woman. They are like this to you, as if they had\ngiven you the raven hat as she gave her the devil\u2019s-club comb. This\nfrog-cane they have given you is as if they had given the rosebush and\nthe mud. Since you have this cane to throw you will be saved. The last\none of all will be the frog-post. So your grandfathers\u2019 emblem will\nsave you. My uncle that died long ago has come ashore to save you. I\nhope you will be saved at once in your grandfathers\u2019 canoe. But we who\nare dancing here for you are not really ourselves. It is our long dead\nuncles who are dancing here for you. This eagle down will descend among\nyou from their heads and will save you like good medicine. I hope you\nwill sleep well in all these feathers. This is all.\u201d\n\n (\u201c\u0100\u02caa he N\u0101s \u1ef5\u00ee\u02caq\u01c3awe x\u0323\u016bts\u01c3tc q\u014ds\u00een\u0113\u02cax \u029f\u0113\u02can\u1d00x\n (\u201cNow this Nass down on a grizzlybear captured one\n\n an\u1ef5\u00ea\u02cad\u00ee. Ad\u1d00\u02caxawe x\u0323\u016bts\u01c3 qoa\u02can\u00ee x\u014dq\u01c3\u1d58 ye\n high-caste girl. Then the grizzly bear people among so\n\n wut\u012b\u02ca. \u029f\u0113\u0142 ade\u02ca qon g\u0323an\u016b\u02caguy\u00ee q\u014dst\u02ca\u00ee. Ad\u1d00\u02caxawe\n she was. Not there a thing she could do was. Then was\n\n x\u0323uts\u01c3 qoa\u02can\u00eetc \u016bwaca\u02ca. Ad\u1d00\u02caxawe x\u0101t g\u0323a\n [one of] grizzly bear people she married. Then salmon for\n\n h\u1d00s na\u1d00\u02cattc wex\u0323\u016b\u02cats\u01c3 qoa\u02can\u00ee h\u1d00sduc\u1d00\u02catq\u01c3a\u1ef5\u00ean qo\u02caa\n they went the grizzly bear people their wives however\n\n g\u0323\u1d00n ye h\u1d00s adan\u0113\u02canutc. Ad\u1d00\u02cax yuc\u0101\u02caw\u1d00t \u029f\u0113\u0142 383-5\n firewood so they used to go and get. Then the woman not\n\n \u016bcg\u016b\u02cak yux\u0323\u016b\u02cats\u01c3 qoa\u02can\u00eedji y\u00eax g\u0323\u1d00n ye\u02cadan\u00ee.\n knew the grizzly bear people like firewood how to get.\n\n Ad\u1d00\u02cax qo\u02caa yuc\u0101n\u1d00\u02cak\u01c3\u1d58 x\u0323\u016bts\u01c3 qoa\u02can\u00ee x\u014dq\u01c3 y\u0113\u1ef5ati\u1ef5\u00ee\n Then, however, an old woman grizzly bear people among was\n\n yuc\u0101\u02catk\u01c3\u1d58 \u0101\u02cawax\u014dx. Ad\u1d00\u02cax qo\u02caa ye\n the little woman called aside. Then, however, thus\n\n \u1d00c a\u02caos\u00eeqa, \u2018Y\u00ees\u012bk\u016b\u02cag\u00ee x\u0323\u016bts\u01c3 qoa\u02can\u00ee\n she said to her, \u2018Do you know grizzly bear people it was\n\n \u0101\u02caya \u012b\u02caus\u00een\u0113x? H\u1d00sdu\u012b\u02caq\u01c3 \u012bwun\u012b\u02cak\u01c3\u00eetc \u0101\u02caya h\u1d00s\n captured you? Their tracks you were disgusted with was why they\n\n \u012bus\u00een\u0113\u02cax. X\u1d00t ts\u01c3u ye x\u1d00t wududzin\u012b\u02ca.\n saved you. I too thus to me something happened.\n\n \u0141\u00eeng\u00ee\u02cat \u1ef5\u012b\u02ca\u1ef5\u00ee \u0101\u02ca\u1ef5a x\u1d00t wududz\u00een\u0113\u02cax.\u2019 Yuc\u0101n\u1d00\u02cak\u01c3\u1d58tc\n A human being [I] was I came to be captured.\u2019 The old woman\n\n ye da\u1ef5aqa\u02ca, \u2018H\u012bn t\u1d00k c\u0101\u02cag\u00ee qo\u02caa g\u1d00n s\u1d00k\u1d58\n thus said, \u2018Wet wood, however, firewood for\n\n ye\u02cad\u0101nane.\u2019 Ad\u1d00\u02cax \u1d00q\u01c3ay\u00ea\u02cax ye ad\u0113\u02ca wune\u02ca. Ad\u1d00\u02cax 384-5\n get.\u2019 Then as directed so there she did. Then\n\n dug\u0323\u1d00\u02can\u00ee \u029f\u0113\u0142 ka wu\u0142k\u012b\u02cas. Ad\u1d00\u02cax duxo\u02cax t\u016bwu\u02ca\n her fire not went out. Then her husband\u2019s feelings\n\n wuk\u01c3\u00ea\u02ca du\u012b\u02cad\u00ea. Ad\u1d00\u02cax yuan\u1ef5\u00ea\u02cad\u00ea \u029f\u1d00x\n were good over it. Then the high-caste girl very\n\n dut\u016b\u02cawu wu\u0142\u00eets\u012b\u02can.\n her feelings were strong (i. e., she felt brave).\n\n \u201cAd\u1d00\u02cax ts\u01c3u tc\u01c3\u0101k\u1d58x ost\u012b\u1ef5\u00ee\u02ca \u029f\u1d00x t\u016bwu\u02ca \u1ef5\u00ean\u012b\u02cak\u1d58\n \u201cThen again quite a while passed very her feelings were sick\n\n yuan\u1ef5\u00ea\u02catqo. Ad\u1d00\u02cax yuc\u0101\u02can ts\u01c3u \u1d00c wux\u014d\u02cax.\n the high-caste girl. Then the old woman also her called.\n\n \u2018He w\u0101\u02casa, \u00eet\u016b\u02cawat\u012b,\u2019 yu\u1d00cia\u02caos\u00eeqa.\n \u2018This how, you are downhearted,\u2019 what said to her.\n\n \u2018\u00cet\u016b\u02cawu g\u00ee \u1ef5an\u0113\u02cak\u1d58\u2019 ayu\u02ca \u1d00cia\u02caos\u00eeqa.\n \u2018Your feelings ? are sick\u2019 is what she said to her.\n\n He \u0101d\u1d00\u02cax \u1d00cdj\u012b\u02cat \u1d00t uwat\u012b\u02ca \u1d00c gwax s\u00een\u0113\u02caxe 384-10\n After this to her something was to save her\n\n \u1d00t s\u01c3\u1d00xt\u01c3 x\u0113\u02cadu, q\u01c3ony\u0113\u02ca\u0142-w\u1d00\u02cas\u01c3\u00ee x\u0113\u02cadu, q\u1d00\n some things devil\u2019s club comb, wild rosebush comb, and\n\n \u029f\u01c3\u0113\u02cawu, q\u1d00 k\u01c3o\u029fk, qa yay\u0113\u02cana. Ad\u1d00\u02caxawe ke wudj\u00eex\u0323\u012b\u02cax\u0323\n sand, and mud, and rock. Then away she ran\n\n \u1d00c g\u0323w\u0101x dz\u00een\u0113\u02caxe \u1ef5\u0113\u02cad\u00ee. He ad\u1d00\u02cax\n where she could save herself to a place. Then\n\n \u1ef5a \u1d00c \u1ef5an\u1d00s\u1d00\u02caq yux\u0323\u016b\u02cats\u01c3 qoa\u02can\u00ee. Ad\u1d00\u02cax duk\u0101\u02cak\n were running after her the grizzly bear people. Then near her\n\n ke \u0142unag\u0323u\u02caqo yux\u0323\u016b\u02cats\u01c3 s\u01c3\u1d00xt\u01c3 x\u0113\u02cadu\n were close to her the grizzly bears devil\u2019s club comb\n\n s\u01c3\u1d00xt\u01c3 q\u0101\u02cad\u00ee \u029f\u0113nx ositi\u02ca. Ad\u1d00\u02cax ts\u01c3u duk\u0101\u02ca\n devil\u2019s club hill become big was. Then again to her\n\n ke \u0142unag\u0323u\u02caqo q\u01c3ony\u0113\u02ca\u0142-w\u1d00\u02cas\u01c3\u00ee x\u0113\u02cadu ke aos\u00eeg\u0323\u00ee\u02caq. 384-15\n close they had got rosebush comb away she threw.\n\n Ad\u1d00\u02cax ts\u01c3u duk\u0101\u02ca ke \u0142unag\u0323u\u02caqo yu\u029f\u01c3\u0113\u02cawu ke \u1d00k\u0101w\u1d00g\u0323\u00ee\u02caq\u01c3.\n Then again to her up when they came the sand up she threw.\n\n A \u029f\u0113n \u029f\u01c3\u0113\u02cawu \u029f\u01c3aoca\u02cax wus\u00eete\u02ca. Ad\u1d00\u02cax ts\u01c3u\n This big sand become sand hill was. Then again\n\n aos\u00eet\u0113\u02can duk\u0101\u02ca ke \u0142unag\u0323u\u02caqo ts\u01c3u ke awag\u0323\u00ee\u02caq\u01c3\n she saw to her close when they got again up she threw\n\n yuk\u01c3o\u02ca\u029fk. \u0100d\u1d00\u02cax w\u016b\u02catc\u01c3\u00ee ay\u00ea\u02cax wus\u00eet\u012b\u02ca yuyay\u0113\u02cana.\n the mud. Then the last thing like it was the stone.\n\n Tc\u01c3u\u029fe\u02ca ke awag\u0323\u00ee\u02caq\u01c3. A \u029f\u0113n c\u0101x wusit\u012b\u02ca. \u1d00t\u01c3\u0113\u02can\u1d00x\n Then up she threw. A big hill become was. From behind,\n\n qo\u02caa \u012bq wudj\u00eex\u0323\u012b\u02cax\u0323. Ad\u1d00\u02cax qo\u02caa\n however, beach she ran down to. Then, however,\n\n yuG\u0323onaq\u1d00d\u0113\u02cat \u1ef5\u012bt duc\u016b\u02can\u1d00x y\u00ean \u016bwaqo\u02cax. \u1d00q\u01c3 384-20\n the G\u0323onaq\u1d00d\u0113\u02cat\u2019s son at once there came ashore. There\n\n gug\u1d00na\u1ef5\u0113\u02cad\u1d00x \u1d00c wus\u00een\u0113\u02cax. Yuq\u0101\u02ca ye dowas\u0101\u02cak\u1d58\n from her pursuers her he saved. The man thus was named\n\n G\u012bn\u1d00c\u1d00mg\u00ea\u02catk.\n G\u012bn\u1d00c\u1d00mg\u00ea\u02catk.\n\n \u201cHey\u0113\u02ca awe\u02ca \u00eet\u012b\u02ca\u1ef5\u012bn\n \u201cLike this it was you have been\n\n q\u01c3\u1d00n\u1d00 \u1d00\u02ca qe\u1ef5\u00ee\u0142g\u0323\u0101\u02cad\u00een yuc\u0101\u02caw\u1d00t y\u00eax.\n the trouble that has been on you has captured you the woman like.\n\n Heye\u02ca \u0101\u02cawe \u012bwat\u012b\u02ca yuc\u0101n\u1d00\u02cak\u01c3utc\n These [grandfathers] are to you the old woman\n\n cukawadj\u0101\u02ca\u1ef5\u00ea. C\u0101w\u1d00\u02cat y\u00eax \u012bwat\u012b\u02ca. He\u02cade\n informing of all things. This woman like you are. Like this\n\n de idj\u012b\u02cat h\u1d00s awat\u012b\u02ca. Yay\u0113\u02ca\u0142 s\u01c3\u0101x\u0323\u1d58 s\u01c3\u1d00xt\u01c3\n indeed to you they are. This raven hat devil\u2019s-club\n\n x\u0113\u02cadu y\u00eax h\u1d00s aos\u00een\u012b\u02ca. \u0100ya\u02ca x\u0323\u00eex\u0323tc\u01c3 wuts\u01c3\u0101\u02cag\u0323a de\n comb like they gave. This frog cane indeed\n\n \u012bdj\u012b\u02cat h\u1d00s awat\u1d00\u02can yuq\u01c3ony\u0113\u02ca\u0142-w\u1d00s\u01c3\u00ee y\u1d00x qa yu\u02cako\u029fk\u0113\u02ca y\u00eax\n to you they gave the rosebush like and the mud like\n\n h\u1d00s aos\u00een\u012b\u02ca.\n they gave.\n\n Hey\u016b\u02ca ya \u012b\u02ca\u1ef5an\u1d00sn\u1d00qn\u1d00\u02can\u00ee 385-5\n They will not catch you since you have this cane to throw\n\n \u1d00t\u01c3\u0113\u02caq\u01c3 qo\u02cad\u00eah\u1d00s gux d\u1d00\u0101\u02cat. Heh\u016b\u02catc\u01c3\u00ee ay\u00ea\u02cax g\u0323ox sat\u012b\u02ca\n behind it they will save you. This last like it will be\n\n ya\u00ee\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s g\u0323\u0101\u02cas\u01c3\u00ee, x\u0323\u00eex\u0323tc\u01c3 g\u0323\u0101s\u01c3. At\u01c3\u0113\u02caq\u01c3\n these your grandfathers\u2019 post, frog post. Behind it\n\n \u00eeq\u01c3gw\u1d00n\u0113\u02cax \u00ee\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s \u1d00t\u016b\u02cawu. H\u0113de\u02ca \u00eec\u016b\u02can\u1d00x\n will save you your grandfathers\u2019 emblem. This ashore for you\n\n y\u00ean \u016b\u02cawaqox tc\u01c3\u0101k\u1d58 un\u0101\u02cawu \u1d00xk\u0101\u02cak. He\u1ef5id\u1d00\u02cat qo\u02caa\n there came long ago died my uncle. Now, however,\n\n d\u0113\u02cay\u0101x \u012b\u02caus\u00eeg\u016bt. He du\u0101k\u1d58c\u00ea\u02ca\u0142 tc\u01c3\u1d58\u029f\u0113\u02cax n\u012b\u1ef5\u00ee\u02cas a\u1ef5\u012b\u02ca\n ashore he has come for you. I hope forever in it\n\n iunix\u00ee\u02caq \u00ee\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s y\u0101gu\u02ca. Hey\u0101\u02ca id\u1d00\u02cat\n you will be saved your grandfathers\u2019 canoe. Here for you,\n\n qo\u02caa \u1d00t\u016b\u029f\u01c3\u0113\u02cax\u00ea \u029f\u0113\u0142 uh\u0101\u02can \u0101\u02caya \u1d00tu\u029f\u01c3\u0113\u02cax. 385-10\n however, we are dancing not we it is we are dancing.\n\n Tc\u01c3\u0101k\u1d58 wun\u0101\u02cawa ak\u0101\u02cak-h\u1d00s \u0101\u02caya \u1ef5aq\u01c3a\u029f\u01c3\u0113\u02cax. Hey\u0101\u02ca\n Long ago died our uncles it is who are dancing here. These\n\n h\u1d00sduc\u0101\u02ca q\u01c3oa\u02ca\u029f\u01c3\u00ee qo\u02caa \u1ef5\u012bx\u014d\u02caq\u01c3 y\u00eand\u00ee\n their heads eagle down, however, among you thither\n\n q\u01c3oa\u029f\u01c3s\u012b\u02cas y\u0113 \u1ef5ig\u0323o\u02cax san\u0113\u02cax \u0101\u02cak\u01c3\u00ea n\u0101k\u1d58\n eagle feathers will come down thus will save you good medicine\n\n y\u00eax gokat\u012b\u02ca. Hedj\u00ee\u0142dak\u1d00\u02cat yaq\u01c3oa\u02ca\u029f\u01c3t\u016bq\u01c3 g\u1d00get\u0101\u02ca\n like will be. All in these feathers you will sleep\n\n gwak\u1d58c\u00ee\u02ca\u0142 ye wut\u012b\u02caq. A\u02caa yu\u02caa.\u201d)\n I hope thus will be. This is so.\u201d)\n\nThen the host answers him, after first mentioning the names of all the\nRaven families that are dancing, speaking as follows:\n\n\u201cIt is indeed true that here with my uncles I have been as if captured.\nIt is true that I have seen my aunts, and that they have shown me the\nway down to the beach. It is true that they are like my grandfathers\u2019\nhat. It is true that my aunts have given me the frog-cane as the\ndevil\u2019s-club comb was given. Now I feel as though I had been saved.\nThese two emblems of my grandfathers are like a cliff behind which I\nshall be saved. Now my long dead fathers have come ashore. I will go\ndown to them. I will stay with them forever. This is all, my fathers.\u201d\n\n (\u201cTc\u01c3ay\u1d00\u02caxawe y\u00eaxat\u012b\u02ca\u1ef5\u012b tc\u1d00 gona\u1d00\u02cattc x\u1d00t\n (\u201cJust like it I am some strange animals I\n\n wusnex\u00ea\u02can ya-\u1d00xk\u0101\u02cak-h\u1d00s 385-15\n was captured by these my uncles (i. e., trouble for them)\n\n nan\u012b\u02ca\u1ef5\u00eetc. Tc\u01c3ay\u1d00\u02caxawe xos\u00eet\u012b\u02can y\u0101\n have done it. Just like it I have come to see\n\n d\u1d00g\u1d00nad\u00ea\u02ca wu\u0101\u02cad\u00ea \u1d00x\u0101\u02cat-h\u1d00s ah\u1d00s x\u1d00t c\u016bkawadja\u02ca\n coming down to (beach) my aunts they me have showed all\n\n yai\u02caq. H\u0113\u02catca ay\u1d00\u02cax \u1d00xdj\u012b\u02cat h\u1d00s awat\u012b\u02ca\n this beach. It is true like it to me they are\n\n \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s s\u01c3\u0101x\u0323\u1d58. H\u0113\u02catca ay\u1d00\u02cax gun\u1d00\u0142tc\u012b\u02cac\n my grandfathers\u2019 hat. It is true like it I thank you\n\n \u1d00x\u0101\u02cat-h\u1d00s \u1d00xdj\u012b\u02cat h\u1d00s \u0101wat\u1d00\u02can yux\u0323\u00ee\u02cax\u0323tc\u01c3 wuts\u01c3\u0101\u02cag\u0323a\n my aunts to me they gave the frog cane\n\n yus\u01c3\u1d00\u02caxt\u01c3 x\u0113\u02cadu y\u1d00xt h\u1d00s aos\u012b\u02can\u012b. He\u1ef5id\u1d00\u02cat qo\u02caa\n the devil\u2019s club comb like to they gave. But now\n\n uwa\u1ef5\u0101\u02ca x\u1d00t w\u016bn\u0113\u02caxe y\u1d00xt \u1d00xt\u016bwu\u02ca \u1ef5\u1d00t\u012b\u02ca.\n it is I had been saved like to my mind is.\n\n Ya\u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s h\u1d00\u02casdu\u1d00t\u016b\u02cawu d\u0113x uwa\u1ef5\u0101\u02ca g\u0323\u0101\u029f\u01c3 y\u00eax\n These my grandfathers their emblems two it is cliff like\n\n \u1d00t\u01c3\u0113\u02caq\u01c3 iy\u0113\u02ca x\u1d00t g\u0323ogw\u1d00n\u0113\u02cax. He\u1ef5id\u1d00\u02cat tc\u01c3\u0101k\u1d58 386-5\n behind it so I will be saved. But now long time ago\n\n w\u016bn\u0101\u02cawu \u1d00x\u012b\u02cac-h\u1d00s \u1d00xc\u016b\u02can\u1d00x y\u00ean h\u1d00s uwaqo\u02cax. Ade\u02ca\n died my fathers ashore there they came. There\n\n h\u1d00\u02casdu\u1ef5\u00eex qwag\u016b\u02cat. Hade\u02ca tc\u01c3u\u029f\u0113\u02cax h\u1d00\u02casdu\u1ef5\u00eekq\u01c3 x\u1d00t\n down to them I will go. Now forever down with them I\n\n w\u016bn\u0113\u02cax. A\u02caa yu\u02caa \u1d00x\u012b\u02cac-h\u1d00s.\u201d)\n am saved. This is so, my fathers.\u201d)\n\nNext the chief of the T\u012b h\u00eet t\u0101n might speak as follows:\n\n\u201cDown in the Tsimshian country lived a young high-caste woman who was\ncaptured by a devilfish. The people discovered that she was lost, and\nfinally they began hunting for her, but they could find her nowhere.\nAfter they had given up looking for her they saw some young devilfish\ncoming up on the doorstep. They were thrown down from there upon the\nbeach. Afterward they came back again. Then they left them alone, and\nthey climbed up into the chief\u2019s lap. From this circumstance he found\nout what had happened. He said, \u2018My daughter must have been captured by\nthe devilfish.\u2019 Then he gave food to the devilfishes. When they went\naway the food left over was carried down after them and the trays were\nset down by the devilfish rock. When he found out that his daughter was\nunder that rock, he felt very happy.[177]\n\n\u201cSo it was with you, my son. It was as if you had been captured by the\ndevilfishes. Therefore, these your father\u2019s people have come down to\nask you to partake of food with them from under that rock. That is how\nyour father\u2019s people have gotten you now. Therefore they have taken the\nclothes off of you that have been wet by the sea water and which you\ncan not yourself see. It was so with that woman. She could not see that\nher clothes were in that condition. Just so you are now going to be\ngiven clothing from these skins that belonged to your father\u2019s people.\nThey will make a great fire to warm you out of everything your fathers\u2019\npeople have claimed.\n\n\u201cThis is the way it has been with you. The way your uncles were taken\naway from you was just as though you had been captured by devilfishes.\nI hope you will be warm this evening and lie down and be comfortable.\nA\u02caa yu\u02caa (This is so).\u201d\n\nThe chief would answer thus:\n\n\u201cThank you, my father\u2019s people, for having talked so well of me,\nK\u00eeks\u1d00\u02cad\u00ee, Kasq\u01c3ague\u02cad\u00ee, T\u0101\u0142qoe\u02cad\u00ee, T\u012b h\u00eet t\u0101n, and Q\u0101\u02catc\u1d00d\u00ee. It is so.\nI have been captured by the devilfishes. This trouble had captured me.\nI have been cold under that rock. It was my troubles that made me cold\nwhile there with the devilfishes. But now my father that had died has\nsent for me. It is right that he has sent for me, for the tide used to\ncome over me. With the troubles I have been going through it looked as\nthough the tide had come over me. Now I thank you that you have saved\nme from this place where the tide has been coming over me. It is right.\nI have been cold. But now, since you have made a fire with the things\nmy father\u2019s people claim, I shall be warm. But the words that you have\nspoken for me are so warm they will keep me warm always. A\u02caa yu\u02caa.\u201d\n\nFinally they say to the chief of the Q\u0101\u02catc\u1d00d\u00ee, \u201cNow you speak a few\nwords to this descendant of yours.\u201d So the chief of the Q\u0101\u02catc\u1d00d\u00ee rises\nand says:\n\n\u201cThere was a high-caste person at T\u1d00\u02caqdj\u00eek-\u0101n who bathed for strength\nevery morning. His name was G\u0323\u1d00\u0142w\u0113\u02cat\u01c3. It was then that he made what\nthey call \u0101n\u0142uwu\u02ca. He had a nephew by the name of Dukt\u016b\u02ca\u029f\u01c3, and this\nnephew was bathing for strength in secret. G\u0323\u1d00\u0142w\u0113\u02cat\u01c3 was very proud\nbecause he was exercising thus, and the people of his village were very\nproud with him. They would make fun of the man who bathed in secret,\nbut he did not say anything to them. Then he heard the voice of his\nStrength. While he was in bathing a voice called to him saying, \u2018Come\nhere.\u2019 So he went thither. When he got there, the little man (Strength)\nand he wrestled, and Dukt\u016b\u02ca\u029f\u01c3 was thrown down. After he had been thrown\ndown, Strength said to him, \u2018Go again into the water and bathe. I will\ncome to you once more.\u2019 He heard the voice a second time, and went\nashore, and they again wrestled. Then Dukt\u016b\u02ca\u029f\u01c3 almost threw Strength\ndown. So Strength said, \u2018That is enough. You are already sufficiently\nstrong.\u2019 Then he went up, pulled the limb out and twisted the tree to\nthe roots. Afterward he put the limb back and untwisted the tree. Now\nhe went away and made the people who had been so proud, ashamed of\nthemselves. This poor man, Dukt\u016b\u02ca\u029f\u01c3, came to be above the proud people.\n\n\u201cAfter that they went to the sea-lion island. There he showed his\nstrength. Then the proud people went away and left him on that island,\nbut the sea-lion people helped him. They gave him a box with which to\nget ashore. With that he got ashore to his uncle\u2019s village. Then he\ntook his uncle\u2019s place. He owned the whole village. So it was with this\nDukt\u016b\u02ca\u029f\u01c3.[178]\n\n\u201cAs he became very poor by his own will, so it was with you, my son.\nYour father\u2019s people that died years ago have come out from the woods\nand have given you strength. So it was with you. Your uncles and your\npeople had left you on the sea-lion island. Now your father\u2019s people\nhave felt for you and have given you Halibut house (N\u0101\u0142x h\u00eet). They\nhave given it to you as the sea lions gave the box to the poor man. On\naccount of this, my son, you will forget that you are mourning. A\u02caa\nyu\u02caa.\u201d\n\nThen the host would reply:\n\n\u201cHo ho, thank you very much, my father\u2019s people. How very good your\nwords have been to me, K\u00eeks\u1d00\u02cad\u00ee, Q\u0101\u02catc\u1d00d\u00ee, T\u012b h\u00eet t\u0101n, Kasq\u01c3ague\u02cad\u00ee,\nT\u0101\u0142qoe\u02cad\u00ee. It is true that I have become poor through mourning for\nmy uncles. I have been teaching myself what would help me. And so my\nfather\u2019s people have pitied me. They have brought clubs with which I\ncan exercise. I have felt as though my uncles had left me in a desolate\nplace, so much have I been grieving. Now these my father\u2019s people have\nacted like the sea-lion people. They have brought me luck. They have\ngiven me that house, N\u0101\u0142x h\u00eet, as the sea lions gave that poor fellow\nthe box to bring him ashore. Therefore I thank them very much. Through\nthem I have seen the mainland. In these words you have given me I will\nbe clothed. Everyone will see your words on me as clothing. They will\nalways be new. I shall never wear them out. A\u02caa yu\u02caa.\u201d\n\nThe dances are followed by the feast and last of all comes the\ndistribution of property accompanied by more speeches similar to the\nabove. Then the chief would say:\n\n\u201cUp above here among the upper villages (i. e., toward the north) there\nwas a certain woman who said something about the brant that brought\nher bad luck. Her husband\u2019s name was D\u1d00mn\u0101\u02cadj\u00ee. Then the brants flew\naway with her. After that she fell from the hands of the brants. From\nthere she went among the foxes. Going along, she found a codfish head.\nShe cooked it and gave it to the fox.[179] It is that that I have done\nto you. I have invited you for that codfish head. So have pity on me\nand eat what I give you, even if it is not good enough.\u201d [The codfish\nhead is brought in because it was found by a very poor woman who was\nstarving. The chief humbles himself by using these words.]\n\nThen the people invited to the feast say, \u201cYes, it will be so. We will\ndo as you have asked us.\u201d\n\nAfter that he calls the name of the chief of each Raven clan, as\nfollows: \u201cBring me \u2014\u2014\u2019s dish.\u201d \u201cBring me \u2014\u2014\u2019s dish.\u201d After the chiefs\u2019\ndishes those of the poorer people are called for. These dishes have\nbeen brought over in advance from the houses of their owners.\n\nThe \u0142uq\u1d00na\u02ca, who is the chief\u2019s nephew, performs early at the time of\nthis feast and is brought into the feast to eat afterward. Piercings\nfor labrets were not made at the feast, but many blankets were given\naway by the girl\u2019s father when it did occur. The work was done by some\none of the opposite phratry.\n\nWhen the feast proper was over a kind of show was given, in fact three\nof them, one by the family of the giver of the feast and one each by\nthe two divisions of Ravens. The chief gives his show first and then\nthe Raven groups in the order in which they had spoken. In one of these\nshows a man wearing a mask would come in and some one would say, \u201cMy\nuncle (a dead relative) has come back to see you. He must have been\ncaptured by a g\u0323onaq\u1d00d\u0113\u02cat, a grizzly bear, or a wolf.\u201d The persons with\nthese masks on are all supposed to be y\u0113ks, (i. e. supernatural beings).\n\nFOOTNOTES:\n\n[171] Obtained from Katishan at Wrangell.\n\n[172] Addressing by these titles the five Raven clans at Wrangell.\n\n[173] See story 32, pp. 82\u201383.\n\n[174] See story 32, pp. 120\u2013121.\n\n[175] See story 32, pp. 122\u2013126.\n\n[176] See story 32, pp. 126\u2013129.\n\n[177] See story 32, pp. 130\u2013132.\n\n[178] See story 32, pp. 145\u2013150.\n\n[179] See story 32, pp. 109\u2013114.\n\n\nWORDS OF SONGS TAKEN IN CONNECTION WITH GRAPHOPHONE RECORDS\n\nThe language of these songs is so highly metaphorical that they\nare often difficult to understand even in the light of the native\nexplanations, and in some cases the author\u2019s informants were themselves\nuncertain with regard to the meaning. Several songs refer to myths and\nare explained by them, and there are a few shamans\u2019 songs, but by far\nthe larger number were composed for feasts or in song contests between\nmen who were at enmity with each other.\n\n(1) A song about Raven\u2019s travels through the world, used at all kinds\nof dances:\n\n D\u0113\u0142 y\u1d00x wud\u1d00ts\u0113\u02can c\u0113y\u0113\u02ca\u0142. Ha\u1ef5id\u0113\u02ca\n A big fellow like must have been that raven. Down underneath\n\n wugud\u012b\u02can. Ag\u0323\u0101\u02caguc\u00ee du\u0142uwu\u02ca ke wududz\u00eey\u1d00\u02caq.\n he went. At that time his nose up they came to pull.\n\n Aga\u02ca \u0101nt\u016b\u02cax \u1ef5\u0101wagu\u02cat du\u0142\u016b\u02cawug\u0323a. \u1d00cdj\u012b\u02cat\n At that time through the town he went for his nose. To him\n\n dut\u012b\u02ca \u0101n g\u0101nt wud\u00eeq\u00ee\u02can. Ay\u00ea\u02cax\n it was [given] with it out of doors he started to fly. Like it\n\n \u1d00ns\u00een\u012b\u02ca dog\u0323odji\u1ef5\u1d00qa\u1ef5\u00ee\u02ca. \u0100n g\u0101nt\n he does now to his (opposite) Wolf phratry. With it outside\n\n wud\u00eeq\u00ee\u02can. W\u00e2\u02casa y\u016b\u0142c\u00eet\u00ee\u02cak\u1d58daya tc\u01c3\u1d00 nao\n he flew. Why does he not look like himself but whisky\n\n g\u0323ad\u1d00n\u1d00\u02ca. At\u016b\u02can\u1d00x n\u012b\u02catct n\u1d00\u02cag\u0323egut.\n ought to drink. After that about the whole beach you can wander.\n\nThat Raven must have been a great fellow. He went down under the sea.\nThen they pulled up his nose. He went through the town for his nose.\nWhen it was given to him, he started to fly out of doors. He does so\nnow to his Wolf phratry. He flew out with it. Why! instead of looking\nlike himself, he looks as if he ought to have a drink of whisky. After\nyou have done that you can wander about the entire beach.\n\n(2) A song about Qak\u0113\u02caq\u01c3\u1d58t\u00ea. (See story 104, p. 330.)\n\n \u0112\u02cag\u0323\u00ea y\u0113q g\u016b\u2019dayu dox\u014d\u02canq\u01c3\u00ee qotx c\u016b\u02cawax\u0323\u012bx\u0323\n The beach down to when he came his friends were all destroyed\n\n ayu\u02ca \u029fe \u0142\u012bng\u00ee\u02cat ye ust\u012b\u02cantc. \u0141\u1d00q\u01c3\u1d00\u02casg\u00ee-q\u01c3a\n so then [no] person thus he saw. \u0141\u1d00q\u01c3\u1d00\u02casg\u0323\u00ee point\n\n tc\u00eeg\u0323ede\u02caayu aos\u00eet\u012b\u02can. \u201c\u0141i\u0142 \u00ee\u0142at\u012b\u02canq\u01c3\u0113q yut\u0113\u02caq\u01c3\n just inside of he saw. \u201cNever you let me watch the stones\n\n s\u0101\u02can\u00ee, \u012b\u00ee\u02cax un\u1d00\u02cax \u0142\u00eeq\u01c3\u0101\u02cac\u1d00.\u201d\n little, from me lest it bewitch.\u201d\n\nWhen he came down to the beach, his friends were all destroyed, so that\nhe saw no one. He saw something just inside of \u0141\u1d00q\u01c3\u1d00\u02casg\u0323\u00ee point. \u201cDo\nnot let me watch the little stones or I might get bewitched.\u201d\n\n(3) A second song of Qak\u0113\u02caq\u01c3\u1d58t\u00ea composed when he caught a frog instead\nof a ground hog. (See story 104, p. 330.)\n\n S\u01c3\u0101x\u00ea\u02cax g\u00e2 tcuc\u029f\u0323\u00eey\u0113\u02cax\n Becoming a ground hog into might have made itself\n\n hedix\u0323\u00ee\u02cax\u0323tc\u01c3, q\u0101\u02cadj\u00ee k\u1d00ng\u0323ah\u0113\u02can.\n that frog, or it might have dug a hole under my trap.\n\nThat frog might have turned itself into a ground hog, or it might have\ndug a hole under my trap.\n\n(4) This was sung by K\u1d00ka\u02ca after he had been brought up from the south\nby the land otters (stories 5 and 31). The words below were at the end\nof the two parts, and when they were uttered he drifted out to sea or\nashore, as the case might be.\n\n D\u1d00\u02caqd\u00ea h\u0101\u02cade q\u0101de\u02ca.\n Seaward let me drift.\n\n Y\u00ea\u02cande h\u0101\u02cade q\u0101de\u02ca.\n Shoreward let me drift.\n\n(5) Song composed by Qaq\u01c3\u1d00tcg\u016b\u02cak after his dream on the island.\n(Stories 67 and 101.)\n\n \u0100\u02cack\u1d00t ao\u0142\u00eex\u0323\u0101\u02cadj\u00ee qa ye\n About himself that thought he had perished the man thus\n\n tcuc n\u1d00datcu\u02cantc. \u1d00x\u0101n\u012b\u02caq\u01c3 qoxoag\u0323ag\u0323e\u02ca yu-\u1d00xt\u016b\u02canat\u00eetc.\n dreams. To my home I got is how I always feel.\n\nThe man, who thought he had perished, dreams thus about himself. I keep\nfeeling as if I had gotten home.\n\n(6) Composed about the G\u0323\u0101n\u1d00xte\u02cad\u00ee woman (G\u0323\u0101n\u1d00\u02caxta-ca) who reared the\nwoodworm. (See pp. 151\u2013152.)\n\n Desgw\u1d00\u02catc g\u00ee n\u1d00x\u0101g\u016b\u02cat, n\u1d00na\u02ca \u1ef5\u00ees n\u1d00x\u0101\u02cagut. Desgw\u1d00\u02catc\n Already I am going, die to I am going. Already\n\n g\u00ee n\u1d00x\u0101\u02cadj\u016bn \u1d00x\u1ef5\u012b\u02cat.\n I have dreamed of my son.\n\nAlready I am going, I am going to die. I have dreamed of my son.\n\n(7) A spirit song composed by a shaman called \u029f\u016bsw\u1d00\u02cat belonging to the\nK\u0101\u02cagw\u1d00nt\u0101n.\n\n \u0141 \u1d00n\u1d00\u02cax ke q\u00e2gud\u00ee\u1ef5\u1d00\u02ca Dj\u00ee\u0142q\u0101\u02cat k\u00een\u0101\u02can\u1d00x qo\u02caa ke\n Not through it up I come Chilkat through, however, up\n\n q\u00e2gud\u00ee\u02ca. \u0141xod\u0113\u02cat k\u00eena\u02can\u1d00x ke g\u0323agu\u02cat du\u1ef5ah\u0101\u02ca\u1ef5\u00ee \u0101g\u0323\u0101\u02cax.\n I come. \u0141xod\u0113\u02cat through up I will come and cry.\n\nNot having any place to come up through (i. e., shaman to speak\nthrough), I think I will go to Chilkat and come up there.\n\nI will come up through \u0141xod\u0113\u02cat and cry.\n\n(8) Composed by a man of the T\u01c3\u1d00\u02caq\u01c3dent\u0101n named\nOne-whose-quill-is-disliked (T\u01c3\u0101wu\u02cakd\u016b\u0142nuk).\n\n N\u1d00x\u0101\u02cadj\u016bn ce\u00ee\u02caxt\u01c3\u1d00g\u00ee-y\u0113\u02cag\u00ee.\n I was dreaming of my spirit under the fireplace.\n\n \u00cext\u01c3\u0101\u02cag\u00ee-ye\u02cag\u00ee.\n Under-the-fireplace spirit.\n\nI was dreaming of my spirit under the fireplace.\n\nUnder-the-fire-place spirit.\n\n(9) Composed by one of the T\u01c3\u1d00\u02caq\u01c3dent\u0101n named K\u0101s\u01c3endu\u1d00\u02caxtc. These\nspirit songs were also used in dancing.\n\n H\u012b\u02cande naix\u0113\u02catc d\u00ea, \u00ee\u02cax\u0323den\u1d00x\n Into river you throw him (imp.) down to the mouth\n\n \u0142ax\u0323\u0101\u02cac\u00ee. Wats\u01c3\u1d00\u02cas iy\u0113\u02ca\u0142\u00ee \u00eex\u00een\u0101\u02can\u1d00x\n let him float. Let you raven at the mouth of the river\n\n x\u0323\u1d00\u02cakut g\u0323a dusx\u0323\u0101\u02cat\u01c3.\n to dry ground drag him up.\n\nThrow him into the river that he may float down. Let the Raven people\nat the mouth of the river drag him up.\n\n(10) A song with Athapascan words which came to a shaman named C\u016bwus\u0113\u02can\nfrom an Athapascan spirit\u2014words unintelligible to my informants.\n\n(11) This is a ground-hog song sung while the singer holds up its skin\nin front with both hands. Its cry when jumping into its hole is also\nimitated.\n\n C\u1d00na\u02ca is\u1d00nu\u02ca dix\u0323\u00e2\u02ca g\u0323\u0113\u029f\u01c3 \u1ef5\u00eet k\u1d00 t\u016b\u02ca\u0101t.\n Wake up that young man [and] cliff up on let us go.\n\n \u012adj\u00eeg\u0323\u0113\u02cat cuk\u1d00\u02cat y\u00ean c\u012bst\u0101\u02caitc. \u012adj\u00eeg\u0323\u0113\u02cat cuk\u1d00\u02cat\n You get anything before you always sleep. You get anything\n\n \u1d00tcawe\u02ca \u029f\u0113\u0142 \u1d00t idj\u1d00\u02caqx.\n [before] therefore not thing you ever kill.\n\nWake up that young man and let us go up on the cliff. You always sleep\nbefore you hunt. That is why you never kill anything.\n\n(12) After a bear had been killed its head was set up by the fire and\npeople dropped grease into the fire in front of it, at the same time\nsaying \u201cYou have come out of the body among us, so you are we.\u201d\n\n Y\u0101x ag\u0323\u0101\u02can dix\u0323\u00e2\u02ca\n In front of him is burning the fire this young man\n\n yux\u0323\u016b\u02cats\u01c3 ade\u02ca du\u1d00xdj\u00eenu\u02catc\u1ef5a, \u201cWhu, whu, whu,\u201d\n the grizzly bear thus is always heard to say, \u201cWhu, whu, whu,\u201d\n\n ayu\u02ca ay\u1d00\u02cax da\u1ef5adoq\u0101\u02canutc.\n that like they always talk to it.\n\nThe fire is burning in front of this young man. This is what the\ngrizzly bear is always heard to say: \u201cWhu, whu, whu,\u201d so they always\ntalk to it.\n\n(13) A K\u0101\u02cagw\u1d00nt\u0101n cradle song, sung over the child and used also at\nfeasts. The child itself is supposed to be speaking.\n\n K\u01c3\u012b\u1ef5\u012b\u02cat \u0142uxwac\u0101\u02cad\u012bn \u1d00xho\u02canxo c\u1d00t k\u1d00x.\n Around the house I always like to creep my brother\u2019s wife for.\n\n K\u1d00\u02cacde gux degu\u02cat h\u0113\u02cadud\u00eekax\u0113c. \u0100n\n I thought he would jump up and I should be very much ashamed. Town\n\n d\u0101t n\u1d00x\u1d00sg\u0323\u00ea\u02cattc.\n around I always tramp.\n\nI like to creep around the house all the time after my brother\u02cas\nwife.[180] I thought that he would jump up and I should be very much\nashamed. I always tramp about the town [after my brother\u02cas wife].\n\n(14) Cradle song for a girl.\n\n \u0141a\u02caox\u1d00ck\u014dxo\u02ca x\u1d00t k\u1d00d\u0113\u02caxnutc, x\u1d00t\n If I do not take anything I shall always be ashamed, I\n\n k\u1d00d\u0113\u02caxnutc. C\u0101k\u01c3u s\u0101\u02can\u00ee he. C\u0101k\u01c3u s\u0101\u02can\u00ee\n shall always be ashamed. Girls little, listen. Girls little,\n\n he.\n listen.\n\nIf I do not take anything [to the party], I shall be ashamed, I shall\nbe ashamed. Little girls, listen. Little girls, listen.\n\n(15) Cradle song for a boy.\n\n Hag\u0323u\u02ca q\u1d00d\u00eec\u0101\u02cacg\u00ee \u1d00xhu\u02canx duc\u1d00\u02cat n\u1d00q\n Now I am certain to marry my brother his wife after\n\n n\u1d00n\u0101\u02can\u00ee.\n he dies.\n\nI am certain to marry my brother\u02cas wife after he dies.[180]\n\nFOOTNOTES:\n\n[180] When a man died and was succeeded by his brother, the latter\nmarried the widow.\n\n(16) A cradle song of unknown authorship. It might be used by anyone.\n\n Ts\u01c3\u00eetsk\u01c3 ag\u0323at\u01c3\u016b\u02caku kaiti-\u1ef5\u1d00\u02cad\u00ee q\u01c3\u0113s. Q\u01c3\u00e2t\n Small bird let me shoot my younger brother for. A small trout\n\n \u1d00g\u0323\u1d00tag\u0323e\u02ca \u1d00x\u029f\u0323\u0101\u02cak\u01c3 q\u01c3\u0113s.\n let me spear my sister for.\n\nLet me shoot a small bird for my younger brother. Let me spear a small\ntrout for my sister.\n\n(17) The song with which Raven was nursed. Both phratries use it.\n\n \u1d00h\u0101\u02ca \u1d00h\u0101 q\u01c3\u0101t\u01c3\u00ee-day\u0113\u02cadj\u00ee\u1ef5\u00ee. Y\u0113\u0142 q\u01c3osite\u02ca\n Aha aha (i. e., here it is) island snipes. Raven tracks\n\n \u1d00x\u014d\u02cax yao\u0142\u00eecu\u02ca. Y\u0113\u0142 q\u0113\u02ca\u0142k\u01c3\u1d58-h\u1d00s. Dz\u1d00n\u1d00\u02ca,\n among [I] see. Raven\u2019s nephews. Bad smelling fish,\n\n dz\u1d00n\u1d00\u02ca, dz\u1d00n\u1d00\u02ca.\n bad smelling fish, bad smelling fish.\n\nAha, aha, island snipes. Among them I see lots of raven tracks, the\nnephews of ravens. Bad-smelling fish, bad-smelling fish, bad-smelling\nfish.[181]\n\nFOOTNOTES:\n\n[181] Because ravens lived on them.\n\n(18) Composed by one of the \u029f\u01c3en\u0113\u02cad\u00ee named Cuk\u01c3us\u0101\u02ca\u1ef5\u00ee\n(Little-lake-up-above), when his people expected others to come with\nfood to give them a feast. His name was probably derived from Auk lake.\n\n Tc\u01c3a \u1ef5igi\u1ef5\u00ee\u02ca t\u016bq\u01c3 q\u0101y\u1d00\u02cat k\u1d00nah\u0101\u02cantc. Tsu naq\u1d00t\u0113\u02can\n Every day in front of my face it always is. Also I sleep\n\n ug\u0323a\u02ca \u1d00n xa\u0142q\u00ea\u02cantc. De i\u012b\u02catde s\u1d00x\u1d58\u029f\u0323\u00eet\u01c3\u1d00\u02can.\n when of them I always think. Indeed for you I long much.\n\n Ct\u1d00n\u016b\u02cak\u1d58 y\u1d00x x\u0101t uwat\u012b\u02ca \u00eeda\u02cayu tut\u1d00\u02cank\n Having a sudden sickness like I am about you thinking\n\n diy\u0113\u02ca\u0142.\n you Ravens.\n\nIt is before my face every day. And when I sleep I always think of you.\nI long much for you.\n\nThinking about you Ravens comes to me like a sudden sickness.\n\n(19) Also composed by Cuk\u01c3us\u0101\u02ca\u1ef5\u00ee on the same occasion as the preceding.\n\n Tukais\u00een\u1d00\u02cat y\u0113\u02ca\u0142\u00ee ct\u1d00n\u016b\u02cag\u1ef5a q\u014dt uwat\u012b\u02ca\n You make me feel Raven as if shaking I were completely\n\n \u00eeda\u02cayu tut\u1d00\u02cank \u029f\u01c3en\u0113\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee.\n about you thinking \u029f\u01c3en\u0113\u02cad\u00ee\u2019s children.\n\nYou make me feel as if I were shaking, thinking about you, \u029f\u01c3en\u0113\u02cad\u00ee\u2019s\nchildren.\n\n(20) Composed by Cuk\u01c3us\u0101\u02ca\u1ef5\u00ee after they had vainly expected a feast for\nsome time.\n\n Tc\u01c3\u1d00s x\u1d00t c\u0113\u02cag\u00ee \u1d00n\u1d00\u02caq x\u1d00t qog\u0323\u1d00n\u0101\u02ca\n Only I it is from it I am going to die\n\n y\u0101k\u1d58dun\u00ee\u02cak T\u01c3\u1d00\u02caq\u01c3dent\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n without seeing [that are talked about] T\u1d00\u02caq\u01c3dent\u0101n\u2019s children.\n\n Ts\u01c3u \u1d00k\u1d00\u02cax g\u0323\u1d00n\u0113\u02caxt x\u00e2nu\u02cak\u1d58 \u00eesag\u016bwu\u02ca G\u0323\u0101n\u1d00x\u1d00\u02cad\u00ee\n Again I try to make myself well thinking about you G\u0323\u0101n\u1d00x\u1d00\u02cad\u00ee\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee. Ts\u01c3u \u00eedad\u00ea\u02ca g\u0323\u0101x ctutx\n children. Also about you crying into myself\n\n x\u1d00dat\u0113\u02cax.\n I alway try to stop.\n\nI alone am going to die without having seen T\u01c3\u1d00\u02caq\u01c3dent\u0101n\u2019s children.\n\nI try to make myself well again thinking about G\u0323\u0101n\u1d00x\u1d00\u02cad\u00ee\u2019s children. I\nkeep trying to stop crying about you.\n\n(21) Composed by Kux\u0323\u0113\u02ca\u029f\u01c3 of the \u029f\u01c3en\u0113\u02cad\u00ee when they expected people\nto give them a feast. There is a little bird called people\u2019s-thoughts\n(q\u0101tuwu\u02ca), and a person knows when he sees it that a feast is coming.\n\n Sug\u0323a\u1d00\u02casg\u00ee tug\u0323as\u1d00g\u0323w\u0113\u02catc iy\u0113\u02ca\u0142\u00ee d\u00eeg\u0323\u014d\u02catc\n Always feels happy about you Raven this Wolf [phratry]\n\n q\u0101tuwu\u02ca h\u0101t g\u0323\u1d00daq\u00ea\u02can\u00een. Ad\u016b\u02casg\u00ee\n people\u2019s-thoughts toward him when his thoughts fly. I wonder\n\n y\u0113\u0142 g\u0323ux s\u1d00n\u0113\u02cax dek\u012b\u02cayaq\u01c3\u0101q\u01c3 h\u012b\u02can\u00ee w\u016btc wu\u029f\u0323\u00ee\u0101\u02cat.\n Ravens will save way out there water together are upset on.\n\n De\u1d00\u02caq\u01c3 h\u1d00s wu\u0142\u00eex\u0323\u0101\u02cac yuy\u0113\u02ca\u0142.\n On it they float the Ravens.\n\nYou Raven always feel happy about this Wolf phratry when your thoughts\nfly toward him like the bird named people\u2019s-thoughts.\n\nI wonder who can get out and save the Ravens that are upset together\nway out there in the seas.\n\n(22) This is called Big-song (C\u00ee-\u029f\u0113n) and was used by all the\nK\u0101\u02cagw\u1d00nt\u0101n at feasts after a rich man had died. As they sang all turned\naround in the direction of the sun. It was also sung for the Deer in\nmaking peace, when it was ended differently. Originally it is said to\nhave come from \u029fuc\u0101\u02cacak\u01c3\u00ee-\u0101n, where it was composed by D\u0101txagu\u02cattc\n(named from the action of a man carving a wolf post when he steps some\ndistance away to take a good look at it).\n\n [Introductory words] \u012at\u0113\u02ca qoxdzit\u012b\u02ca\u1ef5\u00ee q\u0101q\u01c3 ay\u1d00\u02caq\u01c3\u1d00\n After I am living man I am saying like,\n\n D\u0101txagu\u02cattc q\u01c3a \u1ef5\u1d00\u02cax\u1d00 \u029fuc\u0101\u02cacak\u01c3\u00ee-\u0101n d\u1d00x\n D\u0101txagu\u02cattc mouth (he used to say) like it Sand-hill town from\n\n c\u012b \u1d00.\n song is.\n\n Uh\u0101\u02can \u0142\u012bng\u00ee\u02cat-\u0101\u02can\u00ee t\u016bq\u01c3 h\u0101q\u0142\u00eeg\u0323e\u02ca.\n We world inside of we feel higher than all.\n\nI am now saying just as the man I live after, D\u0101txagu\u02cattc, used to say.\nThis song is from Sand-hill town.\n\nWe are the people who feel higher than all others in the world.\n\n(23) A song used at feasts when two of the host\u2019s people dance and one\nof each of the two parties invited sings for them.\n\n K\u012bt-g\u016b\u02caci-h\u012bn\u1d00x tc\u01c3a x\u0101t q\u1d00\u0142ix\u0323\u0101\u02cac.\n In Killer-whale\u2019s-dorsal-fin river right I am floating down.\n\n Da \u1ef5\u012b\u0101\u02can\u00ee k\u1d00n\u1d00\u02cax y\u00ean x\u1d00t kai\u02ca\u0142ah\u00eet\n Now your town in front of there I wish you would help me,\n\n K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u00ea\u02catq\u01c3\u00ee. Kut x\u1d00t gox \u0142ix\u0323\u0101\u02cac.\n K\u0101\u02cagw\u1d00nt\u0101n\u2019s children. Away I might drift.\n\nI am floating right down in Killer-whale\u2019s-dorsal-fin river. I wish you\nwould help me ashore in front of your town, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children. I\nmight drift away.\n\n(24) Composed by a man called Small-lake-underneath (Ha\u1ef5i-\u0101\u02cak\u01c3\u1d58) about\na drifting log found full of nails, out of which a house was built. It\nis used when a feast is about to be given for a dead man, and they have\ntheir blankets tied up to their waists and carry canes.\n\n Wuck\u0113\u02cat wu\u029f\u0323\u00eex\u0323\u0101\u02cac\u00ee g\u0323\u0101\u1ef5\u0113\u02cas\u01c3 x\u0101\u02cawu y\u1d00x \u00eeda\u02ca\n Drifting [with] iron nails log like with you\n\n \u1d00xtunat\u012b\u02catc. \u1d00xhu\u02canx tc\u01c3a\u02caya g\u1d00x \u0142ax\u0323\u0101\u02cac.\n I always compare. My brother just so let him float.\n\n Tc\u01c3\u1d00n\u012b\u02cadjt gu \u0142ax\u0323\u0101\u02cac. Guts\u01c3 t\u016b\u02cad\u00ee\n On a good sandy beach let him float ashore. Clouds into\n\n wux\u0323\u012b\u02cax\u0323\u00ee g\u0323\u1d00g\u0101\u02can y\u1d00x ida\u02ca \u1d00xtunat\u012b\u02catc \u1d00x\u029fa\u02ca.\n goes sun like around you I compare my mother.\n\n \u1d00cga\u02ca \u0141\u012bng\u00eet-\u0101\u02can\u00ee k\u1d00n\u1d00cg\u00ea\u02cattc.\n That is what world makes always dark.\n\nI always compare you to a drifting log with iron nails in it. Let my\nbrother float in, in that way. Let him float ashore on a good sandy\nbeach.\n\nI always compare you, my mother, to the sun passing behind the clouds.\nThat is what makes the world dark.\n\n(25) A K\u0101\u02cagw\u1d00nt\u0101n song used at a feast when a slave is to be killed.\n\n \u1ef4ek\u01c3u\u02ca\u0142 qodz\u00eeti\u02ca d\u00ee\u02cana\u1ef5\u0101q\u0101\u1ef5\u00ee\u02ca,\n Are now backing down on me the people\u2019s words,\n\n \u0142k\u01c3\u1d00x uc\u00eet\u012b\u02ca\u1ef5\u00ee na\u1ef5aq\u0101\u1ef5\u00ee\u02ca.\n worthless (people) are people\u2019s words.\n\nThe words of people are now backing down on me, the words of worthless\npeople.\n\n(26) A potlatch song composed by Man-that-obeys (Q\u01c3ay\u1d00\u02cax-q\u014d\u02caste) of the\nBox-house people.\n\n Q\u0101\u02cakd\u00ea \u00eet\u016bwati\u02ca tca k\u012bt kat\u012b\u02ca\u1ef5\u00ee? Ya\u1ef5\u00ee\u02cakde\n Out you want to come indeed whale killer are? Inside\n\n wudaq\u0113\u02can\u00ee Y\u0113\u0142 \u029f\u0113\u0142 \u1d00cq\u01c3\u0113\u02ca wuk\u01c3\u00e2\u02cas? Tc\u1d00\u02catc\u01c3awa\n went Raven not [you know what] he consumed? And indeed\n\n \u1d00gw\u1d00ts\u0101\u02cas Y\u0113\u0142 q\u01c3e\u02ca\u00eeqgwak\u01c3\u00e2s tc\u1d00 dik\u012b\u02cat? Tc\u01c3\u1d00\n you think Raven you will satisfy now you killer whale? Just\n\n h\u016btc ciy\u1d00\u02cax aod\u00eet\u1d00\u02can do\u0101\u02can\u00ee. Tc\u1d00 \u029f\u0113\u02can\u1d00x\n he with himself turned over his town (the world). And alone\n\n \u0142 \u00e2g\u0323\u1d00n\u0113\u02cax?\n how can he save himself?\n\nWhy do you want to come out, killer whale? Don\u2019t you know what Raven\ndid when he went inside of a whale? And do you think you will satisfy\nRaven, you killer whale?\n\nHe turned this world over with himself. And how can he alone save\nhimself?\n\n(27) Composed by Naw\u0113\u02caya, a very old man of the Box-house people, just\nbefore he died, so that it could be used at feasts.\n\n \u1d00k\u1d58ce\u02ca \u012bwak\u01c3e\u02cag\u00ee K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n You must be very good, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\n \u00ce\u1ef5\u1d00\u02catq\u01c3\u00ee k\u1d00t idj\u00eek\u01c3\u1d00\u02can.\n Your children (i. e., opposites) for you have jumped to save.\n\n Q\u0113\u02cag\u0323a x\u1d00t ya\u02ca\u1ef5ag\u0323\u0101xe Wuckit\u0101\u02can \u1ef5\u1d00\u02catq\u01c3\u00ee. De d\u0101q\n Truly she you have pitied Wuckit\u0101\u02can children. Now up\n\n n\u1d00xagu\u02cat s\u01c3\u1d00g\u00ee-q\u0101\u02cawu an\u00ee\u02ca d\u00ea.\n I am going ghost world to.\n\nYou must be very good, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children. Your children have jumped\nto save you.\n\nI am very glad that you took pity on me, Wuckit\u0101\u2019n\u2019s children. Now I am\ngoing up to the ghost world.\n\n(28) Song about the eagle hat, sung at a feast when one is not\nsatisfied with the property he has obtained. The word given below,\nwhich is the only one, is said to be Tsimshian.\n\nX\u0113dzicx\u0101ga\u02ca, Here is the eagle hat.\n\n(29) A similar song about the g\u0323onaq\u1d00d\u0113\u02cat hat. Informant did not know\nwhat the words mean, they being in Tsimshian.\n\nN\u1d00g\u0323\u1d00n\u1d00w\u00e2\u02ca \u0142uq\u1d00na\u02ca hao hao. \u0141uq\u1d00na\u02ca, however, is evidently \u029f\u014d\u02cakoala,\nKwakiutl name for the winter ceremonial.\n\n(30) This song is used by all the Wolf families, who sing it all\ntogether just as they are coming in to a feast.\n\n Anq\u0101\u02cawo \u1ef5anagu\u02cat. \u1ef4\u012btuwu\u02ca \u1ef5\u012bc\u1d00t\u01c3\u00ee\u02caq\u01c3.\n A rich man is coming. Your feelings you keep silent.\n\n [Words repeated at the end] C\u00eesat\u00ea\u02ca\n When it is ended\n\n ye \u1ef5anaqe\u02catc \u201cG\u0101nha\u02cao h\u016btc\u01c3.\u201d\n thus they always say \u201cIt is all gone.\u201d\n\nThere is a rich man coming. Keep silent.\n\nWhen it is ended, they always say, \u201cIt is all gone.\u201d\n\n(31) Composed in the Tsimshian language and used by the K\u0101\u02cagw\u1d00nt\u0101n at a\ngreat feast.\n\nGud\u1d00\u02cax gan\u0101\u02cakcia \u0142\u1d00ng\u012b\u02cakcia ag\u012b\u02cakcia. The last word is said to mean\n\u201cstern of canoe.\u201d\n\n(32) Song used like the above.\n\n X\u0323uts\u01c3nuw\u016b\u02ca d\u00ea ts\u01c3u ye nag\u1d00\u02caxdu\u012bq\u01c3. Tca\n Hutsnuwu to also thus we are going to to be invited. Very\n\n an\u1ef5\u1d00\u02catq\u01c3\u00ee n\u1d00x\u0101\u02ca.\n high-caste people are going to eat.\n\nWe are also going to be invited to Killisnoo. High-caste people are\ngoing to eat.\n\n(33) Composed by a Haida living in Sitka, called Naq\u0101\u02ca\u0142i, or popularly\n\u201cHaida Charley,\u201d and used when four dance together at a feast.\n\n W\u0101s\u0101\u02cak\u1d58 d\u00eandz\u00eeg\u012b\u02cat \u1d00xc\u1d00g\u00ee\u02can\u00ee\u1ef5a. Y\u0113\u0142 h\u012b\u02can\u00ee\n I wonder what will do to me my future life. Raven\u2019s river\n\n k\u00ee\u02cana qoh\u00e2\u02can qo\u02caa g\u0323\u014dtc \u0101n\u00ee\u02ca k\u0101d\u00ea\u02ca tc\u01c3ayu\u02ca\n at head of people, however, Wolf town to right to\n\n \u0142uwagu\u02caq. Uqa\u02catu\u0142\u00eets\u012b\u02can\n have started to go. I have no hard feelings against\n\n c\u00eaqay\u0113\u02ca\u0142\u00ee qo\u02caa \u029f\u0113k\u01c3 y\u00ean dudz\u00eeq\u0101\u02ca\n this Raven tribe, however, not there I said anything\n\n c\u00eeG\u0323\u0101n\u1d00xte\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee. H\u0101nde\u02ca idj\u00ee\u02can\n these G\u0323\u0101n\u1d00xte\u02cad\u00ee\u2019s children. Come here your hands\n\n tc\u01c3\u00eenak\u1d00\u0142a\u029f\u0323\u0113\u02cagu.\n I will shake.\n\nI wonder what will happen to me in the future. The people at the head\nof the Raven\u2019s river have started for the Wolf phratry\u2019s town.\n\nI have no hard feelings against the Raven phratry and I said nothing to\nG\u0323\u0101n\u1d00xte\u02cad\u00ee\u2019s children. Come here and I will shake your hands.\n\n(34) Song composed by Naq\u0101\u02ca\u0142i (Haida Charley) for four when they are\ndancing at a feast.\n\n D\u0113xtutse\u02ca K\u00eeks\u1d00\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee tc\u01c3a akay\u0113\u02cax tcuc\n If two-minded K\u00eeks\u1d00\u02cad\u00ee\u2019s children just so like it might\n\n g\u00ee\u029f\u0323\u00eey\u0113\u02cax, da \u00eecand\u00ea\u02ca \u00eey\u0113\u02ca\u0142\u00ee qo\u02caa. Nao\n something happen, on pity your Raven phratry however. Whisky\n\n y\u1d00x y\u0101 x\u1d00t kan\u1d00\u0142c\u0113\u02can\n like like this I were getting drunk on [thinking of]\n\n \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s \u0101n\u00ee\u02ca. Dag\u0323a g\u0323\u014dt\u02cac s\u1d00\n my grandfathers\u2019 town. What Wolf [phratry] ?\n\n \u1d00xdaun\u1d00\u02cax s\u00eed\u0101\u02caq.\n can bring my mind into the right place.\n\nDon\u2019t be double-minded, K\u00eeks\u1d00\u02cad\u00ee\u2019s children, or something might happen\nto you, but have pity on your Raven phratry.\n\nThinking about my grandfathers\u2019 town is just as if I were getting drunk\nwith whisky. There is no Wolf phratry (person) that can set my mind\naright.\n\n(35) Composed by Going-across-the-road (Deg\u0323\u1d00h\u0113\u02cat\u01c3) who belonged to the\nT\u01c3\u00ee\u02cak\u1d00na tribe of the X\u0323\u1d00k\u1d00n\u016b\u02caked\u00ee.[182]\n\n De s\u0113q\u01c3 qok\u1d00st\u016b\u02caq\u01c3\u1d58 K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n Now on neck I am going to tie it, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\n Ag\u0323a\u02ca n\u1d00xat\u0113\u02can\u00ee y\u00ea\u02cand\u00ee x\u1d00t tu gux \u0142adj\u0101\u02caq.\n So that when I am asleep there I shall know that it is with me.\n\n Y\u1d00xc\u00ee\u02ca t\u016bwu\u02ca \u1ef5aq\u1d58gwat\u012b\u02ca K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n I wonder if will ever forgive me, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\n Tc\u1d00\u029f\u1d00\u02cak\u1d58 \u1d00xtuwu\u02cak dan\u1d00\u02cattc.\n Always my feelings are troubled.\n\nI am going to tie it around my neck, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children, so that\nwhen I am asleep I shall know that it is with me.\n\nI wonder if K\u0101\u02cagw\u1d00nt\u0101n\u2019s children will ever forgive me. My feelings are\nalways troubled.\n\nFOOTNOTES:\n\n[182] See story 101. Otherwise neither of these is mentioned elsewhere.\n\n(36) Composed by Little-lake-up-above (Cuk\u01c3us\u0101\u02ca-y\u00ee) of the \u029f\u01c3en\u0113\u02cad\u00ee.\nSee songs 18\u201320, above.\n\n De\u02cadj\u00ee y\u1d00n\u016b\u02cagu k\u0101tuwu\u02ca c\u0113yu\u02cag\u00ee \u00eetn\u1d00\u02cax k\u1d00 dun\u0113\u02cak\n Must have been very great that they were telling to me after it is past\n\n ka g\u0323odj\u00ee\u02ca \u1ef5aqa\u1ef5\u00ee\u02ca. Duh\u016b\u02catc\u01c3 \u012bn \u1ef5\u00ees wutc y\u00ean\n Wolf phratry\u2019s words. The last time for with each other\n\n \u1d00xdog\u0323\u0101\u02cax K\u00eeks\u1d00\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee.\n let us be very friendly, K\u00eeks\u1d00\u02cad\u00ee\u2019s children.\n\nThe Wolf phratry\u2019s words that they are telling me about must have been\nvery great.\n\nLet us be friendly with each other for the last time, K\u00eeks\u1d00\u02cad\u00ee\u2019s\nchildren.\n\n(37) Composed by one of the K\u00eeks\u1d00\u02cad\u00ee named Dead Raven (N\u0101wiy\u0113\u02ca\u0142). There\nwas a second part to this which the writer\u2019s informant had forgotten.\n\n Tcusu\u02cag\u0323a iyuq\u01c3\u00e2t\u1d00\u02cang\u00ee t\u016b\u02cade qoxdz\u00ee\u0101\u02cax\n Very attentively what you have said to I listened\n\n Q\u01c3\u1d00tka\u0101\u02ca\u1ef5\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee.\n Island-people\u2019s children.\n\nI have listened very attentively to your words, Island-people\u2019s\nchildren.\n\n(38) Composed by one of the K\u0101\u02cagw\u1d00nt\u0101n named Be-careful-of-it\n(K\u0101\u0142g\u0323\u0101\u02cas).\n\n \u0100g\u0323\u0101\u02caxa y\u016bt iy\u1d00\u02cak\u01c3\u1d58 xog\u0323\u0113\u02caqtc K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee\n No more away your face I will throw K\u0101\u02cagw\u1d00nt\u0101n\u2019s children\n\n g\u0323\u014dtc q\u01c3\u1d00\u02ca\u0142\u1d00ts\u012bn\u00ee. Daq\u00e2\u02cat k\u1d00x sa \u1d00xtuw\u1d00\u02cas\u00eegu\n Wolf because you make valuable. What ? do I care about\n\n y\u0113\u02ca\u0142\u1ef5i an\u00ee\u02ca? Gu\u0142 kawus\u016b\u02cank\u1d00x \u1d00xtuw\u00e2\u02casigu\n Raven\u2019s town? Only when there is just a little in me I like\n\n y\u0113\u02ca\u0142\u1ef5i \u0101\u02can\u00ee.\n Raven\u2019s town.\n\nI will no more throw your faces away, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children, because\nyou are the ones that make the Wolf phratry valuable.\n\nWhat do I care about the Raven\u2019s town? I like it only when there is a\nvery little [whisky] in me.\n\n(39) Composed by one of the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00d\u00ee named Nawuts\u012b\u02can, probably from\nthe jerking of cohoes when dying.\n\n H\u012bn t\u016b\u02can\u1d00x tc\u01c3\u1d00 ke a\u1ef5ax\u0113\u02catc g\u0323\u014d\u02catc\u1ef5\u00ee\n Water from in just as if up he were taking [me] Wolf\n\n an\u00ee\u02ca cahe\u02ca yadiy\u0113\u02ca\u0142. \u1d00da\u02ca \u1d00x\u0101\u02ca \u1ef5\u00eax\n town did to this Raven. Now paddle like\n\n ckug\u0323w\u1d00\u0142y\u0113\u02cax dog\u0323\u014d\u02catc\u1ef5i y\u0101\u02cagu \u1d00d\u0101\u02cade\n he is going to use himself his Wolf phratry\u2019s canoe around it\n\n g\u1d00x dut\u012b\u02can.\n so that he will be seen.\n\nThis Raven did to the Wolf\u2019s town just as if he were taking me out of\nthe water.[a]\n\nNow he is going to use himself as a paddle so that he will be seen\naround his Wolf phratry\u2019s canoe.\n\n(40) Composed by K\u0101kay\u0113\u02cak of the K\u0101\u02cagw\u1d00nt\u0101n.\n\n Inuwu\u02ca g\u0323ed\u00ee\u02ca wuctuka\u02caodj\u00eet\u0101n y\u1d00g\u0323odj\u00ee\u02ca,\n Your fort inside of wants to put itself this Wolf phratry\n\n Wuckit\u0101\u02can \u1ef5\u1d00\u02catq\u01c3\u00ee ag\u0323\u0113\u02caq\u01c3 tsa g\u1d00x tux\u0113\u02caq\u01c3\u1d58. Y\u0113\u0142\n Wuckit\u0101\u02can\u2019s children inside of it so we shall sleep. Raven\n\n y\u1d00x kogwat\u012b\u02ca K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee. Dog\u0323\u014d\u02cadj\u00ee\n like are going to be K\u0101\u02cagw\u1d00nt\u0101n\u2019s children. His Wolf phratry\n\n t\u016bx y\u0113kgwagu\u02cattc.\n among he is going.\n\nThis Wolf phratry wants to put itself inside of your fort, Wuckit\u0101\u02can\u2019s\nchildren, so that we can sleep.[183]\n\nThe K\u0101\u02cagw\u1d00nt\u0101n\u2019s children are going to be like Raven. He is going among\nthe people of his Wolf phratry.\n\nFOOTNOTES:\n\n[183] Complimentary metaphorical terms used toward the opposite phratry.\n\n\n(41) Composed by S\u0101xa\u02ca of the K\u0101\u02cagw\u1d00nt\u0101n.\n\n X\u0101tc xat\u012b\u02can y\u0113k n\u012b\u1ef5a\u02ca. G\u016b\u02cas\u01c3\u00ee\n It is I see spirits that will come to me. Cloud\n\n ha\u1ef5in\u1d00\u02cax tc\u01c3a wug\u0323a\u0101\u02cat. \u1d00xsat\u00ee\u02ca s\u1d00k\u1d58 y\u0113\u0142 \u0101n\u00ee\u02ca\n from down under right they get. My masters for Raven town\n\n k\u1d00t n\u1d00g\u0323a\u0101\u02cat.\n on they will walk.\n\nI can see the spirits that are going to come to me. They will go under\na cloud. They will be my masters who will walk in the Raven town.\n\n(42) Composed by Crying-[wolf] (G\u0323\u0101\u02caxe) of the Chilkat K\u0101\u02cagw\u1d00nt\u0101n.\n\n W\u00e2\u02cas\u1d00 \u1d00c n\u1d00sin\u00ee\u02ca ditc\u0101\u02cak\u01c3. Duy\u0113\u02ca\u0142\u00ee\n I wonder what has done to him the eagle. His Raven [phratry]\n\n \u1d00cd\u0101\u02cat k\u1d00n\u1d00\u0142\u1ef5\u00ee\u02catctc. Dek\u012b\u02caq\u01c3 \u1d00cd\u0101\u02cat\n around him always flies. In the air around him\n\n k\u1d00n\u1d00\u0142du\u02ca\u029f\u01c3tc \u0142\u012bng\u00ee\u02cat-\u0101\u02can\u00ee \u1d00\u0142 y\u1d00x y\u0113q\u01c3 utc\u01c3\u1d00\u02cas\n they would fly very quickly world not like he made\n\n dutuwu\u02ca diy\u0113\u02ca\u0142. H\u016btc\u01c3 h\u1d00sdutuwu\u02ca diy\u0113\u02ca\u0142\n his mind this Raven. Finally their minds this Raven\n\n h\u1d00sduk\u012b\u02cad\u00ee h\u1d00sdun\u1d00\u02caq y\u00ean nagu\u02ca.\n their killer whale from them there went.\n\nI wonder what the Eagle has done to him. His Raven phratry always flies\naround him. They fly around thickly unlike Raven when he made the world.\n\n[The translation of the last paragraph is uncertain.]\n\n(43) This was sung by New-rich (Yisg\u0323\u0101n\u0101\u02ca\u0142x), chief of the Auk people,\nwhen he defeated a Yakutat chief in a property contest, as related in\nstory 26.\n\n X\u1d00t k\u1d00n\u0142\u00eedi\u02caxas\u00ee y\u016b\u0101nq\u0101\u02cawo. Ts\u01c3\u1d00s t\u012b-s\u0113\u02ca\u029f\u01c3\u00ee\n I am very much ashamed of the chief. Only cedar bark\n\n aq\u01c3\u0113\u02cax aos\u00ee\u1d00\u02cax. T\u00eenn\u0101\u02cax\n with it he made a pretense. Copper\n\n ao\u0142\u00eey\u1d00\u02cax. H\u0101t qox tc\u01c3u\n he made it into (i. e., pretended it was). Here back then\n\n \u029fadud\u1d00\u02cax ag\u00ee\u02ca? \u0141\u0101 q\u01c3educ\u00ee\u02ca\n will you come ? Never feast\n\n q\u0101\u02cas\u01c3i\u1ef5a\u1ef5\u00eek \u0101n?\n do you think we have in this part of our town?\n\nI am very much ashamed of the chief. He only made a pretense with cedar\nbark. He made it into copper plates. Will you come back here? Do you\nthink we never have feasts in this town?\n\n(44) Composed by one of the K\u0101\u02cagw\u1d00nt\u0101n called Yuw\u00e2\u02cak\u01c3\u1d58.\n\n Y\u0113\u02cag\u00ee y\u00eax \u1d00ck\u0101d\u00ea\u02ca \u1ef5ana\u1d00\u02cat K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee\n Spirits like on him coming down K\u0101\u02cagw\u1d00nt\u0101n\u2019s children\n\n d\u0101tuwu\u02ca. H\u0101tsat\u00eeya\u02ca K\u0101\u02cagw\u1d00nt\u0101n\n thinking of. Alas\u01c3 (a Haidaword, hadjadi\u02caa) K\u0101\u02cagw\u1d00nt\u0101n\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee g\u016bsu\u02ca x\u0101n \u00eekgw\u1d00n\u0101\u02cawu ka\u1ef5aqa\u1ef5\u00ee\u02ca\n daughters where [is it] with me you were going to die your words\n\n xad\u0113\u02cas \u0101dush\u0101\u02ca\u00eetc?\n you ought to fulfill?\n\nThinking of you, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children, is just like having spirits\ncome down upon me.\n\nAlas\u01c3 K\u0101\u02cagw\u1d00nt\u0101n\u2019s children, why don\u2019t you fulfill your promise that\nyou were going to die with me?\n\n(45) Composed by For-a-town spirit (\u0100n-de-y\u0113k) of the \u029f\u01c3en\u0113\u02cad\u00ee about\nthe T\u01c3\u1d00\u02caq\u01c3dent\u0101n, because when the latter came to Juneau to drink they\ndid not pay any attention to the Auk people.\n\n \u00ce\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s \u0101n\u00ee\u02ca \u1d00kya \u1d00q\u01c3 \u1ef5\u00eeq\u01c3 \u1d00k\u0142\u00eege\u02ca.\n Your grandfather\u2019s town this is not.\n\n \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s \u0101n\u012b\u02catc y\u1d00x ye \u1ef5a\u02caosite tc\u1d00\n My grandfather\u2019s town like [rich] thus has made you now\n\n q\u0101 gux k\u01c3uc\u0101\u02can\u00ee.\n [you] slaves poor.\n\n Ye suk\u1d00\u02cat\u1ef5a tcuck\u1d00\u02cax x\u1d00\u0142t\u012b\u02can ade\u02ca nat\u012b\u02catc\u1ef5a\n So people are treated how I see when are\n\n wun\u0101\u02cawu q\u0101. Aya\u1ef5ide\u02ca x\u1d00t k\u1d00c\u0113\u02cax. De\n dead men. Before it I am drinking. Now\n\n tu\u0142\u1d00ts\u012b\u02can ay\u00ea\u02cax \u1ef5\u012bdz\u00eeg\u012b\u02cat T\u01c3\u1d00\u02caq\u01c3dent\u0101n\n you are very selfish for like it you did T\u01c3\u1d00\u02caq\u01c3dent\u0101n\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee. Tc\u01c3\u1d00 \u029f\u0113\u0142 i\u1ef5\u1d00\u02cakuqwaq\u01c3\u0113\u02ca tc\u01c3\u0101 waa\n children. But not I will blame you for will\n\n i\u1ef5\u1d00qa\u1ef5\u00ee\u02ca. \u1d00tc ye c\u1ef5\u012bdz\u00een\u00ee\u02ca y\u0101\u02cad\u00eey\u0113\u0142.\n blame your words. That is his own fault this Raven\u2019s.\n\nThis is not your grandfather\u2019s town. It is my grandfather\u2019s place that\nhas made you rich, you poor slaves.\n\nI observe how people are treated after they are dead, and therefore I\ndrink before I die (i. e., enjoy myself).\n\nWhat you did was very selfish, T\u01c3\u1d00\u02caq\u01c3dent\u0101n\u2019s children. But I will not\nblame you for your words. It is this Raven\u2019s fault.\n\n(46) Composed by N\u00eeg\u0323\u014d\u02cat, one of the Taku Y\u00ean\u1ef5\u0113\u02cad\u00ee. His name is used\nalso by the K\u0101\u02cagw\u1d00nt\u0101n.\n\n Y\u0113su\u02ca x\u1d00t \u1ef5a-i\u0142idj\u0113\u02catc cey\u0113\u02ca\u0142. Tc\u01c3\u1d00 g\u0323o\u02canaa g\u0323\u014dtc\n You now surprise me, you Raven. Another Wolf\n\n \u1ef5\u00eesat\u012b\u02can\u00ee tcus\u016b\u02cag\u0323a k\u012bn\u0101\u02caq\u01c3 c\u00ee\u02ca\u1ef5\u00eeka ke idjaq\u1d00\u02cak.\n when you see way up on branch up you want to get.\n\n D\u0101q\u00e2\u02catk\u1d00x sa cx\u1d00\u02cadz\u00eex\u1d00n? Na\u02caod\u1d00n\u1d00 k\u1d00x cx\u1d00dz\u00eex\u1d00\u02can.\n For what ? do you think I live? To drink whisky I live.\n\n \u012ac\u0101\u02can x\u1d00t X\u0113\u0142 Te\u02caqoed\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee x\u1d00t yenaig\u0323\u0101\u02cax.\n Pity me Foam (a town) Te\u02caqoed\u00ee\u2019s children me have on.\n\nYou surprise me, you Raven. When you see a person of the Wolf phratry,\nyou want to get way up on a branch.\n\nWhat do you think I live for? I live to drink whisky. Have pity on me,\nFoam Te\u02caqoed\u00ee\u2019s children.[184]\n\nFOOTNOTES:\n\n[184] Evidently the Te\u02caqoed\u00ee living at Foam from which the X\u0113\u0142 qoan, or\nFoam people, also came.\n\n(47) Composed for and given to Other-water (G\u0323onah\u012b\u02can) of the\nK\u0101\u02cagw\u1d00nt\u0101n, who lived very long ago. He went to Prince of Wales island\nto marry a woman named S\u01c3\u0113\u0142t\u00ee\u02can. When he was ready to start back,\nhis father-in-law laid down a row of copper plates for his daughter\nto walk down on, and, as she went down, they sang this song and gave\nit to the K\u0101\u02cagw\u1d00nt\u0101n. It is therefore called S\u01c3\u0113\u0142t\u00ee\u02can q\u01c3os\u00eeye\u02cad\u00ee,\n\u201cS\u01c3\u0113\u0142t\u00ee\u02can\u2019s-return-song.\u201d\n\nThe words are in Tsimshian and are the following:\n\nX\u0113\u0142gayuwa h\u0113yuw\u00e2\u02ca hay\u1d00\u02cacg\u012b\u0142naxa, hayu\u02cawacg\u012b\u0142n\u1d00xa.\n\n(48) Composed by Ts\u01c3ak\u0101\u02cak\u01c3, a D\u1d00\u2019q\u029f\u01c3ao-ca, about K\u016b\u0142ts\u01c3\u1d00\u2019xk of the\nKosk\u01c3\u0113\u02cad\u00ee.\n\n Q\u1d00t\u012b\u02ca\u1ef5\u00ee D\u1d00q\u029f\u01c3awe\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee n\u1d00q\n I am (not having seen) D\u1d00q\u029f\u01c3awe\u02cad\u00ee\u2019s children for\n\n x\u1d00t g\u0323og\u0323\u1d00na\u02ca. Ay\u1d00\u02cax \u1d00\u02cakwe \u00eekd\u1d00\u02cas \u1d00g\u0323\u014d\u02catx\n I am going to die. Like it is nothing if I lose\n\n g\u0323ox\u0142ay\u0113\u02caxtc. De\u02catc\u01c3\u1d00 ciya\u02caid\u00ea d\u1d00g\u0323\u0101\u02cax awe\u02ca\n lots of property. It is only about myself crying it is\n\n \u1d00t c\u012bx \u1d00xq\u01c3\u0113\u02can\u1d00st\u012btc.\n [in] song that comes to me.\n\nI am going to die without seeing D\u1d00q\u029f\u01c3awe\u02cad\u00ee\u2019s children any more. That\nis nothing if I lose lots of property.\n\nIt is only crying about myself that comes to me in song.\n\n(49) Composed by one of the \u029f\u01c3en\u0113\u02cad\u00ee about Juneau when gold was first\nfound there.\n\n \u0141\u00eed\u0101\u02ca\u0142 \u1ef5e q\u01c3a\u1ef5aik\u0101\u02caq \u029f\u01c3en\u0113\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee.\n Do not any more so talk \u029f\u01c3en\u0113\u02cad\u00ee\u2019s children.\n\n \u0141\u012bng\u00eet-\u0101\u02can\u00ee tu qoa\u02can\u00ee \u1ef5a\u1ef5\u012b\u029f\u0323\u0101\u02cak.\n World in people you are ahead of.\n\nDo not talk any more, \u029f\u01c3en\u0113\u02cad\u02ca\u00ee\u2019s children. You are ahead of all the\npeople in the world.\n\n(50) An \u201cAngry song\u201d composed by S\u0113xdagw\u0113\u02cat\u01c3 of the \u029f\u01c3en\u0113\u02cad\u00ee against\nLittle Raven (Y\u0113\u0142k\u01c3), a blind man of Tongass (T\u0101\u02cantaqoan), with whom he\nwas angry.\n\n Dek\u012b\u02ca t\u0101cuk\u0101d\u00ea\u02ca d\u0101k \u1d00cia\u02cawa\u1d00d\u00ee do\u02caxon\u00ee q\u0101\u02ca\u1ef5aqa\u1ef5\u00ee\n Far out on the beach out chased his friends\u2019 words\n\n q\u01c3aye\u02can\u1d00x ye cd\u00ee-x\u0323\u0113\u02catc Y\u0113\u0142k\u01c3.\n because of so threw himself [before my words] Little Raven.\n\n Tc\u01c3uq\u01c3w\u1d00\u02cas\u00eeg\u0323a y\u00ea\u02cax \u0142 ct\u016bx dan\u016b\u02caqnutc.\n A little numb like not into myself I ever feel.\n\n \u0141ck\u1d00x kodj\u00eet\u012b\u02can\u00ee Y\u0113\u0142k\u01c3 x\u0101n\n Not for himself can see Little Raven to me\n\n q\u01c3\u1d00k g\u1d00x duq\u0113\u02can.\n whose words are always reported.\n\nJust as if a man chased him out on the beach because of some one\u2019s\ntalking, Little Raven threw himself before my words. I do not feel even\na little numb. That fellow, Little Raven, whose words they are always\nreporting to me, can not see anything.\n\n(51) On the same subject as the above and by the same composer.\n\n Y\u0113\u0142k\u01c3 \u0142ck\u1d00\u02cax ke dj\u00eet\u012b\u02can\u00ee \u1ef5\u00eax g\u0323ux\u1ef5\u00eek\u1ef5\u1d00\u02cat\u00eex\n Little Raven not for yourself out can see like slave\u2019s son\n\n \u00eesat\u012b\u1ef5\u012b\u02catc x\u0101 \u00eeq\u01c3\u0101\u02ca\u1ef5an\u016bk. Y\u0113n\n because you are I hate what you always say. Sea cucumber(?)\n\n qoh\u00e2\u02cani y\u1d00x iy\u1d00d\u0101t\u02cats\u01c3\u00eek\u01c3\u0101\u02canq\u01c3 q\u0101 gux\n big like you have spots all over your face and slave\n\n uc\u1ef5a\u02ca \u1d00tc x\u0101 iq\u01c3a\u1ef5an\u016b\u02cak. W\u00e2se\u02ca\u029f\n look just like for that I hate to have you talk to me. Why\n\n \u0142 ke cit\u012b\u02cani yeq\u01c3 s\u01c3\u00ee\u02caq\u01c3e y\u1d00x \u029f\u01c3\u0113\u02cawu\n not seeing anything at all into dish like sand\n\n g\u00ee\u0142ax\u0323\u1d00\u02cantc Ck\u1d00x ke dj\u00eet\u012b\u02can\u00ee \u1ef5eq\u01c3\n you always pick up for yourself not seeing into\n\n tc\u1d00 gux \u1ef5\u00eek \u1ef5\u1d00\u02cad\u00ee?\n you big slave\u2019s son?\n\nLittle Raven, I hate what you keep saying, because you are a slave\u2019s\nson and can see nothing. I hate to have you talk to me because you have\nspots all over your face like a big sea cucumber (?) and look like a\nslave. Don\u2019t you know that, because you can not see anything, you big\nslave\u2019s son, you keep picking up sand instead of dipping into the dish?\n\n(52) Composed about a certain man by \u0100ndey\u0113\u02cak, one of the \u029f\u01c3en\u0113\u02cad\u00ee.\n\n Ts\u01c3u Jamestowntc iy\u0101\u02cawadji \u029f\u01c3en\u0113\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee. Ts\u01c3u\n Also the Jamestown had punished you \u029f\u01c3en\u0113\u02cad\u00ee\u2019s children. Also\n\n na\u02cai\u0142a\u029f\u01c3\u012bt d\u00ea \u1ef5\u012bq\u01c3\u1d00\u0142aiy\u0113\u02ca\u0142\u00ee. \u1d00tc\n you put away (imp.) your lying. That is how\n\n ke \u1ef5ai\u02ca\u0142a\u029f\u0323\u1d00kq\u01c3u. \u1d00xtuw\u00e2\u02cas\u00eegu y\u0101Gold creek x\u1d00t\n you get the best of people. I always like this Gold creek me\n\n ya\u02ca\u1ef5ag\u0323axe\u02ca. Ts\u01c3u \u1d00t cn\u1d00x\u0323\u1d00\u0142t\u012b\u02catc\n to have you pity in. Also I always feel very happy when\n\n y\u0101Gold creek x\u1d00t ya\u1ef5ag\u0323\u0101\u02caxe K\u00eeks\u1d00\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee.\n this Gold creek me you pity in K\u00eeks\u1d00\u02cad\u00ee\u2019s children.\n\nThe Jamestown[185], has punished you already, \u029fen\u0113\u02cad\u00ee\u2019s children. Put\naway all of your lying. That is how you get the best of people.\n\nI always like to have you pity me in this Gold creek. I always feel\nvery happy when you pity me in this Gold creek, K\u00eeks\u1d00\u02cad\u00ee\u2019s children.\n\nFOOTNOTES:\n\n[185] A former revenue cutter, which probably carried away the man\nagainst whom this was composed and held him in confinement for a time.\n\n(53) Composed by one of the Box-house people called S\u0101xa\u02ca, about\nanother man, Among-the-brant (Q\u00eanxo\u02ca), one of the K\u00eeks\u1d00\u02cad\u00ee. It was sung\nat feasts and in making peace.\n\n Ye wusg\u012b\u02cat yad\u00eey\u0113\u02ca\u0142 tc\u01c3a g\u0323\u014dtc\n So always does this Raven this very Wolf phratry\n\n q\u01c3as\u0113\u02cagu \u0101wac\u0101\u02cat. Y\u0101diy\u0113\u02ca\u0142 de \u0101n\n the lives of this takes away. This Raven now with it\n\n c\u1ef5\u012bk\u1d00\u02cat wud\u00eeq\u00ea\u02can. \u1d00c\u012b\u02cax g\u0323ax\u014d\u02cax g\u0323\u014dtc\n upon the branch has flown. From him is asking Wolf phratry\n\n \u1ef5\u1d00qa\u1ef5\u00ee\u02ca. Ts\u01c3u du\u1ef5aqa\u02ca y\u0113x \u1d00s\u00ee\u02ca \u1d00nadji\u02ca\n words. Also he was saying like it was he thought it was\n\n dox\u014dn\u00ee\u02ca \u1ef5\u1d00qa\u1ef5\u00ee\u02ca. Ts\u01c3u \u1d00djiye\u02cat k\u1d00nd\u1d00n\u1d00\u02cattc.\n his friend\u2019s words. Also to him it always shakes.\n\nThis is the way this Raven always takes the lives of the Wolf phratry.\nThis Raven has already flown up on the branch with the words of the\nWolf phratry for which the Wolf phratry is asking him.\n\nHe thought that it was his friend\u2019s words that the Raven was doing this\nwith. That always shakes him (i. e., it was really the words of the\nWolf phratry).\n\n(54) Reply of Among-the-brant (Q\u00eanxo\u02ca) to S\u0101xa\u02ca.\n\n Qo\u02caxde g\u0101\u02cawu t\u00een wucuxdi\u1ef5a\u02ca\n On the way back drum with I compare myself to make peace\n\n \u00eet\u016bwu\u02ca. Deq\u01c3\u0113\u02cat cwud\u00eet\u1d00\u02can y\u0113\u0142 \u0101\u02can\u00ee k\u1d00q\u01c3.\n your mind. Now they are beating it Raven\u2019s town in.\n\nI compare myself to a drum beaten to make peace on the way back. They\nare beating it already in the Raven\u02cas town.\n\n(55) Composed by Dead-slave (Gux-nawu\u02ca) about a woman named Poor-orphan\n(K\u00e2h\u00e2nt\u00ee\u02cak\u01c3\u00ee), who was a very poor girl, but who, when she grew up,\nbecame the richest woman in Wrangell.\n\n Q\u0101\u02catcx\u1d00n-\u0101k\u01c3\u1d58 ux ax\u0142ac\u016b\u02cag\u0323o c\u0101tk\u01c3\n Human-hip (Wrangell) lake in when I used to make fun of girl\n\n y\u1d00\u02catsk\u01c3ox \u1ef5\u00eesat\u012b\u02caq\u01c3. Gutx nao sa \u00eeka\u02cao\u0142\u00eecu.\n little you were very small. Where whisky ? did you get.\n\n \u029fe\u0142 \u00eekud\u0113\u02caq\u01c3.\n Never you get ashamed.\n\nI used to make fun of this poor little girl at Wrangell when she was\nvery small.\n\nWhere did you get the whisky [that makes you feel so high]? You are\nnever ashamed.\n\n(56) Composed by K\u0101\u0142g\u012b\u02cas, a man of the Sitka K\u0101\u02cagw\u1d00nt\u0101n, about one of\nthe Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee named Cug\u00e2\u02can, before the victory of the Sitka people over\nthose of Wrangell.\n\n Tcuc \u1ef5a\u02caodaw\u016b\u029f \u1d00s\u00ee\u02ca ni\u1ef5\u1d00ti\u02ca tc\u01c3\u1d00 \u1d00ts\u016b\u02cax \u00ee\u02cawana,\n May be too fast it is you are right along hurrying you die,\n\n Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee. Tc\u01c3a q\u0101 g\u0323\u014ddj\u00ee\u02ca\n Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee\u2019s children. Still Wolf phratry\n\n g\u00e2\u02cas\u01c3\u1d00s g\u0323adust\u012b\u02cantc.\n you ought to have seen first.\n\nYou are hurrying to death too fast, Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee\u2019s children. You ought to\nhave seen your Wolf phratry first.\n\n(57) Composed by Kakay\u0113\u02cak, a K\u0101\u02cagw\u1d00nt\u0101n, about his brother\u2019s wife.\nHis name probably refers to the wolf making a noise that can be heard\na long distance off. The woman is represented as if speaking, and\nanticipating being sent away by the whites for drunkenness.\n\n De \u1d00gw\u00e2yt\u0101\u02cage \u00eeg\u0323odj\u00ee\u02ca \u1ef5\u1d00st\u012b\u02ca\u1ef5\u00ee naotc\n As if he were beginning your Wolf phratry is whisky\n\n ka\u02caowu\u0142cu. \u0100ya\u02ca \u00eesit\u00ee\u02ca Tc\u016bk\u1d00ne\u02cad\u00ee\n were drunk on. This is what you are like Grass-people\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n children.\n\n Y\u0101dj\u00eenah\u0113\u02can a\u1ef5a\u1ef5\u012bd\u00ea\u02ca x\u1d00t y\u00eanaig\u0323\u0101\u02cax K\u0101\u02cagw\u1d00nt\u0101n\n I am sent away just before it me have pity on, K\u0101\u02cagw\u1d00nt\u0101n\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n children.\n\nIt is just as if I were beginning to get drunk. This is what you are\nlike, Grass-people\u2019s children.\n\nHave pity on me before I am sent away from here, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\n(58) Composed by the woman referred to above, in reply. Her name was\nToxaoc\u00ee\u02ca, and she belonged to the T\u01c3\u1d00\u02caq\u01c3dent\u0101n.\n\n De tu\u0142\u1d00ts\u012b\u02can k\u1d00t\u1ef5a\u02ca ay\u1d00\u02cax q\u01c3a\u1ef5\u012bqa\u02ca K\u0101\u02cagw\u1d00nt\u0101n\n It is a very hard thing like it you are saying K\u0101\u02cagw\u1d00nt\u0101n\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee. \u1d00xtuwu\u02ca \u029f\u1d00x \u1ef5\u1d00n\u012b\u02cak\u1d58. Wuct\u016b\u02cax nao ye\n children. My mind very is sick. One after another whisky thus\n\n x\u1d00t wus\u00ee\u02can\u00ee. \u1d00tc x\u1d00t\n me has been given to. This is why me\n\n y\u00ea\u02canay\u00eeg\u0323\u0101x K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n you should pity (mourn for) K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\nWhat you are saying about me is very hard, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children. I am\nvery sad.\n\nYou (i. e., the man accusing her) have given me one drink of whisky\nafter another. So you ought to have pity on me, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\n(59) Composed by a shaman of the K\u0101\u02cagw\u1d00nt\u0101n named K\u01c3\u1d00g\u1d00\u02cank\u01c3.\n\n Tc\u01c3\u1d00 nao k\u1d00x \u1d00siy\u0101\u02cag\u00ea x\u1d00t \u1ef5a\u02ca\u1ef5\u012bg\u0323\u0101x\u0113n. Da\u02ca\u1ef5id\u1d00t\n Just whisky for it is [that] me you pity. Why not now\n\n ts\u01c3u x\u1d00t y\u00ea\u02cana\u1ef5\u00eeg\u0323\u0101x D\u0113\u02cacit\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee?\n also me you pity (or love) D\u0113\u02cacit\u0101n\u2019s children?\n\nIt is only on account of whisky that you pity me. Why don\u2019t you also\nlove me, D\u0113\u02cacit\u0101n\u2019s children?\n\n(60) Composed by Little Raven (Y\u0113\u0142k\u01c3), one of the Prince of Wales\nIsland people (T\u0101\u02canta qoan) about S\u0113xdagw\u0113\u02cat\u01c3 of the \u029f\u01c3en\u0113\u02cad\u00ee, who\nhad previously gotten the best of him (see song 50). He speaks\nsarcastically.\n\n Y\u00ean duwax\u0113\u02catc cey\u0101diY\u0113\u0142k\u01c3.\n There they have already knocked him down this Little Raven.\n\n Tcuc k\u1d00n\u029f\u0323\u00eed\u0113\u02caq\u01c3 cey\u0101diY\u0113\u02ca\u0142k\u01c3.\n Already he is ashamed this Little Raven.\n\nThey have already knocked down this Little Raven. This Little Raven is\nalready ashamed.\n\n(61) Composed by Under-a-blanket (K\u0101gunt\u016b\u02cak\u01c3) of the W\u1d00t\u0101ne\u02cad\u00ee, part of\nthe K\u00eeks\u1d00\u02cad\u00ee, about the son of a \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee named Y\u0113sgu\u02caqtc, whose\nbrother had been killed in compensation for the killing of her brother.\n\n \u1d00xtuw\u016b\u02ca t\u00een w\u016btc udi\u1ef5a\u02ca \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee.\n My mind with his is just the same \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee\u2019s children.\n\n \u1d00tc \u1d00xtuw\u016b\u02catc ke n\u1d00sx\u1d00\u02can. D\u0101s\u1d00\u02cak\u1d58c\u00ee \u0101g\u0323a\u02ca\n So I am beginning to love him. I wonder what for it\n\n \u1d00nx\u1d00\u0142g\u0323\u00ea\u02cantc q\u0113 x\u1d00t g\u0323\u1d00\u02casg\u00eed\u00een. \u1ef4\u0101\u02caq\u01c3gwa\n I always look I wake up in the morning. There might be a time\n\n \u1d00xhu\u02canxo-h\u1d00s q\u00e2kx\u1d00s\u00eet\u012b\u02can.\n my brothers I might see.\n\nHis mind is just like mine, \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee\u2019s children. So that I am\nbeginning to love him.\n\nI wonder what I always look for when I wake up in the morning. Sometime\nI might see my brothers.\n\n(62) Composed by Man-that-is-not-all-right (Qa-uct\u00ea\u02ca) about Princess\nThom (Gadj\u00ee\u02cant), because when she was very young all sorts of young men\nwent to her house, filling it as if it were a saloon. Princess Thom was\nthe own sister of Q\u01c3\u0101\u02cadustin. (See p. 347.)\n\n K\u1d00t-h\u012b\u02ca\u1ef5\u00ee nao-dak\u1d00-h\u00ee\u02cat\u00ee\u1ef5\u00ee \u1d00t qa cux\u0323\u012b\u02cax\u0323tc\n Even from whisky house (saloon) people get away\n\n \u00ee\u0142\u00eek\u016b\u02cadz\u00ee \u1d00\u02cas\u00ee y\u1d00d\u00eey\u0113\u02ca\u0142.\n but not from you it is this Raven.\n\nEven from a saloon people get away, but not from you, Raven woman.\n\n(63) Composed by a man named K\u0101td\u1d00\u02ca (Around-a-flat-basket, or\nAround-a-woven-oil-presser), whose wife was taken away from him by her\npeople, who would not let her return.\n\n Tc\u01c3\u1d00 n\u016bo dat\u016bwu\u02ca y\u1d00x \u0142 x\u0101 ust\u0113\u02cax, Toq\u1ef5e\u02cad\u00ee\n Just whisky desire for like never I sleep, Toq\u1ef5e\u02cad\u00ee\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n children.\n\nLike one who desires whisky, I never sleep, Toq\u1ef5e\u02cad\u00ee\u2019s children.\n\n(64) Composed by Among-the-brant (Q\u00eanxo\u02ca)[186] of the K\u00eeks\u1d00\u02cad\u00ee, about\nS\u0101xa\u02ca, when his wife had been taken from him, and he felt very sad. The\nlast words are said to be in Tsimshian.\n\n X\u0101q\u01c3 \u0142idz\u012b\u02ca \u1ef5a\u1d00xtuwu\u02ca. Wudjk\u0113\u02cat xoy\u0101\u02ca\u00eetc\n To me is very hard this my mind. Around I were carrying\n\n y\u0101t \u1d00xtuwu\u02ca. Hayu\u02ca w\u1d00\u0142g\u0323\u0101\u02cak c\u00eenda\u02ca?\n to this my mind. What is the matter with you? [Tsimshian words].\n\nMy own mind is very hard to me. It is just as if I were carrying my\nmind around.\n\nWhat is the matter with you?\n\nFOOTNOTES:\n\n[186] This name probably owes its origin to the circumstances recounted\nin story 24.\n\n(65) Composed by S\u0101xa\u02ca on the same subject as the song next preceding.\nA man named K\u01c3u\u0142t\u01c3e\u02ca-\u012bc, belonging to the Chilkat K\u0101\u02cagw\u1d00nt\u0101n, ran away\nwith S\u0101xa\u02ca\u2019s wife, but the latter was afterward killed by K\u01c3u\u0142t\u01c3e\u02ca-\u012bc\u2019s\nfirst wife whom he had abandoned.\n\n D\u0113sgw\u1d00\u02catc g\u00ee g\u0323\u00eas\u00eet\u012b\u02can ke \u1ef5\u1d00g\u1d00d\u00eeda\u02ca\n Already you have seen up going to the spirit world\n\n y\u1d00\u02cadiy\u0113\u0142. \u1d00cday\u012b\u02can \u0101y\u1d00\u02cax uwagu\u02cat doq\u014ddj\u00ee\u02ca.\n this Raven. To see her out to her has come her Wolf [phratry].\n\n N\u1d00\u02cana \u1ef5\u00ees aosit\u012b\u02can dog\u0323odj\u00ee\u02ca.\n Death for she has seen her Wolf [phratry].\n\nYou have already seen this Raven going up to the ghost country.\n\nHer Wolf phratry has come out to see her. She has seen her Wolf phratry\nfor death.\n\n(66) A man named N\u016b\u02cas\u01c3n\u00ee composed this song and immediately afterward\nstabbed several of his friends.\n\n Y\u0113\u02cak\u00eetck\u1d00cax\u0323w\u0113\u02caq\u01c3-y\u0113\u02cag\u00eetc n\u1d00datc\u016b\u02can\n Y\u0113\u02cak\u00eetck\u1d00cax\u0323w\u0113\u02caq\u01c3 spirit he was dreaming of\n\n y\u016b\u02ca\u1ef5a-ku\u029f\u0323\u00eenu\u02catsk.\n always smiling around.\n\nHe was dreaming of Y\u0113\u02cak\u00eetck\u1d00cax\u0323w\u0113\u02caq\u01c3 spirit always smiling around.\n\n(67) Song said to have been sung by Wrangell Indians on the way to\nSitka when they felt sure that they were going to be killed.\n\n Ct\u1d00q\u01c3h\u012b\u02can \u1ef5\u00eex y\u0113\u02can\u1d00\u0142x\u0323\u0101c dut\u016b\u02cawu ya\u02cad\u00eey\u0113\u0142\n Stikine down from floating his feelings this Raven\n\n T\u012b-h\u00eet-t\u0101\u02can\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee dutuwu\u02cad\u00ee.\n Bark-house people\u2019s children his feelings [are toward].\n\n Q\u0101q\u01c3\u1d00s\u0113\u02cagu d\u0101k\u1d00cu\u02ca \u1d00t uwaya\u02ca da yutut\u1d00\u02cank,\n About their lives they do that it is like about thinking,\n\n T\u012b h\u00eet t\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n Bark-house people\u2019s children.\n\nFloating down from the Stikine, the feelings of this Raven are toward\nthe Bark-house people\u2019s children (i. e., he worries about his family).\n\nHe thinks about the lives of the Bark-house people\u2019s children.\n\n(68) Dorsal-fin-of-killer-whale-seen (Guc-dut\u012b\u02can), one of the\nNan\u1ef5a\u0101\u02ca\u1ef5\u00ee, almost died when on the way to Victoria, and composed this\nsong about his old friends.\n\n Y\u0113\u0142 \u0101n\u00ee\u02ca \u1d00\u02cakya \u1d00dad\u00ea\u02ca xag\u0323\u0101\u02cax. \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s\n Raven\u2019s town that [not] about I am crying. My grandfather\u2019s\n\n \u0101n\u00ee\u02ca aya\u02ca \u1d00dad\u00ea\u02ca x\u1d00g\u0323\u0101\u02cax.\n town that about it I am crying.\n\n Ic\u0101\u02can Gucdut\u012b\u02can W\u1d00kt\u00e2\u02can\u00ee q\u00eenq\u01c3\n Poor Dorsal-fin-of-killer-whale-seen Victoria before he gets to\n\n gog\u0323ana\u02ca.\n he will die.\n\nIt is not Raven\u2019s town I am crying about. It is my own grandfather\u2019s\ntown I am crying about.\n\nPoor Dorsal-fin-of-killer-whale-seen will die before he reaches\nVictoria.\n\n(69) Although this song is very much older, the words were put in at\nthe time the people of Sitka killed those of Wrangell. Just before they\nstarted singing, everyone had to raise his paddle and cheer on account\nof the scalps. A Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee killed at that time was named \u0141tc\u01c3\u016bq\u01c3.\n\n Ts\u01c3u q\u01c3w\u1d00n na-u\u02ca wet Ct\u1d00q\u01c3h\u012b\u02can.\n Again (imp.) you live at it the Stikine.\n\nWill you live at the Stikine any more?\n\n(70) This is sung by all the K\u0101\u02cagw\u1d00nt\u0101n when a person\u2019s body is being\nburned, the first part during the burning itself and the second part\nwhile the women are dancing around the fire, wearing ear pendants. The\nfirst part is called Nodding-of-heads-to-and-fro (K\u012btcdac\u012b\u1ef5\u00ee\u02ca), and the\nonly words used are T\u00eenna\u02ca s\u016bwu\u02ca, \u201cThere are lots of coppers,\u201d repeated\nagain and again.\n\n [Second part] \u1d00t \u0101cuwagu\u02cat\n To it he has been led\n\n kiw\u00e2\u02ca\u029f\u0113n y\u1d00\u02cad\u1d00 \u1d00xq\u0113\u02ca\u0142k\u01c3.\n up to a place where people are killed my nephew.\n\n [Third part] De \u1d00cya\u1ef5\u012b\u02caq\u01c3 h\u00eet y\u00ean ao\u0142iy\u1d00\u02cax\n Already for him house there have made\n\n duk\u0101\u02cak-h\u1d00s.\n his uncles.\n\nMy nephew has been led up to a place where people [go who have been]\nkilled.[187]\n\nHis uncles have already made a house for him there.\n\nFOOTNOTES:\n\n[187] A special sky realm for those who have died by violence.\n\n(71) A man had all of his friends destroyed by a bear, and was the only\none left in the fort they were then occupying. There he composed this\nsong. The last words are used because he was going to succeed his uncle.\n\n Iwux\u0142\u00eedj\u0101\u02caq \u1d00xk\u0101\u02cak ix\u014d\u02can\u00ee an\u1ef5\u00ea\u02cat\u012bt\n I compare you, my uncle, your friends to high caste\n\n ix\u0142\u00eedj\u1d00\u02caq\u1d58. \u1d00xy\u1d00\u02cax wuni\u02ca\u1ef5\u00ee qa c\u00ee\u02ca\u0142\u012bng\u00eet-\u0101\u02can\u00ee t\u016bt\n I compare you. Like me is like a man this world in\n\n wusg\u0323ax\u0113\u02can. Ag\u0323aguc\u00ee\u02ca du\u0101\u02can it\u012b\u02cad\u00ee s\u01c3\u012bt\n is crying about. At that time his town to have taken out from\n\n wudu\u0142wu\u02cas\u01c3\u012bn.\n asked to have.\n\nI compare you, my uncle, to your high-caste friends. A man in the same\nstate as myself is now wandering about this world, crying. At that time\na man such as that asked to have the things taken out from his place.\n\n(72) Composed by a Chilkat man named Kaogu\u02ca on the instant when he was\nasked to compose a song about a certain man\u2019s mother who had just died.\n\n \u029f\u01c3\u0113\u02cawu k\u01c3\u0113\u02can\u1d00x y\u00ean a\u1ef5ac\u0101\u02cat duy\u0113\u02ca\u0142i\n Sandy beach over on there has taken over his Raven\n\n weditc\u0101\u02cak\u01c3. G\u0323\u0101x \u1d00\u02casg\u00eede q\u014dt \u1d00siha\u02ca, K\u0101\u02cagw\u1d00nt\u0101n\n the Eagle. To make anyone cry enough It is, K\u0101\u02cagw\u1d00nt\u0101n\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee. Y\u0113\u0142tc qo\u02caa dut\u016b\u02catx qon\u1d00sh\u0113\u02catc.\n children. Raven, however, to her always comes to amuse.\n\nThis Eagle has taken his Raven over to a good sandy beach. It is enough\nto make one cry, K\u00eeks\u1d00\u02cad\u00ee\u2019s children. A Raven, however, always comes to\namuse her.\n\n(73) Composed by Other-water (G\u0323onah\u012b\u02can) over a dead man.\n\n Ha\u02cade \u1d00t cug\u0323\u1d00\u02cas\u00ee \u1d00xt\u016b\u02cat \u1d00sixa\u02ca\n Here a great joy of laughing to me has brought\n\n \u1d00xk\u012b\u02cak\u01c3. Ud\u0113\u02ca yu-\u1d00gu\u02catq\u01c3\u016bc\n my younger brother. Thither if I had known the way they go\n\n g\u0323onaya\u02ca ade\u02ca \u1d00n g\u0323ag\u016b\u02cat duy\u1d00\u02cax.\n starting thither to him I would go as he [went].\n\nMy younger brother has brought me a great joy of laughter.\n\nIf I knew the way they go, I would go right to him.\n\n(74) Composed by Joined-together (W\u016bct-wud\u016btsu\u02ca) when all of his\nfriends went down the rapids at G\u0323onax\u014d\u02ca and were drowned.\n\n \u0100nt\u01c3\u00eek\u0101n\u1d00\u02cax qogo\u02caxd\u00eeh\u0101n ts\u01c3u y\u0101\u02catg\u0323\u0101n\u1ef5k\u00eek\u1d00\u1ef5\u012b\u02caq\u01c3 \u1d00t\n In front of the will stand up again in the bay there\n\n qoxat\u00ee\u02cas\u01c3nutc y\u016b\u02caant\u01c3ek\u1d00.\n I always look expecting to see them.\n\n G\u0101x\u1d58 kox\u00e2\u02can\u00eex q\u01c3\u1d00\u02cana kowu\u0142g\u0323ad\u012b\u02can ay\u1d00\u02cax x\u1d00t tun\u1d00st\u012b\u02catc\n To the people the Duck tribe saved like it I always compare\n\n \u1d00xk\u012b\u02cak\u01c3-h\u1d00s. Ha\u1ef5\u012b\u02caq\u01c3 c\u0113\u02cag\u00ees tc\u01c3a\u02caya wucx\u0113n\u012bn\n my brothers. Down under the earth. right they went\n\n an\u1ef5\u1d00\u02catq\u01c3\u00ee y\u1d00x.\n the high-caste people like.\n\nI always look expectantly to see some one stand up in front of the town\nand in the bay.\n\nI always compare my brothers to the people the Duck tribe saved. They\nwent right down under the earth like those high-caste people.\n\n(75) Composed by Here-is-a-feather (T\u01c3aoy\u0101\u02cat\u01c3), one of the K\u0101\u02cagw\u1d00nt\u0101n,\nwhen his brother died. It is used as a mourning and dancing song.\n\n \u00ce-\u1d00t-k\u01c3ah\u012b\u02can\u00ee t\u00een x\u0101t \u1ef5idac\u00ee\u02ca K\u0101\u02cagw\u1d00nt\u0101n\n Your believing things with me your help. K\u0101\u02cagw\u1d00nt\u0101n\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee. Dey\u00ee\u02can d\u1d00t\u0101\u02can x\u0101n wudj\u00eex\u0113\u02can\n children. It is as if with me were turning over\n\n \u1d00x\u0142\u012b\u02ca\u0142k\u01c3\u1d58-h\u1d00s h\u00ee\u02cat\u00ee. D\u0101\u02cag\u0323o q\u0101tc s\u1d00 x\u1d00t g\u1d00x s\u00een\u0113\u02cax?\n my grandfathers\u2019 house. Where person [is] ? me will save?\n\nHelp me with your believing, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\nIt is as if my grandfathers\u2019 house were turning over with me. Where is\nthe person that will save me?\n\n(76) Composed by Man-for-himself (Stuw\u1d00-qa\u02ca), one of the K\u0101\u02cagw\u1d00nt\u0101n,\nabout his wife, who was from Kake. It was originally composed in Haida,\nand the Haida words are said to be the following:\n\n\u0141\u1d00q\u012bw\u00ea\u02ca g\u012bc\u00eend\u00ea\u02ca h\u00ea\u02ca\u0142gug\u00ea.\n\nThe Tlingit equivalent is given at greater length, as follows:\n\n \u029f\u1d00x \u1d00xt\u0113\u02caq\u01c3tc \u00ees\u00eax\u1d00\u02can Tsague\u02cad\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee. Tc\u0101\u02catc\u01c3\u1d00\n Very my heart I love you from Tsague\u02cad\u00ee\u2019s children. Only\n\n i\u012b\u02can tsa x\u1d00t goqw\u1d00na\u02ca.\n with you indeed I will die.\n\nI love you from my heart, Tsague\u02cad\u00ee\u2019s children. You are the only one I\nwill die with.\n\n(77) Composed by Pressing-down (K\u1d00st\u01c3\u0101\u02cak), one of the Tc\u016b\u02cak\u1d00n-ca\n(Tc\u016bk\u1d00ne\u02cad\u00ee women). Her brothers were drowned and their bodies were not\nrecovered.\n\n Iq\u01c3a\u1ef5\u00ee\u02ca x\u1d00t \u1ef5awa\u029f\u0323\u0101\u02cak K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee. Da ic\u0101\u02can\n Your point me has beaten, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children. But pity\n\n x\u1d00t ye n\u0101\u02ca\u1ef5\u00eeg\u0323\u0101x. Das\u1d00\u02cak\u1d58c\u00ee \u0101g\u0323a\u02ca \u1d00nx\u1d00\u0142g\u0323\u00ea\u02cantc\n me this you have on. I wonder what for it I always look after\n\n q\u0113 x\u1d00t \u1d00sg\u012b\u02cat. Y\u0101q\u01c3 g\u00e2\n when I wake up in the morning. There might be a time when\n\n \u1d00x\u012b\u02cak\u01c3-h\u1d00s q\u00e2k\u1d00s\u00eet\u012b\u02can.\n my brothers I would see.\n\nYour point[188] has beaten me, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children. But take pity on\nme.\n\nI wonder what I always look after when I wake up in the morning.\nSometime I might see my brothers.\n\nFOOTNOTES:\n\n[188] Probably where they were drowned.\n\n(78) Composed by K\u0101q\u0101tuc\u016b\u02catc of the K\u0101\u02cagw\u1d00nt\u0101n when his father and his\nuncle died.\n\n Dj\u00ee\u0142q\u0101\u02cat h\u012bn \u1ef5\u00eex \u1ef5\u1d00k\u1d58gwas\u0101\u02cax\n Chilkat river down through will come down\n\n \u00eek\u1d00n\u0113\u02cak \u1d00xk\u0101\u02cak. N\u0101dad\u1d00\u02cax\n your sickness (sound of your death) my uncle. From the nations\n\n g\u0323\u1d00dj\u00eex\u0101\u02can n\u0101d\u0101gawu\u02ca \u1d00x\u029f\u0101\u02ca.\n has fallen down the nation\u2019s drum, my mother.\n\n N\u0101t\u016b\u02catx ke \u1ef5it\u0101\u02can \u1d00t\u016b\u02caden\u1d00x du\u1d00\u02caxtc\n From among the nations up you take from among them can be heard\n\n \u1d00x\u029f\u0101\u02ca.\n my mother.\n\nThe noise of your death, my uncle, will come down through Chilkat river.\n\nThe nation\u2019s drum has fallen down, my mother. Take the drum out from\namong the nations so that they can hear my mother.\n\n(79) Composed by a Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee named Kak\u1d00sguxo\u02ca, about K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 and\n\u0141q\u01c3ay\u0101\u02cak\u01c3, referring to the time when they strove to cross the Stikine\nand were turned to stone. This is a mourning song, therefore a long\ncane is used when it is sung.\n\n \u1d00c\u012b\u02can gua y\u00ean yu\u0142\u012bt\u00ee\u02catk d\u00eena\u1ef5\u00ee\u02ca \u1ef5agu\u02ca.\n With him goes there (ashore) drifting the nation\u2019s canoe.\n\n \u1d00xk\u0101\u02cak de\u1ef5e k\u1d00ndaw\u1d00\u02ca\u029f\u01c3. Uq\u01c3\n My uncle already is breaking up (= is dead). Him here\n\n \u1d00n\u1d00\u02cax\u0142ix\u0323\u0101tc. Ct\u1d00q\u01c3h\u012b\u02can k\u0101n\u1d00\u02cax dage\u02ca wuk\u00e2n\u00ee\u02can\n I do not expect any more. Stikine across out waded\n\n K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3-h\u1d00s. Du\u029f\u0323\u0101\u02cak\u01c3tc ut\n K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 and his brothers. His sister at him (or them)\n\n ao\u029f\u0323\u00eeg\u0323\u00ea\u02can. Tc\u01c3u\u029fe\u02ca \u1d00q\u01c3 t\u0113x wusite\u02ca.\n looked. Then at it become stone they were.\n\nThe nation\u2019s canoe is drifting ashore with him. My uncle is already\ndead. I do not expect him any more.\n\nK\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 and his brothers waded out across the Stikine. Their sister\nlooked at them. Then they turned into stone.[189]\n\nFOOTNOTES:\n\n[189] See story 31, p. 106.\n\n(80) Composed by Man-who-obeys (Q\u01c3ay\u1d00\u02cax qoste\u02ca) of the K\u0101\u02cagw\u1d00nt\u0101n about\nhis son who was drowned coming down Chilkat river.\n\n Tca tc\u016bc kog\u1d00sg\u0101\u02cax diy\u0113\u0142-\u0101n\u00ee\u02ca kad\u1d00\u02cax\n Already will go away crying this Raven town from on\n\n dig\u0323\u014d\u02catc. Wae\u02catc \u1d00g\u00ee \u1d00cuk\u1d00\u02ca \u1ef5i\u0142iy\u1d00\u02cax\n this Wolf (phratry). You ? the future you made\n\n y\u1d00g\u0323odj\u00ee\u02ca diy\u0113\u02ca\u0142?\n this Wolf phratry this Raven (or you)?\n\nThis Wolf phratry will go away crying from the Raven town.\n\nDo you think you made the future for this Wolf phratry, you Raven?\n\n(81) Composed by one of the K\u0101\u02cagw\u1d00nt\u0101n named Cgw\u1d00tc, about an uncle who\nhad died.\n\n \u1d00t \u1d00\u02cas\u00ees tu\u02can\u1d00xdata\u02cantc ya\u0142\u012b\u02cang\u00eet-\u0101n\u00ee\u02ca, g\u016bsu\u02ca guc\u00ea\u02ca \u0142\u1d00q\u01c3\n I always think about myself this world, but when not\n\n ye \u1d00t q\u014dnuk\u1d58\u1ef5a\u02ca. Gud\u0113\u02casa u\u02canxadj\u012btc \u1d00xk\u0101\u02cak.\n thus things they do (= die). Where is I do not know my uncle.\n\n H\u0101\u02cad\u1d00 y\u0113k tat\u016b\u02cagu \u1ef5\u012btg\u00e2\u02ca y\u0113ktc \u1ef5ax\u0113\u02catc\n Around this world spirits cave down into spirits threw\n\n \u1d00xk\u0101\u02cak.\n my uncle.\n\nI always think within myself that there is no place where people do not\ndie.\n\nI do not know where my uncle is. Probably the spirits threw down my\nuncle into the spirits\u2019 cave around this world.\n\n(82) Mourning song composed by S\u1d00kw\u0113\u02cat\u01c3, a woman of the \u029f\u01c3en\u0113\u02cad\u00ee\n(\u029f\u01c3en\u0113\u02cad\u00ee-ca), about her brother who was drowned.\n\n S\u0101nax\u0113\u02cattc gu \u1d00d\u0101\u02cax qoya\u02cao\u0142\u00eedj\u1d00g\u0323\u00ea q\u0101 y\u1d00x\n South wind from it (through it) were killed people like\n\n x\u1d00t gugwati\u02ca.\n I am.\n\nI am like the people who were killed by the south wind.\n\n(83) Mourning song composed by S\u1d00kw\u0113\u02cat\u01c3 about her drowned brother.\n\n Yis\u029f\u1d00\u02caguc\u00ea ug\u0323\u0101\u02ca \u1d00t wusuwu\u02ca c\u0101w\u1d00\u02cat y\u1d00x\n I wish I were for her [with things] helped woman like\n\n uc x\u1d00t \u012b\u02cawat\u00ee T\u1d00xgw\u1d00\u02castc. Ug\u0323\u0101\u02ca wus\u016b\u02cawu c\u0101\u02caw\u1d00t y\u1d00x\n I wish I were T\u1d00xgw\u1d00\u02cas For her helped woman like\n\n x\u1d00t n\u1d00g\u0323ate\u02ca \u1d00xk\u0101\u02cak duh\u00ee\u02cat\u00ee \u0101\u02cag\u0323axs\u1d00x\u0323\u012b\u02cax\u0323.\n I were my uncle\u2019s house I might rebuild.\n\n A\u1ef5\u012b\u02caq\u01c3gua \u1ef5\u0101wagu\u02cat g\u0323\u1d00g\u0101\u02can de\u1ef5\u012b\u02ca. \u1d00tcg\u00e2\u02ca \u0142 y\u1d00x\n Perhaps into it he went sun\u2019s trail. So that not like\n\n w\u016b\u02canx\u1d00da \u1d00x\u012b\u02cak\u01c3.\n I can ever see my brother.\n\nI wish I were like that woman who was helped by T\u1d00xgw\u1d00\u02cas. If I were\nlike the woman that he helped, I should rebuild my uncle\u2019s house.\n\nPerhaps my brother went into the sun\u2019s trail so that I can never see\nhim again.\n\n(84) T\u01c3aoy\u0101\u02cad\u00een\u012bk, chief of the K\u0101\u02cagw\u1d00nt\u0101n, dreamed this song about the\nwolf post:\n\n \u00cetde\u02ca tcuc saq\u1d00\u02cad\u00eeha \u1d00xk\u0101\u02cak-h\u1d00s. K\u012b\u0101\u02cag\u0323\u1d00g\u0101\u02can h\u00ee\u02catiq\u01c3 n\u0113\u0142\n I will put back my uncles. The sun-world\u2019s houses into\n\n \u016bq\u00e2g\u016b\u02cat.\n I will go.\n\nI will put back my uncles. I will go into the sun-world\u2019s houses.\n\n(85) A song without words, sung by spirits when food is sent to them\nthrough the fire.\n\n(86) Composed since the missionaries came, by a man named Deer-woman\n(Caw\u1d00\u02cat-q\u014dwak\u0101\u02can), at a time when the people were hunting sea otter.\n\n K\u012b anq\u0101\u02cawo d\u0101 q\u01c3\u1d00n\u1d00\u02cack\u00eede yu-x\u1d00t-y\u00ean\u1d00ska\u02ca \u1d00x\u0101\u02can\u00ee\n Thou Almighty God pity wilt thou have on me my town\n\n q\u0101k\u1d00\u02casat\u012bn.\n so I can see.\n\nAlmighty God, have pity on me so that I can reach my town.\n\n(87) A peace song composed by a Chilkat man named K\u00ee\u02cangu (perhaps\nQ\u00ea\u02canxo) after there had been war between his people and the Wuckit\u0101\u02can,\nand the latter were coming up there to a peace feast.\n\n Uxk\u0113\u02ca \u1ef5\u1d00naq\u0113\u02canc\u00ee ye \u1ef5\u1d00t\u00ee\u02ca Wuckit\u0101\u02can \u1ef5\u1d00\u02catq\u01c3\u00ee?\n Why do you talk so thus it is Wuckit\u0101\u02can\u2019s children?\n\n Dj\u00ee\u0142q\u0101\u02cat \u1ef5ek g\u0323\u00easat\u012b\u02can. \u0141\u012bng\u00ee\u02catc ag\u00ee\u02ca ye us\u00ee\u02cani\n Chilkat to you are going to see. Indians ? thus can make\n\n Wuckit\u0101\u02can \u1ef5\u1d00\u02catq\u01c3\u00ee. Tc\u01c3\u1d00 \u029f\u1d00k\u1d58x aq\u01c3\u1d00\u0142\u00eets\u012b\u02can.\n Wuckit\u0101\u02can\u2019s children. From far back they are valued.\n\nWhy do you talk so, Wuckit\u0101\u02can\u2019s children? You are going to see Chilkat.\nA person can not make anyone like Wuckit\u0101\u02can\u2019s children. They have been\nvalued from long ago.\n\n(88) This is sung when peace is being made after a great war. With a\nchange in the name of the clan mentioned it could be used by anyone.\n\n Iwuna\u02ca q\u01c3uc K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee ik\u0101d\u0113\u02ca\n If you had died K\u0101\u02cagw\u1d00nt\u0101n\u2019s children for you\n\n c\u1d00\u02cank\u1d00\u0142x\u0323\u1d00c. Wa\u00ee\u02cax sa x\u1d00\u02canis\u1d00 ikad\u00ea\u02ca\n I would have cut my hair. So much I love you for you\n\n \u1ef5\u1d00nk\u1d00dat\u01c3\u016b\u02catc\u01c3t, K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u00ea\u02catq\u01c3\u00ee.\n I would have blackened my face, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\nIf you had died, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children, I would have cut off my hair\nfor you. I love you so much that I would have blackened my face for\nyou, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\n(89) The singer of this is a Hummingbird Deer (D\u1d00w\u1d00\u02catg\u00eeya q\u014d\u02cawak\u0101n), so\ncalled because he performs like a hummingbird. Just before he started\nthis song, the persons who had charge of him turned around four times\nwith him in the direction the sun takes.\n\n [Words recited] \u1d00xs\u01c3\u0101\u02catq\u01c3e\u1ef5\u00ean, \u1d00xdak\u0113\u02catq\u01c3\u00ee.\n My masters, my outside box.\n\n Q\u01c3a\u1ef5\u1d00\u02caxa. Danaete\u02ca\n I am going to speak like. Started (or joined in with me)\n\n \u1d00xs\u01c3\u0101\u02catq\u01c3i\u1ef5\u00ean.\n my masters.\n\n [Words sung] Ts\u01c3a k\u1d00x\u0323w\u00e2\u02ca\u1d00sg\u1d00 an\u1d00\u02caq ak\u1d58x\u1d00g\u016b\u02cat\n Very I am feeling lonely away from I am going\n\n \u1d00xk\u0101\u02cak-h\u1d00s \u0101n\u00ee\u02ca. \u1d00tc\u012b\u02ca \u1d00g\u0323\u00ea\u02ca xat\u012b\u02ca \u1d00xs\u01c3\u0101\u02catq\u01c3\u00ee\u1ef5\u00ean.\n my uncles\u2019 town. Singing inside I am, my masters.\n\n Tcuc ct\u0101\u02cad\u00ee d\u1d00g\u0323\u0101\u02caxa\u1ef5a x\u0101t\u00ee\u02ca.\n Crying about myself I am.\n\nMy masters, my opposite phratry, I am going to speak thus. My masters\njoined in with me.\n\nI am feeling very lonely away. I am going to my uncles\u2019 town. I am\nsinging inside, my masters. I am crying about myself.\n\n(90) A deer song supposed to have been used by the land otters when\nthey were making peace and afterward by men also.\n\n [Words spoken] K\u016b\u02cacta qoan c\u0101\u02cawu ayu\u02ca awac\u0101\u02ca\n Land otter people woman of it was married\n\n Y\u0113\u0142. Ag\u0323a\u02caayu n\u0101k\u0101\u02can\u012bx\n Raven. At that time a messenger (when wife\u2019s people feasted)\n\n wusite\u02ca Y\u0113\u0142. Q\u014d\u02cawak\u0101\u02cant wuc ka\u02caod\u00eedj\u00ea\u0142\n became Raven. As deer started to take each other up\n\n kucta qoa\u02can\u00ee.\n land otter people.\n\n [Words sung] G\u0101\u02cawa y\u0101\u02cat\u01c3\u1d00. Q\u01c3exet\u1d00n\u016b\u02caq\u01c3u. G\u0101\u02cawa\u1ef5a\n A drum here is. Lobster (?) this is. This drum\n\n kut wu\u0142\u00eega\u02cawu g\u0101\u02cawa y\u0101t\u01c3. Tc\u01c3u\u029fe\u02ca\n is very noisy the drum that is here. Then\n\n awu\u0142\u00eets\u012b\u02can Y\u0113\u0142tc. \u201cDe c\u00ee\u0142\u00eeg\u0101\u02cawu gaway\u0101\u02cag\u0323\u00ea.\u201d \u029fe\n beat it very hard Raven. \u201cNow very noisy is this drum.\u201d Then\n\n \u1d00n\u1d00\u02cax q\u014dc\u0101\u02cawat\u01c3\u0113x. X\u1d00tc ak\u1d00\u02caxayu. \u1d00ttc djiu\u029f\u0323\u00eeha\u02ca\n through it he knocked a hole. It was for this there he got\n\n y\u016b\u02cagao.\n the drum.\n\nRaven married a woman of the land-otter people. At that time Raven\nbecame a messenger. The land-otter people began to take one another up\nas deer.\n\nHere is a drum. This (i. e., the drum) is a big lobster. This drum is\nvery noisy. Then Raven beat it very hard. \u201cThis drum is very noisy.\u201d\nThen he knocked a hole through it. It was to do this to the drum that\nhe came among those people.\n\n(91) This is called a \u201chalf song,\u201d and was composed by a man named\nS\u0101xa\u02ca, about a deer.\n\n De \u1d00x\u014d\u02caq\u01c3\u1d58 n\u0113\u0142 \u1ef5ag\u016b\u02cat. Ye \u1d00c gux\n Now among them into the house he has gone. Thus him will\n\n san\u0113\u02cax duy\u0113\u02ca\u0142\u00ee.\n save his Raven.\n\nHe has now gone in among them. His Raven phratry will save him.\n\n(92) Composed by Naots\u012b\u02can when peace was made between the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee\nand the K\u0101\u02cagw\u1d00nt\u0101n.\n\n \u029f\u0101k \u1ef5\u00ee\u02caxa y\u0113\u02ca\u0142\u1ef5\u012b yagu\u02ca. Dew\u0113\u02cadu\n Fast pull ahead Raven\u2019s canoe. Not very far from here\n\n \u1ef5\u1d00k\u01c3\u0113\u02ca\u1ef5ia Y\u0113\u0142 y\u1d00k\u1d58d\u0113\u02ca\u1ef5\u00ee. Aya\u1ef5id\u00ea\u02ca\n good place (shelter) for Raven\u2019s canoe. For himself\n\n t\u016bka\u02caod\u00een\u1d00t g\u0323\u014dtc\u1ef5i an\u00ee\u02ca wust\u012b\u02can.\n he was very much afraid Wolf\u2019s home to see.\n\nPaddle ahead that Raven\u2019s canoe very fast. A sheltered place for the\nRaven\u2019s canoe is not very far from here.\n\nHe is very much afraid of seeing the Wolf\u2019s home.\n\n(93) Composed by Going-across-the-road (Deg\u0323\u0101h\u0113\u02cat\u01c3), a rich man who was\npaid to compose it, one time when the Ka\u02cagw\u1d00nt\u0101n and the Wuckit\u0101\u02can made\npeace.\n\n Y\u0113\u0142 \u1ef5\u0101n\u1d00qo\u02cax g\u0323\u014dtc \u0101n\u00ee\u02ca k\u0101d\u00ea\u02ca. H\u0101\u02cad\u1d00\n Raven is coming [by canoe] Wolf\u2019s town going to. Hurrah\u01c3\n\n ckedj\u1d00naihu\u02caktc. Wuckit\u0101\u02can\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee y\u0101gu\u02ca k\u01c3ehu\u02cak.\n all shout. Wuckit\u0101\u02can\u2019s children canoe shout well for.\n\nRaven is coming by canoe to the Wolf\u2019s town.\n\nAll shout \u201cHurrah\u01c3\u201d Wuckit\u0101\u02can\u2019s children. Shout well for the canoe.\n\n(94) This was composed by a \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee man named \u0141qena\u02ca when he was\nthe only one of his people saved and his enemies wanted to make peace\nwith him. He danced as a deer, singing this song, and at the end of it\ncut in two the man standing next to him. When used as a deer song in\nlater times, the last words were of course different.\n\n Detc\u016b\u02cacta k\u1d00cu\u02ca tc\u01c3ay\u0113\u02ca n\u1d00xdz\u00eeg\u012b\u02cat. Tc\u1d00 x\u1d00t guce\u02ca d\u0113\n About myself like this I did. Indeed me said to\n\n \u0142 tc\u016bct\u016b\u02cat \u1d00n\u1d00\u02cax dat\u012b\u02ca \u1d00xtuw\u016b\u02ca.\n not to myself by I would let pass my conscience.\n\n N\u0101na\u1ef5\u00ee\u02casguc\u00ee \u1d00xs\u00eet\u012b\u02can duc\u1d00g\u012b\u02can\u00ee\u1ef5a.\n Already before his death I saw his ghost.\n\n [Spoken] \u1d00t\u016b\u02cax gw\u1d00\u0142 aos\u00eegu\u02ca C\u0101d\u1d00s\u00ee\u02caktc \u0101wadj\u1d00\u02caq.\n Into him as soon as he stabbed C\u0101d\u1d00s\u00ee\u02caktc he killed.\n\nI did this way regarding myself. I would not let what my conscience\nsaid to me, pass.\n\nBefore his death I saw his ghost.\n\nAt once he stabbed and killed C\u0101d\u1d00s\u00ee\u02caktc.\n\n(95) A peace song composed by a K\u0101\u02cagw\u1d00nt\u0101n man of Chilkat named N\u0101\u029f\u01c3\u012b\u02cac.\n\n \u00cekayade\u02ca y\u016b\u02cac\u1d00 qkwag\u0323\u0113\u02caq\u01c3 K\u0101\u02cagw\u1d00nt\u0101n \u1ef5\u1d00\u02catq\u01c3\u00ee.\n Toward you the head I am going to nod, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\n \u00ce\u0142\u012b\u02ca i\u1ef5\u1d00q\u0101\u1ef5\u00ee\u02ca. \u029f\u00e2\u02caxay\u00ee[190]\n Not so your words. Good-by\n\n i\u1ef5aqa\u1ef5\u00ee\u02ca y\u0101diy\u0113\u02ca\u0142.\n with your words you Raven.\n\nI am going to nod my head toward you, K\u0101\u02cagw\u1d00nt\u0101n\u2019s children.\n\nDon\u2019t talk like that. Good-by with your words, you Raven.\n\nFOOTNOTES:\n\n[190] \u029f\u00e2\u02caxay\u00ee is the Klahowya of the Chinook jargon.\n\n(96) Composed by one of the K\u0101\u02cagw\u1d00nt\u0101n named K\u00eat\u0142c\u012b\u02cak\u01c3\u00ea, and used in\nmaking peace and at feasts. When the dancers have reached the door,\nsome one says, \u201cWhere is the man?\u201d and they reply, \u201cUp in the woods,\u201d\nbecause the man who is to start the song hides himself just before it\nbegins.\n\n \u0141\u00ee\u0142 ug\u0323a\u02ca qet\u012b\u02cas\u01c3\u00eek iy\u0113\u02ca\u0142\u00ee dig\u0323\u014d\u02catc.\n Never after it you look, you Raven your Wolf [phratry].\n\n Tc\u01c3a \u029f\u0113x y\u00ea\u02can\u1d00x d\u0101q uwagu\u02cat y\u1d00diy\u0113\u02ca\u0142.\n Already from there up it has gone, you Raven.\n\nDo not look after your Wolf phratry any more, you Raven. It has already\ngone into the woods, you Raven.\n\n(97)[191] Composed by Q\u0101\u02cauct\u00ea, a K\u0101\u02cagw\u1d00nt\u0101n man, about men who never\nkeep their word\u2014those who talk much after they have been drinking and\nlater do not remember what they have said. The Te\u02caqoed\u00ee are referred to\nbecause he married a woman of that family, and they always came to him\nwhen they got drunk.\n\n Ag\u0323\u014d\u02catd\u00ea na\u02caok\u1d00t tcuc dad\u00ea\u02ca ctuw\u016b\u02cak dan\u012b\u02cak,\n After you have been drinking whisky you better put away talking\n of how well you were brought up,\n\n Te\u02caqoed\u00ee \u1ef5\u1d00\u02catq\u01c3\u00ee. \u0100dut\u016b\u02caq\u01c3s\u1d00s y\u0113 n\u1d00t\u012b\u02catc\n Te\u02caqoed\u00ee\u2019s children. In whose mind thus is it\n\n q\u0101\u02cad\u1d00 \u1d00n g\u0323ad\u1d00\u02caq\u00ean?\n when you are sober?\n\nAfter you have been drinking you better stop talking about how well you\nwere brought up, Te\u02caqoed\u00ee\u2019s children. What one of you thinks about it\nwhen he is sober?\n\nFOOTNOTES:\n\n[191] Songs 97 to 102 were given the writer by his interpreter, Don\nCameron. The rest were obtained from a Sitka Indian of the Box-house\npeople named Dekin\u0101\u02cak\u01c3\u1d58.\n\n(98) Song composed by a man who had been brought up in court before\nJudge Tuttle.\n\n He\u02cadaho dj\u1d00tc d\u0101 \u00ee\u0142\u012b\u02ca \u00eetuwu\u02ca wa\u1d00\u02caqwe. K\u00eeks\u1d00\u02cad\u00ee\n About this, Judge, about never your mind disturb. K\u00eeks\u1d00\u02cad\u00ee\u2019s\n\n \u1ef5\u1d00\u02catq\u01c3\u00ee \u00ee\u02cas\u00eete \u00eedji\u1ef5\u012b\u02cat q\u01c3\u1d00x dug\u0101\u02caq\u01c3.\n children you are of you one should be afraid.\n\nNever mind about this, Judge. You are not a child of the K\u00eeks\u1d00\u02cad\u00ee that\npeople should be afraid of you.\n\n(99) A love song originally obtained from a T\u0101gish woman.\n\n D\u0101t s\u1d00k\u1d58 sayu\u02ca Daye\u02ca c\u0101k d\u1d00x \u00eex\u1d00\u02cand\u00ee x\u00e2gudi\u1ef5e\u02caq\u01c3.\n What for was it Dyea far up from to you I have gone to.\n\n Ts\u01c3\u1d00s \u1d00xn\u1d00\u02caq y\u0101x ig\u016b\u02cat g\u0323\u014dt\u029f\u01c3\u1d00\u02catk\u00ee q\u0101d\u00ea\u02ca.\n Only from me on something. you went some other [town] to.\n\n \u012ait\u012b\u02cat xodz\u00eeg\u0323\u0101\u02cax.\n For you I am crying.\n\nWhy have I come to you to Dyea from far inland only to find that you\nhave gone away to another town [on a steamer]? Here I am, crying for\nyou.\n\n(100) A very modern love song.\n\n Dj\u00ee\u0142dak\u1d00\u02cat-\u1d00t \u029f\u0113xko\u02cactu y\u00eax k\u0101t\u012b\u02ca\u1ef5\u00ee my dear boy x\u1d00t\n Everything indifferent to me as if is me\n\n djiw\u1d00n\u1d00\u02caq,\n has gone from,\n\n my dear Tommy.\n\nI don\u2019t care about anything since even my dear boy, my dear Tommy, has\ngone from me.\n\n(101) A love song composed by a dancer named S\u012bq\u01c3o\u0113\u02cat, who belonged to\nthe Raven phratry. His sweetheart was away when the 4th of July came.\n\n W\u00e2\u02cas\u1d00 k\u1d58c\u00ees x\u1d00t qogwati\u02ca yadjulai\u02caa \u1ef5aq\u0113\u02cag\u0323a-\u0113\u02can\u00ee.\n How I wonder I will be this July morning is coming.\n\n \u1d00x\u0101\u02cat-h\u1d00s \u029f\u0113\u0142 qoq\u00e2ti\u02can \u029f\u1d00x y\u0113\u02caxa gug\u0113\u02cak\u01c3 \u1d00xt\u016bwu\u02ca.\n My aunts not I can see very a weak about it my thoughts.\n\nI wonder what this coming July morning will be like. My mind is very\nweak thinking that I shall be unable to see my aunts (i. e., my\nsweetheart).[192]\n\nFOOTNOTES:\n\n[192] The term translated \u201caunts\u201d is used generally for those women of\nthe opposite clan with whom it was allowable to marry.\n\n(102) Composed by a man named Raven-skin (Y\u0113\u0142-d\u016bgu\u02ca) when his\nsweetheart abandoned him.\n\n Y\u016bk doq\u0113\u02caq\u01c3\u016bc g\u0323og\u0323\u1d00na\u02ca q\u0101 g\u0323odj\u00ee\u02ca\n If one had charge of death person (woman) a Wolf\n\n t\u00een qong\u1d00n\u1d00\u02ca. \u029f\u0113x c\u0113\u0142 gux sag\u016b\u02cag\u00ees.\n with it would be easy to die. It would be very pleasant.\n\nIf one had control of death, it would be very easy to die with a Wolf\nwoman. It would be very pleasant.\n\n(103) A mourning song belonging to the K\u0101\u02cagw\u1d00nt\u0101n.\n\n Tc\u01c3a hu d\u016btuwu\u02ca \u1d00c\u012b\u02cat \u016bs\u00eete\u02ca yadeg\u0323o\u02catc.\n Right his mind to him was this man of Wolf [people].\n\n \u0141\u00ee\u0142 q\u01c3w\u1d00n ctu ye\u02cadaq\u01c3\u0113q.\n Never (imp.) blame others.\n\nIt is his own fault that this Wolf man got into that condition (i. e.,\ndied). Do not lay the blame on anybody else.\n\n\n\n\nABSTRACTS OF MYTHS\n\n\nMYTHS RECORDED IN ENGLISH AT SITKA\n\n1. RAVEN\n\nRaven was the son of a man named Kit-ka\u02caositiyi-q\u0101, who gave him\nstrength to make the world. After he had made it he obtained the stars,\nmoon, and daylight from their keeper at the head of Nass by letting\nhimself be swallowed by the keeper\u2019s daughter and be born of her. He\nobtained fresh water by tricking its owner, Petrel. As he was flying\nout through the smoke hole, however, Petrel made his smoke-hole spirits\ncatch him and lighted a fire under him, turning him from white to\nblack. Raven scattered the fresh water out of his mouth to make rivers\nand streams. Because some people who were fishing for eulachon would\nnot take him across a river, he let the sun forth, and they fled into\nthe woods or ocean, becoming such animals as the skins they wore had\nbelonged to. Next Raven stole fat from some boys who were throwing it\nback and forth. He found a piece of jade bearing some design, stuck it\ninto the ground, and pretended to a spring salmon that the object was\ncalling it names. The salmon came ashore, and Raven killed it. Then he\ngot the birds to procure him skunk cabbage so that they might eat the\nfish, but instead of feeding them, he sent them away a second time and\nate it himself, burying the bones in the ashes. After that the birds\ndressed and painted themselves up. Raven came to the Bear, and the\nlatter fed him on some of his own flesh, a proceeding which Raven tried\nto imitate in vain a little later. Then Raven went out fishing with\nBear and Cormorant, killed the former by cutting off a piece of flesh,\nand pulled out Cormorant\u2019s tongue so that he could not tell anybody.\nAfterward he killed Bear\u2019s wife by inducing her to eat halibut bladders\nwhich he had filled with hot stones. He came to some fishermen and\nstole the bait from their hooks, but was finally hooked in the nose\nand had to recover his nose disguised as another person. Now he came\nto some deer with fat hanging out of their nostrils, pretended that it\nwas mucus, and obtained it. He started along by canoe, and all of the\nanimals wanted to accompany him, but he accepted only Deer. Coming to\na deep valley, he laid some dried celery stalks across, covered them\nwith moss, and induced Deer to try to walk across. Deer did so and was\nprecipitated to the bottom where he was devoured by Raven. Afterward\nRaven began mourning for him. Now he met the old woman who controls\nthe tide, and forced her to let the tide fall and rise as it does\nto-day. At the same time he told Mink to live on sea urchins. Then he\nwent on crying, \u201cMy wife, my wife,\u201d and, when he saw some gum on a\ntree, thought that the tree also was mourning. Coming to Petrel again,\nhe contended with him as to which was the older, but finally Petrel\nput on his fog-hat so that Raven was unable to find his way out and\nhad to admit Petrel was older than he. He induced Petrel to let his\nhat \u201cgo into the world,\u201d so that when people see fog coming out of an\nopening in the woods and going right back, they know it will be good\nweather. He obtained fire with the help of a chicken hawk whose bill\nwas burned off in getting it, and he put the fire into red cedar and\nsome white stones. Coming to the great house containing all fish, he\nbrought it ashore by means of a cane carved to resemble the tentacle of\na devilfish, and gave a feast for his dead mother out of part of its\ncontents. The other fish spread throughout the world. He invited the\nkiller whales, pretended that he was going to show them how to stick\ncanes into their necks, and stuck sharp pointed sticks in instead, thus\nkilling all but one. (When Raven and another person were boiling down\nthe grease from these killer whales, he stole all from the other man.\nThen this man shut him up in a grease box and kicked it off a high\ncliff, but Raven had induced him to fasten it with a piece of straw\ninstead of rope, and immediately flew out.[193]) He flew inside of a\nwhale, and lived on what it swallowed and its insides. At last he cut\nout its heart and killed it. After he had floated ashore the people\ncut a hole through and he flew away. Returning to the same place, he\npersuaded them that this was a bad portent, so they left the town,\nand Raven consumed what they had abandoned. Once Raven went to a calm\nplace just outside of Sitka and made many waves by rocking his canoe,\nsince which time it has always been very rough there. Next he set the\nheron and sea gull to quarreling in order to obtain a herring which\nthe former had swallowed. Having stolen a salmon from some people when\nthey were asleep, they in turn discovered him asleep and wrenched off\nhis gizzard. He went after it, found them using it as a polo ball,\nand recovered it, but ever since the Raven\u2019s gizzard has been big and\ndirty. Next he married the daughter of Fog-on-the-salmon, and they\nput up many salmon eggs and dried salmon. When it became stormy the\nsalmon eggs helped him paddle. Afterward he carried up the dried salmon\nand dumped the salmon eggs overboard, so that people do not care much\nfor salmon eggs nowadays. He met a man whose club would go out to sea\nand kill seal of itself, stole this club, and tried to make it do the\nsame thing for him, but it would not, and he broke it in pieces on\nthe rocks. He tried to make a certain place like Nass, but the clams\nshooting upward drowned his voice and he was unsuccessful. He turned\nto stone two brothers who had started to cross the Stikine. Coming to\nthe ground-hog people, he tried to make them believe that the spring\nsnowslides had begun so that they would throw their surplus food out\nof doors, but in vain. He had to wait until spring, when they threw it\nall out, and he gave a feast for his mother with it. Before this took\nplace, however, he obtained the female genital organs from a certain\nisland and put them in their places. Then he invited everybody in the\nworld to his feast because he wanted to see a dance hat and Chilkat\nblanket which were owned by the G\u0323onaq\u1d00d\u0113\u02cat. Since then people have\nliked to attend feasts.\n\nRaven put a woman under the world to attend to the rising and falling\nof the tides. Once he wanted to go under the ocean, so he had this\nwoman raise the waters, and they went up to the tops of the mountains.\nThey went up slowly, however, so that people had time to load their\ncanoes. The bears which were walking around on the tops of the\nmountains tried to swim out to them, and those who had dogs were then\nwell protected. Some people walled about the mountain tops and kept\ntheir canoes inside. All who survived were without firewood, however,\nand died of cold, except some who were turned to stone by Raven along\nwith many animals and fishes. Then the sea went down so far that it\nwas dry everywhere. Raven and another bird-man went about picking\nup fishes to boil the grease out of them, but Raven took only small\nfishes like sculpins while the other took whales, etc. Raven scared\nhis companion away and began drinking his grease, but he came back,\nput Raven into a grease box, and kicked him off from a high cliff as\nhad happened before. Raven also escaped in the same manner.[194] One\ntime Raven invited the bears to a feast, and induced the wren to pull\nout the entrails of one of them through his anus and thus kill him.\nRaven had become so great an eater from having eaten the black spots\noff his toes. After everybody had been destroyed at the time of the\nflood, Raven made a new generation out of leaves, and so it happens\nthat at the time when leaves fall there are many deaths. He made a\ndevilfish digging-stick and went around to all things on the beaches,\nasking them if they were going to hurt human beings. If they said \u201cNo,\u201d\nhe left them; if \u201cYes,\u201d he rooted them up. In his time fern roots were\nalready cooked, but he made them green; while devilfish, which were\nfat, he made hard. On one occasion he invited all the tribes of little\npeople, and, when they were seated upon mats, he shook them and the\nlittle people flew into people\u2019s eyes, becoming their pupils. He tried\nto capture a sculpin in order to eat it, but it slipped between his\nfingers, and its tail became slender as it is to-day. He threw his\nblanket upon the sea, let it float ashore, and threw it upon a bush\nwhere it became _Rebis bracteosum_ (c\u0101x). Drinking water he called\nc\u0101t\u01c3k\u01c3. He placed a woman at the head of a creek and said that the\nsalmon should go up to see her. He made the quills of the porcupine out\nof yellow cedar bark. He made the west wind, which he placed in a house\non top of a mountain, and decreed that it should hurt nobody. He also\ntold a person how to obtain strength enough to paddle home by taking up\na piece of red salmon and blowing behind him. Raven made also the south\nwind and the north wind. He made all the other native races of people.\nThe dog was at first a human being, but Raven altered him because he\nwas too quick. One time Raven came to a thing called fat-on-the-sea.\nHe made it go under water and come up again, and every time it came up\nhe cut some of it off with his paddle. The eighth time it went under\nfor good. At one place a person came out and spoke angrily to Raven,\nwhereupon he turned him into a wild celery plant. He tied something\naround the head of a clam and gave it the same name as a man\u2019s privates.\n\nAfter having tried every sort of contrivance for supporting the\nearth, Raven drained a sea-water pond when the tide was out,\nkilled a beaver living at the bottom of it, and used its foreleg.\nOld-woman-under-the-earth has charge of it. Afterward Raven killed a\nbig whale and tried to have it towed into the pond where the beaver had\nbeen. Finally he got tired out and turned it into stone along with the\nfour canoes that were towing it. He gave names to several other places\nin this neighborhood.\n\nFOOTNOTES:\n\n[193] An episode which is perhaps misplaced. See p. 418.\n\n[194] See above, p. 417.\n\n\n2. THE BIG CLAM\n\nIn Tenakee inlet is a place named after a person who was swallowed by a\nhalibut in attempting to wade over to some girls picking berries at a\nstrawberry patch on the other side. In the same neighborhood is a big\nclam which used to swallow canoes. Raven, however, directed a little\nmink to call to it to stick its head out, and after it had done so the\npeople plunged sticks into it and cut in two the ligament for closing\nits valves.\n\n\n3. ENGLISH VERSION OF THE STORY OF THE FOUR BROTHERS\n\nFour brothers owned a dog which pursued a cloud up into the sky, and\nthey followed it, coming out at the edge of a very steep place on the\nother side of the world. Descending this with difficulty they came\nupon a one-legged man spearing salmon, and one of them stole his spear\npoint by concealing himself in a salmon and cutting it off. Next day\nthe man discovered them and killed three, but the fourth, who had red\npaint and a rattle, assisted by his dog, killed him and restored his\nbrothers to life. After that they killed the bear chief, whose slave\nthey had already destroyed, and went down to his house, where the most\npowerful of them took his place. That evening the people outside played\nwith a hoop, and the three younger brothers were killed by it. Then\nthe other brother sent the dog after it, and he threw it far up into\nthe mountains where it made their curved outlines. The next time he\nthrew, it went around the sun and made the ring of light seen there.\nAfter that the three brothers were restored to life and all started\noff. They came to Athapascan people, who had holes in their faces in\nplace of mouths, and who fed themselves with worms through these. There\nthe youngest brother, \u0141q\u01c3ay\u0101\u02cak\u01c3, obtained bows and arrows. By and by\nthey came to some people who were bathing for strength in the sea, and\njoined them. At this time they suspected that \u0141q\u01c3ay\u0101\u02cak\u01c3 was going with\nhis sister, so they put spruce gum around the place where she slept\nand discovered it was true, for which they called him all sorts of\nnames, and told him to go away from them and become a \u201cthunder.\u201d He\ndid so, and their sister was so ashamed that she went down into Mount\nEdgecumbe. When the thunder is heard nowadays people call upon it to\ndrive away sickness. The other brothers started across the Stikine and\nbecame rocks there.\n\n\n4. ORIGIN OF THE KILLER WHALE\n\nThe killer whales were made out of yellow cedar by a man of the\nTsague\u02cad\u00ee after he had tried every other kind of wood in vain.\n\nOne time a man and his wife discovered some killer whales camping, and\nscared them away. When the man began to take away their provisions,\nhowever, they came back and carried off his wife. The husband followed,\nand when he saw them go down into the ocean he jumped in after them.\nFirst he came to a town occupied by the shark people, where he met a\nhook he had formerly lost, now become their slave. Directed by the\nshark chief, he met the killer-whale chief\u2019s slave chopping wood behind\nthe town, caused him to break his ax, and mended it for him. Then the\nslave stationed him at the door, and as he carried some water into the\nhouse pretended to spill it into the fire. While the house was full of\nsteam the man seized his wife and ran off. Then the killer whales and\nsharks had a great fight and many killer whales were destroyed. When\nthe killer whales start north the seals say, \u201cHere come the warriors!\u201d\nThere are several kinds of killer whales. In former times the killer\nwhales dug through a cliff in the bay Kots\u01c3\u0113\u02ca\u029f\u01c3 and carried their\ncanoes across to the other side on skids. They still cross at this\nplace every year.\n\n\n5. K\u1d00KA\u02ca\n\nK\u1d00ka\u02ca was taken south from Sitka by the land otters and sent back again\nby the husbands of a woman who had been carried off like himself. What\nthey used as a canoe was a skate, and they kept him covered all the\nway. After a time one of his friends heard him singing in the midst of\na fog, but they could not get near him until they had fasted for two\ndays. Then they found him lying upon a log with blood running out of\nhis nose and mouth. They brought him home, and he became a great shaman.\n\n\n6. THE LAND-OTTER SISTER\n\nA man\u2019s sister had been taken away by the land otters and was married\namong them. One time, when he was camping by himself making a canoe,\nshe began bringing him food. Afterward she sent her three children to\nhelp him get bait, catch halibut, and launch his new canoe.\n\n\n7. THE LAND-OTTER SON\n\nDuring a famine at Sitka a man\u2019s son, who had been taken by the land\notters, brought him bait and put halibut on his hook when they went\nfishing together. On the way back he speared a seal, and afterward they\nbrought home loads of halibut, seal, etc. At first he went back into\nthe forest during the day, but after a while he began to stay with them\nand day by day his body became plainer. By and by they started back to\ntown, and as they neared it, their son\u2019s form began to grow indistinct.\nWhen his mother moved forward to look at him he was gone.\n\n\n8. THE WOLF-CHIEF\u2019S SON\n\nA boy found a little wolf, which killed all kinds of animals for him.\nOne day he loaned it to his brother-in-law, and the latter did not\ntreat it right, so it ran away. The boy followed it, and finally came\nto a big lake over which he was helped by an old woman, who told him\nthat his wolf was the son of the town chief in the village opposite.\nWhen he got there he was given a quill that would kill any animal it\nwas pointed at, and a blanket which healed on one side and killed on\nthe other. The people in that village were rolling something about\nwhich the chief told him was the rainbow. When he reached home again he\nfound all dead, but he restored them to life by means of his blanket.\nWith his two gifts he became wealthy.\n\n\n9. WOLVERINE-MAN\n\nA man out hunting saw a wolverine killing a herd of mountain sheep, and\npresently he came to Wolverine-man\u2019s house, which was full of game.\nWolverine-man taught him various hunting tabus for that region, and\nshowed him how to make a ground-hog trap. The man also learned that a\nsmall bushy tree called s\u01c3\u1d00x is Wolverine-man\u2019s wife. When he got home\nhe explained the trap to his people, and then started off trapping\nagain with another man who thought he understood how to do it. He who\nhad been with Wolverine-man soon discovered, however, that this person\nthought he had said that the ground hogs were caught by whittling up\nsticks in front of their holes.\n\n\n10. THE HALIBUT PEOPLE\n\nA chief\u2019s daughter stepped on halibut slime and said something that\nmade the halibut people angry. They came by canoe to get her in\nmarriage, but as soon as they were out of sight of the town they\nfastened her to a rock by means of some pitch, and she died there. By\nand by her brothers found her body. Then one of them, disguised as\ntheir sister, went down to the halibut chief and killed him. On their\nway home after this one of the brothers shot a duck and said something\noffensive to it. For this the killer whale, the duck\u2019s grandfather,\ntook them down to his house, burned them badly before the fire, and\nturned them into a certain species of duck.\n\n\n11. STORIES OF THE MONSTER DEVILFISH AND THE CRY-BABY\n\nA big devilfish swept all of the occupants of a certain camp into the\nsea except three brothers who were out hunting. Then the two elder\nbrothers killed it with sharpened sticks, although they were themselves\ndragged down by it, while their youngest brother traveled to another\nplace and reported what had happened.\n\nIn the same town was a little boy who cried so constantly that his\nfather called upon a land-otter-man to carry him off. The land-otter\npeople fed him on what looked like blackberries, but were really\nspiders. Two days later his people found him, but when they had\nexpelled the spiders from his body, nothing was left but his skin.\n\n\n12. THE WOMAN WHO WAS KILLED BY A CLAM\n\nA woman reached under a rock for clams, and a large bivalve closed upon\nher hand and held her. When the tide rose she was drowned.\n\n\n13. ROOT-STUMP\n\nThe people of a certain village were carried up into the sky out of\nsight by seizing something which dropped down among them. Those who\nwere making canoes also disappeared mysteriously. Only a woman and her\ndaughter were left. Then the daughter swallowed some root sap and gave\nbirth to a boy called Root-stump. This boy pulled down the thing that\nhad carried off his people, by running his roots into the earth, and he\nkilled the man who had destroyed the canoe makers. Afterward he became\na great hunter.\n\n\n14. THE PROTRACTED WINTER\n\nFor treating a piece of seaweed disrespectfully a certain town was\nburied deep in snow at the very beginning of summer. The people were in\nwant until informed by a bird that berries were ripe in a neighboring\ntown. So they repaired thither and found it midsummer.\n\n\n15. BEAVER AND PORCUPINE\n\nPorcupine stayed with Beaver to protect him from Bear. By and by\nPorcupine went home and Beaver with him, and when Bear approached,\nPorcupine carried Beaver up to the very top of the tree and left him.\nFinally Squirrel came and helped Beaver down. Then Beaver carried\nPorcupine out to an island, from which he escaped only by calling on\nWolverine, who caused the surface of the lake to freeze over. After\nthat happened, Porcupine went to live with Ground hog. A man caught a\nground hog, but, as he was about to cook its head, the head spoke. He\nwas scared, stopped trapping ground hogs, and went up to see his bear\ndead falls, when one of these fell upon him and killed him.\n\n\n16. THE POOR MAN WHO CAUGHT WONDERFUL THINGS\n\nA poor man could catch no halibut, although others were very\nsuccessful. One day he pulled up a huge abalone, but he became so tired\nat what people said to him about it that he let it go again. By and by\nhe baited his hook with a sponge saturated with blood from his nose and\npulled up a nest in which were multitudes of fishes called \u00eecq\u0113\u02can. From\nthese he became very rich.\n\n\n17. THE FINDING OF THE BLUE PAINT, AND HOW A CERTAIN CREEK RECEIVED ITS\nNAME\n\nFour brothers were forced by a storm to take refuge at a place near\nMount Edgecumbe, and one of them discovered a blue substance out of\nwhich they made paint. When they started back with some of this the\nweather became stormy, and one of them suggested it might be best to\nthrow the blue substance overboard, but the eldest held on and they\nreached home safe.\n\nOne day some women were gathering shellfish at a place not far from\nSitka. While they were down on the beach the baby belonging to one of\nthem began crying, and its mother shouted to an older child to give it\nsomething to eat. Misunderstanding her words, the child rolled the baby\ninto the fire and burned it up. Thereafter the stream at that place was\nnamed Creek-where-a-person-was-burned (K\u1d00\u02caxs\u00eeg\u1d00n\u00eeh\u012bn).\n\n\n18. VARIOUS ADVENTURES NEAR CROSS SOUND\n\nA man collecting cedar bark slipped from his tree climber and was\nstrangled by it. Afterward the board he had slipped from was always\nexhibited at potlatches. Two men belonging to the same place had their\ncanoe swallowed by a devilfish, and the people of the town sank a great\npiece of half-burned wood in the sea over the devilfish hole. It was\nnever seen afterward [and probably killed the devilfish].\n\nSome hunters killed a land otter, cooked and ate it. They were followed\nhome by a land-otter-man, who began throwing rocks at them from a tree.\nAfter they said something to it, it threw cones instead. Toward morning\nthey lighted a fire under the tree and made the land-otter-man fall\ninto it.\n\nA woman had disappeared from the town these men came from, so everybody\nhunted for her. At last they came upon the house of those who had\nkilled her, which they overthrew and set on fire over the heads of\nits occupants. A shaman who belonged to the people they had destroyed\nlearned from his spirits where there was flint and broke some off by\ntheir help.\n\n\n19. K\u0100TS\u01c3\n\nA Sitka man named K\u0101ts\u01c3 hunted bear, was taken into a bear\u2019s den, and\nmarried a female grizzly bear by which he had several children. When\nhe went back to his own people his bear wife told him to have nothing\nto do with his human wife and children. He went hunting every day, but\ntook everything to his bear wife and children. One time, however, he\ndisobeyed her injunctions and was killed by his bear family. K\u0101ts\u01c3\u2019s\nbear children afterward spread over the world and were killed in\nvarious places, the last by the Sitka people in White Stone Narrows.\nBefore they killed him the bear destroyed an entire camp in which a\ngirl had said something bad to him.\n\n\n20. THE UNSUCCESSFUL HUNTERS\n\nA sea-lion hunter speared the sea-lion chief\u2019s son and was drowned, but\nhis companion reached a rock in safety. He was taken into the sea-lion\nchief\u2019s house, cured the chief\u2019s son by pulling out the spear point,\nand was sent home inside of a sea-lion stomach.\n\nTwo other hunters, along with their canoe, were taken into the house of\nthe G\u0323onaq\u1d00d\u0113\u02cat because one of them had struck his slave, the skate.\nWhen he learned that they were K\u1d00t\u1d00gw\u1d00\u02cad\u00ee, however, he sent them home,\nand told them to use his emblem, Rock House.\n\n\n21. ORIGIN OF ICEBERG HOUSE\n\nA man whose friends had all died took some pieces of ice up into the\nhouse and treated them as if he were feasting them, in order to show\nrespect to his dead friends. Since that time the Grass people have\nowned Iceberg House. Afterward he went outside and called aloud as if\nhe were inviting people to a feast, upon which a multitude of bears\ncame down, and he feasted them. As they went out they showed their\nrespect for him by licking him.\n\n\n22. THE WOMAN TAKEN AWAY BY THE FROG PEOPLE\n\nA woman in the Yakutat country said something which displeased the\nfrogs, and she was taken away by them. Next spring a man saw her among\nthe frogs. So the people drained the pond and recovered her. She had\nbeen living on black mud like the frogs, and after her people got\nall of this out of her, she died. From this, according to some, the\nK\u00eeks\u1d00\u02cad\u00ee claim the frog crest and names.\n\n\n23. HOW THE FROGS HONORED THE DEAD\n\nA K\u0101\u02cagw\u1d00nt\u0101n chief having died, one of his friends called upon the\nK\u00eeks\u1d00\u02cad\u00ee to take care of his body. The frog people, hearing this,\nthought that they were meant, and when the corpse was being burnt a big\nfrog jumped out from the place, made a noise, and then jumped into the\nflames. Afterward they captured slaves for the dead man, and, when they\nput food into the fire for him, they named the frog as well.\n\n\n24. THE BRANT WIVES\n\nA K\u00eeks\u1d00\u02cad\u00ee found two women swimming in a pond, seized their coats, and\ncompelled them to marry him. They were really brants. When the brants\ncame north in the spring his wives obtained food from their people, but\nwhen they returned south the wives went with them. The man went after\nthem, and, although they were at first afraid of his bow and arrows,\nthey finally let him live with them. When they went north once more,\nwar broke out between the heron people and the brant people, and the\nman killed so many of the former that they made peace.\n\n\n25. STORY OF THE PUFFIN\n\nA woman used to wish that she might live among the birds on a certain\nisland. One time, as she and some other women were endeavoring to land\nthere, they were capsized and all her companions drowned. Some time\nafterward her father happened to pass the place and saw his daughter\nsitting among the birds. He tried to induce the birds in every way to\ngive her up, but succeeded only by offering them some white hair that\nhad belonged to his wife\u2019s grandfather. Each bird put one of these\nhairs on its head, and they let the woman go. Because the women who\nwere drowned there were T\u01c3\u1d00\u02caq\u01c3dent\u0101n the T\u01c3\u1d00\u02caq\u01c3dent\u0101n claim that island.\n\n\n26. STORY OF THE WAIN-HOUSE PEOPLE\n\nA youth who had been trained to hunt mountain sheep was carried away by\nthem, and liberated only after his people had made war on the mountain\nsheep. Then he taught the people mountain-sheep tabus, and he became\na great shaman. Afterward his people went to Little-lake-fort and\nbuilt a big house for him. When the shaman fasted for this, he saw the\nWain, so they carved the posts to represent the Wain and named it Wain\nHouse. Once, after he had had a possession, he sent his friends out\nfor a grizzly bear. They destroyed it, but it killed the first man who\nattacked it, and the shaman restored him to life. Later he performed\nabout a dead raven to make his people successful in war, and, when they\nwent out, they destroyed their enemies\u2019 fort completely.\n\nOne time some women went to a reef near this town, lost their canoe,\nand were drowned in the rising tide.\n\nAnother time a wealthy man from Yakutat visited Auk. While he was there\nthe son of the town chief threw the stern piece of his canoe, which was\ncovered with abalone shell, into the fire. A property contest followed\nbetween the two chiefs in which the man from Yakutat was worsted.\n\nIn the same fort a woman gave birth to the greatest liar among those\npeople. When his mother died he started for Chilkat to give the people\na death feast, and on his return related the following adventures. He\nsaid that on his way Indian rice hailed down into the canoe, and he\nobtained sirup to put on it from a waterfall of sirup. They got up to\nKlukwan by blowing on the sail, and when he began crying he put a piece\nof bark in front of his face and the tears ran down on it in streams.\n\n\n27. THE ALSEK RIVER PEOPLE\n\nTwo shamans at Alsek river began singing, the one to bring up eulachon,\nthe other to bring bears and other forest animals. The first succeeded\nin starting a run of fish by going down under the river in a little\ncanoe. After that the land otters tried to carry off two women who were\nmenstruant, but, with the assistance of the shaman, the people finally\nmade them desist. Some people in a neighboring town who heard of it\nspoke contemptuously of the land otters, and their whole town with the\nexception of two men was destroyed by a flood of water from the lake\nabove them. After this one of the shamans set out for another place.\nOn the way he hooked an enormous devilfish which swept all the forest\ntrees in his vicinity into the ocean. When he performed blindfolded at\nthat town, the people ran out their feet to trip him up, but he jumped\nover them. He also stabbed a man and restored him to life. Presently he\npredicted an eclipse, and when it came on, the people all danced to\ndance the moon out and held out their property to it so that it would\nnot feel poor.\n\nMeanwhile the other shaman brought an enormous salmon into Alsek river,\nand his spirits were so powerful that a small boy sufficed to kill\nit. There is a hole in the neighborhood of that place out of which\nquantities of rocks used to come when there was to be a great run of\neulachon or other fish. A glacier crosses Alsek in one place, and he\nwho speaks while passing under it is overwhelmed. When it was asked for\nfood, it would rush into the water and raise a wave, carrying numbers\nof salmon ashore. An Athapascan shaman living far up the river was\nvisited by several canoe loads of people from below and prophesied that\none canoe load would be lost under the glacier. The down-river shaman\nthen fought with the Athapascan by means of his spirits and killed him.\nThere is a rock just south of Alsek river inhabited by the spirits of a\ncertain shaman, and it is used as a crest by the T\u01c3\u1d00\u02caq\u01c3dent\u0101n.\n\nThe Alsek River people once killed a rich man belonging to some people\nwho lived on a stream farther north. The next time they went up there\nthe enemy forced them to enter their fort through a narrow passage\nand killed a large number. On their third expedition, however, they\ndestroyed the fort and all within it. Another time some Alsek people\nvisited at a place beyond, where they were invited to take sweat baths,\nand were killed. Then the Alsek people made their shaman fight the\nshaman of the northern people, undertook another raid, and killed a\nnumber equal to those that had been lost.\n\n\n28. THE YOUTHFUL WARRIOR\n\nA man wearing a bear skin climbed a tree, and was accidentally killed\nby his brothers-in-law. Some time later his young nephew heard of\nit and bathed for strength. Four men went out to carve things for a\nshaman, and the young man was deceived into thinking that they had\nbeen killed by the same persons who had shot his uncle, so he started\nout to war. After he had killed a great many people he was induced to\ngive up fighting by some words uttered by his father\u2019s sister. After\na time he killed one of his own clan from another town and lost some\nof his immediate friends in return, so he decided to go to war, but he\nwas captured and many of his people were killed. Then he promised not\nto fight again, so they let him take the bodies of his people home.\nSome time afterward a man from Prince of Wales island, on the way to\nChilkat, visited him to inquire about that place. Then his visitor\ncontinued up to Chilkat and brought home great quantities of presents\nin payment for dancing.\n\nA rich man started from Chilkat for K\u1d00q\u01c3\u1d00nuw\u016b\u02ca to obtain property for\na dead friend. He was so high that no one dared speak to him until a\npoor man rushed down with a war spear as if he were going to kill him.\nThis was to shame them for their delay, and they immediately brought\nthe visitor ashore and paid him for his dead friend.\n\n\n29. THE FIRST WAR IN THE WORLD\n\nA man named Xaku\u02catc\u01c3 killed a large devilfish with his spear, but\nperished in doing so. Afterward his spirit came to a man of his clan\nwho was very powerful. Having tested his spirits, the people started to\nwar. Just before they reached the fort a brave man there was killed by\na little boy held captive among them. Then they came upon the fort and\ndestroyed it. Now the southern people started north. On the way they\ncame to a great climber whom they tried to test by seeing if he could\nclimb a very steep cliff near Huna. He went up and got away. Afterward\nhe came down to the place where they were camping and liberated his\nsteersman to whom they had tied their canoes. The enemy then attacked\na fort and killed all of the people except one woman who was pregnant.\nHer they carried south, and she gave birth to a boy, who became a\nwealthy shaman, purchased his mother\u2019s freedom, and went north with\nher. Then he performed for his own people, and they set out to war and\ndestroyed many towns, but spared that in which he had formerly lived.\nNow the southern people made a great raid, capturing fort after fort.\nAt the second fort two canoes attempted to pass down through a tideway\nat half tide and were destroyed. From another they were driven off\nby means of clam shells. In one fort a man was living alone because\nhe was very jealous of his wife, and while the warriors were talking\nto him one of their canoes ran against a rock and split in two, so\nthey left him. When they had no more space for slaves, the southern\npeople destroyed the canoes at every fort so that the northern people\ncould not retaliate. The bulk of the northern people, however, had\nbeen encamped along the coast to the westward. When they heard what\nhad happened they cut down an enormous spruce, hollowed it out, and\nstarted to war the following spring. The southern people thought that\nthe northern people could not do anything to them. They were scattered\nabout in various camps and fell an easy prey to their enemies.\n\n\n30. HOW PROTESTANT CHRISTIANITY WAS FIRST HEARD OF AT SITKA\n\nA man returning to Sitka from the south told his people that\nDek\u012b\u02caanq\u0101\u02cawo (God) had come down from Heaven to help them, and the\nwomen dressed up and began dancing. They danced an entire year.\n\n\nMYTHS RECORDED IN ENGLISH AT WRANGELL\n\n31. RAVEN\n\n[This version of the Raven story contains, besides frequent minor\nvariations, many episodes not found in the Sitka version, and a number\nof stories usually given independently are incorporated into it. Only\nthe sections that do not occur in the Sitka version are noted at\nlength.]\n\nRaven\u2019s mother kept losing her children, until Heron told her to\nswallow a red-hot pebble. She did so and gave birth to Raven, who was\ncalled from that circumstance Hammer-father. N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142 tried to\nmake human beings out of rock and leaf, but the latter was quicker\nand man came from it, so there is death. Then he told them that if\nthey lived right there would be a good place for them afterward. One\ntime Raven sent a woman into the other world to convince her that it\nexisted; so she went along the spirit trail and was ferried across a\nriver at the end of it to the ghosts\u2019 country. The ghosts told her that\nthey were hungry, thirsty, and cold, so, when she got back she told\npeople to send the dead food and to burn their bodies. Raven taught\npeople to have slaves and shamans, also to make all kinds of hooks,\nspears, traps, and canoes. He went under the sea and visited all of the\nfish people, teaching men afterward that fish are really human beings.\nThen Raven instituted war. Afterward he told the birds what they were\nto be like. He told what the land otter would do, especially how it\nwould capture men. [Here follows the account of K\u1d00ka\u02ca, story 5.] After\nthis, Raven lived in a cliff near Taku with North Wind, and that is why\npeople believe that cliffs are inhabited by spirits. He also taught\nthem the tabus to be used when paddling on the rivers. The killer-whale\nchief took him into a sweat house and tried to roast him, but Raven\noutwitted him by concealing a piece of ice near by. He taught the\npeople that there were Athapascans, and he taught the Chilkat people\nhow to keep salmon frozen in storehouses all winter. He taught them\nalso about Indian tobacco.\n\nNow Raven went to \u0141axa\u1ef5\u00ee\u02cak and taught the people there to make skin\ncanoes. A man in that country killed all of his wife\u2019s people and kept\ntheir hands in a basket in his house. When she found it out the woman\nasked to be taken to her own town. Her husband left her there with her\nchildren, and they found everyone dead. Then her children made a canoe\nout of skins taken from the bodies, went to their father\u2019s town and\nmade him give up their uncles\u2019 hands. Afterward they made his town sink\nunder the sea with everybody in it. Raven instructed the boys how to\nrestore their uncles to life.\n\nOne time Raven came to a town inhabited by ghosts and tried to carry\noff their property, but it was taken back by invisible hands. He went\ninto the interior and lived with two giants successively. He told the\nsecond giant how he might kill Wolverine-man by pretending that he had\nbeen caught in Wolverine-man\u2019s trap. After Wolverine-man had carried\nhim home Raven continued to instruct the giant, and helped him burn\nWolverine-man\u2019s body, which turned into mosquitoes and gnats.\n\nComing to another place, Raven found a woman and her daughter living\nalone, and he told the latter how to make fire with the fire drill,\nand then told her to eat some of the powder that comes from it. She\ngave birth to a boy, who was called Fire-drill\u2019s-son. When he grew up\nhis father, Fire-drill, gave him a dog, a bow and arrows, and a club,\nwith which he killed Man-with-one-eye, a shaman who had destroyed\nthe people of his village. Then he came to the wife of this man, who\nkilled people by throwing her hand, which had a knife fastened to\nit, at them, and he destroyed her also. Starting inland, he came to\nOld-mole-woman, who fed him with food taken from between her teeth,\nand told him where the hawk lived that had carried away his people.\nWhen he reached the place he made the young birds tell him about their\nfather and mother, who came in clouds, and killed them, after which\nhe got ground hogs for the young ones and told them not to eat human\nbeings any more. After that he left enough food with his mother and\ngrandmother to last them all their lives, and went away from them.\nPursuing something called Dry-cloud, he came among the mink and the\nmarten people successively, but did not stop until he reached the wolf\npeople. These became jealous of him and tried to destroy him by getting\nhim to jump through a hoop which cut a person in two if he failed. His\ndog, however, seized it and threw it up to the moon, where it became\nthe ring that indicates change of weather. Now the man and his friend\namong the wolves kept on after Dry-cloud and came to an old woman who\ntold them that there was a monster fish near by. On looking at it, they\nfound only a red cod, which Fire-drill\u2019s-son killed. He skinned it and\ndried the skin. After that he married Daughter-of-the-calm, and they\nhad a son named \u0141\u1d00k\u00eetc\u00eene\u02ca, and this man married a woman who had a\nlitter of puppies by the dog. Afterward she found that they were able\nto take off their dog skins and appear in human form, so she surprised\nthem, gathered together the skins, and burnt them. When \u0141\u1d00k\u00eetc\u00eene\u02ca\nsaw these children he began to maltreat his wife, and her children\njumped upon him and killed him. Then they went through Alaska, killing\noff harmful monsters. One of these, which was like an eagle, used to\nforewarn other animals, until they made him promise not to do so.\n[Here follows the adventure with the one-legged man told in story 3.]\nAfterward \u0141q\u01c3ay\u0101\u02cak\u01c3 chased Dry-cloud across the sky and made the Milky\nWay. Coming to a very cold region in the sky, he wanted to get down,\nbut the clouds prevented until his eldest brother, K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3, opened\na passage. After that they wanted to kill a monster near Wrangell, so\nthey borrowed the canoe of He-who-knows-everything-that-happens, and\npassed many obstacles in it, thereby rendering them harmless, until\nthey came to the monster and tried to catch its head in a noose. All\nof their nooses broke, however, until they tried one made out of the\nsinews of a little bird called old-person. After that they returned\nto their mother and sister and went southward with them through the\nforest, destroying the forest monsters. Coming to an old blind man\nwhose wife had left him, they taught him how to catch fish in a net and\nhow to cook it. They also met an Athapascan shaman with long hair, and\nhe and K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3 compared the relative strengths of their spirits in\nthe sweat house, K\u1d00ck\u01c3\u1d00\u02ca\u029fk\u01c3\u2019s proving to be the stronger. So they told\nthe Athapascan not to harm the people in his neighborhood. Then they\nmoved south and tried to cross the Stikine, but their sister, who was\nmenstruant, looked out at them, and they were turned to stone.\n\nOne time while Raven was traveling along he came to a sculpin who\nclaimed to be older than he, so he placed it in the sky where it still\nis (the Pleiades). He also sent a canoe load of halibut fishermen\nthither. He invited the seal people to a feast, smeared their foreheads\nwith pitch which ran down over their eyes, and then clubbed them. He\nmarried the daughter of a chief named Fog-over-the-salmon, who obtained\na quantity of salmon for him by simply washing her hands in a basket\nfilled with water. One time he hit her with a piece of dried salmon,\nand she went away, taking all of the salmon with her. He wanted to\nmarry another high-caste woman, but a bird named ts\u1d00gw\u00e2\u02can told the\npeople how he had treated his first wife and they rejected him. Going\non from there, he turned an old man named D\u1d00mn\u0101\u02cadj\u00ee into a handsome\nyouth, and told him to marry the girl. This man did so, but on the way\nhome resumed his proper shape. When his wife\u2019s people came to visit\nhim, he had to receive them in his miserable hovel because no one else\nwould have anything to do with him. When he went out after water,\nhowever, he came to an old woman at the head of the stream who made\nhim young again, and gave him a basket full of dentalia through which\nhe became rich. Some time afterward his wife wished to marry among the\nbird people, and at last the brants carried her off, finally dropping\nher naked. She came to an old woman and obtained some fox skins. She\nwas now really a fox, and let herself be killed by her father. On\ncutting the fox open, however, they discovered her copper ornaments,\nand laid her on top of the house, when she revived and became a great\nshaman.\n\nAfter this Raven changed himself into a woman, and married the\nkiller-whale chief\u2019s son. She stole their food at night, and when\nher labret was discovered in a box of grease, pretended that it had\ngone there of its own accord. By and by she killed her husband, and\npretended to mourn over his body while in reality eating him. Raven\npretended he was going to make all of the killer whales white, but\ninstead of doing so killed and ate them. Then he came to the fish-hawk\nand began living upon its food, saying that he was going to bring it\nfood in return later on. He tried to live with another bird, also,\nbut the bird left him. He married among the goose people, but they\ndiscovered him eating a goose, so they left him. After this Raven was\ninvited to a feast, but did not come at once, and they went on without\nhim. When he did come they paid him no attention, and he had nothing\nbut leavings. Then Raven gave a feast himself, and instituted the feast\ncustoms.\n\nNow Raven returned to the house of his grandfather, N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142, and\nliberated the flickers which had been kept under his mother\u2019s arms. For\nthis his grandfather tried to kill him by having a tree fall upon him,\nand a canoe close in on him, and by putting him into a kettle full of\nwater over the fire, successively, but in vain, so finally he raised a\ngreat flood. Raven and his mother climbed from one retaining timber to\nanother in N\u0101s-c\u1d00\u02cak\u00ee-y\u0113\u0142\u2019s house, which was really the world itself,\nand finally flew to the highest cloud in the sky and hung there, while\nhis mother floated on the water in the skin of a diver. Then he let go\nand fell upon a kelp. Next he obtained sea urchins from the bottom of\nthe sea and deceived the woman who controls the tide, so as to make it\ngo down. He and another person tried out grease, and the other for a\ndeceit Raven practised put him inside of a box of grease and kicked him\noff of a cliff.\n\nAll of the people of a Nass town named G\u00eet\u01c3\u00ee\u02cakc were killed except\na chief, his sister, and his sister\u2019s daughter. Then the chief got\nOld-man-who-foresees-all-troubles-in-the-world to help him. This old\nman gave him an arrow which enabled him to kill many of his enemies,\nbut finally he disobeyed instructions and was himself killed, while his\nsister and her daughter fled to the woods. Having offered her daughter\nin marriage and refused all of the animals, this woman finally accepted\nthe sun\u2019s son. Then he put his mother-in-law into a tree where she\nbecame the echo, and took his wife up to the sky. There she had eight\nchildren, who were let down to earth on the town site of G\u00eet\u01c3\u00ee\u02cakc and\nwere helped by the sun to destroy all of their enemies.\n\nOne time a woman of the same town stepped upon some grizzly-bear\nexcrement and was carried away by the bear people. Finally she was\nhelped by an old woman, and ran away. As she went she threw various\narticles behind her which obstructed her pursuers, and at last she\nwas taken into the canoe of a man named Gin\u1d00xc\u1d00mg\u00ea\u02catk who married her\nand took her home. Her husband had also for wife a big clam, which\nkilled the new wife, but was in turn destroyed by her husband, who\nalso restored her to life. Finally she went back to her father, but\nshe had really been living under ground all this time and was very\nfilthy. After a time she gave birth to a boy who was very smart.\nWhen he was out fishing he was taken into his father\u2019s house and\nreceived a magic club which killed of itself. With this he destroyed\na giant crab and a giant mussel which used to kill people. By and by\nthis boy had a son, who was very different from him and was called\nMan-that-eats-the-leavings. At that time the daughter of a chief in\na neighboring village said something about the devilfish for which\nshe was carried off by them and married to a devilfish man. Presently\nher two children came up to visit their grandfather and he learned\nwhat had become of her. Then he invited her and her husband and\nchildren, and killed the husband, keeping her with them. For this\nthe devilfish made war upon them and suffocated several people, but\nMan-that-eats-the-leavings happened along and stopped them. Then\nMan-that-eats-the-leavings lived in a brush house on the beach, and the\nrest of his story is similar to that of Garbage-man in story 89.\n\nMan-that-eats-the-leavings had a son who was a great hunter. One time,\nwhen he was out hunting, he lost consciousness and, coming to, found\nhimself surrounded by several men who taught him the secret-society\ndances. After a time he went to the Queen Charlotte islands and was\ntold about two youths who had become wizards by sleeping on the beach\namong driftwood. They would be out all night, flying around among the\nbrants and geese. Finally a man found it out by fasting and drinking\nsea water, but they paid him not to tell about them. When he got back\nto Alaska the secret-society man told this story, and wherever it was\nrepeated there began to be wizards.\n\nOne time Raven went shooting with some boys, when the canoe was upset\nand they were drowned, and he changed them into sea birds.\n\nAt the southern end of Prince of Wales island he met a man called\nQon\u1d00\u0142g\u012b\u02cac, who had lost everything by gambling, and he enabled him\nto meet Greatest Gambler and win. So Qon\u1d00\u0142g\u012b\u02cac renewed the game and\ngot back everything he had lost besides all that his antagonist had\nowned. Then his opponent\u2019s wife left him, and he went away and lived by\nhimself. From a grouse this latter learned of a great medicine-man, who\nin turn taught him a medicine which would make him a great dancer. He\nwent to another town and pleased people so much by his dances and the\nsongs that he composed that they paid him a great deal of property, and\nhe became wealthy. After a while he taught a chief\u2019s son, so that he\nbecame a still better dancer, but the boy\u2019s father determined that it\nwas best to leave this sort of dancing to low-caste people, reserving\nthe chief\u2019s dance for those of high caste.\n\nThe man that first learned about dancing was upset in a canoe and\nbecame a land-otter-man called T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f, who has very great power.\nSome time afterward four boys were drawn out to sea after some black\nducks, upset there, and taken into the land-otters\u2019 dens. A shaman\ntold the people where they were, and they burned out the dens, killing\nmany otters, but T\u016bts\u01c3\u012bd\u00eeg\u016b\u02ca\u029f escaped with the boys. Now the land\notters made war on human beings, and the bodies of the latter broke out\nin pimples and sores which were really caused by the spider-crab-shell\narrows. At last some people came upon two white land otters, which they\ncarried home and treated as if they were deer (peace ambassadors). Then\nthe land otters came to the town and danced to make peace.\n\nThe people of that place were now very happy, but before they could\nleave it Raven came to them and told them not to go away. When four\nboys were at last sent, a man came down from the woods and told them\nthat three would die successively, while the fourth would reach home,\nannounce that the shaman was to die, and then perish. Everything\nhappened as he foretold, so that the people were very much frightened\nand no longer dared to leave town. A child which cried very much was\ncarried away by Man-with-a-burning-hand, and when its parents found\nit, was lying in a hole in the cliff, and ants were crawling out of\nits nose, eyes, and ears. Now follows a much longer version of story\n93, below. Instead of being brought home at once from the sea-lion\nrock, according to this version the hero was abandoned there and taken\ninto the house of the sea lions, where he cured a wounded sea lion and\nreceived a box in return which controlled the winds. Inside of this he\ndrifted ashore. Next follows the story of the monster devilfish (story\n11). At Tuxican a girl began to nurse a woodworm, which grew so large\nthat the people became afraid, induced her to come away from it, and\nkilled it. Since then her people, the G\u0323\u0101n\u1d00xte\u02cad\u00ee, have used it as a\ncrest. A shaman there named S\u01c3\u0101w\u1d00\u02can was sent for by the land otters to\ncure one of their number, who was carried along concealed under a mat.\nWhen they reached their town they tried to make him think that the sick\nperson was in another house, but his rattle and belt ran ashore ahead\nof him to the right place. Then he cured the sick otter by drawing an\narrow point out of its side; soon afterward the shaman was found lying\nupon a sandy beach not far from his own town with gulls flying about\nhim.\n\n\n32. KAK\u0112\u02caQ\u01c3\u1d58T\u00ca\n\nThis story is partially identical with story 104. A man named\nKak\u0113\u02caq\u01c3\u1d58t\u00ea went up among the Athapascans and taught them all sorts of\nways of collecting and preserving food. Then he brought them down to\nthe Grass people, who sent them away, so they came to the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee.\nAfter that the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee settled along the coast above Cross sound.\nOne time the G\u0323\u0101n\u1d00xte\u02cad\u00ee of Chilkat gave a feast and made a raven hat.\nThe \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee also made a raven out of coppers, and took it to\nthe K\u0101\u02cagw\u1d00nt\u0101n when they went to feast them. War followed with the\nChilkat, and at first the \u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee were defeated, but, when they\nhad obtained new spear heads made of iron that had been washed ashore\non some wreckage, they renewed the fight, killed Chief Y\u0113\u0142-x\u0323\u0101k, and\ncarried off his carved pole. Then the Chilkat went to K\u1d00q\u01c3\u1d00nuw\u016b\u02ca, and\nthey made peace.\n\n\n33. ORIGIN OF THE G\u0323ONAQAD\u0112\u02caT\n\nA certain woman disliked her son-in-law very much because he was lazy\nand fond of gambling. When the people went to camp he split a tree in\ntwo, spread it apart, and caught a lake monster. He put on its skin\nand then began catching fish and sea animals, which he left where his\nmother-in-law could find them. She thought she was a shaman, and began\nprophesying what animal would be left next. One time the Raven called\njust as her son-in-law was coming out of the monster\u2019s skin in front of\nthe village, and he died, and, when she found who had been bringing in\nthe animals, his mother-in-law died of shame. After that the man\u2019s wife\nhad his body and the skin carried back to the edge of the lake. There\nhe came to life and carried her down into his house at the bottom. He\nbecame the G\u0323onaq\u1d00d\u0113\u02cat, and their children are the women at the head of\nthe creeks.\n\n\n34. A STORY OF THE G\u0323ONAQAD\u0112\u02caT\n\nA chief accompanied by his nephews anchored in front of a cliff near\nthe mouth of Nass. During the night all were carried away by the\nG\u0323onaq\u1d00d\u0113\u02cat except the chief, who was discovered there and brought\nhome. At first the people prepared to wage war in retaliation, but the\nchief induced them to invite the G\u0323onaq\u1d00d\u0113\u02cat to a feast instead. The\nlatter came, restored the chief\u2019s nephews, and gave each of them a\nheaddress, rattle, and songs.\n\n\n35. ORIGIN OF THE L\u01c3E\u02caNAXX\u0323\u012a\u02caDAQ\n\nThe first part of this is another version of story 94, while the latter\npart is a version of the last episode in story 105.\n\n\n36. THE THUNDERS\n\nA girl offended a snail and was found next morning on the side of a\nhigh cliff with a big snail coiled about her. Then her brothers made\nwings, flew up to her, and brought her down. Afterward they brought\nfood to the people of that town, and finally they became the Thunders.\n\n\n37. ORIGIN OF THE SCREECH OWL\n\nA woman at Sitka refused to give her mother-in-law herring, and when\nshe held out her hand for some, dropped the hot milt of a male herring\ninto her hand and burned it. When her son came home the old woman told\nhim. Then the son went out in his canoe, brought in a load of herring,\nand told his wife to go down and bring it up. She went down without her\nbasket, and began calling to them to bring it to her. As they paid no\nattention, she kept on calling, and she called all night. Finally her\nvoice changed to the hooting of an owl, and she also changed into an\nowl.\n\n\n38. LITTLE FELON\n\nA little person came out of the felon on a man\u2019s finger. He was a hard\nworker and a fast runner. One time he raced Heron all the way around\nPrince of Wales island. A certain woman would give her daughter only\nto the person who should guess to what animal a louse skin she had,\nbelonged. Little Felon helped a young man to guess it and afterward\nassisted him to overcome various monster animals the woman sent him\nafter. Finally he helped him bring up the old woman\u2019s bracelet from\nunder the ocean. By and by this young man and his wife had a quarrel\nand she disappeared. He went hunting for her and became a beach snipe.\n\n\n39. ORIGIN OF THE FERN ROOT AND THE GROUND HOG\n\nA cliff fell over on some girls, imprisoning all of them. They rubbed\ngrease on the rocks, and the birds inclosed with them pecked at it and\npecked a hole through. As the last girl was trying to get out through\nthis aperture the rock closed on her, and her head and breast became\nthe fern root, but her hinder portion the ground hog.\n\n\n40. THE HALIBUT THAT DIVIDED THE QUEEN CHARLOTTE ISLANDS\n\nAn unsuccessful fisherman on the Queen Charlotte islands finally caught\na small halibut which flopped about on the beach, and at last increased\nso in size that it smashed that town to pieces and the Queen Charlotte\nislands themselves into numerous fragments.\n\n\n41. THE IMAGE THAT CAME TO LIFE\n\nA young Haida lost his wife, of whom he was so fond that he had an\nimage carved to resemble her. He cherished this for a long time, until\nit finally came to life, but it neither moved nor spoke much. It gave\nbirth to a flourishing red cedar, and that is why cedars are so fine on\nthe Queen Charlotte group.\n\n\n42. DJ\u012aY\u012a\u02caN\n\nAn orphan girl named Dj\u012by\u012b\u02can was very badly treated. One time she\ndetermined to stay on an island by herself, and while there she became\na shaman and discovered a great quantity of food which made her rich.\nBy and by the town chief\u2019s daughter fell sick and all kinds of shamans\nwere summoned to no purpose. Finally they called Dj\u012by\u012b\u02can, who found\nthat the wild canary (s\u01c3\u0101s\u01c3) had bewitched her. She made this bird find\nthe charm and throw it into the sea. Then the bird was taken at its own\nrequest to a place some distance from the village, where it disappeared.\n\n\n43. THE SELF-BURNING FIRE\n\nAll of the people of a certain town on Copper river died of starvation\nexcept eight men. These started to walk down to the sea, but fell by\nthe way one at a time. Then the last man came to a self-burning fire\nwhich warmed him, and all of his friends came to life and assembled\naround it.\n\n\n44. THE GIANT OF T\u0100\u02caSNA\n\nA boy whose people had died off met a giant and shot him in the mouth,\nbringing them all back.\n\n\n45. THE WOMAN WHO MARRIED A LAND OTTER\n\nAnother version of story 6, which differs principally in making the man\nvisit the land-otter town.\n\n\n46. THE LAND-OTTERS\u2019 CAPTIVE\n\nA Sitka man was captured and carried south by the land otters. There he\nmet an aunt who had been captured long before, and her husbands brought\nhim back again. He was now a land-otter-man, and annoyed the people so\nmuch that they captured him and restored him by harsh treatment to his\nsenses.\n\n\n47. THE MAN FED FROM THE SKY\n\nDuring a period of scarcity a chief\u2019s nephew received food through the\nsmoke hole, with which he filled the empty food boxes and feasted all\nof his uncle\u2019s people. Then his uncle gave him his younger wife, who\nhad been kind to him.\n\n\n48. THE SALMON SACK\n\nA poor boy went fishing and pulled up a sack filled with multitudes of\nsalmon.\n\n\n49. ROOTS\n\nA version of story 13.\n\n\n50. THE MUCUS CHILD\n\nAll of the people of a certain village disappeared except a woman and\nher daughter. The latter swallowed some mucus and gave birth to a boy\nwho grew rapidly. By and by he met a being called Strength, who made\nhim bathe every day, pull up trees, and break rocks, till he was very\nstrong. After that he climbed to the top of a mountain, found a town\noccupied by wolves, and killed all. He came to another wolf town and\nobtained the box of his uncles\u2019 lives. After he had left this in each\nhouse for four days, his people all came to life again.\n\n\n51. THE SALMON CHIEF\n\nA man came upon a salmon lying on the beach and was about to take it\nhome, when the salmon spoke to him, telling him to put it into the\nsea. He did so and afterward caught many salmon. Another time he met a\nsalmon in the same place, which told him to eat it and put the bones\nof its head under his pillow. In the morning he saw two fine baby boys\nthere. One always stayed at home, but the other was very energetic and\nstarted away. He came to an old woman who told him about a seven-headed\nmonster to which they were about to give the chief\u2019s daughter. The boy\nkilled this monster and married the girl.\n\n\n52. THE JEALOUS UNCLE\n\nA man was so jealous of his wife that he killed all of his nephews\nbut one by pushing them inside of the shell of a big clam or into the\nhole of a devilfish. The last of the nephews obtained an eagle-down\nbracelet which enabled him to turn into a ball of feathers, and with\nits assistance destroyed both of the creatures. He also escaped in this\nmanner when his uncle pushed him off a high tree. Finally his uncle\nfastened him on a plank, which he set adrift, but the plank went ashore\nwhere two girls lived, and he married them. One of these had been in\nlove with the first boy that was killed. By and by the man returned to\nhis uncle and killed him.\n\n\n53. THE MAN WHO MARRIED THE EAGLE\n\nThe wife of a Haida youth went with the son of the town chief, and\nwhen her husband discovered it he shot him. The slayer, escaping by\ncanoe, was abandoned by his slave on a small reef. He got inside of a\nsea-lion skin, floated ashore, and was found by a girl among the eagle\npeople, whom he married. All his brothers-in-law gave him eagle skins,\nin which he went hunting. After a while he learned that his mother had\nbeen driven out of town, so he carried all kinds of animals to her. One\ntime he killed a whale and left it in front of her house. The people of\nthe town he had come from found this and began cutting it up, but he\nseized the town chief and carried him, along with the other men in that\nvillage, who were holding on to one another, far out to sea, where he\ndrowned them.\n\n\n54. THE BRANT WIFE\n\nThis is a version of story 24. It differs mainly in the concluding\nportion, according to which the hero was left on a rock far out at sea\nand was carried ashore by a sea bird.\n\n\n55. THE DUCK HELPER\n\nAll the people of a certain village died except a woman and her son.\nOne time the boy went far inland and got lost. He came to a lake and\nfound a black duck there, which lent him its coat in which to fly home.\n\n\n56. THE BOY WHO SHOT THE STAR\n\nTwo boys were great playmates, but one of them said something that\ndispleased the moon, and the moon carried him off. Then the other boy\nshot an arrow into a star in the sky and kept shooting until he had\nmade a chain reaching down to the earth. This turned into a ladder on\nwhich he mounted, living on berries borne on branches stuck into his\nhair. Arrived in the sky country, he met an old woman who told him\nwhere to go for his friend and how to get him. Then he went to the\nmoon\u2019s house, pulled his friend out from a place near the smoke hole\nwhere he had been kept, and placed a cone there to imitate his cries.\nWhen the people discovered that their captive was gone, they pursued,\nbut the boys threw behind them some things that the old woman had\nprovided, which turned into great obstacles, and escaped to her house.\nAfterward, by her direction, they lay down where the second boy had\nlain, went to sleep there, and, when they woke up, found themselves on\nthe earth below.\n\n\n57. THE BOY AND THE GIANT\n\nA little boy went hunting and came upon a giant with whom he lived for\na long time. As the giant was carrying him along they came upon a very\nsmall bird, which the boy shot and put into the bosom of his shirt.\nThis bird was so heavy for the giant that he had to throw it away. By\nand by another giant attacked the first, and would have killed him, but\nthe boy threw his friend\u2019s club, made out of a beaver skeleton, at the\nintruder, and it chewed off his legs, so that he was easily destroyed.\n\n\n58. THE BOY WITH ARROWS ON HIS HEAD\n\nA boy was born with sharp arrow points on his head. He was of so evil a\ndisposition that he killed his own mother and afterward ran about in\nthe forest, destroying all he met. At last an uncle of his killed him\nand burned his body, the ashes of which became minute gnats.\n\n\n59. GAMN\u0100\u02caTCK\u01c3\u00ce\n\nA somewhat extreme variant of part of story 4. The hero obtains the\nfavor of the red-cod people by painting them red and of the shark\npeople by painting them black.\n\n\n60. THE H\u012aN-TA\u1ef4\u012a\u02caC\u00ce\n\nA shaman took his friends to a place near Sitka and seated them there\nfacing the sea. Then a large number of killer whales came near and\nfought a flat fish with sharp edges, called h\u012bn-ta\u1ef5\u012b\u02cac\u00ee, which killed\nall of them except three. Some time later the shaman took them out\nagain and the same thing recurred. The killer whales got devilfishes\nand a big halibut to assist them successively with like result, but\nfinally they brought a big crab by which the h\u012bn-ta\u1ef5\u012b\u02cac\u00ee was destroyed.\n\n\n61. THE EAST AND NORTH WINDS\n\nA man married the daughter of East Wind, and afterward he married the\ndaughter of North Wind. Everyone thought the latter was very pretty on\naccount of her sparkling clothing, but when the east wind began to blow\nit disappeared, for it was only frost and icicles.\n\n\n62. THE BIG BEAVER\n\nSome people drained a beaver lake and killed all of the beaver there\nexcept one very large one. Some time afterward they went up to that\nplace and heard a woman singing, and on their way down they were all\ndrowned. Most of them were taken captive by the big beaver.\n\n\n63. BEAVER AND PORCUPINE\n\nA short version of story 15.\n\n\n64. THE MAN WHO ENTERTAINED THE BEARS\n\nA man who had lost all of his friends did not care to live, so he lay\ndown across a grizzly-bear trail. When the bears came down, however,\nhe invited them to his house to a feast, upon which they went straight\nback into the forest. Early next day they came down, and he fed them,\nafter which they licked the paint from his breast and arm. Next day the\nsmallest bear came back, told their host that he was a human being who\nhad been carried off by the bears, and interpreted what the bear chief\nhad said in his speech the day before.\n\n\n65. MOUNTAIN DWELLER\n\nTwo girls ate between meals, contrary to the tabus, and their mother\nscratched the inside of the mouth of the elder and scolded them both.\nAmong other things she told them that they could not marry Mountain\nDweller. Then the girls ran away, and after wandering for some time,\ncame to Mountain Dweller, who married them. While they were there their\nmother-in-law killed them because they looked at her while she was\neating, but Mountain Dweller killed her in turn and restored them to\nlife. After that they went to their father\u2019s town, and their husband\naccompanied them, carrying a magic basket which contained an enormous\namount of food, and yet was made small enough to be carried on his\nthumb. Afterward they killed their mother in revenge.\n\n\n66. HOW THE SITKA K\u00ceKSA\u02caD\u00ce OBTAINED THE FROG\n\nA man and his wife hunting near Sitka heard a frog singing. Both\nclaimed it at first, but finally the man let his wife have it, and her\npeople, the K\u00eeks\u1d00\u02cad\u00ee, have used it ever since.\n\n\n67. Q\u0100Q\u01c3ATCG\u016a\u02caK\n\nA very successful fur-seal hunter was driven to a rock far out at sea\nwhere there was a great abundance of sea animals. After some months he\nand his companions set out on their return, guiding themselves by the\nsun. At length they came in sight of the summit of Mount Edgecumbe and\nlater of Verstovaia. They rested on Kruzof island, and then came to\nDax\u0323\u0113\u02cat, where the people were camping, and were received joyfully. The\nelder of his two wives had grieved for him all this time and was the\nfirst to catch sight of him, but the younger had married again and now\nfelt very much ashamed.\n\n\n68. THE BEAVER OF KILLISNOO\n\nA beaver was captured by some of the D\u0113\u02cacit\u0101n, who afterward found two\nspears that it had made. Becoming offended, it killed its master with\none of these and then caused the earth on which his house stood to fall\nin. It had previously made a great excavation underneath.\n\n\n69. STORY OF THE GRIZZLY-BEAR CREST OF THE TE\u02caQOED\u00ce\n\nAlmost the same as story 19.\n\n\n70. STORY OF THE EAGLE CREST OF THE NEXA\u02caD\u00ce\n\nA poor man out hunting was guided by an eagle to a great house up in\nthe woods. This was occupied by eagles, and the man was so happy among\nthem that he married there and remained with them forever. Then his\nbrothers-in-law gave him an eagle skin with which he caught all kinds\nof fish. Some of these he left where his mother and brothers could find\nthem, and he told them in a dream what had become of him, and that it\nwas he that was providing them with food. One day they saw him bringing\nin some fish, and heard him say, \u201cIt is I.\u201d\n\n\n71. STORY OF THE KILLER-WHALE CREST OF THE DAQL\u01c3AWE\u02caD\u00ce\n\nA man quarreled so much with his wife that his brothers became ashamed\nof it and left him on an island out at sea. There he whittled out from\nvarious kinds of wood killer whales, to which he endeavored to give\nlife, and was finally successful with yellow cedar. He sent these out\nto upset his brothers-in-law\u2019s canoes and destroy them.\n\n\n72. STORY OF THE NAN\u1ef4A\u0100\u02ca\u1ef4\u00ce CRESTS\n\nAt the time of the flood a grizzly bear and a mountain goat accompanied\nthe Nan\u1ef5a\u0101\u02ca\u1ef5\u00ee as they were climbing a mountain. Since then they have\nused those animals as crests.\n\n\n73. STORY OF THE FROG CREST OF THE K\u00ceKSA\u02caD\u00ce OF WRANGELL\n\nA youth kicked a frog over on its back and lost his senses. His body\nwas taken home, but his soul had been captured by the frogs. He was\ntied to a post by them until the chief came home, who upbraided him for\nhaving treated one of his own people, also a K\u00eeks\u1d00\u02cad\u00ee, in this manner.\nThen he let him go, and immediately his body revived. He told his\nfriends all that had happened to him.\n\n\n74. STORY OF THE K\u0100\u02caGWANT\u0100N CRESTS\n\nA man removed a bone from the mouth of a wolf and next night dreamed\nthat he had come to a fine town where the wolf told him something that\nwould make him lucky.\n\nWhile members of this clan were out camping, a bear stole some fish by\nreaching down through the smoke hole. Then they called it a thief, and\nit became so angry that it destroyed all of them. Afterward the people\nmade war on all of those bears\u2014who were K\u0101ts\u01c3\u2019s children (see story\n19)\u2014and destroyed them.\n\n\n75. MIGRATION OF THE G\u0323\u0100NAXA\u02caD\u00ce TO TONGASS\n\nA man at Klawak lost all of his property in gambling, and his wife left\nhim. Then he took the sons of his seven sisters and started away by\ncanoe. Finally they settled at Tongass. While there they saw an animal\nthat looked like a bear and shot at it, but it was medicine, and a\nclayey substance came off on their arrow points, which enabled them to\nget plenty of game, and which also caused them to become handsome men.\nOne time they went farther on and came to a Tsimshian town. After that\na canoe came to them from their friends, and when these found what had\nhappened to them, all joined them.\n\n\n76. THE WOMAN WHO MARRIED THE FROG\n\nA version of story 22.\n\n\n77. THE GIRL WHO MARRIED THE \u029f\u01c3\u1d00\u029f\u01c3\n\nA girl said something about a fish called \u029f\u01c3\u1d00\u029f\u01c3, and afterward the\nfish married her. He was a very good polo player, and one time the\nboys became so jealous of him that they knocked him down and made fun\nof him. Then the \u029f\u01c3\u1d00\u029f\u01c3 told his father-in-law to tie down his house\nfirmly, and went off up stream. There he grew large, lay down across\nChilkat river for a while, and then got up, letting the stream sweep\nall of the houses away except that of his father-in-law.\n\n\n78. THE WOMAN WHO MARRIED A TREE\n\nThe spirit of a spruce tree at one end of a village came to a girl and\nmarried her, and they had a son. One day the child began calling for\nits father, and after all the other people had been called in, the tree\npeople were summoned, and the child recognized an old man near the door\nas its parent.\n\n\n79. THE GIRL WHO MARRIED THE FIRE SPIRIT\n\nA girl said something to the fire which offended it, so that it carried\nher away and married her. After her people had hunted everywhere for\nher they kept the fires extinguished as much as possible, and she was\nsent back. For some time she kept going back and forth from her husband\nto her father and mother, but once her nephew, who was in love with\nher, seized a spoon that she was holding and her fire husband treated\nher badly on account of it. She never went back to him.\n\n\n80. ORPHAN\n\nA poor girl was so smart and painstaking that she married a wealthy\nman. She became proud, however, and treated her poor adopted brothers\nungenerously. By and by her husband died and his relatives took all of\nhis property, leaving her as poor as before.\n\n\n81. THE DEAD BASKET-MAKER\n\nA man used to cry over his dead wife\u2019s incompleted basket. By and by he\nmarried again, and one time, when he was playing with his new wife, the\nbasket fell from above over his head and almost strangled him, so that\nthe people were obliged to cut it loose.\n\n\n82. THE CRYING-FOR MEDICINE\n\nThe wife of a certain man kept running away from him. One time when he\nwas out hunting, he pursued what he thought was a bear and saw it go\ninto a hole in the side of a cliff. He knew that it was medicine, so\nhe took his slave up to the top of the cliff and let him down in front\nof it, telling him to reach a dipper in and take whatever came out.\nWith the things so obtained the man compounded a medicine which made\nhis wife want to come back to him, but he refused to take her. It would\nalso bring down any animal he wanted, so that he became very wealthy.\n\n\n83. THE RUNAWAY WIFE\n\nThe wife of a Haida youth kept leaving him until he learned from a\ncertain woman how to make her love him. When she tried to come back,\nhowever, he refused to take her, and married somebody else.\n\n\n84. THE REJECTED LOVER\n\nA youth was in love with his cousin, but she would have nothing to\ndo with him. Finally, in order to please her she made him throw away\nhis clothing and ornaments and pull out all of his hair, after which\nshe left him. Then a loon came to him and restored his hair by diving\nunder water with him. It also gave back his clothing and landed him\nat another town where he married the daughter of Calm. A long time\nafterward they went back to his people. Every day while they were there\nhe brought his wife water, and she put a quill into it before drinking\nto see whether he had been faithful to her. One day the girl he had\nformerly been in love with seized his hand, and when his wife tried her\nquill the water was slimy. Then she left him and started to walk home\non the surface of the sea. He followed her, but presently she looked\nround on him and he went down out of sight.\n\n\n85. THE FAITHLESS WIFE\n\nThe wife of a certain man pretended to die and was put into the grave\nbox. Then the son of the town chief, with whom she was in love, took\nher to his father\u2019s house and married her. One time her little girl\ncame to that house for fire, saw her, and told her father. Then her\nfather went to the grave box and saw it was empty, and through the\nsmoke hole of the chief\u2019s house he saw her playing with the chief\u2019s\nson. Then he made himself a wizard by playing with dead men\u2019s bones,\nflew to the chief\u2019s house, and ran two sharp-pointed sticks into the\nhearts of his wife and her new husband. Next morning he went out\ngambling.\n\n\n86. THE WOMAN WHO MARRIED THE DEAD MAN\n\nA girl kicked aside the skull of a dead person, and the following night\ntwo boys came to her and she married one of them. This was the man who\nhad owned the skull. The two youths stayed there for a long time. When\nthey hunted they went all through the actions of paddling, spearing,\nand camping without ever leaving the house. When they pretended to get\nback, however, their canoe would be found on the beach loaded with fish\nand seals. They were slowly becoming materialized when another girl\nbecame jealous of them and destroyed them by marking the places where\nthey sat with human blood.\n\n\n87. THE RETURNED FROM SPIRIT LAND\n\nAfter the death of a certain woman her husband, who was very fond of\nher, started off aimlessly and came by the spirit road to a lake. He\nshouted to the people on the other side to come over and get him, but\nthey did not hear him until he spoke in a whisper. After he reached\nthe other side he found his wife and started back with her. At first\nnothing could be seen of her but a shadow, but gradually she became\nmore and more distinct. She was about to resume her proper shape, when\na young man who had been in love with her lifted the curtain which was\nstretched around her and her husband, and both went back to ghost land.\n\n\n88. THE SKY COUNTRY\n\nA man whose wife had died felt so lonely that he set out after her\nalong the beach. He soon found himself in a wide trail, and met a woman\ntanning a skin, who directed him to his wife. The people in the town\nwhere she was staying wanted to burn him, but he made them think he was\nmore afraid of being thrown into the water, so he saved himself. They\nwere really in the sky. By and by a spider woman let them down, and\nthey returned home.\n\n\n89. THE ORIGIN OF COPPER\n\nA woman was carried away by the grizzly-bear people, escaped, and\nimpeded her pursuers by throwing small objects behind her which changed\ninto great obstructions. Finally she was taken up into the sun in a\ncanoe and married the sun\u2019s sons, who made way for her by killing\ntheir former cannibal wife above a Tsimshian town. Therefore there are\nmany cannibals among the Tsimshian. At last the woman returned to her\nparents in a canoe which was like a live grizzly bear. By and by her\nhusbands became angry with her and left her. Then she and her child\nlived in a brush house covered with filth, at one end of the town. When\nhe got larger her boy shot something in the lake which proved to be his\nfathers\u2019 canoe, and pounded out all kinds of copper objects from the\nmetal of which it was composed. Then he married the daughter of the\ntown chief and became a great man.\n\n\n90. THE MAN WHO WAS ABANDONED\n\nA lazy man was abandoned by his townspeople, who left him nothing\nexcept a piece of dried fish which one of his uncle\u2019s wives dropped\ninto a post hole. After that a small animal killed all kinds of game\nfor him, and he became wealthy, while the other people were starving.\nBy and by some slaves were sent to burn his body and were feasted by\nhim. They were told not to say anything about him, but one of them\nconcealed a piece of fat for her child and the cries of the infant over\nthis food let the truth be discovered. Then they went to him and he\nbecame a great chief. He married the woman who had been good to him,\nbut killed his uncle\u2019s other wife and her husband.\n\n\n91. THE SHAMAN WHO WENT INTO THE FIRE, AND THE HERON\u2019S SON\n\nA little boy was so badly treated by his uncle\u2019s wife that he went\noff into the woods, made eight nests, like those of the salmon, along\nthe edge of a stream, and spent as many nights in them. So he became\na shaman and could bring to himself and destroy all kinds of animals\nby means of his songs. By and by his uncle searched for him and found\nhim. A spirit called Nix\u0323\u00e2\u02ca came to him and took him into the fire,\nand he burned down to a very small size, but his uncle, obeying his\ndirections, took him out, put him into a basket, and so restored him.\nAfterward he had his uncle send for his wife, but he took the bottom\npart of her away so that what she ate did her no good. By and by a\nspirit showed itself in the form of a bear, after the shaman had been\ncarried into the fire, scaring his uncle\u2019s wife so that she died, while\nthe uncle forgot to take his nephew out of the fire and let him burn\nup. At once all of the animals that had been killed came to life and\nran away.\n\nAll the people of the town to which this shaman had belonged\ndisappeared except a woman and her daughter. The woman called for\nsomething to marry her daughter and was answered by the heron, by\nwhom the daughter had a son very fond of hunting. One time he found\na fish called h\u012bn-ta\u1ef5\u012b\u02cac\u00ee swimming in a pool, reared it, and, when\nit became as large as himself, killed it and made use of its skin.\nAfter a while he went up on one of the two trails on which his uncles\nhad disappeared, saw a finger sticking up there, pulled up the being\nto which it belonged, and killed it. Then he went along in the other\ntrail, saw a head, and killed the being to which it belonged. Next he\nwent along the beach, came upon a monster devilfish, and killed it by\nmeans of his h\u012bn-ta\u1ef5\u012b\u02cac\u00ee coat. He killed an enormous rat in the same\nmanner. Then he came to a cannibal woman who offered him human flesh\nto eat. When he refused it she threw a mussel shell at him to kill him,\nbut he jumped aside, threw the shell back, and destroyed her. He put\nher body into the fire and the ashes became mosquitoes. Then he met and\nkilled her cannibal husband.\n\n\n92. MOUNTAIN DWELLER\n\nAnother version of story 65.\n\n\n93. K\u0100H\u0100\u02caS\u01c3\u00ce, THE STRONG MAN\n\nIn a certain town two persons were bathing for strength in order\nto kill sea lions. One of these, the town chief, bathed in public\naccompanied by all of the town people, while his nephew bathed during\nthe night only, and lay in bed all day, pretending that he was a\nweakling. Finally a being called Strength came to the latter and made\nhim so powerful that he was able to accomplish the feats the chief had\nset himself, namely, to pull the stump of a branch out of a tree and\ntwist another tree down to the base. Having done so, however, he put\nthem into their original positions, and when the chief tried them next\nhe thought that he had become strong. When they started out for the\nsea-lion islands, they let K\u0101h\u0101\u02cas\u01c3\u00ee go along also, and, while the chief\nwas killed, K\u0101h\u0101\u02cas\u01c3\u00ee destroyed two big sea lions, one with each hand.\n\n\n94. THE L\u01c3\u00ca\u02caNAXX\u0323\u012a\u02caDAQ\n\nA man saw a woman and two children floating in Auk lake, and he\ncaptured one of the children and brought it home. During the night\nthe child gouged out the eyes of all the people living in the village\nexcept one woman, and ate them. This woman killed the child, and taking\non her back her own child, to which she had just given birth, she went\nup into the woods and became the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q. As she went along she\nate mussels and fitted the shells together.\n\n\n95. ORIGIN OF THE FROG CREST AMONG THE K\u00ceKSA\u02caD\u00ce\n\nAnother version of story 66.\n\n\n96. HOW THE K\u00ceKSA\u02caD\u00ce CAME TO SITKA\n\nWhen the K\u00eeks\u1d00\u02cad\u00ee first reached Sitka some people, called Sky-people,\nkilled all of them except one woman who concealed herself in a cave.\nShe called for some one to marry her, and, after having refused all the\nanimals, married the sun\u2019s son. By him she had four boys and a girl,\nand their grandfather placed them inside of a fort which he let down on\nthe site of their former village. Then the enemy came upon them, and\nwhen they were in danger, their grandfather heated the land so hot that\nthe enemy ran down into the sea. They found that boiling hot also and\nwere destroyed.\n\n\n97. THE FOUR BROTHERS\n\nIn order to destroy a malevolent shaman four brothers let their sister\nmarry him, took her back, and got her to tell them the location of\nher husband\u2019s heart. They killed him outside of Ring island, Sitka\nsound, and took away his red-snapper coat. One of these brothers,\nnamed \u0141q\u01c3ay\u0101\u02cak\u01c3, then put this on and used it in the pursuit of large\nanimals. By and by he pursued an animal up into the sky and his\nfootprints formed the Milky Way.[195]\n\nFOOTNOTES:\n\n[195] This is part of a longer story of which story 3 is one version\nwhile a second is contained in story 31.\n\n\n98. THE K\u00ceKSA\u02caD\u00ce WOMAN WHO WAS TURNED INTO AN OWL\n\nAnother version of story 37.\n\n\n99. MOLDY-END\n\nA small boy made an angry remark about a piece of moldy salmon and was\ncarried off by the salmon people to their town. When he became hungry\nhe began eating the salmon eggs lying upon the beach, but was told\nthat they were salmon dung. Finding that he was homesick, his salmon\nfather diverted him by sending him to Amusement creek and placing his\narms around two sand-hill cranes. By and by they started back with him,\nand passed through something called s\u012bt which opens and closes, and\nscars those salmon which are caught in it. When they camped they made\nother scars by throwing hot rocks upon one another, as if cooking. Then\nthey met the herring tribe, with which they had a verbal contest, and\nfinally announced what creeks they would enter. The boy\u2019s father went\nto Dax\u0323\u0113\u02cat, where the boy let his human father spear him. When his\nmother began to cut him open she discovered his copper necklace, and\nconcluded it was her son. His father put him into a basket and placed\nit upon the roof, where his spirit began to work in him, and he turned\nback into a man. Then he became a great shaman and told the people what\nhad happened to him. By and by he tested his spirits by sending a raft\nload of his people over a waterfall under the sea. The next morning it\ncame up with all the people safe. He sent his clothes man to spear land\notter, and, although he had him throw his spear across a point at an\ninvisible animal, it struck the land otter on the tip of the tail and\nkilled it. He lived to be more than a hundred.\n\n\n100. MOLDY-END\n\nWrangell version of the above story, more detailed in the main portion\nbut without the last episode.\n\n\n101. Q\u0100Q\u01c3ATCG\u016a\u02caK\n\nAnother version of story 67.\n\n\n102. THE SEA-LION HUNT\n\nSome hunters killed a large number of sea lions by pushing sharpened\nsticks into their noses.\n\n\n103. THE WAR IN THE SPRUCE CANOE\n\nThe Chilkat people once warred against the Stikine in a spruce canoe\nand killed numbers of people. (This probably refers to story 29.)\n\n\n104. STORY OF THE K\u0100\u02caGWANT\u0100N\n\nA noted hunter named Qak\u0113\u02caq\u01c3\u1d58t\u00ea killed the sleep bird, and along with\nit all his own people. Being unable to sleep himself, he wandered\nnorth to the mouth of Alsek river where he tried to trap a ground hog,\nbut found a frog in his trap instead. He thought he saw some people\nbut found they were stones. Then he went up the river and came among\nthe Athapascans, whose good will he obtained by teaching them how to\ncatch eulachon, thus preserving them from starvation. In spring they\naccompanied him back to his own people, bringing loads of furs with\nthem. They came first to the Grass people, but these were afraid and\nsent them away, so they went to the K\u0101\u02cagw\u1d00nt\u0101n who opened trade with\nthem and became rich. The Athapascans traded particularly for a kind of\nseaweed.\n\nFrom the wealth thus obtained the K\u0101\u02cagw\u1d00nt\u0101n built Shadow house, and\nhad a great feast. By and by the chief\u2019s daughter, who was menstruant,\nsaid something to anger the glacier, and it extended itself over\nthe town, driving the people to K\u1d00q\u01c3\u1d00nuw\u016b\u02ca, while the T\u01c3\u1d00\u02caq\u01c3dent\u0101n\nsettled opposite. Later on the people warred with the \u0141uq\u0101\u02cax\u1d00d\u00ee of\nAlsek river and captured the Wolf post from them. A \u0141uq\u0101\u02cax\u1d00d\u00ee shaman\nwas attacked by some warriors and flew away. He flew around for some\ntime until a menstruant woman looked at him, making him fall into\na pond. The warriors who had attacked him began to tamper with his\nspirit paraphernalia, and all but one of them were destroyed. Then the\nK\u0101\u02cagw\u1d00nt\u0101n erected another house, which they named Wolf house, and\ncarved its posts like the Wolf post they had captured. They invited\npeople to the feast from Chilkat, Sitka, and Killisnoo. Slave\u2019s valley\nthen received its name from some slaves who came to life after having\nbeen killed and thrown down into it, supposedly dead. Afterward two\nparties of young people contended with each other going after firewood,\nand later on pushed the house fire over on each other until the great\nbeams caught. As a result of this fight the family scattered, and\nsome moved to Sitka. From that time, too, they came to be known as\nBurnt-house people (K\u0101\u02cagw\u1d00nt\u0101n).\n\n\n105. STORY OF THE K\u00c2\u02caCK\u01c3E QOAN\n\nAfter the death of an Athapascan chief on Copper river the people of\nhis house began fighting over the possession of a dish, and those who\nlost it determined to emigrate. They set out, and, after losing some\nof their people in the mist, crossed the mountains near Mount St.\nElias and came to the sea. While they were living at the mouth of a\nlarge river a little girl reared a sea gull which attained enormous\nproportions. When it got large her brothers wanted to kill it, but\nit disappeared together with the girl. By and by the chief sent six\nbrothers alongshore to hunt for other people. They encountered head\nwinds at one place and lost one of their number, but finally reached\nYakutat. When they got back they heard that the name of the girl who\nhad reared the sea gull had been given to another. This girl dug up\nsome thing long and red in the forest out of which a dish was carved\nlike the one that had been taken away from them. Presently they called\nin some Burnt-house people who were coming south from the mouth of\nCopper river and entertained them.\n\nAfter this the six brothers were sent back to Copper river for a\ncertain copper plate that had been left there, and they went and came\nin twenty days each way, half the time it had taken the whole band to\ncome out. Then the people all set out for Yakutat, where they were at\nfirst received in a hostile manner by the Kosk\u01c3\u0113\u02cad\u00ee and \u029f\u01c3uq\u01c3oe\u02cad\u00ee\nliving there, until they purchased a creek from them with the copper\nplate and settled upon it. This was K\u00e2ck\u01c3, from which they obtained\ntheir name. By and by the six brothers went hunting, and one of them\nbecame so lazy that the others left him for some time. Then a mountain\nbeing came to him and helped him to become a great hunter. Finally he\nsent him home in a canoe which was really a grizzly bear. This bear\nturned around to be fed when it was hungry, and that is what made the\nturns in the river. After a time the brothers went up to a glacier at\nthe head of K\u00e2ck\u01c3 to hunt, but their canoe was carried away by a swell\nraised by falling ice. After waiting in vain for succor, they started\nto cross the glacier, but one of them became dizzy and was carried\naway by the Wolf people. The others got across and were in a starving\ncondition, when the youngest discovered a mountain sheep with very\nlarge horns, that was really \u201cthe mother of the bears.\u201d After that they\nreached home.\n\nBy and by the six brothers started south with their brother-in-law.\nThey tried to cross from K\u1d00stax\u0113\u02caxda-\u0101n to Auk, but were delayed for\nmonths by storms. Finally Heavy-wings, their brother-in-law, discovered\nthat this was caused by North Wind, who was in love with his daughter,\nand he gave her to him. After that Heavy-wings saw and caught the\n\u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q and became wealthy, but because he did not use exactly\nthe right words at that time he was killed by a copper falling upon\nhim and cutting him open. His nephew also saw the \u029f\u01c3\u00ea\u02can\u1d00xx\u0323\u012b\u02cad\u1d00q, used\nthe right words toward it, and became very wealthy.\n\n\n106. ORIGIN OF A LOW-CASTE NAME\n\nSome people found a rock man\u2019s son on some rocks and adopted him, but\nhe got them into so much trouble that they carried him back there. Then\nthe weather, which had been bad, immediately cleared. Since that time a\nlow-caste person has been called a \u201cman of the rocks.\u201d\n\n\n\n\nTRANSCRIBER\u2019S NOTE\n\nIn versions of this eBook that support hyperlinks, the page references\nin footnotes lead to the corresponding stories.\n\nObvious typographical errors and punctuation errors have been corrected\nafter careful comparison with other occurrences within the text and\nconsultation of external sources. Inconsistencies in the Tlingit have\nnot been corrected.\n\nSome hyphens in words have been silently removed, some added, when a\npredominant preference was found in the original book.\n\nExcept for those changes noted below, all misspellings in the text, and\ninconsistent or archaic usage, have been retained.\n\n Pg 30: Duplicate \u201cthe\u201d removed from \u201cSo the the otters\u2019 father....\u201d\n 47: Duplicate \u201cto\u201d removed from \u201c...his wife went out to to get\n cedar bark...\u201d\n 58: \u201cstrategem\u201d replaced with \u201cstratagem\u201d\n 80: \u201cAdaw\u016b\u02cal\u01c3-ca\u02canak\u1d58\u01c3\u201d replaced with \u201cAdaw\u016b\u02cal\u01c3-ca\u02canak\u01c3\u1d58\u201d\n 123: Duplicate \u201cthe\u201d removed from \u201cThen he took the the\n position....\u201d\n 131: \u201chusband\u2019s\u201d replaced with \u201cfather\u2019s\u201d in \u201cShe knew the voices\n of all her husband\u2019s servants.\u201d\n 134: \u201cinititated\u201d replaced with \u201cinitiated\u201d\n 145: \u201cTak\u02b7ane\u02cad\u00ee\u201d replaced with \u201cTak\u1d58ane\u02cad\u00ee\u201d\n Note 98: \u201ctal\u201d replaced with \u201ctale\u201d\n Pg 160: \u201c\u029f\u01c3\u016b\u01c3k\u01c3n\u1d00x\u1d00\u02cad\u00ee\u201d replaced with \u201c\u029f\u01c3\u016bk\u01c3n\u1d00x\u1d00\u02cad\u00ee\u201d\n 204: \u201cMeawhile\u201d replaced with \u201cMeanwhile\u201d\n 255: Duplicate \u201cit\u201d removed from \u201cfor it it was\u201d\n 275: \u201cKucaq\u0113\u02ca\u01c3tk\u1d58\u201d replaced with \u201cKucaq\u01c3\u0113\u02catk\u1d58\u201d\n 338: \u201cx\u0304\u1d00\u02caa\u1ef5\u0101\u201d replaced with \u201cx\u0101\u02caa\u1ef5\u0101\u201d\n 369: \u201cabroad\u201d replaced with \u201caboard\u201d\n 370: \u201cvaluble\u201d replaced with \u201cvaluable.\u201d","title":"Tlingit myths and texts","tradition":"myth-cosmogony","translated_text":null,"word_count":227526}